Articles
<![CDATA[DEKONSTRUKSI SYARIâAH DALAM PERNIKAHAN MUSLIMAH DENGAN NON-MUSLIM ]]>
<![CDATA[Armayanto, Harda]]>;
<![CDATA[Ulfa, Maria]]>
<![CDATA[ IJTIHAD Vol 7, No 2 (2013) ]]>
Publisher : <![CDATA[Fakultas Syariah ]]>
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<![CDATA[Tidak dipungkiri, Syariah Islam merupakan tujuan kritik para liberalis agama, bahkan kalau bisa di- dekonstruksi, dihancurkan, untuk dibangun kembali syariah yang baru yang sesuai dengan selera mereka. Salah satu yang diserang yaitu pernikahan Muslimah dengan non- Muslim. Dalam masalah ini, para liberalis menghalalkan-nya dengan tidak ada nash yang jelas (sharîh) dan tegas (qathâi) dalam al-Qurâan yang melarang pernikahan jenis ini. Pelarangan nikah campur hanya soal ijtihadi yang dianggap ketinggalan zaman. Sehingga perlu menganalisis, mengkritik, dan menjawab tuduhan para liberalis agama di atas agar segalanya menjadi jelas dan proporsional. Analis dimulai dengan merujuk ayat-ayat al-Qurâan dan hadis Nabi SAW yang berkenaan dengan pernikahan beda agama ini disertai dengan tafsir dan keterangan dari para ulama terdahulu. Hal ini sebagai jawaban sekaligus kritik terhadap suâudzhon kalangan liberalis terhadap hukum pelarangan pernikahan campur yang dianggap tidak memiliki dasar yang kuat dalam agama.]]>
<![CDATA[قضية الإيمان بين مذهب السل٠والمرجئة والمعتزلة والخوارج ]]>
<![CDATA[Armayanto, Harda]]>;
<![CDATA[Azhari, Irfan Wahyu]]>
<![CDATA[ AN-NUHA: Jurnal Kajian Islam, Pendidikan, Budaya dan Sosial Vol 8 No 2 (2021): December ]]>
Publisher : <![CDATA[LP2M Sekolah Tinggi Agama Islam (STAI) Madiun ]]>
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DOI: 10.36835/annuha.v8i2.455
<![CDATA[إن مسألة الإيمان من المسائل ما تكون الØاجة إلى معرÙتها ماسة لكون المسائل المندرجة تØتها متوقÙØ© على معرÙØ© Øقيقة الإيمان. والمنهج الذي سلكه الباØØ« هو المنهج التØليلي النقدي والمقارن، Ùيقوم بتØليل أقوال كل طائÙØ© ثم. نقد ما استØÙ‚ له من الأقوال مع المقارنة بينها. وبعد مرور البØØ«ØŒ استنتج المؤل٠أن مذهب السل٠رأى أن الإيمان قول وعمل، يزيد بالطاعة وينقص بالمعصية، وأنه ليس شيئا واØدا بل يتجزأ. وأما المرجئة من الجهمية والكرامية بخلا٠ذلك، وهو إن الإيمان قول دون عمل مع بعض اختلاÙهما Ùيه، وأنه شيء واØد. وأما المعتزلة Ùواقت الخوارج ÙÙŠ أن الإيمان شيء واØد لا يتجزأ، وهو قول وعمل كما ذهب إليه مذهب السلÙØŒ بيد أنهم رأو عدم زيادته ونقصانه. وبعد تØليل ونقد ما ÙÙŠ أقوال كل ومقارنتها، استنتج الباØØ« على أن مذهب Ø§Ù„Ø³Ù„Ù Ø£Ø±Ø¬Ø ÙˆØ£ØµÙˆØ¨ من غيرهم، لمواÙقتهم صØÙŠØ Ø§Ù„Ù…Ù†Ù‚ÙˆÙ„ مع ØµØ±ÙŠØ Ø§Ù„Ù…Ø¹Ù‚ÙˆÙ„.]]>
<![CDATA[The Ahl al-Kitâb Conception in Islam: Dialogue with Religious Pluralism Proponents [مفهوم أهل الكتاب في الإسلام: الحوار مع أنصار التعددية الدينية] ]]>
<![CDATA[Harda Armayanto]]>
<![CDATA[ Karsa: Journal of Social and Islamic Culture Vol. 25 No. 1 (2017) ]]>
Publisher : <![CDATA[Institut Agama Islam Negeri Madura ]]>
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DOI: 10.19105/karsa.v25i1.1247
<![CDATA[The discussion about Ahl al-Kitâb enters into the study of religious pluralism. According to the supporters of this understanding, Ahl al-Kitâb consists of all religious people who have the holy book. So, all religious people can be mentioned as Ahl al-Kitâb. This opinion differs from classic commentators in Islam. Al-Thabari argued that Ahl al-Kitâb are only Jews and Christians. Moreover, Imam al-Shafi'i’s terminology was tighter, that Ahl al-Kitâb are only Jews and Christians from the descendants of Israel. This discussion is important because the criteria of Ahl al-Kitâb is related to the concept of salvation that exists in religions. For that reason, this article is going to place the meaning of Ahl al-Kitâb referring to the Qur'an and the Prophet's tradition. The writing of this article refers to the books of classical Muslim (turâts) as well as the works of contemporary authors who carry the notion of religious pluralism. Then, writer compares and concludes the Islamic teachings of the People of the Book. It is known that the People of the Book are Jews and Christians, not the others. Copyright (c) 2017 by KARSA. All right reserved DOI: 10.19105/karsa.v25i1.1247]]>
<![CDATA[KRISTEN-BARAT MEMBANGUN KERUKUNAN ]]>
<![CDATA[Harda Armayanto]]>
<![CDATA[ Kalimah: Jurnal Studi Agama dan Pemikiran Islam Vol 11, No 1 (2013) ]]>
Publisher : <![CDATA[Universitas Darussalam Gontor ]]>
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DOI: 10.21111/klm.v11i1.482
<![CDATA[Discussion about harmony can not be separated from the discussion of plurality. Plurality or diversity is a fact that must be faced for all communities and reigious people. Each religion has its own experience and the typical way in addressing the plurality. Western Christian society also have a typical story in the face of plurality around them. Cruelty that came from the Church, caused and affected their own experience of looking at something, as well as looking at the plurality and harmony. Surprisingly, this Western worldview plagiarized by the liberal Muslims. Finally, the concepts of harmony in Islam that should be tawhidi based on al-Quran and al-Sunnah turned into a secular by ruling out both. This article explores the stages through by the Western Christian societies in responding the plurality to build harmony. It is important to be clear how the Muslim community should be, whether to follow the ways of the or to explore directly the basic sources of religion, al-Quran and al-Hadith.]]>
<![CDATA[نقد على نظرية التوحيد أنتروفوسينتريس عند حسن حنفي ]]>
<![CDATA[Harda Armayanto]]>;
<![CDATA[Syamsul Hadi Untun]]>;
<![CDATA[Farida Septian]]>
<![CDATA[ Kalimah: Jurnal Studi Agama dan Pemikiran Islam Vol 17, No 2 (2019) ]]>
Publisher : <![CDATA[Universitas Darussalam Gontor ]]>
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DOI: 10.21111/klm.v17i2.3430
<![CDATA[Tawheed as known and believed by Muslims is to declare that God as the only purpose in worship. According to Hasan Hanafi, a concept tauheed in Islam has made Muslims retarded. Therefore, a Muslims are left behind Westerns. Hanafi then offers another kind of tawheed which he calls by the Antropocentric Tawheed. Hanafi considers that God is no longer became as the center of everything. In Hanafi’s opinion, the main center of everything is human. The aim is to make a muslims advanced as Westerns. In Hanafi’s view, the Westerns advancied because they has liberated them self from religion (God). The purpose of this research is to reveal the concept and relevance of Hasan Hanafi’s Antropocentric Tauhid, and then to criticize it. By using descriptive method and critical analysis, in the end it was found that Hanafis thought is ambiguous. In the terms of terminology, the name of the Anthropocentric Tauhid that triggered the problem, so it takes a deep and systematic criticism to prove the error of this Hanafi idea.]]>
<![CDATA[Kritik terhadap ‘Aqidah al-Tinah Syi’ah dalam Usul al-Kafiy ]]>
<![CDATA[Harda Armayanto]]>;
<![CDATA[Muttaqin Muttaqin]]>
<![CDATA[ Kalimah: Jurnal Studi Agama dan Pemikiran Islam Vol 12, No 2 (2014) ]]>
Publisher : <![CDATA[Universitas Darussalam Gontor ]]>
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DOI: 10.21111/klm.v12i2.241
<![CDATA[Syi’ah sebagai salah satu sekte yang menyimpang dalam Islam memiliki konsep tersendiri mengenai asal tinah (tanah) yang digunakan oleh Allah untuk menciptakan manusia, tinah tersebut dibagi menjadi dua, tinah yang baik dan tinah yang jelek. Penganut Syi’ah diciptakan dari tinah yang baik, sementara selain Syi’ah (orang kafir,termasuk Sunni) diciptakan dari tinah yang jelek. Masalahnya, dalam pandangan Syi’ah Allah telah mencampuri kedua tinah tersebut, sehingga melahirkan penganut Syi’ah yang berbuat maksiat dan orang kafir yang beramal saleh. Seharusnya hanya penganut Syi’ah sajalah yang beramal saleh dan orang kafir yang berbuat maksiat. Pada hari kiamat tinah ini akan dikembalikan kepada asalnya. Artinya tinah Syi’ah yang tercampur dengan tinah orang kafir tadi akan dikembalikan kepada orang Syi’ah. Sehingga seluruh amal saleh yang dikerjakan kafir akan menjadi milik Syi’ah. Sebaliknya, seluruh kemaksiatan yang dilakukan oleh Syi’ah akan diberikan kepada orang kafir. Konsekuensi dari tinah ini menunjukkan adanya spesialisasi terhadap penciptaan Syi’ah. Sehingga mereka menganggap dirinya sebagai manusia pilihan Tuhan. Anggapan ini mirip dengan prinsip bangsa Yahudi. Di samping itu, konsep akidah tinah juga berbau prinsip golongan Jabariah. Adanya penukaran amal saleh dengan maksiat, menyebabkan golongan Syi’ah merasa terbebas dari semua dosa-dosanya. Sehingga hal ini akan membuat penganut Syi’ah bebas melakukan apa saja, karena mereka tidak akan menanggung dosanya. Pemahaman seperti ini cukup berbahaya, terutama bagi kalangan awam Syi’ah.]]>
<![CDATA[Al-Syahādah fī al-Islām wa al-Naṣāra (al-Jawāb ‘ala Mafhūm al-Najah fī alTa’addudiyah al-Dīniyah) ]]>
<![CDATA[Harda Armayanto]]>;
<![CDATA[Alia Syahida]]>
<![CDATA[ Kalimah: Jurnal Studi Agama dan Pemikiran Islam Vol 15, No 2 (2017) ]]>
Publisher : <![CDATA[Universitas Darussalam Gontor ]]>
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DOI: 10.21111/klm.v15i2.1491
<![CDATA[The safety discourse found in religious pluralism becomes a serious problem among the religions. Religious pluralism comes to offer a new concept in which salvation belongs to all religions. Everyone, whatever his religion, has the same chance to enter heaven. In fact, every religion has a unique concept of safety and special requirements to achieve it. The requirement in Islam is syahādat and in Christianity is the creed. In Islam, if you want to be saved, then you must embrace Islam by testifying that there is no god but Allah and testifying that Muhammad is His messenger. Whereas in Christianity, if he wants to be saved, he must be baptized by acknowledging his belief in the God of the Trinity, Maryam the mother of Jesus, and the Church. Thus, this paper attempts to reveal the concept of Syahādat in Islam and Christianity in response to the concept of salvation in religious pluralism. To find the similarities and differences between Syahādat and the creed. In this way it can be proved that the concept of salvation in religious pluralism which states salvation applies to all religions is wrong. Proven with the different conditions of salvation between Islam and Christianity. If the conditions are different, of course the results are also different.]]>
<![CDATA[al-Ittijah al-Sufi fi al-Tafsir ]]>
<![CDATA[Harda Armayanto]]>
<![CDATA[ Tasfiyah: Jurnal Pemikiran Islam Vol 2, No 1 (2018) ]]>
Publisher : <![CDATA[Universitas Darussalam Gontor ]]>
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DOI: 10.21111/tasfiyah.v2i1.2487
<![CDATA[This article discusses Sufi objectives in the interpretation of al-Qur'an. The Sufi interpretation nomenclature itself has many variants; some call it tafsir isyariy, tafsir bathiniy, tafsir faidhiy, etc. The Moslem scholars have different view on the kinds of the interpretation; some of them accept it and some refuse it. Those who refuse it usually equate the interpretation with the tafsir bathiniy which is mostly carried out by Shia’s followers. By referring to several books of experts in the field of ulûm al-Qur'an, the authors find that there are differences between Sufi interpretations and tafsir bathiniy. The difference can be referred to the purpose of each interpretation. This article discusses it and the purpose of each interpretation, so it is found that Sufi interpretation is not kind of tafsir bathiniy.]]>
<![CDATA[Etika Al-Qur’an Terhadap Non-Muslim ]]>
<![CDATA[Harda Armayanto]]>
<![CDATA[ TSAQAFAH Vol 9, No 2 (2013): Islamic Ethics ]]>
Publisher : <![CDATA[Universitas Darussalam Gontor ]]>
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DOI: 10.21111/tsaqafah.v9i2.54
<![CDATA[This paper describes the ethics toward non-Muslims based on al-Qur’an. Islam as a religion of peace was accused and insulted by the orientalists frequently. These accusations and insulting stated in several articles, journals either in their books. Their books like Islamic Invasion wrote by Robert Morey and Islam Revealed by Anis A Shorrosh are some sample of how the orientalists discredits Islam. Whereas Islam is not like what they accused. On the contrary, Islam has responding their accusations with an elegant and tolerant doctrine. Islam has teaches its peoples to respects another religion’s people, Islam forbids his people to insult other religions, to excoriate their worships or forcing non-Muslims to convert or believes to Islam, even Islam teaches its people to acknowledge non-Muslims as brother and sister. This is Islam’s admiration toward non- Muslims. Surprisingly, these admirations inversely proportional to what non- Muslims did toward Islam and its people. The abuses as what we mention it before, was being happened even until now. Lately, one of Christian pastor in United State was told his people to burn the Holly Qur’an or as we known about suppression of Rohingya’s Muslims that was did by Myanmar’s Buddhists.]]>
<![CDATA[Problem Pluralisme Agama ]]>
<![CDATA[Harda Armayanto]]>
<![CDATA[ TSAQAFAH Vol 10, No 2 (2014): Religious Studies ]]>
Publisher : <![CDATA[Universitas Darussalam Gontor ]]>
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DOI: 10.21111/tsaqafah.v10i2.191
<![CDATA[As a part of liberal theology, the tenet of religious pluralism suggests tolerant systems toward all religious adherents. However, this tenet turned out to cause new problems for religious adherents. It is because of religious pluralism has the concept of truth relativism. This term has the doctrine that there is no absolute truth of each religion, as the acceptance of all religious paths as equally valid. Stating that all religious paths are equally valid, the bearers of religious pluralism hope no longer a religion that claims to be the owner of the ultimate truth because in essence, religion is the result of a variety of human feelings and religious experience, so every religion that exists in this world contains divine truth. Many religious experts did not agree with this worldview and they actually considered it a new religion that wants to unite all religions. Through this article, the author wants to prove that religious pluralism is a fierce polemic and it could cause many problems in religions. Although it has a good goal, it is very problematic to understand. In fact, many religions have turned out to reject this understanding. There are some movement of many religious experts shows that notion of pluralism is problematic, as containing polemical and highly problematic issue for instance when applied in the existing religions. Every religion saw religious pluralism is only a disguise to erode the confidence of believers who in turn gave rise to the atheists. Eventually, the adherents of each religion will be skeptical towards religion.]]>
