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Indo Santalia
Universitas Islam Negeri Alauddin Makassar
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PHILOLOGICAL APPROACH IN THE STUDY OF ISLAMIC TEXTS: A Study of the Requirements of a Philologist/Muhaqqiq Kasriadi, Kasriadi; Harun, Hamzah; Santalia, Indo
Aqidah-ta: Jurnal Ilmu Aqidah Vol 9 No 2 (2023)
Publisher : Prodi Aqidah dan Filsafat Islam Fakultas Ushuluddin dan Filsafat UIN Alauddin Makassar

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24252/aqidahta.v9i2.35383

Abstract

Philology is one approach that can be used in the study of religions. This is very relevant considering that the study of every religion always has something to do with sacred texts, as well as manuscripts. This research focuses on knowing the meaning of philology, the urgency of philology/tahqiq in the study of religions and Islamic studies, as well as the requirements of a philologist/muhaqqiq. This research uses a quantitative descriptive approach with a type of library research, namely research that uses data collection techniques by analyzing literature, books, documents, and various reports available digitally and in print related to the research theme. The results of the research show that philology/text study is a study in conducting a study by conducting text criticism. In this sense, Philology is known as the study of the intricacies of texts. The Urgency of the Philology/ Manuscript Study Approach is currently considered important to be studied more deeply, including the two objects of study. The first is towards the study of the study of religions, this is intended to be an additional approach in analyzing, researching a text or religious texts. Second, to the study of the study of Islamic thought. The importance of this philology in the object of Islamic study can be seen from three issues whose object of study is the Qur'an, al-Hadith and the philological approach to texts, manuscripts and books (heurmeneutics). The requirements for a Muhaqqiq are grouped into two. First, general requirements, meaning that everyone who wants to engage in philological studies must have a basis for the first requirement. While the second condition contains additional conditions as added value for a philologist/Muhaqqiq.
Dinamika Wacana Keagamaan dalam Situasi Krisis: Antara Konservatisme, Moderasi, dan Progresivisme di Era Digital Naufal, Muflih; Santalia, Indo; Rijal, Tabhan Syamsu
FASTABIQ: JURNAL STUDI ISLAM Vol 6, No 1 (2025): Fastabiq: Jurnal Studi Islam
Publisher : Fakultas Agama Islam Universitas Muhammadiyah Bandung

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.47281/fas.v6i1.235

Abstract

This article aims to analyze the dynamics of religious discourse in Indonesia during the COVID-19 crisis, focusing on how ideological contestations reflect shifting meanings and religious authority within the digital public sphere. The study employs a qualitative approach using library research and Foucauldian critical discourse analysis, combined with content and comparative analysis of responses from major Islamic institutions such as the MUI, Nahdlatul Ulama, and Muhammadiyah. The theoretical framework draws on Michel Foucault's concept of discourse and power, along with John Storey's theory of cultural ideology. The findings reveal that the pandemic triggered three ideological spectrums of religious response—conservative, moderate, and progressive—each representing distinct theological stances toward worship, public health policy, and religious legitimacy. Social media emerged as a new arena of authority, where digital religious narratives often surpassed institutional fatwas in influence. The study concludes that the pandemic acted as a catalyst for the transformation of religious discourse, with long-term implications for the relationship between religion, state, and civil society in the digital era. It recommends more participatory, adaptive, and collaborative religious communication strategies to strengthen social cohesion and religious moderation in post-crisis contexts.Keywords: social crisis; religious discourse; religious ideology; digital authority; Foucault, pandemic
ALIRAN PEMIKIRAN KEISLAMAN JABARIYAH DAN QADARIYAH (Latar Belakang, Tokoh-Tokoh & Pokok Ajarannya) widia fitria ningsi damang; Santalia, Indo
Studia Religia : Jurnal Pemikiran dan Pendidikan Islam Vol 9 No 01 (2025): Juni 2025
Publisher : UNIVERSITAS MUHAMMADIYAH SURABAYA

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.30651/sr.v9i01.25137

Abstract

This discussion regarding Qadariyah and Jabariyah is very important considering that Qadariyah and Jabariyah are considered as an understanding of one problem, not as a school with various specific discussion themes and discussion methods. The purpose of this discussion is to find out the meaning, background and main points of Jabariyah and Qadariyah teachings. This research is a literature review research. The results of this research are that Jabariyah is a group that believes in the inability of humans to carry out any activity, and that all actions they have taken are nothing but decrees from Allah SWT, while Qadariyah is a group that rejects qadar (God's decree), namely a group that does not believe in There is God's decree for all affairs/cases. Jabariyah emerged since the time of the Companions and the Umayyad era. Meanwhile, the emergence of the qadariyah was motivated as a signal against the political policies of the Umayyads.
ALIRAN PEMIKIRAN KEISLAMAN SYI’AH: (Sejarah Munculnya dan Perkembangannya di Dunia Islam) abdul rahmad; Santalia, Indo
Studia Religia : Jurnal Pemikiran dan Pendidikan Islam Vol 9 No 01 (2025): Juni 2025
Publisher : UNIVERSITAS MUHAMMADIYAH SURABAYA

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.30651/sr.v9i01.25238

Abstract

Etymologically, Shia comes from the Arabic word Syia'ah, which means follower. Shia can also mean follower, supporter, lover, or it can also mean group. Thus, if Shia means the expression Shia Ali, it means followers of Ali, or in a simple sense, Shia is a group of Muslims who in their spiritual and religious fields always refer to the descendants of the Prophet Muhammad SAW, or what are called Ahlul-Bait. In terms of terminology, Shia is a sect or ideology that idolizes Ali bin Abi Talib and his descendants are imams or religious leaders after the Prophet Muhammad. Muslim scholars differ in their opinions regarding the history of the emergence of Shia. There are those who think that Shia was born directly after the death of the Prophet Muhammad SAW, namely the struggle for power between the Muhajirin and Ansar groups at the Saqifah Bani Saidah Meeting Hall. There are also those who think that Shia was born at the end of the reign of Caliph Uthman bin Affan or at the beginning of the reign of Ali bin Abi Talib. However, the most popular opinion is that Shia was born after the failure of negotiations between Caliph Ali's troops and the rebels of Muawiyah bin Abu Sufyan during the Shiffin war, which is often referred to as arbitration or the tahkim incident. The Shia development phase was divided into several sects, including; Saba'iyah, Ghurabiyyah, Kaisaniyyah, Zaidiyah, Imam Itsna A'syariyyah (Imam of the Twelve), Isma'iliyyah, Hakimiyyah and Druz, and Nashiriyyah. The development of Shiism in the Islamic world can be traced to the reign of the Umayyad Dynasty (661-750 H), the Abbasid Dynasty (750-945 H), and the Buwaihiyah (945-1055 H).
TRADISI MASSAGALA PADA ETNIK TO BALO DI DESA BULO-BULO KECAMATAN PUJANANTING KABUPATEN BARRU Asy'ary Ulama'i, Khaerul; Syamsuduhha Saleh; Indo Santalia; Mustamin Giling; Jusmiati
Rihlah : Jurnal Sejarah dan Kebudayaan Vol 13 No 01 (2025): History and Culture
Publisher : Universitas Islam Negeri Alauddin Makassar

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24252/rihlah.v13i01.56768

Abstract

This study aims to examine the Massagala tradition of the To Balo ethnic group in Bulo-Bulo Village, Pujananting District, Barru Regency, as a cultural heritage that is still preserved amidst the current of modernization. This tradition is believed to be a form of ritual to cure kasiwiang skin diseases as well as a means of uniting and maintaining social and spiritual harmony in the To Balo community. This study uses a descriptive qualitative method with a historical, anthropological, sociological, and religious approach. Data collection techniques are carried out through observation, interviews, and documentation. The results of the study indicate that (1) the history of the existence of the To Balo ethnic group is based on the myth of violating taboos and the process of assimilation of Bugis-Makassar culture; (2) The Massagala tradition is carried out every three years with three main stages, namely Appamassi, Appagallang, and Apparibba; (3) This tradition contains strong Islamic teachings, including religious values ​​(monotheism and fasting), social values ​​(deliberation, mutual cooperation, silaturahmi), and aesthetic values ​​(Elong Sagala art). The implications of this study indicate the importance of preserving local traditions as a reflection of the integration of culture and religion in maintaining the social identity and local wisdom of the To Balo community. This study also contributes to the development of cultural studies and understanding of Islamic values ​​in the context of locality.   Penelitian ini bertujuan untuk mengkaji Tradisi Massagala pada Etnik To Balo di Desa Bulo-Bulo, Kecamatan Pujananting, Kabupaten Barru, sebagai warisan budaya yang masih lestari di tengah arus modernisasi. Tradisi ini diyakini sebagai bentuk ritual penyembuhan penyakit kulit jenis kasiwiang serta sarana pemersatu dan penjaga harmoni sosial dan spiritual masyarakat To Balo. Penelitian ini menggunakan metode kualitatif deskriptif dengan pendekatan historis, antropologis, sosiologis, dan religius. Teknik pengumpulan data dilakukan melalui observasi, wawancara, dan dokumentasi. Hasil penelitian menunjukkan bahwa (1) sejarah keberadaan Etnik To Balo dilatarbelakangi oleh mitos pelanggaran pantangan dan proses asimilasi budaya Bugis-Makassar; (2) Tradisi Massagala dilaksanakan setiap tiga tahun dengan tiga tahapan utama yaitu Appamassi, Appagallang, dan Apparibba; (3) Tradisi ini mengandung nilai-nilai ajaran Islam yang kuat, termasuk nilai religi (tauhid dan puasa), nilai sosial (musyawarah, gotong royong, silaturahmi), serta nilai estetika (seni Elong Sagala). Implikasi dari penelitian ini menunjukkan pentingnya pelestarian tradisi lokal sebagai cerminan integrasi budaya dan agama dalam menjaga identitas sosial dan kearifan lokal masyarakat To Balo. Penelitian ini juga memberikan kontribusi terhadap pengembangan studi budaya dan pemahaman nilai-nilai Islam dalam konteks lokalitas.
Pemikiran Filosof Al-Farrabi dan Ibnu Sina Tentang Filsafat Islam Dan Pendidikan Islam suardi, alfina; Indo Santalia; salahuddin
Sulesana Vol 18 No 2 (2024)
Publisher : Sulesana: Jurnal Wawasan Keislaman

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24252/sulesana.v18i2.44874

Abstract

This The development of Islamic philosophical thought in studying knowledge cannot actually be separated from the contribution of the thoughts of two figures in Islamic philosophy at that time, namely Al-Farabi and Ibn Sina. These two figures also inspired the enlightenment period of European civilization, especially in terms of legal philosophy and science, so that it became a civilization that is quite advanced to this day. This research was conducted to explore the main ideas of the philosophers Al-Farabi and Ibn Sina. The method used in this research is a literature study with primary data from books and journals. The findings in this research are that Al-Farabi's legal philosophy emphasizes the soul as he believes in the existence of a separate rational soul that is capable of achieving happiness through contemplation of intelligible reality. Meanwhile, Ibn Sina's thinking believes that reason can enable progress through various levels of understanding and ultimately lead to God and ultimate truth. In science, Al-Farabi believes that knowledge can be obtained through active reason and intellectual intuition. Meanwhile, Ibn Sina's view of science was very broad and influential, and he believed that knowledge could be obtained through the senses and reason. It is hoped that the implications of this research will be for readers as a motivator in learning the knowledge of Allah, worshiping and practicing to cleanse themselves, guarding every word, deed, heart and mind to always get closer to Allah.
Perkembangan Pemikiran Islam Modern: Studi Kritis Terhadap Gerakan Ahmadiyah Mustin, Hilgha; Abbas, Nurlelah; Santalia, Indo
Madani: Jurnal Ilmiah Multidisiplin Vol 3, No 6 (2025): July 2025
Publisher : Penerbit Yayasan Daarul Huda Kruengmane

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.5281/zenodo.16274577

Abstract

The Ahmadiyyah movement is one of the significant manifestations of modern Islamic thought that emerged in response to the spiritual, intellectual, and political crisis among Muslims in late 19th-century India. Founded by Mirza Ghulam Ahmad, the movement introduced controversial theological claims such as prophethood, new revelation, and the belief that he was the Promised Messiah and Mahdi. These doctrines were met with strong opposition from mainstream Muslim communities who uphold the belief in the finality of prophethood with Muhammad SAW. This article aims to explore the history, core doctrines, and the development of Ahmadiyyah in Indonesia using a qualitative, literature-based approach. The findings indicate that despite theological and social rejection, Ahmadiyyah continues to survive and contribute to the discourse on Islamic reform, especially in areas such as rationality, pluralism, and religious literacy. In Indonesia, Ahmadiyyah was initially received by some modernist Muslim groups but was later widely rejected following a fatwa issued by the Indonesian Ulema Council (MUI) declaring it deviant. This study highlights the necessity of an academic and objective approach to understanding the complexity of contemporary Islamic religious discourse.
Tasawuf, Maqomat Wa Ahwal Serta Perkembangannya Dalam Dunia Islam R, Rian; Abbas, Nurlaelah; Santalia, Indo
Madani: Jurnal Ilmiah Multidisiplin Vol 3, No 6 (2025): July 2025
Publisher : Penerbit Yayasan Daarul Huda Kruengmane

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.5281/zenodo.16075547

Abstract

This study aims to comprehensively describe the understanding of Sufism, the development of Sufism, and the concepts of maqamat and ahwal as two main pillars in the spiritual journey of a Sufi. This research employs a qualitative method with a library research approach through the examination of primary and secondary references, including books, scientific articles, and relevant journals. The findings of this study indicate that maqamat represents spiritual stages achieved through mujahadah (spiritual struggle) and riyadhah (spiritual discipline) in a gradual manner, while ahwal refers to spiritual states granted directly by Allah and are temporary in nature. Both concepts play a crucial role in the process of a servant's approach to their Lord. The development of Sufism from the early ascetic phase to the contemporary period demonstrates the systematic strengthening of maqamat and ahwal as pathways to attain ma'rifatullah.
Rabiah al-Adawiyah dan Mahabbah Al-Ghazali N, Nurbaya; Abbas, Nurlaelah; Santalia, Indo
Socius: Jurnal Penelitian Ilmu-Ilmu Sosial Vol 3, No 1 (2025): Agustus
Publisher : Penerbit Yayasan Daarul Huda Kruengmane

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.5281/zenodo.16025680

Abstract

This article discusses true love, obedience and submission to Allah SWT, obedience and obedience in worshiping Allah is the first step for humans to attain spiritual peace and true love. Rabi'ah Al-Adawiyah was the first very famous female Sufi figure, Rabiah Al-Adawiyah in her Sufism journey always worshiped solely out of love for Allah SWT without expecting reward, heaven or because she was afraid of the threat of hell if she did not obey His commands. However, in contrast to Imam Al-Ghazali who later considered that love was born gradually through a process, namely with knowledge, a life journey based on experience and so on, Al-Ghazali viewed that love for Allah is the peak of deep knowledge, awareness of the presence of Allah by carrying out dhikr worship and through cleansing the soul, a calm soul is a soul that has been freed from lust, anxiety and love of the world so that calm comes from a form of sincerity in worship and trust.
Membedah Teologi Ahmadiyah : Kajian Kritis Atas Kepercayaan, Sejarah, dan Respons Umat Islam Nur As’ad HL, Muh; Santalia, Indo; Aderus, Andi; Syamsu Rijal, Tabhan
Zawiyah: Jurnal Pemikiran Islam Vol 11 No 1 (2025): Juli 2025
Publisher : IAIN Kendari

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.31332/zawiyah.v11i1.11568

Abstract

Studying Ahmadiyya is important for understanding the complexity of religious dynamics within contemporary Muslim societies. Analyzing the teachings and practices of Ahmadiyya provides insights into existing theological and sociological differences. This study aims to: First, examine the concept of Ahmadiyya’s beliefs and theological doctrines. Second, investigate the historical development of Ahmadiyya from its founding to its spread across the Islamic world. Third, explore the responses of Muslims both scholars and religious organizations toward the existence and teachings of Ahmadiyya. This research adopts a qualitative approach using the method of library research. The data sources consist of secondary materials including academic books, journal articles, religious fatwas, and other publications that discuss Ahmadiyya from external perspectives. The findings of the study reveal the following: First, Ahmadiyya holds a concept of prophethood that differs from that of the majority of Muslims. They believe that prophethood in Islam did not completely end with the Prophet Muhammad (peace be upon him). Ahmadiyya also has a different understanding of divine revelation, asserting that divine revelation can still be received by chosen individuals, particularly those who attain a high level of spirituality. Second, this study traces the origins of the Ahmadiyya movement from the colonial period in India to its expansion in various Muslim countries. Third, Muslim responses to the existence of Ahmadiyya are generally diverse, but most tend to show significant rejection. Many traditional Islamic scholars and religious organizations consider Ahmadiyya teachings to be a deviation from orthodox Islamic doctrine.
Co-Authors A, Arlan Abbas, Nurlelah Abd Ramim Yunus Abd. Rahim Yunus, Abd. Rahim Abdul Rachman Sahrani Abdul Rahmad Abdul Rahman Abdullah Afifah Amatullah Afzazul Rahman Agus Masykur Ahmad M Sewang Ahsun Inayati Al Khair Syam, Akmal Almahdali, Sayyid Syahdan Almutawallid, Almutawallid Alwi Amis, Moh Amri, Muh. Amsil, Alif Fahrezy Ana Dhiqfaini Sultan Andi Aderus Andi Aderus Andi Ahmad Zahri Nafis Andi Airiza Rezki Syafa’at Andi Hasriani Asfar Andi Muhammad Darul Aqsah Anggi Anggraini, Anggi Aniq Akhmad Ali Bawafie Anis Abd Rahman Anwar Abu Bakar Arfah, Andi Muhammad Awaluddin Arfan Arfan Arifin, Zainuddin AshShiddiq, Nashiruddin ASNI Asri Jaya Asy'ary Ulama'i, Khaerul Awal Awal , Awal Ayu Oktoviasari, Vera Bakri, Muammar Barsihannor Annur Basri Basri Besse Mutmainnah Besse Mutmainnah* Cici Nurmianty DARMANSYAH . Eka Damayanti Eka Mahendra Putra Erfika Fajrin, Fajrin Fathuddin, Muhammad Habib Fathul khair fikar, Zulfikar Firmansyah, Fiqih G, Wahyudi G., Wahyuddin Gishar Hamka Guruh Ryan Aulia H, Hartinawanti Haidar Ali Halik, Muamar Kadafi Hammadi, Hammad Farhan Hamzah Harun Al-Rasyid Hamzah, Ekawati Haniah Haq, Fitri Maylan Harun, Hamza Hasriadi, Hasriadi Hayati, Amirullah Herman, Muhammad Akbar Hilman Nafian Hunaifi, Ilham Husnul Khatimah Husyin Saputra Husyin Saputra I, Irmawati Ilfah Luthfiah Ilham Imam Sanusi Irmawati Irmawati Iskandar Iskandar Iskandar Iskandar Isrha, Muhammad Jeprianto Jeprianto Juliasti, Evin Jusmiati Kaharu, Ninin Riska Syahfitri Kamridah Kamridah Karina Arianti Karmawati Karmawati Kasiono Kasiono Kasiono Kasiono Kasiono Kasriadi Kasriadi Kasriadi, Kasriadi KHAIRUL HUDA, KHAIRUL Khaliq Khaliq Khatimah, A. Khusnul Kurniansyah, Muhammad Kurniati La Ode Ismail Ahmad, La Ode Ismail M, M. Dahlan Mahmuddin Mahmuddin Mahmuddin Mahmuddin Makrifat Makrifat Mansur Mansur Masnawati Masnawati Masruraini Masruraini Masruraini Masruraini Mayani Mayani Miftahuddin Miftahuddin MIFTAHUL JANNAH Milawati Milawati Moh Amis Mooduto, Maryam MR, Marwah Muh. Quraisy Mathar Muh. Quraisy Mathar Muh. Raihan Gymnastiar Muin Muh. Yasin Yasin Nur Muhaemin Latif Muhammad Adryan Muhammad Adryan Muhammad Amri Muhammad Amri Muhammad Habibullah Muhammad Haeril Jufri Muhammad Irfan Jufri Muhammad Istiqamah Muhammad Soadikin Muhsana, Nurul Afifah Muhsin Muhsyanur Muhsyanur, Muhsyanur Mukarrama, Amalia Mustamin Giling Mustin, Hilgha Muthmainnah Muthmainnah Mutmainnah, Besse N, Nurfadilah N, Nurhaerat N, Nurhasmi Nafis, Andi Ahmad Zahri Najamuddin, Andi Naufal, Muflih Nawir, Muhammad Yusril Nuha, Ken Ulin Nur Afni A. Nur Ali, St. Maisyah Nur As’ad HL, Muh Nur Qalby Nurbaya N, Nurbaya Nurdin Nurdin Nurfania, Andi Elvira Nurhikmah Nurlaelah Abbas Nurlina Nurlina Nurlina Nurlina Nurman Said Nurrahmadhani Nadar Nurul Alfian Nurul Intan, Magfira Nurul Islamiah Nurul Islamiyah Premiwati, Elsi Pujirana, Andi Isni Purnama, Yulia Putri Amanda Lestari Qoimah, Lailatul Qorina, Ulfa R, Rahmatullah R, Rahmawati R, Restu R, Rian R, Rismayani r, Riswan R, Rusdin Rafika Syahdina Rahantan, Ahmad Rahmah, Jabal Rahmat Arsyad Rasdin, Rasdin Ratna Reni Reni, Reni Ridwan Sahrani Rifki Rifky Akbar Sahrul, Muhammad Rijal, Tabhan Syamsu Rubi Awalia Rubi Awalia Rusli, Nur Fadhilah Rustam Rustam Saenong, M. Kafrawy Sahrullah Sahrullah Salahuddin Saleh Al Hadab Saleh, Syamsudduha Salito Salito Samiang Katu, Samiang Samsudin, La Ode Samsuriadi Samsuriadi Saputra, Muh Ade Satriani Satriani Sitti Aisyah Kara Sitti Nur Fatimah Sopu, Salahuddin St. Salehah Madjid suardi, alfina Subhan, Nuraini Subhan, Nurul Izzah Sudin Yamani Sulfiana Sulkifli Idrus Syafaruddin, Baso syahrir syahrir Syakur, Muh. Asyraf Syamsu Rijal, Tabhan Syamsuddin Syamsuddin Syamsuddin Syamsuduhha Saleh Syamsul Arif Galib Syamsul Bahri Tabhan Syamsu Rijal Tabhan Syamsu Rijal Tabhan Syamsu Rijal Tabhan Syamsu Rijal Talib, Abdullah Tanal, Ana Nurwina Taufik Taufik Thalib, Abdullah Tulhidayah, Radhiah Umar Umar Umar Umar Umar, Hendra Ummu Awaliah Umrati, Umrati Usman Jafar W, Walib Wahda, Nur Aqiqah Wahyuddin G Wahyuddin G Wahyuddin G, Wahyuddin Wahyuddin G. Wahyuddin Halim Wahyuddin Wahyuddin Wahyudi G Wahyudin G Wasfiyah, Faza widia fitria ningsi damang Wulandari, Trikarno yamani, sudin Yasser Mulla Shadra Yessy Kurniati Yusri Handayani Yusriani, Yusriani Zikriadi Zikriadi Zikriadi Zikriadi Zulfahmi Alwi Zulfiani Masud