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Jurnal Ilmiah Ilmu Ushuluddin
Published by Universitas Islam Negeri Antasari Banjarmasin
ISSN : 14125188     EISSN : 25493752     DOI : -
Core Subject : Humanities, Art,
Arts Humanities
Jurnal Ilmiah Ilmu Ushuluddin (p-ISSN: 1412-5188 / e-ISSN: 2549-3752) is open access and peer-reviewed journal of Islamic Studies published by the Ushuluddin Faculty of UIN Antasari Banjarmasin. The journal is published twice a year (June and December) in both print and online versions and provides a forum for publishing the original research articles and review articles related to issues in the area of Islamic Studies such as Qur’an and Hadits Studies, Religious Studies, Islamic Philosophy, and Islamic Spirituality (Sufism) from scholars of related disciplines.
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Articles 457 Documents
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METODE AL-QUR’AN DALAM MENTRANSFORMASI PEPERANGAN MENJADI PERDAMAIAN (Reintrepretasi Ayat-Ayat Pedang Berbasis Analisis Tartib Nuzuli) Muhammad Alwi HS; Afrida Arinal Muna; Husnul Khotimah
Jurnal Ilmiah Ilmu Ushuluddin Vol 19, No 2 (2020): Jurnal Ilmiah Ilmu Ushuluddin
Publisher : Fakultas Ushuluddin dan Humaniora UIN Antasari Banjarmasin

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.18592/jiiu.v19i2.3866

Abstract

This article re-discusses the verses related to war, this is based on the assumption that Islam, which is blessed by nature, certainly has a background in the existence of war issues recorded in the Qur'an. So much so that through this writing, will refute and reverse the understanding that the Qur‟an was originally understood as a text of radical and war, into a text that demands peace for all mankind. This article analyzes the verses of war by using the method of nuzuli order, which is to understand the Qur'an based on the descending order of the verses. The results of this article state that the emergence of war verses in the Qur‟an is the Qur‟an‟s response to the issue of war in the tradition of Arab society, known as the story of ayyam al-Arab. In the three great wars: the Battle of Badr, Uhud, Khandaq, the Qur‟an has always guided Muslims in waging war. In the battle of Badr, Muslims were instructed not to start a war, done with sincerity, with intention for the sake of Allah. At the Battle of Uhud it was directed by the Qur‟an to eliminate slander. As for the Khandaq War, the Qur'an shows the power of Allah: about the non-occurrence of war, that it is Allah who governs the Muslims not to wage war. From here, it can be seen that the effort to expose the 'tradition' of war of the Arab Community, was transformed into peace as they became the Arab Islamic Community.
THE BEGINNING OF ISLAMIC PHILOSOPHY Yunizar Ramadhani
Jurnal Ilmiah Ilmu Ushuluddin Vol 19, No 2 (2020): Jurnal Ilmiah Ilmu Ushuluddin
Publisher : Fakultas Ushuluddin dan Humaniora UIN Antasari Banjarmasin

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.18592/jiiu.v19i2.3888

Abstract

The theme presented in this article is not a new one and is fairly commonplace in countless studies of Islamic philosophy. However, the description in this article is written with a special emphasis, namely that Islamic philosophy is an attempt to explain religious teaching philosophically and that philosophy is useful for defending religious doctrines through rational-demonstrative arguments. This emphasis is present amidst the persistence of negative sentiments and even rejection raised by some Muslims, as well as criticism from philosophical reviewers who doubt the originality of religious philosophy. For this reason, the author tries to present a brief history of the emergence of Islamic philosophy along with the motives that prompted Muslim scholars to build this philosophy and the influence that surrounded it. Next, the author will explain how Muslim philosophers proved the originality of their philosophy. Everything is conveyed to state that Islamic philosophy is not as alleged by its opponents.
DZIKIR DALAM TAFSIR SUFI IBNU ‘AJIBAH (al-Bahr al-Madid fi Tafsir al-Qur'an al-Madid) Muhammad Ulil Abshor
Jurnal Ilmiah Ilmu Ushuluddin Vol 19, No 1 (2020): Jurnal Ilmiah Ilmu Ushuluddin
Publisher : Fakultas Ushuluddin dan Humaniora UIN Antasari Banjarmasin

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.18592/jiiu.v19i1.3587

Abstract

Abstract the importance of discussing Sufi interpretation is unfinished only on the meaning (inner) and exoteric meaning (outer). Al-Bahr al-Madid fi Tafsir al-Qur’an al-Majid by Ibn ‘Ajibah becomes the basic framework in explaining about dzikir (Remembering of God), dzikir intensely is not only in prayer (Sholat), but at the level of everytime, anytime and anywhere. However, the practice of worship outside of prayer is also called dzikr. The Dzikir of the main meaning of rememberring for the sake of purifying or glorifying Allah through His names (character). In essence dhikr has an orientation towards the social dimension, the life is full of tolerance, respect for each other is not concerned with self-arrogance. Growing on high wisdom values, especially in terms of morality, attitude, creative thinking so as to create a dignified life in the social, family and community. Dhikr is not only a mere utterance, but it involves positive social actions. This research method uses a comparison of interpretations and analyzes it to find the connection between dhikr that has an impact on social life. Sufistic approach and Hermeneutika Schleiermacher as binocular analysis. The results obtained that the dhikr are three things, oral, mind and heart. The three devices are manifested in the mental condition of a person who is able to ta'alluq (rests on his nature), takhallaq (berakhlaq with His attributes) and tahaqquq (to realize the manifestations of His attributes within himself). So it has an impact on the development of progressive life that is more meaningful in daily life.  Keywords: Dzikr, Sufi Tafsir, Social DimensionAbstrak pentingnya membahas tafsir sufi tidak selesai hanya pada makna (batin) dan makna eksoterik (zahir). Al-Bahr al-Madid fi Tafsir al-Qur’an al-Majid karya Ibnu ‘Ajibah menjadi kerangka dasar dalam menjelasakan dzikir, dzikir secara intens tidak hanya ada pada sholat, namun pada level everytime, anytime dan anywhere. Namun, praktik ibadah diluar sholat pun disebut pula dzikir. Dzikir makna zahirnya mengingat demi menyucikan atau mengagungkan Allah Swt melaui asma-asma-Nya. Pada hakikatnya dzikir memiliki orientasi mengarah pada dimensi sosial kemasyarakatan, hidup penuh toleran, saling menghargai tidak mementingkan arogansi diri. Tumbuh pada nilai hikmah yang tinggi utamanya dalam hal berakhlaq, bersikap, berfikir kreatif sehingga mewujudkan kehidupan yang bermartabat di lingkunan sosial, keluarga dan masyarakat. Dzikir tidak hanya sebagai ucapan belaka, akan tetapi menyangkut tindakan sosial yang positif. Metode penelitian ini menggunakan perbandingan tafsir dan menganalisisnya untuk menemukan keterkaitan dzikir yang berdampak dalam kehidupan sosial. Pendekatan sufistik dan Hermeneutika Schleiermacher sebagai teropong analisa. Hasil yang diperoleh bahwa dzikir itu tiga hal, lisan, akal dan hati. Ketiga perangkat tersebut mewujud pada kondisi mental seorang yang mampu ber-ta’aluq (sandaran pada sifat sifat-Nya), ber-takhallaq (berakhlaq dengan sifat sifat-Nya) dan ber-tahaqquq (merealisasikan wujud sifat sifat-Nya di dalam dirinya). Sehingga berdampak pada pengembangan progresifitas hidup yang lebih bermakna dalam kehidupan sehari hari. Keywords: Dzikir, Tafsir Sufi, Dimensi Sosial 
METODOLOGI TAFSIR " TRANSFORMATIF-HUMANISTIK " (Telaah Pemikiran Tafsir Hassan Hanafi) Abd. Kholid
Jurnal Ilmiah Ilmu Ushuluddin Vol 8, No 2 (2009): Jurnal Ilmiah Ilmu Ushuluddin
Publisher : Fakultas Ushuluddin dan Humaniora UIN Antasari Banjarmasin

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.18592/jiu.v8i2.1374

Abstract

Dengan karakter penafsiran yang realis, tematis, temporal,transformatif dan eksperimental, metodologi tafsir yang ditawarkanH{assan H{anafi menunjukkan bingkai pembaruan pemikirannyasekaligus tampak digiring untuk melegitimasi proyek pembaruannyayang bercorak kiri. Keberpihakan ini menyebabkan H{assan H{anafimenolak pretensi objektivistik sebagaimana yang lazim ditemukan dalampenafsiran al-Qur‟a>n modern. Dengan karakter di atas H{assan H{anafiingin menegaskan subjektivitas dan kepentingan (ideologis) yangmenjadi tujuan penafsirannya. Dengan demikian penilaian AminAbdullah bahwa H{assan H{anafi telah menghindarkan diri daripenafsiran yang subjektif dan menjadikan teks sebagai sekedar justifikasidan dalih bagi kepentingan penafsir, perlu dipertimbangkan, sebabkenyataannya H{assan H{anafi terjebak dengan problem-problem sosialyang bernuansa pembebasan, problem-problem yang memang selaludihadapi dalam kehidupannya
BRIDGING TO ANOTHER DIMENSION: THE RELATIONAL SYSTEM OF SHAMANISM AND RELIGIOUS ENCOUNTER AMONGST THE TEMIAR SENOI OF MALAYA Riza Saputra; Husnul Khotimah
Jurnal Ilmiah Ilmu Ushuluddin Vol 20, No 1 (2021): Jurnal Ilmiah Ilmu Ushuluddin
Publisher : Fakultas Ushuluddin dan Humaniora UIN Antasari Banjarmasin

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.18592/jiiu.v20i1.5051

Abstract

This paper aims at finding the relational system, religious encounter, and modernity of the Temiar community in Malaysia. The form of this research has focused on literature research (library research) by using literature as a source of research. The method used is an analysis of documents by conducting content analysis. This within-case analysis is followed by a thematic analysis across the case. The data patterns emerging from the within-case and cross-case analysis of theme, the information of Temiar’s world view is compared from several documents. Having discussed the relational systems in shamanic society and religious encounters and modernity amongst Temiar, this paper concludes that: Firstly. Shaman creates the cultural experience in the inter-subjective space of the ritual as the flow of the spirit guide through the healing ritual. The shaman is the spirit medium, a person who can receive songs from the spirit guide during dreams. Secondly, singing and dancing is an activity that in itself bridges the gulf between the physical world and the metaphysical. Thirdly, Temiars have begun to incorporate representations of varying spirit entities associated with religious conversion and modernization into their cosmology.
RASIONALITAS PENAFSIRAN IBNU ‘ATHIYYAH Abdullah Karim
Jurnal Ilmiah Ilmu Ushuluddin Vol 8, No 1 (2009): Jurnal Ilmiah Ilmu Ushuluddin
Publisher : Fakultas Ushuluddin dan Humaniora UIN Antasari Banjarmasin

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.18592/jiu.v8i1.1368

Abstract

Binyamin Abrahamov defines rationality as “treating anyissues by using reason, but without giving reason priority.” Thus, interms of Qur‟anic interpretation, rationality means using reason orijtihâd in interpreting the Qur‟an without prioritizing the reason it self.For Ibn „Athiyyah, in addition to the existing authoritative reports of theprophetic tradition, reason is necessary in interpreting the Qur‟an. Thisis because, the text of the Qur‟an contains words whose meanings arespecific, ambiguous or even contradictory. However, this rationality ofinterpretation is only applied to the meaning of words or structure of theQur‟anic sentences, but it does not include the use of analogy (qiyâs)employed in the methodology of Islamic law.
pemikiran filosof Ibnu Rusyd tentang eskatologi Fitria Rika Susanti; Surma Hayani
Jurnal Ilmiah Ilmu Ushuluddin Vol 20, No 1 (2021): Jurnal Ilmiah Ilmu Ushuluddin
Publisher : Fakultas Ushuluddin dan Humaniora UIN Antasari Banjarmasin

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.18592/jiiu.v20i1.3448

Abstract

The Day of Resurrection is one of the pillars of faith that is believed by the majority of Muslims. Ibn Rushd did the same, but he had the view that in the afterlife there would only be spiritual awakening. This is different from the thoughts of theologians who hold fast means lafzi from the verses of the Qur'an and Sunnah which states that the resurrection in the hereafter will be both physical and spiritual. From the philosophers' thoughts arise various understandings of opinion in discussing the day of human resurrection in the afterlife. This type of research is the library (library research) while there are two sources of research data, namely primary data sources and secondary data sources. Primary data sources were taken from Ibn Rushd's book, namely: Tahâfut At-Tahâfut, secondary data sources were taken from books, research reports, papers, scientific journals related to this research. The results of this study, according to Ibnu Rusyd, eschatology is the science of the resurrection in the afterlife. Ibn Rushd's argument about the resurrection in the afterlife is spiritual or spiritual. So what will be resurrected is the soul, while the body that has disappeared will not be resurrected because the soul (soul) is eternal and eternal. The form of resurrection in the afterlife is a spiritual form, not physical or corpse, because the one who will receive merit and punishment is spiritual.
FAHM AL-QUR’AN AL-HAKIM; TAFSIR KRONOLOGIS ALA MUHAMMAD ABID AL-JABIRI Wardatun Nadhiroh
Jurnal Ilmiah Ilmu Ushuluddin Vol 15, No 1 (2016): Jurnal Ilmiah Ilmu Ushuluddin
Publisher : Fakultas Ushuluddin dan Humaniora UIN Antasari Banjarmasin

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.18592/jiu.v15i1.1060

Abstract

In general, most of Qur’anic interpretations (Kitab-kitab Tafsir, red-) have a systematic of Qur’anic order in Mushaf, started from Surah al-Fâtihah and ended at Surah al-Nâs. Unlike those, Muhammad Abid al-Jabiri, is commonly known as al-Jabiri, contemporary Islamic thinker from Marroco, wrote a Qur’anic interpretation based on chronological order of Surahs, Fahm al-Qur’ân al-Hâkim. It is started from Surah al-Alaq: 1-5 and ended at Surah al-Nashr. Al-Jabiri offered new methodology to understand Qur’anic text which he called as al-fashl to answer problems of objectivity and al-washl to answer problems of rasionality. He based his interpretation on Qirâ’ah Muâshirah (contemporary reading) so Qur’anic text will be contemporary for itself and contemporary for its readers in contemporary context. This article describes briefly about al-Jabiri’s works, Fahm al-Qur’ân al-Hâkim, his thoughts in Qur’anic issues and his offered interpretation methodology.
PEMIKIRAN POLITIK DALAM ISLAM Abd. Wahid
Jurnal Ilmiah Ilmu Ushuluddin Vol 9, No 1 (2010): Jurnal Ilmiah Ilmu Ushuluddin
Publisher : Fakultas Ushuluddin dan Humaniora UIN Antasari Banjarmasin

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.18592/jiu.v9i1.1411

Abstract

Muslim theologians, jurists and philosophers have developed Islamic po-litical thought along history. The classic theologians of Syi’ah, Khawarij,Murji’ah, Mu’tazilah and Asy’ariyah schools focus their political thoughton the question of who has the right to rule the Muslim community afterthe death of the prophet Muhammad. Among the jurists, al-Mâwardî ar-gues that the aim of establishing a state is to continue the prophetic mis-sion, namely to protect religion and to enhance the welfare of the Muslimcommunity. Finally, the Muslim philosopher and historian, Ibn Khaldûnargues that the state should be based on group feeling (‘ashabiyah), and thegroup feeling based on religion should be at the top of the other kinds ofgroup feeling.
MEMATAKAN WILAYAH PERBINCANGAN KETUHANAN Ahmad Syadzali
Jurnal Ilmiah Ilmu Ushuluddin Vol 8, No 2 (2009): Jurnal Ilmiah Ilmu Ushuluddin
Publisher : Fakultas Ushuluddin dan Humaniora UIN Antasari Banjarmasin

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.18592/jiu.v8i2.1394

Abstract

Tuhan memiliki banyak nama, Ia dikenal dengan berbagaisebutan dalam berbagai bahasa manusia, yang lebih pelik lagi Tuhantidak sekadar memiliki keanekaragaman nama, tetapi telah menjadibagian tafsir dari umat manusia. Tuhan dan kebenaran dirinyadirumuskan dan diklaim sebagai sebuah pemahaman yang otentik olehbanyak kelompok dan aliran manurut versinya masing

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