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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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ETIKA DALAM PANDANGAN AL-FARABI Muhammad Syafi'i
Jurnal Ilmiah Ilmu Ushuluddin Vol 16, No 2 (2017): 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.v16i2.1522

Abstract

Ethics is a philosophical part of axiology and becomes an important basis in the formation of morality. Today, ethics even becomes a serious individual matter that has an impact on human social life. There are many Islamic philosophers who highlight the theme of ethics within the philosophical framework, one of them is Abu Nasr Muhammad al-Farabi. His view of human action and especially of happiness shows his different mind from the previous philosopher. His view of happiness reflects the orientation of human life in the present that overriden by the crisis of existence. In addition, some of his essays even focus exclusively on ethical discussions. Unfortunately, only a few scholars studied his ethical mind in a brief sub-section. Therefore, this paper will try to fill the void, as well as to contribute about the importance of ethics for the sustainability of individual morality and social morality.
IDENTITAS AGAMA, RUANG PUBLIK DAN POST-SEKULARISME: PERSPEKTIF DISKURSUS JURGEN HABERMAS Irfan Noor
Jurnal Ilmiah Ilmu Ushuluddin Vol 11, No 1 (2012): 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.v11i1.733

Abstract

The politic of identity based on religion is still a major issue of Indonesian nationality.One such issue is the validity of a religious groups involvement in the national publicpolicy in Indonesia.In this context, the theory of Jurgen Habermass discourse and itsrelation to his view of post-secularism was very relevant to discuss. For Habermas, theneutrality of the public sphere does not mean that a vacuum of religion. In the name ofdemocracy, religious positions should be placed in parallel with the formation of otherpolitical opinions and aspirations. Functional differentiation in modern society leadingto the individualization of religion does not necessarily imply loss of influence andrelevance of religion in the public sphere. Nevertheless, of course, the involvement ofreligion in the public sphere still has limits, that the religious language of particularreligion must be translated into the language first that being accepted by the public,which has epistemic status that can be accepted by the other residents. Such alignmentis called postsekular people, where every citizen has the right faith with the bond ofcommunication with each other.
ANALISIS KONSEP TA’WIL IBN ‘ARABI TERHADAP AYAT AL-QUR’AN Wahyudi Wahyudi
Jurnal Ilmiah Ilmu Ushuluddin Vol 17, No 2 (2018): 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.v17i2.2273

Abstract

This article tries to enlighten and analyze the concept of ta'wil of Ibn 'Arabi on the verses of the Holy Qur-an. In order to understand the Holy Qur-an, Sufis used a method the-so-called Ta'wil.Ta'wil Sufis for in the name of the Holy Qur-ann is based on the belief that the Qur-an contains two sides, zahir (is the world of bodies whereas batin is the world of souls) and inner/inward/hidden. This dichotomy also becomes the basis for ta'wil of Ibn ‘Arabi on the verses of the Holy Qur-an. He called it the term Al-‘Ibarah and Al-Isharah, essentially this term has similarities with zahir and batin. The semantic domain of the Qur-an iszahir Al-Ibarahkalam Allah (S.W.T.). In Ibn ‘Arabi's perspective there are two kinds of kalam, first when which does not need the medium used to express the language either in the form of pronunciation or numbers. Secondly, kalam are bond by substance or medium to express language, whether it is in the form of pronunciation or numbers. From the two types of Kalam, according to Ibn ‘Arabi only essential messages can produce knowledge, while kalam which is bond by substance only produce understandings.Al-Fahm is just an illustration of many images of knowledge, it is not knowledge.
EKO-TEOLOGI AL-QUR`AN: SEBUAH KAJIAN TAFSIR AL-QUR`AN DENGAN PENDEKATAN TEMATIK Mulyani dan Wardani
Jurnal Ilmiah Ilmu Ushuluddin Vol 12, No 2 (2013): 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.v12i2.532

Abstract

One of the important issues facing the global and human was the environmental issue. This paper discussed a solution to this global crisis from the perspective of al-Qur`an about theology environment (eco - theology). By applying a thematic approach (mawdh') in the study of Tafseer al-Qur`an, this paper came to an important conclusion. First, in view of universe al-Qur`an was referred to as evidence of God's creation creativity. Nature was also created as a sign of his power. Therefore, the universe was created had a purpose (bil hikmah) (bi al-haq), not in vain (falsehood). Second, al-Qur`an taught theological principles in the maintenance of nature, namely that the Earth was only inherited theological promised by His servants the righteous course, the relationship management of nature (taskhr) with a value of tawhid, the need to pay attention to the balance of the cosmos and the principle economic in nature management, the necessity of the earth "prospered" (i`mar), and the prohibition of destructive nature. Third, al-Qur`an stated that people who did not believe keberhikmahan universe, theologically, was a disbeliever , because at the same time he believed the futility of God's creation, so the implications are more far in the denial of moral obligation (moral imperative) and blindness spiritual (spiritual blindness). The commentators understood the "kufr ecological" implied a denial of the divinity of God Almighty and the denial of the resurrection in the afterlife.
ALIRAN SEMPALAN DI KOTA BANJARMASIN (Kajian terhadap Ajaran Abah Pal Lima) ARNI DAILY
Jurnal Ilmiah Ilmu Ushuluddin Vol 18, No 2 (2019): 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.v18i2.3396

Abstract

The Sempalan sect taught by Abah Pal Lima has been developing for a long time, with a number of followers of more than seven thousand people scattered across different regions, and its teachings do not have a handbook. People are interested in this teaching because they have advantages such as alternative medicine and other magic powers. Throughout his teachings, he also believes in the presence of God, who has different qualities but does not believe in the foundations of faith and the pillars of Islam. So do not believe in the existence of gods, prophets, holy books (the Koran) as well as the question of taqdir, and there is no duty to worship and not to make prayers, fasting, zakat and pilgrimages. He assumed that besides him and his followers, they were considered heretics and would go to hell. This teaching gives priority to mental problems and believes that they are "inner people" who are in "culture" rather than "born" people in "the world." This is their reason for not carrying out the obligations ordered by Allah Almighty. The teachings of Abah Pal Lima is strongly influenced by the teachings of tasawuf wahdat al-wujud (unity of being) which was developed by Ibn Arabi, because it discusses the problem of Nur Muhammad and in humans, there is an element of divinity in addition to the element of being (al-Haq and al-Khalq). It is also influenced by the teachings of al-Farabi on the principle of emanation or delegation. The teaching of Abah Pal Lima was heretically rejected by the Banjarmasin City Ulema Council on 06 Jumadil Awwal 1439 A.D./23 January 2018 AD with a letter-number. 004/DPK-MUI / Bjm/1/1/2018, since the contents of the teachings, are in accordance with the ten criteria for heresy according to the MUI.
PENDEKATAN FILSAFAT ISLAM DALAM PENGEMBANGAN ILMU-ILMU KEUSHULUDDINAN Muhammad Zainal Abidin
Jurnal Ilmiah Ilmu Ushuluddin Vol 14, No 2 (2015): 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.v14i2.693

Abstract

Ushuluddin is a fundamental root of Islamic sciences. Unfortunately, in its development, Ushuluddin as a scientificthing is considered irrelevant to answer society problems. It will be understood Ushuluddin just taught religious doctrineexclusively without communicating it to social problems now. Ushuluddin basically is built based on the spirit of faith,Islam, and ihsan through philosophical approach is expected to further enrich Ushuluddin science itself, which in turnis the Ushuluddin will be able to respond to the challenges of modernity. Ushuluddin Faculty as a specific place tolearn Ushuluddin sciences is encouraged to contribute in Islamic development, especially in Islamic thinking. Althoughthe faculty does not have a lot of students, but those who enter Ushuluddin must have excellent academic ability andexpertise of religion above the average, in addition of course good morals. After all, this writing discussed aboutIslamic philosophical approach in developing Ushuluddin sciences.
NILAI-NILAI KEARIFAN LOKAL DALAM BUDAYA PANTANG LARANG SUKU MELAYU SAMBAS Aslan Aslan
Jurnal Ilmiah Ilmu Ushuluddin Vol 16, No 1 (2017): 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.v16i1.1438

Abstract

Local wisdom is a cultural treasure owned by many ethnic groups in Indonesia today. Local wisdom is a shared value stemmed from society’s culture and used as a tool to control people in the community. Of many local wisdoms, Malay ethnic group has a unique prohibition or taboo, so-called pantang larang in Malay language. This culture constitutes as an ancestral heritage which is almost forgotten. It does not receive much attention from the society, including young generations who live in digital era. One of the possible reason is because parents do not tell local stories and advices. Consequently, the younger people do some negative behaviors since they do not comply the guidance of pantang larang and perceive it only as an old story. This paper, therefore, is a qualitative study which aims at describing the culture of pantang larang from Malay ethnic group. 
KALAM KLASIK DAN KALAM KONTEMPORER (STUDI KONSTRUKSI METODOLOGI) Muhammad Kursani Ahmad
Jurnal Ilmiah Ilmu Ushuluddin Vol 13, No 2 (2014): 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.v13i2.728

Abstract

The methodology of kalam in Islamic thought was born and developed by islamic experts as an attempt to translatethe values of universality al-Quran and al-Hadith. Here, they expressed his views of kalam, then maintained itthrough rational-logical argument, which is adapted to the circumstances age. The methodology of classical kalamthinking was the answers to the problems of kalam in passed time, which can be identified as from political strife, andphilosophical mindset, especially for flow of kalam which have relation with the Greek philosophical thought, and itstheocentric oriented. While the methodology of kalam contemporary thought have in touch with contemporary Westernphilosophical thought today, its presence is not merely an attempt apoligetik defending God, but that is more anthropocentricexpected to help, overcome and solve the problems of society today.
KALAM MODERN: SEBUAH PARADIGMA BARU Febri Hijroh Mukhlis
Jurnal Ilmiah Ilmu Ushuluddin Vol 17, No 1 (2018): 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.v17i1.2061

Abstract

This study highlights the tendency of ʿIlm al-Kalām or sometimes called "Islamic scholastic theology" which is one of the less developed Islamic studies. The author proposes that developing this study requires criticism and a new, more contextual approach. One of the most urgent in Kalam's study is to include contemporary contextual themes such as social, humanity, culture and technology. Therefore, the study orientation of Kalam on the issue of divinity (theocentric) must be transformed into the issue of humanity (anthropocentric). For this reason, Kalam's study must be interdisciplinary with the social sciences and other modern humanities.
WARISAN INTELEKTUAL IBNU RUSYD DALAM PEMIKIRAN TEOLOGI ISLAM Hadariansyah Hadariansyah
Jurnal Ilmiah Ilmu Ushuluddin Vol 12, No 1 (2013): 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.v12i1.288

Abstract

The writing was concern on Ibn Rusyds theology thought. This was interesting to be discussed because that Ibn Rusyd was not only a theologian but also a philosopher and jurist of Islam. Based on this fact, then the question arises; first, whether ibn rusyds theology was different from the other figures that only theologians alone. Second, whether his philosophical and jurisprudential view affected his theology thought. The result of this writing showed that Ibn Rusyd had unique theology thought which his philosophical and jurisprudential view affected his theology so that his theology was more rational but it was not too liberal because of his jurisprudential view.

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