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Living Islam: Journal of Islamic Discourses
Published by Universitas Islam Negeri Sunan Kalijaga Yogyakarta
ISSN : 26216582     EISSN : 26216590     DOI : -
Core Subject : Humanities, Education, Art, Social,
Arts Humanities Education Languange, Linguistic, Communication & Media Social Sciences
Living Islam: Journal of Islamic Discourses merupakan jurnal yang berada di bawah naungan Prodi Pascasarjana Aqidah dan Filsafat Islam, Fakultas Ushuluddin dan Pemikiran Islam, Universitas Islam Negeri (UIN) Sunan Kalijaga. Living Islam: Journal of Islamic Discourses didesain untuk mewadahi dan mendialogkan karya ilmiah para peneliti, dosen, mahasiswa dan lain-lain dalam bidang studi: Filsafat Islam, al-Qur'an dan Hadis, dan Studi Agama dan Resolusi Konflik, baik dalam ranah perdebatan teoritis, maupun hasil penelitian (pustaka dan lapangan). Living Islam: Journal of Islamic Discourses terbit dua kali dalam satu tahun, yakni pada bulan Mei dan November.
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Articles 132 Documents
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THE UNITY OF SCIENCE PARADIGM, CHALLENGES, AND SOLUTIONS IN PANDEMIC ERA Wijaya, Mirza Mahbub
Living Islam: Journal of Islamic Discourses Vol. 4 No. 1 (2021)
Publisher : UIN Sunan Kalijaga Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/lijid.v4i1.2561

Abstract

This study has a background on the problem of the COVID-19 pandemic problem that is being faced by Indonesian people, even include many countries in the world. The urgency of this research is to provide literacy or a new paradigm of scientific integration. This is because Muslims are very difficult to solve contemporary problems in various aspects up to the current pandemic era. The method used in this research is a descriptive-analytical method with a philosophical and phenomenological approach. Researchers offer a new perspective with the humanization of Islamic sciences that can be applied in the pandemic era. For example, the humanization of jurisprudence and the humanization of Islamic Theology. Thus the new paradigm offered in responding to all humanitarian problems, including the COVID-19 pandemic, can be a solution.
PENGEMBARAAN ILMIAH DAN PERAN SYEIKH AHMAD KHATIB AL-SYAMBASI DALAM PENYEBARAN ISLAM DI NUSANTARA MELALUI THARIQAT QADIRIYYAH WA NAQSABDNIYYAH Farisi, Salman al
Living Islam: Journal of Islamic Discourses Vol. 4 No. 2 (2021)
Publisher : UIN Sunan Kalijaga Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/lijid.v4i2.2642

Abstract

Abstract This article describes the figures of the Nusantara Ulamas who ever had a network of Middle Eastern Ulamas (clerics) known as Ashabul Jawawyn, namely Sheikh Ahmad Khatib al-Sambasi, who has a very large role in the spread of Islamic teachings. He is known as an expert in the field of Sufism and is called as a Tsufi expert. He is also known as the founder of the Qadiriyyah wa Naqsbandiyyah sufism movement. In the process of collecting data, the author refers to references in the form of books, journals, articles, and other relevant sources to the purpose of writing this article. After data collection, the author then sorts and selects the suits datas used as a reference and then describes them.  In accordance with the objectives of the article in this paper, it was found that Sheikh Muhammad Ibn 'Abd Ghaffar al-Sambasi was an Nusantara cleric from West Kalimantan who wandered in search of knowledge to the Haramyn Country at the age of 19 years, and lived in Mecca until he died in In 1875. However, Sheikh Ahmad Khatib al-Syambasi was known as a person who had a big role in the Islamic world, especially some areas of the archipelago and Malay, among the roles of Sheikh Ahmad Khatib al-Sambasi was to spread Islamic teachings through the Qadiryyah wa Naqsbandiyyah order, with reference to The book that is used as a reference in this tarekat is the book of Fati h al-'Arifin a book written by his students through direct instruction from his teacher Sheikh Ahmad Khatib al-Syambasi.Keywords: Nusantara Ulama, Middle East, Ashabul Jawawyn, Sheikh Ahmad Khatib al-Sambasi, Qadiriyyah-Naqsbandiyyah.Artikel ini berusaha menguraikan tokoh ulama Nusnatara yang termasuk ke dalam jaringan ulama Timur Tengah yang dikenal dengan Ashabul Jawawyn yakni Syeikh Ahmad Khatib al-Sambasi, yang memiliki peran yang sangat besar dalam penyebaran ajaran Islam, ia dikenal sebagai seorang yang ahli dalam bidang tasawuf dan disebut sebagai ahli Tsufi, ia juga dikenal sebagai pendiri tarekat Qadiriyyah wa Naqsabandiyyah[1]. Dalam mengumpulkan data, Penulis merujuk kepada refrensi yang berupa buku-buku, Jurnal, artikel, dan lain-lainnya yang relevan dengan tujuan pada penulisan artikel ini, dan setelah data terkumpul penulis, memilah serta memilih data yang dijadikan sebagai sumber refrensi kemudian menguraikan data yang didapatkan sesuai dengan tujuan dari artikel pada tulisan ini, ditemukan bahwa Syeikh Muhammad Ibn ‘Abd Ghaffar al-Sambasi adalah seorang ulama Nusantara yang berasal dari Kalimantan Barat yang mengembara mencari Ilmu Ke Negeri Haramyn pada usia 19 Tahun, dan  menetap di Mekkah hingga ia Wafat pada tahun 1875 [2], walaupun demikian Syeikh Ahmad Khatib al-Syambasi dikenal sebagai seorang yang memiliki peran yang Besar dalam dunia Islam, khususnya beberapa wilayah Nusantara dan Melayu, diantara peran Syeikh Ahmad Khatib al-Sambasi ialah menyebarkan ajaran Islam melalui tarekat Qadiryyah wa Naqsabandiyyah, dengan mengacu kepada kitab yang dijadikan sebagai rujukan di dalam tarekat ini ialah kitab Fath al-‘Arifinkitab yang tulis oleh para muridnya melalui pendiktian langsung  dari gurunya yakni Syeikh Ahmad Khatib al-Syambasi.[1] Said Aqil Siraj, Tasawuf Sebagai Kritik Sosial : Mengedepankan Islam Sebagai Inspirasi, Bukas Aspirasi, (Bandung : Mizan Pustaka, 2006), hlm. 426.[2]  Muhammad Abdul Mujib dkk, Ensiklopedia Tasawuf Imam al-Ghazali, (Jakarta: Penerbit Hikmah, 2009),hlm.334.
PEMIKIRAN POLITIK NICCOLO MACHIAVELLI: STUDI KASUS DINASTI UMAYYAH fahrezy, Alfin falah; Hamid, Rizal Al
Living Islam: Journal of Islamic Discourses Vol. 4 No. 2 (2021)
Publisher : UIN Sunan Kalijaga Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/lijid.v4i2.2866

Abstract

The Umayyad dynasty was an Islamic caliphate regime after the khulafa urrasydin which managed to maintain its power for 90 years before being overthrown by the Abbasids. This dynasty is famous for its political stability from the beginning of his reign to a systematized public administration and military. Nevertheless, this dynasty raised pros and cons in terms of morality which were considered to deviate from Islamic teachings at least during the political revolution and post-Caliph Mu'awiyah. The author tries to examine the practice of such government using the political theory of Niccolo Machiavelli in which there are also thoughts about the ethics of power. This study tries to answer several questions, namely what is the ideal government practice in the book "Il Principe" by Niccolo Machiavelli? and whether the practice of Umayyad dynasty government can be said to be ideal in terms of administration and ethics of power in Machiavelli's perspective? This research is a qualitative research with primary sources in the form of historical literature about the Umayyad Dynasty and the books by Machiavelli mainly on "Il Principe". This study shows that in making political policies, for the sake of government stability, moral values do not need to be considered except in a pragmatic context. The stability of the state is also influenced by the ability and luck of the leader in managing the government. This study shows that the practice of the Umayyad dynasty has a correlation with the main goal of Machiavelli's political theory, namely state stability.
IMAJINASI KREATIF DALAM PENGALAMAN MI'RAJ IBN ARABI Kamaliah, Alfi
Living Islam: Journal of Islamic Discourses Vol. 4 No. 2 (2021)
Publisher : UIN Sunan Kalijaga Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/lijid.v4i2.2793

Abstract

This article aims to explain the role of imagination in the mi'raj experienced by Ibn Arabi. Ibn Arabi is known as the foremost mystic in the Islamic world. His mystical thoughts can be found in his books. One of the mystical aspects experienced by Ibn Arabi is mi'raj. Ibn Arabi's mi'raj experience was different from that of the Prophet Muhammad. The Mi'raj of the Prophet was carried out by means of the body and spirit and received a new shari'a, while the mi'raj experienced by Ibn Arabi was carried out with the spirit and did not receive a new shari'a. The mi'raj experience will be analyzed using a creative imagination approach. The results of this study show three roles of imagination from Ibn Arabi's mi'raj experience. First, his creative imagination can create an intermediate realm or what is called the imaginal realm. In this Ibn Arabi could meet the spirituality of the previous prophets. Second, the imagination is interpreted by Ibn Arabi as the power of creative thinking. Ibn Arabi combined two sciences, namely the science of reason and Islamic gnosticism to create new knowledge about mi'raj. Third, the imagination has a bissociative function. Ibn Arabi dared to risk being called a strange Sufi with his new knowledge of mi'raj.Keyword: Ibn Arabi, Mi'raj, Creative Imagination, Bissociative FunctionArtikel ini bertujuan untuk menjelaskan peran imajinasi dalam pengalaman mi’raj yang dialami oleh Ibn Arabi. Ibn Arabi dikenal sebagai mistikus terkemuka di dunia Islam. Pemikiran mistiknya dapat ditemukan dalam kitabnya. Salah satu aspek mistik yang dialami oleh Ibn Arabi adalah mi’raj. Pengalaman mi’raj Ibn Arabi berbeda dengan mi’rajnya Nabi Muhamamd. Mi’rajnya Nabi dilakukan dengan cara jasad dan ruh dan mendapatkan syariat baru, sedangkan mi’raj yang dialami oleh Ibn Arabi dilakukan dengan ruh dan tidak mendapat syariat baru. Pengalaman mi’raj tersebut akan dianalisis dengan menggunakan pendekatan imajinasi kreatif. Hasil penelitian ini menunjukkan tiga peran imajinasi dari pengalaman mi’rajnya Ibn Arabi. Pertama, imajinasi kreativnya dapat menciptakan alam antara atau yang disebut dengan alam imajinal. Di alam ini Ibn Arabi dapat bertemu dengan ruhaniah para nabi terdahulu. Kedua, imajinasi dimaknai oleh Ibn Arabi sebagai daya kreativitas berpikir. Ibn Arabi mengkombinasikan dua ilmu yakni ilmu nalar dan gnostik Islam untuk membuat pengetahuan baru tentang mi’raj. Ketiga, imajinasi tersebut memiliki fungsi bisosiatif. Ibn Arabi berani mengambil resiko dikatakan sufi yang aneh dengan pengetahuan barunya tentang mi’raj.Keyword: Ibn Arabi, Mi’raj, Imajinasi Kreatif, Fungsi Bisosiatif
MIMPI NABI IBRAHIM MENURUT SEMIOTIKA ROLAND BARTHES Danil, Rahmad
Living Islam: Journal of Islamic Discourses Vol. 4 No. 2 (2021)
Publisher : UIN Sunan Kalijaga Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/lijid.v4i2.2839

Abstract

Artikel ini bertujuan untuk menjelaskan mitos di balik kisah mimpi Nabi Ibrahim yang terkandung dalam QS. Ash Shafat ayat 100-108. Ayat tersebut menjelaskan tentang kisah awal mula penyembelihan anaknya hingga digantikannya dengan seekor domba. Dari kisah tersebut terdapat makna lain berupa ideologi yang terkandung dalam kisah tersebut. Makna ini bisa dicari melalui pembacaan semiotic Roland Barthes karena dapat menggapai makna ideologi yang ada di balik kisah tersebut. Tulisan ini merupakan jenis penelitian kualitatif library-research dengan metode pencarian data dari kitab-kitab tafsir dan artikel sejenisnya. Penelitiani ini membagi ayat 100-108 menjadi empat bagian dan dari masing-masing pembagian tersebut peneliti menemukan ideologi dibalik ayat tersebut. Pertama, pada ayat 100-102 peneliti menemukan baahwa ayat ini menunjukkan siapa dan umur berapa anak yang disembelih. Tafsir mutakhir mengatakan bahwasanya anak tersebut bernama Ismail yang telah berumur baligh. Kedua, mimpi merupakan salah satu bentuk penyampaian firman Tuhan kepada utusan-Nya. Ketiga, agama Nabi Ibrahim disebut dengan hanif. Keempat, setiap orang yang melakukan pengorbanan kepada Allah akan diberi balasan yang setimpal.
KLASIFIKASI AF'AL NABI DAN EFEKNYA DALAM KONTEKSTUALISASI HADIS (Perspektif Muhammad Bin Ṣālih al-ʿUṯaimīn) Ratno, Ratno
Living Islam: Journal of Islamic Discourses Vol. 4 No. 2 (2021)
Publisher : UIN Sunan Kalijaga Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/lijid.v4i2.2899

Abstract

The classification of Prophet’s actions is very important to understand. Misclassification will lead to wrong conclusions. One of the contemporary scholars who discuss this issue is Muhammad Bin Ṣālih al-ʿUṯaimīn (d. 2001). This research will answer about how Muhammad Bin Ṣālih al-ʿUṯaimīn classified the Prophet’s actions be five classifications? This research is library research with critical analytical descriptive method. The primary data sources are Ṣaroḥ al-Uṣul min Ilmi al-Uṣul and Manẓumah Uṣul Fiqh wa Qowāiduh. The secondary data sources are from letters, fatwas, etc from Muhammad Bin Ṣālih al-ʿUṯaimīn. This study concludes that Muhammad Bin Ṣālih al-ʿUṯaimīn divided the Prophet’s actions be five classifications. First, his action for reasons of human nature. Second, his action for socio-cultural reasons. Third, his action with special deed for his. Fourth, his action for worship reasons. Fifth, explain the global dalil. Of these five classifications, there are two classifications can be contextualized. They are his action for reasons of human nature and his action for socio-cultural reasons. Klasifikasi af’al (perbuatan-perbuatan) Nabi saw. sangat penting untuk dipahami. Salah klasifikasi maka akan menimbulkan salah kesimpulan. Salah satu ulama kontemporer yang membahas masalah ini adalah Muhammad Bin Ṣālih al-ʿUṯaimīn (w. 2001). Penelitian ini akan menjawab tentang bagaimana Muhammad Bin Ṣālih al-ʿUṯaimīn mengklasifikasikan af’al (perbuatan-perbuatan) Nabi saw. menjadi lima? Penelitian ini adalah penelitian library research dengan metode diskriptif analitis kritis dengan sumber data primer adalah Šaroḥ al-Uṣul min Ilmi al-Uṣul dan Manẓumah Uṣul Fiqih wa Qowāiduh. Sedangkan sumber data sekunder adalah dari tulisan, fatwa, dan yang semisalnya dari Muhammad Bin Ṣālih al-ʿUṯaimīn. Penelitian ini menghasilkan kesimpulan bahwa Muhammad Bin Ṣālih al-ʿUṯaimīn membagi af’al (perbuatan-perbuatan) Nabi saw. menjadi lima. Pertama, karena alasan tabiat manusia. Kedua, karena alasan sosial budaya dan adat masyarakat. Ketiga, karena alasan kekhususan. Keempat, karena alasan ingin beribadah. Kelima, karena alasan ingin menjelaskan dalil yang bersifat global. Dari kelima klasifikasi ini, ada dua yang mungkin dilakukan kontekstualisasi dalam dalil-dalil agama, yaitu perbuatan Nabi saw. yang dilakukan karena alasan tabiat manusia dan perbuatan Nabi saw. yang dilakukan karena alasan sosial budaya dan adat masyarakat.
MAKNA RITUAL SESAJEN DALAM AJAR PIKUKUH SUNDA (SUNDA WIWITAN) (Sudi Terhadap Penganut Ajar Pikukuh Sunda Di Padepokan Bumi Dega Sunda Academy Bandung) Miharja, Deni; Wahida, Endah; Huriani, Yeni
Living Islam: Journal of Islamic Discourses Vol. 4 No. 2 (2021)
Publisher : UIN Sunan Kalijaga Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/lijid.v4i2.2810

Abstract

Indonesia is a country that has many local cultures including one of them is Ajar pikukuh sunda (Sundanese Wiwitan) which is in Padepokan Bumi Dega Sunda Academy Bandung. In the teachings of Sundanese pikukuh there is a ritual that is always carried out, namely the offering. However, many people misinterpret the ritual offerings so that they are referred to as givers of demons and polytheists. The purpose of this study was to determine the meaning of offerings in Sundanese Pikukuh (Sunda Wiwitan) Teachings at Padepokan Bumi Dega Sunda Academy Bandung. This research methodology is descriptive qualitative with case studies. The results of this paper conclude that the ritual offerings carried out in Ajar Pikukuh Sunda (Sundanese Wiwitan) have a very high and noble meaning. The teaching materials / means in the ritual are all the same, namely water, earth, fire, and wind, animal elements, and plant elements. The meaning of offerings carried out by the Sundanese Pikukuh Teachers at Padepokan Bumi Dega Sunda Academy Bandung is a prayer ritual as a form of gratitude to our ancestors, the universe, to our parents, or to everything that has supported us so far, because without them we will never exist so that by using the means of sasajen from the natural elements it will be able to reconnect the energy of the past with the future.Keywords : Mean; Sesajen; Ajar Pikukuh Sunda (Sunda Wiwitan);Indonesia is a country that has many local cultures including one of them is Ajar pikukuh sunda (Sundanese Wiwitan) which is in Padepokan Bumi Dega Sunda Academy Bandung. In the teachings of Sundanese pikukuh there is a ritual that is always carried out, namely the offering. However, many people misinterpret the ritual offerings so that they are referred to as givers of demons and polytheists. The purpose of this study was to determine the meaning of offerings in Sundanese Pikukuh (Sunda Wiwitan) Teachings at Padepokan Bumi Dega Sunda Academy Bandung. This research methodology is descriptive qualitative with case studies. The results of this paper conclude that the ritual offerings carried out in Ajar Pikukuh Sunda (Sundanese Wiwitan) have a very high and noble meaning. The teaching materials / means in the ritual are all the same, namely water, earth, fire, and wind, animal elements, and plant elements. The meaning of offerings carried out by the Sundanese Pikukuh Teachers at Padepokan Bumi Dega Sunda Academy Bandung is a prayer ritual as a form of gratitude to our ancestors, the universe, to our parents, or to everything that has supported us so far, because without them we will never exist so that by using the means of sasajen from the natural elements it will be able to reconnect the energy of the past with the future.
MODERASI BERAGAMA PERSPEKTIF AGAMA-AGAMA DI INDONESIA Amri, Khairul
Living Islam: Journal of Islamic Discourses Vol. 4 No. 2 (2021)
Publisher : UIN Sunan Kalijaga Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/lijid.v4i2.2909

Abstract

AbstractReligious moderation is a religious perspective, attitude and behavior that always takes in a middle position, acts fairly, and is not a religious extreme. In this case, The government, namely the Ministry of Religious Affairs, considers to strengthens religious moderation as a strategic effort in building the integrity of the nation. As a pluralistic country, religious moderation is very needed as an effort to build national harmony and sustainability. The term of religious moderation is often identified with wasathiyah in Islam, but in fact the principles of religious moderation are stated in every religious teaching of all religions. They all require peace, justice, and maintain human values. This is the important of understanding that the very basic religious teachings are in line with the religious moderation.Key words: religious moderation, pluralistic society, Indonesia. AbstrakModerasi Beragama adalah sebuah cara pandang, sikap dan perilaku beragama yang selalu mengambil posisi di tengah-tengah, selalu bertindak adil, dan tidak ekstrem dalam beragama. Pemerintah dalam hal ini Kementerian Agama menganggap penguatan moderasi beragama sebagai upaya strategis dalam menjaga keutuhan bangsa. Sebagai negara yang majemuk, cara pandang moderasi beragama sangat dibuthkan sebagai usaha untuk menjaga kerukunan dan kelestarian bangsa. Terminologi moderasi beragama sering diidentikkan dengan wasathiyah dalam Islam, namun seseungguhnya prinsip-prinsip moderasi beragama terdapat dalam setiap ajaran agama-agama, sebab sejatinya ajaran agama selalu menghendaki perdamain, keadilan, dan menjaga nilai-nilai kemanusiaan. Hal ini penting untuk dipahami sebagai pengetahuan bahwa esensi setiap ajaran agama sejalan dengan prinsip-prinsip moderasi beragama.
RESOLUSI KONFLIK KEAGAMAAN BERBASIS KEARIFAN LOKAL: STUDI ATAS PELA GANDONG DI AMBON Ismail, Roni; Wakano, Abidin; Leasiwal, Genoveva
Living Islam: Journal of Islamic Discourses Vol. 5 No. 1 (2022)
Publisher : UIN Sunan Kalijaga Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/lijid.v5i1.3012

Abstract

AbstractThis article aims to analyze the role of pela gandong as local wisdom used as a cultural conflict resolution in the 1999-2002 Ambon conflict. Using sociology of conflict approach, the theory of cultural conflict resolution, and methods of collecting observational data and interviews with Ambonese Muslims and Christians, this paper finds that, first, ethnocentrism is the main cultural cause of the Ambon conflict, and, second, the Ambon conflict is resolved and peace is built firmly through the cultural conflict resolution of pela gandong. With noble values, especially brotherhood, equality, equality, togetherness and tolerance, pela gandong is very effective in resolving cultural conflicts both during the Ambon conflict, post-conflict and in fostering peace until now. During the Ambon conflict, there was no conflict between Muslim and Christian countries that were bound by pela gandong. After the conflict occurred, pela gandong became the foundation of cultural conflict resolution in rebuilding peace, strengthening the capacity of Ambonese people "from within"; rebuild their broken relationship; reaffirming the value of brotherhood among Maluku peoples; teach mutual recognition of religious and cultural differences; accelerate recovery from conflict trauma; re-knitting the greetings of fraternity; and building mutual trust between Muslim and Christian countries. Meanwhile, in the process of building peace up to now, Ambonese admit that pela gandong is effective in preventing “outsiders” who keep trying to reescalate the conflict, because every country in Ambon is already engaged in pela gandong one with another country.Keywords: pela gandong, religious cultural resolution, local wisdom. Artikel ini bertujuan untuk menganalisis peran pela gandong sebagai resolusi konflik kultural dalam konflik Ambon 1999-2002. Dengan menggunakan pendekatan sosiologi konflik, teori reolusi konflik kultural, serta metode pengumpulan data observasi dan wawancara dengan warga Ambon Muslim dan Kristen, tulisan ini menemukan bahwa, pertama, etnosentrisme merupakan penyebab kultural utama konflik Ambon, dan, kedua, konflik Ambon diselesaikan dan kedamaian terbangun kokoh melalui resolusi konflik kultural pela gandong. Dengan nilai-nilai luhur utamanya persaudaraan, persamaan, kesetaraan, kebersamaan dan toleransi, pela gandong sangat efektif menjadi resolusi konflik kultural baik selama konflik Ambon terjadi, paska konflik maupun dalam membina damai hingga kini. Selama konflik Ambon terjadi, tidak ditemukan adanya konflik antara negeri-negeri Muslim dan Kristen yang terikat pela gandong. Paska konflik terjadi, pela gandong menjadi fondasi resolusi konflik kultural dalam membangun kembali perdamaian, menguatkan kapasitas warga Ambon “dari dalam”; membangun kembali hubungan mereka yang sempat retak; menegaskan kembali nilai bersaudara sesama orang Maluku; mengajarkan saling mengakui perbedaan agama dan budaya; mempercepat pemulihan dari trauma konflik; merajut kembali persaudaraan salam sarane; dan membangun saling percaya antara negeri-negeri Muslim dan Kristen. Sedangkan dalam proses bina damai hingga kini, pela gandong juga diakui warga Ambon efektif menangkal “tangan-tangan luar” yang terus mencoba mengeskalasikan kembali konflik karena setiap negeri di Ambon sudah ber-pela gandong dengan satu negeri.
URGENSI LITERASI DALAM AL-QUR’AN PERSPEKTIF TAFSIR MAQASHIDI Kurniasih, Imas
Living Islam: Journal of Islamic Discourses Vol. 5 No. 1 (2022)
Publisher : UIN Sunan Kalijaga Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/lijid.v5i1.3113

Abstract

AbstractThis research was conducted because of the writer's anxiety about the low literacy rate among students in Indonesia. This is due to the lack of student motivation to do literacy. Students do not understand what the benefits and importance of literacy are for their lives, as well as the dangers of leaving literacy. This study aims to explore the urgency of literacy based on Maqashidi interpretation, a new method of interpreting the Qur'an by exploring the maqashid sharia and maqashid Qur'an from the thematically discussed verses. This study resulted that there are seven maqashid (goals and wisdom) of Literacy, namely 1) Hifdz al-Din, 2) Hifdz al-Nafs, 3) Hifdz al-Nashl, 4) Hifdz al-'Aql, 5) Hifdz al- Mal, 6) Hifdz al-Bi'ah, 7) Hifdz al-Daulah. Literacy is a primary need (dharuriyah) that must be met because it greatly influences the realization of the 7 aspects of maqashid shari'ah. In addition, Literacy also contains the Hajjiyah dimension, namely literacy activities should be integrated in the education curriculum in Indonesia and guided by professional teachers. The dimension of Tahsiniyyah Literacy can be realized by the role of the government in providing infrastructure and complete learning and research facilities, as well as an adequate library and internet network. In realizing maqashid sharia, literacy activities must be guided by the fundamental values of the Qur'an, namely the value of justice (al-'Adalah), humanity (Insaniyah), moderation (Wasathiyah), freedom of responsibility (Hurriyah-Mas'uliyah), and equality (al-Musawah). School as educational institutions play an important role in efforts to instill awareness in students about the urgency of literacy in realizing maqashid sharia.Keywords: Literacy, Maqashidi interpretation, education.AbstraksiPenelitian ini dilakukan karena kegelisahan penulis tentang rendahnya literasi di kalangan siswa di Indonesia. Hal tersebut dikarenakan kurangnya motivasi siswa untuk melakukan literasi. Siswa tidak memahami apa manfaat dan pentingnya literasi bagi kehidupan mereka, sekaligus bahayanya jika meninggalkan literasi. Penelitian ini bertujuan untuk menggali urgensi literasi berdasarkan tafsir Maqashidi, suatu metode baru dalam menafsirkan al-Qur’an dengan menggali maqashid syariah dan maqashid Qur’an dari ayat yang dibahas secara tematik. Penelitian ini menghasilkan bahwa ada tujuh maqashid (tujuan dan hikmah) dari Literasi, yaitu 1) Hifdz al-Din, 2) Hifdz al-Nafs, 3) Hifdz al-Nashl, 4) Hifdz al-‘Aql, 5) Hifdz al-Mal, 6) Hifdz al-Bi’ah, 7) Hifdz al-Daulah. Literasi adalah kebutuhan primer (dharuriyah) yang harus dipenuhi karena sangat berpengaruh terhadap terwujudnya 7 aspek maqashid syari’ah. Selain itu, Literasi juga mengandung dimensi Hajjiyah, yaitu hendaknya kegiatan literasi terintegrasi dalam kurikulum pendidikan di Indonesia dan dibimbing oleh guru yang profesional. Dimensi Tahsiniyyah Literasi dapat diwujudkan dengan peran pemerintah dalam penyediaan infrastruktur dan fasilitas pembelajaran dan penelitian yang lengkap, juga perpustakaan dan jaringan internet yang memadai. Dalam mewujudkan maqashid syariah, aktivitas literasi harus berpedoman kepada nilai-nilai fundamental al-Qur’an, yaitu nilai keadilan (al-‘Adalah), kemanusiaan (Insaniyah), moderasi (Wasathiyah), kebebasan bertanggung jawab (Hurriyah-Mas’uliyah), dan kesetaraan (al-Musawah). Sekolah sebagai lembaga pendidikan berperan penting dalam upaya mananamkan kesadaran kepada siswa tentang urgensi literasi dalam mewujudkan maqashid syariah.Kata kunci: Literasi, tafsir Maqashidi, pendidikan.

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