EL-AFKAR : Jurnal Pemikiran Keislaman dan Tafsir Hadis
El-Afkar adalah jurnal Ilmiah yang diterbitkan untuk mengakomodir ide, gagasan serta pemikiran Keislaman bagi seluruh Dosen di Lingkungan IAIN Bengkulu secara umum. Meskipun demikian, nuasa dan trade mark yang akan diciptakan nantinya serta menjadi core identitynya adalah kajian ilmu ke-Ushuluddin-an khususya yang berkaitan dengan pemikiran, filsafat Islam, dan Tafsir Hadis.
Articles
16 Documents
Search results for
, issue
"Vol 12, No 1 (2023): Januari-Juni"
:
16 Documents
clear
<![CDATA[Perubahan Sosial dan Pengaruhnya Terhadap Metode Ijtihad Imam Malik ]]>
<![CDATA[Rahmad Fauzi Salim]]>;
<![CDATA[M. Iqbal Irham]]>;
<![CDATA[Sugeng Wanto]]>
<![CDATA[ El-Afkar: Jurnal Pemikiran Keislaman dan Tafsir Hadis Vol 12, No 1 (2023): Januari-Juni ]]>
Publisher : <![CDATA[IAIN Bengkulu ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.29300/jpkth.v12i1.9631
<![CDATA[Social change can occur due to many things. In general, social change can be caused by an increase in population, expansion of territory, revolution or rebellion in the country, even caused by conflict (social conflict) and others. During the time of Imam Malik, social changes occurred when the territory of Islamic rule expanded to various parts of the world. This situation prompted the Ulama to develop the ijtihad method to respond to new problems that arose in various Islamic jurisdictions. At that time, two streams of religious understanding appeared with different methods of understanding religious texts. Beginning with the emergence of a group of hadith experts or atsar experts who make the holy book and the traditions of the apostles the basis of religious understanding. Then came the ra'yi or ra'yu method expert group. This group uses a legal understanding of the scriptures and hadiths in a textual way, but puts forward the aims and objectives contained in the 'illah-'illah of the law of theorem. The Muslim community in the city of Medina represents a group of hadith experts. Meanwhile, the Islamic community living in Iraq represents the ra'yi expert group. So that the two streams have often debated in matters of religious understanding, especially fiqh, since the tabiin era.]]>
<![CDATA[Ayat-Ayat Makrifatullah dalam Tafsir Al-Qur’an Al-‘Azhim Karya Sahl Al-Tustari ]]>
<![CDATA[Luthviyah Romziana]]>;
<![CDATA[Lola Amalia]]>
<![CDATA[ El-Afkar: Jurnal Pemikiran Keislaman dan Tafsir Hadis Vol 12, No 1 (2023): Januari-Juni ]]>
Publisher : <![CDATA[IAIN Bengkulu ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.29300/jpkth.v12i1.10077
<![CDATA[Makrifat in the view of the Sufi is to know how the true nature of God is. In the world of tasawuf, makrifatullah is an important thing in spiritual formation. As happened in modern times, many negative impacts occur due to a lack of relevance to the spiritual aspect, so Sufism is needed to balance these dimensions. This study aims to explain the interpretation of makrifatullah verses according to Sahl al-Tustari in the book of Tafsir al-Qur'an al-'Azhim. This research is a qualitative research using a literature study approach. The analytical method used is content descriptive analysis technique. The results of this study indicate that makrifat in the Qur'an means knowing, knowing, acknowledging His Oneness and Omnipotence by thinking through His signs, increasing spirituality by carrying out religious obligations and avoiding His prohibitions, bowing to the Qur'an and hadith, having a sincere nature , always repent, have a calm soul, always remember Him under any circumstances. Sahl al-Tustari explained that to get protection from immoral acts, namely by makrifat. The results of this study are useful if they can be practiced to cleanse the heart which leads to harmony in life, closeness, obedience and piety to Allah in the formation of good morals]]>
<![CDATA[Neo-Sufisme: Corak dan Model Spiritualitas Masyarakat Modern ]]>
<![CDATA[Harisman Harisman]]>;
<![CDATA[M Iqbal Irham]]>
<![CDATA[ El-Afkar: Jurnal Pemikiran Keislaman dan Tafsir Hadis Vol 12, No 1 (2023): Januari-Juni ]]>
Publisher : <![CDATA[IAIN Bengkulu ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.29300/jpkth.v12i1.9482
<![CDATA[This article wants to find several styles and models of spirituality in modern society that arise due to inner uncertainty in interpreting life in the modernization era. Modernity has indulged in ease and promised luxury in life as well as worship of science and technology and abandoned religious teachings. This research is of a normative type with a sufistic approach and is descriptive in nature which produces five features and two models namely: 1) heteronomy spirituality, 2) autonomous spirituality, 3) interactive spirituality, 4) extactic spirituality, and 5) constructive spirituality and 1) post-spirituality, and 2) urban sufism.Artikel ini ingin menemukan beberapa corak dan model spiritualitas masyarakat modern yang muncul akibat ketidakpastian batin dalam memaknai kehidupan di era modernisasi. Kemodrenan telah mengumbar kemudahan dan menjanjikan kemewahan dalam kehidupan sekaligus pemujaan terhadap ilmu pengetahuan dan teknologi serta meninggalkan ajaran agama. Penelitian ini berjeniskan normatif dengan pendekatan sufistis serta bersifat deskriftif yang menghasilkan lima corak dan dua model yakni: 1) spiritualitas heteronomy, 2) spiritualitas otonom, 3) spiritualitas interaktif, 4) spiritualitas ekstaktik, dan 5) spiritualitas konstraktif serta 1) post-spiritualitas, dan 2) urban sufism.]]>
<![CDATA[Otoritas Mufti Kerajaan Kubu: Subyektifitas, Kontestasi, dan Produksi Makna al-Qur’an ]]>
<![CDATA[Udi Yuliarto]]>
<![CDATA[ El-Afkar: Jurnal Pemikiran Keislaman dan Tafsir Hadis Vol 12, No 1 (2023): Januari-Juni ]]>
Publisher : <![CDATA[IAIN Bengkulu ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.29300/jpkth.v12i1.10183
<![CDATA[This paper discusses questioning the meanings based on the Quran. The main problem is how the meaning is produced in the contemporary context while still paying attention to the text of the Koran which came down almost 14 centuries ago. In this context, the researcher then uses the sociology of knowledge approach in analyzing while to ensure the research object is analyzed using religious anthropology. The result is that there are three main points of discussion in this discussion, namely; (1) Reading Ismail Mundu's Interpretation in the Identity of the Kubu Community (2) Visualization and Production of the Meaning of the Quran; An Attempt to Establish Meaning in Dialectical Space Between Mufti and Social Dimensions, (3) Subjectivity and Contestation of Meaning in Social Spatial Identity Ismail Mundu. That the meaning of the Koran is formed by social dimensions. With the conclusion that reading Ismail Mundu's interpretation in his society shows how the conditions of reality he faces. While the contestation of meaning between fiqh thinking and royal power which has the genealogy of Alawiyyin places its subjective role which is dominated by Sufistic-traditional ideas that it has acquired in social dialectical spaces.]]>
<![CDATA[Joseph Schacht dalam Pandangan Sarjana Hadis Indonesia ]]>
<![CDATA[Benny Afwadzi]]>
<![CDATA[ El-Afkar: Jurnal Pemikiran Keislaman dan Tafsir Hadis Vol 12, No 1 (2023): Januari-Juni ]]>
Publisher : <![CDATA[IAIN Bengkulu ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.29300/jpkth.v12i1.8297
<![CDATA[This article examines how the existence of Joseph Schacht, the main character in the study of hadith in the West, in the discourse of thought of Indonesian hadith scholars. Although he is a Western scholar living in Europe, his influence of thought also reached Indonesia through lectures and discussions about orientalist hadith, both inside and outside the classroom. This article aims to map out the response of Indonesian hadith scholars to Schacht's ideas. Using a qualitative approach and the type of library research, this article concludes that Schacht does have a fairly strong influence in Indonesia; most of the writings that discuss the study of hadith among orientalists, with any character, do not forget to present Schacht as an important figure. Furthermore, hadith scholars are divided into three camps in responding to Schacht's ideas, namely the contra, the pros, and the middle. The arguments that are carried out are also different, ranging from academic to ideological ones. The main current that appears in the thought of Indonesian hadith scholars is against Schacht, which is motivated by subjectivity as a Muslim, in addition to Schacht's thinking which is problematic and has many problems.]]>
<![CDATA[Nilai-Nilai Kepemimpinan Nabi Yusuf dalam Tafsir Rabbanā Perspektif Trait Theory ]]>
<![CDATA[Bunga Syalsabilla]]>;
<![CDATA[Moh Abdul Kholiq Hasan]]>
<![CDATA[ El-Afkar: Jurnal Pemikiran Keislaman dan Tafsir Hadis Vol 12, No 1 (2023): Januari-Juni ]]>
Publisher : <![CDATA[IAIN Bengkulu ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.29300/jpkth.v12i1.10075
<![CDATA[The Indonesian nation is a nation that is predominantly Muslim. However, ironically, the Indonesian state is known for its various crimes which are quite high, one of which is corruption. The weakness of the leader is one indicator of the cause. Among the leadership values that can be used as an example is the leadership of the prophet Yusuf. This research is descriptive qualitative research with primary data in the form of Tafsīr Rabbanā min Kalāmi Rabbinā. Data collection techniques were in the form of literature studies, resource interviews and data analysis using the Trait Theory Psychology approach. Prophet Yusuf's leadership traits are in accordance with the psychological theory of Trait Theory in Tafsīr Rabbanā, reflecting on the six main characteristics of leadership, namely drive and self-confidence, honesty and integrity, leadership motivation, cognitive ability (scientific intelligence ability), emotional calm and firmness (tough- think). These qualities were obtained by the prophet Yusuf externally and internally. But the most important thing is the revelation from Allah as Allah's messenger that no other leader, apart from the prophets, has.]]>
<![CDATA[Pendidikan Berbasis Moderasi Beragama Berdasarkan Surat Al-Baqarah Ayat 143 ]]>
<![CDATA[Ely Damayanti Pulungan]]>;
<![CDATA[Widya Khairunnisa]]>;
<![CDATA[M. Alfarabi]]>;
<![CDATA[Ahmad Darlis]]>
<![CDATA[ El-Afkar: Jurnal Pemikiran Keislaman dan Tafsir Hadis Vol 12, No 1 (2023): Januari-Juni ]]>
Publisher : <![CDATA[IAIN Bengkulu ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.29300/jpkth.v12i1.9374
<![CDATA[This article aims to find out the interpretation in Q.S Al-Baqarah: 143 which is related to religious moderation and to describe the educational values contained therein. The type of research used is a qualitative approach with the use of library research using books as themain source and journals as secondary sources as auxiliary sources that support this research.The findings of this study indicate that in Q.S Al-Baqarah: 143 M. Quraish Shibab and Buya Hamka explain that religious moderation is Muslim. It was further explained that religious moderation is an attitude that chooses a middle way, not being exaggerated nor too facilitating, not extreme nor liberal. In this case one can be balanced by keeping oneself busy with the world and not forgetting the hereafter. As for some educational values based on Q.S Al-Baqarah: 143 concerning religious moderation, namely instilling an attitude of justice within oneself, balance, mutual love, piety to Allah SWT and avoid violence.]]>
<![CDATA[معمر بن راشد الأزدي ودوره في تاريخ تطور الحديث بعد تدوينه كتابا "الجامع" والمغازي" أنموذجا ]]>
<![CDATA[Muhid Muhid]]>;
<![CDATA[Muhammad Ilyas]]>;
<![CDATA[Andris Nurita]]>
<![CDATA[ El-Afkar: Jurnal Pemikiran Keislaman dan Tafsir Hadis Vol 12, No 1 (2023): Januari-Juni ]]>
Publisher : <![CDATA[IAIN Bengkulu ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.29300/jpkth.v12i1.8888
<![CDATA[The post-codification of Hadith is a very important era in the history of the development of hadith; in that era there appeared a scholar named Ma'mar ibn Rāshid who was instrumental in the perfection of codification, this is very important to be further researched because of the importance of his role and work which is not widely known to Muslims or even disputed its veracity. This study talks about the role of Imam Ma'mar ibn Rāsyid in the development of the Hadith of the Prophet after it was written in the era of Imam al-Zuhrī. His research focused on two books he wrote, al-Jāmi' and al-Maghāzī. This research is a literature study with qualitative methods with descriptive and analytical approaches accompanied by comparative studies. The most notable result of the study is the validity of the al-Jāmi' books and al-Maghāzī books which are the original works of Imam Ma'mar bin Rāsyid, and that imam Ma'mar had a major role in the development of the Prophet's Hadith which is summarized in the following: First: Innovation and creativity in the bookkeeping of hadith thematically. Second: Diversified in authorship where he has written al-Jāmi' books which a compilation of the Hadith of the Prophet al-Maghāzī in the field of the history of the Prophet, whose main purpose is to ensure the validity of the historical history, and the book of interpretation of the Qur'an. Third: Writers and scholars have paid so much attention to the work of Imam Ma'mar ibn Rāshid that they quote so much from him. Fourth: The Book of al-Jāmi' is among the first complications of hadith printed to date, earlier than Muwatṭa' Mālik.]]>
<![CDATA[Kontekstualisasi Ayat-Ayat Jihad Perspektif Abdullah Saeed ]]>
<![CDATA[Ahmad Farid]]>;
<![CDATA[Ade Naelul Huda]]>;
<![CDATA[Samsul Ariyadi]]>
<![CDATA[ El-Afkar: Jurnal Pemikiran Keislaman dan Tafsir Hadis Vol 12, No 1 (2023): Januari-Juni ]]>
Publisher : <![CDATA[IAIN Bengkulu ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.29300/jpkth.v12i1.10061
<![CDATA[jihad is participation for all believers in terms of power and ability. As for jihad, it is often known as qital or fighting. On the other hand, in the context of jihad, what is commanded by the Qur'an is not only fighting, but encompassing positive activities and other virtues. Jihad in the Makkah period was not carried out by means of war but by giving all the effort to one's ability to understand polytheists in words that the mind and heart can understand, looking at the conditions and situations of the followers of Islam who are powerless and powerless, as for jihad in the period Medina focused on the importance of jihad, namely warfare for Muslim groups to avenge attacks against them. Based on this, the results of this study are normative with the approach of jihad verses and are descriptive in nature which produce four theories, namely: Contextualization of the meaning of jihad, Lexical-lingustic analysis, Historical context of the verses, Munasabah of jihad verses and Application of the contextualization of the interpretation of the meaning of jihad in contemporary times]]>
<![CDATA[Nilai-Nilai yang Terkandung dalam Seni Islam: Studi Pemikiran Seyyed Hossein Nasr ]]>
<![CDATA[Farkhan Fuady]]>;
<![CDATA[Nurisman Nurisman]]>
<![CDATA[ El-Afkar: Jurnal Pemikiran Keislaman dan Tafsir Hadis Vol 12, No 1 (2023): Januari-Juni ]]>
Publisher : <![CDATA[IAIN Bengkulu ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.29300/jpkth.v12i1.7922
<![CDATA[The presence of Islamic art in human life is able to provide a spiritual experience. Through Islamic art, humans are able to take lessons regarding the principles of the oneness of God. Nasr believes that Islamic art is a tool to build awareness on the religious side. Therefore its presence contains meaning and values in it. This paper seeks to provide an explanation of Islamic art, especially the perspective of Seyyed Hossein Nasr. The method used is a qualitative method with this type of research. The data source is divided into two, namely the primary data source in the form of a book entitled Islamic Art and Spirituality and Knowledge and Purity. Furthermore, researchers also use secondary data that comes from various sources that discuss the research topic. The results of the research show that Nasr believes that Islamic art is the embodiment or manifestation of the oneness of Allah SWT. Islamic art also has a close relationship with Islamic spirituality. The source of Islamic art is the aspects contained in the Qur'an. While the values contained in art generally consist of two, namely intrinsic values and extrinsic values. Regarding the values contained in Islamic art according to Seyyed Hossein Nasr, there are three. These values are aesthetic values, ethical values, and spiritual values.]]>
