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Majalah Ilmu Pengetahuan dan Pemikiran Keagamaan Tajdid
Published by Universitas Islam Negeri Imam Bonjol Padang
ISSN : 14102617     EISSN : 2685466X     DOI : -
Core Subject : Religion, Humanities,
Religion Humanities
Majalah Ilmu Pengetahuan dan Pemikiran Keagamaan Tajdid diterbitkan oleh Fakultas Ushuluddin dan Studi Agama UIN Imam Bonjol Padang, sebagai media informasi dan forum pembahasan kajian tentang ilmu ushuluddin yang terkait dalam empat aspek bidang keilmuan yakni, Aqidah dan Filsafat Islam, Studi Agama-Agama, Ilmu Al-quran dan Tafsir (Tafsir Hadis), Psikologi Islam. Majalah ini berisi kumpulan tulisan ringkas hasil penelitian, hipotesa, survey dan karya akademik lainnya.
Arjuna Subject : -
Articles 8 Documents
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Search results for , issue "Vol 26, No 1 (2023)" : 8 Documents clear
The Meaning of Symbols in The Sedekah Bumi Tradition Holina Holina; Dwi Wahyuni
Majalah Ilmu Pengetahuan dan Pemikiran Keagamaan Tajdid Vol 26, No 1 (2023)
Publisher : Universitas Islam Negeri Imam Bonjol Padang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15548/tajdid.v26i1.6230

Abstract

This article provides an explanation of the meaning of symbols in the Sedekah Bumi tradition in the village of Air Putih Ilir, Musi Banyuasin Regency, South Sumatra Province. The research method used in this study is case-study qualitative research. The data were obtained through observation, interview, and documentation techniques, then analyzed by dialogue on Barthes's semiology theory and empirical data obtained at the research location. This article shows that Sedekah Bumi has been carried out continuously from one generation to the next. Sedekah Bumi is also called Sedekah Puyang Tumamia or Puyang Burung Jauh, which is a sacred figure to the villagers of Air Putih Ilir. Sedekah Bumi is a tradition that is carried out after harvesting rice as a form of gratitude to God Almighty. Apart from that, Sedekah Bumi is also meant to ward off disaster and become a medium to strengthen ties between the residents of Air Putih Ilir village. The meaning of symbols in the equipment for the Sedekah Bumi tradition is: first, incense is used because it is thought to speed up the answering of prayers because the spirits of the dead are pleased with the fragrance of incense. Second, heirlooms that are sacred to the residents are sacred objects that have a symbol of struggle from their ancestors. Third, lemang gives a symbol of the life of a society that is so palpable but has a white and sincere heart in it. Fourth, Padi Arang symbolizes the bad nature of humans that must be abandoned.
CORRECT AND CAREFUL AS ONE OF THE REQUIREMENTS OF AN MUFASSIR rika summalia
Majalah Ilmu Pengetahuan dan Pemikiran Keagamaan Tajdid Vol 26, No 1 (2023)
Publisher : Universitas Islam Negeri Imam Bonjol Padang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15548/tajdid.v26i1.6264

Abstract

The classical period (650M-1250M) was the peak period of the glory of Muslims. This period is divided into periods of expansion, integration and the peak of progress (650-1000 AD). Under the leadership of the caliphs, Islam experienced a very broad expansion of influence, towards the West through North Africa Islam reached Spain and towards the East through Persia, Islam reached India. This period was also marked by the development of science in the fields of religion and culture, the field of law, theology, Sufism, philosophy and science. The disintegration phase (1000-1250 AD) was marked by divisions and political setbacks of Muslims until it culminated in the taking of Baghdad by Hulagu's army in 1258 AD. The history of determining the conditions for mufassir cannot be separated from the history of the codification of Ulum Al-Qur'an, along with the expansion of areas influenced by Islam. In interpreting the Qur'an, of course, there are several conditions that must be fulfilled by a mufassir, some of which are physical and psychological, as well as those that are diniyyah (religious) and especially academic requirements. These conditions are intended so that the mufassir can produce correct interpretations and avoid mistakes and the products of his interpretation can be accepted. Non-Muslims whose interpretation is unacceptable because they are afraid it will cause confusion or distortion of Islamic religious teachings through their interpretation. Then psychologically, a mufassir must also have ethics in interpreting the Qur'an. In interpreting the Qur'an, of course, there are several conditions that must be fulfilled by a mufassir, some of which are physical and psychological, as well as those that are diniyyah (religious) and especially academic requirements. These conditions are intended so that the mufassir can produce correct interpretations and avoid mistakes and the products of his interpretation can be accepted. Non-Muslims whose interpretation is unacceptable because they are afraid it will cause confusion or distortion of Islamic religious teachings through their interpretation. Then psychologically, a mufassir must also have ethics in interpreting the Qur'an. In interpreting the Qur'an, of course, there are several conditions that must be fulfilled by a mufassir, some of which are physical and psychological, as well as those that are diniyyah (religious) and especially academic requirements. These conditions are intended so that the mufassir can produce correct interpretations and avoid mistakes and the products of his interpretation can be accepted. Non-Muslims whose interpretation is unacceptable because they are afraid it will cause confusion or distortion of Islamic religious teachings through their interpretation. Then psychologically, a mufassir must also have ethics in interpreting the Qur'an. These conditions are intended so that the mufassir can produce correct interpretations and avoid mistakes and the products of his interpretation can be accepted. Non-Muslims whose interpretation is unacceptable because they are afraid it will cause confusion or distortion of Islamic religious teachings through their interpretation. Then psychologically, a mufassir must also have ethics in interpreting the Qur'an. These conditions are intended so that the mufassir can produce correct interpretations and avoid mistakes and the products of his interpretation can be accepted. Non-Muslims whose interpretation is unacceptable because they are afraid it will cause confusion or distortion of Islamic religious teachings through their interpretation. Then psychologically, a mufassir must also have ethics in interpreting the Qur'an.
The Resilience of Sufi Spiritual Behavior in Society in the 5.0 Era Increases Subjective Well-Being saliyo sali liyo
Majalah Ilmu Pengetahuan dan Pemikiran Keagamaan Tajdid Vol 26, No 1 (2023)
Publisher : Universitas Islam Negeri Imam Bonjol Padang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15548/tajdid.v26i1.6199

Abstract

Abstract: From time to time, the pattern of human life continues to change. These changes started from the Stone Age until now, in the era of society 5.0. These changes have a purpose for the welfare of humanity. Changes in lifestyle from time to time cannot be separated from challenges and problems. Someone who is not able to adapt will be evicted separately. Conversely, someone who is able to survive in his life through every change will find satisfaction in his life. Sufi spiritual behavior is a safe choice of behavior to live life in the era of society 5.0 as resilience. There are several ways of building resilience in Sufi spiritual behavior to increase psychological well-being, also known as subjective well-being. The resilience of Sufi spiritual behavior includes training the ego (self-emotion) to resist the demands of the id (lust), strengthening faith, living as a blessing, and always surrendering to God. Such resilience is integrated into his personality so that his life is calm and his mind is not toying with him. Someone who chooses the resilience of Sufi spiritual behavior has a strong power to live life. The person is happy despite all difficulties and grateful for the abundance of God's grace. In the end, the person's subjective well-being increases
Psychology in Hadith Perspective Rahima Sikumbang Sarmadi
Majalah Ilmu Pengetahuan dan Pemikiran Keagamaan Tajdid Vol 26, No 1 (2023)
Publisher : Universitas Islam Negeri Imam Bonjol Padang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15548/tajdid.v26i1.6608

Abstract

Abstract : Allah Subhanahu Wata'ala created man from clay, Adam a.s and He created a wife for him from his body too, as stated in the Qur’anulkarim surah Annisa Verse 1. Then Allah Ta'ala gave pleasure to Adam and Hawa alaihimassalam. Unfortunately, behind the pleasure given by Allah Ta'ala, there are always eyes and souls that are jealous. He is the Devil Laknatullah, has an evil soul and always destroys good creatures by changing their behavior to evil. Since being expelled from heaven for their jealousy which becomes arrogance leads the devil swearing for being a seducer of the prophet Adam, his wife and their offspring until the doomsday. The enmity of good and bad souls has indeed existed since the time when humans were first created, even the children of Prophet Adam and Siti Hawa experienced the same thing. Habil and Qabil, with their jealousy of an arranged marriage, created the first bloodshed in the form of murder. This happens because of the demands of lust that come from the whispers of the devil to pollute the soul. The origin of the existence of good and bad souls, as stated in the Koran, that humans are always inspired by two things: good and evil, is the background of this research, more specifically how the soul is in the perspective of Nabawi's traditions. Finally, the writer can draw the conclusion that according to the hadith, the soul is the same thing as stated in the Koran. There is always a soul that tells its owner to do good and bad. It's just that, depending on the owner, want to follow the good or bad. It all depends on each other's faith.
From Feeling Threatened to Conservative Turn: Challanges toward Promoting Moderate Islam through New Media Yahya Fathur Rozy
Majalah Ilmu Pengetahuan dan Pemikiran Keagamaan Tajdid Vol 26, No 1 (2023)
Publisher : Universitas Islam Negeri Imam Bonjol Padang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15548/tajdid.v26i1.6207

Abstract

Abstract : The notion that Islam in Indonesia is “Islam with a smiling face” seems to have started to be reviewed. That nickname was popular in Indonesia in the 1700s to 1800s. However, since the collapse of the New Order (Orde Baru), the face of Islam in Indonesia has rapidly changed. It has turned gloomy and full of anger marked by the growth of discourses of religious conservatism and fundamentalism. This phenomenon is called a “conservative turn”. All this has resulted in the eroding of moderate Islamic discourse. Two of the largest Islamic organizations in Indonesia, NU and Muhammadiyah, to stem the conservative turn trend, still continue trying to spread the idea of moderate Islam in various ways despite challenges, criticism, and obstacles. Using the feeling threatened theoretical framework and virtual ethnographic method, this research wants to focus on IBTimes.ID's (online media affiliated to Muhammadiyah) efforts to moderate and reconcile conflicts and tensions between Sunnis and Shia in Indonesia. This research seeks to answer questions about: (1) What obstacles did IBTimes.ID experience when conducting a moderate Islam campaign? (2) How can feeling threatened that led to conservative turn become the big challenges for campaign of religious moderation by IBTimes.ID?
JAMALUDDIN AL-AFGHANI: PAN-ISLAMISM AND TRACES OF HIS THOUGHTS IN INDONESIA Arifal Dzunuren; Junizar Suratman
Majalah Ilmu Pengetahuan dan Pemikiran Keagamaan Tajdid Vol 26, No 1 (2023)
Publisher : Universitas Islam Negeri Imam Bonjol Padang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15548/tajdid.v26i1.5378

Abstract

This article discusses the work of Jamaluddin al-Afghani in the development of Islamic civilization, especially in the phase of Islamic renewal (XIX century). This paper is intended to re-read how the struggle of Jamaluddin al-Afghani's thought, with its culmination of Pan-Islamism, and its effects on the development of thought in Indonesia. Studies are based on libraries research by collecting, discussing ,and analyzing related literature on the focus of the study theme. Jamaluddin al-Afghani's long journey across the countries of the world, both in the east and west, witnessed his struggle and thinking, to give birth to the idea of unity so that the people as a way to be free from the grasp of western colonization, known as Pan-Islamism. This idea has not yet been found a concrete concept, because the ideas of Pan-Islamism are widely contained in Jamaluddin's writings in al-Urwatul Wutsqa magazine. The influence of Jamaluddin al-Afghani's thinking also had an impact on the development of educational institutions in Indonesia, Jami'at Al-Khairat and Muhammadiyah became institutions that represented this work.
Conceptual Thoughts of Science and Religion Perspective of Zakaria Ar-Razi Muhammad Afiq Fikri
Majalah Ilmu Pengetahuan dan Pemikiran Keagamaan Tajdid Vol 26, No 1 (2023)
Publisher : Universitas Islam Negeri Imam Bonjol Padang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15548/tajdid.v26i1.6352

Abstract

This paper will discuss one Muslim philosopher who has a strong identity as a Muslim philosopher. He is Zakaria Ar-Razi, in this paper, we will discuss Ar-Razi's biography, his works, and his thoughts. One of Ar-Razi's roles in the development of Islamic philosophy is to give a special style to Islamic philosophy regarding the concept of prophecy which has never been discussed in previous philosophies. This research is library research. The research method contains theories that are relevant to research problems. Ar-Razi is a Muslim scientist and philosopher who has made major contributions to the world of philosophy. Ar-Razi with his naturalistic rational view is also a strong identity about the existence of Islamic philosophy. His ideas on the concept of humans and humanity both physically and psychologically as well as his belief in reason in humans as individuals or groups of social beings led Ar-Razi to the naturalism discourse space. The strong identity conveyed by Ar-Razi is not to reject theological or metaphysical foundations regarding the existence of God, because Ar-Razi himself is still a Muslim who believes in the power of Allah SWT. However, this identity is more to Ar-Razi's efforts to reach the truth using a rationalist and philosophical approach rather than using a theological approach.
Arthur Schopenhauer's Pessimistic Philosophy: 19th Century German Philosopher Rido Putra; Rido Putra; Endrika Widdia Putri
Majalah Ilmu Pengetahuan dan Pemikiran Keagamaan Tajdid Vol 26, No 1 (2023)
Publisher : Universitas Islam Negeri Imam Bonjol Padang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15548/tajdid.v26i1.6175

Abstract

This article aims to explain the pessimistic philosophy of Arthur Schopenhauer—a 19th century German philosopher. The article is presented in a qualitative form using descriptive, interpretive and analytical methods. Schopenhaeur's philosophy of pessimism talks about world life as a place that gives birth to suffering. Suffering arises from the existence of desires. Will is a form of deficiency and the presence of want is suffering. As long as humans still have desires in their lives, humans will not be able to feel happiness. Human nature itself is a will, so achieving true happiness is something that is impossible for humans. However, man can rid himself of suffering by engaging in aesthetic contemplation and leading an ascetic life.

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