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<![CDATA[Relasi Sosial Umat Kong Hu Cu Di Kawasan Simpang Lima Ampenan Kota Mataram ]]>
<![CDATA[Lutfatul Azizah]]>;
<![CDATA[Yuhana Yuhana]]>
<![CDATA[ Sophist : Jurnal Sosial Politik Kajian Islam dan Tafsir Vol. 4 No. 1 (2022): Teologi dan Isu Sosial Kemasyarakatan ]]>
Publisher : <![CDATA[UIN Mataram ]]>
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DOI: 10.20414/sophist.v4i1.65
<![CDATA[This article aims to looks at the pattern of the relations built by the Confucians community and the practices of peace that are applied. As a minority religious group, The Confucians community in Ampenan cannot be separated from their efforts to survive with the adaptation strategies that are carried out. The intended adaptation strategy is the pattern of relationships that are built. Using a qualitative research method where the data collection process uses the method of observation, interviews and documentation. With the help of AGIL theory, this article also finds that the adaptation made by the Confucians is an merely an adaptation to the economic activity’s as an primary aspect. The practice of peace that is applied is also with the economic aspect. This partially refutes AGIL's theoretical framework by looking at Goal Attainment, the integration and built latency do not reach their ideal point. The main reason why the Confucians chose the economic aspect over the religious aspect was to evade the unsuccesful story between Hindu-Muslims which failed to build the relationship pattern through the pattern of marriage relation.s The effective pattern of relations in maintaining the harmony of the people in the Simpang Lima Ampenan Mataram area is through the economical aspect]]>
<![CDATA[Keadilan Dan Hak Asasi Dalam Terang Fajar Filsafat Islam ]]>
<![CDATA[Radiyatun Adabiyah]]>
<![CDATA[ Sophist : Jurnal Sosial Politik Kajian Islam dan Tafsir Vol. 4 No. 1 (2022): Teologi dan Isu Sosial Kemasyarakatan ]]>
Publisher : <![CDATA[UIN Mataram ]]>
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DOI: 10.20414/sophist.v4i1.69
<![CDATA[In order to seek the nature of human rights in Islamic philosophy, it will not be able to understood until clarify the overall Islamic concept of nature, humans and life. As it is also known that the essence of justice cannot be separated from the relationship that occurs between the Creator and creatures. Justice also becomes very important in law, because it is subjective and individual. Justice as a value to create an ideal relationship between humans, as a manifestation of their rights. In this case, justice is the basis that is committed to delivering humans to a just, prosperous and happy life. As it is known that the practice of law in the western sense is really in accordance with the special attention of some experts in Islamic law. The meaning of Islamic philosophy itself cannot be separated from the Greek teachings which are collaborated with the contents of the explanations/teachings in Islam. So the discussion on human rights will not be separated from the discussion of Epistemology, Ontology and Axiology. It is well known that philosophy itself will not be separated from logic, because the context of the discussion of philosophy will continue to change as a civilization develops. If we mention about Islamic philosophy, we will know how the nature of justice is seen from the perspective of logic that is shaded by the Islamic side. How that sense works well in determining an acceptable justice for the welfare of human rights. It has also been stated that humans are intelligent animals, so humans are different from other animals in general. Intellect is a benchmark for the perfection of a human action in deciding something. Justice for human rights in the view of Islamic philosophy is justice for human rights which is applied in accordance with mature thinking and cannot be separated from the teachings of the Qur'an and Sunnah. ]]>
<![CDATA[Konsep Cinta dalam Tafsir Quran ]]>
<![CDATA[Agam Royana]]>;
<![CDATA[Muhammad Labibuddin]]>
<![CDATA[ Sophist : Jurnal Sosial Politik Kajian Islam dan Tafsir Vol. 4 No. 2 (2022): Feminisme dan Mistisme Islam ]]>
Publisher : <![CDATA[UIN Mataram ]]>
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DOI: 10.20414/sophist.v4i2.67
<![CDATA[This article presents the concept of love based on the perspective of Sheikh Mutawalli ash-Sya'rawi. Love is part of the perfection of a Muslim's faith, but there are still many things that do not reflect love in daily life. Within the family environment, domestic violence, abortion, neglection of children and parents often occur. In our society, we still see fraud, robbery, harassment and so on. Besode that, the tendency with personal interests tends to lead to apathy towards others. This happens because of the dim of love in the human heart, so the cure to minimize evil do is love itself. Therefore, we need to understand the nature of love and how to love that is in line with the Qur'an as a human guide. The discussion about love has been carried out by the Qur'an in various verses. Asy-Sya'rawi as a commentator, pays attention to the discussion of love in the verses of the Qur'an, and has an interesting view on it.]]>
<![CDATA[Feminisme Vis A Vis Patriarki Dalam Islam ]]>
<![CDATA[Wahyu Trisno Aji]]>
<![CDATA[ Sophist : Jurnal Sosial Politik Kajian Islam dan Tafsir Vol. 4 No. 2 (2022): Feminisme dan Mistisme Islam ]]>
Publisher : <![CDATA[UIN Mataram ]]>
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DOI: 10.20414/sophist.v4i2.71
<![CDATA[The existence of women is treated differently from the existence of the opposite sex, namely men. This differentiation occurs since time immemorial where humans have recognized themselves as the most conscious species. Humans called women themselves are treated like objects. Women must be subordinate to men, and men must dominate women. However, over time, this view has become worthy of a revolution. The view that considers women as second humans must be removed. Women are also human and demand the same rights as men as human beings too. In this article, it will be explained how women should be equal to the roles of men. Feminism is a form of how women fight for themselves to face the rise of patriarchal ideology. Women are also human beings who can also become leaders; this is a revolutionary view of feminism to fight the ideology that subordinates women.]]>
<![CDATA[Gender Dan Politik Dalam Perspektif Hadist ]]>
<![CDATA[Moh. Hasan]]>;
<![CDATA[Umi Nuriyatur Rohmah]]>
<![CDATA[ Sophist : Jurnal Sosial Politik Kajian Islam dan Tafsir Vol. 4 No. 2 (2022): Feminisme dan Mistisme Islam ]]>
Publisher : <![CDATA[UIN Mataram ]]>
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DOI: 10.20414/sophist.v4i2.72
<![CDATA[Artikel ini menjelaskan pandangan hadis tentang kepemimpinan perempuan khususnya dalam bidang politik. Tema utama dalam artikel ini adalah penelusuran dan pemaknaan hadis terkait kepemimpinan perempuan yang menyatakan bahwa "Suatu kaum tidak akan beruntung, jika dipimpin oleh seorang wanita”. Dari penelusuran sanad, hadis ini berkualitas shahih, namun dari segi matan pemahaman hadis ini bersifat lokal atau temporal dan tidak bersifat universal. Hadis ini disampaikan sebagai respon pengangkatan putri Kisra, seorang perempuan yang secara sosial tidak mendapatkan legitimasi dari masyarakat, sehingga pemaknaan dari hadis ini adalah kepimpinan dalam politik dapat diemban oleh siapa saja dengan syarat memiliki kebijaksanaan, pendidikan dan leadership yang baik.]]>
<![CDATA[Konsep Kesetaraan Gender Perspektif Fatima Mernissi ]]>
<![CDATA[Andri Sutrisno]]>;
<![CDATA[Dini Salsabela]]>
<![CDATA[ Sophist : Jurnal Sosial Politik Kajian Islam dan Tafsir Vol. 4 No. 2 (2022): Feminisme dan Mistisme Islam ]]>
Publisher : <![CDATA[UIN Mataram ]]>
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DOI: 10.20414/sophist.v4i2.73
<![CDATA[Fatima Mernissi is a figure of modern Muslim feminism. Gender issues and women's issues are always interesting to study. Although women play a role in social, economic and other positions, they are still under a smaller portion than men. Women are often considered to have no abilities, in contrast to men who are considered capable of holding power in all fields. This research uses a qualitative descript approach with the type of library research. Meanwhile, the data collection technique uses libraries and data analysis uses data reduction, data exposure and conclusions. So that in this study we get the following findings: 1. That fatima mernissi is a female figure from Maroka who has a mission about the importance of gender equality in modern life. 2. That gender equality according to fatima mernissi is a study that demands gender equality between men and women because it is influenced by culture, human rights and religious pluralism.]]>
<![CDATA[Pendidikan Akhlak dalam Kerangka Tafsir Tematik ]]>
<![CDATA[Risyad Sani]]>;
<![CDATA[Hafidz Hafidz]]>
<![CDATA[ Sophist : Jurnal Sosial Politik Kajian Islam dan Tafsir Vol. 4 No. 2 (2022): Feminisme dan Mistisme Islam ]]>
Publisher : <![CDATA[UIN Mataram ]]>
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DOI: 10.20414/sophist.v4i2.75
<![CDATA[Al-Qur’an sebagai sumber ajaran umat Islam, di dalamnya berisi petunjuk menuju ke arah kehidupan yang lebih baik, tinggal bagaimana manusia memanfaatkannya. Menanggalkan nilai-nilai yang ada di dalamnya berarti menanti datangnya masa kehancuran. Sebaliknya kembali kepada Quran berarti mendambakan ketenangan lahir dan batin, karena ajaran yang terdapat dalam Quran berisi kedamaian. Agar terbentuk pribadi yang mulia, hendaknya penanaman akhlak terhadap anak digalakkan sejak dini dengan cara menanamkan nilai pendidikan akhalak yang terkandung dalam Quran, karena pembentukannya akan lebih mudah dibanding setelah anak tersebut menginjak dewasa.]]>
<![CDATA[Kekerasan Intelektual dalam Sejarah Peradaban Islam ]]>
<![CDATA[Agustiansyah Agustiansyah]]>;
<![CDATA[Zainul Fuadi]]>;
<![CDATA[Agus Dedi Putrawan]]>
<![CDATA[ Sophist : Jurnal Sosial Politik Kajian Islam dan Tafsir Vol. 4 No. 2 (2022): Feminisme dan Mistisme Islam ]]>
Publisher : <![CDATA[UIN Mataram ]]>
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DOI: 10.20414/sophist.v4i2.77
<![CDATA[Paper ini mengangkat kajian tentang Imam Ahmad Ibn Hanbal dalam mempertahankan argumentasinya di tengah kebijakan Mihnah yang diberlakukan khalifah Abasiyah (Makmun, Mu’tasim dan Watsiq) di mana diketahui banyak intelektual atau ulama pada masanya menjadi korban kekerasan dan penyiksaan oleh khalifah, ada yang langsung berubah sikap dan pendapatnya, namun berbeda dengan sang imam yang sangat konsisten dengan pendapat dan argumenya. Imam Ahmad bin Hambal merupakan salah seorang intelektual islam, ulama besar yang sampai hari ini mazhabnya berkembang di seluruh penjuru dunia. Tidak dipungkiri bahwa latar belakang sosial politik merupakan bagian dari proses muncul tumbuh dan berkembangnya Mazhab Hambali hingga hari ini. Paper ini merupakan penelitian deskriptif dengan pendekatan historis, yang terkait bagaimana terjadinya kebijakan mihnah dan apa yang melatarbelakangi munculnya kekerasan dan mengapa imam Ahmad Ibn Hanbal tidak berdusta saja untuk menghindari penyiksaan (mengingat beliau adalah seorang imam mujtahid yang dapat berfatwa) disesuaikan dengan kondisi yang dialami?. Fokus Paper ini mengungkap sejarah bagaimana peristiwa intimidasi dan kekerasan yang dialami imam hanbali oleh penguasa (khalifah). Dalam menemukan jawabanya penulis mencoba melihat dari kacamatad dengan teori Relasi kuasa (power relation) yang dikembangkan oleh Michel Foucault.]]>
<![CDATA[Prinsip dan Asas Masyarakat Multikultural Perspektif Tariq Ramadan ]]>
<![CDATA[Saumantri, Theguh]]>
<![CDATA[ Sophist : Jurnal Sosial Politik Kajian Islam dan Tafsir Vol. 5 No. 1 (2023): The Living Quran ]]>
Publisher : <![CDATA[UIN Mataram ]]>
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DOI: 10.20414/sophist.v5i1.79
<![CDATA[Pluralism and inclusivity are important aspects that need to be understood in the context of today’s multicultural society. However, in pluralistic societies, conflicts often arise due to differences and disagreements among different groups. This study aims to analyze the concepts of pluralism and inclusivity in the thoughts of Tariq Ramadan, with a focus on the concepts of European Muslim and Dar al-Shahadah. This research is a literature study with a philosophical approach that aims to examine the ideas and concepts of the figure. The results of this study indicate that in his thinking, Tariq Ramadan emphasizes the importance of a critical, inclusive, and pluralistic approach to Islam as well as advocating for reform in Islamic thought. His concepts of European Muslim and Dar al-Shahadah offer a positive view of the role of Muslim identity in an increasingly complex and changing global context in creating a more just and harmonious society and teaching the importance of recognizing and respecting the truth and human rights in all regions of the world, regardless of religious and cultural differences.]]>
<![CDATA[Kehujjahan Hadis Mursal Perspektif Ibn Hazm ]]>
<![CDATA[Faruq, Umar]]>
<![CDATA[ Sophist : Jurnal Sosial Politik Kajian Islam dan Tafsir Vol. 5 No. 1 (2023): The Living Quran ]]>
Publisher : <![CDATA[UIN Mataram ]]>
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DOI: 10.20414/sophist.v5i1.81
<![CDATA[Mursal Hadith is narrated by old or small tabi’in to Prophet Muhammad Saw whether it is come from words, deeds or his decisions. Based on the definition, the status of mursal hadith as determined by hadith scholars is judge to be hadis d}a>if because the sanad of hadith is not connected to Prophet Muhammad (inqi}ta’) and the identity of narrator in the hadith is unknown (majhu>l). This research will try to answer the aunthenticity of the mursal hadits by mustasyaddid hadith scholar from Andalusia, namely Ibn H}azm. By using Library Research as the research method, it can be concluded that the criteria have been set by Ibn H}azm to determine the h}ujjah of mursal hadith does not accept hadith which is came from Ahl Madinah as h}ujjah. These criteria have implications especially for Ahl Madinah, Ibn H}azm automatically did not accept their hadis as h}ujjah even though his criticism was different from the other hadith scholar.]]>
