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INDONESIA
ESENSIA: Jurnal Ilmu-Ilmu Ushuluddin
Published by Universitas Islam Negeri Sunan Kalijaga Yogyakarta
ISSN : 14113775     EISSN : 25484729     DOI : https://doi.org/10.14421/esensia
Core Subject : Religion, Humanities, Social,
Religion Humanities Social Sciences
ESENSIA: Jurnal Ilmu-Ilmu Ushuluddin is a multidisciplinary journal that publishes articles of the highest quality and significance in all areas of Islamic theology (uṣūl al-dīn). The journal covers research on the immense significance of Islam in the context of religious life to which it has delivered unique perspectives, approaches, and ranges of contributions that are of abiding interest. ESENSIA encourages the exchange of ideas between experts, scholars, researchers, practitioners, clerics, and students who are active in all areas of Islamic theology and the multidisciplinary field. Research areas covered in the journal: 1. Comparative religions and socio-religious dynamics 2. Digital culture among Muslim cyber-communities 3. Islamic philosophy and mysticism 4. Islamic-theological literature and literary criticism 5. Islamism, communal discernment, and indigenous spiritual practices 6. Muslim minorities and religious citizenship ESENSIA offers authors and readers high visibility, broader readership, clear copyediting, rigorous peer-review, and independence from competing interests. In addition to research articles, ESENSIA also covers research in the form of fieldwork investigations or ongoing reports. In this way, the journal aims to be the voice of the worldwide Islamic-theological community.
Arjuna Subject : Seni dan Humaniora - Studi Agama
Articles 247 Documents
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Building An Islamic Feminist Liberation Theology For Women In Prostitution Rahmadi Agus Setiawan
ESENSIA: Jurnal Ilmu-Ilmu Ushuluddin Vol. 20 No. 1 (2019)
Publisher : UIN Sunan Kalijaga Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/esensia.v20i1.1556

Abstract

Nowadays prostitution tends to be regarded as a moral problem. This claim, in fact, oppresses women in prostitution. Women in prostitution then are regarded as sinners, dirty, and damned. This stigmatization in fact cannot solve the real problem of prostitution, and has made it difficult for women in prostitution to return to society. Based on historical, social and cultural research on prostitution, it can be found that prostitution is a structural problem. Structurally, women in prostitution are victims of poverty, discrimination against women, and domination by patriarchal culture. Stigmatizing women in prostitution nowadays cannot be separated from religion as source of morality. The false interpretation of religion often happens because theology is constructed from a dogmatic-textual orientation. Based on this theology, women in prostitution, of course, are blamed and claimed to be sinners. This perception makes women in prostitution who are oppressed become more oppressed. Based on this problem, then, theology needs to be reconstructed. By considering social and cultural analysis, theology need not become in the future so alienated from actual problems. To support the literary data, field research will be conducted, that is in Pasarkembang, a centre of prostitution in Jogjakarta. To collect data from this field, I will use convenience samples for interviews of women in prostitution. The interview questionnaire is included in the appendix. The interview questions will be based on existing research with the intention of connecting the local situation to theory in liberation theology. Interview questions will be quoted in text to illustrate structural aspects of prostitution. This field study proposes to learn about the presence of structural aspects of prostitution in Islamic society in Indonesia. In investigating Islamic theology, some points can be addressed. The main point is that the situation of many women in prostitution nowadays is analogous with slavery in Muhammad’s day. If we look at al-Qur’an wholly, we will understand that Islam actually wanted to eradicate slavery gradually. Some verses even explicitly forbid people to enslave women. The last step of liberation theology is praxis. In considering the steps within praxis, the insights of Islamic theology, can do best praxis for liberating women in prostitution. But, women in prostitution have also to be included in this praxis. The role of women in prostitution as subjects is very important if they are to liberate themselves.
The Dialectic of Qur’an and Science: Epistemological Analysis of Thematic Qur’an Interpretation Literature in the Field of Social Sciences of Humanities Anwar Mujahidin
ESENSIA: Jurnal Ilmu-Ilmu Ushuluddin Vol. 19 No. 2 (2018)
Publisher : UIN Sunan Kalijaga Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/esensia.v19i2.1563

Abstract

This paper aims to analyze the results of published research from Indonesian researchers who have the theme of the thematic interpretation of the Qur’an (mawdūi) in the field of humanities. The question is how is the relationship of the Qur’an as a holy book as well as the source of Islamic sciences integrated and interconnected with the social sciences of the humanities. This research is a qualitative library research with a critical approach. The theory used is the epistemology of science and the scientific revolution, so it can be found the relationship between the Qur’an and science which are reflected in the object of research and criticism is made to make the constructive pattern of the Quran interpretation according to the epistemological framework. The results of the study show that there are three patterns of relations between the Qur’an and science. First, the Qur’an is a source of knowledge, in which the Qur’an and theories in the social sciences of the humanities are identical and in line. Second. The Qur’an is a source of universal value. The verses of the Qur’an which relate to the field of study in the social-humanities contain universal axiological values contributing to the construction of the social sciences of the humanities. Third, the Qur’an has a different perspective on an object of science, thus it contributes to build a paradigm of science. Of the three patterns, the second and third patterns can be developed as a pattern of relations between the Qur’an and science. The Qur’an is a social science-humanities paradigm. The relationship between the Quran and the social sciences of the humanities is a dialectical paradigmatic relationship, namely the dialogue between text and context and context to text.[Paper ini bertujuan menganalisis hasil penelitian yang telah terpublikasi dari para peneliti Indonesia yang memiliki topic tafsir al-Quran tematik (mawdūi`) pada  bidang Ilmu Sosial Humaniora. Pertanyaannya adalah bagaimana hubungan al-Quran sebagai kitab suci sekaligus sumber ilmu- ilmu keislaman berintegrasi dan berinterkoneksi dengan ilmu-ilmu sosial humaniora. Penelitian ini adalah jenis penelitian kualitatif kepustakaan dengan pendekatan kritis. Teori yang digunakan adalah epistemologi ilmu dan revolusi ilmu pengetahuan, sehingga dapat ditemukan pola-pola hubungan al-Quran dan sains yang tercermin dalam objek penelitian serta dilakukan kritik untuk membuat pola tafsir al-Quran yang konstruktif sesuai kerangka epistemologi. Hasil penelitian menunjukkan adanya tiga pola hubungan al-Quran dan sains. Pertama, al-Quran adalah sumber ilmu, di mana al-Quran dan teori-teori dalam ilmu sosial humaniora adalah identik dan sejalan.Kedua.Al-Quran adalah sumber nilai universal. Ayat-ayat al-Quran yang berhubungan dengan bidang kajian dalam ilmu sosial-humaniora mengandung nilai-nilai universal yang aksiologis berkontribusi terhadap konstruksi ilmu sosial humaniora. Ketiga, al-Quran memiliki cara pandang yang berbeda terhadap suatu objek sains, sehingga berkontribusi untuk membangun suatu paradigma ilmu. Dari ketiga pola tersebut, pola kedua dan ketiga dapat dikembangkan sebagai pola hubunganal-Quran dan sains. Al-Quran menjadi paradigma ilmu sosial-humaniora. Hubungan al-Quran dan ilmu-ilmu sosial humaniora adalah hubungan paradigmatik dialektik, yakni dialog antara teks ke konteks dan konteks ke teks.]
The Concept of Muzāra‘ah and Its Implications on Socio-Economic of Society in Cianjur, West Java Ahmad Maulidizen; Mohammad Anton Athoillah
ESENSIA: Jurnal Ilmu-Ilmu Ushuluddin Vol. 19 No. 2 (2018)
Publisher : UIN Sunan Kalijaga Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/esensia.v19i2.1583

Abstract

Indonesia is an agricultural country because most of the population has a livelihood in agriculture. In addition, agriculture is the second largest contributor to national economic growth and Gross Domestic Product (GDP). Rural areas have vast agricultural land, but not all communities have land so most farmers work on land owned by other people and then get a share of the results by a variety of methods. The research objective is to analyze the implementation of muẓāraʻah contract based on Law No. 2 of 1960 and Islamic law and It’s implications for the socio-economic life of the society in Cianjur. Data collection was carried out using the method of observation, interview and documentation (library) and data analysis deductively, inductively and comparatively, then presented in a qualitative descriptive manner. The population in this study was 120 people, and the study sample was 12 people (10%) who were selected by purposive sampling method. The results of the research are (1) the implementation of muẓāraʻah contract in Cianjur, West Java is not fully in accordance with Law No. 2 of 1960 and Islamic law, (2) The implications of muẓāraʻah on the economic life of farmers are the fulfillment of ḍarūriyyah needs, namely consumption and secondary education, while landowners can meet more complex needs., including fulfillment of ḍarūriyyah, can allocate part of the funds to go on pilgrimage, charity to other people in need. And (3) The Implications of muẓāraʻah contract on the social life of society is a concern between landowners and farmers that is realized by helping each other when in trouble. However, attention from the government is still needed to ensure good relations between the two parties that are cooperating.[Indonesia merupakan negara agraris karena sebagian besar penduduk mempunyai pencaharian di bidang pertanian. Selain itu, pertanian merupakan kontributor kedua terbesar terhadap pertumbuhan ekonomi nasional dan Produk Domestik Bruto (PDB). Daerah pedesaan mempunyai lahan pertanian yang sangat luas, namun tidak semua masyarakat mempunyai lahan sehingga sebagian besar petani menggarap lahan milik orang lain kemudian mendapatkan bagi hasil dengan metode yang beragam. Tujuan penelitian adalah untuk menganalisis pelaksanaan konsep muẓāraʻah berdasarkan UU No. 2 Tahun 1960 dan hukum Islam dan implikasinya terhadap kehidupan social ekonomi masyarakat di Cianjur. Pengumpulan data dilakukan dengan metode observasi, wawancara dan dokumentasi (perpustakaan) dan analisis data secara deduktif, induktif dan komparatif, kemudian disajikan secara deskriptif kualitatif. Jumlah populasi dalam penelitian ini 120 orang, dan sampel penelitian sebanyak 12 orang (10%) yang dipilih dengan metode purposive sampling. Hasil penelitian adalah (1) pelaksanaan perjanjian bagi hasil akad muẓāraʻah di Cianjur belum sepenuhnya sesuai dengan UU No. 2 Tahun 1960 tentang perjanjian bagi hasil lahan pertanian dan hukum Islam dalam kerjasama pertanian. Hambatan dalam melaksanakan peraturan No 2 Tahun 1960 dan hukum Islam dalam kerjasama pertanian adalah tidak ada sosialisasi dari pihak manapun terkait UU No. 2 Tahun 1960 tentang perjanjian bagi hasil tanah pertanian dan hukum Islam dalam kerjasama pertanian. Adanya kebiasaan-kebiasaan yang telah berlangsung turun temurun. (2) Implikasi akad muẓāraʻah terhadap kehidupan ekonomi petani adalah pemenuhan kebutuhan ḍarūriyyah yaitu konsumsi dan pendidikan keturunanya, sedangkan pemilik lahan dapat memenuhi kebutuhan yang lebih kompleks, antaranya pemenuhan ḍarūriyyah, dapat mengalokasikan sebagian dana untuk pergi haji, bersedekah dan zakat kepada orang lain yang membutuhkan. Dan (3) Implikasi akad muẓāraʻah kehidupan sosial adalah adanya kepedulian antara pemilik lahan dan petani yang diwujudkan dengan saling membantu ketika dalam kesulitan. Namun demikian, perhatian dari pemerintah tetap diperlukan untuk menjamin hubungan baik antara kedua belah pihak yang bekerjasama.]
Shi’ite Ideology Bias in Al-Qummi Tafsir: Study of Ali Imran and Al-Nisa’ Chapters Ahmad Zainal Abidin
ESENSIA: Jurnal Ilmu-Ilmu Ushuluddin Vol. 19 No. 2 (2018)
Publisher : UIN Sunan Kalijaga Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/esensia.v19i2.1594

Abstract

The study of political bias in Quranic commentary is of great interest following the contexts that led to its emergence. The verse of the Qur'an is often used as a legitimation of understanding in religious discourse. The study of al-Qummi's commentary explains how the verses of the Qur'an are understood in such a way by a person living in the certain context to favor the Shi'a school and attack its opponents. It also explains how the interpretation becomes a field of meaning contestation. This tendencies were found in al-Qummi commentary on Alu Imran and al-Nisa’ Surahs. The presence of such a biased interpretation can not be separated from the author's cultural and social political context as he lives in the midst of contests, rivalries and political intrigues of Muslim groups in a particular era in history.[Kajian tentang bias politik dalam tafsir Al-Quran sangat menarik dilakukan terkait konteks yang menyebabkan kemunculannya. Ayat Al-Qur'an sering digunakan sebagai legitimasi pemahaman dalam wacana agama. Dengan menggunakan pendekatan historis dan komparatif, studi terhadap tafsir al-Qummi ini menemukan bagaimana ayat-ayat Al Qur'an dipahami sedemikian rupa oleh seseorang yang hidup dalam konteks tertentu untuk mendukung madzhab Syiah dan menyerang lawan-lawan politik. Penafsiran yang demikian berbeda dengan   Al-Qur ’an dan Tafsirnya karya dari Tim Kementerian Agama. Studi juga menemukan bagaimana tafsir al-Quran menjadi medan kontestasi makna antar kelompok. Kecenderungan ini ditemukan dalam penafsiran al-Qummi tentang surah Ali Imran dan al-Nisa’. Kemunculan interpretasi yang bias seperti itu tidak dapat dipisahkan dari konteks budaya dan sosial politik al-Qummi ketika ia hidup di tengah-tengah persaingan dan intrik politik antara kelompok Muslim di era tertentu dalam sejarah Islam.]
Understanding the Contestation of Multi Political Parties in Indonesia Through Nietzsche’s Conflictive-Agonistic Power And Elias’s Figurative Power Conception Alim Roswantoro
ESENSIA: Jurnal Ilmu-Ilmu Ushuluddin Vol. 20 No. 1 (2019)
Publisher : UIN Sunan Kalijaga Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/esensia.v20i1.1619

Abstract

Observing the contestation of the political parties in the last two decades in Indonesia encourages us to know the political power they understood and the political power logic they practiced. To disclose the understanding, the paper explores the notion of Nietzsche and Elias on power. Nietzsche’s will to power becomes an immutable basis for an individual to get his power against the others. It confronts individual against other individual is a social-political contest. Individual must use his freedom to rise his strength potentials to win power. The contestation among individuals in the social-political sphere is performed in order to master and rule one another. Nietzsche’s power seems to be conflictive-agonistic. Meanwhile, Elias understands power not by confronting each individual’s strength to others’ ones. Power, for him, exists in the interdependence of individuals. Power is figurative or configurative. The contestation of multi political parties in Indonesia so far, seen from the conception of power by Nietzsche and Elias, showing the conflictive-agonistic power rather than the configurative one.[Mencermati sepak terjang partai-partai politik di Indonesia di Indonesia dalam dua dekade terakhir ini membuat kita bertanya-tanya bagaimana sebenarnya mereka yang terlibat di dalamnya memahami kekuasaan, atau bagaimana sebenarnya logika kekuasaan yang berjalan di dalamnya. Untuk memahaminya, tulisan ini mereview perbincangan filosofis mengenai kekuasaan, terutama dalam pemikiran Nietzsche dan Elias. Kehendak untuk berkuasa Nietzsche memperhadapkan individu dengan individu lain. Untuk berkuasa, individu harus menggunakan kebebasannya untuk mengeluarkan seluruh potensi kekuatannya hingga berada di atas dan mengatasi individu-individu lain. Setiap individu melakukan hal yang sama sebagai pejuang yang ingin memenangkan laga. Kontes antar individu di ruang sosial-politik dilakukan untuk saling mengatasi dan menguasai. Kekuasaan perspektif Nietzsche tampak berkarakter agonistik-konfliktual sementara Elias memahami kekuasaan bukan dengan memperhadapkan kekuatan antar individu. Kekuasaan perspektif Ellias ada dalam interdependensi antar individu. Kekuasaan bersifat figuratif atau konfiguratif. Perhelatan politik multi partai di Indonesia hingga sekarang, dalam perspektif dua corak kekuasaan tersebut, masih memperlihatkan suatu kekuasaan yang agonistik-konfliktual daripada konfiguratif.]
Analyzing the Concept of Tawakal in Al-Palimbani’s Paradigm of Tasawuf Pirhat Abbas
ESENSIA: Jurnal Ilmu-Ilmu Ushuluddin Vol. 20 No. 1 (2019)
Publisher : UIN Sunan Kalijaga Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/esensia.v20i1.1623

Abstract

This study aims to see how al-Palimbani's thoughts about tawakal were studied through his famous work on Sufism, the book Sair as-Salikin ila `Ibadah Rabb al-'Alamin. Tawakal is one part of maqāmat, which is a level that must be taken by a Sufi to get to the presence of Allah, which means: surrender, entrust and represent. On the other hand, there are those who say tawakal is very closely related to monotheism because it is an element that is within a believer's Muslim, faith has faith, that belief is the foundation of faith in a Muslim who believes. Tawakal means getting rid of dependency, eliminate persuasion related to someone’s character, and guided by truths in the following character. Al-Palimbani was one of the Palembang-born archipelago Sufis who were closer to al-Ghazali. In some cases, there were many differences. Al-Palimbani Sufi teachings have a considerable influence, not only in the archipelago but also to the Middle East region. Until now al-Palimbani's work on Sufism is still widely used by Sufism or tarekat recitation groups, both in Indonesia and in other Southeast Asian  2l countries, such as in Malaysia, Brunei Darussalam, Singapore, including Thailand. Al-Palimbani offered the concept of tawakal as an absolute surrendering to Allah.
Shaykh Mutawalli al-Sha'rawi's Views About Tafsir and I'jaz al-Qur'an: (Descriptive-Analysis Study) Kusroni Kusroni
ESENSIA: Jurnal Ilmu-Ilmu Ushuluddin Vol. 21 No. 1 (2020)
Publisher : UIN Sunan Kalijaga Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/esensia.v21i1.1717

Abstract

This paper discusses the views of Shaikh Mutawalli al-Sha'rawi about the interpretation and i'jaz al-Qur'an contained in his book titled al-Tafsir al-Sha'rawi or Khawa> tir al-Sha'rawi. al-Sha'rawi is known as one of the leading modern scholars giving great attention and defense of the Qur'an. His attention to the Qur'an evidently appears in his commentary, a collection of lectures, sermons and studies in various pulpits and scientific forums. The method of delivering ideas taken by al-Sha'rawi in this work is by asking a number of questions about the existence of the i'jaz al-Qur'an, then he gives simple but argumentative answers, both aqliyah and naqliyah. Therefore, from here we know how his views related to interpretation and i'jaz al-Qur'an. Al-Sha'rawi argues that, the prophet of Muhammad  is the person who is most worthy of interpreting the Qur'an, because to him al-Qur'an was revealed. So he knows and practices it, and from it the mu‘jizat of the Qur'an was manifested. According to him, the mu‘jizat of the Qur'an is evolutionary and evolves with the times and with the progress of modern science and civilization.[يتكلم هذا الموضوع عن موقف الشيخ متولي الشعراوي حول القرآن وما يتعلق به من تفسير وإعجاز وغيره المكتوب فى كتابه المسمى بـ "التفسير الشعراوي" أوبـ "خواطر الشعراوي".ومما لا شك فيه أن هذا الشيخ الكبير يُعَدّ من جهابذة العلماء المعاصرين الذين يهتمون بالدفاع عن القرآن دفاعا قوياً. ويظهر هذا الدفاع عندما نلاحظ هذا الكتاب الذي هو منتخبات ومقتطفات مما ألقاه الشيخ الشعراوي خلال محاضرته وخُطبه ودروسه في البرامج والمناسبات المختلفة. والجدير بالذكر أنّ المنهج الذي سلك به الشيخ هو الإتيان بالتسائلات حول القرآن ما يدل على الترييب والتشكيك فى الجانب الإعجازي للقرآن الكريم, ثم يأتي هو بالأجوبة الصارحة مع الحجج القاطعة. رغم أنه أتى بالحجة النقليةالكثيرة لكنه في نفس الوقت أورد الأدلة العقلية. ومن ثم يظهرلنا أفكاره العلمية حول القرآن الكريم تفسيرا وإعجازا. ويرى الشيخ أن أولى الناس بالتفسير هوالرسول ﷺ لأنه عليه نزل وبه علم وعمل وله ظهرت معجزاته. وأن الإعجاز القرآني عنده يتطوّر مع تطوّر الأزمان والعلوم العصرية والثقافة والحضارة.] 
A Legal Debate on Polygamy: Classical and Contemporary Perspectives Sukring Syamsuddin
ESENSIA: Jurnal Ilmu-Ilmu Ushuluddin Vol. 19 No. 2 (2018)
Publisher : UIN Sunan Kalijaga Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/esensia.v19i2.1735

Abstract

The Islamic texts concerning polygamy in the Qur’an, Hadith, and other sources are still in the state of mujmal which have no strict indication to the precise meaning and instruction. The argument can be debated in multi- interpretation frame. In practice, a lot of muslims tend to generalize the application of law of polygamy. It becomes an interesting issue for some Indonesian muslim due to its close relation to the tendency or desire of men to add his wife. Some of them even believe polygamy as one of the Prophetic way (sunnah). This view can historically be refuted, considering that the Prophet did polygamy after Khadījah, his first wife, died. Another fact is that all of the Prophet’s wives are widows whose husbands died in the battlefield, except ‘Aisyah. In addition, the marriage of the Prophet with these women is a part of the God’s special order. In this case, polygamy is an exclusivity for the Prophet and it cannot be viewed as the Prophetic wagons to be applied by his followers. Here there is a difference in the perspective of classical and contemporary Muslim scholars concerning the issue based on their different views on the word of God in QS. al-Nisa’ (4): 3. In principle, the Qur’an allows but does not advocate polygamy. It is in this perspective that some scholars are divided into those who absolutely allow, allow in emergency, those who have moderate understanding, and some who are strict to be conservative, based on their different analytical and methodological issues.[Nash tentang poligami di dalam al-Qur'an, as-Sunnah dan sumber-sumber lain, sifatnya masih umum (mujmal). Dalilnya bisa diperdebatkan dengan multi tafsir, sehingga dalam praktiknya orang menggunakan hukum poligami secara "pukul rata." Terdorong ingin memberikan pemahaman yang lebih rinci. Poligami menjadi perbincangan menarik sebagian masyarakat Indonesia, menarik karena poligami merupakan salah satu kecederungan atau keinginan laki-laki untuk menambah isterinya. Sebahagian pemahaman umat Islam berpendapat bahwa berpoligami merupakan sunnah Rasul. Poligami tidak bisa dikatakan sebagai sunnah Rasul. Sebab Nabi Muhammad saw berpoligami setelah Khadījah isteri Nabi meninggal dunia. itupun dari sekian isteri Nabi saw hanya ‘Aisyah yang masih perawan selebihnya adalah janda-janda yang di tinggal mati suaminya dalam peperangan, dan perkawinan Nabi saw dengan wanita-wanita tersebut atas perintah Allah swt, poligami merupakan kekhususan bagi Nabi saw, jadi tidak boleh berdalih sunnah Rasul. Disinilah kemudian terjadi perbedaan perspektif ulama klasik dan ulama kontemporer tentang poligami yang didasarkan pandangan  mereka terhadap firman Allah swt dalam QS. An-Nisa/4; 3. Pada prinsipnya al-Qur’an membolehkan tapi tidak menganjurkan poligami. Dalam perspektif inilah ada yang membolehkan, ada yang membolehkan secara darurat, ada yang moderat, ada yang ketat (prasyarat), dan yang konservatif masing-masing didasarkan pada kajian analisis dan metodologi yang berbeda-beda.]
Habituation of Local Culture in Order to Prevent Religious Radicalism in Sukoharjo, Central Java Ahmad Sihabul Millah; Yuni Ma’rufah; Khoirul Imam
ESENSIA: Jurnal Ilmu-Ilmu Ushuluddin Vol. 19 No. 2 (2018)
Publisher : UIN Sunan Kalijaga Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/esensia.v19i2.1736

Abstract

This article is intended to see the response of a group of Sukoharjo people related to their effort in prevention of radicalism through local cultural habituation. A group of people who joined into Sanggar Sekar Jagad in Bakalan Sukoharjo Village try to find a way out by way of rejuvenate local culture and traditional art that began to be abandoned by society. Using case study method through empirical investigation by means of data collecting through interview, observation, and documentation, it is expected to be able to answer how the practice of local cultural habituation developed by Sanggar Sekar Jagad society in order to prevent religious radicalism in the region was, and what factors which underlied the practice.[Artikel ini bertujuan untuk melihat respons sekelompok masyarakat Sukoharjo berkaitan dengan upaya mereka dalam mencegah radikalisme melalui habituasi budaya lokal. Sekelompok masyarakat yang tergabung dalam Sanggar Sekar Jagad di Desa Bakalan Sukoharjo mencoba mencari jalan keluar dengan cara menghidupakan kembali budaya lokal dan kesenian tradisional yang mulai ditinggalkan oleh masyarakat. Dengan menggunakan metode studi kasus, melalui penyelidikan empiris, dengan cara mengumpulkan data wawancara, observasi, dan dokumentasi, diharapkan mampu memberi jawaban tentang bagaimanakah praktik habituasi budaya lokal yang dikembangkan masyarakat Sanggar Sekar Jagad dalam rangka mencegah radikalisme agama di wilayah itu, dan faktor apa sajakah yang melatari praktik tersebut.]
Coherence Method in Matan Criticism Ahmad Musyafiq
ESENSIA: Jurnal Ilmu-Ilmu Ushuluddin Vol. 20 No. 1 (2019)
Publisher : UIN Sunan Kalijaga Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/esensia.v20i1.1741

Abstract

This paper aims to formulate the application of the coherence method known in philosophy to the matan criticism. This formulation is important for several reasons. First, the science of hadith as one of the Islamic sciences has been dominated by awareness of its normative dimensions compared to the dimensions of its historicity. Second, in addition to differences there are similarities between the coherence method and the matan criticism, namely in terms of seeking the truth by relying on certain standard.The application of the coherence method in this matan criticism is carried out in three main steps. First, determining the criteria for religious truth that will be used as benchmarks. In this case, the criteria of truth chosen are contemporary maqashid al-sharia, especially in the perspective of Jasser Audah. Second, mapping the theme of the hadith being studied, to facilitate synchronization with the selected criteria of truth. Third, interpreting the hadith that is being studied based on Ulumul Hadith in general and ‘Ilm Ma’ani al-Hadith in particular, by utilizing the latest theories from the sciences related to the hadith being studied.The implications of applying this method can at least be seen through two things, which are at the same time the goal of the formulation of this method. First, the reduction of the awareness domination of the normative dimension in matan criticism. This will have an impact on increasing awareness of the dimensions of historicity and humanity in matan criticism and is expected to contribute to the reduction of exclusive and radical attitudes. Second, integration or at least interconnection between two methods of seeking truth from two different disciplines, namely Hadith and Philosophy.This paper aims to formulate the application of the coherence method known in philosophy to the matan criticism. This formulation is important for several reasons. First, the science of hadith as one of the Islamic sciences has been dominated by awareness of its normative dimensions compared to the dimensions of its historicity. Second, in addition to differences there are similarities between the coherence method and the matan criticism, namely in terms of seeking the truth by relying on certain standard.The application of the coherence method in this matan criticism is carried out in three main steps. First, determining the criteria for religious truth that will be used as benchmarks. In this case, the criteria of truth chosen are contemporary maqashid al-sharia, especially in the perspective of Jasser Audah. Second, mapping the theme of the hadith being studied, to facilitate synchronization with the selected criteria of truth. Third, interpreting the hadith that is being studied based on Ulumul Hadith in general and ‘Ilm Ma’ani al-Hadith in particular, by utilizing the latest theories from the sciences related to the hadith being studied.The implications of applying this method can at least be seen through two things, which are at the same time the goal of the formulation of this method. First, the reduction of the awareness domination of the normative dimension in matan criticism. This will have an impact on increasing awareness of the dimensions of historicity and humanity in matan criticism and is expected to contribute to the reduction of exclusive and radical attitudes. Second, integration or at least interconnection between two methods of seeking truth from two different disciplines, namely Hadith and Philosophy.

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