ESENSIA: Jurnal Ilmu-Ilmu Ushuluddin
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.
Articles
240 Documents
<![CDATA[Dialog Interreligius-Kultural dan Civil Religion (Studi atas Paguyuban Ngesti Tunggal (Pangestu) ]]>
<![CDATA[Muryana Muryana]]>
<![CDATA[ ESENSIA: Jurnal Ilmu-Ilmu Ushuluddin Vol. 14 No. 2 (2013) ]]>
Publisher : <![CDATA[UIN Sunan Kalijaga Yogyakarta ]]>
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DOI: 10.14421/esensia.v14i2.757
<![CDATA[The disaster is not only a mere natural occurrence, but also due to the lack of awareness and understanding of one's environmental problems. This paper will review the ecological values contained in the Qur'an. In fact, the Qur'an has given a stern warning of not doing mischief on earth. In this regard, within the certain limits, the query is how religion (Islam) providing ecological value to the whole community through the Koran? Applying semantic-hermeneutical approach, the research results the concept that has been introduced by the Qur'an with various forms and models of word. With some verses that describe the ecological problems, the formulation can be used as 'green religion', namely religion that requires people to practice Islam stressing the integral relationship between faith and the environment (all natural). Moral-ethical action is not only related to human relations, but also with nature.]]>
<![CDATA[Ayat-ayat Perdamaian: Dekonstruksi Tafsir ala Jane Dammen McAuliffe ]]>
<![CDATA[Fadhli Lukman]]>
<![CDATA[ ESENSIA: Jurnal Ilmu-Ilmu Ushuluddin Vol. 14 No. 2 (2013) ]]>
Publisher : <![CDATA[UIN Sunan Kalijaga Yogyakarta ]]>
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DOI: 10.14421/esensia.v14i2.758
<![CDATA[Its is the matter of fact that Muslims way to behave, including to behave before other communities, such as Christians, comes from the Qur’an. To understand how Muslims do something on their religiousity is then to come analyzing the Qur’an. This is what Jane Dammen McAulife fully aware of; She is curious of how the Qur’an presents the Christians. However, since the Qur’an further controlled by exegesis, it become an integral aspect in her way to study Qura’nic Christians. This paper will descriptively explore Jane Dammen McAuliffe’s though on Qur’anic presentation to Christians. Her dissertation will be the basis of analysis. However, we previously present the mapping of her whole thought to gain the comprehensive understanding on her complete thought. In context of Qur’anic Christians, she concludes that since the exegesis controls the Qur’an, Qur’anic Christians refer to nor historical Christians nor the living community call themselves as Christians.]]>
<![CDATA[Muhammad Al-Amîn Al-Syinqithy (W. 1393 H/ 1973 M) dan Karya Tafsîr Adhwâ’ Al- Bayân Fî Idhâh Al-Qur’ân Bî Al-Qur’ân ]]>
<![CDATA[Ja'far Assagaf]]>
<![CDATA[ ESENSIA: Jurnal Ilmu-Ilmu Ushuluddin Vol. 14 No. 2 (2013) ]]>
Publisher : <![CDATA[UIN Sunan Kalijaga Yogyakarta ]]>
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DOI: 10.14421/esensia.v14i2.759
<![CDATA[The study of Qur’anic interpretation has never been dry since the classical era to the contemporary age right now. During its development, it had been able to bring and raised many figures and their monumental works. One of them who is brilliant is al-'Allama Muhammad al-Amin al-Syinqithy, with his book Adhwâ’ al-Bayân. This book of Qur’anic interpretation has been a critical spotlaght in the modern Muslim scholar. Through the book, alSyinqithy seek to understand the Qur'an by special character according to his personality and basic ability of the Qur’anic Interpretation. One of the discussion which is often be held among thinkers is the interpretation of one verse with another verse (Tasir al-Qur'an bi al-Quran). It is based on examples of the interpretation done by him in various verses of the Qur'an. The style of interpretation Fiqhi is also quite obvious in it. Simply i said, this book is very descent to be served as one of the intellectual wealth of Islam in the realm of Qur’anic interpretation study.]]>
<![CDATA[Umar Bin Abdul Aziz dan Semangat Penulisan Hadis ]]>
<![CDATA[Saifuddin Zuhri Qudsy]]>
<![CDATA[ ESENSIA: Jurnal Ilmu-Ilmu Ushuluddin Vol. 14 No. 2 (2013) ]]>
Publisher : <![CDATA[UIN Sunan Kalijaga Yogyakarta ]]>
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DOI: 10.14421/esensia.v14i2.760
<![CDATA[Here I try to uncover various foundation of time and space underlying the nature of caliph ‘Umar bin ‘Abdul ‘Aziz’s thought who formally commanded codifying hadith. I use Peter L. Berger theory of sociology of knowledge to get an understanding of how the process ‘Umar bin ‘Abdul ‘Aziz that has lived in the luxuriousness dynastic of Umayyah capable to pay attention on hadith whereas formerly it was allowed running wild in the arms individual thalib hadith and didn’t get attention from any Umayyad caliphate.]]>
<![CDATA[Kekerasan Kolektif dan Dialog Kebudayaan: Belajar Dari Pengalaman Kekerasan Menjelang Reformasi di Indonesia ]]>
<![CDATA[Moh. Soehadha]]>
<![CDATA[ ESENSIA: Jurnal Ilmu-Ilmu Ushuluddin Vol. 15 No. 1 (2014) ]]>
Publisher : <![CDATA[UIN Sunan Kalijaga Yogyakarta ]]>
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DOI: 10.14421/esensia.v15i1.761
<![CDATA[This article unravels the causes, the patterns and the solutions of collective violence in Indonesia. The study uses data rooted from the historical experience of collective violence that occurred from 1995 to 1997, prior to the 1998’s Indonesian Reform. The experience of violence in Indonesia that occurred in quick succession before the reform era became a historical document on the causes and patterns of violence, so it could be discussed to find a solution to the violence in Indonesia in the future. The analysis showed that there is violence’s potential rooted in culture. In anthropological view, the concept of "culture of peace" becomes part of a study of local wisdom. It is safe to say that the concept the culture bears the system of symbolic or ethos of violence, at the same time it also holds the ethos of culture of peace. The causes of violence in Indonesia could be analyzed from the cultural mechanisms that legitimize violence. Thus, the solution of the violence could also be searched by studying mechanism that legitimizes the culture of peace.]]>
<![CDATA[Arah Baru Pesantren di Indonesia: Fundamentalisme, Modernisme dan Moderatisme ]]>
<![CDATA[Badrus Samsul Fata]]>
<![CDATA[ ESENSIA: Jurnal Ilmu-Ilmu Ushuluddin Vol. 15 No. 1 (2014) ]]>
Publisher : <![CDATA[UIN Sunan Kalijaga Yogyakarta ]]>
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DOI: 10.14421/esensia.v15i1.762
<![CDATA[For a decade, acts of terrorism in Indonesia indicated that alumnae of pesantrens, the first three linked to Jamaah Islamiyyah (Pesantren al-Mukmin Ngruki, Pesantren Al- Muttaqien, and Pesantren Darusy Syahadah in Central Java) and the later not associated to Jamaah Islamiyyah (Pesantren al-Manar and al-Hikmah), have been proven their active involvements in such acts. The question comes up in mind is whether Pesantren has turned its function from peaceful Islamic institutions into institutions that tolerate and even outbreak violence in the name of religion. This paper is aimed to measure and portrait current developments of radical pesantrens, especially to the extent of the global Islamic political movements contributed to fuel radicalization and fundamentalism in the current situation.]]>
<![CDATA[Living Hadis Dalam Tradisi Menjaga kubur Masyarakat Banjar Kabupaten Hulu Sungai Tengah Kalimantan Selatan ]]>
<![CDATA[Miftahul Jannah]]>
<![CDATA[ ESENSIA: Jurnal Ilmu-Ilmu Ushuluddin Vol. 15 No. 1 (2014) ]]>
Publisher : <![CDATA[UIN Sunan Kalijaga Yogyakarta ]]>
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DOI: 10.14421/esensia.v15i1.763
<![CDATA[One of the phenomena of “Living Hadith” found in South Kalimantan is the tradition of watching over the tomb for a couple of days after the death of a person. It has been usually done in Banjar ethnic group and in particular in Hulu Sungai Tengah. This tradition is referred to the Hadith of Prophet Muhammad, although not all of them know the text of the Hadith. It is due to the fact that some got religious knowledge from the religious figure through their speeches. In the other hand, the guard of the tomb has different views, attitudes and purposes. While some had main purpose preserving of reciting the Qur’an in every moment, some others bore only granting the wish of other person. In some cases, they even consider this tradition as medium for the additional income.[Salah satu fenomena living hadis yang dapat ditemukan di Kalimantan Selatan adalah tradisi menjaga kubur selama beberapa hari yang diadakan setelah kematian seseorang, hal ini sudah biasa di kalangan masyarakat Banjar pada umumnya, khususnya di Hulu Sungai Tengah, salah satu kabupaten di Kalimantan Selatan. Tradisi ini disinyalir dirujuk dari hadis Nabi Muhammad saw, meskipun tidak semuanya mengetahui persis teks hadis yang tersebut, karena pengetahuan yang berkembang didapat dari para tokoh agama melalui ceramah-ceramah. Para penunggu makam mempunyai sikap atau pandangan serta tujuan yang berbeda-beda. Ada yang memang bertujuan untuk melestarikan bacaan al-Qur’an dalam setiap moment apapun, ada juga yang berniat sekedar mengabulkan hajat orang yang meminta tolong tersebut, bahkan ada juga yang memandang tradisi ini sebagai sarana untuk tambahan pemasukan komisi kantong.]]]>
<![CDATA[Hizbut Tahrir Sebagai Gerakan Sosial (Melihat Konsep HT mengenai Negara) ]]>
<![CDATA[Khusnul Khotimah]]>
<![CDATA[ ESENSIA: Jurnal Ilmu-Ilmu Ushuluddin Vol. 15 No. 1 (2014) ]]>
Publisher : <![CDATA[UIN Sunan Kalijaga Yogyakarta ]]>
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DOI: 10.14421/esensia.v15i1.764
<![CDATA[This research is aimed to discuss the history and development of HT in Indonesia, the understanding on the HT’s concept of state, and kind of challenges of the HT movement. Using Piötr Stzompka’s theory of social movement, it seems that HT used social movement by keeping on doing critics and showing the inadequacy of system of government, at the same time it offers khilafah Islamiyah concept as the alternative. The research uses a qualitative phenomenological method through the method of data collection found in books, articles and interviews in magazines and websites. The article uses the interpretative type of data analysis. The study shows that HT is one of Islamic movements preserving a conservative ideology. The main agenda is bringing back Islam authority in the past and developing Islamic state led by a Khalifah through bai’at. The model of leadership in this ‘dream state’ is a sole leadership, while Islamic state is geographically an unlimited state. In other word, the khalifah is the leader of Islamic state for all around the world. This community has spread the ideology in many regions and has reached circles in different kinds of background and society. The purpose is to promote khilafah Islamiyah in the world. HT tends to reject secularism because they classify this concept as kufur that against the Islamic view. From the beginning, HT has a clear and unchanged attitude to this case. This can be seen from its consistency using books from HT’s Amir that also be used in Indonesia.]]>
<![CDATA[Tradisi Salat Al-Hifzi Bagi Penghafal Al-Qur’an di Ponpes Raudhah Tahfizh Al-Qur’an “Baitul Azhar” Amuntai, KALSEL ]]>
<![CDATA[Najib Irsyadi]]>
<![CDATA[ ESENSIA: Jurnal Ilmu-Ilmu Ushuluddin Vol. 15 No. 1 (2014) ]]>
Publisher : <![CDATA[UIN Sunan Kalijaga Yogyakarta ]]>
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DOI: 10.14421/esensia.v15i1.765
<![CDATA[This paper tries to explain the phenomena of Hadith as traditions of Muslim society. The study of the phenomenon of Hadith is also called as ”Living Hadith” defined as the religious phenomenon such as modes of conduct or responses to interpretation of Hadith texts. These traditions can be classified into three categories: oral, written, and practical one. The object of this research is the practice of Shalat al-Hifdzi located at Ponpes Tahfizh Al-Qur’an “Baitul Azhar’’ Amuntai. Using the phenomenological approach and observation-interview type of method, the research shows that the significance of both practice of Shalat al-Hifdzi particularly for Huffadz and its exercise (Riyadhah) is to come nearer (Taqarrub) to God and to have easier process memorizing the Qur’an.[Tulisan ini mencoba untuk menjelaskan fenomena hadis yang telah menjadi sebuah tradisi masyarakat Muslim. Kajian terhadap gejala-gejala fenomena berdasarkan hadis juga disebut sebagai "living hadis" yang didefinisikan sebagai fenomena keagamaan sebagai perilaku yang didasarkan pada atau tanggapan terhadap penafsiran teks-teks hadis. Tradisi-tradisi ini dapat diklasifikasikan menjadi tiga kategori: lisan, tertulis, dan praktek. Objek penelitian dalam kajian ini adalah praktek salat al-hifzi, yang lokasinya berada di Ponpes Tahfizh Al-Qur'an "Baitul Azhar'' Amuntai. Dengan menggunakan pendekatan fenomenologis, dan metode observasi-wawancara, penelitian ini menghasilkan bahwa pentingnya praktik salat al-hifzi ini terutama untuk huffaz sebagai latihan (riyadah) adalah dalam rangka untuk datang lebih dekat (taqarrub) kepada Allah dan menjadi mudah dalam proses menghafal Al-Qur'an.]]]>
<![CDATA[“Merariq Syar’i” di Lombok: Studi Living Hadis di Dusun Lendang Simbe ]]>
<![CDATA[Salimudin Salimudin]]>
<![CDATA[ ESENSIA: Jurnal Ilmu-Ilmu Ushuluddin Vol. 15 No. 1 (2014) ]]>
Publisher : <![CDATA[UIN Sunan Kalijaga Yogyakarta ]]>
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DOI: 10.14421/esensia.v15i1.766
<![CDATA[This study discusses one of the topics in Living Hadits found in Merariq (Marriage) tradition in Dusun Lendang Simbe. The case indicates the instance of various interpretations and Muslim society’s receptive mode of Hadits. In this vein, Hadits has not been only served as books and readings; it could be managed as ‘driving force’ in a broader understanding and tolerance. It seems that the Sasak Muslim could mingle the positionality of Islam in the face of cultural aspect. The study shows that Muslims lived in Lendang Simbe following the command of ‘Tuan Guru’ to avoid the tradition of ‘bebait’ (kidnapping). In the case of ‘nyongkolan’ tradition, they still preserved it with a little modification on the outfits without diminishing the Sasak’s value and meaning.]]>
