Jurnal Fuaduna: Jurnal Kajian Keagamaan dan Kemasyarakatan
Jurnal FUADUNA: Jurnal Kajian Keagamaan dan Kemasyarakatan is a peer-reviewed journal which is published by Institut Agama Islam Negeri (IAIN) Bukitinggi in collaboration with Himpunan Peminat Ilmu-Ilmu Ushuluddin (HIPIUS) and publishes biannually in June and December. It focuses mainly on the related issues to Quran and Hadits, Islamic philosophy and thoughts, culture and social studies, Islamic history studies, and dakwah and communications studies. JURNAL FUADUNA: Jurnal Kajian Keagamaan dan Kemasyarakat published at first Vol. 1, No. 1, 2017 biannually in in June and December. Reviewers will review any submitted paper. Review process employs a double-blind review, which means that both the reviewer and author identities are concealed from the reviewers, and vice versa.
Articles
178 Documents
<![CDATA[Hadiths About Marriage in Legal Reasoning Judges of Religious Courts in West Sumatra: Living Hadith Studies ]]>
<![CDATA[Yusrizal Efendi]]>;
<![CDATA[Hafizzullah Hafizzullah]]>
<![CDATA[ Tamaddun Vol 6, No 1 (2022): January - June 2022 ]]>
Publisher : <![CDATA[Universitas Islam Negeri Sjech M. Djamil Djambek Bukittinggi ]]>
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DOI: 10.30983/fuaduna.v6i1.5415
<![CDATA[This study aims to clarify and examine the pattern of the hadith narrations regarding marriage that are cited, authenticated, and validated in the legal reasoning of religious court judges' rulings. This study is a library study that takes the form of a written living hadith. By using the takhrij al-hadith approach, the hadith's veracity is confirmed, and its applicability is assessed using the perspectives and techniques of hadith experts. Inductive techniques are then used to process the outcomes. Two methods of citing hadith history were discovered via the research: using a template application and directly citing the hadith book. Only five of the 22 cases in the subfield of marriage, including marital dispensation, wali 'adhal, divorce, determining the parentage of the kid and determining the child's adoption, and Itsbat of marriage, include hadith citations. The five examples pertain to seven hadith histories that fit the criteria for Prophet Saw's hadiths. Four are fully cited with sanad and rawi, two are only stated with sanads that differ from rawi, and one is quoted without sanad and rawi (divorce case). Although it does not have legal implications that lead to the annulment of the judge's decision, the condition of the absence of quoting hadith as one of the legal considerations in copies of the decisions of cases shows the lack of authority of decisions that characterize Religious Courts.]]>
<![CDATA[SUNAT PEREMPUAN DALAM PERSPEKTIF FIKIH ]]>
<![CDATA[Afifi Fauzi Abbas]]>;
<![CDATA[Mona Eliza]]>
<![CDATA[ Tamaddun Vol 2, No 1 (2018): Januari-Juni 2018 ]]>
Publisher : <![CDATA[Universitas Islam Negeri Sjech M. Djamil Djambek Bukittinggi ]]>
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DOI: 10.30983/fuaduna.v2i1.2022
<![CDATA[In 2008 the MUI issued a fatwa related to female circumcision, namely fatwa number 94 "Fatwa on Prohibition of Circumcision Against Women", which states that the legal status of female circumcision is makrumah, something that is considered good and recommended. In many studies it was found that female circumcision is just a tradition, not a religious order. In Indonesia, 28% of female circumcision practices are only symbolic, 49% are done in the form of slicing or stabbing and 22% in the form of cutting. This means that 71% of the practice leads to endangering women, mainly because it is not carried out by medical personnel and uses tools that are not sterile. The Hanafi, Maliki and Hanbali schools place women's circumcision laws in the sunnah or makrumah / glory laws for women. The Syafii School believes that female circumcision is obligatory as a law for men. Although the various Islamic scholars have different opinions about the law of female circumcision, none of them prohibits the practice of female circumcision.]]>
<![CDATA[Naskah-Naskah Fikih dan Praktek Keberislaman Masyarakat Adat di Lombok ]]>
<![CDATA[Lalu Muhammad Ariadi]]>
<![CDATA[ Tamaddun Vol 4, No 1 (2020): Januari - Juni 2020 ]]>
Publisher : <![CDATA[Universitas Islam Negeri Sjech M. Djamil Djambek Bukittinggi ]]>
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DOI: 10.30983/fuaduna.v4i1.3242
<![CDATA[Fikih manuscripts significantly influenced the Islamic societies typology are changing in Indonesia since the 17th century, i.e. Shirat al-Mustaqim and Tuhfah al-Mursalah. This study aims to analyze the influence of fikih manuscripts on indigenous people's religious patterns and also their religious practices in Lombok. By using the phenomenological approach to indigenous peoples in Central Lombok, this research found the text of fikih were brought to Lombok in the 17th century and the 18th century. This era built the practices of Islam by combining the tradition aspect and the Shafi'i's School paradigm. The manuscripts are using more Arabic-Malay (Jawi) script. They were spread out between Sasak people in Lombok between the 17th century and 18th century from the traders and Sasak people who travelled to several regions in Sulawesi and Sumatra. The manuscripts, such as Shirat al-Mustaqim and Tuhfah al-Mursalah give a strong character to the practices of fikih among indigenous peoples in Lombok. This can be seen on local implementation of wudu' and shalat. By the people in Lombok, this was known as Menjadi Sasak, Menjadi Islam.]]>
<![CDATA[HERMENEUTIKA EDIP YUKSEL DALAM QURAN : A REFORMIST TRANSLATION ]]>
<![CDATA[Yulia Rahmi]]>
<![CDATA[ Tamaddun Vol 1, No 1 (2017): Januari-Juni 2017 ]]>
Publisher : <![CDATA[Universitas Islam Negeri Sjech M. Djamil Djambek Bukittinggi ]]>
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DOI: 10.30983/fuaduna.v1i1.444
<![CDATA[Qur'an: a reformist translation is a work that appears in the modern age, which displays the interpretation of the Qur'an with the method of interpretation of the Qur'an its self. As a form of interpretation that seeks to present an understanding of the Qur'anic verses by utilizing information from other verses of the Qur'an, without citing explanations from hadith and sunnah as well as other scholarly interpretations. The work of Edip Yuksel et al is trying to present the interpretation of the Qur'an that is oriented to the rational contextual in order to be able to display the humanistic of the Qur'an in answering the actual problems that arise in the era and the environment. Abstrak. Qur’an : a reformist translation adalah karya yang muncul pada abad modern, yang menampilkan penafsiran terhadap al-Qur’an dengan metode penafsiran al-Qur’an its self. Sebagai bentuk penafsiran yang berusaha menampilkan pemahaman terhadap-ayat-ayat al-Qur’an dengan memanfaatkan informasi dari ayat-ayat al-Qur’an lainnya, tanpa mengutip penjelasan dari bantuan hadis dan sunnah maupun penafsiran-penafsiran ulama lainnya. Karya Edip Yuksel dkk ini berusaha menampilkan penafsiran al-Qur’an yang berorientasi kepada kontekstual rasional agar mampu menampilkan wajah al-Qur’an yang humanis dalam menjawab persoalan-persoalan aktual yang muncul pada zaman dan lingkungannya.]]>
<![CDATA[Layanan Bimbingan Kelompok untuk Pencegahan Paham Radikalisme di Perguruan Tinggi ]]>
<![CDATA[Intan Sari]]>
<![CDATA[ Tamaddun Vol 3, No 2 (2019): Juli-Desember 2019 ]]>
Publisher : <![CDATA[Universitas Islam Negeri Sjech M. Djamil Djambek Bukittinggi ]]>
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DOI: 10.30983/fuaduna.v3i2.2101
<![CDATA[During the transition of the identity crisis, young people are likely to experience cognitive opening that makes them vulnerable to new, more radical ideas. Seeing this condition, Islamic Higher Education has an important role in preventing radicalism in students at Islamic Higher Education. Students need assistance and understanding so that they do not easily fall prey to radical movements, including through group counseling activities. In group guidance activities, group activities and dynamics must be realized to discuss various things that are useful for the development and problem solving of individuals (students) who become service participants. Group guidance activity aims to add insight into the knowledge skills, values , and attitudes of group members regarding the prevention of radicalism. This paper used a study of literature method, it is collecting various reading materials and information related to the phenomena and studies discussed. Based on the studies that have been carried out, it can be concluded that through the dynamics of groups that are actively predicted, it can increase the activity and participation of group members (students) in analyzing and understanding Islamic ideas that are rahmatan lilalamin, tolerance, not fanatical towards certain groups, and strengthening nationalism.]]>
<![CDATA[Between Transcendence and Immanence: The Construction of Fazlur Rahman's Thoughts about God ]]>
<![CDATA[Amril Amril]]>;
<![CDATA[Endrika Widdia Putri]]>
<![CDATA[ Tamaddun Vol 5, No 2 (2021): July - December 2021 ]]>
Publisher : <![CDATA[Universitas Islam Negeri Sjech M. Djamil Djambek Bukittinggi ]]>
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DOI: 10.30983/fuaduna.v5i2.4968
<![CDATA[This article analyzes the construction of Fazlur Rahman's thoughts about God. This qualitative research uses Friedrich Schleimacher's hermeneutic method (1764-1834). This study finds that in the construction of Fazlur Rahman's thought, God is One and the First. God is not a dimension, but He is the creator of the dimensions. The existence of God can be found with Himself because He is the evidence for all things. For this reason, everything created by God has a (teleological) purpose, namely as proof of His functional existence. God is transcendent and immanent. Transcendent God implies that God is completely different from all His material creatures. At the same time, the immanent God is "along" with His creation. God has a direct relationship with his creation, it does not mean that God is in everything that exists in nature, even though His presence is all-encompassing.Artikel ini menganalisis tentang kontruksi pemikiran Fazlur Rahman tentang Tuhan. Penelitian ini adalah penelitian kualitatif dengan menggunakan metode hermeneutika Friedrich Schleimacher (1764-1834). Studi ini menemukan bahwa dalam kontruksi pemikiran Fazlur Rahman Tuhan adalah Esa dan Yang Pertama. Tuhan bukanlah dimensi, tapi Ia pencipta dimensi-dimensi yang wujud. Wujud Tuhan dapat ditemukan dengan diri-Nya sendiri, karena diri-Nya merupakan bukti bagi segala sesuatu. Untuk itu, dalam pemikiran Fazlur Rahman segala yang diciptakan Tuhan mempunyai tujuan (teleologis) yaitu sebagai bukti wujud-Nya yang bersifat fungsional. Kemudian, bagi Fazlur Rahman Tuhan bersifat transenden dan imanen. Transenden Tuhan mengandung makna bahwa Tuhan sama sekali berbeda dengan segala makhluk-Nya yang bersifat materi. Sedang imanen Tuhan adalah “bersama-sama” dengan ciptaan-Nya. Tuhan mempunyai hubungan langsung dengan ciptaannya, bukan berarti Tuhan ada di dalam setiap sesuatu yang ada di alam, sungguhpun kehadiran-Nya serba meliputi.]]>
<![CDATA[Mitos Kecantikan (Ketegangan Citra Perempuan di Bawah Budaya Televisi) ]]>
<![CDATA[Mardian Sulistyati]]>
<![CDATA[ Tamaddun Vol 3, No 1 (2019): Januari-Juni 2019 ]]>
Publisher : <![CDATA[Universitas Islam Negeri Sjech M. Djamil Djambek Bukittinggi ]]>
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DOI: 10.30983/fuaduna.v3i1.2365
<![CDATA[The competition of the television industry in Indonesia creates open spaces for the image of women with the aesthetic standards they create. Television now is no longer just a medium of entertainment but as an ideal female image construction. Beautiful rules are no longer focused on women-only programs but have penetrated the entertainment, religious, reportage, politics, sports, economy, and crime segments. This research is to answer the problem of women's image presented on television, the influence and response are generated; also, the strategies in managing their identity. Applicatively, this research applies the Identity Management Theory pioneered by William R. Cupach and Tadasu Todd Imahori. This theory is used to dismantle the process of identity formed, maintained, and changed in a relationship. This study found several keywords that formulated the concept of managing women's self-identity. These keywords are: force dead/stiff, cornered/alienated; dilemma; and unstable for the context of cultural conflict, and approach; adjustments; and rejuvenation for the completion phase.]]>
<![CDATA[Sufism in the Perspective of Ibn Khaldun and Ibn Taimiyah: A Comparative Study ]]>
<![CDATA[Rahmat Effendi]]>
<![CDATA[ Tamaddun Vol 5, No 1 (2021): January - June 2021 ]]>
Publisher : <![CDATA[Universitas Islam Negeri Sjech M. Djamil Djambek Bukittinggi ]]>
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DOI: 10.30983/fuaduna.v5i1.4098
<![CDATA[The discourse of Sufism in contemporary period has been widely practiced. Even so, Sufism which is understood by Muslims there is disorientation in understanding it, especially as a result of the influence of Ibn Taimiyah and Ibn Khaldun. With a theological-rationalist approach, both have criticized and reconstructed Sufism teachings at a level that is acceptable to Muslims. Both also explain the meaning of Sufism as far as they can reach. This article examines the comparative discourse on the concept of Sufism between Ibn Taimiyah and Ibn Khaldun. This research is library research using descriptive-analytical and comparative methods. Their thoughts on Sufism were dissected in depth which was then compared to find common ground for similarities and differences. The Sufism paradigm put forward by Ibn Taimiyah and Ibn Khaldun provides an overview at the theoretical and practical levels that can be explained rationally. That way Muslims are not polarized in understanding Sufism which seems to love the afterlife and leave the world. Finally, this research shows that Sufism can be practiced by Muslims in their respective capacities. Wacana tasawuf pada masa kontemporer saat ini telah marak dilakukan. Meskipun begitu tasawuf yang dipahami oleh umat Islam terdapat disorientasi dalam memahaminya, terutama akibat dari pengaruh Ibn Taimiyah dan Ibn Khaldun. Dengan pendekatan teologis-rasionalis keduanya telah melakukan kritik dan rekonstruksi ajaran tasawuf dalam tataran yang dapat diterima oleh umat Islam. Keduanya juga menjelaskan makna tasawuf sejauh yang dapat mereka jangkau. Artikel ini mengkaji diskursus perbandingan konsep tasawuf antara Ibn Taimiyah dan Ibn Khaldun. Penelitian ini adalah studi pustaka (library research) dengan menggunakan metode deskriptif-analitis dan komparasi. Pemikiran keduanya atas tasawuf dibedah secara dalam yang kemudian dikomparasikan guna menemukan titik temu persamaan dan perbedaannya. Paradigma tasawuf yang dikemukakan oleh Ibn Taimiyah dan Ibn Khaldun memberikan gambaran dalam tataran teoritis dan praktis yang dapat dijelaskan secara rasional. Dengan begitu umat Islam tidak terpolarisasi dalam memahami tasawuf yang terkesan cinta akhirat dan meninggalkan dunia. Akhirnya penelitian ini menunjukkan bahwa tasawuf pada dasarnya dapat dipraktikkan oleh umat Islam dalam kapasitasnya masing-masing.]]>
<![CDATA[SEJARAH LAHIRNYA NEGARA BANGLADESH ]]>
<![CDATA[Arki Auliahadi]]>
<![CDATA[ Tamaddun Vol 2, No 1 (2018): Januari-Juni 2018 ]]>
Publisher : <![CDATA[Universitas Islam Negeri Sjech M. Djamil Djambek Bukittinggi ]]>
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DOI: 10.30983/fuaduna.v2i1.2027
<![CDATA[Due to many differences such as language, dress and way of life with West Pakistan, there was a desire to separate and break relations with Pakistan, so that from some of these factors, the determination of the people of East Pakistan to separate from West Pakistan. After East Pakistan officially separated from West Pakistan, the name of East Pakistan changed to Bangladesh, which had thousands of Dakka cities. Through hard and persistent efforts, East Pakistan gained its independence from West Pakistan, namely the official founding of the state of Bangladesh. The independence and founding of the Bangladesh State is inseparable from the struggle of Bangladeshi figures, including Sheikh Mujiburrahman, who later became an important figure in the history of Bangladeshi independence figures.]]>
<![CDATA[The Contribution of al-Sya'rawi to the Development of Tafsir: Study on the Book of Tafsir al-Sya’rawi ]]>
<![CDATA[Mhd. Idris]]>
<![CDATA[ Tamaddun Vol 4, No 2 (2020): Juli - Desember 2020 ]]>
Publisher : <![CDATA[Universitas Islam Negeri Sjech M. Djamil Djambek Bukittinggi ]]>
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DOI: 10.30983/fuaduna.v4i2.3599
<![CDATA[This research discusses the contribution of Imam al-Sya’rawi in the field of interpretation with his phenomenal work Tafsir al-Sya’rawi. This article aims to find out about the general profile of the author of the Tafsir al-Sya’rawi, the background of the tafsir, the method, and style of interpretation as well as the strengths and weaknesses of this Sya'rawi's interpretation. This research is library research that is descriptive-analytical. The primary source used is the book of Tafsir al-Sya'rawi and literature related to this discussion as secondary sources. The results showed that the book of Tafsir al-Sya’rawi was the work of a prominent scholar from Egypt named Sheikh Muhammad Mutawally al-Sya`râwi, born in 1911 in Egypt. The name of Tafsir al-Sya’rawi is taken from the original name of the writer. This interpretation uses the tahlili method and is characterized by al-adab al-ijtima’i. This interpretation is presented with nuances that are in direct contact with social themes, through a fairly simple language technique. But the drawback is that there is no reference source when quoting the opinions of other scholars and there is no assessment of the quality of the hadiths quoted.Penelitian ini membahas tentang kontribusi Imam Sya’rawi di bidang tafsir dengan karya fenomenalnya Tafsir al-Sya`rawi. Tulisan ini bertujuan untuk mengetahui tentang profil umum penulis Tafsir Sya'rawi, latar belakang tafsir, cara dan gaya tafsir, serta kekuatan dan kelemahan Tafsir al-Sya’rawi ini. Penelitian ini merupakan penelitian pustaka yang bersifat deskriptif-analitik. Sumber primer yang digunakan adalah kitab Tafsir al-Sya’rawi dan literatur terkait pembahasan ini sebagai sumber sekunder. Hasil penelitian menunjukkan bahwa kitab Tafsir al-Sya’rawi merupakan karya seorang ulama terkemuka dari Mesir bernama Syekh Muhammad Mutawally al-Sya`râwi, lahir pada tahun 1911 di Mesir. Nama Tafsir al-Sya’rawi diambil dari nama asli penulisnya. Tafsir ini menggunakan metode tahlili dan bercirikan al-adab al-ijtima’i. Interpretasi ini dihadirkan dengan nuansa yang bersentuhan langsung dengan tema sosial, melalui teknik bahasa yang cukup sederhana. Tetapi kekurangannya adalah tidak ada sumber referensi ketika mengutip pendapat ulama lain dan tidak ada penilaian kualitas hadits yang dikutip.]]>
