Articles
33 Documents
<![CDATA[TEOLOGI WAHABI: SEJARAH, PEMIKIRAN DAN PERKEMBANGANNYA ]]>
<![CDATA[Unggul Purnomo Aji]]>;
<![CDATA[Kerwanto]]>
<![CDATA[ EL-ADABI : Jurnal Studi Islam Vol 2 No 1 (2023): Juni 2023 ]]>
Publisher : <![CDATA[LPPM STAI Nida El-Adabi ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.59166/el-adabi.v2i1.42
<![CDATA[Wahabi’s school of thought was pioneered by Muhammad ibn Abdul Wahab’s thought who was indirectly inspired by Ibn Taimiyyah’s spirit of renewal in the context of purifying the faith. In its existence, this school has emerged and developed inseparable by the support from Saud family on symbiosis mutualism behind it. Paradigmatically, this school has a tendency not to adhere to any schools in fiqh and tasawwuf, but in its faith, it adopts the concept of Ibn Taymiyyah’s trilogy of aqidah, namely: Rububiyah, Uluhiyah, and Asma wa Sifat. Dialectically, it’s a puritanist, literalist, revivalist, and tends to be rigid in practice. This thought has a blur limit of worshiping which consequently has a tendency of being takfiri. Consequently, it cannot be separated from its pros and cons in its journey even when they have changed their way of spreading to be more diplomatic nowadays.]]>
<![CDATA[REINTERPRETASI PANCASILA: (Sebuah Dinamika Pemikiran dalam Relasi Agama dan Negara di Era Reformasi) ]]>
<![CDATA[Imadudin, Muhammad]]>;
<![CDATA[Anis, Muhammad]]>
<![CDATA[ EL-ADABI : Jurnal Studi Islam Vol 2 No 2 (2023): Desember 2023 ]]>
Publisher : <![CDATA[LPPM STAI Nida El-Adabi ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.59166/el-adabi.v2i2.52
<![CDATA[Constitutional change and democratization in Indonesia have reopened dialectics and dynamics among religious, cultural and philosophical traditions in the country. Contemporary scholars tend to agree that Pancasila and democracy are compatible with Islam. The interpretation of Pancasila have been widely discussed by a number of contemporary Indonesian scholars. They use their own paradigms and methods in their interpretation of Pancasila. Some scholars urge for the formalization of sharia in a Pancasila state, while others develop the ideas of religious moderation in a Pancasila state. The smaller groups of scholars interpret Pancasila in the secularistic paradigm. This paper discusses the interpretation of Pancasila among Muslim intelligentsia and civil society organizations. It seeks the most relevant and coherent paradigm for interpreting Pancasila. Hence, this paper shall examine the three paradigms of the relation/dialectic of religion and state. This paper maps out the thoughts and models of interpretation of Pancasila, that are discussed by Muslim intelligentsia and civil society organizations. The assumption built at the beginning of this paper is that the symbiotic paradigm has relevance, coherence, and correspondence with the values of Pancasila itself. Therefore, this paper shall examine the assumptions mentioned above. This paper is based on a library research, and also a qualitative research. It is, therefore, a basic/philosophical research as well. The sources of research data in this paper are collected from related documents and other related writings.]]>
<![CDATA[KARNAVAL SATANIC BRAZIL DALAM PEMIKIRAN AQIDAH IBNU QAYYIM AL-JAWZIYYAH ]]>
<![CDATA[REZA, REZA DWI ARIYANI]]>;
<![CDATA[Winarto]]>
<![CDATA[ EL-ADABI : Jurnal Studi Islam Vol 2 No 2 (2023): Desember 2023 ]]>
Publisher : <![CDATA[LPPM STAI Nida El-Adabi ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.59166/el-adabi.v2i2.54
<![CDATA[Carnival is an event that is held at a certain time and can be both large and small scale. Carnival can be considered sacred if it is related to belief and can be considered as a tradition of a region with the aim of preserving culture. In the research being studied is a carnival with a satanic theme and held in Brazil. Satanic is a devil worshiping sect. In Brazil, there are very few people who adhere to satanic because the majority religion in Brazil is Catholicism. There are two main issues that will be studied, first is the satanic carnival in the perspective of the thought of the aqidah of Ibn Qayyim Al-Jawziyyah, and second is the response to how we respond to the satanic carnival that occurred in Brazil. The event drew a lot of negative criticism from the general public because after the carnival a disaster occurred which almost destroyed several cities in Brazil. However, there are not many who criticize the side of the carnival, such as the reason for the carnival being held and why there is a parade with a satanic theme. The researcher uses an analysis of the aqidah of Ibn Qayyim Al-Jawziyyah in the translation of his book Mawaridul Aman Al-Muntaqa min Ighatsatul Lahfan min Masyayidisy Syaithan (Heart Management: Paralyzing the Weapons of Satan. In this study using a qualitative method with a descriptive approach which is a type of research with the process of obtaining data is as it is. The researcher presents data obtained from the results of literature and document studies. By analyzing the data by processing it so that conclusions can be presented. The conclusion in this study is that there are two views, namely cultural elements and Islamic aqeedah. According to cultural elements, if indeed If it contains unifying values such as harmony and harmony, respect for this culture is needed. However, when viewed from the perspective of Islamic aqeedah, satanic festivals can be classified as damaging aqidah if there is an element of shirk in them, such as worship of the devil.]]>
<![CDATA[SEJARAH QIRĀ’AT AL-QUR’AN DALAM PERSPEKTIF LINTAS MADZHAB ]]>
<![CDATA[Harun Qadaru Ramadhan]]>;
<![CDATA[Gustiar Abduloh]]>;
<![CDATA[Kerwanto]]>
<![CDATA[ EL-ADABI : Jurnal Studi Islam Vol 2 No 2 (2023): Desember 2023 ]]>
Publisher : <![CDATA[LPPM STAI Nida El-Adabi ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.59166/el-adabi.v2i2.63
<![CDATA[Qirā'at is one of the disciplines of the Koran which is quite classic. This knowledge is known as the different ways of reading the Koran. Across schools of thought, we will see the diversity of viewpoints regarding this discipline, starting from Sunni, Shia and Orientalist thought. The discussion in this paper starts from the history, origins, scope of knowledge from a cross-school perspective, as well as the views of figures representing each sect (madhzhab).]]>
<![CDATA[TERBITNYA MODERNISME ISLAM: (Narasi Biografis Modernis Awal sebagai Inspirasi Organisasi Islam Modern di Indonesia) ]]>
<![CDATA[Miswari, Miswari]]>
<![CDATA[ EL-ADABI : Jurnal Studi Islam Vol 2 No 2 (2023): Desember 2023 ]]>
Publisher : <![CDATA[LPPM STAI Nida El-Adabi ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.59166/el-adabi.v2i2.69
<![CDATA[This article aims to explore the biographies of three early modernist figures in Indonesia, namely Cokroaminoto, Agus Salim, and Mohammad Natsir to find the typical roots of modern Islamic organizational movements in Indonesia. This research is a qualitative type with a biographical narrative approach. We explore references related to the biographies of these three figures to find the root of character for modern Islamic organizations in Indonesia. The research findings show that in Cokroaminoto's biographical narrative, it is found that the organizational control model requires administrative management skills, external relationship, and conflict management skills. Agus Salim's biographical narrative shows that he has pioneered the andragogy education system in the cadre of organizational members. Natsir's biographical narrative has shown the patron of the establishment of a modern Islamic school: by reducing the rote method, accommodating general education, and appreciating art education. Natsir can also be a reminder that intense involvement with the religious learning system can make an activist leave a formal education career opportunity as Natsir missed a scholarship opportunity to the Netherlands, because he was too impressed with the puritanical teachings of religion.]]>
<![CDATA[SEJARAH MASYARAKAT ARAB SEBELUM DATANGNYA ISLAM: (Studi Perbandingan Pemikiran Syekh Shafiurrahman Mubarakfuri dan Philip K. Hitti) ]]>
<![CDATA[saryadi]]>;
<![CDATA[Kerwanto]]>
<![CDATA[ EL-ADABI : Jurnal Studi Islam Vol 2 No 2 (2023): Desember 2023 ]]>
Publisher : <![CDATA[LPPM STAI Nida El-Adabi ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.59166/el-adabi.v2i2.73
<![CDATA[The history of the Qur'an in general and across schools of thought in particular will not be perfectly studied and explored if it is not accompanied by studying the history of the Arabs before the arrival of Islam because Islam first appeared in Arabia and its holy book was in Arabic. Before the advent of Islam, the Arab nation already had its own civilization, starting from the system of government to their respective beliefs. The purpose of this paper is to reveal information about the condition of Arab society before Islam from two different perspectives, namely Eastern and Western thought. In this paper, the discussion is only about the phenomenon of society in Arabia (Hijaz and its surroundings), during the period of growth and development of the Prophet Muhammad before being appointed as a prophet and beliefs and religion in the Hijaz before Islam.]]>
<![CDATA[PEMBELAJARAN AL-QUR’AN METODE LISBA RIHLATI PADA PROGRAM PPL DI SMP NEGERI 11 TANGERANG SELATAN ]]>
<![CDATA[Mujiburrohman, Mujiburrohman]]>;
<![CDATA[Akhmad Kharis Kurniawan]]>;
<![CDATA[Suprihatin]]>
<![CDATA[ EL-ADABI : Jurnal Studi Islam Vol 3 No 1 (2024): Juni 2024 ]]>
Publisher : <![CDATA[LPPM STAI Nida El-Adabi ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.59166/el-adabi.v3i1.201
<![CDATA[The Field Experience Practice Program (PPL) is a mandatory activity carried out by students of STAI Nida El-Adabi for a month (February 13th until March 18th 2023). In practice, the PPL which was held at SMP Negeri 11 South Tangerang in PAI learning focused more on learning the Qur'an using the Rihlati LISBA method. This study aims to determine the learning of the Koran using the Rihlati LISBA method, which is one of the leading programs in PPL at SMP Negeri 11 Tangerang Selatan. The method used in this research is descriptive qualitative method with data collection through observation, documentation and interviews. As a result, learning the Qur'an using the LISBA Rihlati method is an effective program in improving students' reading and writing Al-Qur'an (BTQ) skills. Learning the Qur'an using this method is expected to continue to be developed and used as a very important supporting material in Islamic Islamic education learning. During the PPL, there were several supporting factors in learning this method including: adequate curriculum, module books, qualified LISBA Rihlati teachers, and quite complete learning media. There are also inhibiting factors, namely that not all of the students have module books and the teaching teachers of the Rihlati LISBA method are still limited.]]>
<![CDATA[POTRET SPIRITUAL PENGALAMAN KEAGAMAAN MANUSIA: (Tinjauan Narasi Musafir Plaform Youtube “Sinau Hurip”) ]]>
<![CDATA[Sofiyul Mubarok, Achmad]]>
<![CDATA[ EL-ADABI : Jurnal Studi Islam Vol 3 No 1 (2024): Juni 2024 ]]>
Publisher : <![CDATA[LPPM STAI Nida El-Adabi ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.59166/el-adabi.v3i1.207
<![CDATA[The spiritual aspect and spirituality will always exist in every human being. This indicates that in human life it will continue to coexist with religion. Religious actors will experience religion. Like a traveler who performs worship not as usual, apart from prayer, he walks along the road as a servant to Allah SWT. This paper aims to examine the spiritual side and religious experiences of travelers. This research is a etnographic research, to review the traveler's narrative on the YouTube platform “sinau hurip”. Using Joachim Wach's theory and concept of religious experience, the results of this study show that travelers carry out religious laws based on several forms of expression of religious experience: First, in the form of intellectual/ thought, he is a person who is aware of his behavior (not ODGJ) and always remembers the obligation to worship. Second, in the form of action, he applies worship and holds the principles of being a traveler such as being prohibited from asking, stealing and hoping that someone will have mercy. Third, in the form of fellowship he belongs to a small group. Which is not written in quantity. However, he feels a greater sense of solidarity and a strong inner bond.]]>
<![CDATA[POLEMIK TERMINOLOGI KAJIAN ISLAM ANTARA ISLAMIC APOLOGETICS DAN ISLAMIC STUDIES PERSPEKTIF MAJID DANESHGAR ]]>
<![CDATA[Afifah, Farida Nur]]>;
<![CDATA[Rini Susanti]]>
<![CDATA[ EL-ADABI : Jurnal Studi Islam Vol 3 No 1 (2024): Juni 2024 ]]>
Publisher : <![CDATA[LPPM STAI Nida El-Adabi ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.59166/el-adabi.v3i1.208
<![CDATA[Islamic studies which are mostly carried out by Muslim academies, are apparently considered apologetic by Majid Daneshgar. According to Daneshgar, Islamic apologetics refer to a set of scholarly approaches and practices rooted in Muslim academies around the world that effectively protect Muslims from critical thinking about Islam and the koran. Through qualitative methods using literature study. This paper will analyze and criticize Daneshgar’s thinking using Jarl Manheim’s theory of the sociology of knowledge. The results of this research found two important points. First, Daneshgar's thesis on the apologetics of Islamic studies in the Muslim academic environment cannot be separated from Majid Daneshgar's socio-historical construction. How Daneshgar grew up in a Shiite tradition and was influenced by critical thoughts from Western scholars. Second. Daneshgar has overgeneralized Muslim academies. Daneshgar only focuses on apologetic studies and ignores critical studies conducted by Muslim academies. The most important finding from this research is that not all Western scholars' thoughts are suitable and should be adopted by Muslims. The dominance of Western thought will make Muslims trapped in a captive mind so that Muslims lose their own originality.]]>
<![CDATA[DINAMIKA PENERJEMAHAN AL-QUR’AN DI KALANGAN ORIENTALIS ]]>
<![CDATA[Ekatul Hilwatis Sakinah]]>;
<![CDATA[Syahidil Mubarik Mh]]>
<![CDATA[ EL-ADABI : Jurnal Studi Islam Vol 3 No 1 (2024): Juni 2024 ]]>
Publisher : <![CDATA[LPPM STAI Nida El-Adabi ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.59166/el-adabi.v3i1.215
<![CDATA[The translation of the Qur'an into various languages is not only done by Muslims, but non-Muslims (orientalists) also participate in translating it. There was a very long polemic during the translation of the Qur'an. The purpose of this research is to elaborate on the role and development of the Qur'an translation among orientalists that later gave birth to the characteristics (model) of translation. This research uses descriptive analytical method with library research. The data were obtained through books, articles, journals, and other writings related to the research theme. The results show that there are three characteristics of translation in the role and development of al-Qur'an translation by orientalists. First, the translation was aimed at undermining Islam. This lasted from the 12th century AD to the 17th century AD. Second, the translation of the Qur'an began to reduce the elements of hatred against Islam and they began to be open to the corpus of Muslim interpretations, although there were still few traces of their predecessors. This period lasted from the 17th century to the 19th century, and it should be noted that the 18th century became the starting point of the translation paradigm shift. Third, the translation of the Qur'an that has begun to be objective. Third, the translation of the Qur'an that has been friendly and objective. The 9th century until now is a bright spot for orientalists who translate the Qur'an. Many of the orientalists began to be open and gentle in explaining Islam, they also often use Muslim interpretations as a reference. In fact, some of them when explaining Islam there are trying to defend Islam from the attacks of previous orientalists.]]>
