Kontemplasi : Jurnal Ilmu-Ilmu Ushuluddin
AIM Kontemplasi : Jurnal Ilmu-Ilmu Ushuluddin aims to strengthen transdisciplinary perspective on issues related to Islam and Muslim societies. The focus of this paper is an attempt to actualize a better understanding of the Islamic theology, hermeneutic, sociology, philosophy, communication, hadith, and else, both locally and internationally through the publication of articles, research reports, and book reviews. SCOPE Kontemplasi : Jurnal Ilmu-Ilmu Ushuluddin specializes in the study of Islam and Muslim societies and aims to strengthen transdisciplinary studies on Islam and Muslim societies. Its principal concern includes research development and knowledge dissemination on issues related to Islamic theology in contemporary Muslim societies reserve as the crucial scope of the journal.
Articles
190 Documents
<![CDATA[The Eco-Theology of The Lombok Community in The Tradition of Bau Nyale ]]>
<![CDATA[Hanik, Umi]]>;
<![CDATA[Khamidah, Nur]]>
<![CDATA[ Kontemplasi: Jurnal Ilmu-Ilmu Ushuluddin Vol 10 No 1 (2022): Jurnal Kontemplasi ]]>
Publisher : <![CDATA[UIN Sayyid Ali Rahmatullah Tulungagung ]]>
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DOI: 10.21274/kontem.2022.10.1.131-152
<![CDATA[The Bau Nyale tradition is an annual tradition of the Lombok people which has a high sacred value, because it respects the sacrifice of Princess Mandalika. Traditions that are full of sacredness need to be preserved so that there is no bias between the sacred and tourism. Bau Nyale has ecological and theological values for the people of Lombok; this value is interesting to study from a sociological, anthropological and religious perspective. The research is an integrative qualitative research with an ethnomethodological approach, as a way to know the culture of the community directly, the culture of the people here is not only a small community (the community around the Seger beach) but also does not rule out the possibility for a wider reach. The result of this research is that there is a correlation between Man, Nature and God in the Bau Nyale Tradition, this can be seen in the first form, namely the economy (humans), on the basis of awareness of the importance of economic needs that can be fulfilled by the number of visitors to Seger Beach and Mandalika Beach. which makes the Bau Nyale tradition still supported and exists to this day. The second is the environment. The Bau Nyale tradition is not only seen as a tradition of looking for sea worms, but has strong values that are not stated directly, namely preserving the environment on the coast. The divine basis is his view of the Bau Nyale tradition which is based on an understanding of divinity as the basis of habituation that humans cannot rain, arrange constellations, and produce nyale according to their wishes, except for the power of God.]]>
<![CDATA[Muslim Religious Behavior in Facing Pandemic ]]>
<![CDATA[Fatah, Abdul]]>
<![CDATA[ Kontemplasi: Jurnal Ilmu-Ilmu Ushuluddin Vol 10 No 1 (2022): Jurnal Kontemplasi ]]>
Publisher : <![CDATA[UIN Sayyid Ali Rahmatullah Tulungagung ]]>
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DOI: 10.21274/kontem.2022.10.1.173-195
<![CDATA[This paper analyzes comprehensively how the pattern of Muslim religious behavior in dealing with pandemics such as smallpox, cholera, SARS, Ebola, Covid-19, monkeypox and so on. The method used is thematic maudhu'i by collecting the words bala' and tha'un in the hadith. The results of this study produce the concept of religious behavior for Muslims based on the hadith of the prophet Muhammad SAW to deal with the pandemic. The results of the study are as follows: In facing trials in the form of pandemic such as Covid-19 that still persists in the soceity is by patient, namely patient in action in the form of vaccines and application of health protocols then patient in attitude that is surrender and sincerity towards trials and leave everything to Allah SWT. (al-Baqarah/2:155) The Prophet gave good news to those who are patient in facing the pandemic, if they die, they will be rewarded with martyrdom (Sahih Bukhri: 2.618). Muslims must maintain a clean and healthy environment to increase immunity so that they are not easily attacked or contracted by disease. (Sahih Bukhari:1.747) Regional quarantine or lockdown has been taught by the Prophet as an effort to stop the spread of the pandemic (Sahih Bukhari:3.214) after trying hard physically, then praying for protection from Allah SWT from all kinds of bad trials (Sahih Bukhari 5871), Sunan Abu Dawud: 1329).]]>
<![CDATA[Tahadduts bi al-ni’mah Perspektif Quraish Shihab dalam Tafsir al-Misbah dan Relevansinya terhadap Pelaku Flexing ]]>
<![CDATA[Labib, Abdulloh]]>
<![CDATA[ Kontemplasi: Jurnal Ilmu-Ilmu Ushuluddin Vol 10 No 1 (2022): Jurnal Kontemplasi ]]>
Publisher : <![CDATA[UIN Sayyid Ali Rahmatullah Tulungagung ]]>
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DOI: 10.21274/kontem.2022.10.1.153-171
<![CDATA[This article aims to answer about the fate of Flexing perpetrators, which have recently been so prevalent on social media platforms that have received a lot of comments and criticism as a whole. This phoneme is caused by the lack of a deep understanding of religious knowledge, especially those related to Tahadduts bi al-Ni’mah. In this article, it is intended to describe the issue of flexing within the scope of the interpretation of the Qur'an, which will focus on the perspective of Quraish Shihab in the interpretation of al-Misbah. This study provides an understanding that the phenomenon of flexing Quraish Shihab's perspective is a negative act because it is considered irrelevant to Islamic religious rules when applied to people's social life.]]>
<![CDATA[ARENA OF PUBLIC DOMINANCE SEEING THE TRANSFORMATION OF THE SOCIAL FUNCTION OF ISLAMIC ART JEDORAN TULUNGAGUNG ]]>
<![CDATA[Winanti, Risa]]>;
<![CDATA[Afiyanto, Hendra]]>
<![CDATA[ Kontemplasi: Jurnal Ilmu-Ilmu Ushuluddin Vol 10 No 2 (2022): Jurnal Kontemplasi ]]>
Publisher : <![CDATA[UIN Sayyid Ali Rahmatullah Tulungagung ]]>
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DOI: 10.21274/kontem.2022.10.2.196-212
<![CDATA[This study aims to analyze the existence and sustainability of Jedoran art in Tulungagung, a city in East Java. Jedoran art was brought to Tulungagung by Sunan Kalijaga in the 16th century and has a long history. However, a big question arises: Does Jedoran art currently have the same social function as when it first appeared, or is this the result of adaptation of the old Jedoran art to fit in with new cultures and traditions? This research was conducted in Tulungagung because it is a Mataram Islam territory with a relationship to the Yogyakarta Sultanate. The researcher used historical and ethnographic methods as well as Foucault discourse analysis to understand how Jedoran art has developed according to the discourse that appears in every era. The results show that the sustainability of Jedoran art is not separated from the ability of Jedoran artists to read and adapt to the discourse that develops in accordance with changes in time. In addition, this adaptation is actualized through the transformation of the social function of Jedoran art according to the discourse that appears in every era.]]>
<![CDATA[EPISTEMIC CONTESTATION IN DETERMINING THE POSITION OF THE SUN DURING FAJR IN INDONESIA ]]>
<![CDATA[Musonnif, Ahmad]]>
<![CDATA[ Kontemplasi: Jurnal Ilmu-Ilmu Ushuluddin Vol 10 No 2 (2022): Jurnal Kontemplasi ]]>
Publisher : <![CDATA[UIN Sayyid Ali Rahmatullah Tulungagung ]]>
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DOI: 10.21274/kontem.2022.10.2.213-234
<![CDATA[Epistemic contestation in determining the position of the sun at fajr (dawn) in Indonesia occurred between Muhammadiyah and the Ministry of Religion as government representatives supported by Nahdlatul Ulama. This contestation pattern is in the form of a correction by Muhammadiyah to morning twilight criteria set by the Ministry of Religion. The government stipulated that the height of the sun at dawn is -20o while Muhammadiyah stated that the height of the sun should be 18o. Muhammadiyah's correction was based on research by the Muhammadiyah research team. Then the Ministry of Religion formed a research team that found that the sun's height at dawn is -20o. The Muhammadiyah research team falsified the findings of the Ministry of Religion team because the data is considered manipulative. The Ministry of Religion then responded with follow-up research elsewhere. Nahdlatul Ulama took part in this contest by forming a research team whose results contradicted the results of the Muhammadiyah yet strengthened the Ministry of Religion's decision regarding the morning twilight criteria. The contestation does not lead to an epistemic meeting point. Although both parties used the same method, namely empirical observations in the field, the pre-assumptions at the time of the research led to different conclusions.]]>
<![CDATA[HAMZAH FANSURI’S PHILOSOPHICAL TASAWWUF: A CONCEPT OF WUJUDIYYAH ]]>
<![CDATA[Saputra, Gebby Endra]]>
<![CDATA[ Kontemplasi: Jurnal Ilmu-Ilmu Ushuluddin Vol 10 No 2 (2022): Jurnal Kontemplasi ]]>
Publisher : <![CDATA[UIN Sayyid Ali Rahmatullah Tulungagung ]]>
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DOI: 10.21274/kontem.2022.10.2.235-256
<![CDATA[This research focuses on the kalam thought of Hamzah Fansuri, a well-known Sufi in Nusantara. Many view Hamzah Fansuri's teachings as promoting pantheism, the belief that the universe is a manifestation of God. This research uses the library method and is descriptive-analytical, describing Hamzah Fansuri's thought and analyzing his kalam thought. The results of the research show that Hamzah Fansuri's kalam thought is oriented towards the concept of wujudiah, the belief that the highest truth of human faith is ma'rifat, a state where one is united with God. In the process, a salik (Sufi traveler) needs the guidance of a guru or mursyid who will help them achieve the true level of ma'rifat and reach the level of self-annihilation (Fana' fi Allah). The wujudiyah concept of Hamzah Fansuri has a wide influence and gives a falsafi color to the Sufi tradition that developed in Nusantara. Hamzah Fansuri is an early Islamic figure in Nusantara who played an important role in the development of Islam in Indonesia.]]>
<![CDATA[THE LAW OF PRACTICING DHAIF HADITH IN FADHAIL A'MAL ]]>
<![CDATA[Rambe, Mgr Sinomba]]>;
<![CDATA[Husna, Jannatul]]>;
<![CDATA[Waharjani, Waharjani]]>
<![CDATA[ Kontemplasi: Jurnal Ilmu-Ilmu Ushuluddin Vol 10 No 2 (2022): Jurnal Kontemplasi ]]>
Publisher : <![CDATA[UIN Sayyid Ali Rahmatullah Tulungagung ]]>
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DOI: 10.21274/kontem.2022.10.2.257-272
<![CDATA[The position of hadith in Islamic law is to strengthen and elaborate the laws and rules contained in the Koran, but in this era there are still many who do not understand the types of hadith, which are strong, weak, false, and even not allowed to be practiced. Because of this, a strong and significant understanding is needed regarding the law of practicing dhaif hadiths in Fadhail al-Mal. This study aims to identify the meaning of dhaif hadith and the law of practicing it in fadhail amal in everyday life. This study combines qualitative research with literature review research. All of the data sources that the researchers surveyed included several scientific articles, library books, and other sources relevant to the law of practicing dhaif hadith in fadhail amal. The results of the study show that the law of practicing dhaif hadiths in fadhilah charities is very permissible, provided that one first understands the quality and quantity of these hadiths, both in terms of the narrators and the line of the sanad. There are types of hadiths that may be practiced, and there are also types of daif hadiths that are forbidden to be profitably practiced in charity fadhail. in the sense that a daif hadith can be used as proof and argument for a practice, provided that the level of the hadith does not belong to a shadid hadith (very weak), let alone a maudlu or fake hadith.]]>
<![CDATA[THE IMPLEMENTATION OF ANTHROPOCENTRISM PARADIGM IN ISLAMIC THEOLOGY STUDIES ]]>
<![CDATA[Winarto, Winarto]]>;
<![CDATA[Shifa, Layyinatus]]>
<![CDATA[ Kontemplasi: Jurnal Ilmu-Ilmu Ushuluddin Vol 10 No 2 (2022): Jurnal Kontemplasi ]]>
Publisher : <![CDATA[UIN Sayyid Ali Rahmatullah Tulungagung ]]>
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DOI: 10.21274/kontem.2022.10.2.273-292
<![CDATA[Islamic theology is an important classical Islamic studies from the early Islam until now. With the development of science, Islamic theology demanded to always discussed for solving the problem of human life. This research aims to know the development of islamic theology, paradigm of anthropocentrism and it's implementation. This research is a kind of library research with qualitative method. The data will be collected and analyzed using theology and philosophy approach. The most of earlier research criticize the Islamic theology wich usually theocentrically, and not entrying yet the level of anthropologist. So that the research of Islamic theology using the paradigm of anthropocentrism is an important thing. This research concludes that the implementation of the paradigm of anthropocentrism in islamic theology studies can be realized with focusing Islamic theology studies on social humanity problems. Tauhid as manifest of unity and diversity as a based of shaping personality dan the source of morality dan law obedience.]]>
<![CDATA[CRITICISM OF THE CONCEPT OF INTERTEKSTUALITY OF THE QURAN WITH JEWISH TRADITION IN ABRAHAM GEIGER'S VIEW ]]>
<![CDATA[As’adah, Rifqi]]>
<![CDATA[ Kontemplasi: Jurnal Ilmu-Ilmu Ushuluddin Vol 10 No 2 (2022): Jurnal Kontemplasi ]]>
Publisher : <![CDATA[UIN Sayyid Ali Rahmatullah Tulungagung ]]>
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DOI: 10.21274/kontem.2022.10.2.293-308
<![CDATA[The main focus of this research is the thoughts of Abraham Geiger regarding the Al-Qur'an and Prophet Muhammad SAW. Abraham Geiger is an orientalist who has a skeptical attitude and gives a negative assessment of Prophet Muhammad SAW. Through his monumental work entitled "Wat hat Mohammad aus dem judentume Aufgenommen", Geiger tries to prove the existence of Jewish influence in the Al-Qur'an adopted by Prophet Muhammad SAW. The researcher uses library research and hermeneutic analysis to analyze the data. The results of this study show that Geiger appears to give a negative assessment of the figure of Prophet Muhammad SAW and believes that the Al-Qur'an is influenced by Jewish tradition. However, critical analysis shows that it is not possible for Prophet Muhammad to adopt Jewish teachings due to his relatively short interaction with some Jewish figures. In addition, the Al-Qur'an also consists of various fields of knowledge that exist before and after the Al-Qur'an was revealed. This shows that the Al-Qur'an gives high appreciation to previous sacred books and also confirms that the Al-Qur'an is not only influenced by Jewish tradition, but also by other religious languages. However, despite this, Abraham Geiger's study of the Al-Qur'an and Prophet Muhammad SAW cannot be fully accepted due to his skeptical attitude and negative stigma towards Islam.]]>
<![CDATA[MAN'S RELATIONSHIP WITH NATURE IN THE TAFSIR AL-IBRIZ AND AL-MISHBAH ]]>
<![CDATA[Rohman, Ali Abdur]]>;
<![CDATA[Ahsan, Moh. Wafiq Faulal]]>
<![CDATA[ Kontemplasi: Jurnal Ilmu-Ilmu Ushuluddin Vol 10 No 2 (2022): Jurnal Kontemplasi ]]>
Publisher : <![CDATA[UIN Sayyid Ali Rahmatullah Tulungagung ]]>
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DOI: 10.21274/kontem.2022.10.2.309-330
<![CDATA[This study aims to compare the interpretations of Al-Ibriz and Al-Mishab in relation to the relationship between humans and nature. The formulation of the problem raised by the author is: "How is the relationship between humans and nature in Al-Ibriz and Al-Mishbah and what is the difference between the two?" The analytical method used is muqaran. With the type of literature studied, the author makes Tafsir Al-Ibriz and Tafsir Al-Mishbah the primary sources and literature in the form of books and articles related to themes the secondary sources. The results of this study are, first, that the relationship between humans and nature appears in actions that lead to the destruction of nature, namely QS. Al-A'raf: 56. In Tafsir al-Ibriz, acts of destruction are defined as acts of shirk and immorality. Whereas in Tafsir Al-Misbah, vandalism is an act that exceeds the limit, both in terms of its physical, spiritual, and natural surroundings. Second, in QS. Yasin: 33-35 of Tafsir Al-Ibriz, it is stated that humans are ordered to maximize the role of reason in preserving nature as a form of gratitude to Allah SWT. Whereas in Tafsir Al-Mishbah, humans play a direct role in preserving nature, the essence remains Allah SWT, who determines.]]>
