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TAJDID Jurnal Ilmu Ushuluddin
Published by Universitas Islam Negeri Sulthan Thaha Saifuddin Jambi
ISSN : 25023063     EISSN : 25415018     DOI : https://doi.org/10.30631/tjd.v25i1.5205
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TAJDID Jurnal Ilmu Ushuluddin focuses on the renewal of Islamic scholarship through critical, contextual, and integrative studies that bridge classical texts, Islamic thought, social and cultural Muslims to contemporary realities and issues. The journal welcomes literature and empirical research in the field of Islamic studies especially on, but not limited to the Quran and Hadith, Islamic Theology (Kalam), Islamic Philosophy, Islamic Mysticism (Tasawuf), Islamic Politics, and Religious Studies. All of these disciplines are acceptable as long as they are aligned with that focus. TAJDID emphasizes an interdisciplinary and innovative approach that promotes intellectual renewal (Tajdid Al Fikr Al Islami), encouraging dialogue among scholars who seek to reinterpret Islamic knowledge in the evolving context of the Muslim world and humanity at large to support The Sustainable Development Goals (SDGs), prevent a clash of civilizations and promote Islam Rahmatan Li Al Alameen. Scholars from any country and region concerned with the renewal of Islamic scholarship throughout Muslim history and geography in the Islamic World and beyond may submit their articles to Tajdid and use this open access journal.
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Articles 211 Documents
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KONSEP UMMAH WAHIDAH DALAM AL-QUR’AN: Kajian Atas Tafsir Al-Maraghi Poppy Devinna Putri; Yeti Dahliana
TAJDID: Jurnal Ilmu Ushuluddin Vol. 22 No. 2 (2023): Ushuluddin and Religious Studies
Publisher : Faculty of Ushuluddin and Religious Studies UIN Sulthan Thaha Saifuddin Jambi

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.30631/tjd.v22i2.368

Abstract

Allah created humans as a ummah wahidah, even though humanity consists of various tribes and races humanity is one people, but recently humans often clash with each other, and even fellow Muslims have become divided. others are caused by differences of opinion that give rise to disputes. Even though Islam commands its people to unite with each other, not divide and not fight because Islam exists to be able to care for existing differences, this is proven by the existence of nine verses that discuss the unity and unity of the Ummah. Therefore, the researcher wants to examine more deeply the concept of ummah wahidah in the thoughts of Muhammad Mustafa al-Maraghi in the book Tafsir al-Maraghi. This research aims to find out the meaning of the phrase ummah wahidah in al-Maraghi's interpretation, find out the relevance of the concept of ummah wahidah offered in the current context, and answer existing problems. The method used in this research is library research. The results of this research are the results of Sheikh al-Maraghi's interpretation of nine verses containing several phrases ummah wahidah. The meanings in Sheikh al-Maraghi's interpretation include one person in terms of religion, one person in terms of their faith, one person in terms of the Shari'a, one person in terms of disbelief, and one person in the search for truth. The concept of ummah wahidah offered by Sheikh al-Maraghi is still relevant in the current context, seen from the fact that currently there are still many conflicts between communities caused by differences in views. So this interpretation is useful as a solution to existing problems. Pada dasarnya manusia Allah ciptakan sebagai ummah wahidah, meskipun umat manusia terdiri dari berbagai macam suku, ras yang berbeda-beda. Belakangan ini umat manusia saling berselisih bahkan sesama umat Islam pun berbepecah belah, salah satunya, disebabkan oleh perbedaan pendapat. Padahal Islam memerintahkan umatnya untuk saling bersatu, tidak berpecah belah dan tidak berselisih karena Islam hadir untuk bisa merawat perbedaan yang ada. Hal ini dibuktikan dengan adanya sembilan ayat yang membahas mengenai persatuan dan kesatuan umat. Oleh karena itu, peneliti ingin mengkaji lebih dalam mengenai konsep ummah wahidah dalam pemikiran Muhammad Mustafa al-Maraghi dalam kitab tafsir al-Maraghi. Penelitian ini bertujuan untuk mengetahui makna dari lafal ummah wahidah dalam tafsir al-Maraghi, mengetahui relevansi konsep ummah wahidah yang ditawarkan dengan konteks masa kini dan  menjawab problem yang ada. Metode yang digunakan dalam penelitian ini adalah penelitian “library research” (kepustakaan). Hasil dari penelitian ini adalah dari hasil penafsiran Syeikh al-Maraghi pada sembilan ayat yang mengandung lafal ummah wahidah, terdapat beberapa makna di antaranya, umat yang satu dalam hal agama, umat yang satu dalam hal keimanan, umat yang satu dalam hal syariat, umat yang satu dalam hal kekufuran, dan umat yang satu dalam mencari kebenaran. Konsep ummah wahidah yang dtiwarkan oleh Syeikh al-Maraghi masih relevan dengan konteks masa kini, dilihat dari  di masa sekarang masih banyak konflik perpecahan antar umat yang disebabkan oleh perbedaan pandangan. Sehingga, penafsiran ini berguna untuk menjadi solusi permasalahan yang ada.
THEORY OF KHUDI AND SPIRITUAL DEVELOPMENT ON IQBAL’S PERSPECTIVE: Analysis Spiritual Strengthening Islamic Perspective Jarman Arroisi; Khoffifa Assakhyyu Qorib
TAJDID: Jurnal Ilmu Ushuluddin Vol. 22 No. 2 (2023): Ushuluddin and Religious Studies
Publisher : Faculty of Ushuluddin and Religious Studies UIN Sulthan Thaha Saifuddin Jambi

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.30631/tjd.v22i2.370

Abstract

Nowadays most people lack their self-control, which can result in sadness, stress corruption, even murder and suicide The purpose of writing this paper is to find out Muhammad Iqbal's theory of khudi. By descriptive analysis method, this paper concludes that: First, Muhammad Iqbal's theory of khudi as a strengthening of spirituality in Islamic psychology. Second, khudi is defined as soul, individual, and personality. Third, the factors to strengthen khudi include: love, faqr, toleration, courage, and action. Fourth, the three main stages to strengthen the spirituality of khudi include: obedience to Allah's law, self-control, and Caliphate. Fifth, Insan Kamil is a form of realization of the value of spirituality in khudi as an understanding of human nature as a servant of Allah to become the Caliph of Allah on earth Di era modern sebagian besar manusia kehilangan self-control yang menyebabkan depresi, stres, korupsi, bahkan pembunuhan dan aksi bunuh diri.  Tujuan penulisan makalah ini untuk mengetahui teori khudi Muhammad Iqbal. Dengan menggunakan metode descriptive analisis makalah ini menghasilkan kesimpulan bahwa: Pertama, teori khudi Muhammad Iqbal sebagai penguatan spiritualitas dalam psikologi Islam. Kedua, khudi diartikan sebagai jiwa, individual, dan kepribadian. Ketiga, faktor untuk memperkuat khudi diantarannya: cinta, faqr, tolerasi, keberanian, dan tindakan. Keempat, tiga tahap utama untuk memperkuat spiritualitas khudi diantaranya: ketaatan akan hukum Allah, pengendalian diri, dan ke-Khalifahan. Kelima, insan Kamil adalah bentuk terealisasinya nilai spiritualitas dalam khudi sebagai pemahaman hakikat manusia sebagai hamba Allah hingga menjadi Khalifah Allah di muka bumi.
VERNAKULARISASI DALAM TAFSIR BASA SUNDA: Studi Atas Tafsir Nurul Bajan Karya Muhammad Romli Dan H.N.S Midjaja Reni Nurmawati; Mohamad Mualim; Ida Kurnia Shofa
TAJDID: Jurnal Ilmu Ushuluddin Vol. 22 No. 2 (2023): Ushuluddin and Religious Studies
Publisher : Faculty of Ushuluddin and Religious Studies UIN Sulthan Thaha Saifuddin Jambi

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.30631/tjd.v22i2.371

Abstract

This article examines one of the most famous Sundanese tafsir books of its time and was written by a modernist Islamic figure in West Java, namely Muhammad Romli and H.N.S Midjaja. The book of tafsir is entitled Tafsir Qur'an Basa Sundanese Nurul Bajan. This tafsir was not completed in 30 juz, only reaching the third juz of Surah Al-Imran verse 91. This tafsir was written using Sundanese Latin language and script with old spelling that had not been perfected. There are three cultural aspects that influence the process of interpreting the Koran into Sundanese, including language stratification, traditional Sundanese expressions, and Sundanese nature. This research aims to examine the elements of vernacularization in Nurul Bajan's interpretation, which includes Sundanese language etiquette (Sundanese language steps), traditional Sundanese expressions, and Sundanese natural descriptions. This type of research is library research and is classified as qualitative research. This research uses a descriptive-analytical method using the vernacularization theory approach initiated by Anthony H. Johns. The results of this research can be concluded that Tafsir Nurul Bajan contains forms of vernacularization consisting of language manners (undak-usuk basa) which include the words arandjeun, manehna, ngadeg, abdi, wife, bodjo, garwana, pameget, uninga, ngadamel, and wallon. Traditional expressions include the words Mung kedah buleud determination and Ngahidji sabilulungan. A description of the nature of Sundanese which includes the words "like rain growing keunana pepelakan, nu njukakeun ka artisan tanina: tuluj maneh nendjo (njaksian) djadi koneng even speed pisan, tuluj kaajaanana djadi antjur". Artikel ini mengkaji salah satu kitab tafsir Sunda yang paling tersohor pada zamannyadan ditulis oleh seorang tokoh Islam modernis di Jawa Barat yakni Muhammad Romli dan H.N.S Midjaja. Kitab tafsirnya diberi judul Tafsir Qur’an Basa Sunda Nurul Bajan. Tafsir ini tidak selesai ditulis 30 juz, hanya sampai pada juz ketiga surat Al-Imran ayat 91. Tafsir ini ditulis menggunakan bahasa dan aksara latin Sunda dengan ejaan lama yang belum disempurnakan. Ada tiga aspek budaya yang mempengaruhi proses penafsiran Al-Qur’an kedalam bahasa Sunda, antara lain, stratifikasi bahasa, ungkapan tradisional Sunda, dan alam kesundaan. Penelitian ini bertujuan untuk mengkaji unsur-unsur vernakularisasi dalam tafsir Nurul Bajan yang meliputi tatakrama bahasa Sunda (undak-usuk basa Sunda), ungkapan tradisional Sunda, dan gambaran alam kesundaan. Jenis penelitian ini adalah penelitian kepustakaan(library research) dan diklasifikasikan sebagai penelitian kualitatif. Penelitian ini menggunakan metode deskriptif-analitisdengan menggunakan pendekatan teori vernakularisasi yang digagas oleh Anthony H. Johns.Hasil dari penelitian ini dapat disimpulkan bahwa Tafsir Nurul Bajan mengandung bentuk-bentuk vernakularisasi yang terdiri dari tatakrama bahasa (undak-usuk basa) yang meliputi kataarandjeun, manehna, ngadeg, abdi, istri, bodjo,garwana, pameget, uninga, ngadamel, dan walon. Ungkapan tradisional yang meliputi kata Mung kedah buleud tekad dan Ngahidji sabilulungan. Gambaran alam kesundaan yang meliputi kata “seperti hudjan numbuhkeunana pepelakan, nu njukakeun ka tukang-tukang tanina: tuluj maneh nendjo (njaksian) djadi koneng malah laju pisan, tuluj kaajaanana djadi antjur”.
ANALISIS SPIRITUAL ATHEISM DALAM TINJAUAN FILSAFAT JIWA MULLA SADRA Kholid Al Walid; Bil Hamdi
TAJDID: Jurnal Ilmu Ushuluddin Vol. 22 No. 2 (2023): Ushuluddin and Religious Studies
Publisher : Faculty of Ushuluddin and Religious Studies UIN Sulthan Thaha Saifuddin Jambi

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.30631/tjd.v22i2.375

Abstract

This research aims to analyze the perspective of Spiritual Atheism. Philosophically, Spiritual Atheism is grounded in the epistemological framework of empiricism-saintism and the ontological framework of materialism. Its view on spirituality is based on the theory of mind-brain identity and atheistic mystical experiences. The thought framework and arguments of Spiritual Atheism are assessed to contain demarcation problems, contradictions, and limitations of knowledge. Using qualitative methods, literature research, and internal coherence analysis, this study concludes several points. Firstly, the onto-epistemological framework of Spiritual Atheism contains contradictions with its own principles by limiting the entirety of reality and sources of knowledge. Secondly, the theory of mind-brain identity is inadequate because it overlooks the reality of the plurality of consciousness effects that distinguish the soul and body. Lastly, spirituality without God or atheistic mystical experiences in Spiritual Atheism is rejected based on the principle of ittihād al-`āqil wa ma`qūl, which implies the necessity of every soul being connected to God as the efficient cause for all souls in the view of the reality of existence according to Mulla Sadra. Penelitian ini bertujuan untuk melakukan analisis atas pandangan Spiritual Atheism. Secara filosofis, Spiritual Atheism bertumpu pada kerangka epistemologi empirisme-saintisme dan ontologi materialisme. Lalu, pandangannya mengenai spiritualitas bertumpu pada teori identitas pikiran-otak dan pengalaman mistik ateistik. Kerangka pemikiran dan argumentasi Spiritual Atheism dinilai mengandung problem demarkasi, mengandung kontradiksi, dan limitasi pengetahuan. Dengan menggunakan metode kualitatif dan riset pustaka serta analisis koherensi intern, penelitian ini menyimpulkan beberapa poin. Pertama, kerangka onto-epistemologi Spiritual Atheism mengandung kontradiksi dengan prinsipnya sendiri karena melimitasi keseluruhan realitas dan sumber pengetahuan. Kedua, teori identitas pikiran-otak tidak memadai karena mengabaikan kenyataan pluralitas efek kesadaran yang membedakan jiwa dan raga. Terakhir, spiritualitas tanpa Tuhan atau pengalaman mistik ateistik dalam Spiritual Atheism tertolak atas dasar prinsip ittihād al-`āqil wa ma`qūl yang berimplikasi pada keniscayaan setiap jiwa berhubungan dengan Tuhan sebagai kuasa sebab efisien bagi seluruh jiwa dalam pandangan realitas wujud Mulla Sadra. 
PENAFSIRAN ESOTERIK (BATINIYAH) TENTANG AYAT SALAT: Analisis Terhadap Tafsir Syafahi Adi Hidayat Di Youtube Luthviyah Romziana; Indika Febrianti
TAJDID: Jurnal Ilmu Ushuluddin Vol. 22 No. 2 (2023): Ushuluddin and Religious Studies
Publisher : Faculty of Ushuluddin and Religious Studies UIN Sulthan Thaha Saifuddin Jambi

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.30631/tjd.v22i2.376

Abstract

Prayer is a religious commandment descended upon the Prophet in a very special place, namely 'inda sidratil muntaha 'indaha jannatul ma'wa (near the heaven at Sidrat al-Muntaha). The commandment of prayer is obligatory for every Muslim so that through prayer, we can avoid committing indecencies and evils. Performing the prayer is the initial sign of Islam for a Muslim, while neglecting the prayer is also the first sign of disbelief for a Muslim. The purpose of this research is to acquire a clearer understanding and depiction of the meaning of prayer according to the commentary by Adi Hidayat. The method used in this research is descriptive qualitative. Data collection techniques in this study employ both primary and secondary sources. Primary data sources consist of Adi Hidayat's lectures and sermons through mass media, while secondary data include scholarly works and books related to the topic. Research findings: First, according to Adi Hidayat, prayer is not just a mere obligation but a form of our devotion as creatures. Second, prayer done correctly will establish a strong connection with Allah, making it easier for us to navigate life. Third, it brings forth a sense of servitude and devotion while performing prayers, so that the prayers we undertake can yield positive impacts on our lives. Salat merupakan suatu perintah agama yang diturunkan kepada rasulullah ditempat yang sangat istimewa yaitu ‘inda sidratil muntaha ‘indaha jannatul ma’wa (didekat surga di siratil muntaha). Perintah salat diwajibkan bagi setiap umat islam agar dengan salat tersebut kita bisa terhindar dari perbuatan fahsya’ dan munkar. Mengerjakan salat merupakan tanda awal keislaman bagi seorang muslim, sedangkan meninggalkan salat merupakan tanda awal kekafiran pula bagi seorang muslim. Tujuan dari penelitian ini adalah untuk memperoleh pengetahuan dan gambaran yang lebih jelas tentang memahami makna salat menurut tafsir syafahi Adi Hidayat. Metode yang digunakan dalam penelitian adalah kualitatif deskriptif. Teknik pengumpulan data pada penelitian ini menggunakan sumber data primer dan sekunder. Sumber data primer berupa video-video pengajian dan ceramah Adi Hidayat melalui media massa. Sedangkan data sekunder berupa karya ilmiah dan buku-buku yang berkaitan dengan judul. Hasil penelitian: Pertama, salat menurut Adi Hidayat bukan hanya sekedar kewajiban belaka, namun salat menurutnya adalah suatu bentuk penghambaan kita sebagai makhluk. Kedua, salat yang dilakukan dengan benar akan melahirkan konektifitas yang kuat dengan Allah, sehingga dengan konektifitas tersebut yang akan memudahkan kita dalam menjalani kehidupan. Ketiga, menghadirkan adanya sifat penghambaan serta kekhusyuan saat melakukan salat, sehingga dengan salat yang kita kerjakan tersebut dapat menjauhkan kita dari perilaku fahsya’ dan munkar serta dapat membuahkan dampak yang positif bagi kehidupan kita.
KONSEP SULUK ZAINUDDIN AL-MALIBARI: Jalan Tritunggal Menuju Ma’rifat Allāh Ahmad Rofiq; Abdul Kadir Riyadi
TAJDID: Jurnal Ilmu Ushuluddin Vol. 22 No. 2 (2023): Ushuluddin and Religious Studies
Publisher : Faculty of Ushuluddin and Religious Studies UIN Sulthan Thaha Saifuddin Jambi

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.30631/tjd.v22i2.382

Abstract

Discussions on "suluk" have been extensively covered by scholars and experts in the field of Sufism. However, it becomes particularly intriguing when "suluk" is examined by scholars known for their expertise in Islamic jurisprudence or fiqh, like Zainuddin al-Malibari. In several Sufi literary works, "suluk" places greater emphasis on the process, spiritual activities, or practices aimed at reaching Allah SWT. Consequently, its practical application often encounters errors due to misinformation. In his book "Hidāyat al-Adhkiyā’", Zainuddin al-Malibari delves into the misunderstandings faced by individuals undertaking "suluk". This research aims to document a concept of "suluk" within the treasury of Sufism from the perspective of a fiqh expert. It also aims to address the deficiencies in previous research articles. This study employs a library research approach, where collected data comprises both primary (main) and secondary (supporting) sources. Zainuddin al-Malibari's book "Hidāyat al-Adhkiyā’" serves as the primary data source, while secondary sources include books, journals, and various internet resources discussing Zainuddin al-Malibari's thoughts. The research findings highlight that Zainuddin al-Malibari's concept of "suluk" encompasses three components: Sharia, Ṭariqat, and Ḥaqiqat. To attain ma’rifat Allāh, an individual undertaking a spiritual journey (salik) must firmly abide by Sharia initially. Even upon reaching the stage of understanding the Ḥaqiqat, Sharia remains a responsibility to be upheld Pembahasan mengenai suluk banyak ditulis oleh ulama atau sarjana di bidang tasawuf. Tetapi menjadi menarik apabila suluk dibahas oleh ulama dan sarjana yang dikenal sebagai ahli fikih atau ahli yurisprudensi Islam, Zainuddin al-Malibari. Dalam beberapa literatur tasawuf, suluk lebih menekankan proses atau kegiatan spiritual atau praktik menuju Allah Swt. Sehingga tidak jarang dalam penerapannya terdapat kekeliruan yang disebabkan mis-informasi. Dalam kitab Hidāyat al-Adhkiyā’, Zainiddin al-Malibari menjelaskan tentang kesalahpahaman seseorang yang menempuh suluk. Penelitian ini ingin mendokumentasikan suatu konsep suluk dalam khazanah tasawuf menurut pandangan ahli fikih. Serta melengkapi kekurangan dari artikel penelitian yang ada sebelumnya. Jenis penelitian pustaka (library research) merupakan penelitian yang dipakai pada penelitian ini. Umumnya, pada penelitian kepustakaan (library research) ini, sumber data yang dihimpun dalam melengkapi penelitian ini terdiri dari data primer (pokok) dan data sekunder (penunjang). Kitab Hidāyat al-Adhkiyā’ Zainuddin al-Malibari adalah sumber data primer. Sedangkan sumber data sekundernya berupa buku, jurnal dan beberapa sumber dari internet yang memuat pemikiran Zainuddin al-Malibari. Hasil dari penelitian ini bahwa konsep suluk Zainuddin al-Malibari melalui tiga bagian: Syariat, Tarekat, dan Hakikat. Agar sampai kepada ma’rifat Allāh, seorang yang melakukan pengembaraan spiritual (salik) harus kokoh dalam menjalankan syariat terlebih dahulu dan meskipun nantinya sudah sampai pada bagian hakikat, syariat masih tetap menjadi tanggung jawab untuk dijalankan.
INTERPRETASI IMAM AL-KULAYNĪ TERHADAP HADIS AL-THAQALAYNI DALAM PENDEKATAN SOSIO-HISTORIS Maghza Rizaka; Muhid Muhid; Andris Nurita; Arfedin Hamas Khoshyatulloh
TAJDID: Jurnal Ilmu Ushuluddin Vol. 22 No. 2 (2023): Ushuluddin and Religious Studies
Publisher : Faculty of Ushuluddin and Religious Studies UIN Sulthan Thaha Saifuddin Jambi

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.30631/tjd.v22i2.385

Abstract

This research discusses the hadith of al-thaqalayn, considered as the legacy of Prophet Muhammad, encompassing the Quran and Ahlul Bait. Both components have been a focal point for both Sunni and Shia communities. This dispute extends beyond religious branches, delving into fundamental principles of faith. The most conspicuous contrast lies in the concept of imamah, the belief that ‘Ali ibn Abī Ṭālib has the right to succeed the Prophet as the religious and political leader, leading to profound interpretative disparities. In comprehending the Prophet’s hadith, a socio-historical approach proves pivotal, exemplified in the work of Imam al-Kulaynī, the Kitab al-Kāfī, which lays the interpretative groundwork for the Shia community. Within this text, the hadith of al-thaqalayn reinforces the Quran and Ahlul Bait as the primary sources of Islamic law, fulfilling societal needs and deepening Imam al-Kulaynī’s legitimacy. The research methodology adopts a qualitative method, relying on content analysis of al-Kāfī by al-Kulaynī and relevant literature. This analysis highlights al-Kulaynī’s substantial influence in interpreting the hadith, addressing the social and political concerns of the Shia community. Political factors, spanning from the Buwayhiyah to the Safawiyah dynasties, have propelled the development and validation of al-Kāfī. Al-Kulaynī’s significant influence in interpreting the hadith assists in fulfilling the spiritual needs of the community, gaining substantial authority in their eyes. Through the socio-historical approach, this research uncovers the significance of al-Kulaynī’s interpretations, affirming his position as the primary reference among the Shia and his role in shaping their religious and political perspectives. Penelitian ini mengulas hadis al-thaqalayn, yang dianggap sebagai pusaka warisan Nabi Muhammad saw., mencakup al-Quran dan Ahlul Bait. Kedua komponen ini telah menjadi fokus perhatian utama bagi Sunni maupun Syi‘ah. Perselisihan ini tak terbatas pada cabang agama, melainkan mendasar pada prinsip dasar agama. Perbedaan paling mencolok adalah konsep imamah, keyakinan bahwa ‘Ali ibn Abī Ṭālib memiliki hak untuk mengambil alih peran sebagai pemimpin agama dan negara setelah Nabi, menimbulkan kesenjangan interpretatif yang mendalam. Dalam upaya memahami hadis Nabi, pendekatan sosio-historis menjadi penting. Hal ini tercermin dalam karya Imam al-Kulaynī, Kitab al-Kāfī, yang memberikan landasan interpretatif bagi Syi‘ah. Dalam kitab ini, hadis al-Thaqalayn menegaskan al-Quran dan Ahlul Bait sebagai sumber hukum utama Islam, memenuhi kebutuhan masyarakat dan memperdalam legitimasi Imam al-Kulaynī. Pendekatan penelitian menggunakan metode kualitatif, mengandalkan content analysis pada kitab al-Kāfī karya al-Kulaynī serta literatur terkait. Analisis ini menyoroti pengaruh besar al-Kulaynī dalam interpretasi hadis, menjawab kekhawatiran sosial dan politik masyarakat Syi‘ah. Faktor politik, dari dinasti Buwayhiyah hingga Safawiyah, turut mendorong perkembangan dan legitimasi kitab al-Kāfī. Pengaruh besar al-Kulaynī dalam interpretasi hadis membantu memenuhi kebutuhan spiritual masyarakat, memperoleh otoritas yang besar dalam pandangan mereka. Melalui pendekatan sosio-historis, penelitian ini mengungkap signifikansi interpretasi al-Kulaynī terhadap hadis, menegaskan posisinya sebagai pegangan utama dalam kalangan Syi‘ah serta perannya dalam menentukan pandangan agama dan politik mereka.
FLEXING CULTURE FROM THE QUR’ANIC PERSPECTIVE: Between Lifestyle And The Principle Of Tauhid Layyinatus Sifa; Muhammad Syachrofi; Winarto Winarto
TAJDID: Jurnal Ilmu Ushuluddin Vol. 22 No. 2 (2023): Ushuluddin and Religious Studies
Publisher : Faculty of Ushuluddin and Religious Studies UIN Sulthan Thaha Saifuddin Jambi

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.30631/tjd.v22i2.609

Abstract

Flexing culture, which refers to the act of showcasing wealth and social status, has become a common phenomenon in the digital era, especially on social media. This culture represents a materialistic lifestyle that has the potential to create social inequality and spiritual crises. This study aims to analyze flexing culture from the perspective of the Qur’an by highlighting its contradiction with the values of tauhid. The research employs a descriptive qualitative method using a thematic interpretation (tafsir maudhu’i) approach, analyzing Qur’anic verses related to wealth, arrogance, and worldly life. This study finds that flexing culture contradicts the principle of tauhid, as it promotes behaviors such as arrogance (takabbur), ostentation (riya’), and wastefulness (israf), all of which are criticized in the Qur’an. In contrast, the Qur’an emphasizes the importance of simplicity, gratitude, and the responsible use of wealth. In conclusion, flexing culture is inconsistent with Qur’anic values and should be addressed through the strengthening of spiritual awareness and ethical use of social media.
REINTERPRETASI MA’HRAM (Q.S. AN-NISA/4 AYAT 22-23) DAN RELEVANSINYA DENGAN FENOMENA MENIKAHI SEPUPU DI INDONESIA: Studi Penafsiran Muhammad Syahrur Nur Taufiq Sanusi; Misbahuddin Misbahuddin; Sandi Sapitri; Muhammad Alwi HS
TAJDID: Jurnal Ilmu Ushuluddin Vol. 22 No. 2 (2023): Ushuluddin and Religious Studies
Publisher : Faculty of Ushuluddin and Religious Studies UIN Sulthan Thaha Saifuddin Jambi

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.30631/tjd.v22i2.613

Abstract

Menikahi sepupu menjadi fenomena yang unik sekaligus tabu oleh sebagian kalangan masyarakat Indonesia. Salah satu pemikir kontemporer yang memiliki penafsiran yang signifikan didiskusikan perihal fenomena tersebut adalah Muhammad Syahrur, dalam bukunya Al-Kitāb wa Al-Qur’ān: Qira’ah Mu’āṣirah. Jenis penelitian ini adalah penelitian kepustakaan, dengan menggunakan metode deskripsi-analitis, dan berdasarkan pendekatan kualitatif. Penelitian ini mengungkap bahwa Syahrur menambahkan sepupu sebagai kategori mahram atau orang yang tidak boleh dinikahi, karena alasan medis dan adat istiadat masyarakat. Secara medis, menikahi sepupu dapat memberi dampak buruk kepada keturunan, sementara secara adat istiadat masyarakat terjadi pro-kontra di lapangan. Kedua, penafsiran QS. An-Nisa’ ayat 22-23 tentang menikahi sepupu perspektif Syahrur relevan dengan konteks Indonesia, berdasarkan sudut pandang ulama-ulama Indonesia, undang-undang, aspek kedokteran, sosial di masyarakat, yang memiliki pandangan senada bahwa menikahi sepupu tidak diperbolehkan, terutama mempertimbangkan dampak pada keturunan yang lemah secara jasmani maupun rohani.
RESPONSE TO THE MINISTRY OF RELIGIOUS AFFAIRS' QUR ‘ANIC TRANSLATIONS: A Case Study of The Emergence of UII Qur'anic Translations Melynia Rosyada; Muhammad Syihabuddin; Kayan Manggala
TAJDID: Jurnal Ilmu Ushuluddin Vol. 23 No. 1 (2024): Ushuluddin and Religious Studies
Publisher : Faculty of Ushuluddin and Religious Studies UIN Sulthan Thaha Saifuddin Jambi

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.30631/tjd.v23i1.423

Abstract

Studies in Qur'an translation projects today focus on translation projects by government institutions and individuals, even though non-government institutions also contribute to Qur'an translation projects in Indonesia. This article discusses the production of the translation of the Qur'an by the Islamic University of Indonesia (UII), namely "Al-Qur'an Karim and its Meaning Translation" as a response to the translation of the Qur'an by the Ministry of Religious Affairs. This article focuses on the reasons for the translation of the Qur'an by UII and the relationship between its formation and the translation of MoRA. This article also seeks to examine the extent of changes in the shift between the translation of the Qur'an of MoRA and UII. This research is a literature study based on library data related to the object of this study. Technically, the limited availability of the Qur'an from the Ministry of Religious Affairs gives rise to the translation of the UII Qur 'an. On the other hand, the UII translation was born as a more scientific, scientific, and multipurpose translation in response to verses that seemed to be masculine and discriminatory bias in the translation of MoRA which was translated harfiyah. The shift in differences between the Ministry of Religion Translation and UII Translation lies in the use of tafsiriyah UII translation methods and their reference sources which involve the use of literature on the essence of scientific polemics, resulting in differences in the results of translation. Meanwhile, in terms of publication format, layout,  text writing standards, and translation structure, it can be said that UII translations follow the standards of MoRA in contemporary editions.

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