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<![CDATA[THE MAQASIDI APPROACH IN ISLAMIC LEGISLATION ACCORDING TO IBN 'ASHUR IN AL-TAHRIR WA AL-TANWIR ]]>
<![CDATA[Zubairin, Achmad]]>;
<![CDATA[Muid N, Abd.]]>;
<![CDATA[Musa, Kamal Fiqry]]>
<![CDATA[ ILMU USHULUDDIN Vol. 11, No. 1, July 2024 ]]>
Publisher : <![CDATA[Peminat Ilmu Ushuluddin ]]>
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DOI: 10.15408/iu.v11i1.41648
<![CDATA[This study aims to reveal the crystallization of Islamic law by the Prophet Muhammad SAW who used the maqashidi method which emphasizes the maqashid of Islamic law and the maqashid of the Qur'an. This study uses library research and thematic interpretation methods. This research method uses aspects of library research with data sources of literacy related to manhaj maqashidi and tafsir tahrir wa tanwir as well as works around maqasid sharia and maqasid Al-Qur'an. This study reveals the crystallization of Islamic law by the Prophet Muhammad SAW using the interpretation of Tahrir wa Tanwir, including: 1) protecting religion, 2) protecting the soul, 3) protecting reason, 4) protecting descendants, 5) protecting property. The maqasidi method used by the Prophet Muhammad SAW in crystallizing Islamic law emphasizes the oneness of Allah, the sanctity of man, and human civilization.]]>
<![CDATA[CRITICAL DISCOURSE ANALYSIS OF TERM PEMIMPEN IN TAFSĪR TĀJ AL-MUSLIMĪN BY MISBAH MUSTHOFA ]]>
<![CDATA[Annisa, Ayu]]>;
<![CDATA[Syefrieni, Syefrieni]]>;
<![CDATA[Hakim, Lukman Nul]]>
<![CDATA[ ILMU USHULUDDIN Vol. 11, No. 1, July 2024 ]]>
Publisher : <![CDATA[Peminat Ilmu Ushuluddin ]]>
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DOI: 10.15408/iu.v11i1.40816
<![CDATA[Abstrak: Al-Qur'an, sebagai sumber utama ajaran Islam, telah menarik perhatian luas untuk diperdalam. Berbagai tafsir Al-Qur’an pun bermunculan, berusaha menjelaskan isi ajaran tersebut dalam beragam bentuk. Namun, penafsiran Al-Qur’an selalu terpengaruh oleh konteks sosial, politik, dan budaya sang mufassir. Sebagai contoh, Tafsir Tāj al-Muslimīn karya Misbah Musthofa, lahir dari dialog dengan budaya pesantren Indonesia, menggunakan aksara Arab Pegon. Dalam tafsirnya, Misbah tidak hanya memberikan kritik terhadap masalah keagamaan, tetapi juga menyoroti masalah-masalah pemerintahan, seperti kebijakan pendidikan yang dianggap tidak sesuai yang sengaja ditujukan kepada soeharto dan menteri pendiddikan masa orde baru. Pendekatan penelitian yang digunakan penulis dengan tafsir kontekstual dan analisis wacana kritis untuk mengurai teks terkait dengan dinamika kekuasaan dalam konteks sosial-politik dan budaya. Penelitian ini menyoroti wacana dalam tafsir terhadap teks-teks kepemimpinan, seperti pada tafsiran QS. Al-Baqarah ayat 29 yang menyoroti wacana kata “pemimpin” pada aspek pendidikan. Melalui penelitiannya, Misbah menegaskan bahwa tidak seharusnya ada pemisahan antara ilmu umum dan ilmu agama. Kitab Tafsir Tāj al-Muslimīn menunjukkan bahwa wacana dalam tafsir memiliki dimensi kritis politik yang bermanfaat bagi masyarakat dan mendorong kemajuan dalam dunia penafsiran.]]>
<![CDATA[NAṢR HĀMID ABŪ ZAYD AND SAHIRON SYAMDUDDIN'S HERMENEUTICAL INTERPRETATION ON VERSE OF JIHĀD (Al-ANKABŪT/29: 69) ]]>
<![CDATA[Afifah, Tsaqifa Aulya]]>
<![CDATA[ ILMU USHULUDDIN Vol. 11, No. 1, July 2024 ]]>
Publisher : <![CDATA[Peminat Ilmu Ushuluddin ]]>
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DOI: 10.15408/iu.v11i1.41415
<![CDATA[The verses of the Qur'an interpreted by the commentators, both classical and modern, continue to experience changes and developments. This is done to achieve the goal of the Qur'an which is ṣho>liḥ li kulli zama>n wa makan. It is not surprising that the methods of interpreting the Qur'an are very diverse in order to increase the intensity of academic research to obtain variations in the meaning of the Qur'an in an integrative manner. This study focuses on the meaning of Jihad as stated in QS. Al-Ankabut: 69. This study discusses the interpretation of two figures, Hermenutika Sahiron Syamsuddin and Nasr Hamid Abu Zayd. The questions that will be examined by this paper are how do the two figures think in interpreting the verses of jihad and how is the analysis of the interpretation of the verses of jihad by the two figures? To answer these questions, the author uses a qualitative research type, while the nature of this research is descriptive-analytical. The method used to process and analyze the data in this study is a combination of deductive-inductive-comparative. The results of this study reveal that both figures deny the existence of a textual interpretation of the jihad verse which is only interpreted in the context of war. According to Syamsuddin, the meaning of jihad in Surah al-Ankabu>t/29: 69 can be seen in three stages: first, jihad against one's own lusts to achieve the path of obedience to Allah. Second, jihad against those closest to us. Third, jihad against the government, state, and homeland. Meanwhile, Zayd through his hermeneutics (tafsir al-siya>qi) explains that the meaning of jihad in Surah al-Ankabu>t/29: 69 is to free the country from all its problems.]]>
<![CDATA[SPIRITUALITY TO UNDERSTAND PLURALITY: DIASPORA PATH TO GOD ]]>
<![CDATA[Salamuddin, Salamuddin]]>;
<![CDATA[Rambe, Elismayanti]]>
<![CDATA[ ILMU USHULUDDIN Vol. 11, No. 1, July 2024 ]]>
Publisher : <![CDATA[Peminat Ilmu Ushuluddin ]]>
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DOI: 10.15408/iu.v11i1.40222
<![CDATA[This article aims to explain the meaning of spirituality which is then linked to the plurality of religions, both of which intersect and are interconnected. The connection between the two becomes a way to understand that natural reality is created by the law of plurality, multi-variety. The consequence of this diversity, more specifically in religion, is that it gives rise to a real plurality of teachings, values, understandings and differences, which are not only different but also conflict with one another. Thus, each religious follower understands plurality as a path to God. It can be concluded that by using spirituality glasses to see plurality, the perspective on and for ' the others' does not clash one religion with another religion from any aspect. Religious competition no longer seeks to increase the 'quantity' of the number of adherents, but rather increases the 'quality' of output from each religious teaching.]]>
<![CDATA[THE HERMENEUTICS OF AL-SYAUKANI: THE GRAVE AND THE BARZAKH IN FATḤ AL-QADĪR ]]>
<![CDATA[Maryono, Maryono]]>;
<![CDATA[Ridwan, Muhammad]]>;
<![CDATA[Yusyama, Asep Yana]]>
<![CDATA[ ILMU USHULUDDIN Vol. 11, No. 1, July 2024 ]]>
Publisher : <![CDATA[Peminat Ilmu Ushuluddin ]]>
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DOI: 10.15408/iu.v11i1.35995
<![CDATA[This article aims to examine Al-Shawkani's interpretation in Al-Shawkani's hermeneutic theory in Tafsir Fathkhul Qadir eschatological verses as well as the implications of the theory and its application to various categorization models of interpretation studies. Using a qualitative literature methodology, it was found that Al-Shawkani's hermeneutics was applied to verses about the graves and the barzakh. This study produces conclusions. First, al-Shawkānī's hermeneutics is built on the principle of convergence between riwāyah and dirāyah. Viewed from the perspective of triadic structures in hermeneutics, "riwāyah" represents the authority of the author, while "dirāyah" represents the authority of the text. The convergence of riwāyah and dirāyah makes al-Shawkānī's interpretation rely on inclusive, egalitarian, and retrospective literalism. Second, al-Shawkānī applies hermeneutical principles consistently to his interpretation of the graves and the barzakh in the Qur'an. Meanwhile, in terms of the history of hermeneutics, what al-Shawkānī does is not far from the discussions that appear in classical hermeneutics, namely in the form of interpretation theory, philological methods, or linguistic understanding methods.]]>
<![CDATA[REGULATING RELIGIOUS HETERODOXIES IN CONTEMPORARY INDONESIA ]]>
<![CDATA[Ropi, Ismatu]]>;
<![CDATA[Wahid, Din]]>
<![CDATA[ ILMU USHULUDDIN Vol. 11, No. 1, July 2024 ]]>
Publisher : <![CDATA[Peminat Ilmu Ushuluddin ]]>
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DOI: 10.15408/iu.v11i1.44337
<![CDATA[This article delves into a discussion about how the Indonesian government, specifically the Ministry of Religious Affairs (Kemenag RI), regulated the handling of problematic religious movements and groups in Indonesia in 2017. It also aims to investigate whether the 2013 fatwa issued by the Indonesia Council of Ulama (MUI), which consists of religious scholars and holds significant influence, played a pivotal role in shaping this regulatory framework. Both of these documents were issued in response to the actions of individuals and groups that were perceived to have crossed the line of acceptability or violated the core beliefs of mainstream religious groups in Indonesia. They both outline key principles aimed at preventing any activities, teachings, or movements that strayed beyond the boundaries of legitimate dissent and encroached upon the sacred aspects of religion. In essence, the primary theme running through both documents is the preservation of mainstream religious orthodoxy. This reflects the government's and the dominant religious group's efforts to control and closely monitor any groups that appear to deviate from mainstream beliefs. The government and the majority religious community are viewed as the protectors of orthodoxy, and they are unhesitant in restricting individuals or groups accused of being "problematic" or "deviant" from participating in the public sphere.]]>
<![CDATA[THE HERMENEUTICS OF AL-SYAUKANI: THE GRAVE AND THE BARZAKH IN FATḤ AL-QADĪR ]]>
<![CDATA[Maryono, Maryono]]>;
<![CDATA[Ridwan, Muhammad]]>;
<![CDATA[Yusyama, Asep Yana]]>
<![CDATA[ ILMU USHULUDDIN Vol. 11, No. 1, July 2024 ]]>
Publisher : <![CDATA[Peminat Ilmu Ushuluddin ]]>
Show Abstract
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Download Original
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DOI: 10.15408/iu.v11i1.35995
<![CDATA[This article aims to examine Al-Shawkani's interpretation in Al-Shawkani's hermeneutic theory in Tafsir Fathkhul Qadir eschatological verses as well as the implications of the theory and its application to various categorization models of interpretation studies. Using a qualitative literature methodology, it was found that Al-Shawkani's hermeneutics was applied to verses about the graves and the barzakh. This study produces conclusions. First, al-Shawkānī's hermeneutics is built on the principle of convergence between riwāyah and dirāyah. Viewed from the perspective of triadic structures in hermeneutics, "riwāyah" represents the authority of the author, while "dirāyah" represents the authority of the text. The convergence of riwāyah and dirāyah makes al-Shawkānī's interpretation rely on inclusive, egalitarian, and retrospective literalism. Second, al-Shawkānī applies hermeneutical principles consistently to his interpretation of the graves and the barzakh in the Qur'an. Meanwhile, in terms of the history of hermeneutics, what al-Shawkānī does is not far from the discussions that appear in classical hermeneutics, namely in the form of interpretation theory, philological methods, or linguistic understanding methods.]]>
<![CDATA[SPIRITUALITY TO UNDERSTAND PLURALITY: DIASPORA PATH TO GOD ]]>
<![CDATA[Salamuddin, Salamuddin]]>;
<![CDATA[Rambe, Elismayanti]]>
<![CDATA[ ILMU USHULUDDIN Vol. 11, No. 1, July 2024 ]]>
Publisher : <![CDATA[Peminat Ilmu Ushuluddin ]]>
Show Abstract
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DOI: 10.15408/iu.v11i1.40222
<![CDATA[This article aims to explain the meaning of spirituality which is then linked to the plurality of religions, both of which intersect and are interconnected. The connection between the two becomes a way to understand that natural reality is created by the law of plurality, multi-variety. The consequence of this diversity, more specifically in religion, is that it gives rise to a real plurality of teachings, values, understandings and differences, which are not only different but also conflict with one another. Thus, each religious follower understands plurality as a path to God. It can be concluded that by using spirituality glasses to see plurality, the perspective on and for ' the others' does not clash one religion with another religion from any aspect. Religious competition no longer seeks to increase the 'quantity' of the number of adherents, but rather increases the 'quality' of output from each religious teaching.]]>
<![CDATA[CRITICAL DISCOURSE ANALYSIS OF TERM PEMIMPEN IN TAFSĪR TĀJ AL-MUSLIMĪN BY MISBAH MUSTHOFA ]]>
<![CDATA[Annisa, Ayu]]>;
<![CDATA[Syefrieni, Syefrieni]]>;
<![CDATA[Hakim, Lukman Nul]]>
<![CDATA[ ILMU USHULUDDIN Vol. 11, No. 1, July 2024 ]]>
Publisher : <![CDATA[Peminat Ilmu Ushuluddin ]]>
Show Abstract
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Download Original
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DOI: 10.15408/iu.v11i1.40816
<![CDATA[Abstrak: Al-Qur'an, sebagai sumber utama ajaran Islam, telah menarik perhatian luas untuk diperdalam. Berbagai tafsir Al-Qur’an pun bermunculan, berusaha menjelaskan isi ajaran tersebut dalam beragam bentuk. Namun, penafsiran Al-Qur’an selalu terpengaruh oleh konteks sosial, politik, dan budaya sang mufassir. Sebagai contoh, Tafsir Tāj al-Muslimīn karya Misbah Musthofa, lahir dari dialog dengan budaya pesantren Indonesia, menggunakan aksara Arab Pegon. Dalam tafsirnya, Misbah tidak hanya memberikan kritik terhadap masalah keagamaan, tetapi juga menyoroti masalah-masalah pemerintahan, seperti kebijakan pendidikan yang dianggap tidak sesuai yang sengaja ditujukan kepada soeharto dan menteri pendiddikan masa orde baru. Pendekatan penelitian yang digunakan penulis dengan tafsir kontekstual dan analisis wacana kritis untuk mengurai teks terkait dengan dinamika kekuasaan dalam konteks sosial-politik dan budaya. Penelitian ini menyoroti wacana dalam tafsir terhadap teks-teks kepemimpinan, seperti pada tafsiran QS. Al-Baqarah ayat 29 yang menyoroti wacana kata “pemimpin” pada aspek pendidikan. Melalui penelitiannya, Misbah menegaskan bahwa tidak seharusnya ada pemisahan antara ilmu umum dan ilmu agama. Kitab Tafsir Tāj al-Muslimīn menunjukkan bahwa wacana dalam tafsir memiliki dimensi kritis politik yang bermanfaat bagi masyarakat dan mendorong kemajuan dalam dunia penafsiran.]]>
<![CDATA[NAṢR HĀMID ABŪ ZAYD AND SAHIRON SYAMDUDDIN'S HERMENEUTICAL INTERPRETATION ON VERSE OF JIHĀD (Al-ANKABŪT/29: 69) ]]>
<![CDATA[Afifah, Tsaqifa Aulya]]>
<![CDATA[ ILMU USHULUDDIN Vol. 11, No. 1, July 2024 ]]>
Publisher : <![CDATA[Peminat Ilmu Ushuluddin ]]>
Show Abstract
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DOI: 10.15408/iu.v11i1.41415
<![CDATA[The verses of the Qur'an interpreted by the commentators, both classical and modern, continue to experience changes and developments. This is done to achieve the goal of the Qur'an which is ṣho>liḥ li kulli zama>n wa makan. It is not surprising that the methods of interpreting the Qur'an are very diverse in order to increase the intensity of academic research to obtain variations in the meaning of the Qur'an in an integrative manner. This study focuses on the meaning of Jihad as stated in QS. Al-Ankabut: 69. This study discusses the interpretation of two figures, Hermenutika Sahiron Syamsuddin and Nasr Hamid Abu Zayd. The questions that will be examined by this paper are how do the two figures think in interpreting the verses of jihad and how is the analysis of the interpretation of the verses of jihad by the two figures? To answer these questions, the author uses a qualitative research type, while the nature of this research is descriptive-analytical. The method used to process and analyze the data in this study is a combination of deductive-inductive-comparative. The results of this study reveal that both figures deny the existence of a textual interpretation of the jihad verse which is only interpreted in the context of war. According to Syamsuddin, the meaning of jihad in Surah al-Ankabu>t/29: 69 can be seen in three stages: first, jihad against one's own lusts to achieve the path of obedience to Allah. Second, jihad against those closest to us. Third, jihad against the government, state, and homeland. Meanwhile, Zayd through his hermeneutics (tafsir al-siya>qi) explains that the meaning of jihad in Surah al-Ankabu>t/29: 69 is to free the country from all its problems.]]>
