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INDONESIA
ILMU USHULUDDIN
Published by Universitas Islam Negeri Syarif Hidayatullah Jakarta
ISSN : 20878265     EISSN : 25027530     DOI : 10.15408/tjems
Core Subject : Religion, Education,
Religion Education
Ilmu Ushuluddin specializes in U??l al-D?n which concern to Qur’an and ?ad?th, Religious, Islamic Philosophy studies, and Islamic studies in general, and is intended to communicate original researches and current issues on the subject.
Arjuna Subject : -
Articles 3 Documents
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Search results for , issue "Vol. 12, No. 2, December 2025" : 3 Documents clear
RECONSTRUCTING “NASIONALISME” WITHIN QUR’ANIC EXEGESIS: A CRITICAL DISCOURSE ANALYSIS OF AHMAD HASSAN’S TAFSIR AL-FURQAN Hanif Yuli Edi Z, M. Khai; Muhajirin; Lukman Nul Hakim; Syefriyeni
ILMU USHULUDDIN Vol. 12, No. 2, December 2025
Publisher : Peminat Ilmu Ushuluddin

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15408/iu.vi.46747

Abstract

This study examines Ahmad Hassan’s interpretation of ‘Nasionalisme’ in Tafsir Al-Furqan by employing Norman Fairclough’s Critical Discourse Analysis (CDA). It aims to analyze how discourses of ‘nasionalisme’—particularly those concerning love for the homeland and obedience to political authority—are constructed, negotiated, and legitimized within a Qur’anic exegetical framework. Using qualitative library research, the primary sources consist of Tafsir Al-Furqan and Ahmad Hassan’s Islam dan Kebangsaan, while secondary sources include scholarly books, academic journals, and other relevant works. In terms of methodology, this study applies Fairclough’s three-dimensional model of CDA, encompassing textual analysis, discursive practice, and sociocultural practice. The findings demonstrate that Ahmad Hassan constructs a form of religiously grounded “Nasionalisme” through conditional theological framing. Love for the homeland is articulated as a legitimate Islamic value insofar as it remains consistent with tawḥīd and sharī‘ah, while obedience to political leaders if it aligns with Islamic law. From a discursive perspective, Ahmad Hassan’s interpretation functions as an alternative to the dominant secular nationalist discourse that appear during the presidency of Soekarno. His exegetical strategy reveals an effort to reconstruct ‘nasionalisme’ not as an absolute political loyalty, but as a moral and religious commitment oriented toward justice, social responsibility, and resistance to ideological domination. By positioning ‘nasionalisme’ within Islamic normative boundaries and Indonesia’s socio-political context, this study contributes to the broader discourse on Qur’anic exegesis and the dynamic relationship between Islam, ‘nasionalisme’, and the nation-state in Indonesia.
ETHICAL PLURALISM IN ACTION: TRANSLATING GUS DUR’S NORMATIVE FRAMEWORK INTO INTERFAITH CIVIC PRAXIS Khairiyah, Nanda; Nabilah, Siti
ILMU USHULUDDIN Vol. 12, No. 2, December 2025
Publisher : Peminat Ilmu Ushuluddin

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15408/iu.vi.46842

Abstract

This article examines how Abdurrahman Wahid’s (Gus Dur) ethical vision of religious pluralism is translated from a normative framework into lived social praxis within contemporary interfaith contexts. While existing studies have largely focused on Gus Dur’s intellectual, theological, and political contributions, the practical enactment of his pluralist ideas at the grassroots level remains underexplored. Addressing this gap, the study employs a qualitative ethnographic approach to investigate how core principles of equality (musāwah), justice (ʿadl), and freedom of belief (ḥurriyyah al-iʿtiqād) are embodied in everyday interfaith engagements. Fieldwork was conducted within interfaith communities that consciously draw on Gus Dur’s legacy, with the Forum for Religious Harmony (FKUB) in Jakarta serving as an empirical lens. Data were collected through participant observation, in-depth interviews, and documentation. The findings reveal a significant transformation of pluralism from abstract discourse into a lived civic ethic, manifested in interfaith rituals, conflict mediation, inclusive education, and digital activism. These practices are sustained through dialogical, collaborative, and affective relational patterns among interfaith actors. This study argues that Gus Dur’s pluralism operates not merely as a theological doctrine, but as a dynamic framework of civic engagement rooted in local wisdom and social interaction. By foregrounding ethnographic insights, the article contributes to global discussions on religious pluralism by demonstrating how ethical values can be operationalized as socially embedded and context-sensitive practices in plural societies.
TAWHID AND TOLERANCE: MUSLIM YOUTH ACTIVITIES RESPONSES TO THE INDONESIAN ULAMA COUNCIL’S PROHIBITION ON CHRISTMAS GREETINGS Harahap, Aprilinda M; Hidayat, Ziaulhaq; Abdul Hamid, Mohammad Fahmi
ILMU USHULUDDIN Vol. 12, No. 2, December 2025
Publisher : Peminat Ilmu Ushuluddin

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15408/iu.vi.50785

Abstract

This study aimed to investigate Indonesian Ulema Council (MUI) fatwa on Christmas, particularly the prohibition of greeting Christians with “Merry Christmas.” It addressed two main questions, namely what is the content of MUI fatwa on Christmas, and how does the relationship between tawhid and tolerance manifest in Christmas greetings? To achieve this objective, a qualitative case study design was used. Data sources included MUI fatwa on Christmas and the perspectives of young Muslim activists on Christmas greetings. The results showed that MUI fatwa on Christmas and the prohibition of Christmas greetings were based on the 1981 and 2016 fatwas, further reinforced by sermons from North Sumatra and South Sulawesi MUI regarding Christmas greetings. MUI fatwa is derived from the Qur’an, Hadith, Usul Fiqh, and Ulama's opinions. The religious arguments referenced by MUI generally emphasize an attitude of hostility between Muslim and non-Muslim, while other normative sources that promote religious tolerance are not adequately referenced to provide a context for harmonious relations between Muslim and non-Muslim. Meanwhile, the perspective of young Muslim activists on the relationship between tawhid and Christmas greetings shows that there is no direct relationship between tawhid and Christmas greetings. However, the greetings can foster religious tolerance. MUI perspective on Christmas, particularly the prohibition of Christmas greetings, appears to be irrelevant to the context of Indonesian pluralistic society.

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