Articles
13 Documents
Search results for
, issue
"Vol. 8, No. 1, July 2021"
:
13 Documents
clear
<![CDATA[GADAMER’S HERMENEUTICAL THOUGHT AND HABERMAS’S CRITIQUE ]]>
<![CDATA[Yeremias Jena]]>
<![CDATA[ ILMU USHULUDDIN Vol. 8, No. 1, July 2021 ]]>
Publisher : <![CDATA[Himpunan Peminat Ilmu-Ilmu Ushuluddin (HIPIUS) ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.15408/iu.v8i1.17070
<![CDATA[As long as humans always try to understand the deepest meaning of a text, symbol, or event, hermeneutics is a common activity. However, the gap between the creation of texts, symbols or events has created its own problems that must be solved. The problem is, should an attempt at interpretation of a text, symbol or event achieve its objective status in the sense intended by the author or writer, or not? Hermeneutic thinkers differ in solving this problem. Unlike Friedrich Schleiermacher and Wilhelm Dilthey who emphasized the importance of revealing the author’s original intent, Hans-Georg Gadamer emphasized the importance of the subjective dimension of the interpreter. In Gadamer’s thought, prejudice and cultural influences in interpreting a text, symbol or phenomenon are also considered as one of the horizons. Dialectic and horizon fusion in itself will be an internal mechanism to reduce the dominance of prejudice or subjectivity that cannot be accounted for. By paying close attention to Jurgen Habermas’s note that hermeneutics overemphasize the aspects of prejudice and cultural influences will only provide opportunities for certain communication distortions and cultural hegemony, Gadamer’s contribution can still be maintained as a human hermeneutical activity.]]>
<![CDATA[THE STATE AND THE HOLY QURAN: POLITICS OF THE QURAN TRANSLATION BY THE MINISTRY OF RELIGIOUS AFFAIRS ]]>
<![CDATA[Dede Rodin]]>;
<![CDATA[Rosihon Anwar]]>;
<![CDATA[Dody S Truna]]>;
<![CDATA[Wahyudin Darmalaksana]]>
<![CDATA[ ILMU USHULUDDIN Vol. 8, No. 1, July 2021 ]]>
Publisher : <![CDATA[Himpunan Peminat Ilmu-Ilmu Ushuluddin (HIPIUS) ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.15408/iu.v8i1.18344
<![CDATA[Quran Translation by the Ministry of Religious Affairs entitled “Al-Qur’an dan Terjemahannya” which has been improved and refined for the third time shows the involvement of the state in providing Quran translation for Muslims. This article aims to show how politics and state policies in the translation of Quran in Indonesia as the power-knowledge, and how this power-knowledge is related to other power-knowledge. By analyzing all edition of “Al-Qur’an dan Terjemahannya” published by the Ministry of Religious Affairs as well as a set of interviews, this article concluded that Quran translation by the Ministry of Religious Affairs is an authoritative strategy of the state in accommodating Muslims interest to comprehend their holy Quran. At the same time, through this translation, the interest of the state in maintaining its stability of power is accommodated as well. The state power-knowledge in the form of Quran translation by the Ministry of Religious Affairs is not only focused on the state (The Ministry of Religious Affairs), but also related to other translation of Quran as the power-knowledge in the society.]]>
<![CDATA[MAP OF STUDY OF THE QURAN IN THE POSTGRADUATE PROGRAM OF UIN JAKARTA AND UIN YOGYAKARTA PERIOD OF 2005-2012 ]]>
<![CDATA[Lilik Ummi Kaltsum]]>;
<![CDATA[Eva Nugraha]]>;
<![CDATA[Jauhar Azizy]]>
<![CDATA[ ILMU USHULUDDIN Vol. 8, No. 1, July 2021 ]]>
Publisher : <![CDATA[Himpunan Peminat Ilmu-Ilmu Ushuluddin (HIPIUS) ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.15408/iu.v8i1.19114
<![CDATA[This article is the result of a study that discusses the map of the study of Quran, which is represented by dissertations written by the Postgraduate programs of UIN Syarif Hidayatullah Jakarta and UIN Sunan Kalijaga Yogyakarta for the period of 2005-2012. This article shows the disproportionate phenomenon between the number of dissertations written in the study of Quran and the quality of the results. It is proven from the slow development of the study of Quran. Qualitatively, there has been no significant development, both in the title and content of the dissertation. It is found that many titles and objects of study are similar between one UIN (State Islamic University) and another UIN or IAIN (State Islamic College). The majority of dissertations still discuss Islamic and humanitarian issues in general, but do not relate them to Indonesian problems. This article uses discourse content analysis.]]>
<![CDATA[THE IDEA OF RELIGIOUS MODERATION IN INDONESIAN NEW ORDER AND THE REFORM ERA ]]>
<![CDATA[Muhammad Aqil Irham]]>;
<![CDATA[Idrus Ruslan]]>;
<![CDATA[Muhammad Candra Syahputra]]>
<![CDATA[ ILMU USHULUDDIN Vol. 8, No. 1, July 2021 ]]>
Publisher : <![CDATA[Himpunan Peminat Ilmu-Ilmu Ushuluddin (HIPIUS) ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.15408/iu.v8i1.19618
<![CDATA[Indonesia is neither a religious state nor a secular state though the majority of its population is Moslem. The relations between Islam and the state have once experienced strong tensions until it finally reached a consensus. However, this consensus had historically experienced distortions and complexities among Moslems themselves and between the Moslems and the government (state), during the New Order Era and the Reform Era. This article tries to describe the development of the idea of religious moderation in the New Order and the Reform Era and explore the views of the Moslem elites in relation to religious moderation policies and their implementation during the era of President Soeharto and in the era of open democracy after the fall of the authoritarian New Order regime. This research relies on an in-depth analysis of academic references and literature. The study shows that there are differences in the aspects of thinking and configuration of Moslem actors in relation to the policy and implementation of religious moderation in the two eras. The research showed that the efforts of the majority of religious people in Indonesia in campaigning for religious moderation intellectually, culturally, and politically by any means, models, modifications and different actors according to the context, challenges, and the spirit of the times had never been faded away so it can not be extinguished.]]>
<![CDATA[THE MYSTERY OF THE DROWNING OF KAN‘ĀN, THE SON OF NŪḤ: CRITICISM OF SHAHRUR’S THOUGHT ]]>
<![CDATA[Muhammad Muhammad]]>
<![CDATA[ ILMU USHULUDDIN Vol. 8, No. 1, July 2021 ]]>
Publisher : <![CDATA[Himpunan Peminat Ilmu-Ilmu Ushuluddin (HIPIUS) ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.15408/iu.v8i1.18457
<![CDATA[Muḥammad Shahrur is a Muslim thinker who has many controversial works. This article describes Shahrur’s thoughts about Kan‘ān during the flash flood tragedy at the time of Prophet Nūḥ. He made a study using intertextual theory. He thought that Kanān’s drowning during the flood was because he was not the biological child of the Prophet Nūḥ, but the son of his wife’s adultery with another man without Prophet Nūḥ’s awareness. This article found Shahrur’s misinterpretation of the personality of Kan‘ān because in interpreting the verses of the Quran about the story of the family of Prophet Nūḥ, he prioritizes the intertextual’s approach with modern sciences, such as semiotics and hermeneutics, and ignores credible interpretation methods such as those are used by the scholars of interpretation, both classic and modern. Besides that, this article is a literature study that compares Shahrur’s interpretation with classical and modern scholars of interpretation.]]>
<![CDATA[RETHINKING HAMZAH FANSURI'S ISLAMIC COSMOLOGY ]]>
<![CDATA[Fuad Mahbub Siraj]]>
<![CDATA[ ILMU USHULUDDIN Vol. 8, No. 1, July 2021 ]]>
Publisher : <![CDATA[Himpunan Peminat Ilmu-Ilmu Ushuluddin (HIPIUS) ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.15408/iu.v8i1.22217
<![CDATA[This study aims to explain further the cosmological argument of Hamzah Fansuri. This research is library research using a historical approach to obtain data and conduct content analysis. According to Hamzah Fansuri, every single thing in this world that either can or cannot be seen can be pictured as a circle or curvature, the two corners of which can meet each other. Half of the curvature is “the down way curvature” (tanazzul) that is the way of the creation of the universe and its content; the manifestation process from the Oneness or the Higher Existence (Who cannot be known physically) to become many existence or the reality that can be seen physically. The other curvature is “the up-way curvature” (taraqqī), which is a way of creation from physical to metaphysical existence. The entire levels or structure of being are summarized in the person and the human being’s existence as a perfect creature of physical and spiritual quality. Therefore, the universe can only be returned to the One through humans. The concept of cosmology in the Fansuri’s thought is to show the unity and interrelationship of all existence that leads to divine oneness.]]>
<![CDATA[MYSTICAL DISCOURSE IN JAVA IN THE 18TH CENTURY NARRATED BY THE BOOK OF CABOLEK ]]>
<![CDATA[Hamid Nasuhi]]>
<![CDATA[ ILMU USHULUDDIN Vol. 8, No. 1, July 2021 ]]>
Publisher : <![CDATA[Himpunan Peminat Ilmu-Ilmu Ushuluddin (HIPIUS) ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.15408/iu.v8i1.23365
<![CDATA[This article discusses the discourse of Sufism in the 18th century in Java as narrated by Serat Cabolek by Kiai Yasadipura I (1729-1803). This manuscript tells about the trial of Kiai Ahmad Mutamakin in front of the authorities of the Mataram Kingdom in Kartasura. This cleric from the village of Cabolek, Tuban, in the northern coast of Java was controversial and accused of spreading Ilmu Hak, namely wujudiyah Sufism, to commoners, even though his knowledge capacity was considered inadequate by the religious scholars (ulama) who opposed him. In that trial Kiai Mutamakin was found guilty, but later was granted pardon by King Pakubuwana II (1726-1749). The author of Serat Cabolek not only recorded the chronological details of Kiai Mutamakin's trial, more than that he also emphasized his stance on how the Javanese should direct their religious orientation. Yasadipura I, as a court poet with educational background of pesantren (Islamic boarding school), figured Ketib Anom as an ideal Javanese Muslim. This religious head officer from Kudus is a figure that perfectly described not just having in-depth knowledge of traditional Javanese mysticism, namely the mystical story of Dewaruci, but also mastering and carrying out the provisions of the Shari'a in Islam.]]>
<![CDATA[MAP OF STUDY OF THE QURAN IN THE POSTGRADUATE PROGRAM OF UIN JAKARTA AND UIN YOGYAKARTA PERIOD OF 2005-2012 ]]>
<![CDATA[Lilik Ummi Kaltsum]]>;
<![CDATA[Eva Nugraha]]>;
<![CDATA[Jauhar Azizy]]>
<![CDATA[ ILMU USHULUDDIN Vol. 8, No. 1, July 2021 ]]>
Publisher : <![CDATA[Peminat Ilmu Ushuluddin ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.15408/iu.v8i1.19114
<![CDATA[This article is the result of a study that discusses the map of the study of Quran, which is represented by dissertations written by the Postgraduate programs of UIN Syarif Hidayatullah Jakarta and UIN Sunan Kalijaga Yogyakarta for the period of 2005-2012. This article shows the disproportionate phenomenon between the number of dissertations written in the study of Quran and the quality of the results. It is proven from the slow development of the study of Quran. Qualitatively, there has been no significant development, both in the title and content of the dissertation. It is found that many titles and objects of study are similar between one UIN (State Islamic University) and another UIN or IAIN (State Islamic College). The majority of dissertations still discuss Islamic and humanitarian issues in general, but do not relate them to Indonesian problems. This article uses discourse content analysis.]]>
<![CDATA[RETHINKING HAMZAH FANSURI'S ISLAMIC COSMOLOGY ]]>
<![CDATA[Fuad Mahbub Siraj]]>
<![CDATA[ ILMU USHULUDDIN Vol. 8, No. 1, July 2021 ]]>
Publisher : <![CDATA[Peminat Ilmu Ushuluddin ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.15408/iu.v8i1.22217
<![CDATA[This study aims to explain further the cosmological argument of Hamzah Fansuri. This research is library research using a historical approach to obtain data and conduct content analysis. According to Hamzah Fansuri, every single thing in this world that either can or cannot be seen can be pictured as a circle or curvature, the two corners of which can meet each other. Half of the curvature is “the down way curvature” (tanazzul) that is the way of the creation of the universe and its content; the manifestation process from the Oneness or the Higher Existence (Who cannot be known physically) to become many existence or the reality that can be seen physically. The other curvature is “the up-way curvature” (taraqqī), which is a way of creation from physical to metaphysical existence. The entire levels or structure of being are summarized in the person and the human being’s existence as a perfect creature of physical and spiritual quality. Therefore, the universe can only be returned to the One through humans. The concept of cosmology in the Fansuri’s thought is to show the unity and interrelationship of all existence that leads to divine oneness.]]>
<![CDATA[THE IDEA OF RELIGIOUS MODERATION IN INDONESIAN NEW ORDER AND THE REFORM ERA ]]>
<![CDATA[Muhammad Aqil Irham]]>;
<![CDATA[Idrus Ruslan]]>;
<![CDATA[Muhammad Candra Syahputra]]>
<![CDATA[ ILMU USHULUDDIN Vol. 8, No. 1, July 2021 ]]>
Publisher : <![CDATA[Peminat Ilmu Ushuluddin ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.15408/iu.v8i1.19618
<![CDATA[Indonesia is neither a religious state nor a secular state though the majority of its population is Moslem. The relations between Islam and the state have once experienced strong tensions until it finally reached a consensus. However, this consensus had historically experienced distortions and complexities among Moslems themselves and between the Moslems and the government (state), during the New Order Era and the Reform Era. This article tries to describe the development of the idea of religious moderation in the New Order and the Reform Era and explore the views of the Moslem elites in relation to religious moderation policies and their implementation during the era of President Soeharto and in the era of open democracy after the fall of the authoritarian New Order regime. This research relies on an in-depth analysis of academic references and literature. The study shows that there are differences in the aspects of thinking and configuration of Moslem actors in relation to the policy and implementation of religious moderation in the two eras. The research showed that the efforts of the majority of religious people in Indonesia in campaigning for religious moderation intellectually, culturally, and politically by any means, models, modifications and different actors according to the context, challenges, and the spirit of the times had never been faded away so it can not be extinguished.]]>
