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<![CDATA[HELL IN IBN ʿARABĪ ACCORDING TO AL-SHAʿRĀNĪ ]]>
<![CDATA[Abdul Muthalib]]>
<![CDATA[ ILMU USHULUDDIN Vol. 9, No. 2, December 2022 ]]>
Publisher : <![CDATA[Himpunan Peminat Ilmu-Ilmu Ushuluddin (HIPIUS) ]]>
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DOI: 10.15408/iu.v9i2.31720
<![CDATA[Ibn ʿArabī and his teachings were enormously influential and controversial in post-classical Islamic thought and Sufism. Attitudes towards his ideas ranged from sympathy and admiration to outrage and denunciation as disbelief. One major champion and interpreter of Ibn ʿArabī was the Egyptian Sufi ʿAbd al-Wahhāb al-Shaʿrānī, who believed that the Andalusian mystic was divinely inspired and an outstanding source for many religious sciences. Al-Shaʿrānī ‘s contribution to the Akbarian tradition has been largely neglected by modern scholars, who have tended to consider him a simplifier of Ibn ʿArabī’s teachings. This article aims to advance our knowledge of al-Shaʿrānī’s engagement with Ibn ʿArabī by examining his treatment of Ibn ʿArabī’s controversial belief that the heat and chastisement of hell will eventually terminate, even for Iblīs. It shows that al-Shaʿrānī’s tendency to stress Ibn ʿArabī’s orthodoxy while criticizing or avoiding some of his views and dissociating the Greatest Master from them, which he shared in part with the Shādhiliyya, is reflected in his engagement of this issue.]]>
<![CDATA[SUFISM AND ECONOMIC RESILIENCE: TRAJECTORY OF TAREKAT NAQSYABANDIYAH-KHALIDIYAH BABUSSALAM (TNKB) ]]>
<![CDATA[Ziaulhaq Hidayat]]>
<![CDATA[ ILMU USHULUDDIN Vol. 9, No. 2, December 2022 ]]>
Publisher : <![CDATA[Himpunan Peminat Ilmu-Ilmu Ushuluddin (HIPIUS) ]]>
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DOI: 10.15408/iu.v9i2.31022
<![CDATA[This article provides updated information on the tarekat following the entrepreneurial bankruptcy in the Tarekat Naqsybandiyah-Khalidiyah Babussalam (TNKB). This study charts the TNKB trend regarding the spiritual institution’s economic toughness. This research asks how TNKB will be able to continue operating if its founder no again walks away from entrepreneurs and what other economies may emerge in his place. Findings from the study show that the entrepreneurial bankruptcy of TNKB entrepreneurs is strongly tied to the conflict of the leader, which is exacerbated by Tuan Guru’s need to concentrate on other issues. Uang salam originated as a substitute for a new economic source to preserve the TNKB. Uang salam is a practice that persists until it eventually makes room for commodification. Commodification is a tactic used by TNKB as part of its survival plan after the entrepreneurial bankruptcy so that it can continue to exist and advance up to the present.]]>
<![CDATA[THE IMPORTANCE OF RATIONALITY AND LOGIC IN RELIGIOUS PRACTICE: A STUDY OF ABD SAMAD PALIMBANI'S THOUGHT ]]>
<![CDATA[Humaidi Humaidi]]>
<![CDATA[ ILMU USHULUDDIN Vol. 9, No. 2, December 2022 ]]>
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DOI: 10.15408/iu.v9i2.27378
<![CDATA[This article elucidates the thoughts of ʿAbd al-Ṣamad al-Palimbānī (1116 H / 1704 M-1203 H / 1789 AD) regarding the role of reason and the importance of rationality in religion and society. This article refers to ʿAbd al-Ṣamad’s works as primary data and the writings of Muslim scholars as secondary data. After describing ʿAbd al-Ṣamad’s main views on reason, knowledge, and thinking, this article concludes that religious life based on rational thinking, contemplation, and critical logic will give rise to knowledge, wisdom, and moderation, support the development of human potential, and develop civilization. Conversely, a religion that is dominated by hatred and avoids critical rational thinking will give birth to ignorance, religious extremism and terrorism, and other destructive actions. This study is qualitative literature using the hermeneutic method and philosophical analysis.]]>
<![CDATA[THE USE OF DAIF HADITHS ON VIRTUES OF DEEDS (FAḌĀʾIL AL-AʿMĀL) IN ISLAMIC PREACHING: STUDY OF SOME MAJELIS TAKLIMS IN SOUTH TANGERANG ]]>
<![CDATA[Rubiyanah Rubiyanah]]>;
<![CDATA[Nabilah binti Yusof Nabilah Nabilah]]>;
<![CDATA[Abdul Jalil Jalil Jalil]]>
<![CDATA[ ILMU USHULUDDIN Vol. 9, No. 2, December 2022 ]]>
Publisher : <![CDATA[Himpunan Peminat Ilmu-Ilmu Ushuluddin (HIPIUS) ]]>
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DOI: 10.15408/iu.v9i2.29157
<![CDATA[This article describes the use of daif hadiths about the virtues of deeds (faḍāʾil al-aʿmāl) used by preachers at four majelis taklims in South Tangerang-Banten. This article is a qualitative, descriptive, and analytic study. This study found that the majority of preachers delivered their preaching regarding the virtues of deeds (faḍāʾil al-aʿmāl) by presenting daif hadiths. They stated that daif hadiths may motivate jemaat (congregations) to do various good deeds as long as they do not contradict the Quran and ṣaḥīḥ hadiths. However, one majelis taklim refuses to use daif hadiths, even for the theme of virtues of deeds, and only uses ṣaḥīḥ hadiths in lectures for its congregation (jemaat).]]>
<![CDATA[IMPLEMENTATION OF RELIGIOUS MODERATION PRACTICES IN MINORITY ISLAMIC VILLAGES IN SEA VILLAGE, PINELENG DISTRICT, MINAHASA REGENCY ]]>
<![CDATA[Fitri Mamonto]]>;
<![CDATA[Musafar Musafar]]>;
<![CDATA[Hadirman Hadirman]]>
<![CDATA[ ILMU USHULUDDIN Vol. 9, No. 2, December 2022 ]]>
Publisher : <![CDATA[Himpunan Peminat Ilmu-Ilmu Ushuluddin (HIPIUS) ]]>
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DOI: 10.15408/iu.v9i2.27404
<![CDATA[This article is a study related to religious moderation in minority Islamic villages. Moderation of religion in the Muslim-Christian community in Sea Village, Pineleng District is going very well in social interactions and activities. This study raises the issue of how the practice of religious moderation in socio-religious life in a minority Islamic village in Sea Village. The purpose of this study is to describe the practice of religious moderation in socio-religious life in a minority Islamic village in Sea Village. The method used in this research is descriptive-qualitative with a phenomenological approach. The results showed that the practice of religious moderation in the socio-religious life of the Muslim community in Sea Village was applied in social activities, religious activities, and political activities and “village” leadership. The implication of this research is as an effort to maintain cohesiveness and increase religious moderation that has been implemented and maintain it continuously from generation to generation to become a miniature of religious moderation in North Sulawesi.]]>
<![CDATA[AHL AL-KITĀB THROUGH THE INTERPRETATION OF THE TARTĪB NUZŪLĪ IZZAT DARWAZAH ]]>
<![CDATA[Hamka Hasan]]>
<![CDATA[ ILMU USHULUDDIN Vol. 9, No. 2, December 2022 ]]>
Publisher : <![CDATA[Himpunan Peminat Ilmu-Ilmu Ushuluddin (HIPIUS) ]]>
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DOI: 10.15408/iu.v9i2.29179
<![CDATA[This article aims to describe the exclusiveness of the interpretation of the tartīb nuzūli model (an interpretation written based on the sūrah order) by Izzat Darwazah in his interpretation, Tafsīr al-Ḥadis. This article found that some ahl al-kitāb is disbelievers (kāfīr), while others are muʾmin. The term ahl al-kitāb is not only used by Jews and Christians but as Majūsī, Ṣābiʾīn, and others also receive books from Allah they also can be categorized as ahl al-kitāb. This article used a thematic interpretation method by collecting verses talking about ahl al-kitāb, and the discussion was carried out using a content analysis approach. We compared Tafsir al-Ḥadith written by Izzat Darwazah and other interpretation works. We concluded that not all ahl al-kitāb have similar attitudes to Prophet Muhammad and Muslims. Based on the Quran revelation order, as the basis of Sūrah’s order in writing this interpretation, Izzat Darwazah explained that the Quran describes the ahl al-kitāb in Mecca as softer than those in Madinah. Ahl al-kitāb in Mecca admitted the existence of Muhammad as the Prophet and Apostle and accepted the truth of his treatise, The Quran. Even they left their old faith and moved to Islam. Then, marriage and food exchange between Muslims and non-Muslims were allowed by the Quran as a big step in the road map of tolerance between Islam and other religions.]]>
<![CDATA[A REVERBERATING ECHO FROM THE FAR PAST THE ROLE OF THE ASMARAKANDHI IN JAVA’S ISLAMIZATION PROCESS ]]>
<![CDATA[Edwin P Wieringa]]>
<![CDATA[ ILMU USHULUDDIN Vol. 9, No. 2, December 2022 ]]>
Publisher : <![CDATA[Himpunan Peminat Ilmu-Ilmu Ushuluddin (HIPIUS) ]]>
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DOI: 10.15408/iu.v9i2.29315
<![CDATA[The Asmarakandhi, which is a Javanese translation of an Arabic book entitled Bayān ‘Aqīdat al-Uṣūl by Abū’l Laith Naṣr b. Muḥammad al-Samarqandī (d. 373/983), is to be discussed in this study. Abū’l Laith’s text belongs to the earliest theological primers in Java, possibly first introduced on Java’s North Coast by Chinese merchants from the Ḥanafī legal school. For many centuries, Asmarakandhi was an authoritative source for new students of Islam before it fell into general disuse during the course of the twentieth century. Contrary to common belief, Abū’l Laith’s text is not as simple as it seems, containing several controversial issues. ]]>
<![CDATA[THE IMPORTANCE OF RATIONALITY AND LOGIC IN RELIGIOUS PRACTICE: A STUDY OF ABD SAMAD PALIMBANI'S THOUGHT ]]>
<![CDATA[Humaidi Humaidi]]>
<![CDATA[ ILMU USHULUDDIN Vol. 9, No. 2, December 2022 ]]>
Publisher : <![CDATA[Peminat Ilmu Ushuluddin ]]>
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DOI: 10.15408/iu.v9i2.27378
<![CDATA[This article elucidates the thoughts of ʿAbd al-Ṣamad al-Palimbānī (1116 H / 1704 M-1203 H / 1789 AD) regarding the role of reason and the importance of rationality in religion and society. This article refers to ʿAbd al-Ṣamad’s works as primary data and the writings of Muslim scholars as secondary data. After describing ʿAbd al-Ṣamad’s main views on reason, knowledge, and thinking, this article concludes that religious life based on rational thinking, contemplation, and critical logic will give rise to knowledge, wisdom, and moderation, support the development of human potential, and develop civilization. Conversely, a religion that is dominated by hatred and avoids critical rational thinking will give birth to ignorance, religious extremism and terrorism, and other destructive actions. This study is qualitative literature using the hermeneutic method and philosophical analysis.]]>
<![CDATA[THE USE OF DAIF HADITHS ON VIRTUES OF DEEDS (FAḌĀʾIL AL-AʿMĀL) IN ISLAMIC PREACHING: STUDY OF SOME MAJELIS TAKLIMS IN SOUTH TANGERANG ]]>
<![CDATA[Rubiyanah Rubiyanah]]>;
<![CDATA[Nabilah binti Yusof Nabilah Nabilah]]>;
<![CDATA[Abdul Jalil Jalil Jalil]]>
<![CDATA[ ILMU USHULUDDIN Vol. 9, No. 2, December 2022 ]]>
Publisher : <![CDATA[Peminat Ilmu Ushuluddin ]]>
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DOI: 10.15408/iu.v9i2.29157
<![CDATA[This article describes the use of daif hadiths about the virtues of deeds (faḍāʾil al-aʿmāl) used by preachers at four majelis taklims in South Tangerang-Banten. This article is a qualitative, descriptive, and analytic study. This study found that the majority of preachers delivered their preaching regarding the virtues of deeds (faḍāʾil al-aʿmāl) by presenting daif hadiths. They stated that daif hadiths may motivate jemaat (congregations) to do various good deeds as long as they do not contradict the Quran and ṣaḥīḥ hadiths. However, one majelis taklim refuses to use daif hadiths, even for the theme of virtues of deeds, and only uses ṣaḥīḥ hadiths in lectures for its congregation (jemaat).]]>
<![CDATA[IMPLEMENTATION OF RELIGIOUS MODERATION PRACTICES IN MINORITY ISLAMIC VILLAGES IN SEA VILLAGE, PINELENG DISTRICT, MINAHASA REGENCY ]]>
<![CDATA[Fitri Mamonto]]>;
<![CDATA[Musafar Musafar]]>;
<![CDATA[Hadirman Hadirman]]>
<![CDATA[ ILMU USHULUDDIN Vol. 9, No. 2, December 2022 ]]>
Publisher : <![CDATA[Peminat Ilmu Ushuluddin ]]>
Show Abstract
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Download Original
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Original Source
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Check in Google Scholar
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DOI: 10.15408/iu.v9i2.27404
<![CDATA[This article is a study related to religious moderation in minority Islamic villages. Moderation of religion in the Muslim-Christian community in Sea Village, Pineleng District is going very well in social interactions and activities. This study raises the issue of how the practice of religious moderation in socio-religious life in a minority Islamic village in Sea Village. The purpose of this study is to describe the practice of religious moderation in socio-religious life in a minority Islamic village in Sea Village. The method used in this research is descriptive-qualitative with a phenomenological approach. The results showed that the practice of religious moderation in the socio-religious life of the Muslim community in Sea Village was applied in social activities, religious activities, and political activities and “village” leadership. The implication of this research is as an effort to maintain cohesiveness and increase religious moderation that has been implemented and maintain it continuously from generation to generation to become a miniature of religious moderation in North Sulawesi.]]>
