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<![CDATA[Konstitusi dan Nomenklatur Kebebasan Beragama: Pengalaman Berbagai Negara ]]>
<![CDATA[Ismatu Ropi]]>
<![CDATA[ ILMU USHULUDDIN Volume 7, Nomor 1, Januari 2020 ]]>
Publisher : <![CDATA[Himpunan Peminat Ilmu-Ilmu Ushuluddin (HIPIUS) ]]>
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DOI: 10.15408/iu.v7i1.14411
<![CDATA[This article examines the idea of religious freedom as the constitutional rights of some countries. In the beginning, the principles of freedom of religion (liberty of religion) was deeply rooted and strongly associated with the concept of 'freedom of thought and conscience', a phrase that first appeared in the Westphalia Treaty of 1648 which ended a long war in the name of religion in Europe. In this context, religious freedom was understood as freedom to believe (or not believe), adhere (or not adhere) to a religious proposition, belief or doctrine on the basis of individual experience or reasoning. It also contained the freedom to change that belief at any time if desired for the reason that basically human being through out his/her life continues to carry out what to be called as the process of preference and selection from the 'better' life. Nevertheless, religious freedom is not merely a natural right belonging to every individual but in turn also a given right granted by the state as a political authority manifested later in the respective Constitution. For this reason, the state as the holder of the people's mandate has the right to take actions in maintaining this order which in turn may in principle be possible to limit the rights of the community itself, including those relating to religion. Hence this article discusses several important matters on the issue. First, how and to what extent international law guarantees religious freedom normatively; second, how do the general portrait of various state constitutions when discussing religious freedom, and third, to what extent freedom is practically influenced by conditions such as the concept of the public sphere and the existence of a dominant majority group.]]>
<![CDATA[Metodologi Studi Islam Kontekstual dalam Menafsirkan Ayat-ayat Al-Qur’an tentang Kesetaraan Gender ]]>
<![CDATA[Nina Nurmila]]>
<![CDATA[ ILMU USHULUDDIN Volume 7, Nomor 2, Juli 2020 ]]>
Publisher : <![CDATA[Himpunan Peminat Ilmu-Ilmu Ushuluddin (HIPIUS) ]]>
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DOI: 10.15408/iu.v7i2.17702
<![CDATA[There have been many approaches in interpreting the Qur’an formulated by classical exegetes such as linguistic, logical, historical/traditional and mystical approaches. There are also four methods in interpreting the Qur’an: taḥlīlī (sequential), ijmālī (global), muqarin (comparative), and mawḍū’ī (thematic). This paper will explain postmodern ulama’s approaches, which are contextual, in interpreting the Qur’an: Fazlur Raḥmān’s double movement, Masdar F Mas`udi’s fundamental and instrumental verses; Shaḥrūr’s hudud, Nasaruddin Umar’s gender concept, and categorizations of verses into socio-theologist and theologist by Ashgar Ali Engineer, descriptive and prescriptive by Naṣr Ḥāmid Abū Zayd and informative and normative by Kiai Husein Muhammad. Within the existing approaches, this contextual approach is the addition to the existing four approaches. Within the existing methods in interpreting the Qur’an, these contextual postmodern approaches can be categorized into thematic method but with slightly different steps depending on the approach that one scholar adopted. These contextual approaches will be elaborated by applying them to interpret the Qur’anic verses on gender issues such as polygamy, inheritance and leadership in the family. The results of this interpretation can be used to challenge the existing male biased interpretations of the Qur’an which tend to subordinate women.]]>
<![CDATA[Tafsir Atas Budaya Khatm Al-Qur’ān Di Pondok Pesantren Sunan Pandanaran Yogyakarta ]]>
<![CDATA[Tinggal Purwanto]]>
<![CDATA[ ILMU USHULUDDIN Volume 7, Nomor 2, Juli 2020 ]]>
Publisher : <![CDATA[Himpunan Peminat Ilmu-Ilmu Ushuluddin (HIPIUS) ]]>
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DOI: 10.15408/iu.v7i2.15573
<![CDATA[This article reveals the phenomenon of Khatm Al-Qur’ān culture in Pondok Pesantren Sunan Pandanaran (PPSPA) Yogyakarta. The author examines how Al-Qur’an’s Khatm culture is in PPSPA, what are the variations, as well as how the usage of Al-Qur’an’s Khatm by the PPSPA community. This article is to find that Al-Qur’an Khatm is not only a complete activity to read al-Qur’an by the Muslim community. Khatm Al-Qur’ān in its development is done with various varians and different purposes so it is interesting to be examined more deeply. With the perspective of cultural interpretation, the use and understanding of the Muslim community towards the Qur’an Khatm is varied. This diversity looks at the cultural behavior of its community can be interpreted with its various dimensions: spiritual dimension, individual dimension, and social dimension.]]>
<![CDATA[Tasawuf dan Penyembuhan: Studi atas Air Manaqib dan Tradisi Pengobatan Jamaah Aolia, Panggang, Gunung Kidul, Yogyakarta ]]>
<![CDATA[Ida Novianti]]>;
<![CDATA[Arif Hidayat]]>
<![CDATA[ ILMU USHULUDDIN Volume 7, Nomor 2, Juli 2020 ]]>
Publisher : <![CDATA[Himpunan Peminat Ilmu-Ilmu Ushuluddin (HIPIUS) ]]>
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DOI: 10.15408/iu.v7i2.16146
<![CDATA[This paper attempts to examine the values and meanings behind the tradition that developed in the Jamaah Aolia Panggang, Yogyakarta had strong beliefs related to Banyu Manaqib as a cure for disease. As a result, First, values and meanings behind the tradition that developed in the Jamaah Aolia Panggang, Yogyakarta had strong beliefs related to Banyu Manaqib as a cure for disease. The worshipers spread out in these various regions only have a division of priests in their respective regions. The belief held by the Jamaah Aolia Panggang is that their need of reading shalawat, pray for aulia through hymns, and prayers for martyrs and believers since living. Second, Banyu Manaqib as a cure for disease in the praying water in which the prayer is contained. The particles have been aligned and focused so that it is easier to integrate in repairing damaged body cells. The performance of water in cleansing the body will be optimized after having prayers. Dialectics of microcosm and macrocosm based on the method of "reflection"; namely the symbolic image in humans and the nature of the existence of objects on earth which are shadows from His sky. Third, dynamics Sufism and Healing related to the use of Manaqib Water as a treatment for Jamaah Aolia Panggang, Yogyakarta is seen deeply manaqib who practice dhikr to Allah SWT, in addition to prayer, it is recommended always in a state of purification (berwudhu). This sacred condition is what keeps the human heart to remain tuma'ninah at the time of zikir or manaqib take place.]]>
<![CDATA[Menyoal Kritik Orientalis terhadap Qirā’at: Studi Kritis terhadap Pemikiran Arthur Jefrey Mengenai Ragam Bacaan Al-Qur’an ]]>
<![CDATA[Akhmad Roja Badrus Zaman]]>
<![CDATA[ ILMU USHULUDDIN Volume 7, Nomor 2, Juli 2020 ]]>
Publisher : <![CDATA[Himpunan Peminat Ilmu-Ilmu Ushuluddin (HIPIUS) ]]>
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DOI: 10.15408/iu.v7i2.16583
<![CDATA[Arthur Jeffery (1892-1959) was an Australian orientalist who was quite influential in the 20th century. He is well known for his philosophical thoughts on the Qur’an. He even wanted to restore the al-Qur’an text based on Ibn Abī Dāwud al-Sijistānī’s Kitab al-Maṣāḥif which is thought to have recorded readings (qirā’at) in several counter-manuscripts - rival codices. This article examines his thoughts on the variety of reading (qirā’at) of the al-Qur’an. The method used is descriptive-qualitative. From the study conducted, it was found that the following results were: 1) Arthur Jeffery considered that the Mushaf ‘Uthmānī which had a dot and a diacritical mark was a factor in the birth of the variety of reading for the al-Qur’an. According to him, this is a free opportunity for readers to mark themselves according to the context of the verse they understand, 2) Arthur's thought is natural because he uses a text-critical study approach to the Qur’an - as a method. it was used by the Orientalists of the Bible. 3) the use of text-critical studies of the Qur’an as done by Arthur is a fatal basic mistake, because after all the process of transmitting the Koran in the early Islamic century was an oral tradition, so the accusations made by Arthur about qirā’at It is easy to argue with, 4) The use of the term variant reading - by orientalists including Arthur Jeffery is considered a failure by Islamic thinkers in representing the meaning of qirā’at, because it implies uncertainty about the truth of the qiraat itself. So that al-A’ẓamī prefers the term multiple reading, because it is more in accordance with the historical facts of the al-Qur’an transmission which accommodates many dialects of Arabic society.]]>
<![CDATA[Partisipasi Politik Umat Islam dalam Aksi Massa 212 dan Implikasinya terhadap Wajah Islam Indonesia ]]>
<![CDATA[Ali Thaufan Dwi Saputra]]>;
<![CDATA[Dedi Sutiadi]]>
<![CDATA[ ILMU USHULUDDIN Volume 7, Nomor 2, Juli 2020 ]]>
Publisher : <![CDATA[Himpunan Peminat Ilmu-Ilmu Ushuluddin (HIPIUS) ]]>
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DOI: 10.15408/iu.v7i2.15424
<![CDATA[This article is based on premises that mass actions are something common in a democratic country. Mass actions such as defending Islam actions (The 212 rally) “Aksi Bela Islam 212” are one of the form public political participation. If likened to on organ in body, the public political participation takes the most vital one. The 212 rally that took place at the end of 2016 have formed new alliances which often take action by labelling themselves as the 212 rally. This series of mass actions had given an impact to the state (especially in terms of ideological and practical politics) and religious life. This article shows that the post mass of the 212 rally has opens up opportunities for the beares of the idea sharia Indonesia and khilafah concept to step forward and showing their existence –although in terms of quantity they are a minority. In relation to practicel politics, alliances which are member of the alumni 212 brotherhood have determined political elections for certain presidential candidates and political parties in 2019 elections. As for religious life, the 212 rally post mass has caused tension due to defferences in attitudes torwards political action and choices.Viewed from public political participation perspective, the 212 rally in 2nd December 2016 contributed to government policy in the blasphemy case by Basuki Tjahaja Purnama.]]>
<![CDATA[Pembacaan Tafsir Maqashidi terhadap Keselamatan Agama Selain Islam dalam Al-Qur’an ]]>
<![CDATA[Ihda Hani'atun Nisa']]>
<![CDATA[ ILMU USHULUDDIN Volume 7, Nomor 2, Juli 2020 ]]>
Publisher : <![CDATA[Himpunan Peminat Ilmu-Ilmu Ushuluddin (HIPIUS) ]]>
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DOI: 10.15408/iu.v7i2.16774
<![CDATA[Religious salvation based on Qur'anic verses seems to contradict each other. The verse about the superiority of Islam breaks the verse that guarantees the safety of religion other than Islam. This is what makes Islam claim to be the only religion that will be saved by God. When people who have religion other than Islam do good during their lives, will they be inferior to those who often do evil? For this reason, in conducting this research, the writer uses the methodology of Maqashidi interpretation of Abdul Mustaqim with the intention that this paper is directed at the benefit of human benefit. The methodology of interpretation that has been done, several conclusions are produced including: First, verses that seem superior are better understood in a generic sense, not as a religion that has been institutionalized as understood today. Secondly, the Koran recognizes the existence of other religions as true religion, so other religions are very likely to achieve salvation. Therefore, a person can be considered safe not because of religious institutions, but with complete surrender in faith and good deeds.]]>
<![CDATA[Kebinekaan Agama dan Budaya dalam Tafsir Al-Iklīl Fī Ma‘ānī Al-Tanzīl ]]>
<![CDATA[Fahma Maulida]]>;
<![CDATA[Ahmad Zainal Abidin]]>
<![CDATA[ ILMU USHULUDDIN Volume 7, Nomor 2, Juli 2020 ]]>
Publisher : <![CDATA[Himpunan Peminat Ilmu-Ilmu Ushuluddin (HIPIUS) ]]>
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DOI: 10.15408/iu.v7i2.15100
<![CDATA[This paper contains a study of the dynamics of Miṣbāḥ Muṣṭafa interpretation of the verses of the Qur’an in the theme of religious diversity in the interpretation of al-Iklīl fī Ma‘ānī al-Tanzīl. The dynamics are seen in the interpretation of the verse about the status of heresy and safety of non-Muslims in the hereafter. Besides explaining the interpretation of the issues related to the above problem, this paper also wants to explore further the interpretation of Miṣbā ḥ Muṣṭafā about religious diversity, which in its interpretation on one side of the mind is still relevant to the context of Indonesian social relations. But on the other hand it contradicts him. With the descriptive-explorative method, this paper discovers four principles of religious diversity in Tafsir al-Iklīl, namely: 1) diversity as sunnatullāh, as illustrated in the Misbah interpretation which believes in diversity such as Muslims and non-Muslims. 2) Islamic recognition of the existence of other religions, which is reflected in the absence of coercion in choosing religion as its belief. 3) the ability of non-Muslims to ask for protection from Muslims, and 4) religious tolerance, reflected in the absence of prohibitions to their followers to do good and fair to non-Muslims as long as they do not do bad and denounce the religion of Islam.]]>
<![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) ]]>
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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) ]]>
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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.]]>
