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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 224 Documents
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ETHICAL PLURALISM IN ACTION: TRANSLATING GUS DUR’S NORMATIVE FRAMEWORK INTO INTERFAITH CIVIC PRAXIS Nanda Khairiyah; Siti Nabilah
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 Aprilinda M Harahap; Ziaulhaq Hidayat; Mohammad Fahmi Abdul Hamid
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.
FROM SANAD TO ALGORITHM: AUTHORITY, RATIONALITY, AND PARTICIPATORY INTERPRETATION OF UṢŪL AL-DĪN IN CYBERSPACE Taufik Hidayatulloh
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.50233

Abstract

The proliferation of digital media has fundamentally transformed the production, circulation, and legitimation of religious knowledge, including the discipline of uṣūl al-dīn as the foundation of Islamic theology. Traditional structures of authority rooted in scholarly chains of transmission (sanad) and institutional recognition are increasingly mediated by algorithmic visibility, engagement metrics, and participatory interaction within networked digital environments. This study examines how these transformations reshape both the authority and rationality of Islamic theological discourse in cyberspace. Employing a qualitative approach grounded in digital discourse analysis, data were collected through non-participant observation of theological content and interactions on social media platforms, and analyzed using thematic and critical discourse frameworks. The findings reveal a significant epistemic shift from sanad-based legitimacy toward forms of performative and algorithmic authority, where visibility, emotional resonance, and communicative accessibility play central roles. The rationality of kalām, traditionally characterized by systematic and deductive argumentation, has been rearticulated into concise, modular, and visually mediated forms adapted to digital communication structures. Furthermore, theological interpretation emerges as a participatory and dialogical process involving both content creators and audiences, resulting in fluid authority and the distributed production of meaning. Based on these findings, this study proposes the concept of Participatory-Digital Hermeneutics of Uṣūl al-Dīn as a conceptual framework for understanding contemporary theological interpretation. This model highlights four key features: collaborative interpretation, fluid authority, narrative-performative rationality, and networked meaning production. While the normative foundations of ʿaqīdah remain intact, their articulation and public negotiation are increasingly shaped by digitally mediated interaction.
AGAINST KALĀM FOUNDATIONALISM: IBN TAYMIYYAH’S EPISTEMOLOGY AND ITS STRUCTURAL CONVERGENCE WITH WITTGENSTEINIAN FIDEISM Munir Munir; M. Rachmatullah Arken; Mohd. Roslan Mohd Nor
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.51284

Abstract

This article examines whether Ibn Taymiyyah’s rejection of taqdīm al-ʿaql, the kalām principle assigning rational argument priority over apparent scriptural meaning, constitutes an independent epistemological theory, and whether that theory shares structural features with Wittgensteinian post-foundationalism as developed by D. Z. Phillips and Norman Malcolm. The analysis applies a two-stage method combining Davidsonian interpretive charity with a Lakatosian distinction between the hard core and protective belt of Ibn Taymiyyah's epistemological program, drawing primarily on the Darʾ Taʿāruḍ al-ʿAql wa-al-Naql, al-Radd ʿalā al-Manṭiqiyyīn, and Bayān Talbīs al-Jahmiyya. The study identifies four structural homologies between Ibn Taymiyyah's epistemology and Phillips-Malcolm fideism, alongside three irreducible ontological divergences at the level of correspondence theory, cosmological realism, and the transcultural scope of fiṭra. These findings weaken the irrationalism charge associated with Laoust, Massignon, and Wolfson, demonstrating that Ibn Taymiyyah's resistance to kalām operates as a coherent epistemological position rather than fideistic evasion.

Page 23 of 23 | Total Record : 224

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