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Jurnal Theologia
Published by Universitas Islam Negeri Walisongo Semarang
ISSN : 08533857     EISSN : 2540847X     DOI : -
Core Subject : Religion, Humanities, Education, Art, Social,
Religion Arts Humanities Social Sciences Other
Jurnal THEOLOGIA, ISSN 0853-3857 (print); 2540-847X (online) is an academic journal published biannually by Fakultas Ushuluddin dan Humaniora, Universitas Islam Negeri Walisongo Semarang. It specializes in Islamic Studies (Ushuluddin) which particularly includes: Islamic Philosophy and Theology, Al-Quran (Tafsir) and Hadith, Study of Religions, Sufism and Islamic Ethics.
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Articles 493 Documents
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STRATEGI REGULASI EMOSI DAN PERILAKU KOPING RELIGIUS NARAPIDANA WANITA DALAM MASA PEMBINAAN Studi Kasus: Lembaga Pemasyarakatan Wanita Klas II A Bulu Semarang Erlina Anggraini
Jurnal Theologia Vol 26, No 2 (2015): TASAWUF DAN KEARIFAN LOKAL
Publisher : Fakultas Ushuluddin dan Humaniora, Universitas Islam Negeri Walisongo Semarang, Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21580/teo.2015.26.2.435

Abstract

Abstract: This article aims to elaborate emotion regulation strategies and religious coping of inmates in Clas II A women’s prison of Bulu Semarang. Staying at detention center or prison definitely makes someone stress and automatically influences to their social life, health-physics, and psychic. Moreover for new inmates (unrecidivist), the effect can be worse. The new athmosphere of the jail can make them feel meaningless, useless, bore, and give up. It means they get both of physics and psychology punishment. Therefore the inmates should be able to control their emotion and be adaptive in their ‘new live’. This ability is called emotion regulation. Surely, the good ability will help them to face many kinds of stressors in their life. This study describes emotion regulation strategies and religious coping of women inmates. because as known in most of the society, the women are more sensitive than the men. The method of this research is qualitative. The Informants of this study are inmates of Clas II A women’s prison of Bulu Semarang which taken by random system. The researcher finds that the inmates will be easier to face stressors if they have good-emotion regulation. such as having positive thinking and controlling their attitude and feeling. But if they con not regulate their emotion well, they will be easy to feel anxiety, depression and distress. They are also will be more more aggresive. Abstrak: Artikel ini bertujuan untuk mengelaborai strategi regulasi emosi dan koping religius narapidana wanita dalam masa pembinaan. Hidup dalam rutan, penjara atau lembaga pemasyarakatan (Lapas) pasti menimbulkan berbagai tekanan yang akan berdampak pada kehidupan sosial, keadaan fisik dan juga psikis narapidana, apalagi bagi narapidana baru (bukan residivis). Dampak fisik dan psikologis yang dialami oleh narapidana dapat membuat mereka merasa tidak bermakna (meaningless) yang ditandai dengan perasaan hampa, gersang, bosan, dan putus asa. Konflik batin seperti perasaan sedih, menyesal, khawatir, tertekan, merasa terbatasi, rindu keluarga, jenuh dan perasaan tidak mengenakkan lainnya muncul dalam diri mereka. Ini artinya bagi sebagian besar narapidana, penjara bukan saja hukuman fisik (serba terbatas) melainkan juga hukuman psikologis. Untuk itu narapidana harus memiliki kemampuan untuk bisa mengontrol emosi mereka agar tetap efektif dan adaptif dalam tekanan, kemampuan ini disebut regulasi emosi. Kemampuan regulasi emosi yang baik tentu akan sangat membantu narapidana dalam menghadapi masa-masa yang sulit dan penuh tekanan dalam masa pembinaan. Keywords: coping religious, narapidana, stressor, hukuman psikologis, hukuman fisik.
AL-UKHUWAH AL-IJTIMA’IYAH WA AL-INSANIYAH Hamidah Hamidah
Jurnal Theologia Vol 23, No 2 (2012): ISLAM DAN RESOLUSI KONFLIK
Publisher : Fakultas Ushuluddin dan Humaniora, Universitas Islam Negeri Walisongo Semarang, Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21580/teo.2012.23.2.1678

Abstract

The paradigm of freedom and religious tolerance in Islam contains teachings about human equality. Above equation can be formed brotherhood and friendship among religious social life based on humanity in order to create social order together. Thus from the side of humanity, Islam does not recognize exclusiveness, and from the side of faith, Islam does not recognize intolerance. In social interaction, Islam outlines the people not to argue with the followers of other religions but in a polite way, and ethical, and they should do well, and be fair to other religious communities. Expansion of the actual and empirical interpretation of religious teachings and by adjusting the reality aspects of socioeconomic, political and cultural socialization and assimilation is an effort and cultural assimilation of religious values in the society and the nation in particular in the development, so that religion can be played in development. And the vastness of religious insight of the religion will grow an attitude and an open and inclusive approach to social problems of mankind and humanity.Paradigma kebebasan dan toleransi beragama dalam lslam mengandung ajaran tentang persamaan manusia. Di atas persamaan ini dapat dibentuk persaudaraan dan persahabatan antar pemeluk agama dalam kehidupan sosial berdasarkan kemanusiaan demi terwujudnya ketertiban sosial bersama. Dengan demikian dari sisi kemanusiaan, lslam tidak mengenal eksklusivisme, dan dari sisi akidah, Islam juga tidak mengenal intoleransi. Dalam pergaulan sosial lslam menggariskan kepada umatnya yaitu tidak boleh berbantahan dengan penganut agama lain melainkan dengan cara yang sopan dan etis, dan mereka boleh berbuat baik dan berlaku adil terhadap komunitas agama lain. Perluasan penafsiran ajaran agama secara aktual dan empiris dengan merelevansikannya dengan aspek-aspek realitas sosial ekonomi, politik dan budaya merupakan upaya sosialisasi dan inkulturasi nilai-nilai agama dalam kehidupan bermasyarakat dan berbangsa khususnya dalam pembangunan, sehingga agama dapat diperankan dalam pembangunan. Dan keluasan wawasan penganut agama akan ajaran agamanya akan menumbuhkan sikap dan pandangan yang terbuka dan inklusif terhadap masalah-masalah sosial dan kemanusiaan umat manusia.
FUNGSI TASAWUF TERHADAP PEMBENTUKAN AKHLAK (ETIKA) KERJA:Studi pada Murid Tarekat Qadiriyah Naqsyabandiyah di Kota Pontianak Kalimantan Barat Fatmawati Fatmawati
Jurnal Theologia Vol 24, No 2 (2013): TASAWUF
Publisher : Fakultas Ushuluddin dan Humaniora, Universitas Islam Negeri Walisongo Semarang, Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21580/teo.2013.24.2.330

Abstract

Abstract: Every adult male who works with various types of background work is a form of responsibility to provide for his family members . Observing one's work activities , this study analyzed the work activities on college institutes followers of Qadiriyah Naqsyabandiyah (QN) in Pontianak city. The research analyzes using perspective of Sociology of Religion , how functions can Sufism moral formation (ethics ) working his followers . Furthermore, this study used a qualitative approach comes with a descriptive method. Networking research data using the snowball technique in college institutes informant followers of Qadiriyah Naqsyabandiyah As-Salam and An-Nuur in Pontianak city QN flow assuming a more dominant in Pontianak. The next stage of data were analyzed using qualitative analysis. The results of the research—stageportrait of detainees practice Sufism by iḥsān; students were guided by mursyid (teacher like procession allegiance) and remembrance procession done consistently implications for morality (ethics) work has a spiritual dimension and Islamic values. Morality (ethics) refers to the working properties such as the nature of the Prophet Muhammad,ṣiddiq (right ), amanah (trust), faṭanah (intelligence) and tablīgh (sermons/promotion) which is still relevant today. When performing work activities of Qadiriyah Naqsyabandiyah (QN)followersfeel have the power within themselves so that they always feel to be watched. They are careful in their work and always maintain appropriate behavior Islamic morality . Abstrak: Setiap laki-laki dewasa yang bekerja dengan berbagai latar belakang jenis pekerjaan adalah sebagai bentuk tanggung jawabnya untuk memberi nafkah anggota keluarga¬nya. Mencermati aktivitas kerja seseorang, kajian ini meng¬analisis aktivitas kerja pada pengikut perguruan tarekat Qadiriyah Naqsyabandiyah (QN) di kota Pontianak. Adapun pisau analisis penelitian menggunakan persfektif Sosiologi Agama, bagimana fungsi tasawuf dapat pembentukan akhlak (etika) kerja para pengikutnya. Selanjutnya penelitian ini menggunakan pendekatan kualitatif dilengkapi dengan metode deskriptif. Penjaringan data penelitian ini meng¬gunakan teknik snow ball yakni pada informan pengikut perguruan tarekat Qadiriyah Naqsyabandiyah As-Salam dan An-Nuur di kota Pontianak dengan asumsi aliran QN lebih dominan di Pontianak. Tahapan selanjutnya data dianalisis dengan menggunakan analisis kualitatif. Hasil penelitian mengambarkan tahapan-tahahan pengamalan tasawuf oleh ikhsan/murid yang dibimbing oleh mursyid/guru seperti prosesi bai’at (ikrar) dan prosesi zikir yang dilakukan secara konsisten berimplikasi pada akhlak (etika) kerja yang mempunyai dimensi spiritual dan nilai-nilai Islami. Akhlak (etika) kerja merujuk sifat-sifat Nabi Muhammad Saw seperti sifat ṣiddiq(benar), amanah (tangungjawab), faṭanah (kecerdasan) dan tablīgh (promosi) yang masih relevan hingga kini. Ketika melakukan aktivitas kerja para pengikut QN merasa mempunyai kekuatan spiritualdi dalam dirinya, yakni merasa selalu ada yang mengawasi. Mereka berhati-hati dalam bekerja dan selalu menjaga perilakunya sesuai akhlak Islami. Keywords: tasawuf, tarekat, akhlak, etika.
MEDIATIZATION OF ISLAMIC DOCTRINE IN A NEW ERA OF DIGITAL INDONESIA: The Case of Ḥadīth on Dajjāl D. I. Ansusa Putra; Agus Firdaus Chandra
Jurnal Theologia Vol 30, No 2 (2019)
Publisher : Fakultas Ushuluddin dan Humaniora, Universitas Islam Negeri Walisongo Semarang, Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21580/teo.2019.30.2.4327

Abstract

This research is a study of the mediatization of the ḥadīth on Dajjāl (the anti-Christ) in the context of media culture. Mediatization of the ḥadīth through illustrations allows every Muslim to understand the stages and events that will occur at the End of the Time (Ākhir al-Zamān). Such ḥadīth is pre-actual doctrinal texts in Islam. This article uses the theory of mediatization that has a close link with the discipline of media studies and religiosity. We argue that the ḥadīth illus­tration as an expression of religious beliefs is a continuation of the massive use of technology in understanding religious doctrines. On the other hand, the illustration of the ḥadīth. Ḥadīth on the Dajjāl in digital media has formed a new pattern in the understanding of ḥadīth from abstract-imaginative to concrete-imaginative. The illustration of the Dajjāl has become an indication of the widespread role of the media in the spread of Islamic doctrines, and its changing role from being dominated by the texts to being dominated by the logic of religion. This research uses the theory of mediatization with the approach of media culture. The data is obtained from footage of such ḥadīth documentary airing on YouTube accounts. These shows usually refer to preachers who are concerned with conveying the contents of the ḥadīth.
KERUSAKAN LINGKUNGAN: EPISTEMOLOGI SAINS ISLAM DAN TANGGUNG JAWAB MANUSIA Fachruddin Mangunjaya
Jurnal Theologia Vol 26, No 1 (2015): ISLAM DAN SAINS
Publisher : Fakultas Ushuluddin dan Humaniora, Universitas Islam Negeri Walisongo Semarang, Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21580/teo.2015.26.1.407

Abstract

Abstract: This article examines the challenges of environmental degradation and arguing to retun back to the Quran as a search of epistemological foundation of science and a necessary strong foundation in managing the balance of carrying for the earth and environmental crisis. This study also explores the principles of Islamic in view of the environmental approach such as the understanding keywords about the God creation (Ilm-al-Khalq), which can be laid as foundations such as tawḥīd, which encourage the belief that the only the Creator with all power single, the khalifah (caliph) that empasis on man responsibility, mīzān which refers to maintaining a balance and keeping the fitrah as ordered of (human) nature in order to maintain the patterns of life and the integrity of God's creation. Abstrak: Artikel ini menguji tantangan-tantangan degradasi lingkungan dan mengajukan pendapat untuk kembali kepada al-Quran sebagai sebuah cara mencari dasar epistemologi sains dan sebuah dasar yang kuat dalam mengelola keseimbangan bagi bumi dan krisis lingkungan. Studi ini mengeksplorasi prinsip-prinsip Islam dalam memandang terhadap pendekatan lingkungan seperti adanya pemahaman kata-kata kunci tentang ciptaan Tuhan (‘Ilm al-Khalq), yang bisa ditempatkan sebagai dasar-dasar, yang mendorong keimanan sehingga hanya ada Sang Pencipta dengan kekuatan yang tunggal, sang khalifah yang menekankan pada tanggung jawab manusia, mīzān yang merujuk pada mempertahankan keseimbangan pola-pola kehidupan dan integritas makhluk Tuhan. Keywords: Islamic epistemology, science, lingkungan, khalīfah, mīzān.
DIALOG LINTAS IMAN DALAM KOMUNITAS LINTAS BUDAYA (Telaah Diskursif Polemik Ahmadiah dalam Milis Mahasiswa Pascasarjana Universitas Gajah Mada Yogyakarta) Nur Said
Jurnal Theologia Vol 27, No 2 (2016): TEOLOGI ISLAM DAN ISU-ISU KEBANGSAAN
Publisher : Fakultas Ushuluddin dan Humaniora, Universitas Islam Negeri Walisongo Semarang, Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21580/teo.2016.27.2.1072

Abstract

The development of social media has made the world like folded. The actual issues to be so fast and easy to synthetically discussed through a mailing list included in the polemic issue of Ahmadiyah. This paper discussed the genealogy and characteristics of CRCS UGM student mailing list in response to issues of Ahmadiyah in Indonesia and how far it reinforce the idea of archeology students in nurturing empathetic intelligence in internal conflicts of Islam. This study was a library research that relied on documents as objects of study then to do in contents analyzed. The conclusion is in polemics on Ahmadiyah in mailing CRCS indicate an attempt to find "objectivism" and "rationality" in the understanding that the issue be debated Ahmadiyah distintinkly and contextually. But among those showing different domination between objectivism and rationality that sometimes still have not found any common ground between the pro and anti Ahmadiyah although  they generally in inclusive way of life. However, the process of intense discussion through the mailing list is very helpful in understanding the sow intelligence building empathy among Muslims especially those who are experiencing conflict.Perkembangan media sosial telah menjadikan dunia bagai dilipat. Isu-isu aktual menjadi begitu cepat dan mudah untuk didiskusikan melului sarana mailinglist (milis) termasuk dalam polemik isu Ahmadiyah. Paper ini mendiskusikan genealogi dan karakteristik milis mahasiswa crcs UGM Yogyakarta dalam merespon isu-isu Ahmadiyah di Indonesia dan sejauhmana hal itu memperteguh arkeologi pemikiran mahasiswa dalam menyemai kecerdasan empatik di tengak konflik intern umat Islam. Penelitian ini merupakan library research yang mengandalkan dokumen sebagai obyek kajiannya kemudian dilakukan analisis isi. Kesimpulannya adalah dalam berbagai polemik tentang Ahmadiyah di milis crcs menunjukkan upaya menemukan  “obyektivisme” dan “rasionalitas” dalam memahami polemik Ahmadiyah sehingga isunya menjadi distintif dan kontekstual. Namun diantara mereka menunjukkan dominasi yang berbeda antara obyektivisme dan rasionalitas sehingga terkadang masih dijumpai belum adanya titik temu antara yang pro maupun yang kontra meskipun secara umum nalarnya inklusif. Namun proses diskusi yang intens melalui milis tersebut sangat membantu dalam membangun kesepahaman dalam menyemai kecerdasan empati antar umat Islam terutama yang sedang mengalami konflik.
RESPONS NABI TERHADAP TRADISI JAHILIYYAH: Studi Reportase Hadis Nabi Abdul Sattar
Jurnal Theologia Vol 28, No 1 (2017): TAFSIR DAN HADIS
Publisher : Fakultas Ushuluddin dan Humaniora, Universitas Islam Negeri Walisongo Semarang, Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21580/teo.2017.28.1.1338

Abstract

Abstract: This writing aims to study about the dialogue between norm and culture; in this case dialogue between Muhammad as Messenger of God with his people at that time. As we knew that all societies, including Arabic people, absolutely had their own specific tradition. When Muhammad comes to them and offering new norm, ideology and believe, it will appear the dialogue between these two traditions. The question is what is Muhammad do to respond that tradition? This article is based on library research relating to the hadith literature dealing with Muh}ammad’s respond to the tradition of Arabic people. To make the research easier, the word “al-jāhiliyyah” will be used as an entry point to look for jāhiliyyah tradition. The are four important things can be noted to explain the response of Muh}ammad to the tradition of jāhiliyyah. The first, total accommodation. The second, total refuse or total correction. The third, particular accommodation. The fourth, synchronization and modification.Abstrak: Penelitian ini bermaksud mengkaji tentang dialog agama dan budaya; dalam hal ini dialog antara Nabi Muhammad dengan budaya masyarakat Arab jahiliyyah saat itu. Sebuah masyarakat, termasuk masyarakat Arab sebelum kedatangan Islam, bukanlah masyarakat yang steril dari pengaruh agama, adat istiadat, akhlak serta peraturan-peraturan hidup yang telah ada di kalangan mereka. Begitu Islam datang dengan segala norma yang ada di dalamnya, maka Islam menjadi filter bagi budaya, adat istiadat dan keyakinan yang sudah ada di kalangan masyarakat Aran pra Islam. Pertanyaannya adalah bagaimana respon Muh}ammad saw terhadap tradisi itu? Kajian ini didasarkan pada penelitian literatur  ḥadīth yang berisi respon Nabi terhadap tradisi masyarakat Arab saat itu. Untuk memudahkan pembahasan ini, kata “al-jāhiliyyah” digunakan sebagai entri point guna melacak hadis-hadis yang berkenaan dengan tema kajian ini. Ada empat temuan penting yang bisa dicatat berkenaan dengan respon Nabi terhadap tradisi jāhiliyyah. Pertama, tradisi yang secara utuh diakomodasi (total accomodation). Kedua, tradisi yang secara total ditolak atau total dikoreksi (total refuse or total correction). Ketiga, tradisi yang sebagiannya diadopsi tetapi sebagian yang lain ditolak  (particular accomodation). Keempat, tradisi yang secara prinsip tetap dilestarikan dengan sedikit modifikasi di sana-sini (sincronization and modification). 
PENERAPAN METODE TRADITION-HISTORICAL DALAM MUṢANNAF ‘ABD AL-RAZZĀQ AL-ṢAN‘ĀNĪ DAN IMPLIKASINYA TERHADAP PERSOALAN DATING HADIS DAN PERKEMBANGAN FIKIH MEKKAH Ali Masrur
Jurnal Theologia Vol 24, No 1 (2013): AL-QUR'AN DAN HADIS
Publisher : Fakultas Ushuluddin dan Humaniora, Universitas Islam Negeri Walisongo Semarang, Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21580/teo.2013.24.1.320

Abstract

Abstract: This research studies in the application of the method of tradition-historical in the Muṣannaf of ‘Abd al-Razzāq al-Ṣan‘ānī and its implication to the problem of dating ḥadīṡ and the development of Meccan fiqh. By using the method of tradition-historical, Motzki proved that Muṣannaf of ‘Abd al-Razzāq al-Ṣan‘ānī (d. 221 H.) can be trusted as a source of authentic aḥādīṡ of the first century of hijrah. The implications of applicating this method of tradition-historical to the development of the Meccan fiqh are: first, it is proved that in the first century of hijrah, the people of Mecca had referred to the Quran and the prophetic rules as a source of Islamic Law. Second, the development of ḥadīṡ from Successor’s ḥadīṡ to be Companion’s ḥadīṡ and then to be Prophetic ḥadīṡ is a construct that is not tenable based on this research. Third, regional schools of legal and religious schoolarship can already be discerned in the last three dacade of the first/sevent century. Therefore, the statement of Schacht that Islamic law did not existed yet in the first century of hijrah must be revised. Fourth, the development from a jurisprudence primarily articulated through ra’y to one based on Tradition was a process that began already at the end of the first/seventh century within the schools and which–at least in the Hijaz–is to be understood as the result of the collection, not merely of forging of traditions. The Collection and transmission of texts was carried out not only with the intention of supporting particular opinions of the schools, but also independently of this. Abstrak: Riset ini mengkaji aplikasi metode tradition-historical dalam Muṣannaf karya ‘Abd al-Razzāq al-Ṣan‘ānī dan implikasinya terhadap persoalan penanggalan (dating) hadis dan perkembangan fikih Mekkah. Dengan menggunakan metode tradition-historical, Motzki membuktikan bahwa Muṣannaf karya ‘Abd al-Razzāq al-Ṣan‘ānī (w. 221 H) bisa dipercaya sebagai sumber hadis-hadis otentik dari abad I H. Implikasi-implikasi dari menerapkan metode tradition-historical ke perkembangan fikih Mekkah adalah: pertama, terbukti bahwa pada abad I H, penduduk Mekkah yang merujuk kepada al-Quran dan peraturan-peraturan kenabian sebagai sebuah sumber Hukum Islam. Kedua, perkembangan hadis dari hadis Pewaris menjadi hadis Sahabat serta kemudian hadis Nabi adalah sebuah kontruk yang tidak dapat dipercaya berdasarkan riseti ini. Ketiga, mazhab-mazhab hukum regional dan ilmu pengetahuan agama sudah sangat dikenal pada akhir tiga dekade pada abad I H/VII M. Oleh karena itu, pernyataan Schach bahwa hukum Islam tidak eksis sampai abad I H harus direvisi. Keempat, perkembangan dari yurisprudensi khususnya artikulasi melalui ra’y hingga berdasarkan pada Hadis (Tradition) adalah sebuah proses yang sudah dimulai pada akhir abad I H/VII M dalam mazhab-mazhab itu dan yang—setidak-tidaknya di Hijaz—dipahami sebagai hasil dari koleksi, bukan semata-mata membatalkan hadis-hadis. Koleksi dan transmisi teks-teks yang dibawa tidak hanya dengan maksud mendukung pendapat-pendapat tertentu dari mazhab-mazhab, tetapi juga bebas darinya. Kata-kata Kunci: Dating hadits, metode tradition-historical, Muṣannaf ‘Abd al-Razzāq, fikih Mekkah.
PEMIKIRAN NEO-SUFISME SYAIKH AHMAD AL-MUTAMAKKIN Manggara Bagus Satriya Wijaya; Sariyatun Sariyatun
Jurnal Theologia Vol 29, No 2 (2018)
Publisher : Fakultas Ushuluddin dan Humaniora, Universitas Islam Negeri Walisongo Semarang, Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21580/teo.2018.29.2.2863

Abstract

This article intends to reveal Syaikh Ahmad al-Mutamakkin's neo-Sufism thoughts and his role in campaigning for the renewal of Islamic thought and changes in the social order of people's lives in Java in the 18th century. The discussion will focus on the domain of epistemological conflicts that legitimize al-Mutamakkin as a controversial contemporary Sufi. Historical exploration and appreciation will be more emphasized to fully look for facts about the teachings developed by al-Mutamakkin. This research is historical research using a herme­neutic approach to study and trace the artifacts of al-Mutamakkin's thoughts. This study found that al-Mutamakkin was a reformist figure who played an active role in upholding Islamic teachings as a universal religion and eternal through an eclectic and conformist approach to the existence of local wisdom values (local wisdom). As a reformist figure who carried the breath of renewal of the teachings of Sufism (neo-Sufism), al-Mutamakkin strongly criticized the teachings of Sufism developed by the Mataram elite. The king-Sufi political conception commonly adopted by the court elite in the 18th century in al-Mutamakkin's perspective was a form of betrayal of the teachings of Sufism. Therefore, in his perspective, the teachings of Sufism must be improved and adjusted to the proper khittah, namely as an instrument of self-formation and development of perfect human beings (insān kāmil) which is adjusted and guided by Allah's revelation and the Prophet's Sunnah.
KATA “ALLAH” DALAM AL-QURAN DAN ALKITAB Kajian Terhadap Pelarangan Menggunakan Kata “Allah” Bagi Selain Muslim Zainal Arifin
Jurnal Theologia Vol 25, No 2 (2014): ILMU KALAM
Publisher : Fakultas Ushuluddin dan Humaniora, Universitas Islam Negeri Walisongo Semarang, Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21580/teo.2014.25.2.387

Abstract

Abstract: This study appears due MUIS Malaysia ban the use of the word "Allah" for the citizens is not Islam. This study examined for the purposes of the establishment of religious tolerance based on the understanding of religion. This paper seeks to explain that the word "Allah" contained in the Qur'an and the Bible, by limiting the study of the Qur’an and the Bible, to formulate the concept of "Allah" who became God for Muslims. This study found that the word "Allah" though not derived from Arabic, he eventually became part of the Arabic language of the Koran. He also became the name of God for Muslims. Furthermore, the authors found that in addition to Muslims, Christians and Jews may use the word "Allah" to indicate their God. When a Christian used to indicate the name of Jesus, it is also allowed as a form of tolerance. As the infidels Quraish mention sculpture as a means of worshiping God. Abstrak: Kajian ini muncul akibat pelarangan MUIS Malaysia dalam penggunaan kata "Allah" bagi warga bukan Islam. Kajian ini dikaji untuk keperluan tegaknya toleransi beragama berdasarkan pe¬mahaman agama. Tulisan ini berupaya menjelaskan bahwa kata "Allah" tertuang dalam Al-Quran dan Alkitab, dengan membatasi telaah pada Al-Quran dan Alkitab, merumuskan konsep "Allah" yang menjadi Tuhan bagi Muslim. Penelitian ini menemukan bahwa kata "Allah" walau bukan berasal dari bahasa Arab, ia akhirnya menjadi bagian dari bahasa Quran yang Arab. Ia juga menjadi nama Tuhan bagi umat Islam. Lebih jauh lagi, penulis menemukan bahwa selain Muslim, umat Nasrani dan Yahudi boleh menggunakan kata "Allah" untuk me-nunjukkan Tuhan mereka. Bila seorang Kristiani meng-gunakannya untuk menunjuk¬kan nama Yesus, itu juga dibolehkan sebagai wujud toleransi. Sebagaimana kaum kafir Quraisy me¬nyebutkan patung sebagai sarana me-nyembah Allah. Keywords: Allah, Al-Quran, Alkitab, God, Islam, Kristen.

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