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<![CDATA[KONTRIBUSI ILMU KALAM/FILSAFAT ISLAM DALAM PEMBANGUNAN KARAKTER BANGSA ]]>
<![CDATA[Abdullah, Muhammad Amin]]>
<![CDATA[ Jurnal Ilmu Ushuluddin Vol 13, No 2 (2014): Jurnal Ilmu Ushuluddin ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Humaniora IAIN Antasari ]]>
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DOI: 10.18592/jiu.v13i2.725
<![CDATA[The trend of Islamic sciences in the future, especially kalam Science/Islamic philosophy is a religion sciences that haveto interact and dialogue with modern science, the social sciences and humanities. If scientific Kalam and IslamicPhilosophy felt enough with himself (al-muhafadzah âala al-qadim al-shâlih), refusing to touch and connect with otherscientific (wa al-akhdz bi al- jadid al-ashlah), then there is no future can be expected, morever their contribution to thedevelopment of the nationâs character. This paper describes the themes of what is required to form the new religious(Islamic) worldview that can contribute to the development of the nationâs character. Islamic sciences requires freshijtihad to deal with the contemporary of life, it is not enough just to repeating the experience of the past without lookinghow the development of the present and the future. Past (al-turâts) is still needed, but also needed a paradigm shifttowards the present (al-hadâtsah) in view of the contemporary religious and solve problems, especially those related tothe issue of character development in the format state of the nation (nation-states).]]>
<![CDATA[TAFSIR AL-QURAN DALAM NASKAH [MAJAZ]: Studi Filologis dan Analisis Isi ]]>
<![CDATA[Mujahid, Ahmad]]>
<![CDATA[ Jurnal Ilmu Ushuluddin Vol 11, No 2 (2012): Jurnal Ilmu Ushuluddin ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Humaniora IAIN Antasari ]]>
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DOI: 10.18592/jiu.v11i2.736
<![CDATA[In South Kalimantan, the manuscripts on tafsir up to this present were not found. The topics were dominated by the sufism and jurisprudence. This fact, actually become the general phenomena in Indonesia. The manuscript was discussed here speak about balaghah knowledge , especially on Majaz. By this manuscript, the writer want to make a relation between manuscript of non-tafsir and the tafsirâs study. Here, the writer use the filology approach, while for the tafsir, writer analyzed the verses in the text using the tafsir approach. Actually, the verses were qouted here only five verses, even it part of the verses. The qouted verses here were examples of the quran than contained the study of majaz. The explanation of writer on that verses of qurâan is a tafsir according to the writes.]]>
<![CDATA[KONTRADIKSI ANTI TAKWIL âABDUL âAZÃZ BIN âABDULLÃH BIN BÃZ: TAFSIR TERHADAP ANTROPOMORPHISME ]]>
<![CDATA[Mujahid, Ahmad]]>
<![CDATA[ Jurnal Ilmu Ushuluddin Vol 14, No 1 (2015): Jurnal Ilmu Ushuluddin ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Humaniora IAIN Antasari ]]>
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DOI: 10.18592/jiu.v14i1.683
<![CDATA[In Qurâanic studies, the issues of Muhkam and Mutasyabbih verses always have been discussed, how to understand each them. Interpreting mutasyabihat verses has been a need because many of them tell about theology in the context of anthropomorphism. Almost all scholars tend to use takwil to interpret them, but Abdul Azîz bin Abdullâh bin Bâz offered the opposite method. He avoided takwil. In this study, this writing discusses how Ibn Bâz understood mutasyabihat verses especially about anthropomorphism. As a conclusion, the researcher found that the anti-takwil is stated by Ibn Bâz and his allies, in its practice was sometimes contradictory. To enrich this article, the writer will trace the genealogy of the thought of Ibn Bâz and his dialectic with the understanding or other streams such as Muâtazilah, Asyâariyyah to Maturidiyah ]]>
<![CDATA[STUDI PEMIKIRAN HADIS ULAMA MESIR: Konsep Imâm al-Syâfiâî tentang Sunnah dan Solusi Hadîts Mukhtalif ]]>
<![CDATA[Dalhari, Dalhari]]>
<![CDATA[ Jurnal Ilmu Ushuluddin Vol 10, No 2 (2011): Jurnal Ilmu Ushuluddin ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Humaniora IAIN Antasari ]]>
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DOI: 10.18592/jiu.v10i2.752
<![CDATA[Tulisan ini menguraikan tentang pandangan Imâm al-Syâfiâî kedudukan sunnah yangmerupakan tradisi berasal dari Nabi saw. dan penyelesaian hadis yang secararedaksional berbeda menurut sebagian ulama. Dalam pemikiran al-Syâfiâî sunnahmeskipun diriwayatkan oleh satu orang saja, akan tetapi memenuhi syarat kesahihanhadis yang dirumuskan oleh ulama, maka dalam menetapkan hukum harusdidahulukan dari praktek hidup masyarakat apalagi keputusan akal semata. Dalamtulisan ini juga diuraikan bahwa Imâm al-Syâfiâî merumuskan suatu jawaban dalammenyikapi beberapa Hadis yang oleh sebagian pihak dinilai bertentangan, denganteori al-jamâ, nâsikh-mansûkh, tarjîh dan tanawwuâ al-âIbâdah.]]>
<![CDATA[METODOLOGI KRITIK MATAN HADIS MENURUT AL-ADLABIDARI TEORI KE APLIKASI ]]>
<![CDATA[Hudaya, Hairul]]>
<![CDATA[ Jurnal Ilmu Ushuluddin Vol 13, No 1 (2014): Jurnal Ilmu Ushuluddin ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Humaniora IAIN Antasari ]]>
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DOI: 10.18592/jiu.v13i1.701
<![CDATA[The validity of hadith is not only seen from the sanad aspect, but also from matan. Hadith scholars set two criteria forthe validity of the matan, both are avoid syaz and âillah. Disability element of matan at syaz lies in the contention ofthe matan. The âillah aspect of matan was because of the additional editorial matan when compared with other. Al-Adlabi formulated the criteria of the validity of matan based on four things namely; 1). It is not contradicting with theKoran; 2). It is not contrary with the valid hadith and sirah nabawiyah; 3). It is not contrary to reason, sense andhistory; and 4). It is similar with the prophetic word. If the formula of al-Adlabiâs matan criticism is seen in aspectsof syaz and âillah, then it appears that his offering is only covers one aspect of the syaz of matan criticism. While thecriteria of âillah have not been accommodated in the rule.]]>
<![CDATA[KONSEP ILMU DALAM ISLAM: TINJAUAN TERHADAP MAKNA, HAKIKAT, DAN SUMBER-SUMBER ILMU DALAM ISLAM ]]>
<![CDATA[Abidin, Muhammad Zainal]]>
<![CDATA[ Jurnal Ilmu Ushuluddin Vol 10, No 1 (2011): Jurnal Ilmu Ushuluddin ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Humaniora IAIN Antasari ]]>
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DOI: 10.18592/jiu.v10i1.747
<![CDATA[This paper tries to explore the concept of knowledge (âilm) in Islam. There are twoaspects that will be discussed here. Both are the view of meaning and the essence ofknowledge in Islam and the sources of knowledge in Islam. The first one speaks aboutthe ontological aspect and the second one discusses about epistemological aspect. This articleshows that the research that the concept of knowledge in Islam is similar with theconcept of science in western tradition, but with the wider scope. Seeing in knowledgesources, there are three aspects that can be explored, those are the signs of qauliyyah (thewords of God), the signs of kauniyyah (the world of God), and the signs of insâniyyah.]]>
<![CDATA[TEKNIK INTERPRETASI HADIS DALAM KITAB SYARAH AL-HADIS ]]>
<![CDATA[Sulaemang, Sulaemang L]]>
<![CDATA[ Jurnal Ilmu Ushuluddin Vol 14, No 2 (2015): Jurnal Ilmu Ushuluddin ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Humaniora IAIN Antasari ]]>
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DOI: 10.18592/jiu.v14i2.697
<![CDATA[Subul al-Salâm, al-Shanâaniâs work accommodates the explanation of Bulugh al-Maram, the work of Ibn Hajaral-Asqalani that contain the Prophetic Hadith. Many moslems in the Islamic world use it to understand the meaningof some hadiths. As the explanation book (kitab syarh), Subul al-Salâm certainly has some methods of interpretinghadiths. This article tried to explain al-Shanâaniâs methods in interpreting hadith. Actually it discussed about thebiography of Subul al-Salâmâs author, the systematic of the book, and the interpretation methods that is used in thebook. After all, this article wants to give the reader a comprehensive representation of Subul al-Salâm.]]>
<![CDATA[DINAMIKA PERKEMBANGAN ILMU DALAM ISLAM SERTA STATUSNYA DALAM PERKEMBANGAN PERADABAN MODERN ]]>
<![CDATA[Abidin, Muhammad Zainal]]>
<![CDATA[ Jurnal Ilmu Ushuluddin Vol 11, No 1 (2012): Jurnal Ilmu Ushuluddin ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Humaniora IAIN Antasari ]]>
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DOI: 10.18592/jiu.v11i1.731
<![CDATA[This paper studies about the history and the dynamic of knowledge developing in Islam.The glorious of Islamic civilization which were signed by the advance of knowledgedeveloping around 7th to 13th centuries was not something hapened by an accident,but through long process and it was related with the prestige of muslims in field ofknowledge. In the centuries that called as the golden age of Islam, muslim civilizationbecome the central of world civilization and give the high contribution in emerging themodern western civilization. While, in next phase when muslim become underdevelopingcountries it was also related with the status on knowledge that marginalized and stagnantedin inmuslim world. There were many theories and argumentations from many expertsthat stated about the factors caused the falling of muslim. The falling of muslim peoplein same time is also the problem of mainkind together, because the western moderncivilization was ambigious in understanding the concept of knowledge.]]>
<![CDATA[ISLAM TRANSNASIONAL DAN MASA DEPAN NKRI: Suatu Perspektif Filsafat Politik ]]>
<![CDATA[Noor, Irfan]]>
<![CDATA[ Jurnal Ilmu Ushuluddin Vol 10, No 1 (2011): Jurnal Ilmu Ushuluddin ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Humaniora IAIN Antasari ]]>
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DOI: 10.18592/jiu.v10i1.742
<![CDATA[Tulisan ini membahas fenomena kehadiran organisasi-organisasi Islam radikaltransnasional di ruang bangsa Indonesia dalam kurun 10 tahun pasca reformasi.Dalam konteks transisi demokrasi, fenomena ini merefleksikan tendensi kepadapembentukan âkomunalisme agamaâ bercorak teokratik di atas realitas masyarakatyang majemuk, sesuatu yang sangat bertentangan dengan prinsip-prinsip demokrasiyang menjadi âspiritâ awal gerakan reformasi. Secara geneologis, kehadiran Islamtransnasional tidak bisa dilepaskan dari peran DDII yang menjadi wadah persemaianideologi Salafi abad 20 yang tidak hanya menekankan pemurnian keagamaan semata,tapi menjadi ideologi alternatif atas modernisme, sekularisme, dan kapitalisme melaluieksperimentasi negara Islam lintas bangsa. Walaupun kehadiran Islam model iniditengarai akan ber potensi menjadi penyebab perpecahan bangsa, namunpenanganannya bukan seperti pengalaman Orde Baru tetapi melalui pendekatan hukumdan strategi de-radikalisasi yang sistematik.]]>
<![CDATA[KONGHUCU DI KOREA KONTEMPORER DAN SUMBANGANNYA TERHADAP KERUKUNAN UMAT BERAGAMA DI INDONESIA ]]>
<![CDATA[Anna, Dian Nur]]>
<![CDATA[ Jurnal Ilmu Ushuluddin Vol 12, No 2 (2013): Jurnal Ilmu Ushuluddin ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Humaniora IAIN Antasari ]]>
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DOI: 10.18592/jiu.v12i2.691
<![CDATA[Confucianism is a minority religion in Korea and Indonesia, but the spiritual movement of Confucianism can be accepted by some religions and may also be practiced. This study aimed to uncover how did Koh Byong-ik on Confucianism in South Korea in the future and how was this contemporary contribution to religious harmony in Indonesia critical analysis. Results of this study indicated that a statistically Confucian minority turned out after a deep study, a dominating ideology Korea. Though a minority, they had the spiritual strength to embrace a religion. The Confucian doctrine turned out to support the harmony of religious life and this was the initial capital to strengthen brotherhood among religions.]]>
