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<![CDATA[Gerakan Pemurnian Islam Syekh Muhammad Arsyad Al-Banjari di Kalimantan Selatan ]]>
<![CDATA[Anita Arianti]]>
<![CDATA[ AL-Fikr Vol 14 No 3 (2010) ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Filsafat Universitas Islam Negeri Alauddin Makassar ]]>
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<![CDATA[Syekh Muhammad Arsyad al-Banjari’s purification movement in South Kalimantan identified four fields of thought, ie. theology (aqidah), Islamic law (syari’ah), preaching (dakwah) and Sufism (tasawuf). In the theology, Syekh Arsyad purified Islam from animism ritual which is called bid’ah dhalalh (unlawful tradition). His purification method is explained clearly in his Tuhfah al-Ragibin, particularly in criticism of ‘Menyanggar Banua’ (a ritual for village safety) and ‘membuang pasilih’ (a ritual for breaking unlucky streak). Syekh Arsyad declared that both rituals which are often performed by ‘sesajen’ (a scarified food) is bid’ah dhalalah, consequently the performer becomes definitely unbeliever (kafir). In the syari’ah, Syekh Arsyad focused detailly his attention on cleanliness (thaharah) as well as poor due (zakat). In his Sabil al-Muhtadin li al-Tafaqquh fi Amr al-Din, he explained in a different perspective how to performance cleanliness and how to paying zakat of a modern agriculture. In the preaching, Syekh Arsyad formulated the method of preaching in three, dakwah bi al-hal (by doing), dakwah bi al-lisan (by verbal communication), and dakwah bi al-kitabah (by writing), the last one was a new method formulated by Syekh Arsyad. In Sufism, Syekh Arsyad followed the way of Tarekat Sammaniah in zikir and meditation. It could be understood in his both Risalah Fath al-Rahman and Risalah Kanz al-Ma’rifah.]]>
<![CDATA[Fleksibilitas Penerapan Syariah Islam ]]>
<![CDATA[Misbahuddin Misbahuddin]]>
<![CDATA[ AL-Fikr Vol 14 No 3 (2010) ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Filsafat Universitas Islam Negeri Alauddin Makassar ]]>
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<![CDATA[This article addresses the flexibility of shariah in human life. This is based on the assumption that Shariah cannot offer solution toward human affairs. It is also to counter argument that shariah is merely fit to prophethood situation. Consequently, shariah was believed as monotonovs and exlusive. This also leads to assume that Islam has no ability to solve Islamic affairs in the current context. In other words, Shariah is irrelevant in dealing with time and situation. Based on qualitative methodology, the author shows a number of elements on shariah which prove the ability of Shariah to solve human life affairs. The author, in this sense, lists qiyas, istihsan, and istislah as the means of generating product of Islamic law. In short, this article discusses shariah from different perpective focusing on Islamic jurisprudence. The author eventually come to conclude that there are many dimensions of shariah which illustrate that shariah can deal with the time as well as situation ]]>
<![CDATA[Cinta Damai Upaya Meminimalisir Konflik dalam Masyarakat ]]>
<![CDATA[Syamsudhuha Saleh]]>
<![CDATA[ AL-Fikr Vol 14 No 3 (2010) ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Filsafat Universitas Islam Negeri Alauddin Makassar ]]>
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<![CDATA[This paper discusses the concept of peace in the sosiologi of religion it is an attempt to understand the source of based on religion conflict in society. Indonesia is a plural country that has many cultures, ethnics, and religions. This diversity can cause conflict in society on behalf of those issues. Other issues that caused conflict are economic, political, and injustice reasons. Conflict that cause in security in society is contradicted with Islam and other religious. Doctrines Islam is a religion, that does not only promote love in peace, but it also appreciates diversity. One of the most important ways to overcome the problem is education, because it offers value and knowledge transformation to students. The second important ways to overcome the problem is the involvement of religious elites at social, economical, and political aspect. Another important way is the government of Indonesia have to support the implementation of curriculum concerning multicultural education.]]>
<![CDATA[Telaah Historis Terhadap Keadilan Sahabat ]]>
<![CDATA[Tasmin Tangngareng]]>
<![CDATA[ AL-Fikr Vol 14 No 3 (2010) ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Filsafat Universitas Islam Negeri Alauddin Makassar ]]>
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<![CDATA[This article examines the equitableness of the Prophet’s companion (‘adalah al-sahabah) through historical and methodological perspective. The term of ‘adl means ‘straight’, ‘balance’, ‘impartial’ or ‘put something on the right place’. In the Hadith perspective, ‘adl (equitably) is a man who constantly commands the right and forbids the wrong. Thus, its clear that ‘adl is a nature or a character of somebody which lead him to the right action. The term of ‘sahabah’ rooted from sa-hi-ba means ‘owner’ or ‘accompany’. In Hadith perspective, sahabah is a man who had been living along with The Prophet Muhammad for a or several years or involved once or several times in a war together with The Prophet Muhammad. Sahabah also means a man who met The Prophet Muhammad in the belief circumstances. Majority of ulamas (muslim scholar) said that the ‘adalah al-sahabah is guaranteed, so that they do not have to be criticized. However, the debate of ‘adalah al-sahabah among ulamas can be deal with redefinition of ‘adl as this article aims.]]>
<![CDATA[Kedudukan dan Fungsi Hadis Sebagai Sumber Hukum Islam ]]>
<![CDATA[Tasbih Tasbih]]>
<![CDATA[ AL-Fikr Vol 14 No 3 (2010) ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Filsafat Universitas Islam Negeri Alauddin Makassar ]]>
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<![CDATA[Hadis, as the second source of Islamic law, has ben referred by muslims from the early periode of Islam, in dealing with their both social and sprituai life. Due this reason, many parties, either muslim or non-muslim have used hadis not only in line with proper function as second source after the Qur’an but olso for improper usage. In order to deal with this issue, this article aims at providing a clear analysis on hadis position and its function as a source for Islamic legislation. By reffering to both Qur’anic interpretation ad hadis contents, and also dealing with opinions of Muslim. It is found that hadis is inseparable from the Qur’an. Surely, there has been a point in Islamic history when either certain Muslin or non-Muslim group denied to acknowledge hadis. This denial, however, was due to their iguarance towards the real means of the Qur’an and hadis itself.]]>
<![CDATA[Manusia dalam Al-Qur’an Menurut Perspektif Filsafat Manusia ]]>
<![CDATA[Sampo Seha]]>
<![CDATA[ AL-Fikr Vol 14 No 3 (2010) ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Filsafat Universitas Islam Negeri Alauddin Makassar ]]>
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<![CDATA[This article deals with the concept of human being on Quran perspective and philosophy field. Quran, as the main source of Islam, has clearly discussed the creation of human being as stated in different surah of Quran. It was found that the creation oh human being refer to God’s intention. In other words, this paper employes belief approach to see human being in terms of creation, especially when looking at the first human living in the world. Adam was believed as the first father of all human being while Hawa was the first mother af all human species. Quran, futhermore, continue presenting that Adam was generated from different kinds of soils. On the other hand, human being, in accordance with philosophy perspective, is regarded from various perspective. The most familiar one is the theory of Darwain in terms of evolution. This theory provides an understanding that human being was generated from ape. All in all, the author tried to counter this theory through presenting Quranic theories as well as proving that creation of human being can be seen logically. ]]>
<![CDATA[Teori Emanasi Filosof Muslim dan Relevansinya dengan Sains Modern ]]>
<![CDATA[Barsihannor Barsihannor]]>
<![CDATA[ AL-Fikr Vol 14 No 3 (2010) ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Filsafat Universitas Islam Negeri Alauddin Makassar ]]>
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<![CDATA[Discourse on whether this universe was created from nothing (creatio ex nihilo) or from already existing material, has been a polemic along with the history of human civilization. This article is trying to present the process of creating the universe based on modern science and from the perspective of Muslim philosophers, particularly on emanation theory. According to Muslim philosophers, this universe was created from prime matter through the process of divine ta’aqqul, which later created reasons to manage materials of the universe. Emanation theory presents that God, the most sacred, has no direct relation to matters. God merely delegates to His reasons (emanation) to run the universe mechanism. ]]>
<![CDATA[Sufisme dan Kemiskinan Kultural pada Komunitas Nelayan di Pesisir Teluk Bone Kecamatan Sibulue ]]>
<![CDATA[Andi Agustang]]>
<![CDATA[ AL-Fikr Vol 14 No 3 (2010) ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Filsafat Universitas Islam Negeri Alauddin Makassar ]]>
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<![CDATA[This article deals with the relationship between ascetism as practiced by the followers of Tarekat Khalawatiyah Yusuf in Bone, one of major Sufi orders (tariqah) in South Sulawesi and their fatalistic and pessimistic attitude towards worldly works and achievements which, in turn, brings them to a situation which is classified in Sociology as “cultural poverty.” From the field research conducted by the author in Kecamatan SibuluE where the doctrines and practices of the Khalawatiyah Yusuf Sufi order are practiced firmly by its followers among fishermen in the area, it is found that a spiritual quest and even spiritual greed leading to various mystical experience has led the fishermen to abandon the importance of hard work and realistic optimism for material gain and possession. This happans because they tend to put themselves into an absolute dependence on the will of God forth eir destiny and subordination of reason and human own action in managing their worldly life. In other words, the followers of the tariqah among the fishermen of SibuluE put themselves into a fatalistic way of life, submissive to predetermined fate, and to denounce a worldly life, an attitude that has in fact led them to a sort of cultural and economic poverty.]]>
<![CDATA[Kehujahan Hadis Ahad Menurut Mazhab Suni dan Syi’ah ]]>
<![CDATA[M. Nasri Hamang]]>
<![CDATA[ AL-Fikr Vol 14 No 3 (2010) ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Filsafat Universitas Islam Negeri Alauddin Makassar ]]>
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<![CDATA[This article discusses the position of ahad hadis according to both Sunni and Shi’i scholars. As being commonly acknowledge by muslims that Sunni school strongly holds an transmitted materials (riwayat) and opinions of all scholars among the prophet’s companions, while Shi’i school based its reason on merely materials and opinions from ahlu bait companions. Both schools actually have the same conclusion on the possibility to use ahad hadis as a source in Islamic law, but a few issues on transmission requirements. Both Sunni and Shi’i agree that ahad hadis is applicable to ibadah (worship), but not to akidah (faith) Shi’i school in particular requires the transmitter of ahad hadis school be ma’sum (devirely protected).]]>
<![CDATA[Karasteristik Pemikiran Politik Ibn Khaldun ]]>
<![CDATA[Hasaruddin Hasaruddin]]>
<![CDATA[ AL-Fikr Vol 14 No 3 (2010) ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Filsafat Universitas Islam Negeri Alauddin Makassar ]]>
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<![CDATA[This article aims at outlining the characteristics of Ibn Khaldun’s political thought and at analyzing Ibn Khaldun’s views on state leadership. Based on Ibn Khaldun’s works, it clearly explains that Ibn Khaldun saw man from sociological and anthropological point of views. For him, human are not able to live without living and working with other creatures. This shows the necessity of organization for all mankind due to its function as an important factor in leading human existence to perfection.]]>
