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202 Documents
<![CDATA[Ahli Kitab dan Konteks Politik di Indonesia ]]>
<![CDATA[Mujiburrahman Mujiburrahman]]>
<![CDATA[ AL-Fikr Vol 20 No 1 (2016) ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Filsafat Universitas Islam Negeri Alauddin Makassar ]]>
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<![CDATA[This writing describes the concept of “ahl al kitab” on the context of political aspect in Indonesia. The main purpose of the writing is to show the existence of ‘ahl kitab’ in relation to the political stage in Indonesia. The methodology of the writing is using normative approaches in order to be able to find out the extent of ‘ahli kitab’ on the context of political aspect in Indonesia. It is show that Islam gives a response to the existence of other religions. Muhammad prophet states that Islam is a continuity of previous religious. The discourse of ‘ahl al Kitab’ on political aspect in Indonesia is related to existence of this statement as a position in between secular and Islamic state. It is realize that the extent of ‘ahl kitab’ concept that covers all religions in Indonesia is still have a problem concerning the existence of religion and believe school that still illegitimate. In fact, the Muslim scholars in Indonesia are attempt to extent the concept of ‘ahl al Kitab’ in order the existence of other religions are accepted as will religions, including inter married religions. ]]>
<![CDATA[Kajian Sanad ]]>
<![CDATA[Muhammad Ali]]>
<![CDATA[ AL-Fikr Vol 15 No 1 (2011) ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Filsafat Universitas Islam Negeri Alauddin Makassar ]]>
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<![CDATA[Sanad (the cain) which had been used by the prophet’s companions was the established narrative system of the prophet tradition (hadis). Even though, many muslim or non-muslim scholar feel uncertain of its reliability as a scientific methodology. So the motivating problem being discussed in this article is what are the factors that should be fulfilled in a sanad to be concepted as a part of methodological construction? By using the historical and the science of hadis, this article discovered that in the time before islam, the resource of sanad was provided by Judaism as in their book, Mishnah. Like Judaism, in the time of pre-islamic history (jahiliah), people used the sanad way to narrate their poems. After Islamic era. Sanad of hadis became more methodological than it of pre-islamic history, especially in its reliability and consistency. This theses was pointed by hadis’ researcher as “sanad is the part of the din (islam).]]>
<![CDATA[Pemikiran dan Gerakan Politik Organisasi Wahdah Islamiyah (WI) di Sulawesi Selatan ]]>
<![CDATA[Muhammad Saleh Tajuddin]]>
<![CDATA[ AL-Fikr Vol 17 No 1 (2013) ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Filsafat Universitas Islam Negeri Alauddin Makassar ]]>
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<![CDATA[This writing discusses the thought and Political Movements of an Islamic organization, Wahdah Islamiyah (WI), in South Sulawesi. Research type applied is qualitative, and data collection techniques implemented is open interviews. In addition, secondary data collection is carried out by tracking down information through books, internet, journals and other documents. Research findings show that WI comprises a notion of political thought relating to contemporary issues, such as political concepts, tarbiyah, and Islamic law. WI organization has different agendas in its efforts to develop human resources in South Sulawesi. First of all is formal education, and secondly is Islamic sermon. WI organization provides a department dealing specifically with socio political activities and programs. Moreover, the political strategy of WI organization is to collaborate with the government in efforts of enhancing human resources in South Sulawesi.]]>
<![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[Implikasi Hukum Surah Al-Fatihah dalam Jami' Al-Bayan'an Ta'Wil Ayy Al-Qur'an Karya Ibn Jarir Al-Thabariy ]]>
<![CDATA[Kasjim Salenda]]>
<![CDATA[ AL-Fikr Vol 17 No 1 (2013) ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Filsafat Universitas Islam Negeri Alauddin Makassar ]]>
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<![CDATA[Among the narrative based exegesis books is Jami 'al-Ayy Bayan'an ta'wil al-Qur'an, better known as the exegesis of Ibn Jarir al-Thabariy, which identified with his name: Abu Ja'far Muhammad ibn Jarir ibn Yazid ibn Kathir ibn Ghalib al-Thabariy (224-310 H). This book is the first monumental work in early development of the Qur’anic interpretation and has been a main reference for commentators up to the present time. In fact, it is regarded as an unmatched encyclopedia in its field. How this book explores the chapter al-Fatihah makes the subject matter discussed in this article. The article analyzes the methods of interpretation used by al-Thabary in interpreting the chapter al-Fatihah through an exegesis approach, and comes up, through a critical content analysis, with results indicating that the structure of interpretation applied by al-Thabary in interpreting the chapter al-Fatihah is narrative (bi al-ma'tsur), while the method used is analytical (tahlily), and the style of analysis is socio-civic (adab-ijtima'iyi). Al-Thabary’s interpretation looks different from other commentators’ tradition not only for its being moderate in interpreting every phrase from the chapter al-Fatihah, but also for its relatively thorough exploration of different reading methods (qira'ah) have ever been applied for the chapter al-Fatihah. ]]>
<![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[Multimedia dalam Pengembangan Dakwah Islamiyah ]]>
<![CDATA[Abd. Aziz Ahmad]]>
<![CDATA[ AL-Fikr Vol 15 No 1 (2011) ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Filsafat Universitas Islam Negeri Alauddin Makassar ]]>
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<![CDATA[This article addresses the role of mass media in spreading Islamic teaching among Muslim community. It is found that high technology strongly influence all aspects of human life. In other words, the development of technology leads to simplify people activities in daily lifes, including the methods of preaching Islamic teaching to the followers. The author comes to conclude that there are many strategies that can be employed in developing Islamic teaching. An example of these strategies is utilizing multimedia program. This sort of program integrates different kinds of media, such as, text, picture, animation, narration, video, and music. Another important thing of this multimedia is strengthening inter-activities which indicate that people not only get information passively but also can control the information or may choose different segment of learning. To put simply, this program generates the intense relationship between the doer and the media. This program is strongly important to develop the strategies of spreading Islamic teaching among Muslim community in order to cope with the impact of high technology.]]>
<![CDATA[Pemikiran Teologi Pembebasan Ali Syari’ati ]]>
<![CDATA[Sabara Sabara]]>
<![CDATA[ AL-Fikr Vol 20 No 2 (2016) ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Filsafat Universitas Islam Negeri Alauddin Makassar ]]>
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<![CDATA[Tulisan ini membahas tentang pemikiran teologi Ali Syariati khususnya berkaitan dengan konsep teologi pembebasan. Sub pembahasan dalam tulisan ini adalah biografi Ali Syariati, senarai memahami pikiran dan bahasa Ali Syariati, Ali Syariati pandangan dunia dan ideologi, pandangan dunia Tauhid yang membebaskan, serta konsep tentang falsafah penciptaan manusia. Ali Syari’ati memahami agama bukan sekadar berdimensi ritual saja. Menurutnya, agama adalah sumber lahirnya kesadaran (awareness), landasan etik (morality), tanggungjawab (responsibility) dan kehendak bebas (free will) yang mampu menggerakkan pemeluknya menjadi kekuatan pembebas dari determinasi ideologi-ideologi multitheism yang menindas. Tauhid adalah fondasi ideologi pembebasan yang menegasi segala bentuk diskriminasi menuju pada egalitarianisme (persamaan) manusia.Tauhid adalah spirit perlawanan atas kezaliman dan penindasan berdasar pada nilai-nilai keadilan. Dalam pandangan Ali Syari’ati Tauhid adalah ephisentrum kehidupan dan modus eksistensi. Tauhid meniscayakan pandangan dunia yang teosentrik dengan orientasi menuntun manusia dalam gerak evolusi eksistensial menjadi manusia teomorphis, manusia yang mengatribusi sifat-sifat Ketuhanan.]]>
<![CDATA[Kekerasan Berbingkai Agama; Menelusuri Genealogi dan Perkembangan Fundamentalisme dalam Dunia Islam ]]>
<![CDATA[Syamsurijal Syamsurijal]]>
<![CDATA[ AL-Fikr Vol 20 No 1 (2016) ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Filsafat Universitas Islam Negeri Alauddin Makassar ]]>
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<![CDATA[This article examines the dynamic relationship between Islam and local tradition in Indonesia with special reference to Java and Sulawesi. Based on historical and anthropological sources, the article seeks to understand variety of interpretation and application of Islam among local Muslims within their particular context. With this aim, the article tries to examines the intricate process of religious change as world religion interacts with local forces. The article argues that since the “localization” of Islam was continuing nature in the expansion of Islam beyond the Arab homeland, the same development in Southeast Asia can be expected. By focusing on the frameworks of ‘practical Islam’ rather than ‘normative Islam’ and both accommodation and conflict between shari’ah and adat as a whole system, rather than as separate entities, the article found a common feature of Islam as it is interpreted and applied by local Muslims in Java and Sulawesi. In this two region, Islam became the dominant force but did not completely obliterate the indigenous beliefs and practices. Despite this common feature, Javanese people have been more diverse than Sulawesi people in terms of religious spectrum particularly due to the fact that animism, Hindu-Buddhism, and Islam have been incorporated into Javanese cultural system. ]]>
<![CDATA[Tafsir Al-Qur’an Berbahasa Bugis (tpEeser akor mbs aogi) Karya AGH. Abd. Muin Yusuf ]]>
<![CDATA[Muhsin Mahfudz]]>
<![CDATA[ AL-Fikr Vol 15 No 1 (2011) ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Filsafat Universitas Islam Negeri Alauddin Makassar ]]>
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<![CDATA[This article discuss about the method of Qur’anic exegesis (Tafsir) written in local languages. For more focus on it, the article analyzes the method which is used by Anregurutta (an Islamic teacher) H. Abd. Muin Yusuf in his Tafsir, Tafsere Akorang Mabbasa Ogi (Qur’anic Commentary in Bugisnes Language), one of the famous Tafsirs which is written in local languages in South Sulawesi (Bugis-Makassar). It emerges some questions such as, do the local Tafsir has a different method from another Arabic Tafsirs? or is it just the same?. Based on those questions, the article tries to examine, by using the Exegetical Approach, the characteristics of method which is used in the Tafsere. After exploring with the content analysis, it is discovered that the writing style of the Tafsere imitated the style of al-Tafsir al-Wadhih written by Syekh Muhammad Mahmud Hijazi. Nevertheless, Anregurutta gave some modifications based on the other resources. What interesting thing in his work is the decision made by Anregurutta to choose the moderation way in quoting different argumentation of understanding the Qur’an. As a result, the Tafsere gives an impression that every disagreement should be appreciated without tendencies to the certain mazhab (theological/law school). In addition, the Anregurutta unclearly supported to one of or both al-tafsir bi al-ma’tsur (traditional commentary) and al-tafsir bi al-ra’y (rational commentery), even he smoothly compromised them in many places. However, the Tafsere is like an “untouchable treasure” because only a muslim who has master Lontara (Bugis Alphabet) can read it.]]>
