Jurnal Ushuluddin
Ushuluddin (Online ISSN 2407-8247 | Print ISSN 1412-0909) adalah jurnal yang diterbitkan oleh Fakultas Ushuluddin Universitas Islam Negeri Sultan Syarif Kasim Riau. Jurnal Ushuluddin terbit pertama kali pada Bulan Desember 1998 dengan nama Jurnal Ushuluddin Cendikia. Pada tahun 2000 namanya berganti menjadi Jurnal Ushuluddin. Jurnal Ushuluddin memuat kajian-kajian dasar keislaman (islamic studies), baik dalam bentuk kajian kepustakaan maupun riset lapangan. Fokus utama Jurnal Ushuluddin meliputi aqidah, pemikiran Islam, filsafat agama, tasawuf, tafsir dan studi al-Qur'an, kajian Hadits, dan perbandingan agama. Jurnal ini diterbitkan dalam upaya mengkomunikasikan berbagai kajian yang terkait dengan Islam, baik klasik maupun kontemporer yang ditinjau dari berbagai perspektif. Dengan demikian, baik para sarjana Indonesia maupun sarjana asing yang fokus dengan kajian tersebut dapat memperkaya artikel yang dimuat dalam jurnal ini. Artikel yang masuk akan dinilai oleh peer-review, dan jika dipandang layak baru akan diterbitkan. Jurnal Ushuluddin diterbitkan dua kali dalam setahun, dan selalu menempatkan kajian Islam dan kajian tentang umat Islam sebagai fokus utama.
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<![CDATA[HUMAN RIGHTS CHILDREN AND WOMEN PROTECTION IN THE VERSES OF AL-AHKAM ]]>
<![CDATA[Fauzi Fauzi]]>
<![CDATA[ Jurnal Ushuluddin Vol 27, No 1 (2019): January - June ]]>
Publisher : <![CDATA[Universitas Islam Negeri Sultan Syarif Kasim Riau ]]>
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DOI: 10.24014/jush.v27i1.6329
<![CDATA[This article intends to explain the position of human rights in relation to the protection of children and women in the Qur’ān. Based on the fact that the rights to children and women are exploited across history, the author intend to examine normative legal values extracted from the Holy Qur’ān as a way of life in order to encourage each individual to respect their rights. This research was conducted with a study of documentation as the technical analysis of data collection and analyzed by semi-thematic of ayat al-Ahkam. From a number of verses traced it can be concluded that human rights are a concern for their substance to provide more comprehensive protection to children and women. The protection of children includes: protection of survival, getting adequate nutrition from birth to the appropriate time limit, getting fulfillment of the needs and rights of development of reason through education. Meanwhile protection for women in the form of; protection through marriage and stipulation of ‘iddah when a husband’s divorce and death occur, the right to hear complaints and difficulties is experienced and get equal rights in various joints of life as servants of God]]>
<![CDATA[EXISTENCE OF SUFISM IN THE MIDST OF MULTICULTURAL AND GLOBAL COMMUNITIES (Prospects and Problems of the Development) ]]>
<![CDATA[Ahmad Suradi]]>;
<![CDATA[Nurfitria Dewi]]>
<![CDATA[ Jurnal Ushuluddin Vol 27, No 1 (2019): January - June ]]>
Publisher : <![CDATA[Universitas Islam Negeri Sultan Syarif Kasim Riau ]]>
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DOI: 10.24014/jush.v27i1.5355
<![CDATA[This article aims to examine the prospects and problems of developing Sufism in the multicultural and globalization era. This research is a library research. In the era of multiculturalism and globalization that civilization, science and technology have influenced all aspects of life, including the touch of spiritual values. In this case, ideally, science and technology in Islam must be able to deliver someone to further increase the faith and piety to Allah. The advancement of science in this multicultural and global era must be useful to recognize the creation, majesty and greatness of God, so that it can encourage people to get closer to Him. But in reality, modernization only satisfies the outer needs, even though humans will remain nervous as long as their inner and divine needs are not fulfilled. It is hoped that the values of Sufism, which is spiritual conditioning, can fill the emptiness of the human soul so that the obedience of the people in carrying out the rules of Shari’a and the appreciation of religion at the level of essence and Sufism does not slip into the abyss of shirk and khurafat]]>
<![CDATA[THE NARRATION ANALYSIS OF ‘ABBÂD B. YA‘QÛB AS A SYIAH RÂFIḌAH NARRATOR IN THE MAIN HADITH BOOK OF SUNNI ]]>
<![CDATA[Amrulloh Amrulloh]]>
<![CDATA[ Jurnal Ushuluddin Vol 27, No 1 (2019): January - June ]]>
Publisher : <![CDATA[Universitas Islam Negeri Sultan Syarif Kasim Riau ]]>
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DOI: 10.24014/jush.v27i1.6392
<![CDATA[Many scholars, both Muslim and Western, modern and contemporary, draw erroneous conclusions about the differences in theological flow in the context of the narration of hadith. One of the most crucial wrong conclusions is that the validity of the hadith is questioned because of ideological bias and political interest bias in the narration of the hadith. Whereas, a narrator widely labeled “Shafi’ah Rafi’ah”, an ideology that is claimed to be “extreme bid’ah” (al-ghuluw fi al-bid‘ah) by the Sunnis, namely ʻAbbâd b. Ya’qûb (w. 250 H), adorns many books of Sunni’s main hadith book. By applying the descriptive-analytical method and jarḥ wa ta‘dîl approach, the author is interested in exposing evidence that ‘Abbâd b. Ya‘qûb is a Shî’ah-Râfiḍah. The author is also interested in exploring the existence of ʻAbbâd in the Sunni main hadith books and analyzing the value of the hadith narrated by ‘Abbâd and the substance of the hadith narrated by ʻAbbâd in the books of the Sunni main hadith. This study proves that ‘Abbâd b. Ya‘qûb was a Hadith narrator of Syiah-Râfiḍah ideological. However, the existence of the ‘Abbâd as narrators calculated in the compilation Sunni’s Hadith main books (ummahât kutub al-ḥadîth) cannot be negated]]>
<![CDATA[THE DEFENSE OF HADITH SCHOLARS AGAINST AHL AL-RA’Y MADHHAB (Study of Thought Shaikh ‘Abd al-Fattâh Abû Ghuddah) ]]>
<![CDATA[Adi Abdullah Muslim]]>
<![CDATA[ Jurnal Ushuluddin Vol 27, No 1 (2019): January - June ]]>
Publisher : <![CDATA[Universitas Islam Negeri Sultan Syarif Kasim Riau ]]>
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DOI: 10.24014/jush.v27i1.4594
<![CDATA[Debate between hadith scholar and Islamic jurisprudence has occurred since the time of the founding of fiqh madhhab that was dominated by Imam Abû Hanîfah in Kufah (as a representation of ra’y), and Imam Malik in Medina (as a representation of hadith scholar). Then the figure of Imam al-Shafi’i emerged as the mediator for them, he was given the title Nasir al-Sunnah. This study explains the existence of scholars of hadith - Shaikh Abd al-Fattâh Abû Ghuddah - who adhered to Ahl al-Ra’y madhhab of Imam Abû Hanîfah, defended the accusations against his madhhab, and also wanted to prove that Imam Abû Hanîfah was a textualist. This is a library research using content analysis. This study indicated that Imam Abû Hanîfah who was held by Abû Ghuddah as Ahl-al-ra’y madhhab did not make his madhhab understanding be rationalist in the field of hadith. He often in issuing fatwas based on ra’y. As a textualist cleric, he put nash in perseverance not prioritize qiyas and reason]]>
<![CDATA[THEOLOGICAL AND POLEMICAL RECEPTION ON WESTERN SCHOLARSHIP IN AL-QUR’ĀN AND TAFSĪR STUDIES IN INDONESIA ]]>
<![CDATA[Yusuf Rahman]]>
<![CDATA[ Jurnal Ushuluddin Vol 27, No 1 (2019): January - June ]]>
Publisher : <![CDATA[Universitas Islam Negeri Sultan Syarif Kasim Riau ]]>
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DOI: 10.24014/jush.v27i1.5184
<![CDATA[This study aims to examine responses and receptions of Indonesian Muslim scholars on Western non-Muslims scholarship in the study of al-Qur’ān and tafsīr. Generally, the reception of their works can be divided into two responses: positive and negative. Yet, this study focuses on negative responses. The findings indicate that the responses are theological and polemical. The main sources of this study are works - printed and online - written by the opponents of Western scholarship in Indonesia. These works are analyzed chronologically to see the reasons behind their rejection. This study shows that Indonesian Muslim scholars responded negatively to Western scholarship on Qur’ānic studies because Western scholars have a hidden agenda in their works. This attitude, the article argues, is very polemical because it essentially generalizes the whole Western scholars have an ulterior motive for destroying Islam and al-Qur’ān. Basically, the research findings state that Western non-Muslim scholars are very diverse, and sometimes even contradictory. Thus, Muslim scholars are expected to participate in enriching Qur’ānic studies by supporting or refuting their findings, or providing new findings]]>
<![CDATA[TUG OF WAR BETWEEN SUNNAH TASYRÎ’IYYAH AND GHAYR TASYRÎ’IYYAH: A CASE STUDY OF A HADÎTH REGARDING USE OF CAMEL URINE AS MEDICATION ]]>
<![CDATA[Yusuf Hanafi]]>
<![CDATA[ Jurnal Ushuluddin Vol 27, No 1 (2019): January - June ]]>
Publisher : <![CDATA[Universitas Islam Negeri Sultan Syarif Kasim Riau ]]>
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DOI: 10.24014/jush.v27i1.5742
<![CDATA[Qur’anic texts and Prophetic sunnah are essentially zamâniy and makâniy in nature. According to historical records, Muhammad Shallallâhu ‘alaihi wa sallam was playing numerous roles. Therefore, every Moslem really needs to associate sunnah with the status of the Prophet at the time a sunnah was delivered when attempting to understand and practice it. This study aims to discuss the instruction by the Prophet Muhammad, peace and blessings of Allah be upon him, for a group of companions to drink camel urine when they complained of sickness from the perspectives of sunnah tasrî’iyyah and sunnah ghayr tasyrî’iyyah. This study is a literature study using content analysis techniques. The results identified that the hadîth above is categorized as sunnah ghayr tasyrî’iyyah. The advice of the Prophet in the hadîth above to drink camel urine as a medicine must be understood in the emergency context with no medicine other than camel urine available. This is the opinion of the majority of Moslem scholars that taking medication with something that is najis is not permissible, except in a compelling emergency. Under a normal condition and in the presence of halal medicines, taking medication with something that is najis – like camel urine – is harâm]]>
<![CDATA[REVEALING THE METHODS AND COMMENTARY FEATURES OF AL-QAULUL BAYAN FI TAFSIR AL-QUR’ĀN BY SYEKH SULAIMAN AR-RASULI ]]>
<![CDATA[Ali Akbar]]>;
<![CDATA[Jani Arni]]>;
<![CDATA[Muslim Muslim]]>;
<![CDATA[Aslati Aslati]]>;
<![CDATA[Nurwahdi Nurwahdi]]>
<![CDATA[ Jurnal Ushuluddin Vol 27, No 1 (2019): January - June ]]>
Publisher : <![CDATA[Universitas Islam Negeri Sultan Syarif Kasim Riau ]]>
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DOI: 10.24014/jush.v27i1.5201
<![CDATA[This article discusses the book of Tafsir al-Qaulul Bayan fi Tafsir al-Qur’ān by Syekh Sulaiman ar-Rasuli. This book is interesting to study because it is very rare to find interpreters using Minangkabau Malay Arabic. Syekh Sulaiman ar-Rasuli have specificity in writing his commentary because in his muqaddimah, it is stated that this book does not aim to explain and issue law. This expression is somewhat different from the purpose of the interpretation expressed by the commentators. This discussion aims to reveal the interpretation methods and patterns used by this book. The method used is content analysis: the purpose is to discuss in depth the written content or information. After reviewing this book, it can be concluded that this book uses the ijmali method. The interpretive style used is linguistic and Sufism feature. The feature of lughawi is to explain the meaning of the verse of al-Qur’ān with a linguistic approach, and the Sufism feature means to explain the meaning of the verse of al-Qur’ān with theories in Sufism or with a spiritual approach of the mufassir]]>
<![CDATA[MYSTICAL-METAPHYSICS: THE TYPE OF ISLAMIC PHILOSOPHY IN NUSANTARA IN THE 17th-18th CENTURY ]]>
<![CDATA[Humaidi Humaidi]]>
<![CDATA[ Jurnal Ushuluddin Vol 27, No 1 (2019): January - June ]]>
Publisher : <![CDATA[Universitas Islam Negeri Sultan Syarif Kasim Riau ]]>
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DOI: 10.24014/jush.v27i1.5438
<![CDATA[This article is aimed to analyze the geneology of the origin of philosophical thinking of scientists in Nusantara, especially the one which developed in the seventeenth and the eighteenth century, also included the themes which developed in those periods as disscussion material, the object of analyzes and debate. The history of Islamic entered in Nusantara more decribed with Islamic type which demansioned mysticism. This theses is based on the Islamic capacity which united the tradition and Nusantara culture which have the same background as Islamic mysticism, especially in Hindu and Budha. Only a few mentioned that Islam in Indonesia has the type of philosophical rational. The implication of this view is only a bit of the researches connected with Islam with rationally philosophical elemension. Based on the result of the writer’s investigation about the works of Islamic scientists in Nusantara like Hamzah Fansurî, Syams al-Dîn al-Sumatranî, Nûr al-Dîn al-Ranirî, Muhammad Yûsuf al-Maqassarî, ‘Abd al-Ra’ûf al-Sinkilî, ‘Abd al-Samad al-Palimbanî, and Muhammad Nafis al-Banjari indicates that their thinking and arguments are very rational. Their work have colorize the type of thinking of Islamic Philosophy in Nusantara which have developed since the seventeenth century even they have been started since the sixteenth century]]>
