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.
Articles
288 Documents
<![CDATA[TRANSMISI ISLAM MODERAT OLEH RAJA ALI HAJI DI KESULTANAN RIAU-LINGGA PADA ABAD KE-19 ]]>
<![CDATA[Rina Rehayati]]>;
<![CDATA[Irzum Farihah]]>
<![CDATA[ Jurnal Ushuluddin Vol 25, No 2 (2017): July - December ]]>
Publisher : <![CDATA[Universitas Islam Negeri Sultan Syarif Kasim Riau ]]>
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DOI: 10.24014/jush.v25i2.3890
<![CDATA[Islam di Nusantara dikenal sebagai Islam moderat dan terkait dengan budaya Nusantara. Adapun budaya Nusantara merupakan bagian dari nilai-nilai Islam. Sebagai ulama di Kesultanan Riau-Lingga pada masa itu, Raja Ali Haji berada pada posisi strategis, karena ia bagian dari pusaran kekuasaan. Setelah selesai menunaikan ibadah haji, sekaligus belajar Islam di Makkah dan Madinah, ia dan ayahnya bersama dengan Yang Dipertuan Muda menggerakkan kegiatan keagamaan dengan mengundang beberapa ulama yang menjadi bagian dari jaringan ulama di Nusantara. Para ulama Nusantara yang menyebarkan Islam dan menggerakkan kegiatan keagamaan di Nusantara sudah diakui kredibilitasnya. Mereka para ulama yang sangat mengerti Islam dan memahami syariat Islam dengan baik. Para Ulama Nusantara tersebut, termasuk Raja Ali Haji, tentu mampu memilah bagian-bagian mana dari prinsip-prinsip ajaran Islam yang boleh dimodifikasi dan bagian-bagian mana saja yang tidak boleh dimodifikasi]]>
<![CDATA[ANALISIS PEMIKIRAN SASTRA NAJM AL-DÎN AL-THÛFÎ DALAM AL-IKSÎR FÎ `ILMI AL-TAFSÎR ]]>
<![CDATA[Lalu Supriadi Bin Mujib]]>
<![CDATA[ Jurnal Ushuluddin Vol 26, No 1 (2018): January - June ]]>
Publisher : <![CDATA[Universitas Islam Negeri Sultan Syarif Kasim Riau ]]>
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DOI: 10.24014/jush.v26i1.4070
<![CDATA[Ilmu tafsir sebagai disiplin keilmuan Islam semakin berkembang dan menarik untuk dikaji karena karakter isi dan kandungan al-Qur’an bagaikan lautan yang tak pernih kering airnya dan tak akan habis keajaibannya. Juga didukung oleh eksistensinya sebagai kitab suci umat Islam dan kedudukannya yang menempati urutan pertama dalam memahami ajaran Islam. Kemajuan ilmu agama dan sains dengan berbagai corak dan ragamnya memberi ruang munculnya berbagai model pendekatan dalam menafsirkan al-Qur’an. Model pendekatan sastra adalah salah satu tawaran penting bagi para pengkaji al-Qur’an untuk menyelami keindahan bahasa dan menemukan aspek i`jâz (ke-mu’jizatan) al-Qur’an. I'jâz berfungsi menjadi bukti yang mempertegas posisi al-Qur’an sebagai firman Allah (Kalam allah) untuk membedakannya dengan perkataan manusia. Beragam varian uslûb (gaya bahasa) bisa ditemukan dalam al-Qur’an dan itu dipergunakan sesuai dengan kondisi dan konteks realita sosial budaya yang berkembang saat turunnya al-Qur’an. Hal tersebut tidak muncul begitu saja namun dipastikan mengandung nilai dan muatan sastra untuk mendukung ke-mu’jizat-annya]]>
<![CDATA[METODE KALAM IBN RUSYD (KRITIK ATAS METODE MUTAKALLIMIN) ]]>
<![CDATA[Afrizal Mansur]]>;
<![CDATA[Kurnial Ilahi]]>;
<![CDATA[Jamaluddin Jamaluddin]]>;
<![CDATA[M Syafwan HB]]>
<![CDATA[ Jurnal Ushuluddin Vol 26, No 1 (2018): January - June ]]>
Publisher : <![CDATA[Universitas Islam Negeri Sultan Syarif Kasim Riau ]]>
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DOI: 10.24014/jush.v26i1.4542
<![CDATA[Kajian metode kalam mendiskusikan sumber dan langkah-langkah yang ditempuh untuk memecahkan persoalan kalam dengan baik untuk memelihara akidah umat. Menurut Ibn Rusyd dasar akidah adalah nash, tetapi para mutakallim tidak dapat memakai teks nash secara harfiah saja bila terjadi benturan nash dengan logika. Ini dilakukan dengan mendiskripsikan pendekatan setiap aliran kalam agar jelas kekuatan dan kelemahan argumentas setiap aliran. Dari sini kelihatan bagaimana Ibn Rusyd mendudukkan persoalan ini dalam memelihara akidah umat. Ternyata melalui ketajaman berpikir yang diimbangi dengan kebijakan yang tepat, Ibn Rusyd berhasil mendudukkan persoalan kalam secara tepat dalam kondisi umat yang cenderung diskriminatif]]>
<![CDATA[ORIENTALIST CRITICISM TO QIRA’AT MUTAWATIRAH AND DEFENSE (A FACT AND REALITY) ]]>
<![CDATA[Mohd Faizulamri bin Mohd Saad]]>;
<![CDATA[Afrizal Nur]]>
<![CDATA[ Jurnal Ushuluddin Vol 24, No 2 (2016): July - December ]]>
Publisher : <![CDATA[Universitas Islam Negeri Sultan Syarif Kasim Riau ]]>
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DOI: 10.24014/jush.v24i2.1690
<![CDATA[Qira’at mutawatirah is the word of Allah. It is the source and the most important element in the studying al-Qur’an. It is a primary reference source, in its capacity as al-Qur’an revealed by Allah SWT. But the problem that arises is when some scientists and orientalists attempt to criticize Qira’at mutawatirah and embroider it with misconceptions. This condition becomes worse, because it was found from critical that refused accuracy of Qira’at mutawatirah by concluding Qira’at mutawatirah is wrong. Based on the statement above, this paper will discuss and analyze about the views that criticize Qira’at mutawatirah to explain the reasoning-defense argument. This study is a qualitative research and focused on documents analysis. The findings of this study concluded that the arguments defense Qira’at mutawatirah is a strong argument, while criticism argued is not correct, because their consideration simply put human logic of the word of Allah SWT]]>
<![CDATA[THE REALISM OF AESTHETICS AS THE NEAREST IMAGE OF GOD: A Liberated Ideology in the Islamic Aesthetics ]]>
<![CDATA[Gunawan Adnan]]>;
<![CDATA[Widiarto Widiarto]]>;
<![CDATA[Wilaela Wilaela]]>
<![CDATA[ Jurnal Ushuluddin Vol 24, No 2 (2016): July - December ]]>
Publisher : <![CDATA[Universitas Islam Negeri Sultan Syarif Kasim Riau ]]>
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DOI: 10.24014/jush.v24i2.1667
<![CDATA[The measurement of beauty might be a problem when a person claimed about the value of beauty. This had brought the issue of Islamic aesthetics (which was expressed in the works of art), less appreciated and mired in the stagnation for centuries. While in the West, the aesthetic value had been trapped in the dichotomy of subjectivity and objectivity and had led to the relativistic subjectivity by marginalizing metaphysical approach. Polarization of Islamic aesthetics on geometric themes, arabas and calligraphy had put the creativity of Muslim artists in the stocks, even up to the understanding of the aesthetic itself. Iconoclastic of the mainstream of Islamic artistic should have been one option only. As a product of classical thought and compliance, the iconoclastic should have no longer been representing the needs and been existing in the present context. This study was trying to make arguments both longstanding and recent findings. Realism became researchers’ choice, because realism had the richest footing both in the Qur’an and scientific findings. This study expected to break the shell of orthodoxy about the size of aesthetics in the frame of Islam and gave hope to both the perpetrators and the art connoisseur to the ultimate point]]>
<![CDATA[THE LEGALITY OF DIVORCE IN THE PERSPECTIVE OF HADITH ]]>
<![CDATA[Ridwan Hasbi]]>;
<![CDATA[Syafaruddin Hasbi]]>
<![CDATA[ Jurnal Ushuluddin Vol 24, No 1 (2016): January - June ]]>
Publisher : <![CDATA[Universitas Islam Negeri Sultan Syarif Kasim Riau ]]>
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DOI: 10.24014/jush.v24i1.1526
<![CDATA[Cerai talak (formula for divorce) and Cerai gugat (sue for divorce) are two terms of termination of marriage bond in Indonesia. The formula of divorce is a term that coincides with a divorce coming from the will of a husband and sue for divorce is the desire of a wife to separate from her husband. Islamic Law legalizes the right of wives in cases of divorce redeem (khulu‘) and fasakh because of syiqaq. On the other side, there are signs setting the rights up, so that the given reasons to use the rights must be legal in syar‘i. The reasons for the legality of divorce is a common-cause factor, so that the banning with threatening hadiths as well as those of the hadiths that say wives must obey their husbands, the wives should not hurt their husband and the wives are prisoners of husbands are all categorized into general. At another angle, there also the hadiths concerning with the status a couple husband and wife is heaven and hell for them in a household. Contextualization of hadiths that ban a wife asking for divorce without any legal cause from Syar‘i, and also those of the hadiths legalize khulu‘ are the realization of the conjugal lives with regards to the mandate of Allah and religious values. The facts of a wife sue for divorce to her husband are the conditions related to a confusion occurred in a household which are influenced by a variety of factors, i.g. economy, adultery, polygamy, social strata and others. A sue for divorce which is Syar’i based condition is a disagreement prolonged strife after peace held between the two sides and act endangers a wife]]>
<![CDATA[THE MEANING OF AL-QALB AND DISCLOSURE IN AL-QUR’AN ]]>
<![CDATA[Agustiar Agustiar]]>
<![CDATA[ Jurnal Ushuluddin Vol 23, No 2 (2015): July - December ]]>
Publisher : <![CDATA[Universitas Islam Negeri Sultan Syarif Kasim Riau ]]>
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DOI: 10.24014/jush.v23i2.1126
<![CDATA[Human being equipped by God Almighty with a variety of gifts which enable them to carry a burden of duties. The gifts are power of the body, vitality and power al-qalb. Islam has made clear necessity of a proper functioning of al-qalb to think in order to develop knowledge. It will help people to carry caliphate duties on earth properly, under the guidance of al-Qur’an and al-Sunnah. One way to enhance thinking of al-qalb required by Islam is dzikir, therefore, someone will find peace of mind and feel close to God. Feeling close to God, a person’s soul will be controlled. Conversely, if a person is not functioning qalb for dzikir, so he will experience drought soul. In al-Qur’an, al-qalb may have some meanings; it refers to the context of verse that contains in it. Moreover, to present the meaning of al-qalb is not always disclosure with the word of al-qalb, but also often disclosure by using the word of al-fuad, al-lub, al-nafs and al-sadr]]>
<![CDATA[WAHBAH ZUHAILIY A SCHOLAR INTERPRETATION IN TWENTY CENTURY ]]>
<![CDATA[Abd Wahid]]>
<![CDATA[ Jurnal Ushuluddin Vol 23, No 2 (2015): July - December ]]>
Publisher : <![CDATA[Universitas Islam Negeri Sultan Syarif Kasim Riau ]]>
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DOI: 10.24014/jush.v23i2.1073
<![CDATA[This essay reveal about a scholar who is steady to science for islamic advancement, trying to spread his message through a variety of writings throughout the world, he is Wahbah Zuhailiy, a Syrian scholar. Even if he is a scholar of Shariah experts, and having a lot of writing about fiqh, but he is also an expert interpretation, it is proved by there are three books of commentary written by him, one of the famous books is al-Tafsir Munir, through this book revealed the intention verses of the Qur’an more clearly. In interpreting the verse, he used methods maudhu’i, besides used Tahlili. Whilethe pattern, he tend to used Adabi Ijma’i and faqhi pattern. Although there are many praising to this interpretation, it still has many weakness, it is obviously what Wahbah Zuhailiy has put itself on the level of scholars interpretation of this century]]>
<![CDATA[RELIGIOUS HARMONY AND GOVERNMENT IN INDONESIA ]]>
<![CDATA[Khotimah Khotimah]]>
<![CDATA[ Jurnal Ushuluddin Vol 23, No 1 (2015): January - June ]]>
Publisher : <![CDATA[Universitas Islam Negeri Sultan Syarif Kasim Riau ]]>
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DOI: 10.24014/jush.v23i1.1077
<![CDATA[Religious harmony, community and government is as a basic to create sustainable development in this country. Inter-religious dialogue under the program of FKUB of Indonesia can be as a modal and place of religious harmony and religious awarness where become intrinsic value of universal humanity. Furthermore, every adherent should understand their religion and also aware of religion diversity and diferencess. Theoritically, to understand the diversity and diferencess of adherent, there are three approaches are often used: theological, political and socio-cultural. Based on the basic principles and norms of theological and ethical, inter-religious dialogue is important thing, that should be done and sustainable developed]]>
<![CDATA[URGENSI AL-NÂR DALAM PERSPEKTIF TASHAWUF IBN ‘ARABÎ DALAM KEHIDUPAN INSAN ]]>
<![CDATA[M Yasir]]>;
<![CDATA[Iskandar Arnel]]>
<![CDATA[ Jurnal Ushuluddin Vol 23, No 1 (2015): January - June ]]>
Publisher : <![CDATA[Universitas Islam Negeri Sultan Syarif Kasim Riau ]]>
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DOI: 10.24014/jush.v23i1.1087
<![CDATA[Keberadaan neraka dan azab yang bakal dialami penghuninya merupakan salah satu doktrin yang membentuk keutuhan ajaran agama Islam. Didasarkan pada berbagai ayat Qur’an dan hadis Rasulullah s.a.w, bisa dipastikan bahwa tidak seorang pun dari kalangan umat Islam yang menolak keberadaan doktrin neraka. Akan tetapi apakah kenyataan ini juga bermakna bahwa seluruh kaum muslimin memiliki perspektif yang sama tentang ajaran yang satu ini? Ada dua pandangan yang mengemuka tentang topik ini. Secara sederhana bisa digambarkan bahwa pandangan yang pertama berprinsip bahwa neraka beserta azab yang dimilikinya bersifat abadi, kekal selama-lamanya. Namun demikian, sesuai dengan dalil-dalil naqli, pandangan ini memberikan dua prinsip utama tentang nasib para penghuni neraka. Bagi orang-orang mukmin yang berdosa, mereka akan dipindahkan ke surga setelah masa azab berakhir. Sebaliknya, bagi orangorang kafir, musyrik dan munafik, mereka akan kekal di neraka dan akan diazab buat selama-lamanya (al. QS.Al-Bayyinah: 6). Pandangan yang kedua datang dari perspektif yang dibentangkan oleh advokat mazhab Hanafi, yaitu Ibn Taymiyyah (661-728 H/1263- 1328 M) dan muridnya, Ibn al-Qayyim al-Jawziyyah. Berbeda dari yang pertama, mereka berpendapat bahwa neraka beserta azab yang terdapat di dalamnya bersifat fana, tidak kekal]]>
