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
299 Documents
<![CDATA[A Critical Analysis of The Existence of Da’if Hadith (Weak Hadith) in Ṣaḥiḥ al-Bukhari ]]>
<![CDATA[Habiburrahman Rizapoor]]>;
<![CDATA[Mohammad Anwar Zafari]]>
<![CDATA[ Jurnal Ushuluddin Vol 29, No 1 (2021): January - June ]]>
Publisher : <![CDATA[Universitas Islam Negeri Sultan Syarif Kasim Riau ]]>
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DOI: 10.24014/jush.v29i1.11463
<![CDATA[This research aims to find out whether all the hadiths narrated in Ṣaḥiḥ al-Bukhari are valid and correct or there are also ḍa’if and weak hadiths. In this article, the researcher has used the descriptive and content analysis method by referring to scientific articles, books of principles of hadith. Hadith annotation books and other books in which the subject has been discussed. In this article, the writer discusses the views and arguments of the scholars who claim that there are consensuses that the book of Ṣaḥiḥ al-Bukhari is the most correct book after the Qur’an and there is no ḍa’if hadith in it. Similarly, the writer discusses the views of the scholars who argue that all the hadiths of Ṣaḥiḥ al-Bukhari are not authentic and there are hadiths in Ṣaḥiḥ al-Bukhari which are not authentic and are ḍa’if. By considering the arguments of both sides, the writer concludes that Ṣaḥiḥ al-Bukhari is the most correct book after the Holy Qur’an, nevertheless, this does not mean that there are no ḍa’if hadiths in Ṣaḥiḥ al-Bukhari and there are many hadiths that are called ḍa’if by the scholars of hadith. Also, the existence of ḍa’if hadiths in the book of Ṣaḥiḥ al-Bukhari does not decrease the scientific ranking and status and level of acceptance of the book and prophetic hadith among the ummah and scholars of Hadith]]>
<![CDATA[Al-Harakaḧ al-Jawhariyaḧ as Perfecting of Existence and Its Relation With Natural Sciences and Humanities ]]>
<![CDATA[Rahmat Effendi]]>
<![CDATA[ Jurnal Ushuluddin Vol 29, No 1 (2021): January - June ]]>
Publisher : <![CDATA[Universitas Islam Negeri Sultan Syarif Kasim Riau ]]>
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DOI: 10.24014/jush.v29i1.11275
<![CDATA[Mullā Ṣadrā’s discourse in the discourse of Islamic philosophy is only limited to ontological and epistemological aspects. There has not been much further investigation into Ṣadrā’s philosophy. This causes Ṣadrā’s philosophy to dwell only in the theoreticalmetaphysical realm. If we look further, Ṣadrā’s philosophy also has a relationship with the natural sciences and the humanities. Through the concept of al-harakaḧ al-jawhariyaḧ Ṣadrā explains this. Al-Harakaḧ al-jawhariyaḧ as the embodiment of the principle of existence (aṣālaḧ al-wujūd) is not only Ṣadrā’s ontology but as Islamic original thought in solving ontological problems since ancient times. Al-Harakaḧ al-jawhariyaḧ or substance motion is an immaterial gradual motion in every existenceentity, both material and non-material existence. Each mawjūd entity is an existence that experiences motion to point to one point, namely perfection. This perfection is in an immaterial state in every hierarchical reality of existence. Every existence, both human and natural, will move towards this essential perfection. This article will reveal that alharakaḧ al-jawhariyaḧ is a motion in the context of improvement in terms of substance and accident. It is also through this concept that Ṣadrā shows his relation to the natural sciences and humanities. This relationship is in the form of proving the existence of God, the creation of nature, and the social relations of society. This research is based on library research with a descriptive analysis method and holistic approach. In the end, al-harakaḧ al-jawhariyaḧ has a broad relationship in existence and all existing entities]]>
<![CDATA[Construction of Epistemological Interpretation on Eschatology Verses In ‘Aisyah ‘Abdurrahman al-Syati’s Perspective ]]>
<![CDATA[Taufiqurrahman Taufiqurrahman]]>;
<![CDATA[Resya Farasy Naffasa]]>
<![CDATA[ Jurnal Ushuluddin Vol 28, No 2 (2020): July - December ]]>
Publisher : <![CDATA[Universitas Islam Negeri Sultan Syarif Kasim Riau ]]>
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DOI: 10.24014/jush.v28i2.10263
<![CDATA[This study aims to examine the perspective of ‘Aisyaḧ ‘Abdurrahman al-Syati’ (1913-1998), as a contemporary female mufassir, regarding eschatological verses in surah al-Zalzalaḧ to prove the epistemological construction of interpretations based on sources, methods and validity of truth. The object of this research is the text and its relationship with past events, that a literature study is carried out to learn content analysis using a historical approach. The primary data in this study is the book of Tafsyr al-Bayany and supported by literature on the epistemology of interpretation in a philosophical approach. The results revealed that ‘Âisyah ‘Abdurrahman has interpreted surah al-Zalzalaḧ referred to Arabic language grammar, the prophet’s hadith, and previous interpretations. In the epistemology of interpretation, the verses about eschatology are not sufficient if they are interpreted in language separately, despite proving the validity of interpretive coherence, she remains consistent in using those method, even correspondingly the interpretation of zilzal is a picture of the earth’s condition when it shakes in accordance with the reality and scientific facts about earthquake, as well as in line with the argument about a doomsday that is bound to happen as found in terms in the Qur’an.]]>
<![CDATA[The Method of Da’wah of Jama’ah Mastūrah in Increasing Religious Awareness of Women in Aceh Besar ]]>
<![CDATA[Wirman Wirman]]>;
<![CDATA[Mira Fauziah]]>
<![CDATA[ Jurnal Ushuluddin Vol 28, No 2 (2020): July - December ]]>
Publisher : <![CDATA[Universitas Islam Negeri Sultan Syarif Kasim Riau ]]>
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DOI: 10.24014/jush.v28i2.8601
<![CDATA[Jama’ah Mastūrah refers to a congregation of women division of Jama’ah Tabligh. As is the case of the male counterpart, Jama’ah Mastūrah also takes part in Islamic missionary activities. However, this group does not carry out da’wah in an open space or in front of the congregation. This study aimed to analyze the method of da’wah carried out by Jama’ah Mastūrah in raising women religious awareness in Aceh Besar. The study used qualitative approach and the descriptive analysis method. Data were collected by interview and documentation study. The results showed that the da’wah method carried out by Jama'ah Masṭurah was the method of da’wah bi al-lisān, bi al-kitābah and bi al-hāl. The bi al-lisān method is carried out by inviting the surrounding community to invite people to pray, wear a headscarf, recite the Qur'an and attend ta'lim activities in their homes. The bi al-kitābah is a method of da’wah by means of written materials, such as books, billboards, banners, bulletin boards, or pamphlets, containing messages of da’wah to mad’ū. The bi al-hāl method is carried out by showing noble morals, maintaining the limits of the genitals and avoiding meeting with men who are not mahram.]]>
<![CDATA[Siradjuddin Abbas’ Contribution in the Study of Hadith in Indonesia ]]>
<![CDATA[Rozian Karnedi]]>
<![CDATA[ Jurnal Ushuluddin Vol 29, No 1 (2021): January - June ]]>
Publisher : <![CDATA[Universitas Islam Negeri Sultan Syarif Kasim Riau ]]>
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DOI: 10.24014/jush.v29i1.12309
<![CDATA[This research was proposed by Siradjuddin Abbas who in some literature is not known as a hadith figure. He is better known as a prominent Indonesian theologian and fiqh expert. In fact, the thoughts and contributions of Siradjuddin Abbas in the study of hadith can be traced in his various works. This study aimed to reveal the contribution of Siradjuddin Abbas in the study of hadith. The descriptive-analytical method and the biographical approach were used to answer the questions: 1) whether Siradjuddin Abbas can be said to be a hadith figure, and 2) what is the contribution of Siradjuddin Abbas in the study of hadith in Indonesia. The results of the study indicated that; 1) Siradjuddin Abbas is not only a theologian and fuqahā’ but also a figure in Indonesian hadith. Although he did not write a specific hadith book, Siradjuddin Abbas’s thoughts on hadith are scattered in his various works. He was a collector, commentator and eristic of hadith in written and oral. 2) The roles and thoughts of Siradjuddin Abbas contributed to the study of hadith in Indonesia. He strengthens the argument for Ahlussunnah wal Jamā’ah’s understanding by providing hadith arguments on the thoughts of kalam and fiqh. Although the role, thought and understanding of the Hadith of Siradjuddin Abbas is more of a defence of the Asy’ariyah theology and the Shafi’i school, the thought of the hadith becomes a reference and guide for the Islamic community, especially from traditionalist Muslims]]>
<![CDATA[Negotiative Hermeneutics of Khaled Abou El Fadl: Truth Postponement and Negotiating The Meaning of Text in Speaking In God's Name ]]>
<![CDATA[Irza Anwar Syaddad]]>
<![CDATA[ Jurnal Ushuluddin Vol 28, No 2 (2020): July - December ]]>
Publisher : <![CDATA[Universitas Islam Negeri Sultan Syarif Kasim Riau ]]>
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DOI: 10.24014/jush.v28i2.10189
<![CDATA[This study aims to map the ontological and epistemological aspects of Negotiative Hermeneutics through a philosophical approach. Negotiative Hermeneutics is a new hermeneutic model initiated by Khaled Abou El Fadl to criticize gender-biased and misogyny fatwas issued by Al-Lajnah ad-Dā`imah li al-Buhūts al-'Ilmiyyah wa al-Iftā`, or the Fatwa Committee Saudi Arabia. Prioritizing texts understanding through a psychological, social context, and other perspective makes this model different from other hermeneutics. Negotiative Hermeneutics more focuses on the negotiation process for sustainable in the three pillars of hermeneutics: author, text, and reader. This iterative process on linguistic, cultural, etc. This study analyzed the weaknesses of the Negotiative Hermeneutics negotiation movement based on the misogyny fatwa case of the Saudi Arabian Fatwa Committee using the critical discourse analysis method. The results indicated that the text is ontologically sacred and authoritative; authorship of the Quran and the Prophet Sunnah stopped at the first author. The epistemological viewed meaning is obtained from endless negotiations among the three pillars of hermeneutics. The weakness is Khaled's disregard for the fact that the ulama's fatwa depends on royal authority. Last, the significance of this paper, especially regarding the shortcomings in Khaled's theory, is to present evidence that a fatwa produced by the ulama's ijtihad is not autonomous at all, even from the ulama itself, because it is also the result of a bargaining chip between ulama and the royal authority]]>
<![CDATA[Nursi’s Sufism Without Sufi Order: A Centemporary Debate Among The Ulama ]]>
<![CDATA[Siswoyo Aris Munandar]]>;
<![CDATA[Jazilus Sakhok]]>;
<![CDATA[Puji Astuti]]>;
<![CDATA[Elia Malikhaturrahma]]>
<![CDATA[ Jurnal Ushuluddin Vol 28, No 2 (2020): July - December ]]>
Publisher : <![CDATA[Universitas Islam Negeri Sultan Syarif Kasim Riau ]]>
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DOI: 10.24014/jush.v28i2.9643
<![CDATA[Some scholars think that people who take up religious beliefs are synonymous with being committed so that many people want to have tarekat. Even so, there are scholars like Badiuzzaman Said Nursi who think that tasawuf does not have to be committed. The statement of Sufism and sufi order according to Nursi is a way to recognize the nature of faith and the essence of the Qor’an to become a spiritual path under the guidance of the Prophet's sunnah. For Nursi, the spiritual activator is dhikr to Allah and continuous tafakkur to eliminate gloom, fear, and a sense of alienation from humans. The problem in this research is how the basic thoughts of Sufism Nursi and how the thoughts of Nursi about tasawuf without being committed. This study aims to determine the thoughts of Nursi about Sufism without any commitment. The results of this study are expected to provide a new understanding of the context of Sufism. This research is qualitative research that emphasizes library research. The type of approach carried out uses a socio-historical approach. Data collection was done by using the documentation method. Data analysis was performed using content analysis techniques. The analysis was carried out by proving the contents of the book, then analyzed and matched with existing data. This research also uses the method of interpretation (hermeneutic) so that Nursi's thoughts can be understood in a broader context and his childhood Nursi and his family adhered to the Nahsyabandiyah sufi order. Even so, Nursi stated firmly that he was not a follower of a sufi order. If the conventional view says that the nature path must be through sufi order, Nursi says: the nature path is sufficient through the Qur'an and following the behavior of the Prophet Muhammad. These characteristics can be used to describe al-Nursi's model of Sufism, namely sufism without sufi order. The results showed that Sufism without sufi order, according to Nursi, is someone who has sufism does not have to follow the teachings of a sufi order that has a teacher or murshid, only by always making dhikr glorifying the name of Allah, and always carrying out God's mandatory commands and sunnah so he will feel close God. I think Nursi thinking is something new that will make it easier for someone to be closer to Allah]]>
<![CDATA[The Meaning of al-Hurriyyah in QS. al-Baqarah [2]: 256 and QS. al-Kahfi [18]: 29: A Maqâṣid Approach of Ibn ‘Asyur ]]>
<![CDATA[Ahmad Zainal Mustofa]]>;
<![CDATA[Nurus Syarifah]]>
<![CDATA[ Jurnal Ushuluddin Vol 29, No 1 (2021): January - June ]]>
Publisher : <![CDATA[Universitas Islam Negeri Sultan Syarif Kasim Riau ]]>
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DOI: 10.24014/jush.v29i1.10661
<![CDATA[Ibn ‘Asyur is a modern Muslim scholar, he is also a commentator and expert on jurisprudence. His well-known works of interpretation and fiqh suggestions are Tafsir al-Tahrir wa al-Tanwir and Maqâṣid al-Syari’ah al-Islamiyyah. Furthermore, this article explores the meaning of “alhurriyyah” in the context of the maqâṣid al-syari’ah from the perspective of Ibn ‘Asyur. The object in this discussion is his interpretation work entitled Tafsir al-Tahrir wa al-Tanwir, which focuses on analysis in QS. 2: 256 and QS. 18: 29. This research is motivated by the new maqâṣid al-syari’ah concept which was initiated by Ibn ‘Asyur since the vacuum of the maqâṣid concept which was previously brought by al-Syathibi. This concept of Ibn ‘Asyur is universally oriented. One of the terms in the maqâṣid al-syari’ah is “al-hurriyyah.” This research was conducted to answer questions about how the concept of maqâṣid al-syari’ah Ibn ‘Asyur is implemented in the QS. 2: 256 and QS. 18: 26. The method used in this research is descriptive analytical. After conducting theresearchit can be concluded that in the two letters that have been analyzed, the meaning of “al-hurriyyah” which is meant by Ibn ‘Asyur is a freedom to choose the religion that is believed and there is no compulsion in choosing it. Ibn ‘Asyur explained that a Muslim is allowed to help fellow humans in the social aspect and not in the aspect of religion, belief or creed]]>
<![CDATA[Soul Restoration in Islamic Tradition (Ibn Tufail's Perspective of Tazkiyya an-Nafs Model) ]]>
<![CDATA[Jarman Arroisi]]>;
<![CDATA[Erva Dewi Arqomi Puspita]]>
<![CDATA[ Jurnal Ushuluddin Vol 28, No 2 (2020): July - December ]]>
Publisher : <![CDATA[Universitas Islam Negeri Sultan Syarif Kasim Riau ]]>
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DOI: 10.24014/jush.v28i2.10990
<![CDATA[The modern era has had both positive and negative impacts on the progress of human civilization. The positive impact can be seen from the increasing advances in technology and science that help human life. Meanwhile, one of the negative impacts that emerged from the modern era is the spread of mental health problems in society. Not a few in modern society there are several symptoms and mental health problems that make it difficult for someone to find happiness. This article aims to explain efforts to cleanse the soul in Islamic tradition such as the pattern of cleansing the soul by Ibn Tufail. By using a descriptive critical analysis method with this type of literature research, this research found several important points. First, tazkiyya al-nafs is an important effort that must be made by someone to get a sense of happiness. Second, one of the important strategies and ways to get happiness according to Ibn Tufail is to attain knowledge of God. Third, if someone has come to the knowledge of God, then he will come to Ma'rifatullah. The attainment of this ma'rifatullah stage can only be achieved by someone if that person has cleansed his soul. With tazkiyya al-nafs that is done consistently one will come to what is called musyahadatullah or ma'rifah billah.]]>
<![CDATA[The Story of Moses and Pharaoh in a Structural Anthropology Approach ]]>
<![CDATA[Ahmad Umam Aufi]]>
<![CDATA[ Jurnal Ushuluddin Vol 29, No 1 (2021): January - June ]]>
Publisher : <![CDATA[Universitas Islam Negeri Sultan Syarif Kasim Riau ]]>
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DOI: 10.24014/jush.v29i1.10479
<![CDATA[This study examined the story of Moses and Pharaoh as one of the Islamic narrative discourses in the Qur’an. Structural anthropology Claude Lévi-Strauss was used to analyze the story’s structure or nature of the mind. The results of the study explicate that the story of Moses and Pharaoh had a structure of “struggle plot to convey the truth”. Based on the episodes of the story showed a continuous transformation of structure and forms cylindrical triangle. Behind the story of Moses and Pharaoh was reflection of the developing culture in Islamic societies. First, there were some societies’ components in the struggle process of the faithful in conveying the truth, both theologically or socio-politically. Such as the actor of social change (Moses), masses of people (the people of Moses), authorities who refused the change (Pharaoh and his leaders) and opportunist intellectuals (the magicians before being defeated by Moses), and organic intellectuals (the magicians after believing in the truth of Moses). Second, the community’s culture was controlled by established authorities, the commitment of the truth will gain a refusal and despite resistance. The prerequisite to be able to undergo it was to confirm it rationally and empirically (according to the times).]]>
