KONTEMPLASI: JURNAL ILMU-ILMU USHULUDDIN
Focus
The focus of this paper is an attempt to actualize a better understanding of the Islamic theology, hermeneutic, sociology, philosophy, communication, hadith, and else, both locally and internationally through the publication of articles, research reports, and book reviews.
Scope
Its principal concern includes research development and knowledge dissemination on issues related to Islamic theology.
Articles
234 Documents
<![CDATA[MENGHADAPI KAPITALISME: PENDEKATAN ECO-SUFISM DALAM GERAKAN ENVIRONMENTALISME ISLAM INDONESIA ]]>
<![CDATA[Imamah, Fardan Mahmudatul]]>
<![CDATA[ Kontemplasi: Jurnal Ilmu-Ilmu Ushuluddin Vol 5, No 1 (2017): Jurnal Kontemplasi ]]>
Publisher : <![CDATA[IAIN Tulungagung ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
Full PDF (359.395 KB)
|
DOI: 10.21274/kontem.2017.5.1.109-135
<![CDATA[The issues of environmental degradation as well as global warming aren?t merely about environmentalism reaction?s activities, but also dealing with the demands of capitalism that keep asking the needs of human life. The need invites exploitation of natural resources as quickly and thoroughly at any time in various places. It has an impact on the declining quality of the environment and natural disasters to social conflict. The function of religion as a source of ethics and morals get the right and significant momentum in addressing the issues described above. Sufism, in particular, as a source of Islamic values ??and attitudes 'restraint' and see everything created by God as part of His power, so that gave birth to its moral responsibility to the environment and the universe. This paper will elaborate the rethinking of the doctrine of enviromental theologians followed by the mapping of the environmental movement of the Muslim?s environment in recent time. The main purpose of this paper is to encourage the main idea of ?eco-Sufism? through ?eco-pesantren?, so it ingrained the culture of being devout Muslims are Muslims that dedicated to the environment. Keywords: eco-sufism, capitalism, pesantren, environment.]]>
<![CDATA[STUDI KITAB AL-JĀMI’ AL-SAGHĪR MIN AHĀDĪTH AL-BASHĪR AL-NADHĪR KARYA AL-SUYŪTĪ ]]>
<![CDATA[Anshori, Muhammad]]>
<![CDATA[ Kontemplasi: Jurnal Ilmu-Ilmu Ushuluddin Vol 5, No 2 (2017): Jurnal Kontemplasi ]]>
Publisher : <![CDATA[IAIN Tulungagung ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
Full PDF (695.181 KB)
|
DOI: 10.21274/kontem.2017.5.2.261-287
<![CDATA[This paper attempts to examine one of the hadith books which has great influence in the study of hadith, ie al-J?mi al-Sagh?r min Ah?d?th al-Bash?ral-Nadh?r al-Suy?t? (1405 M / 911 H). The book is composed of Arabic alphabets or mu?jam in order to facilitate the search for the matan hadith. Some scholars have paid attention to al-J?mi al-Sagh?r with sharh so it is easy to understand the contents of his hadith content. With the descriptive-analytical method of this paper indicates that the quality of hadith in the book is varied, some are valid, hasan, daif, even false or have no obvious origin. al-Suy?t? is known to be less precise and easy in validating a hadith. The criterion of the validity of hadith is very loosely so that it seems more emphasized aspect of matan than sanad. Of course it is also important but the study of sanad should also be done to balance. al-J?mi ?al-S{agh?r is one of the books referring to many sources of earlier hadith books. Of the several books that exist, the book of hadith is arranged alphabetically so that the reader is easy to find matan hadith directly. In addition there are some traditions that are not arranged alphabetically or alphabetically. al-J?mi al-Sagh?r al-Suy?t? work has contributed in enriching the hadith literature.]]>
<![CDATA[DUNIA BATIN JAWA: Aksara Jawa Sebagai Filosofi dalam Memahami Konsep Ketuhanan ]]>
<![CDATA[Nur Awalin, Fatkur Rohman]]>
<![CDATA[ Kontemplasi: Jurnal Ilmu-Ilmu Ushuluddin Vol 5, No 2 (2017): Jurnal Kontemplasi ]]>
Publisher : <![CDATA[IAIN Tulungagung ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
Full PDF (668.155 KB)
|
DOI: 10.21274/kontem.2017.5.2.289-309
<![CDATA[The inner world of Java applied into Javanese script is a philosophy of understanding divinity. The Javanese script Hanacaraka Datasawala Padhajayanya Magabathanga is not used as a medium of writing by Javanese. Javanese script is used as a medium in understanding divinity. Each alphabet Javanese have a meaning related to divinity. One is Ha-na-ca-ra-ka which means there is a messenger, that messenger of life, such as breathing obliged to unite the soul with the human body. It means there are those who trust, some are trusted and some are believed to work, the three elements are God, man and human duty (as his creation). Apart from the elements script story of the formation of Javanese script from the mythical path with figures Aji Saka, Dewa Cengkar, Dora, Sembodo, Dedugo and Prayoga also have the meaning of philosophy. All of them lead to the knowledge of the Lord. Manhas a relationship with God.]]>
<![CDATA[“HANTU†DERRIDA DAN BERHALA KONTEMPORER ]]>
<![CDATA[Mustofa, Saiful]]>
<![CDATA[ Kontemplasi: Jurnal Ilmu-Ilmu Ushuluddin Vol 5, No 2 (2017): Jurnal Kontemplasi ]]>
Publisher : <![CDATA[IAIN Tulungagung ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
Full PDF (683.952 KB)
|
DOI: 10.21274/kontem.2017.5.2.311-328
<![CDATA[Deconstruction is a term identically to the Jacques Derrida?s figure. As one of postmodernsime-post-structuralism figure, he loudly challenges the logocentrism metaphysics of presence, included in the tradition of Semitic religions. This paper?using Derrida?s deconstruction approach?wants to look at the phenomenon of the denial of religious reasoning that has recently occurred in Indonesia. More precisely the phenomenon of ?berhala kontemporer?. ?Berhala kontemporer? is the attitude of the single truth and condemns the possibility of another truth. The logic used is the binary-opposition; iam right and others are wrong. As if the others were not given the opportunity to simply ask, or digest speech and writing because there was absolutely no room for the others.The author concludes that Derrida?s thinking is still contextually applied in the present era, even as long as there are people who are trapped in rigid logocentrism then deconstruction will never die.]]>
<![CDATA[GENEAOLOGI KALENDER ISLAM JAWA MENURUT RONGGO WARSITO: Sebuah Komentar atas Sejarah Kalender dalam Serat Widya Pradhana ]]>
<![CDATA[Musonnif, Ahmad]]>
<![CDATA[ Kontemplasi: Jurnal Ilmu-Ilmu Ushuluddin Vol 5, No 2 (2017): Jurnal Kontemplasi ]]>
Publisher : <![CDATA[IAIN Tulungagung ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
Full PDF (1177.378 KB)
|
DOI: 10.21274/kontem.2017.5.2.329-355
<![CDATA[Historians present the origin of the Javanese Islamic calendar by associating it with Sultan Agung. Ronggowarsito presented the history of Javanese-Islamic Calendar in different ways. In Widya Pradhana?s fiber, he did not mention the name of the Great Sultan in relation to the Javanese Calendar.Ronggowarsito actually associated the Islamic Calendar of Java with Sunan Giri II who lived long before the Sultan Agung. In addition, Ronggowarsito also wanted to explain the continuity of Islamic Arab calendar with the Islamic calendar of Java.]]>
<![CDATA[HERMENEUTIKA FUNDAMENTAL: Memahami Fenomenologi Sebagai Orientasi Hermeneutika ]]>
<![CDATA[Ardi, Mulia]]>
<![CDATA[ Kontemplasi: Jurnal Ilmu-Ilmu Ushuluddin Vol 5, No 2 (2017): Jurnal Kontemplasi ]]>
Publisher : <![CDATA[IAIN Tulungagung ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
Full PDF (842.568 KB)
|
DOI: 10.21274/kontem.2017.5.2.357-372
<![CDATA[Phenomenology is a method designed by Edmund Husserl as a rigorous and apodictic philosophical method. Phenomenology in praxis is often regarded as a hermeneutical effort. This opinion at least comes from a number of philosophers who expressed his support to phenomenology as a hermeneutic.Some philosophers like Heidegger, Dilthey, and Ricoeur put phenomenology as a hermeneutic project. John D. Caputo even specifically positioned phenomenology as a proto hermeneutic or early hermeneutics. The views of the philosophers concerning phenomenology in various discourse certainly can not be separated from the fact that the reading of reality which does phenomenology through epoche procedure actually parse traces of hermeneutics.]]>
<![CDATA[KEPEMIMPINAN NON-MUSLIM: Konsep WilÄyah dalam al-Qur’an sebagai Basis Hukum Kepemimpinan Non-Muslim ]]>
<![CDATA[Kerwanto, K]]>
<![CDATA[ Kontemplasi: Jurnal Ilmu-Ilmu Ushuluddin Vol 5, No 2 (2017): Jurnal Kontemplasi ]]>
Publisher : <![CDATA[IAIN Tulungagung ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
Full PDF (1524.745 KB)
|
DOI: 10.21274/kontem.2017.5.2.373-398
<![CDATA[One of the issues that often arise in the national politics and up to now is still warm is the rejection of non-Muslim leadership in the Muslim community.Responding to this issue, some scholars based on Qur?anic verses concluded that harm for Muslims makes non-Muslim leaders for the Muslim community.Acceptance of non-Muslim leadership is seen as a denial of God?s divine injunction and at the same time a submission to the reign of tagh?t. This paper is intended to provide a different picture of thinking about non-Muslim leadership law. In this article, the author focuses on the discussion of the concept of wil?yah in the Qur?an because of the literal understanding of verses related to this concept that is often used as a basis for the prohibition of non-Muslim leadership. This article is an endorsement of the division of the concept of leadership in Islam into two parts as proposed by Muhsin Labib, namely:?vertical (transcendental) and horizontal? leadership. ?A just non-Muslim and not hostile to Muslims?, for the author, may become a leader for Muslim society in the horizontal realm that does not require absolute divine legitimacy, but rather with relative humanitarian legitimacy. This kind of view, for the author, is more relevant to answer the indignation of some Muslim Indonesians living in heterogeneous communities.]]>
<![CDATA[MAKNA FILOSOFI WAYANG PURWA DALAM LAKON DEWA RUCI ]]>
<![CDATA[Setiawan, Eko]]>
<![CDATA[ Kontemplasi: Jurnal Ilmu-Ilmu Ushuluddin Vol 5, No 2 (2017): Jurnal Kontemplasi ]]>
Publisher : <![CDATA[IAIN Tulungagung ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
Full PDF (1318.452 KB)
|
DOI: 10.21274/kontem.2017.5.2.399-418
<![CDATA[Wayang is taken from the Javanese language meaning ?shadow? or taken the meaning that puppet is the depiction of life or reflection of human nature that exist in human soul itself. Nature itself is divided into two basic nature, the nature of wrath and the nature of goodness. Dewa Ruci story as one of the Wayang plays is a carangan story, which is rich in very deep philosophical and religious values. This story illustrates a man who has a strong will to find the best way that can bring people to happiness. In search of happiness, it is not easy to do because there will be obstacles and obstacles facing. This is where the aesthetic value is packaged in the story of Dewa Ruci and become the main doctrine of the conception of God, humanity, and human relationship with God. The story of Bima in searching the purple mastery tirto pawitrodimahening suci in the story Dewa Ruci philosophically symbolizes how humans must undergo an inward journey to find his identity or search sangkan paraning dumadi the origin and purpose of human life or manunggaling kawula gusti. In this story contained the mandate of the doctrine of human conception, the conception of God, and how man leads to his God.]]>
<![CDATA[KONTRIBUSI JALALUDDIN AL-SUYUTI DALAM STUDI KEISLAMAN ]]>
<![CDATA[Koiri, Ahmad Mustamsikin]]>
<![CDATA[ Kontemplasi: Jurnal Ilmu-Ilmu Ushuluddin Vol 5, No 2 (2017): Jurnal Kontemplasi ]]>
Publisher : <![CDATA[IAIN Tulungagung ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
Full PDF (965.888 KB)
|
DOI: 10.21274/kontem.2017.5.2.419-430
<![CDATA[This article seeks to elaborate on the character of Jalaluddin al-Suyuti in the field of Islamic science. His great contribution in the field of Islamic studies is evident from the fruit of the pen. al-Suyuti is known as a figure who outlines the eleven fields of Islamic science which includes field of tafsir, hadith, fiqih, nahw, ma?ani, bayan, badi?, difference of madhhab, usul, tasawwuf, tarikh (history), and adab. al-Suyuti is one of the most capable Islamic scholars, especially in the science of hadith.]]>
<![CDATA[PSIKOLOGI POSTMODERNISME: Kritik dan Tawaran terhadap Psikologi Positivistik ]]>
<![CDATA[Marwing, Arman]]>
<![CDATA[ Kontemplasi: Jurnal Ilmu-Ilmu Ushuluddin Vol 5, No 2 (2017): Jurnal Kontemplasi ]]>
Publisher : <![CDATA[IAIN Tulungagung ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
Full PDF (2140.771 KB)
|
DOI: 10.21274/kontem.2017.5.2.431-460
<![CDATA[Positivistic hegemony in psychology is entrenched from the beginning of its birth in 1879. The ontology of modern psychology emphasizes on observable empirical realities. However, the human side of the aspect of the imaginable region is included in irrationality. This work system is seen in the process of diagnostic classification of mental disorders in PPDGJ which is full of cultural bias or legal practice of causality in the flow of behavioristic, whose practice negates the uniqueness of each individual human being studied (individual differences). The generalist assumptions of knowledge based on objective and universal methods of natural sciences are at odds with the spirit of psychology harmonize humans. Therefore, the psychology of postmodernism comes as a critique and offer in understanding human behavior as a whole by using various paradigms both using communicative hermeneutics and Derrida deconstruction.]]>
