THE IMPORTANCE OF RATIONALITY AND LOGIC IN RELIGIOUS PRACTICE: A STUDY OF ABD SAMAD PALIMBANI'S THOUGHT

This article elucidates the thoughts of ʿAbd al-Ṣamad al-Palimbānī (1116 H / 1704 M-1203 H / 1789 AD) regarding the role of reason and the importance of rationality in religion and society. This article refers to ʿAbd al-Ṣamad’s works as primary data and the writings of Muslim scholars as secondary data. After describing ʿAbd al-Ṣamad’s main views on reason, knowledge, and thinking, this article concludes that religious life based on rational thinking, contemplation, and critical logic will give rise to knowledge, wisdom, and moderation, support the development of human potential, and develop civilization. Conversely, a religion that is dominated by hatred and avoids critical rational thinking will give birth to ignorance, religious extremism and terrorism, and other destructive actions. This study is qualitative literature using the hermeneutic method and philosophical analysis

IMPLEMENTATION OF RELIGIOUS MODERATION PRACTICES IN MINORITY ISLAMIC VILLAGES IN SEA VILLAGE, PINELENG DISTRICT, MINAHASA REGENCY

This article is a study related to religious moderation in minority Islamic villages. Moderation of religion in the Muslim-Christian community in Sea Village, Pineleng District is going very well in social interactions and activities. This study raises the issue of how the practice of religious moderation in socio-religious life in a minority Islamic village in Sea Village. The purpose of this study is to describe the practice of religious moderation in socio-religious life in a minority Islamic village in Sea Village. The method used in this research is descriptive-qualitative with a phenomenological approach. The results showed that the practice of religious moderation in the socio-religious life of the Muslim community in Sea Village was applied in social activities, religious activities, and political activities and “village” leadership. The implication of this research is as an effort to maintain cohesiveness and increase religious moderation that has been implemented and maintain it continuously from generation to generation to become a miniature of religious moderation in North Sulawesi

SUFISM AND ECONOMIC RESILIENCE: TRAJECTORY OF TAREKAT NAQSYABANDIYAH-KHALIDIYAH BABUSSALAM (TNKB)

This article provides updated information on the tarekat following the entrepreneurial bankruptcy in the Tarekat Naqsybandiyah-Khalidiyah Babussalam (TNKB). This study charts the TNKB trend regarding the spiritual institution’s economic toughness. This research asks how TNKB will be able to continue operating if its founder no again walks away from entrepreneurs and what other economies may emerge in his place. Findings from the study show that the entrepreneurial bankruptcy of TNKB entrepreneurs is strongly tied to the conflict of the leader, which is exacerbated by Tuan Guru’s need to concentrate on other issues. Uang salam originated as a substitute for a new economic source to preserve the TNKB. Uang salam is a practice that persists until it eventually makes room for commodification. Commodification is a tactic used by TNKB as part of its survival plan after the entrepreneurial bankruptcy so that it can continue to exist and advance up to the present

HELL IN IBN ʿARABĪ ACCORDING TO AL-SHAʿRĀNĪ

Ibn ʿArabī and his teachings were enormously influential and controversial in post-classical Islamic thought and Sufism. Attitudes towards his ideas ranged from sympathy and admiration to outrage and denunciation as disbelief. One major champion and interpreter of Ibn ʿArabī was the Egyptian Sufi ʿAbd al-Wahhāb al-Shaʿrānī, who believed that the Andalusian mystic was divinely inspired and an outstanding source for many religious sciences. Al-Shaʿrānī ‘s contribution to the Akbarian tradition has been largely neglected by modern scholars, who have tended to consider him a simplifier of Ibn ʿArabī’s teachings. This article aims to advance our knowledge of al-Shaʿrānī’s engagement with Ibn ʿArabī by examining his treatment of Ibn ʿArabī’s controversial belief that the heat and chastisement of hell will eventually terminate, even for Iblīs. It shows that al-Shaʿrānī’s tendency to stress Ibn ʿArabī’s orthodoxy while criticizing or avoiding some of his views and dissociating the Greatest Master from them, which he shared in part with the Shādhiliyya, is reflected in his engagement of this issue

AHL AL-KITĀB THROUGH THE INTERPRETATION OF THE TARTĪB NUZŪLĪ IZZAT DARWAZAH

This article aims to describe the exclusiveness of the interpretation of the tartīb nuzūli model (an interpretation written based on the sūrah order) by Izzat Darwazah in his interpretation, Tafsīr al-Ḥadis. This article found that some ahl al-kitāb is disbelievers (kāfīr), while others are muʾmin. The term ahl al-kitāb is not only used by Jews and Christians but as Majūsī, Ṣābiʾīn, and others also receive books from Allah they also can be categorized as ahl al-kitāb. This article used a thematic interpretation method by collecting verses talking about ahl al-kitāb, and the discussion was carried out using a content analysis approach. We compared Tafsir al-Ḥadith written by Izzat Darwazah and other interpretation works. We concluded that not all ahl al-kitāb have similar attitudes to Prophet Muhammad and Muslims. Based on the Quran revelation order, as the basis of Sūrah’s order in writing this interpretation, Izzat Darwazah explained that the Quran describes the ahl al-kitāb in Mecca as softer than those in Madinah. Ahl al-kitāb in Mecca admitted the existence of Muhammad as the Prophet and Apostle and accepted the truth of his treatise, The Quran. Even they left their old faith and moved to Islam. Then, marriage and food exchange between Muslims and non-Muslims were allowed by the Quran as a big step in the road map of tolerance between Islam and other religions

THE USE OF DAIF HADITHS ON VIRTUES OF DEEDS (FAḌĀʾIL AL-AʿMĀL) IN ISLAMIC PREACHING: STUDY OF SOME MAJELIS TAKLIMS IN SOUTH TANGERANG

This article describes the use of daif hadiths about the virtues of deeds (faḍāʾil al-aʿmāl) used by preachers at four majelis taklims in South Tangerang-Banten. This article is a qualitative, descriptive, and analytic study. This study found that the majority of preachers delivered their preaching regarding the virtues of deeds (faḍāʾil al-aʿmāl) by presenting daif hadiths. They stated that daif hadiths may motivate jemaat (congregations) to do various good deeds as long as they do not contradict the Quran and ṣaḥīḥ hadiths. However, one majelis taklim refuses to use daif hadiths, even for the theme of virtues of deeds, and only uses ṣaḥīḥ hadiths in lectures for its congregation (jemaat)

UNDERSTANDING THEOLOGICAL INTERPRETATION IN TAFSIR DEPARTEMEN AGAMA REPUBLIK INDONESIA PRINTED 1996-1997

This paper aims to discuss the understanding of Islamic theology in Tafsir Departemen Agama Republik Indonesia. This paper mainly discussed the pattern of interpretation of the verses found in the Tafsir Departemen Agama Republik Indonesia, especially in interpreting the verses of kalam used as arguments by the Mutakalimīn. The primary sources were Tafsir Departemen Agama Republik Indonesia. In contrast, the secondary sources were works from rational and traditional mainstreams. This study find that several verses of the Quran were used as Naqlī arguments by rational and traditional mainstreams, which the Ministry of Religious Affairs then interpreted. This paper shows that the interpretation of the verses in the Tafsir tends to be somewhat closer to the rational-Mātūrīdīyah Samarkand style of thought, not the Muʿtazilaʾs rationale. On the other hand, it has very little in common with traditional mainstream, such as Ashʿarīyah and Mātūrīdīyah Bukhārā

REDUCTIVE CONSTRUCT OF RELIGION IN THE FRAME OF SECTARIAN THEOLOGICAL INTERPRETATION

This article elucidates contradictory religious arguments. Religion substantively carries messages of salvation and guidance of truth from God. But when it is practiced by humans, substantive religious messages were reduced and replaced with contradictory religious expressions that eradicated the substantive messages of religion itself. Conflict and violence in the name of religion is a real phenomenon that the substantive religious teachings lost its essential message of religion. An important question to be answered in this article is how does the process of religious reduction occur if it is reviewed from the character of theological interpretation produced by theologians? A literature study of this article about the tension, conflict, and violence in the name of religion shows that the reduction of the face of religion is due to the product of sectarian, fanatical, and untolerant. These findings strengthen previous studies about the influence of theological patterns towards religious attitudes of their adherents

WOMAN ULAMA'S AUTHORITY ON SOCIAL MEDIA

This paper discusses woman’s authority in social media, presenting how female scholars appear in social media and convey messages of Islamic teachings. This qualitative study finds that the concept of Maqāṣid sharīʿah was used by them in outlining their da’wah messages. The implication of using this approach leads them to explain religious messages textually and contextually. In practice, they take advantage of the opinions of previous Muslim scholars to support the messages they spread. The presence of women ulama who interact actively through online platforms provides opportunities for Muslim women to choose different information about Islamic teaching in a proportional and personal

RELIGIOUS DIFFERENCE AND THE COMMON GOOD: REFLECTION ON TOLERATION AND PARTICIPATION IN CONTEMPORARY AMERICA AND INDONESIA

This paper seeks to discuss the extent to which religious differences can contribute to the promotion of the common good. It asks if the religious difference is sufficient for the states and the societies to attain the common good across religious and ethical persuasions in multi-faith countries such as America and Indonesia. It is primarily an ethical-philosophical question but is also related to historical, sociological, anthropological, and political contexts.  For many religious people, religious particularity and distinction – including its truth and superiority claims – is a significant element of identity and sense of morality, but religious difference alone is insufficient for attaining the common good. Religions provide motivations to act good or evil. Religions offer rich resources, be doctrinal, narrative, experiential and emotional, ethical, legal, social, material, or political, but because there are many, often conflicting religious and ethical values from within the same and across religious traditions, it is not enough for everyone to share their beliefs and accept each other’s exclusive claims. For religions to help improve the public good, religious agents have to negotiate their particular and distinct identities and universal moralities and reinterpret their beliefs and norms contextually in light of the plural societies in which they live.  The governments should also allow multiple voices, including the religious, by ensuring toleration, freedom of conscience and worship, and right of assembly