Pengaruh Taswuf Falsafi Dalam Penyebaran Islam di Nusantara Pada Abad 17M

Sejak awal masehi kawasan Nusantara  telah berfungsi sebagai jalur lintas perdagangan bagi kawasan Asia Barat, Asia Timur dan Asia Selatan. Kedatangan Islam di Nusantara penuh dengan perdebatan, terdapat tiga masalah pokok yang menjadi perdebatan para sejarawan. Pertama, tempat asal kedatangan Islam. Kedua, para pembawanya. Ketiga, waktu kedatanganya. Namun, Islam telah masuk, tumbuh dan berkembang di wilayah Nusantara dengan cukup pesat. Mengingat kedatangan Islam ke Nusantara yang pada saat itu sudah memiliki budaya Hindu-Budha. Maka hal ini sangat menggembirakan karena Islam mampu berkembang di tengah kehidupan masyarakat yang telah memiliki akar budaya yang cukup kuat dan lama. Kedatangan Islam ke wilayah Nusantara mengalami berbagai cara dan dinamika, antara lain dengan perdagangan, pernikahan, sosial budaya, dan sebagainya. Hal ini menyebabkan pertumbuhan dan perkembangan Islam di wilayah ini memiliki corak tersendiri

Study of the Word Rahmah in the Context of Giving Grace to Prophets and Apostles

Arabic is a very unique language among the languages ​​in the world, but between the Arabic used by humans it is very different from the language…..used by the Qur'an, because the language of the Qur’an comes from…the Divine Language so that its literary value is very high when compared to the language used by humans. And many words in the Qur'an are very interesting to study. Among them is, said رحمة (rahmah). In the Qur'an there are 114 words رحمة (rahmah). In this research, the writer will look at the mercy bestowed on the Prophet and Apostle, because the grace given to the Prophet and Apostle is not the same, so it is very interesting to study. It is a method of maudhu’i to find solutions to problems by collecting verses related to the topic. From the results of the research, it was found that the blessings bestowed on the Prophets and Messengers were different and in different contexts and not all Prophets and Apostles received Allah's grace. Among those who received these gifts were: Prophet Muhammad, Zakarya, Zulkifli, Musa, Shuaib , Ayub, Yusuf, Ismail, Lut,  Saleh, and Hud and if classified again the Prophet Muhammad was given more grace than the others where the Prophet Muhammad, was given grace starting from birth, before the apostleship and after the apostleship.   Bahasa Arab adalah Bahasa yang sangat unik diantara Bahasa-bahasa yang ada di dunia,   namun antara Bahasa Arab yang digunakan oleh manusia  sanagatlah berbeda dengan Bahasa yang digunakan al-Qur’an, karena Bahasa al-Qur’an berasal dari Bahasa Ilahi  sehingga nilai sastranya  sagat tinggi bila dibandingkan dengan Bahasa yang digunakan oleh manusia.  Dan banyak kata dalam al-Qur’an yang sangat menarik untuk dikaji. Diantaranya adalah, kata رحمة rahmah. Dalam al-Qur’an ditemukan sebanyak 114 kata   رحمة rahmah. Pada penelitian ini penulis akan melihat dari sisi rahamat yang dianugerahkan kepada Nabi dan Rasul, karena rahmat yang diberkan kepada Nabi dan Rasul tidak lah sama sehingga sangat menarik untuk dikaji.  Adaupun metode yang penulis gunakan  dalam penelitian ini adalah metode Maudhu’i,  dimana metode maudhu’i adalah metode yang berusaha mencari pemecahan masalah dengan mengumpulkan ayat-ayat yang terkait dengan  topik.  Dari hasil penelitian didapatlah  bahwa rahmat yang dianugerahkan kepada Nabi dan Rasul berbeda-beda dan dalam kontek yang berbeda-beda pula  dan tidak semua Nabi dan Rasul mendapatkan anugerah Allah  diantara yang memperoleh anugerah tersebut adalah: Nabi Muhammad,  Zakarya, zulkifli, musa, Syuaib, Ayub, Yusuf, Ismail, Luth,  Shaleh, dan Hud dan jika diklasifikasikan lagi Nabi Muhammad  diberi dianugerahi rahmat lebih dibandingkan  yang lainnya dimana Nabi Muhammad, diberi rahmat mulai dari lahir, sebelum kerasulan dan setelah kerasulan

Takdir dalam Islam (Suatu Kajian Tematik)

Qadha  is a problem that has been discussed since the time of the Prophet, friend, Tabi'in and until now. The issue of fate is very interesting to discuss, because there are several sects that view qadha differently. The first group says that qadha is a decree of Allah which cannot be contested, including human actions, there is already a provision of Allah. The second group argues that qadha is not the absolute will of Allah. However, Allah gave power to humans and humans were given the freedom to control it. So what determines human qadha is himself depending on how a person uses the power given by Allah. And the third  Group takes the opinion that qadha can be in the form of God's absolute decree and it can also be in the form of power given to humans and humans themselves who direct that power. To better understand the problem of qadha more deeply, the writer understands the verses in the al-quran and sees the opinions of the tafsir scholars then packs them in the form of a thematic method, so that they can meet a problem solving point. From the results of the research that the author did, there were 133 qadha words in the al-Qur'an with various finished words. Then the authors see from the language dictionary it turns out that the meaning of the word qadha means measuring, grading or measuring so that we can understand that qadha is the limit, size, content and provisions that Allah has given to humans. So it can be concluded that qadha is not an absolute provision of Allah, but qadha that occurs in humans has a law of causality or cause and effect, and in the law of cause and effect also applies God's inayah (help)

PEMAKNAAN DAN RESEPSI FUNGSIONAL TRADISI RUTINITAS IDUL FITRI: STUDI LIVING QUR’AN MENGUNJUNGI RUMAH DAN MAKAM ULAMA’ DI DESA KOTO PADANG

The Islamic community's ability to understand the Koran and Hadith has given rise to various forms of understanding with a variety of practices. The response of people in an area to religious practices is often entrenched to the point that it becomes a community tradition. Such as understanding the text of the Koran and Hadith regarding the reception and implementation of practices on the Muslim victory day (Eid al-Fitr). Performing prayers, listening to sermons, visiting graves, gathering and so on decorates Eid al-Fitr in various parts of Indonesia. The practice of interpreting the meaning of Eid al-Fitr in Koto Padang Village is of particular interest in this research, because before the Eid al-Fitr prayers there is a tradition of respecting previous ulama who have made a major contribution to the development of Islamic religious knowledge in this region. This form of attitude of respecting and remembering the cleric is actualized by the community in the practice of visiting and performing sunnah prayers at the cleric's house. Then proceed with prayer or pilgrimage at the cemetery of the cleric named Sheikh Haji Ismail. Interestingly, this tradition is not carried out individually. But it is carried out by the congregation and Eid prayer officers. In the local community's understanding, this phenomenon is a form of interpretation of the Koran and Hadith which is realized in the form of practice. In analyzing the phenomena in this research, field research was used with qualitative methods, living Qur'an and phenomenology approach models. By conducting observations, interviews and documentation as data collection techniques. The aim of this research is an effort to reveal the community's reception and the connection between this tradition and the meaning of certain verses as a basis for implementing this routine tradition. The community's interpretation of this tradition has functional and spiritual values which include acts of respect for ulama, tawassul, friendship, and self-introspection (remembering death).Abstrak: Kemampuan masyarakat Islam dalam memahami al-Qur’an dan Hadist telah memunculkan berbagai bentuk pemahaman dengan ragam praktik. Respon masyarakat dalam suatu wilayah terhadap praktik agama seringkali membudaya hingga menjadi tradisi masyarakat. Seperti pemahaman terhadap teks al-Qur’an dan Hadist mengenai penyambutan serta pelaksanaan amalan pada hari kemenangan umat Islam (Idul Fitri). Melaksnakan shalat, mendengarkan khutbah, ziarah kubur, silaturahmi dan lainnya menghiasi hari Idul Fitri di berbagai penjuru Indonesia. Praktik pemaknaan hari Idul Fitri di Desa Koto Padang menjadi perhatian khusus dalam penelitian ini, sebab sebelum pelaksanaan shalat Idul fitri terdapat suatu tradisi penghormatan terhadap ulama terdahulu yang memiliki kontribusi besar dalam perkembangan Ilmu agama Islam di wilayah ini. Bentuk sikap menghormati dan mengenang ulama tersebut di aktualisasikan masyarakat dalam praktik mengunjungi dan melaksanakan shalat sunnah di rumah ulama tersebut. Kemudian dilanjutkan dengan berdo’a atau ziarah di pemakaman ulama yang bernama Syekh Haji Ismail tersebut. Menariknya, tradisi ini tidak dilakukan secara individu. Melainkan dilakukan oleh jama’ah dan petugas shalat Idul Fitri. Secara pemahaman masyarakat setempat, fenomena ini merupakan bentuk dari pemaknaan terhadap al-Qur'an dan Hadist yang direalisasikan dalam bentuk praktik. Dalam menganalisis fenomena pada penelitian ini menggunakan jenis penelitian lapangan (field research) dengan metode kualitatif model pendekatan living Qur’an dan fenomenologi. Dengan melakukan observasi, wawancara dan dokumentasi sebagai teknik pengumpulan data. Tujuan dari penelitian ini yakni suatu upaya mengungkapkan resepsi masyarakat dan keterkaitan tradisi ini terhadap pemaknaan ayat tertentu sebagai landasan dalam pelaksanaan tradisi rutinitas ini. Pemaknaan masyarakat terhadap tradisi ini memiliki nilai fungsional dan spiritual yang meliputi tindakan menghormati ulama, tawassul, silaturahmi, dan intropeksi diri (mengingat kematian

TRADISI ZIARAH KUBUR: MOTIF DAN AKTIVITAS PENZIARAH DI MAKAM YANG DIKERAMATKAN

This article examines the activities and motives of pilgrims at the Grave Pilgrimage Tradition ceremony at the Mausoleum of Puyang Muaro Danau, Mande Rubiah and Sheikh Burhanuddin. The tradition of visiting the grave is a tradition that has existed for a long time, even indications that this tradition existed before the arrival of Islam. Although eras and times have changed, the tradition of visiting the graves has not been eroded by the times, the interest and intention of pilgrims to visit the existing tombs continues and is even more crowded. The method used in this research is a field research method with a qualitative-descriptive approach, the data collection tools are participatory observation, interviews and document studies. With the finding that the tradition of visiting the graves, both the activities and the motives of the pilgrims to several tombs were found to be different