Positifikasi Asketisme Dalam Islam Dengan Pendekatan Paradigma Klasik Dan Modern

: Positivication of Asceticism in Islam in Classical and Modern Paradigm Approaches. Asceticism is known as the highest moral or the ascetic achievement in order to interpret the existence of religious life in his conviction. Asceticism is comparable with the height ethical or altitude ethos. Asceticism is perceived not turn to unwillingness to work is symptomatic of lack of grace. Asceticism in Islam is perceived as an ascetic self-alienation and identified with faqîr, jû'i or ‘uzlah. Thus the introduction of asceticism in Islam called zuhud can do ironcage entry in the past, whereas contemporary Islamic asceticism must be included in ironcaging modernity. Islamic asceticism motivated by ethos and ethic which is sociocentric not egocentric only for self-perfection and self-righteousness. The style of Islamic asceticism is not be stagnant zuhud but moderate zuhud. Thus moderate zuhud is identical with productive and participatory zuhud

Urgensi pendekatan hermeneutik dalam memahami agama perspektif Hasan Hanafi

The understanding of religion has formed a class action in the community with the agreement and diasagreement opinion as traditionalists and rationalists. The existence of hermeneutics is a tool to find ways to dig interpretation of the Scripture. The Qur'an attempted proposed by Islamic intellectuals in the era of globalization directed to the reconstruction of ideas, rethinking and deconstruction. Muslims come to the nuances of thinking judicial review of previous thoughts of classical tafsir and fiqh were tested again in the form of modern Islamic paradigm. Hanafi has been wanted hermeneutic praxis realistic not skies but earther . This research uses library research with descriptive analysis, critical interpretative, exploratory and heuristic. The study states that understanding through hermeneutic will fall into a pattern of understanding ijtiḥād, tarjiḥ, tadqīq, taḥqīq, tarbiyah, ta‘līm, tarqiyah, ta‘dīb, taḥzīb, taqlīd, tasyqīq, taqiyah dan taḥrīr. The study states that Ḥanafī hermeneutical theory introduces a new approach to istinbāt istiqra’ (explorative inductive ). Istiqra’ is understood to mean istaqraitu with 'I have been testing hard' in a theme of the text of Scripture. Contemporary Islamic thought reform movement requires the removal of ’iṣlāh dīn ( religious reform ) to naḥḍah syāmilah (awakening of performance). Then from naḥḍah syāmilah will given birth to enlightenment sense then by itself will easily occur religious social revolution. The transition of nahdhah syāmilah will enlighten through uniting image realizable to islamic visioner, from left Islam to Right Islam or vice versa according maslaḥah. Hermeneutic improvisation to interpretation nawāzil who tried to equate the union interpretation into one stop away from the public clash in agreement or disagreement. Ḥanafī puts forward the hermeneutic nawāzil (uniformity in the big house) combines through hermeneutic praxis that is something that requires rejection of the extremities. Hermeneutic essentially tasykīk (degradation) of fundamentals of religion that its assumptions are religious praxis realistic as action more urgent than putting religious ideal but not realistic. Public acceptance of the successful implementation of the work carried out by the approach of imkāniyah interpretation (possibility). Ḥanafī reconstruct Islam development moves towards Yasār Dīnī (Left Religion) and Yamīn Dīnī (Religious Right) taking into account the benefit. Hermeneutic characterize religious interpretation into a double-edged weapon "ad-Dīn afyūnu al-sya'bi” (religious protect the people) and “ṣarkhat al-muṭṭaḥidīn” (religion imposes persistence). Changes in religious thought in society may occur merely minor or major transformation as well as on a higher stage of the revolution can happen only negatively or positively

PERILAKU MENYIMPANG PADA MAHASISWA PENDATANG DI PERUMNAS ALPEN ACEH BARAT

Deviant behavior is all acts that occur in a society that is considered deviant because it violates the rules that have been set and applies in the general public so that these conditions make certain parties participate in correcting deviant behavior. In this case, premarital sexual behavior should not occur in the people of Aceh who already adhere to the Islamic Sharia system, because in Islam premarital sexual behavior is prohibited called adultery. This study is to find out what factors cause deviant behavior in newcomers in the West Aceh National Housing using Social Control Theory. This study uses descriptive qualitative research using data collection techniques using observation, interviews, and documentation. The results of this study can be in the form of premarital sexual behavior, such as being together in a dimly lit place, a non-muhrim handler, kissing, to groping parts that are considered sensitive to a woman's body. This happens because of economic needs, the influence of the environment and mass media, and the inability to absorb the norm

POSITIFIKASI ASKETISME DALAM ISLAM DENGAN PENDEKATAN PARADIGMA KLASIK DAN MODERN

Asceticism in Islam is perceived as an ascetic (zuhd), the alienation of self and soul  to be more focus in practicing pure worship (ibadah mahdhah). It is not logical if asceticism in  Islam is synonymous with faqir (the poor) or ju'i (hungry) or distancing oneself from the  crowd and togetherness. The concentration of asceticism attempts to create goodness and  virtue, physical strength, emotion and mood. Thus, the introduction of Islamic asceticism to  zuhd is included in the historical iron cage, whereas contemporary Islamic asceticism should be  included in iron cage of modernity. Islamic asceticism is motivated by ethos and ethics that are  socio-centric, not egocentric who only wants perfection and self righteousness. The pattern of  Islamic asceticism is not stagnant zuhd but moderate zuhd as the attitude that promotes  excellence and achieves all lawful things by performing various contributions to social  salvation. Therefore, moderate zuhd equals to productive and participatory zuhd

Murtad dalam Perspektif Hadis Nabi SAW (Telaah Hadis‚ Man Baddala Dinahu Faqtuluhu)

Hasil penelitian ini menunjukkan bahwa hadis yang menjadi obyek naqd al-sanad dinilai sahih. Dengan melihat penilaian ulama’ pada setiap tingkatan rawi dinilai siqah. Begitu pula dari segi matannya, karena terbebas dari syaz dan terbebas dari ‘illah, yakni tidak bertentangan dengan dalil-dalil al-Qur’an yang berhubungan dengan matan hadis tersebut, juga tidak bertentangan dengan hadis yang lainnya sehingga dapat disimpulkan bahwa hadis yang menjadi objek kajian dalam penelitian ini berstatus sahih. Setelah mengadakan pembahasan tentang hadis‚ man baddala dinahu faqtuluhu‛ dan hal-hal yang berkaitan dengan pembahasan tersebut, penulis mendapati bahwa perintah untuk membunuh orang yang murtad adalah sesuatu yang perlu dilakukan peninjauan kembali, karena kata‚ faqtuluhu‛ yang sering diartikan sebagai perintah untuk membunuh orang murtad tidak selamanya bermakna demikian, sebab kata ‚faqtulu>hu‛ sendiri memiliki beberapa makna. Di antaranya dapat bermakna mengutuk, menghina, melecehkan, dan merendahkan. Di samping itu harus ada upaya pengelompokan kemurtadan seperti apa yang mendapat hukuman dunia (dibunuh) dan kemurtadan yang tidak memperoleh sanksi hukuman dunia. Kemurtadan yang dilakukan disertai tindakan merusak tatanan masyarakat muslim, memisahkan diri dari jama’ah dan memerangi Allah dan Rasul-Nyalah yang memperoleh sanksi hukuman bunuh

REPRESENTASI KHILAFAH DALAM PEMERINTAHAN REPUBLIK SPIRITUAL

Abstract Khilafah cut off after the Ottoman Caliphate so that is no longer found of the Islamic government in the modern era. Then al-Afghani and M. Abduh reappeared the khilafah to the expression of wahdat al-Islamiyah which idea’s Rashid Ridha turned to a new term into Pan Islamism. This study is a literature study (library research) where the source data obtained from books of khilafah and Islamic government thinkers. Data were analyzed using critical interpretation analysis methods from Khomeini and al-Juwaini's thoughts including data reduction, data exposure, and conclusion. Based on the accumulation of theory among others Al-Mawdudi made it possible to divert Islamic rule to democracy. Hasan al-Banna socialized the return system of the khilafah. Ibn Khaldun hinted that the breaking of the Caliphate signifies that every state has a final period of government so that the caliphate system will not be permanent until the state fell in the territorial nations. Iqbal criticizes Islam not nationalism and even imperialism but the commonwealth nations without racial and demarcation. Al-Shatibi maintains the spirit of the maqashid shari'ah in the Islamic government. Imam Khomeini switched to the wilayat al-faqih. Ibn Taymiyya states that the complexity of establishing the Islamic Government is as complex as determining Islamic scholars. Al-Juwaini offers a solution to the concept of ghiyatsi namely the government that emphasizes the shari'ah that continues to be discussed in searching for the best format. The modern era is certainly running the Islamic Government only through the government of the spiritual republic by not lifting ahlu zimmah (non Muslim), ahlu kitab, munafiq (hipocrit), zindiq (orientalist), dayyus, musyrik (idolatry), dahriyyun (atheis), ashab'ah (naturalist) become government leaders. Preferred leaders who have be ahl muruwwah (authority) ie people who have previous life records in a measurable and open goodness in the public space for executive, legislative and judicial candidates performed fit and proper test by people who have the same religious knowledge with the fuqaha. Keywords: Khilafah, Islam, Government, and Spiritual Republic   Abstrak Khilafah terputus pasca Khalifah Utsmaniyah sehingga hampir tidak ditemukan lagi bentuk Pemerintahan Islam di era modern. Kemudian al-Afghani dan M. Abduh merekonstruksi khilafah kepada Wahdat al-Islamiyah yang kemudian Rashid Ridha mengalihkan ke istilah baru menjadi Pan Islamisme. Kajian ini dilakukan melalui studi kepustakaan di mana sumber datanya diperoleh dari buku dan kitab dari pemikir khilafah dan pemerintahan Islam. Data dianalisis dengan menggunakan metode analisis interpretasi kritis dari pemikiran Khomeini dan al-Juwaini meliputi reduksi data, pemaparan data dan penarikan kesimpulan. Akumulasi teori pemerintahan Islam dari beberapa intelektual Islam diantaranya Al-Maududi memungkinkan pergeseran pemerintahan Islam ke demokrasi. Hasan al-Banna mengajak mensosialisasikan pengembalian sistem khilafah. Ibnu Khaldun mengisyaratkan terputusnya khilafah menandakan setiap negara memiliki masa akhir pemerintahan menyebabkan sistem khilafah tidak akan permanen hingga terbentuk negara dalam territorial bangsa-bangsa. Iqbal mengkritisi Islam bukan nasionalisme bahkan imperialisme melainkan bangsa-bangsa persemakmuran tanpa rasial dan demarkasi. Al-Shatibi mempertahankan adanya ruh maqashid syari‘ah dalam pemerintahan Islam. Imam Khomeini beralih berpedoman kepada wilayah al-faqih. Ibnu Taimiyah menyatakan bahwa dharurat mendirikan Pemerintahan Islam sebagaimana dharurat menentukan ahli Islam. Al-Juwaini menawarkan solusi kepada konsep ghiyatsi yakni pemerintahan yang mementingkan syari‘at yang terus didiskusikan dalam mencari format yang terbaik. Era modern kepastian menjalankan Pemerintahan Islam hanya melalui pemerintahan republik spiritual dengan tidak menjadikan ahlu zimmah (non muslim), ahlu kitab, munafiq, musyrik, dahriyyun (atheis), ashab’ah (naturalis) menjadi pemimpin pemerintahan. Pemimpin diutamakan yang mempunyai ahl muruwwah (kewibawaan) yakni orang yang memiliki catatan hidup sebelumnya dalam kebaikan yang terukur dan terbuka di ruang publik bagi kandidat eksekutif, legislatif dan yudikatif dilakukan fit and proper test oleh orang yang memiliki religius yang sama ilmunya dengan fuqaha. Kata Kunci: Khilafah, Islam, Pemerintahan, dan Republik Spiritua

ISLAMISASI PERADABAN GLOBAL; DEHEGEMONI NILAI-NILAI UNIVERSALISME

The universal truth which is elaborated with liberalism, pluralism, rationalism, modernism, secularism, westernization, hedonism, and et cetera have become physiological striking forces against Muslim community in this modern era. Secular-liberalism has misconceived knowledge, religion, revelation, god and other keywords that define worldview on a civilization. Worldview is a value concept, motor of social change, foundation for understanding reality and scholarly activity, these all are found in Islam. The emergence of dichotomy thought in perceiving Islam in two ways; Islam-history, Islam normative, Islam liberal and Islam literal, objective and subjective truths, textual and contextual thinkings are worldview originated from West tradition. These approaches in turn will render difficulty to conceptualize epistemology of and authority in Islam. Ziauddin Sardar and Ali Syari’ati are two muslim scholars tying to develop the idea ofbuilding an islamic civilization, which is known as islamization of civilization. both reject the advance of west technology to help  progress of muslim society. Ismail Raji al-Faruqi even argues that the islamization of islamic civilization must be taken through islamizing the knowledg

Hegemoni Barat dan Islam terhadap Estimasi HAM

Western human rights based on the dimensions of humanity tha the Islamic Human Rights form fascinating mix between the rights and obligations to each other. There are concrete boundaries between human rights (ẖuqûq al-‘ibâd) and divine rights (ẖuqûq Allâh). Islam encompasses freedom rights that are free value (neutral) does not  violate the devine law and human law that acts between the permissible and the forbidden deeds to be classified in laghâ (in vain) including lâ‘ibun (fun), lahwun (filling time),  tala‘ub amr (command abandoned), and tathawu‘ (motivation goodness). The different- ces between Islam and Western human rights which its is anthropocentric and egocentric, and Islam is theocentric and laghâsentric. Laghâsentric can be defined as an act or behavior in which individuals have the freedom to choose an action object that does not carry a penalt

Konsep Epitemologi Paradigma Thomas Khun

Thomas Kuhn describes that the science truth will be discovered many times  from one object, although the method used changed. Formulation of paradigm theory  sparks that the science truth (legitimated truth) is identical to teleology object, which is  based on detection that is known as final cause. The truth science is not continuous,  improvised, evolutioned, or cumulative. There is paradigm shift actually, which is known  as revolution. Shifting paradigm is equally understood as gestalt switch, which discovers  verification on all at once or not at all. Paradigm shift helps unfolding consciousness that  scientists as unable to discover truth in objectively established manners. Paradigm  designs the worldview’s frame or perspective to be more important, legitimate and  reasonable. This led the detection to revolution or be eliminated due to its experimental  ability in accommodating a new winnowing, which is discovered. Sustained paradigm  will influence normal science as long as anomaly does not exist. The criteria of new  paradigm are neater, more suitable, simpler, and more elegant