QURAN-BIBLE VALIDATION IN CONTEMPORARY INDONESIA: SOCIAL MEDIA, RELIGIOUS CONVERSION, AND THEOLOGICAL DEBATE

Religious theological views alter continuously with the context and dynamics of social change. The emergence of digital media and the flow of information has caused a change in the theological views on religious truths and their validation ways. Therefore, this research aimed to explore the theological views and practices of converts in Indonesia who are committed to disseminating validated the Qur'an-Bible relationship in social media as a consequence of their Islamic beliefs. The influence of context and social dynamics on religious theological views was explored by obtaining data through media observations and in-depth interviews with three popular converts on social media, namely Ahmad Kainama, drg. Carissa Grani, and Teressia Pardede. Subsequently, this research concluded that converts to religious theology in Indonesia focus on three basic views, 1) Converts considered Islam as a universal religion and the faith of all prophets and apostles, as Jesus, Moses, and all the bearers of religion in the world are Muslims, 2) Convert judges a historical distortion about Islam and Christianity, 3) Convert claims there is a misinterpretation in understanding Islam and Christianity. This also provided an overview of the impacts that arise due to theological validation in social-religious life by Indonesian converts on social media. This information is expected to contribute to future research as a theoretical-empirical-phenomenological basis about converts and their theological views on social media for the development of relevant investigations

KONSEP ETNOSENTRISME IBN TAIMIYYAH DAN GERAKAN ARABISME DI INDONESIA THE ETHNOSENTRISM CONCEPT OF IBN TAIMIYYAH AND ARABISM MOVEMENT IN INDONESIA

Sebuah gerakan tidak bisa dipisahkan dari sebuah konstruk konseptual yang melatarbelakanginya. Baik berupa ideologi politik, mazhab agama maupun kecendrungan budaya. Salah satu gerakan masif saat ini adalah gerakan arabisme. Gerakan arabisme merupakan gerakan transnasional yang merebak di seluruh penjuru dunia. Dengan segala pro-kontra gerakan ini menjadi momok khususnya dalam dunia Islam. Berkaitan dengan hal itu terdapat satu tokoh yang selalu dikait-kaitkan dengan gerakan Arabisme; Ibn Taimiyyah. Namun, jika dilihat dalam kronologi sejarah Ibn Taimiyyah tumbuh pada masa kekhalifahan Abbasiyah yang belum mengenal ‘nasionalisme Arab’. Tulisan ini akan menyajikan data-data hasil penafsiran Ibn Taimiyyah yang mengkorelasikan kedua hal tersebut, yaitu: Arabisme dan Ibn Taimiyyah dengan metode analisis konten. Tulisan ini juga mendiskusikan bagaimana konstruk konseptual etnosentrisme Ibn Taimiyyah tersebut dipakai dalam gerakan arabisme khususnya di Indonesia

OTORISAS TAFSIR: PENDEKATAN NALAR DALAM TAFSIR IBN TAIMIYYAH

Bahwa otoritas penafsiran Ibn Taimiyyah melalui dimensi nalar kritis. Hal ini menegaskan bahwa Ibn Taimiyyah berusaha keluar dari dominasi mazhab pada masanya melalui nalar kritis sehingga menghasilkan penafsiran yang otoritatif. Dimana, penafsiran Ibn Taimiyyah menghasilkan pemaknaan bernuansa legal-rasional. Hal ini dapat dibuktikan dalam tafsirnya, Ibn Taimiyyah memberikan porsi kritik nalar lebih luas pada isu-isu yang berkaitan dengan konsep teologi mazhab, interaksi sosial berdasarkan teologi agama, dan rekonstruksi kehidupan Arab klasik (salaf). Ibn Taimiyyah merasionalisasikan ayat-ayat yang berkaitan dengan isu-isu tersebut sehingga memunculkan konstruk otonomi teks. Otonomi teks Ibn Taimiyyah ini bertujuan untuk mencegah dominasi pembaca atas teks. Oleh sebab itu, walaupun Ibn Taimiyyah dikenal sebagai ulama yang tumbuh dalam tradisi mazhab, namun Ibn Taimiyyah dikenal kritis terhadap dogma dan doktrinasi. Bahkan hasil penafsirannya dianggap berbeda dari kebanyakan pandangan mazhab Hanbali dan mazhab ahlussunnah pada masanya. Kesimpulan ini berbeda dengan beberapa pendapat sarjana seperti Mohammed Arkoun yang berpendapat bahwa tafsir tradisional selalu memposisikan al-Quran sebagai sumber proses ideologisasi. Menurutnya, proses ideologisasi memunculkan bahasa dogmatis yang bergerak memaksakan dominasinya atas mazhab-mazhab sehingga lahirnya ortodoksi Islam. Dengan kata lain, Arkoun menilai hasil penafsiran tradisional bersifat doktrinasi dan tidak kritis terhadap dogma mazhab. Pendapat yang sama juga diutarakan oleh Ignaz Goldziher. Menurutnya, tafsir bil ma’thur bersifat dogmatis. Disertasi ini memiliki persamaan pendapat dengan peneliti tafsir seperti Andrew Rippin, Adis Duderija yang menyebut bahwa penafsiran salafi-athari sebagai semi-kontekstual, Izza Rohman dalam Salafi Tafsirs: Textualis and Authoritarian? Yang menguji keberadaan analisis sosio-historis dalam tiga tafsir salafi; Adwa al-Bayan, Taysir al-Karim al-Rahman, dan aysar al-Tafasir yang kemudian berkesimpulan bahwa penafsiran salafi tidak berbeda dengan metode tafsir bil ra’yi yang kontekstualis. Sama dengan Abdul Mustaqim yang menggolongkan tafsir Ibn Taimiyyah ke dalam periode afirmatif dengan ciri nalar ideologis. Namun berbeda dengan Abdul Mustaqim yang menilai tafsir periode afirmatif tidak kritis, sebaliknya disertasi ini membuktikan bahwa Ibn Taimiyyah tetap bersikap kritis terhadap nalar ideologis. Sedangkan yang berkaitan dengan konsep ortodoksi penafsiran, maka dapat disimpulkan bahwa ortodoksi dalam tafsir al-Quran hanyalah hasil perjalanan sejarah dan bukan wujud esensi dalam eksistensi tafsir. Artinya, tidak ada tafsir ortodoks, yang ada hanya ortodoksi tafsir. Kajian ini penting dilakukan mengingat ortodoksi islam saat ini tidak lepas dari alur pikir periwayatan. Disertasi ini akan menganalisa dua data; primer dan sekunder. Data primer dalam penelitian ini adalah Tafsi>r al-Kabir karya Ibn Taymiyah. Sedangkan data sekunder mencakup sumber kepustakaan yang membahas tentang pokok-pokok pembahasan, seperti: Tafsir Surah Al-Ikhlas, Tafsir Surah Al-Kauthar, dan Muqaddimah fi Usul al-Tafsir, The Formation of the Classical Tafsir Tradition: The Qurʼan Commentary of Al-Quran Oleh Walid A. Saleh, The Development of Exegesis in Early Islam: The Authenticity of Muslim oleh Herbert Berg. Penelitian ini menggunakan pendekatan utama yaitu sosio-historis dan pendekatan filsafat kritisisme Immanuel Kant. Penelitian ini menggunakan teori Hermeneutika Otoritatif Khaled Abou El Fadl dan didukung oleh teori periodeisasi tafsir Abdul Mustaqim

SAJAK AL-QUR’AN: POTRET DIALEKTIKA AL-QUR’AN DAN BUDAYA VERBAL ARAB PRA-ISLAM

The thesis proves the existence of rhyme in the Qur’an. This matter obviously shows dialectical relation between language style of the Qur’an within the early period of Mecca and Arabs’ verbal culture of pre-Islam. This is because the existence of rhyme in the Qur’an has been focused on creation of musicalization through what so-called verbal musicalization. At the same time, the creation of such verbal musicalization also became a character of Arabs’ verbal culture of pre- Islam. This research supports other studies conducted by a number of academic communities on the same issue, and among them are: (1) Angelika Newirth (2006) in The Sura as a Genre: The Element at Stake in Structuring of the Sura who states that Meccan suras can be categorized into rhymed prose or known as rhyme; (2) Issa J Boulatta (2003) in The Prose of the Qur’an who asserts that most of Quranic verses have similar ending rhythm. Therefore, he concludes that part of Quranic literatures are rhymed proses; (3) Muhammad Hadi Ma‘rifah in Al-Tamhid fi ‘Ulum al-Qur'an who also mentions that one of obvious evidences to the existence of rhyme in the Qur'an is found in sura Taha verse 70. The word “musa” in this verse is put in the end of verse as it is identical to the rhyme of sura Taha, namely “a”. The same is true with sura al-Shu‘ara’ verse 48 where the word ”harun” is also put in the end of verse, since it is identical to the rhyme of sura al-Shu‘ara’, i.e. sound “n”; (4) Muhammad Abu Laylah in his book Al-Qur'an min Manzur Istishraqi who argues that there would be no any obstacles to state that rhyme can be found in the Qur'an, whereas its correlation with the concept of i‘jaz al-Qur'an can be regarded as mu‘jiz rhyme or undefeated rhyme. This study, on the other side, is different from Al-Ba>qilla>ni’s view in his work I‘jaz al-Qur'an in which he denies the existence of rhyme in the Qur'an. Al-Baqillani bases his opinion on the concept of i‘jaz. He states that there would be no i‘jaz if the Qur’an contains rhyme, since rhyme is Arabic expression. In addition, this study also different from Al-Rumma>ni’s view in his book Al-Nukt fi al-I‘jaz al- Qur'an where he also refuses to categorize the Qur'an into rhyme. Al- Rummani’s view is based on the position of meaning and word in creation of an expression. Al-Rummani, however, admits the phenomenon of Quranic musicalization but he calls it fasilah, not rhyme. To him rhyme is different from fasilah (a term that he uses for Quranic prose). He argues that in rhyme meaning follows word, while in fasilah word follows meaning. The writer employs both primary and secondary sources. The primary source of this research is sura al-Rahman as a representation of rhyme in the Qur’an. There are also a number of secondary sources such as Mafhum al-Nass of Nasr Hamid Abu Zayd, Al-Baqillani’s work on the concept of i‘jaz, namely I‘jaz al-Qur'an li al-Baqillani, and the works of a number of Western scholars such as The Sura as a Genre: The Element at Stake in Structuring of the Sura of Angelika Newirth, Saj‘ in the Qur’an: Prosody and structure of D.J Steewart, and The Prose of the Qur’an of Issa J Boulatta. The research mainly scrutinizes the rhyme of sura al-Rahman using linguistic analyses, which are included within four main components, are: phonology, morphology, syntax, and semantics as well as by comparing it through the perspective of anthropological discipline

NEW CONCEPT OF IGNORANCE: AN ISLAMIC EPISTEMOLOGICAL APPROACH TO THE STORY OF MOSES AS RELEVANT REFERENCE FOR CONTEMPORARY ULAMA

The understanding of knowledge in the Islamic literature is more focus on the conception of knowledge itself, such as the epistemology of ma'rifah al-Ghazali, the epistemology of Islamic science Syed Nuqaib al-Attas, and the epistemology of the Qur’an Fazlur Rahman. This article is different from the previous concept that looks at knowledge from its antonym, Ignorance (Jahiliyyah). Ignorance is the important topic of socio-religious in the Qur’an which creates new understanding in Islamic epistemological consftruction. This article argues that in the Qur’an antonimical perspective, Ignorance is the antonym of the word "Islam". Here, Islam has not only seen as a religious institution. Islam is the knowledge itself which full of goodness and good perspective. While Ignorance is the absence of knowledge which at the same time as a source of everything contrary to Islam as knowledge. This statement would affect the epistemological construction of science as a whole and creates a new concept in seeing Islam and everything related to it. This article analyzes the verses of the Moses story in the Qur’an through what I call the antonymy interpretation method. It meant, interpreting the Qur’an about the knowledge through the antonym of the knowledge itself, that is nescience, ignorance and idiocy. The results of this study do not emplace the ulama as guardians of religious authority as understood today, but the ulama are groups of people who have capabilities in the structuring of Islam as knowledge

EPISTEMOLOGI TAFSIR SUFI PERSPEKTIF ESOTERIK-FENOMENOLOGI

This paper is a comprehensive study of sufi epistemology through interpretations of natural phenomena. The study of the triagle causality relationship between God, humans, and nature can be a binocular for studying the sufistic epistemology globally. In sufistic studies, studying natural phenomena is one way to reach the essence of God. Whereas the existence of God can be studied through His signs. This paper uses an approach from a theological scholar, Patrick Masterson, who concusively found a new approach that accommodates esoteric and exoteric dimensions simultaneously. The author considers this approach feasible to use to understand the sufistic epistemology, especially those related to natural phenomena

THE ROLE OF TECHNOLOGY AND SOCIAL MEDIA IN SPREADING THE QUR'AN AND HADITHS BY MUBALIG

This research was conducted to find out how the role of technology and social media in spreading Al-Quran and hadith by the mubalig. This research uses qualitative descriptive approach, while the method of collecting data with observation on the activities of the mubalig and dai who perform religious da’wa activities, both in mosques, langgar, and majlis taklim assemblies held at homes of pilgrims or mubalig house. This research found that, mubalig already flat using technology and social media for the purposes of their da’wah. The preachers use technology and social media for various purposes of da’wa, communicating with the congregation of recitation, to read references of religious material, as well as as a means to store the propagation material which subsequently submitted during the recitation. The last is to make existing apps their devices to recall verses or hadiths that happen to be forgotten when delivering lecture material. The mubalig rate, technology and social media are something positive to use as a medium of communication preaching. So that mubalig are not allergic to technology and social media, even some of them become active users in social media. Similarly, in his own devices there are many applications of the Qur'an and Hadith. Carrying a device is an effective way of learning, carrying the reference of the book, because it does not have to bring a large book of physical to come preach to various places and locations. Technology is considered to be able to connect them with the other ustaz, kiai or religious figures in the same or different organization

MEDIATIZATION OF ISLAMIC DOCTRINE IN A NEW ERA OF DIGITAL INDONESIA: The Case of Ḥadīth on Dajjāl

This research is a study of the mediatization of the ḥadīth on Dajjāl (the anti-Christ) in the context of media culture. Mediatization of the ḥadīth through illustrations allows every Muslim to understand the stages and events that will occur at the End of the Time (Ākhir al-Zamān). Such ḥadīth is pre-actual doctrinal texts in Islam. This article uses the theory of mediatization that has a close link with the discipline of media studies and religiosity. We argue that the ḥadīth illus­tration as an expression of religious beliefs is a continuation of the massive use of technology in understanding religious doctrines. On the other hand, the illustration of the ḥadīth. Ḥadīth on the Dajjāl in digital media has formed a new pattern in the understanding of ḥadīth from abstract-imaginative to concrete-imaginative. The illustration of the Dajjāl has become an indication of the widespread role of the media in the spread of Islamic doctrines, and its changing role from being dominated by the texts to being dominated by the logic of religion. This research uses the theory of mediatization with the approach of media culture. The data is obtained from footage of such ḥadīth documentary airing on YouTube accounts. These shows usually refer to preachers who are concerned with conveying the contents of the ḥadīth

RESEPSI AL-QUR’AN SEBAGAI DO’A: PEMAHAMAN DAN PENGAMALAN YASIN FADHILAH PADA KOMUNITAS PENGAJIAN AL-JANNAH DESA SUNGAI GELAM

Pembahasan skripsi ini dilatarbelakangi dari rasa keingintahuan penulis terhadap kecendrungan anggota Pengajian Al-Jannah Desa Sungai Gelam yang mengistimewakan akan dua ayat dalam Al-Qur’an yang terdapat di dalam surah Yasin sebagai amalan doa setiap malam jumat yaitu dengan menggunakan pembacaan surah Yasin Fadhilah. Yaitu lebih memfokuskan pembacaan surah Yasin Fadhilah pada dua saja yaitu pada ayat ke 60 dan ke 82. Sehingga penulis tertarik untuk melakukan penelitian lebih lanjut mengenai masalah tersebut. Dalam skripsi ini dilakukan penelitian yang membahasa mengenai surah Yasin sebagai doa setiap malam jumat. Pembahasan dari penelitian ini fokusnya adalah yang terkait dengan proses pelaksanaan kegiatan rutinan tersebut kemudian sejauh mana pemahaman Pengasuh serta anggota Pengajian tentang berdoa menggunakan ayat Al-Qur’an tersebut dengan membacakan surah Yasin Fadhilah pada malam jumat. Pembahasan dari penelitian ini fokusnya adalah terkait dengan proses pelaksaan kegiatan rutinan tersebut kemudian pemahaman dari Pengasuh serta anggota Pengajian maupun alumni dan masyarakat setempat. Penelitian yang digunakan peneliti adalah Field research yang melakukan penelitian kualitatif dengan menggunakan metode kualitatif dan pengumpulan data melalui observasi, wawancara serta dokumentasi. Anlisis yang digunakan adalah deskriptif analitik serta landasan teori menggunakan pendekatan fenomenologi. Hasil penelitian dalam penulisan skripsi ini yaitu berdoa menggunakan Al-Qur’an yaitu dengan menggunakan surah Yasin Fadhilah dilakukan setiap malam jumat kegiataanya meliputi membaca yasin bersama serta doa dan makan bersama seluruh anggota Pengajian untuk dimudahkan dalam menuntut ilmu serta ketenangan jiwa atas segala yang telah ditetapkan oleh Allah, pembacaan surah Yasin setiap malam jumat ini dianggap sebagai ibadah, kaerena dalam kegiatannya dilakukannya kegiatan yang positif

DASAR PERTIMBANGAN HAKIM DALAM MENETAPKAN BAYARAN MUT’AH BAGI ISTERI YANG DICERAI SEBELUM DIGAULI DI MAHKAMAH RENDAH SYARIAH NEGERI SEMBILAN

Skripsi ini berjudul Dasar Pertimbangan Hakim Dalam Menetapkan Bayaran Mut’Ah Bagi Isteri Yang Dicerai Sebelum Digauli Di Mahkamah Rendah Syariah Negeri Sembilan. Penelitian ini bertujuan ingin mengetahui status tuntutan mut’ah bagi istri yang dicerai sebelum digauli menurut seksyen 58, Enakmen undang-undang keluarga islam Negeri Sembilan. Metode yang digunakan dalam penelitian ini adalah pendekatan yuridis imperis jenis kualitatif dengan menggunakan metode pengumpulan data melalui wawacara dan dokumentasi. Perbahasan dan kesimpulan penelitian adalah seperti berikut : Pertama, prosedur pelaksanaan mut’ah menurut seksyen 58, enakmen undang-undang keluarga islam negeri sembilan 2003 adalah pelanggan datang ke mahkamah, mendaftarkan kes berdasarakan bidang kuasa, penerimaan pendaftaran, penjadualan kes akan dilakukan, kes tersebut akan disediakan dari segi fail kes, saman / notis pemohonan, kes akan disebut pada hari yang telah ditetapkan, perbicaraan penuh akan dijalankan, mahkamah akan menguruskan, salinan perintah akan diserahkan kepada pihak-pihak pemohon, menerima apa-apa rayuan yang dikemukakan oleh pihak yang tidak berpuas hati dan proses rayuan akan diuruskan sehingga kes rayuan didengar dan diputuskan. Kedua, penetapan bayaran mut’ah bagi isteri yang dicerai sebelum digauli dan kadar tuntutan mut’ah di dalam seksyen 58, enakmen undang-undang keluarga islam negeri sembilan 2003 adalah bersesuaian dengan solusi yang dikeluarkan oleh ulama’ mazhab syafie’