Al-A'raf: Jurnal Pemikiran Islam dan Filsafat

Abstrak Abstract Penelitian ini bertujuan untuk menggambarkan konsepsi fitrah dalam perspektif hadith. Penelitian ini bersifat kualitatif, dengan metode pengumpulan data dari beberapa literatur yang membahas tentang fitrah, baik berasal dari ayat Alqur'an, Hadith maupun teks keagamaan lain yang terkait dengan persoalan pokok penelitian. Untuk mengetahui kredibilitas Perawi dan otentisitas hadith, redaksi hadith terlebih dahulu di-takhrij, kemudian dilakukan cross-chek terhadap ayat-ayat Alqur'an yang sejalan dengan hadith tersebut agar didapatkan pemahaman yang utuh. Hasil penelitian menunjukkan bahwa hadith-hadith fitrah yang dibahas dinilai maqbul dan representatif untuk dijadikan hujjah, atau dasar bagi konsep fitrah dan pengembangannya, sehingga dapat diamalkan dalam kehidupan sehari-hari. This research aims to describe the conception of fitrah in the perspective of hadith. This is qualitative research, in which the data gathered from the various correlated literature to the focus of the study, such as Alqur'an and Hadith and the other religious texts. Takhrij is necessary conducted in order to know the credibility of rawi and the authenticity of hadith, followed by cross-checking to the qur'anic verses which are in line with the text of hadith in order to find out the comprehensive understanding. Hereby, the result of the research revealed that hadith-hadith which is talking about fitrah discussed, judged as maqbul and representative to be used as hujjah, or fundamental concept of fitrah and it is able to be implemented into the daily life.

Abstrak Abstract Artikel ini membahas mengenai pembacaan alternatif (qira'ah altaniyah) terhadap Alqur'an yang ditawarkan oleh Muhammad Syahrur dalam karyanya, " Alkitab wa Alqur'an: Qira'ah Almu'ashirah ". Melalui karya ini, Syahrur menawarkan metode tafsir integratif, yang dibangun dengan memadukan analisis ilmu alam, ilmu sosial, dan ilmu tafsir. Melalui pendekatan analisis deskriptif atas karya tersebut, studi ini menemukan dua poin penting, (1) Syahrur menggunakan analisis matematika dalam menafsirkan ayat muhkamat, dan analisis sains untuk ayat mutasyabihat. (2) Hudud merupakan hasil dari tafsir integrasi analisis bahasa dan matematika dalam memahami ayat hukum, sedangkan ta'wil ilmi merupakan pemahaman terhadap ayat mutasyabihat seperti: penurunan wahyu, dengan analisis kognisi ilmu alam. This article describes on the alternative reading (qira'ah altaniyah) of Alqur'an proposed by Muhammad Shahrur, in his work " Alkitab wa Alqur'an: Qira'ah Almu'ashirah ". Through this work, Syahrur proposed an integrative-interpretation method which is built through combining analysis of natural science, social science, and tafsir. Based on the descriptive analysis approach to this works, this study found out two important things: (1) Syahrur using mathematical analysis to interpret the muhkamat's verses and science analysis for mutasyabihat's verses. (2) Hudud is a result of the integrative analysis interpretation based on the linguistic and mathematic analysis in understanding the Quranic verses about the law, while ta'wil ilmi is an understanding toward mutasyabihat verses, like the revelation, which is based on the analysis of natural science cognitive.

Abstrak Abstract Tulisan ini membahas tentang urgensi rekonstruksi ide formalisasi syariat Islam dan masa depan Negara Kesatuan Republik Indonesia. Formalisasi hukum Islam yang ditawarkan sebagai solusi atas berbagai permasalahan dalam kehidupan berbangsa dan bernegara perlu dikontekstualisasikan dengan realitas kemajemukan bangsa Indonesia. Melalui metode analisis kritis atas berbagai argumen dari kaum fundamentalis, kemudian dikontekskan dengan dengan realitas keberagaman bangsa Indonesia, terungkap bahwa formalisasi syariat Islam bukanlah satu-satunya solusi. Model pemerintahan khilafah yang pernah diterapkan pada masa kejayaan Islam tidak dapat dipaksakan penerapannya di Indonesia. Penafsiran atas ayat-ayat politik dan pemerintahan harus ditinjau ulang. Sejarah penerapan sistem pemerintahan dan ideologi Islam sebagaimana diterapkan oleh Nabi Muhammad SAW di Arab berbeda dengan latar belakang bangsa Indonesia yang majemuk. This paper discusses the urgency of reconstructing idea on the formalization of Islamic sharia and the future of Indonesia. Formalization of Islamic law which is proposed by Islamic fundamentalist group as the solution of the various problems faced by the people living in the nation-state context needed should be contextualized with the reality of Indonesia as the plural country. By using critical analysis approach on the various argument of the fundamentalist group, which then contextualize with the reality of diversity in Indonesia, revealed that formalization of Islamic sharia is not a solution. Khilafah system will not be able to be forced to be implemented in Indonesia. Interpretation of the text about politics and government must be taken serious attention to be reviewed. In the history of the implementation of Islamic government and Islamic ideology as implemented by the Prophet Muhammad PbUH in Arab is really different with the Indonesian background which is plural.

Abstrak Abstract Studi ini dilakukan untuk mengungkap dimensi psikologis dari sikap kelompok Islam radikal yang biasa 'menyalahkan' kelompok di luar dirinya. Melalui metode observasi kepada individu yang memiliki pemahaman keagamaan radikal (khususnya pihak yang sering melontarkan tuduhan bid'ah, syirik, kafir, dan sesat kepada kelompok lain yang tidak sependapat dengannya) pada rentang waktu 2008-2017, dilengkapi dengan berbagai literatur yang terkait dengan persoalan pokok penelitian, studi ini menunjukkan bahwa kelompok Islam radikal mengalami permasalahan psikologis terkait pola pikir dan persepsi, yang berakibat pada sikap dan perilaku mereka, sehingga pada taraf tertentu mengarah pada tindak kekerasan. The study aims to find out the psychological dimension of Islamic radical group attitudes which are easily 'blaming' the other group that having different idea from his group. Based on the observation method to the individual that having religious radical understanding (especially to the individual/group that usually blaming the other group that having different understanding, as heresy (bid'ah), syirik, infidel (kafir), and deviate) on the range year of 2008-2017, which then comprehend with the various literatures correlated to the main problem of research, the study revealed that Islamic radical group having psychological problem in term of their mindset and perception, which then affected to their attitudes and behaviors. Hereby, in the certain level those psychological problems directed them to the violent actions.

Abstrak Abstract Kemiskinan merupakan problematika sosial-kemanusiaan di Indonesia maupun di dunia. Pesantren dengan modal sosial yang dimilikinya dapat berperan sebagai pendorong perubahan sosial ke arah yang lebih baik. Paper ini merupakan sebuah kajian kritis tentang kiprah pesantren dalam memobilisasi nilai dan norma sosial hingga mampu melakukan perubahan sosial dalam perspektif modal sosial. Hasil kajian menunjukkan bahwa melalui modal sosial yang dimilikinya, seperti jaringan sosial (networking) dan kepercayaan (trust), ternyata pesantren mampu menerobos keterbelakangan masyarakat menjadi tata masyarakat yang lebih baik. Bahkan gerak perubahan sosial yang dilakukan pesantren, yang mengintegrasikan nilai keagamaan dengan berbagai bidang kehidupan di masyarakat yang dilandasi semangat kekeluargaan (brotherhood) dan ditopang asas kepercayaan, dalam tataran empiris ternyata menjadi dasar kuat pada hubungan profesional. Poverty is the social-human problem in Indonesia and in the world. Pesantren with its social capital was able to take a role for that encourages social change towards a better direction. This paper is a critical study on the role of pesantren in the mobilization process of social values and norms so that it was able to make social change in the perspective of social capital. The result of the study shows that through its social capital, such as social networking and trust, pesantren was able to break through the backwardness of society into a better society. In fact, the direction of social change conducted by pesantren which is integrating the religious values with the various dimension of social lives, and based on the spirit then supported by the principle of trust, empirically all of these becomes the powerful basis on the professional relationship.

Abstrak
Umar ibn al-Khattab adalah salah satu khalifah yang sangat kontroversial. Ia adalah khalifah yang berani " tidak patuh " pada teks literal Alqur'an maupun " Sunnah ". " Ketidakpatuhan " Umar tersebut memancing reaksi keras dari kalangan sahabat Nabi yang lain. Keberanian Umar dalam membaca ulang teks Alqur'an maupun sunnah Nabi layak disebut sebagai sahabat yang berpikiran 'liberal'. Bahkan jika dilihat lebih jauh dengan metode penafsiran J.E. Gracia, pembacaan Umar ibn al-Khattab terhadap teks adalah pembacaan yang sophisticated, mengingat pada masa itu ia telah memiliki kesadaran hermeneutik yang berbeda dari sahabat lainnya. Kesadaran hermeneutik tersebut membuat Umar ibn al-Khattab menempatkan teks suci sebagai teks yang bisa ditafsirkan ulang, bisa digali maqasid-nya. Dengan demikian, teks suci yang turun secara historis, selalu salih li kulli zaman wa makan.

Abstract
Umar ibn al-Khattab was one of the most controversial caliphs. He was a caliph that was courageous or " disobedient " to the text of Alqur'an and Sunnah literally. This " disobedient " side of Umar ibn al-Khattab brought up a serious reaction from the other companions. Toward this context, Umar ibn al-Khattab could be said as the " liberal " companion, because of his courage to re-interpret the sacred text. From the J.E. Gracia's perspective, the way of Umar ibn al-Khattab interpreting the sacred text is a sophisticated reading, considering that at the time he had already been aware of the hermeneutic difference from other companions. This hermeneutic consciousness was able to make Umar bin al-Khattab placing the sacred text as a text that can be reinterpreted in accordance with the certain conditions and its maqasid can be taken. Thus, the sacred text revealed historically, is always sahih li kulli zaman wa makan.

Abstrak
Tulisan ini mengkaji tentang genealogi dan penyebaran Thariqah Qadiriyah wa Naqshabandiyah di Jawa. Pada beberapa literatur terdahulu (Dhofier, Martin van Bruinessen, Zulkifli, and Mulyati), dikemukakan bahwa di pulau Jawa genealogi tarekat bentukan Syekh Ahmad Khatib Sambas ini mengerucut pada tiga khalifah utamanya, yakni Syekh Abdul Karim Banten, Syekh Ahmad Thalhah Cirebon, dan Syekh Muhammad Hasbullah Madura, lalu menyebar ke seluruh pulau Jawa melalui empat pusat penyebaran (1970-an), yakni: Suryalaya, Rejoso, Mranggen, dan Pangentongan. Namun penulis menemukan bahwa terdapat empat khalifah, dengan tambahan Syekhona Kholil Bangkalan Madura; dengan sembilan pusat penyebaran (1970-an), dengan tambahan Berjan Purworejo, Sawah Pulo Surabaya, Cukir Jombang, Kencong Kediri, dan Dawe Kudus.

Abstract
This article investigates the geneology and spread of Thariqah Qadiriyah wa Naqshabandiyah in Java. Based on the previous literatures (Dhofier, Martin van Bruinessen, Zulkifli, and Mulyati), it was found out that in Java the genealogy of the thariqah formed by Syekh Ahmad Khatib Sambas directed to the three primary khalifah, i.e. Syekh Abdul Karim Banten, Syekh Ahmad Thalhah Cirebon, and Syekh Muhammad Hasbullah Madura, then spread out across Java Island through the four centers (on 1970s), such as Suryalaya, Rejoso, Mranggen, and Pangentongan. However, the writer found out that there were four khalifahs, including Syekhona Kholil Bangkalan Madura; with the nine dissemination centers (in 1970s) including Berjan Purworejo, Sawah Pulo Surabaya, Cukir Jombang, Kencong Kediri, and Dawe Kudus.

Abstrak
Penggunaan jilbab sebagai suatu kewajiban dalam ajaran agama Islam, bukan menjadi satu-satunya alasan bagi para wanita muslim untuk mengenakannya. Banyak faktor yang menyebabkan timbulnya alasan seseorang untuk menggunakan jilbab, bisa dari internal maupun eksternal. Faktor internal berasal dari kesadaran diri individu untuk menjalankan syariat, sementara faktor eksternal berasal dari motivasi orang terdekat, adanya peraturan pemakaian jilbab, serta pengaruh lingkungan. Pada proses awal penggunaannya, banyak hambatan yang menggoyahkan keputusan seseorang untuk berjilbab. Hambatan yang datang dari dalam diri adalah tekanan batin yang dirasakan seseorang menghadapi perubahan yang sedang dilalui. Sementara hambatan yang datang dari luar, berupa pertentangan dari keluarga, respon negatif dari masyarakat, serta kondisi lingkungan yang tidak mendukung.

Abstract
Wearing jilbab as an obligation of the religious teaching is not the only reason for Muslim women to wear it. There are many factors that cause someone wearing jilbab. It can be from internal and also external factors. The internal factor comes from individual's awareness to implement syariat, whereas the external factors come from motivation from closely related persons, existing regulation of wearing jilbab, and also environmental influence. At the early process of wearing jilbab, there are that influence someone's decision to wear jilbab. The resistance from within (self-resistance) is mind pressure felt by someone faced change. Whereas resistance coming from outside, can be from family, negative response of the society, and the unsupported environment.

Abstrak
Diskursus parafilia telah menjadi perhatian publik. Penanaman nilai-nilai agama yang kuat dan pendidikan seks sejak dini menjadi kebutuhan yang tidak bisa dielakkan oleh masyarakat. Dari sisi teologis maupun psikologis, parafilia ada yang sifatnya given (nature), dan ada pula yang disebabkan oleh karena pengaruh lingkungan (nurture). Artikel ini mencoba mengulas mengenai keberadaan parafilia, baik dari sisi hukum syariat maupun psikologisnya, yang pada jaman dahulu berdasarkan norma sosial yang berlaku dianggap sebagai tindakan menyimpang, tapi kini norma tersebut justru dipertanyakan, bahkan digugat dengan dalih kesamaan hak asasi sebagai manusia. Meski secara teologis, ajaran Islam jelas melarang hubungan seksual yang tidak berdasar aturan syariat.

Abstract
The discourse of paraphilia has become public attention. Enforcing religious values and sex education since on the early stage is an inevitable need by the society. Theologically and psychologically, there are paraphilia which characteristically given (nature) and also nurture or affected by its environment. This article tries to explore the existence of paraphilia, theologically based on Islamic law and physiologically, which is for longtime based on the societal norm judged as deviant, but today the norm was questioned, even criticized through the reason of human right. Even theologically, Islamic teaching has clearly prohibited sexual relation which is not properly following the sharia law.

Changing of epoch with all brought payload is truly inevitable. Progress will continue to walk along with the growth of the human being's intelligence. The rapid of the globalization today is likely giving more problems faced by human being. Indeed, globalization does not fully bring negative effect, as long as human beings are able to utilize its product wisely, including in the educational sectors. This article tries to offer an alternative perspective on how to overcome the various problems in the life of society nowadays; i.e. through the idea of Driyarkara, on hominization and humanization: an educational philosophy to promote human's awareness to humanize human being.

This article constitutes to repeatedly reading the orientalist’s research findings on the practice of the holy Qur’an’s reading in Indonesia. It is very important, especially related to the methodology used, because at the same time both of those who are interested to study the holy Qur’an and the cultural observers see the various daily activities of the people showing the natural phenomenon that can be approached through the social-humanities disciplines. This article explained that Anna M. Gade operated Clifford Geertz’s theory on religion as cultural system. Anna Gade said that the practical reading of the Qur’an (in Indonesia) is constituted by several things, which then grouped into motivation and mood.

Hadith has been known as the second source of Islamic law after Qur'an. To understand its meaning properly, a comprehensive approach is required. Textual understanding will only make Hadith cannot be applied according to its context. For instance, Hadith about the Muslim's soul after passing away will be detained because of his/her debts. To understand this Hadith, not only linguistic approach is required but also sociological approach so that the meaning of this Hadith could be understood correctly, and applicable in the societal life. Through the study of Ma'ani Alhadith, it is found that debt, which is not yet paid, does not merely become a burden to one who has died, but also person who is still living. It is related to someone's respectability, reputation, and also his or her life in the society. Therefore, if someone has passed away and leaving unpaid debt, his/her heirs are obliged to pay it.

Islamophobia has been known as one of the contemporary issues which really raise concerns. It is not a new case indeed, however when it is not taken seriously in an attempt to solve it, it can give negative effect to people's life, not only for the Muslim, but also for the non-Muslims. This article tries to offer solution through the holy Qur'an's re-interpretation. Based on the socio-historical approach, by using thematic interpretation, by first collecting some of the Qur'anic's sentences related to the de-islamophobia then interpreted in accordance with asbâb al-nuzûl and its socio-historical setting followed by the Mufassir's understanding which is contextualized with today's context. Since the holy Qur'an has emphasized that Islam is not like what has been believed by the followers of the islamophobia. Islam highly upholds tolerance and peace.

Muhammad Iqbal's ideas of metaphysics emphasized that there is source of other experiences above the normal level, which is referred to as intuition. This experience differs from mind and perception. Intuition entered into human being as reality which is not reached by mind and perception. Self-reality can be found through intuition method. From self-reality yielded by intuition, and then found material-reality. The essence of material world is the self, since self is life. Hereby, the essence of the world reality has always changed constantly and freely. The fact is not static. There are no two occurrences in the life of reality which are similar to one another. There are activities, actions, and movements which remain permanently. Thus, the essence of life is action and movement itself. This Paper tries to explore Muhammad Iqbal's idea of metaphysics and how the intuition process in the end is able to explain about reality.

In the Muslim's Scholar, codification's history and difference of mushaf is a historical fact which must be honestly revealed without having any purpose to demolish fundamental doctrine of Islam on the qur'anic authenticities. This study revealed that Mushaf Uthmani began from the second codification at the period of and by Uthman ibn Affan, meant as an effort to the uniformity of mushaf among Muslim communities. The second codification did not simply copy Abu Bakar's mushaf which was represented as the result of the first codification, but also completing it with the sentences which are not yet recorded. The second codification was followed up by Uthman by releasing policy which obliged the use of mushaf Uthmani as single mushaf. However, this policy did not at once wipe out non-Uthmani's mushaf, and did not lessen Qur'anic authenticities.

Ritual 'Merti Dusun' has been practiced by people of Celengan, far before Islam becomes the part of their daily lives. After the coming of Islam to Java Island, this ritual experienced acculturation with Islamic culture. The ritual which initially was meant to refuse disaster and ask of benediction to The Creator (God), by giving offerings to certain place and request permit to the Prophet, and Danyang of certain place, has shifted in the term of its meaning. This study found out that this 'merti dusun' ritual has experienced meaning shift, either individually or communally. There are altering meanings: from addressing the ritual and prayer to danyang shifted to all of Islamic missionaries; to an assumption that the ritual has deviated from the religious teaching; and there is also person who simply assumed it just as social obligation.