Wawasan : Jurnal Ilmiah Agama dan Sosial Budaya
WAWASAN: Jurnal Ilmiah Agama dan Sosial Budaya is a peer-reviewed journal which is published by Ushuluddin Faculty UIN Sunan Gunung Djati Bandung incorporate with the scholars association: Asosiasi Studi Agama Indonesia (ASAI) publishes biannually in June and December. This Journal publishes current original research on religious studies and Islamic studies using an interdisciplinary perspective, especially within Islamic Theology (Ushuluddin) studies and its related teachings resources: Religious studies, Islamic thought, Islamic philosophy, Quranic studies, Hadith studies, and Islamic mysticism.
Articles
113 Documents
<![CDATA[Islam dan Demokrasi: Pandangan Intelektual Muslim dan Penerapannya di Indonesia ]]>
<![CDATA[Kiki Muhamad Hakiki]]>
<![CDATA[ Wawasan: Jurnal Ilmiah Agama dan Sosial Budaya Vol 1, No 1 (2016) ]]>
Publisher : <![CDATA[the Faculty of Ushuluddin, UIN Sunan Gunung Djati Bandung ]]>
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DOI: 10.15575/jw.v1i1.583
<![CDATA[Democracy is one interrested topic of discussions especially in relation to Islam. Many questions emerge associated with Islam and democracy such as: Does Islam has the concept of democracy? Does democracy compatible with Islam? What is the Muslim scholars response to the issue of democracy? This paper will investigates these questions using library research. This study discoveres that there are different opinions among Muslim scholars in relation to democracy: some said that democracy is compatible with the Islamic doctrine, another scholars stated otherwise, while the others stand between the two. Islamhas a term that resemble with the term democracy that is shurā, with different principles. In regard to the application of democracy in Indonesia, the majority of Muslim scholars in Indonesia accept positively to the concept of democracy and considered it to be compatible with the Islamic doctrine. ]]>
<![CDATA[Benarkah Yusuf dan Zulaikha Menikah? Analisa Riwayat Isra’iliyyat dalam Kitab Tafsir ]]>
<![CDATA[Ali Mursyid]]>;
<![CDATA[Zidna Khaira Amalia]]>
<![CDATA[ Wawasan: Jurnal Ilmiah Agama dan Sosial Budaya Vol 1, No 1 (2016) ]]>
Publisher : <![CDATA[the Faculty of Ushuluddin, UIN Sunan Gunung Djati Bandung ]]>
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DOI: 10.15575/jw.v1i1.581
<![CDATA[This article investigates the narration of isrāiliyyāt in the story of the Prophet Jusuf (Joseph) and Zulaikha, the wife of Al-Aziz who bought the Prophet Jusuf from the hand of the traveler of Egypt. The results of this study are: firstly, the narration related to the name of Al-Aziz as Qiṭfir or Iṭfir and the name of his wife as Zulaikha or Ra’il. This narration according to the Qur’anic interpreters was not based on the Qur’an and Prophetic Sunna. Although this version of narration will not influence ‘aqīdah of Muslim society, it should be avoided. Secondly, narration related to a temptation of the wife of Al-Aziz to the Prophet Jusuf which also presented by the interpreters of the Qur’an. According to them, the version is untrue because it is impossible that the Prophet Jusuf did a cruel deed such that the version can damage ‘aqīdah of Islamic society. Thirdly, according to the interpreters of the Qur’an, the narrations on the marriage of the Prophet Jusuf to Zulaikha is not based on the Qur’an and the authentic Hadith.]]>
<![CDATA[Ngaji Rasa dalam Pandangan Komunitas Dayak Indramayu ]]>
<![CDATA[Khaerul Umam]]>
<![CDATA[ Wawasan: Jurnal Ilmiah Agama dan Sosial Budaya Vol 1, No 1 (2016) ]]>
Publisher : <![CDATA[the Faculty of Ushuluddin, UIN Sunan Gunung Djati Bandung ]]>
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DOI: 10.15575/jw.v1i1.576
<![CDATA[The belief system, in many different aspects, is not created from an empty space. It emerges from many different and extraordinary experiences of human life and has sacred dimension. In practice, however, this belief system needs a medium to be understood and implemented. This research explores the mystical aspect of the belief system among Dayak community in Indramayu by employing field research method. This study shows that Ngaji Rasa is the actualization of the belief system which emerges from the life history of Dayak community in Indramayu among their extraordinary experiences around their world. The doctrine of Ngaji Rasa emphasizes understanding spiritual dimension of the shelf before assessing and judging of others. In addition, include as one principle in Ngaji Rasa is to determine whether one self is ready or not to accept something from others in the relationships between human being and other creatures. The aphorism of “if being hit was hurt, so do not hit others,” is the principle of Ngaji Rasa in Dayak Indramayu.]]>
<![CDATA[Metodologi dan Karakteristik Penafsiran dalam Tafsir Al-Kashshaf ]]>
<![CDATA[Muhammad Solahudin]]>
<![CDATA[ Wawasan: Jurnal Ilmiah Agama dan Sosial Budaya Vol 1, No 1 (2016) ]]>
Publisher : <![CDATA[the Faculty of Ushuluddin, UIN Sunan Gunung Djati Bandung ]]>
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DOI: 10.15575/jw.v1i1.582
<![CDATA[Tafsīr al-Kashshāf, is a tafsīr written by a Muslim scholar who support ahl al-'adl wa al-tawḥīd or known as Mu'tazilah. This tafsīr is influenced by power relations, the terms referred to Michel Foucault, that served ideological interests. This articles employs analytical descriptive to investigate the doctrines of Mu'tazilah that influenced al-Zamakhsharī in his methodological interpretation of tafsīr al-Kashshāf . The result of this study shows that the doctrines of Mu'tazilah influenced al-Zamakhshari’s interpretation of the Qur’anic verses accommodating to the opinion of the Hanafi School and the theology of Mu'tazilah. He tried to confine understanding of verses by changing their meanings in accordance with the five creeds of Mu’tazilah as follows: al-tawḥīd, al-‘adl, al-wa’d wa al-wa’īd, al-manzilat bayna al-manzilatain, and al-‘amr bī al-ma’rūf wa al-nahy ‘an al-munkar. On the other side, tafsīr al-Kashshāf employed tahlīlī method and bi al-ra'y model of interpretation. Tafsīr al-Kashshāf utilized critical reasoning in its interpretation, employed the principles of freedom, applied Arabic grammatical (naḥwu), provided qirā’ah-qirā’ah, and showed the beauty of literary and language styles of the Qur’an.]]>
<![CDATA[Kajian Kitab Tafsir dalam Jaringan Pesantren di Jawa Barat ]]>
<![CDATA[Rosihon Anwar]]>;
<![CDATA[Dadang Darmawan]]>;
<![CDATA[Cucu Setiawan]]>
<![CDATA[ Wawasan: Jurnal Ilmiah Agama dan Sosial Budaya Vol 1, No 1 (2016) ]]>
Publisher : <![CDATA[the Faculty of Ushuluddin, UIN Sunan Gunung Djati Bandung ]]>
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DOI: 10.15575/jw.v1i1.578
<![CDATA[Tafsir is one of the essences of Islamic orthodoxy and its authenticity is always guarded. Therefore, a drastic change is avoided in the studies of tafsir especially in pesantren, because pesantren is the institution that most persistent in guarding the Islamic orthodoxy in Indonesia. Not surprisingly, this research that was conducted in 2015 foundssimilarity to what has been reported by Berg in the nineteenth century and by Bruinessen and other researchers in the twentieth century. This article is the report of field research conducted at six pesantren in West Java namely: Pesantren al-Jawami Bandung, Pesantren al-Wafa Bandung, Pesantren al-Masthuriyah Sukabumi, Pesantren Darusalam Ciamis, Pesantren Cipasung Tasikmalaya and Pesantren Buntet Cirebon. This research focus on the study of tafsir books in these pesantren. This research concluded that changes do exist and occur in the study of tafsir in these pesantren, but extremely slow. The study of tafsir is still considered a second choice in pesantren compare to the study of fiqh and Arabic language. The most popular tafsir studied in these pesantren is Tafsir Jalalayn. There are also pesantren where other tafsir were studied like Tafsir al- Manar and Tafsir al-Maraghy, but very rare; that is in pesantren oriented to modernity. In addition, the traditional method of studying tafsir is still dominant in this pesantren, called bandongan where the Kyai (leader of pesantren) annotate the text word by word in front of the students (santri).]]>
<![CDATA[Pemikiran Hadis KH. M. Hasyim Asy’ari dan Kontribusinya terhadap Kajian Hadis di Indonesia ]]>
<![CDATA[Afriadi Putra]]>
<![CDATA[ Wawasan: Jurnal Ilmiah Agama dan Sosial Budaya Vol 1, No 1 (2016) ]]>
Publisher : <![CDATA[the Faculty of Ushuluddin, UIN Sunan Gunung Djati Bandung ]]>
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DOI: 10.15575/jw.v1i1.577
<![CDATA[This article describes the opinion of KH. M. Hasyim Asy’ari, one of the Indonesian Hadith scholars, and his contribution to the study of Hadith in Indonesia. This study is important to understand the dynamic of Hadith study in Indonesia that experienced stagnancy for certain period. The twentieth century marked as the rising of Hadith study in Indonesia by the emergence of many Hadith books of Arabic languages, their translations and the scholars opinion related to Hadith. The book of risālah ahlu al-sunnah wa al-jamā’ah is among those books that was written in the beginning of the twentieth century. This book played a significant role at that time as a guidance for Muslim society in facing modernity. The content of this book provides basic themes related to religious experiences of the community. This book is also represented the opinion of KH. M. Hasyim Asy’ari related to Hadith, as an Indonesian Muslim scholar who received isnād Hadith (the chain of Hadith transmission) from his teacher Syeikh Mahfudz Termas.]]>
<![CDATA[Makna Ghuluw dalam Islam: Benih Ekstremisme Beragama ]]>
<![CDATA[Sihabuddin Afroni]]>
<![CDATA[ Wawasan: Jurnal Ilmiah Agama dan Sosial Budaya Vol 1, No 1 (2016) ]]>
Publisher : <![CDATA[the Faculty of Ushuluddin, UIN Sunan Gunung Djati Bandung ]]>
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DOI: 10.15575/jw.v1i1.579
<![CDATA[This article explore the concept of ghuluw in Islam, as a seed of extremism in the name of religion. This article trace the term ghuluw in Islamic history and how Islam (through the Qur’an and Hadith) discuss this term. Etymologically, the term ghuluw means exaggerating about something. Terminologically, ghuluw means the model of excessive understanding of religious teaching deviated from its orininal meaning. Several attitudes categorized as ghuluw include: fanatic, prejudice, and blame; and even accusing of infidelity. Islam condemns all those characteristics as explain in the Qur’an and Sunna. Islam is a religion that promotes honour, peace, harmony and balance. Currently in Indonesia, however, there are two contrasting Islamic groups: on one side there has been increasing number of people who can be labeled as extremist, violent, and literalist. In another side, there is an Islamic group who tends to ignore the main principles of Islam. These two Islamic groups spread widely in Indonesian Islamic society. ]]>
<![CDATA[Koeksistensi Damai dalam Masyarakat Muslim Modernis ]]>
<![CDATA[Hendar Riyadi]]>
<![CDATA[ Wawasan: Jurnal Ilmiah Agama dan Sosial Budaya Vol 1, No 1 (2016) ]]>
Publisher : <![CDATA[the Faculty of Ushuluddin, UIN Sunan Gunung Djati Bandung ]]>
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DOI: 10.15575/jw.v1i1.575
<![CDATA[This study argues that puritan Islam is not always being a threat to pluralism. This is evidenced by modern Muslims (Muhammadiyah) in Arjasari of Bandung District, whose views and attitudes tend towards a peaceful coexistence. They have positive view of diversity of religions; they empasize charity dialogue (not violance) in competing with Christian missionary activities; and their social behavior and acts show tolerance and peaceful coexistence with non-Muslim family. These experiences are correcting the claim of some scholars that puritan Islam can hardly accept religious diversity and even viewed as threat to pluralism. Using qualitative methods, this study concludes that the Muhammadiyah Muslim community of Arjasari shows a positive view of pluralism and peaceful coexistence attitude towards non-Muslims, and, hence, that puritan Islam is not a threat to pluralism.]]>
<![CDATA[Studi Alquran dan Integrasi Keilmuan: Studi Kasus UIN Sunan Gunung Djati Bandung ]]>
<![CDATA[Syahrullah Iskandar]]>
<![CDATA[ Wawasan: Jurnal Ilmiah Agama dan Sosial Budaya Vol 1, No 1 (2016) ]]>
Publisher : <![CDATA[the Faculty of Ushuluddin, UIN Sunan Gunung Djati Bandung ]]>
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DOI: 10.15575/jw.v1i1.580
<![CDATA[Quranic studies constitute a basis for developing Islamic studies. Quranic studies support the concept of integration of knowledge by accommodating the scientific findings into the revealed Qur’anic dimension. This article investigates the role of Qur’anic studies in the process of knowledge integration and its application at Ushuluddin Faculty, State Islamic University, Bandung. This article shows that in term of curricula and methods of learning, Ushuluddin Faculty provides accommodative response to the knowledge integration model. Some notes to be considered, however, is to include dynamic and progressive method of understanding the Qur’an in relation to current situation in reality. Thus, an approach ‘from reality to the text’ in studying the Qur’an is required to accommodate the concept of knowledge integration.]]>
<![CDATA[Dinamika Hubungan Islam dan Agama Lokal di Indonesia: Pengalaman Towani Tolotang di Sulawesi Selatan ]]>
<![CDATA[Hasse J]]>
<![CDATA[ Wawasan: Jurnal Ilmiah Agama dan Sosial Budaya Vol 1, No 2 (2016) ]]>
Publisher : <![CDATA[the Faculty of Ushuluddin, UIN Sunan Gunung Djati Bandung ]]>
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DOI: 10.15575/jw.v1i2.744
<![CDATA[This study focuses on the relation between Islam and local religion in Indonesia. The common relation pattern occurred in each encounter between Islam and local religion; is that fulfilled by the compromise and the conflict at the same time. In the case at South Sulawesi, the cultural accommodation of Towani Tolotang was able to perform it on a good situation that brought them to be accepted by the Muslims majority without relinquishing their former believes. In certain condition, despite the underlying differences between the two, both Islam and Towani Tolotang can hardly be socially separated from one another. Although the state admitted six religions only, but practically we found various types of religions others. Their adherents strive doing any efforts to keep their existence and continuity for their future. The result of this study shows that Towani Tolotang in its encounter with Islam emerged some types of conflicts and compromises on its dynamics. ]]>
