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ESENSIA: Jurnal Ilmu-Ilmu Ushuluddin

esensia
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Published by Universitas Islam Negeri Sunan Kalijaga Yogyakarta

ISSN : 14113775 EISSN : 25484729 DOI : https://doi.org/10.14421/esensia

Core Subject : Religion, Humanities, Social,

Religion Humanities Social Sciences

ESENSIA: Jurnal Ilmu-Ilmu Ushuluddin is a multidisciplinary journal that publishes articles of the highest quality and significance in all areas of Islamic theology (uṣūl al-dīn). The journal covers research on the immense significance of Islam in the context of religious life to which it has delivered unique perspectives, approaches, and ranges of contributions that are of abiding interest. ESENSIA encourages the exchange of ideas between experts, scholars, researchers, practitioners, clerics, and students who are active in all areas of Islamic theology and the multidisciplinary field. Research areas covered in the journal: 1. Comparative religions and socio-religious dynamics 2. Digital culture among Muslim cyber-communities 3. Islamic philosophy and mysticism 4. Islamic-theological literature and literary criticism 5. Islamism, communal discernment, and indigenous spiritual practices 6. Muslim minorities and religious citizenship ESENSIA offers authors and readers high visibility, broader readership, clear copyediting, rigorous peer-review, and independence from competing interests. In addition to research articles, ESENSIA also covers research in the form of fieldwork investigations or ongoing reports. In this way, the journal aims to be the voice of the worldwide Islamic-theological community.

Arjuna Subject : Seni dan Humaniora - Studi Agama

Articles 8 Documents

Search results for , issue "Vol. 20 No. 1 (2019)" : 8 Documents clear

Building An Islamic Feminist Liberation Theology For Women In Prostitution Rahmadi Agus Setiawan
ESENSIA: Jurnal Ilmu-Ilmu Ushuluddin Vol. 20 No. 1 (2019)
Publisher : UIN Sunan Kalijaga Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/esensia.v20i1.1556

Nowadays prostitution tends to be regarded as a moral problem. This claim, in fact, oppresses women in prostitution. Women in prostitution then are regarded as sinners, dirty, and damned. This stigmatization in fact cannot solve the real problem of prostitution, and has made it difficult for women in prostitution to return to society. Based on historical, social and cultural research on prostitution, it can be found that prostitution is a structural problem. Structurally, women in prostitution are victims of poverty, discrimination against women, and domination by patriarchal culture. Stigmatizing women in prostitution nowadays cannot be separated from religion as source of morality. The false interpretation of religion often happens because theology is constructed from a dogmatic-textual orientation. Based on this theology, women in prostitution, of course, are blamed and claimed to be sinners. This perception makes women in prostitution who are oppressed become more oppressed. Based on this problem, then, theology needs to be reconstructed. By considering social and cultural analysis, theology need not become in the future so alienated from actual problems. To support the literary data, field research will be conducted, that is in Pasarkembang, a centre of prostitution in Jogjakarta. To collect data from this field, I will use convenience samples for interviews of women in prostitution. The interview questionnaire is included in the appendix. The interview questions will be based on existing research with the intention of connecting the local situation to theory in liberation theology. Interview questions will be quoted in text to illustrate structural aspects of prostitution. This field study proposes to learn about the presence of structural aspects of prostitution in Islamic society in Indonesia. In investigating Islamic theology, some points can be addressed. The main point is that the situation of many women in prostitution nowadays is analogous with slavery in Muhammad’s day. If we look at al-Qur’an wholly, we will understand that Islam actually wanted to eradicate slavery gradually. Some verses even explicitly forbid people to enslave women. The last step of liberation theology is praxis. In considering the steps within praxis, the insights of Islamic theology, can do best praxis for liberating women in prostitution. But, women in prostitution have also to be included in this praxis. The role of women in prostitution as subjects is very important if they are to liberate themselves.

Understanding the Contestation of Multi Political Parties in Indonesia Through Nietzsche’s Conflictive-Agonistic Power And Elias’s Figurative Power Conception Alim Roswantoro
ESENSIA: Jurnal Ilmu-Ilmu Ushuluddin Vol. 20 No. 1 (2019)
Publisher : UIN Sunan Kalijaga Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/esensia.v20i1.1619

Observing the contestation of the political parties in the last two decades in Indonesia encourages us to know the political power they understood and the political power logic they practiced. To disclose the understanding, the paper explores the notion of Nietzsche and Elias on power. Nietzsche’s will to power becomes an immutable basis for an individual to get his power against the others. It confronts individual against other individual is a social-political contest. Individual must use his freedom to rise his strength potentials to win power. The contestation among individuals in the social-political sphere is performed in order to master and rule one another. Nietzsche’s power seems to be conflictive-agonistic. Meanwhile, Elias understands power not by confronting each individual’s strength to others’ ones. Power, for him, exists in the interdependence of individuals. Power is figurative or configurative. The contestation of multi political parties in Indonesia so far, seen from the conception of power by Nietzsche and Elias, showing the conflictive-agonistic power rather than the configurative one.[Mencermati sepak terjang partai-partai politik di Indonesia di Indonesia dalam dua dekade terakhir ini membuat kita bertanya-tanya bagaimana sebenarnya mereka yang terlibat di dalamnya memahami kekuasaan, atau bagaimana sebenarnya logika kekuasaan yang berjalan di dalamnya. Untuk memahaminya, tulisan ini mereview perbincangan filosofis mengenai kekuasaan, terutama dalam pemikiran Nietzsche dan Elias. Kehendak untuk berkuasa Nietzsche memperhadapkan individu dengan individu lain. Untuk berkuasa, individu harus menggunakan kebebasannya untuk mengeluarkan seluruh potensi kekuatannya hingga berada di atas dan mengatasi individu-individu lain. Setiap individu melakukan hal yang sama sebagai pejuang yang ingin memenangkan laga. Kontes antar individu di ruang sosial-politik dilakukan untuk saling mengatasi dan menguasai. Kekuasaan perspektif Nietzsche tampak berkarakter agonistik-konfliktual sementara Elias memahami kekuasaan bukan dengan memperhadapkan kekuatan antar individu. Kekuasaan perspektif Ellias ada dalam interdependensi antar individu. Kekuasaan bersifat figuratif atau konfiguratif. Perhelatan politik multi partai di Indonesia hingga sekarang, dalam perspektif dua corak kekuasaan tersebut, masih memperlihatkan suatu kekuasaan yang agonistik-konfliktual daripada konfiguratif.]

Analyzing the Concept of Tawakal in Al-Palimbani’s Paradigm of Tasawuf Pirhat Abbas
ESENSIA: Jurnal Ilmu-Ilmu Ushuluddin Vol. 20 No. 1 (2019)
Publisher : UIN Sunan Kalijaga Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/esensia.v20i1.1623

This study aims to see how al-Palimbani's thoughts about tawakal were studied through his famous work on Sufism, the book Sair as-Salikin ila `Ibadah Rabb al-'Alamin. Tawakal is one part of maqāmat, which is a level that must be taken by a Sufi to get to the presence of Allah, which means: surrender, entrust and represent. On the other hand, there are those who say tawakal is very closely related to monotheism because it is an element that is within a believer's Muslim, faith has faith, that belief is the foundation of faith in a Muslim who believes. Tawakal means getting rid of dependency, eliminate persuasion related to someone’s character, and guided by truths in the following character. Al-Palimbani was one of the Palembang-born archipelago Sufis who were closer to al-Ghazali. In some cases, there were many differences. Al-Palimbani Sufi teachings have a considerable influence, not only in the archipelago but also to the Middle East region. Until now al-Palimbani's work on Sufism is still widely used by Sufism or tarekat recitation groups, both in Indonesia and in other Southeast Asian 2l countries, such as in Malaysia, Brunei Darussalam, Singapore, including Thailand. Al-Palimbani offered the concept of tawakal as an absolute surrendering to Allah.

Coherence Method in Matan Criticism Ahmad Musyafiq
ESENSIA: Jurnal Ilmu-Ilmu Ushuluddin Vol. 20 No. 1 (2019)
Publisher : UIN Sunan Kalijaga Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/esensia.v20i1.1741

This paper aims to formulate the application of the coherence method known in philosophy to the matan criticism. This formulation is important for several reasons. First, the science of hadith as one of the Islamic sciences has been dominated by awareness of its normative dimensions compared to the dimensions of its historicity. Second, in addition to differences there are similarities between the coherence method and the matan criticism, namely in terms of seeking the truth by relying on certain standard.The application of the coherence method in this matan criticism is carried out in three main steps. First, determining the criteria for religious truth that will be used as benchmarks. In this case, the criteria of truth chosen are contemporary maqashid al-sharia, especially in the perspective of Jasser Audah. Second, mapping the theme of the hadith being studied, to facilitate synchronization with the selected criteria of truth. Third, interpreting the hadith that is being studied based on Ulumul Hadith in general and ‘Ilm Ma’ani al-Hadith in particular, by utilizing the latest theories from the sciences related to the hadith being studied.The implications of applying this method can at least be seen through two things, which are at the same time the goal of the formulation of this method. First, the reduction of the awareness domination of the normative dimension in matan criticism. This will have an impact on increasing awareness of the dimensions of historicity and humanity in matan criticism and is expected to contribute to the reduction of exclusive and radical attitudes. Second, integration or at least interconnection between two methods of seeking truth from two different disciplines, namely Hadith and Philosophy.This paper aims to formulate the application of the coherence method known in philosophy to the matan criticism. This formulation is important for several reasons. First, the science of hadith as one of the Islamic sciences has been dominated by awareness of its normative dimensions compared to the dimensions of its historicity. Second, in addition to differences there are similarities between the coherence method and the matan criticism, namely in terms of seeking the truth by relying on certain standard.The application of the coherence method in this matan criticism is carried out in three main steps. First, determining the criteria for religious truth that will be used as benchmarks. In this case, the criteria of truth chosen are contemporary maqashid al-sharia, especially in the perspective of Jasser Audah. Second, mapping the theme of the hadith being studied, to facilitate synchronization with the selected criteria of truth. Third, interpreting the hadith that is being studied based on Ulumul Hadith in general and ‘Ilm Ma’ani al-Hadith in particular, by utilizing the latest theories from the sciences related to the hadith being studied.The implications of applying this method can at least be seen through two things, which are at the same time the goal of the formulation of this method. First, the reduction of the awareness domination of the normative dimension in matan criticism. This will have an impact on increasing awareness of the dimensions of historicity and humanity in matan criticism and is expected to contribute to the reduction of exclusive and radical attitudes. Second, integration or at least interconnection between two methods of seeking truth from two different disciplines, namely Hadith and Philosophy.

Religious Tolerance in the Quran and Sunnah and the Importance of Its Application in Indonesiaالتسامح الديني في ضوء القرآن والسنة وأهمية تطبيقه في اندونيسيا Umma Farida
ESENSIA: Jurnal Ilmu-Ilmu Ushuluddin Vol. 20 No. 1 (2019)
Publisher : UIN Sunan Kalijaga Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/esensia.v20i1.1747

This article aims at explaining the concept of religious tolerance according to the Quran and Sunnah, considering that many Indonesian people do not understand these Islamic teachings. They live in different islands with the diversity of religions, races, and cultures that can be a valuable asset for the building of multicultural Indonesia, while also potentially causing the social conflicts that divide their unity. Islam, as the religion of mercy for the worlds, provided the foundations for the importance of recognizing the religious, ethnic and cultural diversity. The Qur'an and Sunnah called to the religious tolerance, compassion, and harmony between Muslims and others, and forbade them from insulting the polytheists because the method of Prophetic call is far from coercion and fanaticism. The Prophet PBUH was the most salient and glorified of the conduct of peace and tolerance. He is the leader of the first nonviolent peaceful movement in the history of the world and the champion of peace. If the religious tolerance is being built as Islam has decided, then noble universal values such as justice, humanity, peace, and human well-being can be enforced, along with harmony and peace among the religions in Indonesia. تهدف هذه المقالة تبيين مفهوم التسامح الديني وشرحه وفقا للقرآن الكريم والسنة النبوية الشريفة، بالنظر إلى الواقع الذي يدل على أن الكثير من المسلمين لايفهمون هذه التعاليم الإسلامية بما فيهم الشعب الإندونيسي. إنهم يعيشون في الجزر المختلفة بتنوع الأديان والأعراق والثقافات. ويمكن أن يكون هذا التنوع رصيدا قيما لبناء اندونيسيا متعددة الثقافات، وفي نفس الوقت يحتمل أيضا أن يسبب الصراعات الاجتماعية التي تفرق وحدتهم.لقد وفر الإسلام كدين الرحمة للعالمين الأسس لأهمية الاعتراف بالتعددية الدينية والعرقية والثقافية وتنوعها، وهي ظاهرة ضرورية اقتضتها الفطرة الإنسانية واستلزمتها التنشئة الاجتماعية. وقد دعت الآيات القرآنية والأحاديث النبوية خير دعوة علمية وعملية إلى التسامح الديني والتراحم والتآلف بين المسلمين وغيرهم، وحرمتهم عن سَبّ المشركين وشتم عقائدهم، وذلك لأن أسلوب الدعوة المحمدية بعيدة كل البعد عن الإكراه والتعصب. فالنبي صلى الله عليه وسلم كان أبرز تجلٍّ ومصداق لسلوك منهجية السلام والتسامح، وهو صلى الله عليه وسلم قائد الحركة السلمية اللاعنفية الأولى في تاريخ العالم، وحامل راية السلم والسلام. واذا تم بناء التسامح الديني كما قرره الإسلام، فمن المتوقع أن القيم العالمية النبيلة، مثل الحق والعدالة والإنسانية والسلام ورفاهية البشرية يمكن إنفاذها، بجانب تحقيق الوئام والسلام بين المتدينين في إندونيسيا.

Extraordinary Women: (Harmony of Ibadah and Aqidah in Inventing the Perfection of Ramadan at the Salat Empat Puluh in Sijunjung) Salma Salma; Jarudin Jarudin
ESENSIA: Jurnal Ilmu-Ilmu Ushuluddin Vol. 20 No. 1 (2019)
Publisher : UIN Sunan Kalijaga Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/esensia.v20i1.1775

The study aimed to analyze the activities and understandings of Muslim women in Sijunjung region accompanying the implementation of Ramadan fasting with salat empat puluh. The Salat empat puluh is the name/term of the activity because it is carried out for 40 (forty) days throughout Ramadan month and added 10 days before or after it. The data were obtained by observing the activity of salat empat puluh in 7 mosques/musallas/suraus in Sijunjung region during Ramadan in 2018 and also by interviewing several imams and women who were the members of the salat empat puluh. The qualitative data analysis was conducted descriptively through reducing, displaying and verification (drawing conclusions). The result of the study showed that the activity was dominantly done by women. These women were at menopause age but economically still very productive. During the days they worked in the fields, farms, and stalls, and in the evening they stayed in mosques or musallas to do salat in congregation, to substitute the congregational salat that were left behind, to read Qur`an, to study fiqh, Qur'an exegesis and to discuss the issues of tauhid. During those 40 days they never left salat in congregation, avoided immoral acts and really brought themselves closer (taqarrub) to Allah. When someone left the salat in congregation and did not replace it in the salat i'adah, then they considered that the salat empat puluh was invalid and no longer had the same value as those who completed it. In those 40 days these women showed the height of their faith and humanity quality in front of God.

Observing HTI’s Da’wah Movement Following Perppu Number 2 of 2017 Concerning Community Organizations Fatmawati Fatmawati; Kalsum Minangsih; Siti Mahmudah Noorhayati
ESENSIA: Jurnal Ilmu-Ilmu Ushuluddin Vol. 20 No. 1 (2019)
Publisher : UIN Sunan Kalijaga Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/esensia.v20i1.1839

This research was based on an academic concern regarding the dissolution of Hizbut Tahrir Indonesia (HTI) on July 19, 2017 through Perppu (Enactment of Government Regulation in Lieu of Law) Number 2 of 2017 concerning Community Organizations. This Perppu has changed the map of the HTI’s da'wah and political movements which were previously massive and dominant in various media and became silent at once. Previously known as the 411, the 212, and the 505 Muslim Movements which were led HTI people, then after the HTI dissolution, this organization seemed to be in suspended animation and vanished without a trace. Even HTI’s preaching movements on various online media under the organization’s guidance have been difficult to find. Based on this concern, the formulation of the problem in this study is as follows: first, what is the doctrine and anatomy of the HTI movement? Second, how was the HTI da’wah movement since the New Order until the issuance of Perrpu Number 2 of 2017? Third, what strategies are used by Hizbut Tahrir after the enactment of Perppu Number 2 of 2017? Fourth, what Counter Narrative reveals the HTI’s inconsistencies after the enactment of Perppu Number 2 of 2017 concerning Community Organizations? These questions will be answered qualitatively through descriptive explanation of the object being studied as behavior and an event with the main location in Indonesia with its information from actors and documents scattered in the electronic and print media, so that the data source is mostly literature and does not rule out the possible date from informants. In conclusion, the HTI movement as a da'wah and political organization will continue to exist despite being banned institutionally. Based on observation and discussion with several community leaders, HTI is continues recruiting new members, especially on public campuses which have become its hub, even though it is done with silent operations. In addition, national political contestation ahead of the 2019 presidential election is also very vulnerable to being ridden by HTI, either by continuing to spread propaganda or raise the issues of government failure in alleviating poverty, securing domestic assets, and the rule of law.

AIDS as God’s Punishment: Examining Ibn Majah’s Sexual Ethics And Implication of Transgression Maufur Maufur; Saifuddin Zuhri
ESENSIA: Jurnal Ilmu-Ilmu Ushuluddin Vol. 20 No. 1 (2019)
Publisher : UIN Sunan Kalijaga Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/esensia.v20i1.1841

There are still many religious communities who regard AIDS as a curse and punishment from God. Where do the assumptions and discourse come from? And what are the consequences of these assumptions. This paper then sees that one of these assumptions resulted from the Sunan Ibn Majah (number 4019) where there is the word Fahisha. But in the end of our article, we conclude that the Hadith in Ibn Majah is far from talking about divine punishment, rather about the Tawhid according to which Muslims should behave in this world. The Tawhid serves as Islamic morality that is extended from the individual to the social. The Hadith as a whole is basically dealing with social problems as a result of social ignorance to the principles of the Tawhid, which consist of liberation of human consciousness, human equality and social solidarity as the basis of Islamic morality.

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Saifuddin Zuhri Qudsy

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Faculty of Ushuluddin dan Islamic Thought, UIN Sunan Kalijaga Yogyakarta. 698W+C49, Jalan Laksda Adi Sucipto, Papringan, Caturtunggal, Kec. Depok, Kabupaten Sleman, Daerah Istimewa Yogyakarta, 55281.

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Daerah istimewa yogyakarta

INDONESIA

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Home Page

OAI Link

Editorial Team

Contact

Reviewer

Google Scholar

Contact Name Saifuddin Zuhri Qudsy

Contact Email esensia.fusapuin@gmail.com

Phone +6281804192371

Journal Mail Official esensia.fusapuin@gmail.com

Editorial Address Faculty of Ushuluddin dan Islamic Thought, UIN Sunan Kalijaga Yogyakarta. 698W+C49, Jalan Laksda Adi Sucipto, Papringan, Caturtunggal, Kec. Depok, Kabupaten Sleman, Daerah Istimewa Yogyakarta, 55281.

Location Kab. sleman, Daerah istimewa yogyakarta INDONESIA

Abstract

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Abstract

Contact Name
Saifuddin Zuhri Qudsy

Contact Email
esensia.fusapuin@gmail.com

Phone
+6281804192371

Journal Mail Official
esensia.fusapuin@gmail.com

Editorial Address
Faculty of Ushuluddin dan Islamic Thought, UIN Sunan Kalijaga Yogyakarta. 698W+C49, Jalan Laksda Adi Sucipto, Papringan, Caturtunggal, Kec. Depok, Kabupaten Sleman, Daerah Istimewa Yogyakarta, 55281.

Location
Kab. sleman,

Daerah istimewa yogyakarta

INDONESIA