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[Membangun Sikap Toleransi Beragama dalam Masyarakat Plural ]]>
<![CDATA[Casram Casram]]>
<![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.v1i2.588
<![CDATA[The reality of social life is possible because of accommodating differences and diversities among human being. One of these diversities related to the choice of the faith, and therefore, we should be able to getting along either with the members of the same religious community as well as with those of others. In this case, religious tolerance is a necessity to guarantee social stability against the unwanted ideological force and even physical collisions in the society. Social and religious lives are not to be isolated from each other, but must be integrated into one another. Building educated and open minded religious community is a requirement to achieve this goal. The ideal religious tolerance should be built trough active participation from all members of diverse religious communities to achieve the same goals based on togetherness, inclusive attitude, respect and mutual understanding related to performing certain rituals and doctrins of each religions. The variety of typologies of interfaith relations, such as exclusivism, inclusivisme, pluralism, ect., are commonly formulated to bring these diversities into further step of harmonious religious dialogues. This article reminds us that our comprehension and implementation of religious doctrines should not stop in the claim of exclucivism (“I”) which culminate in realizing personal relationship with God (solitary), nor in the claim of inclusivism (“You”) with its concern with recruiting theological and ideological allies (solidarity), but also in the openness (“We”) where our religious comprehension of human values get emphasized (humanist-functional). In addition, all parties should suspend such a judgment as theological or ideological one directed to other religious community. This is a kind of phenomenological epoché we need to take if we wish to put religious tolerance into practice and not let it stay only on discourse level]]>
<![CDATA[Tiga Jalan Islam Politik di Indonesia: Reformasi, Refolusi dan Revolusi ]]>
<![CDATA[Mohammad Iqbal Ahnaf]]>
<![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.v1i2.728
<![CDATA[Indonesia is often deemed unfavorable for political Islamic movements. This is prominently indicated by the fact that electoral achievement of parties with Islamic background has been historically lower than those of parties without stated association with Islamic groups. This is seen as a confirmation of the norm that Indonesian Islam is inherently moderate. This paper challenges such an argument because the up and down of political Islamc should not be primarily seen from thir electoral gains. This paper shows that political Islam in Indonesia is persistent and will continue posing a challenge to the dominant role of moderate Islam. Using different paths Islamist groups are competing for establishing ground in societies. This paper categorizes the paths chosen by political Islam in Indonesia into three models called reformist, ‘refolutionist,’ and ‘staged revolutionary.’ Islamic groups are categorized in the paper based on their political objectives and strategies. ]]>
<![CDATA[Tata Negara dan Peradaban Islam: Antara Cita-cita dan Ilusi ]]>
<![CDATA[Alfathri Adlin]]>
<![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.v1i2.782
<![CDATA[All circles of Moslem communities have intendedto revive Islam as a prominent civilization, after lagging behind the West civilization for long period. Yet, while some Islamist-fundamentalists made efforts for that by way of politics, Islam sometimes was stereotyped with its rigorous face among both non-Moslems as well as Moslems whose religious thought and scientific/philosophical discourse was regarded as conflicted with Islam . Meanwhile, both political Islam and fundamentalist orthodoxies, and various autocracy and quasi-democracy that rules in Islamic World were and stillconcerned more with outward models of religious piety and obedience aimed at confirming that Islamic govermentality does exist in their society. Unfortunately, the imposing of outward norms and rules can not become a stage for retrieving the inward ethics or Islamic spiritual dimension, from which the drive for a new civilization could emerge as ever did in and was realized by Islam Nusantara in its early formation by the Saints and Sufis. Unless the Moslems are able to gather the inward resources of their religion to produce its outward presence of civilizational power, they—reformistor fundamentalist—willbe forced to participate and dissolve in the dominant western civilizational order which has given up to a secularization process. Here they are faced to the dilemma between the need to preserve the moral equilibrium in themselves as demanded by Islam and success requirements as demanded by modern world. And it is this that has resulted in a cultural schizophrenia among the Moslems from all the circles.]]>
<![CDATA[NU dan Paradigma Teologi Politik Pembebasan: Refleksi Historis Pasca Khittah ]]>
<![CDATA[Muhammad Masyhuri]]>
<![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.v1i2.727
<![CDATA[This research means to study the religious institution’s role to liberate from the problems of ummah in their real life. Theological study on dimension of liberation here aims to investigate what are Muslim scholars’ opinions on this issue and how to implement their thought on political reality. This study employs historical description focuses on historical dynamic of Nahdlatul Ulama (NU) political position and its institution, especially after returning to the khittah of 1926. This study also analyzes those dynamics in relation to liberation theology. This study shows that institutional dynamic of NU in politic and its reflection, be it is in accommodatif respond or opposition, related to its stands between religion and the state is strongly inspired from Sunni political paradigm. However, there have been some variation related to sociological politic in implementing this Sunni paradigm in reality. Institutionally, the implementation to reflect liberation theology can be identified as substantialistic, realistic and rationalistic. The root of liberation on theology in NU can be seen from its emphasis on the issues of peace, pluralism, humanity and justice. By implementing this liberation of theology, there are some changes in the dynamic of NU history in the forms of growing number of educational institution, strengthening religious’ roles and positions, increasing community participation in social, economic and politic without confounding with institutional religious politisation.]]>
<![CDATA[Crystallization of The Quran: An Analysis of John Wansbrough’s Theory ]]>
<![CDATA[Ahmad Sanusi Azmi]]>
<![CDATA[ Wawasan: Jurnal Ilmiah Agama dan Sosial Budaya Vol 2, No 2 (2017) ]]>
Publisher : <![CDATA[the Faculty of Ushuluddin, UIN Sunan Gunung Djati Bandung ]]>
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DOI: 10.15575/jw.v2i2.1611
<![CDATA[In the early nineteenth century, modern scholars began to explore materials of Quranic studies within the framework of a historical-critical method. Novel arguments were presented in challenging the traditional account of the formation of the Quran with a various range of theory. It seems that the most radical assessment was demonstrated by John Wansbrough in his exceptional works, Quranic Studies: Sources and Methods of Scriptural. The literary analysis employed by John Wansbrough in his study on the Quran lead to a novel historic inference. This article aims to explore the theory of late crystallization of the Quran as proposed by John Wansbrough. This study is the qualitative research in which the researcher uses the study of the comparative text analysis. The resulting study asserts that Wansbrough’s theory is a new discovery which has given the new impact and the new path in the Quranic studies. His conclusion is not accepted by all scholars. Some scholars regarded Wansbrough’s evidence that he used as an argument is not absolutely convincing.]]>
<![CDATA[Sejarah Bid’ah: Ashhab Al-Hadith Dan Dominasi Wacana Islam Autentik Pada Tiga Abad Pertama Hijriyah ]]>
<![CDATA[Aceng Abdul Kodir]]>
<![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.v1i2.608
<![CDATA[The relationship between majorities and minorities in Islamic discourse is a result of the seizure of an authentic Islam. The discourse of authentic Islam in the history of Islamic society, rooted in the concept of heresy. This concept appeared due to the absence of religious authorities in a chaotic social dynamic. In the social political history of Islamic society, the ahlul hadith are the people who are responsible in introducing the concept of heresy as the opponent of the concept of sunna. This was motivated by the spirit of religiousity and the complexity of political nuance. As a result, the early Islamic historical discourse in the medieval was dominated by the opposition between heresy (bid’ah) narration and sunna. Through this opposition mainstreaming, the ahlul hadith stands as the narrators of the authentic Islam. In the contrary, religious narration outside the ahlul hadith is recognized as ahl al-ahwa’ wa al-bida’. This pejorative recognition, at the same time declared the victory of the ahlul hadith in propagating the authentic Islam and marked the emergence of opposition movement. This paper focuses on questions regarding the origin of heresy narration, the sunna and the discourse of authentic Islam. Methodically, some focuses will be analyzed by investigating the term of ahl al-ahwa’ wa al-bida’ used by the early ahlul hadith as mentioned in ‘ulum al-hadith’s books.]]>
<![CDATA[Reinterpretasi Asbāb Al-Nuzūl bagi Penafsiran Alquran ]]>
<![CDATA[Irma Riyani]]>;
<![CDATA[Yeni Huriani]]>
<![CDATA[ Wawasan: Jurnal Ilmiah Agama dan Sosial Budaya Vol 2, No 1 (2017) ]]>
Publisher : <![CDATA[the Faculty of Ushuluddin, UIN Sunan Gunung Djati Bandung ]]>
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DOI: 10.15575/jw.v2i1.863
<![CDATA[Asbāb al-nuzūl are socio-historical events surrounding the revelation of the Qur’an and they are important aspects to understand the meaning of the Qur’an. Unfortunately, in many tafsir that written either in classical or modern exegesis many exegetes seem to ignore the important messages of these socio-historical aspects of the Qur’an. Many exegetes only focus on the texts and produce the textual-doctrinal understanding of the Qur’an that detached from its context. This article based on the claim of universality of the messages of the Qur’an to all human beings across time and space. This article employs interpretative-analysis method to analyze the use of Asbāb al-nuzūl in kitab tafsir – classic and modern - and to seek a new understanding in both: the theory a well as the use of Asbāb al-nuzūl for Qur’anic interpretation. This article shows that the study of Asbāb al-nuzūl should be concerned not only with the specific events of the revelations but also with the spirit of the time when the events occurred in order to understand the basic meaning intended by the texts revealed in various occasions. Therefore, the meaning of the Qur'an should be derived not only from the general meaning of the texts but also from the contexts of the revelations (al-ibrat bi umum al-lafzh ma’a mura’at khusus al-sabab). Interpreting the Qur’an by paying attention to socio-historical approach will lead us to a more dynamic and dialogical interpretation with the cultural contexts without ignoring the ethical principles of the Qur’an.]]>
<![CDATA[Kitab Suci dan Hoax: Pandangan Alquran dalam Menyikapi Berita Bohong ]]>
<![CDATA[Luthfi Maulana]]>
<![CDATA[ Wawasan: Jurnal Ilmiah Agama dan Sosial Budaya Vol 2, No 2 (2017) ]]>
Publisher : <![CDATA[the Faculty of Ushuluddin, UIN Sunan Gunung Djati Bandung ]]>
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DOI: 10.15575/jw.v2i2.1678
<![CDATA[The raising of hoax phenomenon in the social media is very excessive, especially the impact has been divisive Muslims, whereas the roots of the emergence of the hoax itself is nothing but the influence of global development and the advancement of science and technology, so that humans are pampered with a variety of sophisticated facilities, these facilities cause human beings entitled to freedom of expression. It is this freedom which gives birth to human communication with others indefinitely, even with the media of a person free to express public opinion, through this, one becomes free in exploring the interests of each, especially in realizing a mission of existence by the interests of a particular group, on this basis, regardless of how the impact of the hoax itself works, the groups produce and circulate the hoax news in the public sphere. In response, this study focuses on the Quranic view of the phenomenon of hoax or hoax. Through this descriptive method, this study confirms that the Qur'an as a guideline for Muslims needs to be re-dialled to the Islamic society of today, so through the Qur'an we can see how the hoax itself has been described in it, and how we as Muslims can work to avoid the plague of the hoax itself.]]>
<![CDATA[Kekerasan Dalam Rumah Tangga dalam Perspektif Islam ]]>
<![CDATA[Nur Rofiah]]>
<![CDATA[ Wawasan: Jurnal Ilmiah Agama dan Sosial Budaya Vol 2, No 1 (2017) ]]>
Publisher : <![CDATA[the Faculty of Ushuluddin, UIN Sunan Gunung Djati Bandung ]]>
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DOI: 10.15575/jw.v2i1.829
<![CDATA[Domestic violence is often understood to refer only to physical abuse. In fact, domestic violence is related to any violence occurred in domestic life that includes: physical, sexual, and psychological violence. It also related to abandonment and threat in domestic life. Many cases of domestic violence are unreported by the victims because they considered domestic violence as a private matter. This article attempts to explore domestic violence in Islamic perspective. This article shows that domestic violence occurred as a result of an asymmetrical relationship between spouses in a marital relationship. To avoid domestic violence, the couple should attempt to build a harmonious relationship (sakinah) based on equality between the spouse.]]>
<![CDATA[Konsep dan Penerapan Takwil Muhammad Quraish Shihab dalam Tafsir Al-Mishbah ]]>
<![CDATA[Dedi Junaedi]]>
<![CDATA[ Wawasan: Jurnal Ilmiah Agama dan Sosial Budaya Vol 2, No 2 (2017) ]]>
Publisher : <![CDATA[the Faculty of Ushuluddin, UIN Sunan Gunung Djati Bandung ]]>
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DOI: 10.15575/jw.v2i2.1645
<![CDATA[The problem of ta’wīl in Qur’anic studies is regarded as one of the controversial issues. It requires a holistic study on ta’wīl. Some scholars still criticized the takwil as a method of understanding of the Qur’an. Some qur’anic commentators who did not give their commentaries will say Allāhu a’lamu bi murādihi (It is only God who knows the meaning). However, another commentator did not agree with them. They then use ta’wīl. One of qur’anic scholars who used ta’wīl is Muhammad Quraish Shihab. He is an Indonesian qur’anic commentator. One of his works is ‘Tafsir al-Mishbah’. It can be called as a remarkable work of tafsir. He used the different method of qur’anic interpretation. He has a deep linguistic approach and comprehensive understanding. He also uses an approach of tafsīr bi al-ra’yi that also used the traditional source as well.]]>
