Reinterpretasi Kontroversi Kepemimpinan non-Muslim dalam Alquran

This article aimed to explore several kinds of understanding and interpretation towards the Qur’anic idea on non-Muslim leadership. Some Muslim scholars’ respond would be a case of study to see their logical reason and their interpretation of the Qur’an on the issue of non-Muslim leadership. The study obtained the following conclusions: first, there are some gaps or perhaps a shifting paradigm between the classical idea of non-Muslim with the modern scholars. Those who lived in the modern times, to some extent, are holding an inclusive idea to allow non-Muslim be a leader in Muslim society. This is because they see that the command of the Qur’an to forbid non-Muslim to hold a leadership is limited to whom they are hostile to Islam and Muslims. Hence the act of banning should not be apllied in general. On the other hand, the historical context of the verse (sabab al-nuzûl) also suggests that the nuance of confrontation between Muslims and non-Muslims is part of the consisting code of conduct at that time, so that the verses above should be put into consideration if the conditions are in peace.

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The concept of Ijtihad, its legitimacy, need and importance in the present age

Islamic Sciences ◽

10.52337/islsci.v3i1.18 ◽

2020 ◽

Vol 03 (01) ◽

Author(s):

Nabeela Falak

Keyword(s):

Research Problem ◽

The Other ◽

Evolutionary Aspect ◽

The Real ◽

Muslim Society ◽

Contemporary World ◽

Research Article ◽

Other Hand ◽

New Situation ◽

Muslim Scholars

According to the fiqh, Ijtihad is the name of effort and to boost once capacity to discover shariah ruling about a new situation in the light of Quran and Sunnah. Islam allowed Muslims to continuously adopt the changing conditions and advances the society through the process of Ijtihad. Quran has given the fundamental principles and Muslim scholars must interpret these principles wisely in the light of Quran and Sunnah, in accordance with the spirit of time in which we live. Research problem regarding Ijtihad is, there are two extremes about the concept of Ijtihad. Some modern thinkers and philosophers have misinterpreted the principle of Ijtihad, they think that every person having little knowledge of Islamic teachings is eligible to do Ijtihad and there are no conditions and principles for doing Ijtihad. On the other hand, some keep themselves limited with Quran and Sunnah. In this paper we have given the concept of Ijtihad according to the venerable Ulema-e-Fiqh. In this research article, it is tried to describe the real concept, authenticity of Ijtihad and the evolutionary aspect of Ijtihad in Muslim society, and about the importance of Ijtihad to address the needs of Muslim societies with reference of contemporary world.

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Monotheism in Isaiah

The Oxford Handbook of Isaiah ◽

10.1093/oxfordhb/9780190669249.013.22 ◽

2020 ◽

pp. 218-248

Author(s):

Matthias Albani

Keyword(s):

Historical Context ◽

The Other ◽

Divine Power ◽

Crisis Situation ◽

Catalytic Function ◽

Other Hand ◽

The Future ◽

The One ◽

Religious Crisis

The monotheistic confession in Isa 40–48 is best understood against the historical context of Israel’s political and religious crisis situation in the final years of Neo-Babylonian rule. According to Deutero-Isaiah, Yhwh is unique and incomparable because he alone truly predicts the “future” (Isa 41:22–29)—currently the triumph of Cyrus—which will lead to Israel’s liberation from Babylonian captivity (Isa 45). This prediction is directed against the Babylonian deities’ claim to possess the power of destiny and the future, predominantly against Bel-Marduk, to whom both Nabonidus and his opponents appeal in their various political assertions regarding Cyrus. According to the Babylonian conviction, Bel-Marduk has the universal divine power, who, on the one hand, directs the course of the stars and thus determines the astral omens and, on the other hand, directs the course of history (cf. Cyrus Cylinder). As an antithesis, however, Deutero-Isaiah proclaims Yhwh as the sovereign divine creator and leader of the courses of the stars in heaven as well as the course of history on earth (Isa 45:12–13). Moreover, the conflict between Nabonidus and the Marduk priesthood over the question of the highest divine power (Sîn versus Marduk) may have had a kind of “catalytic” function in Deutero-Isaiah’s formulation of the monotheistic confession.

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SENI DALAM PERSPEKTIF HADIS NABI: Kajian Ma’ani al-Hadis

Riwayah Jurnal Studi Hadis ◽

10.21043/riwayah.v6i2.7863 ◽

2020 ◽

Vol 6 (2) ◽

pp. 323

Author(s):

Wely Dozan

Keyword(s):

Research Method ◽

The Other ◽

Other Hand ◽

Library Research ◽

Contemporary Context ◽

Muslim Scholars

Seiring lahirnya berbagai pemahaman terhadap hadis-hadis Nabi, pada saat itulah keragaman umat Muslim dalam menyikapi isu-isu tentang seni akan selalu hangat dan tidak pernah usai diperbincangkan dalam pemikiran muslim. Ada yang memandang bahwa seni merupakan suatu hal yang dilarang olah Nabi. Disisi lain, ada yang memandang bahwa seni merupakan salah satu yang dianjurkan oleh Nabi, baik dalam seni musik, seni menggambar, seni melukis, dan seni lainnya. Tujuan penelitian ini akan mengkaji seni dalam sudut pandang ma’ani al-hadis terhadap teks-teks hadis dengan melihat sosio-historis dan implikasinya terhadap Islam. Hal inilah yang harus dibenahi oleh cendekia-cendekia muslim agar hadis-hadis Nabi dimaknai secara objektif dengan tidak meninggalkan teks dan konteks hadis yang disampaikan. Adapun metode penelitian yang digunakan yaitu library research dengan cara mengumpulkan data dalam buku, artikel, jurnal, dan berbagai macam literatur-literatur yang terkait dengan permasalahan yang dikaji untuk menemukan hasil. Hasil penelitian ini melalui kajian ma’ani al-hadis adalah bahwa konsep seni merupakan suatu hal yang dicontohkan oleh Nabi, dan seni pada hakikatnya boleh saja dipraktikkan dalam konteks kekinian yang tidak menunjukkan pada sebuah larangan. Bahkan seni dianjurkan dalam Islam. [Art in the Perspective of Prophetic Hadith: the Study of Ma'ani al-Hadith. Through the emergence of various understandings of the Prophet's traditions, at this time the diversity of Muslims in addressing issues regarding art will always be updated and will never finish being discussed in Muslim thought. There are those who think that art is something that was forbidden by the Prophet. On the other hand, there are those who think that art is one of the things that the Prophet likes, such as music, drawing, painting art, and other arts. The purpose of this research is to examine art from the perspective of ma'ani al-hadith towards hadith texts by looking at the socio-historical and its implications for Islam. This is what Muslim scholars need to fix so that the Prophet's traditions are interpreted objectively without leaving the text and context of the hadiths being conveyed. The research method used is library research by collecting data in books, articles, journals, and various kinds of literature related to the problems being studied to find the results. The result of this research through the study of ma'ani al-hadith is that the concept of art is something that was exemplified by the Prophet, and art in essence may be practiced in a contemporary context that does not indicate a prohibition. Even art is recommended in Islam.]

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Re-Visiting the Implications of Contemporary Epistemological Models for the Understanding of Religious Experience: an Overview

Religion and Theology ◽

10.1163/157430104x00131 ◽

2004 ◽

Vol 11 (3-4) ◽

pp. 278-297 ◽

Cited By ~ 2

Author(s):

Daniel P. Veldsman

Keyword(s):

Twentieth Century ◽

Religious Experience ◽

Historical Context ◽

Science And Religion ◽

The Other ◽

Other Hand ◽

Theology And Science ◽

The One ◽

Culturally Embedded

AbstractThe more recently proposed epistemological models (cf Gregersen & Van Huyssteen, eds., Rethinking Theology and Science: Six Models for the Current Dialogue) within the context of the science and religion debate, have opened up galaxie,s of meanirzg on the interface of the debates which are inviting for exploralive, theological travelling. But how are we epistemologically to judge not only oui journets but also the rethinking of the implications of these epistemological models for our understanding of religious experience and our experience of transcendence? The interdisciplinary space that has been opened up in an exciting post-foundational manner zuithirz these very debates, leaves us as rational persons, embedded in a very specific social and historical context, with the haunting cognitive pluralist question on how to reach beyond the limits of our own epistemic traditions (Wentzel van Huyssteen). This question is pursued as an effort on the one hand to unmask epistemic arrogance and, on the other hand, not to take refuge in the insular comfort of internally closed language-systems. It is an effort to address relativism and a 'twentieth-century despair of any knozuledye of reality' (Polkinghorne). It is finally an effort to conceptually revisit the implications of tltese models for our understanding of our culturally embedded religious experience.

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Art. IX.—On the Proper Names of the Mohammadans

Journal of the Royal Asiatic Society of Great Britain & Ireland ◽

10.1017/s0035869x0001724x ◽

1879 ◽

Vol 11 (2) ◽

pp. 171-237

Author(s):

T. E. Colebrooke

Keyword(s):

Family Relations ◽

Proper Names ◽

Public Life ◽

The Other ◽

Simple Rule ◽

Modern Times ◽

Other Hand ◽

The Family ◽

Personal Qualities ◽

Religious Sect

It is well known that proper names in the East, and especially among the Mohammadans, follow no such simple rule as that which has long prevailed in modern Europe, where the Christian name or names conferred in infancy and the family name or surnames are usually borne through life, and where it is a matter of suspicion to have an alias. In the East, on the other hand, we hear of persons gathering up in the course of their career a variety of names, and being popularly known by one or other of them at different periods, and to an extent that gives rise to perplexity. This was notably the case among the Arabs in the height of their preeminence. A person might receive a name in his infancy (usually conferred on his birth or at his circumcision), and to this might be added a patronymic, or a name expressive of his paternal or family relations. He might then receive a title expressive of his zeal for the faith, and soubriquets descriptive of his personal qualities or appearance, or the country or town in which he was born or had settled, or the religious sect to which he belonged ; and if he played a part in public life, to all these might be added, as in Europe, a title or titles of dignity; and if he had acquired a reputation as an author, he might assume some name of fancy. These various names or titles might never be united in the same individual, but the combinations are numerous and shifting. Certain rules are observed in their formation or application, but it was a matter of accident by which of these designations a person might be known to his contemporaries, or his name transmitted to modern times.

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Furcht und Freude in der Bibel: Emotionale Ambivalenz im Lichte der Religionspsychologie

NTT Journal for Theology and the Study of Religion ◽

10.5117/ntt2007.61.123.thei ◽

2007 ◽

Vol 61 (2) ◽

pp. 123-147

Author(s):

Gerd Theissen

Keyword(s):

Evolutionary Psychology ◽

Religious Experience ◽

The Other ◽

Modern Times ◽

Emotional Ambivalence ◽

Other Hand ◽

Biblical Texts ◽

Conditio Humana ◽

The One ◽

Definition Of

It is a modern conviction that religion and emotion belong together. It would be an anachronism to presuppose a priori such a connection in pre-modern times. The article shows that the definition of religious experience as mysterium fascinosum et tremendum (R.Otto) is not anachronistic. Biblical texts express an emotional ambivalence of fear and joy when speaking on God. On the one hand, we may explain this ambivalence with the help of evolutionary psychology as part of the universal conditio humana; on the other hand, fear and joy are culturally and historically conditioned. The article gives a sketch of the history and diversity of these emotions in biblical texts and underlines the connection between emotions and rituals.

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Muslim Women and Gender: Culture Vs. Divine Text

European Scientific Journal ESJ ◽

10.19044/esj.2017.v13n5p155 ◽

2017 ◽

Vol 13 (5) ◽

pp. 155

Author(s):

Zakaryya Mohamed Ahmed Abdel-Hady

Keyword(s):

Muslim Women ◽

The Other ◽

Historical Events ◽

Women And Gender ◽

Muslim Society ◽

Gender Culture ◽

Full Participation ◽

And Gender ◽

Husband And Wife ◽

Muslim Scholars

Much confusion have developed on the issue of Islam and gender. Islam as a religion is seen to give preference to one gender over the other. This has been particularly realized in dealing with issues which are of concern to women such as: duties and responsibilities of both husband and wife and inheritance. The issue of gender will always raise the question of Muslim Women’s full participation and productive functioning within the society. This paper attempts to examine whether the above-mentioned issue is a simple misconception, or the existence of any evidence within the Muslim doctrine and/or interpretation of Muslim scholars that support such a claim. The issues discussed here are highly controversial and debatable. Thus, in order to identify and clarify the stance of Islam on the issue of gender, we undoubtedly need to revisit the Islamic sources and hold a comparison to social and historical events that took place within the early Muslim society. This paper aims to highlight this issue and attempt to identify whether any validation for such practice was made within the religious approach or through traditionally-acquired concepts that have lived and grew within the Muslim cultures throughout the ages.

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ISU ISLAMISASI ILMU PENGETAHUAN DALAM PEMIKIRAN MUHAMMAD MUMTAZ ALI

MA'ALIM: Jurnal Pendidikan Islam ◽

10.21154/maalim.v1i02.2626 ◽

2020 ◽

Vol 1 (02) ◽

Author(s):

Heru Saiful Anwar ◽

Safiruddin Al Baqi

Keyword(s):

Islamic Law ◽

The Other ◽

Western Thought ◽

Other Hand ◽

The One ◽

Muslim Scholars

Muslim scholars or scientists are currently faced with a dilemma of thought and actions in responding to the challenges of the globalization. On the one hand, the onslaught of western thought such as secularism and liberalism is very strong, while on the other hand they must maintain the principles of Islamic law. So that their actions do not come out of Islamic law, it is very important for Muslim scientists to understand the concept of Islamization of Science. The figure who initiated this thought was Prof. Syed Muhammad Naquib al-Attas who then continues until now, one of them is Muhammad Mumtaz Ali. Muhammad Mumtaz Ali's works related to the Islamization of Science emphasize the importance of prioritizing the Islamization of science for Muslim scientists. The spirit of Islamization must continue to be strengthened for the advancement of Muslims. The vision and mission of the Islamization of Science will be difficult to achieve if Muslims are not united to achieve it. All Muslim scientists in various fields of knowledge are expected to understand Islamic law well, so that the knowledge they spread will not conflict with the rules of Allah SWT.

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METODE LIQÂ’ DAN KASHF DALAM PERIWAYATAN HADIS

MUTAWATIR ◽

10.15642/mutawatir.2015.5.2.297-334 ◽

2016 ◽

Vol 5 (2) ◽

pp. 297

Author(s):

Idri Idri

Keyword(s):

The Other ◽

Historical Account ◽

High Ranking ◽

Knowledge Based ◽

Other Hand ◽

The Status ◽

Muslim Scholars

The historical account of hadith literatures clarifies that there are different methods among Muslim scholars in search of the authenticity of hadith. The dispute lies on the variance methods used by hadith and sufi scholars. Sufi scholars tend to have their own methods in establishing the reliability of hadith narration by liqâ’ al-Nabî and kashf. This method suggests that Sufiwith high ranking of spiritualitycould meet Prophet directly by dreams. By this way, Sufi scholar might acquire the original Islamic teachings from Prophet, including hadith. In this, they argue for the authenticity of hadiths narrated by such a way. On the other hand, the methods used by sufi are not accommodated by hadith scholars. It is said that every hadith narrated by dream or kashf is unrecognized and considered as false (mawḍû‘). Addressing these differences, this article tries to examine some problems related to the method of authenticity of hadith narration, the account of hadith on the convergence to the Prophet by dream, kashf as a source of Islamic teaching, the status of mysterious hadiths transmission, and the validation of knowledge based on kashf.

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’n Beraad te midde van berade: Die historiese konteks van die Cottesloe-Kerkeberaad herbeoordeel

Verbum et Ecclesia ◽

10.4102/ve.v12i2.1038 ◽

1991 ◽

Vol 12 (2) ◽

pp. 242-258

Author(s):

J. W. Hofmeyr

Keyword(s):

South African ◽

Focal Point ◽

Historical Context ◽

The Other ◽

Other Hand ◽

African Churches

A consultation amongst consultations: The historical context of the Cottesloe Church Consultation reconsidered At the time of writing it happens to be thirty years since the well known Cottesloe Church Consultation took place. On the other hand the November 1990 consultation of a wide variety of South African churches appears strongly in the focal point. In this article the socio-political, ecclesiastical and theological context of the Cottesloe Consultation is reconsidered. Finally some conclusions are drawn as regards the relevance of the Cottesloe Consultation for our times.

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