Showing posts with label islamic theology discussion. Show all posts
Showing posts with label islamic theology discussion. Show all posts
Wednesday, July 8, 2009
Now there is this tendency to view Islam as a whole with the show features local Islam. Kajin such Marshal Hodgson tried to combine the perjalan struggle with the Islamic culture and civilization of a local show satisfactory results.
Book The Venture of Islam, not only produce a map of Islamic diversity, but also a challenge for observers to translate the meaning of Islam is diversity. On the other hand, the book is leaving a lot of homework for all of us how to develop the understanding and study of Islam at the local level to see the richness and diversity of local Islam.
Ira M. Lapidus also emphasized in his works to see that diversity. He divides the period of Islam to some period in which he used as the period saw the development of the paradigm of Islam. He acknowledged that embraces the fact that Islam consists of many layers reflect a cultural curiosity (curious) to investigate further.
A clear, says Lapidus, behind all the diversity of Islam in Muslim areas function as a cultural unifier. But more important than that is how we describe a rangkain akan full knowledge of the existence of the local Islamic.
For V.S. Naipaul as he stunned witness-sharer sharer Islam Islam to translate the vision-vision in the regional. Book, Among the believers menujukkan a trip to see the diversity of Islam. It is not only important as a social portrait, but it is also important as an early foothold to look to the future of Islam.
Presumably studies on religion and culture can be directed in different frameworks. First we can apply in an effort to explore the concepts of how the local religion and culture interact.
Second, the study can be concentrated to mempetakan Islam in a local map of universal Islam. Third, the local discourse or local konwledge struggle that grows out of religion and culture can be used as additional new discourse of globalization. Study of local Islamic pengkayaan can be used as human discourse.
The above descriptions show that the understanding of religion will not be complete without understanding the human reality that is reflected in the culture. Important position in the human-Islam as described in the process of creation that is a blast from ruhnya God ruh-an indication that the men occupying important positions in the know about God. Thus, understanding religion as a whole will not be achieved without understanding the religious half of the man.
Maybe not to mention that excessive human reality is that empirical reality divine. This is where the importance of location in the anthropological study of Islam. As a science that specializes learn human-empirical reality which is a religion-it is also an anthropological study, half of the religion itself.
Book The Venture of Islam, not only produce a map of Islamic diversity, but also a challenge for observers to translate the meaning of Islam is diversity. On the other hand, the book is leaving a lot of homework for all of us how to develop the understanding and study of Islam at the local level to see the richness and diversity of local Islam.
Ira M. Lapidus also emphasized in his works to see that diversity. He divides the period of Islam to some period in which he used as the period saw the development of the paradigm of Islam. He acknowledged that embraces the fact that Islam consists of many layers reflect a cultural curiosity (curious) to investigate further.
A clear, says Lapidus, behind all the diversity of Islam in Muslim areas function as a cultural unifier. But more important than that is how we describe a rangkain akan full knowledge of the existence of the local Islamic.
For V.S. Naipaul as he stunned witness-sharer sharer Islam Islam to translate the vision-vision in the regional. Book, Among the believers menujukkan a trip to see the diversity of Islam. It is not only important as a social portrait, but it is also important as an early foothold to look to the future of Islam.
Presumably studies on religion and culture can be directed in different frameworks. First we can apply in an effort to explore the concepts of how the local religion and culture interact.
Second, the study can be concentrated to mempetakan Islam in a local map of universal Islam. Third, the local discourse or local konwledge struggle that grows out of religion and culture can be used as additional new discourse of globalization. Study of local Islamic pengkayaan can be used as human discourse.
The above descriptions show that the understanding of religion will not be complete without understanding the human reality that is reflected in the culture. Important position in the human-Islam as described in the process of creation that is a blast from ruhnya God ruh-an indication that the men occupying important positions in the know about God. Thus, understanding religion as a whole will not be achieved without understanding the religious half of the man.
Maybe not to mention that excessive human reality is that empirical reality divine. This is where the importance of location in the anthropological study of Islam. As a science that specializes learn human-empirical reality which is a religion-it is also an anthropological study, half of the religion itself.
Tuesday, July 7, 2009
One thing that needs to disesali Muslim Indonesia is an introduction to the social reality of Muslim society in the world is very less. Even if we claim to know the Muslim wiliyah in others, their new knowledge to the fact that they are a fellow Muslim. But when asked about the social situation and their culture, appears to many that they did not know. This is because Islamic studies in Indonesia, less concerned about the social culture in Muslim countries. For example, just how the situation of Islam in Iran and how Islam interacts with Persian culture, one less learned. While information on the socio-cultural area in the Muslim world quite a lot. Books written by anthropologist about them quite a lot. The above facts show that the study of religion by using the cross-cultural perspective needed to better understand the reality of religion more broadly. Study of religion in cross-cultural perspective is very useful to see the empirical reality of religion in a wide area.
Understanding of the reality that ultimately will be a different attitude to appreciate the differences in religious conduct. More than that cross-cultural studies will also provide information about the reality of how religion can not be sterile from the influence of culture. For example a cross-cultural study here akan criticism of Islam in Southeast Asia.
As the study area and as one of the study area, Islam in Southeast Asia and Indonesia, especially in the first place does not attract attention. However, in perkembanngannya, with any size of Islam in Southeast Asia is an important Muslim community. Not only because the Muslim population of almost half the population of the Islamic world-with Indonesia that reaches 80% of the 200 million - but also because the development of Islam in Southeast Asia including the most impressive. If the decade of the 1980s and before, Islam in Southeast Asia is not at all Dilirik-for example, by Denys Lombard diungkapkapkan-or regarded as a marginal community of Islam-John L. Esposito-or not considered as true Islam as syncretic character so prominent that, it is Islam in Southeast Asia became a special attention.
There are several reasons why Islam in Southeast Asia of attention. First, the development of Islam in Southeast Asia, especially impressive considering that the global discourse. Changes in the world due to globalization, Islam in Southeast Asia can be said as one of the most forward, aside from Pakistan, of course, with the expert-expert influence in the United States.
Intellectual struggle Muslim Southeast Asia with ideas gender, democracy, civil society and human rights put Islamic Southeast Asia as a pioneer, or at least the most Inten the development of ideas is global.
Second, the intellectual style education in Muslim Southeast Asia to receive more ideas of social science in the developing West, such as Nurcholish Madjid, Kuntowijoyo, Anwar Ibrahim, Chandra Muzaffar and others, and in translating mengartikulasikan normative values of Islam, made the the development of Islam in Southeast Asia does not teralineasi of global development. Not surprising if studies of Islam in Southeast Asia region is colored spirit of Islam to the translation in the context of the empirical. Semaraknya studies social culture among the Muslim Southeast Asia, especially in Indonesia, has the dignity, or at least, to bring the Muslims participate actively involved in the intellectual debates of the present.
Third, Islamic Southeast Asia to provide a real picture of what Islam is called the local, which represents a meeting of culture, social and intellectual culture between local and Islam. Various tribes and ethnic nation in Southeast Asia, provides a description of how the real Islam can survive as well as a religious community. Indeed, uniqueness of Islam in Southeast Asia to give the image that are less when compared with Islam in the Arab community. Anthony Reid, for example said that the position of Islam in Southeast Asia a more prominent color-even to the local lingua franca for the communication of Islam in Southeast Asia does not use the Arabic language but Malay-ox make Islamic Southeast Asia termarjinalkan of Islamic discourse as a whole.
However, with the menguatnya concepts posmodernisme a big role to provide local knowledge to make Islam in Southeast Asia into a warm conversation. In addition to the responses of Muslim Southeast Asia intellectual tolerance that does not receive even less of a defender of social sciences West put Islam in Southeast Asia as the central meeting between Islam, the local culture and say modernism. Therefore, the depth of the study on the development of Islam in Southeast Asia, particularly Indonesia and Malaysia, which is the majority of the main Muslim communities in Southeast Asia, to be very important.
There are several options that can be developed in this study to learn more about Islam in Southeast Asia. First, a study meeting on the local culture and Islam that has been so long berproses. Anthony Reid and Kuntowijoyo also said that if not excessive presence of Islam in Southeast Asia has become the religious discourse of the people (popular religion). Religious conversion to Islam is often called, especially in the ethnic Malay region as "a Malay."
Secondly, the ethnic diversity of color and ethnic languages in the Southeast Asia can serve as examples for the local color, or the birth of Islam sebutnya only local in Southeast Asia. Dale F. Eickelman, an anthropologist who is seriously examining the establishment of Islam in Morocco local, and then he wrote a book about a good Muslim politics in the various areas of social, said that the development of Islam in a region that is influenced by two social conditions, historical experience and gerational location (which both he borrow this from Karl Manheim). Like Michel Faucault the view that the existence of a discourse can not be separated from a history of environmental conditions, Eickelman says the same thing. But he added the need to understand social reality from the point of experience (experience of) where people feel, understand and practice a religion. So a local understanding of Islam in a place should consider the history and experience of a subject that mengalaminya.
The pattern of thinking and social experience is also influenced by a generation in which he lives. Eickelman mencotohkan that when Morocco occupied by Sufi discourse (in terms of their local called Marabout), all religious behavior is influenced by the Moroccan Sufi discourse. The existence of local Islam in Southeast Asia is strongly influenced by the second element.
Third, as Marshal Hodgson in his book The Venture of Islam is so much quoted, the main criticism against him sharp Clifford Geertz, Islam proposes a study of cross-region and culture. This means that the existence of the spread of Islam to Morocco to Mindanao is a challenge for the observers of Islam to explain these phenomena. Not only from the point of distribution, but from the point of a local form of Islam which is the specialty of each region. For example, he said that Islam in Spain was a hand of religious ethics in the process of eruption thick works of art, while in Persia inspire the birth of Islam has poems about the beautiful love divine. Hodgson's terbentangnya be convinced that Islam is a hidden red thread that brings together Muslims.
Study of religion and culture in Indonesia can develop the concepts above. Not only because of Islam in Indonesia offers a rich religious realities, but more than that of Islam in Indonesia can be a model in the face two things. First, the model for the bridge between local culture and Islam, given Indonesia consists of several ethnic cultures. Differences manifestations of Islam in each region will provide a model for the exploration of the theory. Second, local Islam in Indonesia may be a model to see the relationship between Islam and the modern world. The situation pluralitas Indonesian culture that Islam can be a model of how an Islamic state to receive ideas globally. For example, the experience in Indonesia akan berdemokrasi very means for the other Muslim.
Here, although not new, I will try to offer some alternative models of research that have been offered to examine Islam, especially in relation to culture
Understanding of the reality that ultimately will be a different attitude to appreciate the differences in religious conduct. More than that cross-cultural studies will also provide information about the reality of how religion can not be sterile from the influence of culture. For example a cross-cultural study here akan criticism of Islam in Southeast Asia.
As the study area and as one of the study area, Islam in Southeast Asia and Indonesia, especially in the first place does not attract attention. However, in perkembanngannya, with any size of Islam in Southeast Asia is an important Muslim community. Not only because the Muslim population of almost half the population of the Islamic world-with Indonesia that reaches 80% of the 200 million - but also because the development of Islam in Southeast Asia including the most impressive. If the decade of the 1980s and before, Islam in Southeast Asia is not at all Dilirik-for example, by Denys Lombard diungkapkapkan-or regarded as a marginal community of Islam-John L. Esposito-or not considered as true Islam as syncretic character so prominent that, it is Islam in Southeast Asia became a special attention.
There are several reasons why Islam in Southeast Asia of attention. First, the development of Islam in Southeast Asia, especially impressive considering that the global discourse. Changes in the world due to globalization, Islam in Southeast Asia can be said as one of the most forward, aside from Pakistan, of course, with the expert-expert influence in the United States.
Intellectual struggle Muslim Southeast Asia with ideas gender, democracy, civil society and human rights put Islamic Southeast Asia as a pioneer, or at least the most Inten the development of ideas is global.
Second, the intellectual style education in Muslim Southeast Asia to receive more ideas of social science in the developing West, such as Nurcholish Madjid, Kuntowijoyo, Anwar Ibrahim, Chandra Muzaffar and others, and in translating mengartikulasikan normative values of Islam, made the the development of Islam in Southeast Asia does not teralineasi of global development. Not surprising if studies of Islam in Southeast Asia region is colored spirit of Islam to the translation in the context of the empirical. Semaraknya studies social culture among the Muslim Southeast Asia, especially in Indonesia, has the dignity, or at least, to bring the Muslims participate actively involved in the intellectual debates of the present.
Third, Islamic Southeast Asia to provide a real picture of what Islam is called the local, which represents a meeting of culture, social and intellectual culture between local and Islam. Various tribes and ethnic nation in Southeast Asia, provides a description of how the real Islam can survive as well as a religious community. Indeed, uniqueness of Islam in Southeast Asia to give the image that are less when compared with Islam in the Arab community. Anthony Reid, for example said that the position of Islam in Southeast Asia a more prominent color-even to the local lingua franca for the communication of Islam in Southeast Asia does not use the Arabic language but Malay-ox make Islamic Southeast Asia termarjinalkan of Islamic discourse as a whole.
However, with the menguatnya concepts posmodernisme a big role to provide local knowledge to make Islam in Southeast Asia into a warm conversation. In addition to the responses of Muslim Southeast Asia intellectual tolerance that does not receive even less of a defender of social sciences West put Islam in Southeast Asia as the central meeting between Islam, the local culture and say modernism. Therefore, the depth of the study on the development of Islam in Southeast Asia, particularly Indonesia and Malaysia, which is the majority of the main Muslim communities in Southeast Asia, to be very important.
There are several options that can be developed in this study to learn more about Islam in Southeast Asia. First, a study meeting on the local culture and Islam that has been so long berproses. Anthony Reid and Kuntowijoyo also said that if not excessive presence of Islam in Southeast Asia has become the religious discourse of the people (popular religion). Religious conversion to Islam is often called, especially in the ethnic Malay region as "a Malay."
Secondly, the ethnic diversity of color and ethnic languages in the Southeast Asia can serve as examples for the local color, or the birth of Islam sebutnya only local in Southeast Asia. Dale F. Eickelman, an anthropologist who is seriously examining the establishment of Islam in Morocco local, and then he wrote a book about a good Muslim politics in the various areas of social, said that the development of Islam in a region that is influenced by two social conditions, historical experience and gerational location (which both he borrow this from Karl Manheim). Like Michel Faucault the view that the existence of a discourse can not be separated from a history of environmental conditions, Eickelman says the same thing. But he added the need to understand social reality from the point of experience (experience of) where people feel, understand and practice a religion. So a local understanding of Islam in a place should consider the history and experience of a subject that mengalaminya.
The pattern of thinking and social experience is also influenced by a generation in which he lives. Eickelman mencotohkan that when Morocco occupied by Sufi discourse (in terms of their local called Marabout), all religious behavior is influenced by the Moroccan Sufi discourse. The existence of local Islam in Southeast Asia is strongly influenced by the second element.
Third, as Marshal Hodgson in his book The Venture of Islam is so much quoted, the main criticism against him sharp Clifford Geertz, Islam proposes a study of cross-region and culture. This means that the existence of the spread of Islam to Morocco to Mindanao is a challenge for the observers of Islam to explain these phenomena. Not only from the point of distribution, but from the point of a local form of Islam which is the specialty of each region. For example, he said that Islam in Spain was a hand of religious ethics in the process of eruption thick works of art, while in Persia inspire the birth of Islam has poems about the beautiful love divine. Hodgson's terbentangnya be convinced that Islam is a hidden red thread that brings together Muslims.
Study of religion and culture in Indonesia can develop the concepts above. Not only because of Islam in Indonesia offers a rich religious realities, but more than that of Islam in Indonesia can be a model in the face two things. First, the model for the bridge between local culture and Islam, given Indonesia consists of several ethnic cultures. Differences manifestations of Islam in each region will provide a model for the exploration of the theory. Second, local Islam in Indonesia may be a model to see the relationship between Islam and the modern world. The situation pluralitas Indonesian culture that Islam can be a model of how an Islamic state to receive ideas globally. For example, the experience in Indonesia akan berdemokrasi very means for the other Muslim.
Here, although not new, I will try to offer some alternative models of research that have been offered to examine Islam, especially in relation to culture
Saturday, July 4, 2009
Philosophy is thinking, meanwhile knowledge is ‘ level with another ’. Its is easily, knowledge philosophy is thinking about truth. What right it is right? If it is right therefore get what rate its truth.? Do criteria level with another that? Whereabouts that truth authority? And what levels with another it immortal..?To the effect philosophy and knowledge namely same looks for truth. Just just philosophy not stops on one lining levels with another, but wants continually look for truth both of, third and so on until nothing left its energy.
Meanwhile knowledge sometime have perceived adequately pleased with one truth and if that knowledge disuntik with alias thinking philosophy therefore it cannikin gets ahead motion to look for truth the other again.
That philosophy energy and knowledge supposing that electric engine example. If energy was supplied to go to turbine machine, therefore machine will work to result setrum who is used to turn the light on one emits light.
Philosophy and shoulder knowledge shoulders to carry truth, but truth philosophy and truth knowledge is still to even make a abode gets relative character as process that never is finished.
Fathom a meaning, bahwa levels with another that got by dan 's philosophy tak 's knowledge pernah selesai dan goes on proceeds and as, one that in law dialektika (Thesis, Antithesis, Sinthesis) and so on as sign as that man, its thinking and its creature gets relative character. Meanwhile that truth is alone identic with Creator truth. Therefore, one that Correctness Mighty only SWT'S Allah (QS 34: 48)
Dalm illuminasi's philosophy , "God are this cosmos are Light Source, one that from it forms self which beradiasi emits a light that pulls back all form, and while no again the world privasi, non form, and bersanding's darkness with sin. According to epistimologi illuminasi, acquired science while the coast is clear among both. And only by just after, subject knows to get catches esensi object" (Ziai, 1998: 13)
Departed of consciousness about reality on indra's capture and heart, are next processed by mind to determine attitude which that right and which that incorrect to an object or relitas. Trick as it can at conceive of rationality process in knowledge.Meanwhile that rationality process can deliver someone to understand metarsional so appearance a new consciousness about metaphysics reality, namely what happen turns back rasional's object that gets that physical character.
This consciousness one at conceive of transendensi, at dalam firman Allah (QS. 3: 191), its mean: (Which is) men that remembers God while stand or seat or in a state reclining and they think up about sky and earth creation (awhile says): "Our The Infinite yes, no You create this fruitlessly.
Clean mighty You, therefore pets we of punish for hell fire. For men is devout, rationality process and spriritualitas in knowledge such as keeping currency, among single-sided with the other flank constitutes one wherewith unity.
If its consciousness touch universe reality therefore usually at a swoop its consciousness touch spiritual's nature and so even contrariwise. It in contrast to circle which just have view flank significant alias secular. They just see and realise universe perfection with materialistik's paradigm as an accidental process that really have available its blue print on that nature is alone. Man comes into the world and then dead be cycle experience in universe lap link.
On a basic that paradigm, arising consciousness about nature reality as object that shall be exploited in order to reach momentary hedonistis aim. Nature becomes laboratory as place of atheistic's scholarly test-driving, whereabouts consciousness about The Infinite or spiritualitas doesn't descry even deliberate don't dihadirkan dalam knowledge development discourse. Orientation as it that by God dikatakan dalam Al Qur ’ an, are not to add gratitude and fear, melainkan fenomena alam semesta who be created it adds perfect their heathenism (QS 17: 94 - 100)
Revolutionary Islamic law and Egaliter
Thursday, July 2, 2009
Clear ala, al Qur' an refuse Jahiliyyah's law purpose that is assessed full with consideration passion atmosphere and pemihakan to given group top kick in society. Hereafter been borne out that islamic law constitutes law the one only that dipegangi shall by man because indigenous God SWT and takes in social's justice and equivalence principle.On Islamic early period, saw's mohammed broadcast universal ala Islam teaching to all man, under God's apocalypse guidance SWT. W.M. merinci's watt chastened Islam teaching by saw's Mohammed on Islamic early period that into 5 (five) subject theme, which is; God's goodness and power( God' s Goodness And Power ), The Infinite justice at eternity( the Return to God for Judgement ), human response for thanks and curtsey God( Man' s Response –gratitude and worship ), human response is before God for a philanthropist( Man Response to God –Generosity ) and Muhammad prophecy brochure saw( Muhammad' s own vocation ).
Fundamental Mohammed early teachings saw is teachings tawhid which is teaching for devout to God that Esa Mighty, Lord, Universe creator and eternity nature Power that administer the law accountability all its creature (including man) on all its conduct. Logical consequence of this teaching is mark sense to do bit to curtsey and thanks to God and liabilities to become egaliter and mutually love sesame's squire creature, particularly fellow being. In the meantime, in few words can be said that teaching basic on that early period is kesalihan keakhiratan, ethical dignity and pray religious service, as interposed by Lapidus that eschatological piety, ethical nobility and prayer formed the is of early's basis Islam .
In common, standing islamic law upon principle who shall keep absolute and universal ala. That principle, as it were interposed by Infinitive F. Mas' udi, are teaching that qath' i. and becomes grasp yardstick and islamic law acceptance as a whole. That principle diidentifikasikan by for example Infinitive is emancipated principle and individual accountability, human degree equivalence principle before Allah, justice principle, human equation principle before law, principle doesn't disadvantage thyself and others, principle criticizes and social control, principle keeps a promise and menjunjung is deal high, principle helps to help for well, strong principle protects that poor, deliberation principle in business with, husband equivalence principle wife in family, and principle each other treats by ma' ruf among husband and wife.
Due to egalitarianitas in Islamic, al Hujurat /'s letter 49 sentences 13 bears out that the most person noble before Allah SWT is person the most get godfearing, not person which wealthiest, tops or most empowered, entah is male or female and entah comes from tribe whatever. Named at that sentence startup that man most composes from same embryotic origin, which is of a male and a female is next to be scattered to a variety group and tribe. Borne out too that fellow being squire needs to arrange communication and reciprocal interaction. That sentence is downwards told berkenaan with umpteen incident, for example scene which happens at the time fath al makkah . Told that bin Rabah's Muezzin peal adzan's hail and assessed by al Harits bin Hisyam ill fitted because Muezzin is a "ex" swarthy slave. Suhayl bin Amru responds that estimation by declares for that if that Muezzin conduct false, obviously God SWT will change it and is down that sentence.
If then there is orders in islamic law that apparently in conflict with principle egaliter and and another principles, therefore that order has to be understood corresponds to social reality context that girdles it and paying attention function it as legal counter to jurisdictional orders non egaliter what do apply on Jahiliyyah's term. For example beneficial owner law that divide heritage on male and female with part one equal two as it were said in al Qur' an, according to grasp which egaliter, as it were revealed by Infinitive e.g., shall be understood by notices two important thing. First , with give heritage to female and seats male and same female as subject inheriting, therefore islamic law matter have done reform that adequately revolutionary and radical to sentence Jahiliyyah already preexists, which is doesn't make female as subject of heritage receiver and even can become that heritage is alone. Both of , setting economic social in family life on its appearance term order sentences that is family earnings charges took on by male, so division inheritance which divide male with greater heritage than female heritage constitute fair division.
With so, therefore islamic law orders are ruling jurisdictional one have egaliter's characters, are not racial, not feudal and not patriarkhal.
Patriarkhis's character
Next character that cling strength on jurisdictional Jahiliyyah is patriarkhis. In Haifaa's research, boy clan at that time hold tall power deep male relationship with female, positioned higher above female clan, Clan femaling to get discriminatory conduct, wrongful and even is looked on as source of destitution and symbol kenistaan( embodiment of sin ). In Jahiliyyah's jurisdictional system, female doesn't get inheritance rights, even been made as heritage that alone. Girl natal is looked on as ignominy, so a lot of be next bodily been buried while is still baby. In few words, in Haifaa's terminology, treated female as a. thing and not as a. person .Condition of female on Jahiliyyah's term as deep as that Haifaa's research, figured in al Qur' an al Nahl /'s letter 16 sentences 58 59 as follows( wa idza busysyira ahaduhum bi al untsa zhalla wajhuhu muswaddan wa huwa kazhim, yatawara min al qawmi min su' in ma busysyira bihi, ayumsikuhu' ala hunin am yadussuhu fi al turab …). That sentence relates about Jahiliyyah's person attitude in comment girl natal news its that reputed so shameful, downing oldster and family self-respect, so that girl if needs to be killed or is buried bodily. That story and some other story about Arab female pre Islam, adequately represent picture about character patriarkhis on system sentences Jahiliyyah.
Jahiliyyah's jurisdictional system on Arabic society pre Islam with drd main character as one is explained up the stairs, then becomes Islamic emergence background by take in changing social in sentences that revolutionary
Racial character
First character, racial, one that available on law Jahiliyyah can be pointed out by marks sense excessive nationality feel (ultra is nationalism) and ethnic( 'ashabiyyah ) and marks sense defence to men that lies in community ethnic( qabilah ) same. On Arabic society before Islam, known by terminology al -' ashabiyyah or al qawmiyyah that someone trend matter to plead with furiosly to men that is in qabilah -the and deep qabilah any other that turns in at protection qabilah -the. Really or incorrectly someone position in jurisdictional, her origin is assessed as inner is group -the, must will ever be been pled tooth and nail while front with person that is assessed as outer is group -the.
Arabic men before Islam have nationality feel that admirably (ultra is nationalism). They look on them (Arab) as nation of your excellency and looks on nation any other( 'Persia ) having degree under it. Ibn Jarir al Thabari tells one jahiliyyah's conjugal rights scene that characterised racial with being constituted ultra's spirit nationalism. That story is Nu's reject story' man Ibn Munzhir to application a Kisra Abruwiz's Persian king on its child that named Hurqa because marks sense Jahiliyyah's law that dipegangi by Nu' man that Arabic nation is nation "super" upon nation besides Arab and therefore prohibitted by associate gets married with a 'persia –even if applicant it is a king -, since to be believed can down quality goes to' an's Arab that "super" on self Nu' man and its child.
In intercourse among agglomerate, person Arab before Islam Is plead group member and its group behalf. Someone will ever be been pled by member as - qabilah ( inner is group ) while is front with membered agglomerate other( outer is group ), well in right position and also deep positioning incorrect. Truth and someone fault determined by decision each qabilah -the. One example which can be interposed is jurisdictional belligerent and homicidal on Jahiliyyah's society that so prescribed by sensory 'ashabiyah . Which is Fijar's martial scene that happening real on prohibited moon for at war( asyhur al hurum ) among Kinanah's tribe with tribal Qays' Ailan (both is tribal name in tribal big Quraysy) one that witnessed by saw's Muhammad while gets age 14 / 15 years (beliau haven't appointed as Rasulullah). That martial happening because defence to second member tribal each the interesting clash and murder at Ukaz's market, without regard fault from each person that is pled. Whatever its condition, if there is one of membered from a clashes engaged group, therefore straight off exhaustive its group member will plead her.
Jahiliyyah'S Jurisdictional System Arab Society Before Islam
In common, Makkah's period before Islam at conceive of period Jahiliyyah that meaning folly and barbarian. Manifestly, declared for by Philip K. Hitti, Makkah's society before Islam is society that have no given idiosyncrasy destiny (no. dispensation), have no given prophet that terutus and captaining (no. inspired prophet) and have no special innocent book terwahyukan's one (no. revealed book) and becomes life guidance.
Referring word "Jahiliyyah" in al Qur' an, which is in Ali Imron /'s letter 3 sentences 154(…yazhunnuna bi Allahi ghayra al haqqi zhanna al jahiliyyati …), al Ma's letter' idah / 5 sentences 50 (afahukma al jahiliyyati yabghuna …), al Ahzab /'s letter 33 sentences 33 (wala tabarrujna tabarruja al jahiliyyati …) and al Fath /'s letter 48 sentences 26(…fi qulubihmu al hamiyyata hamiyyata al jahiliyyati …) as it were pointed by Philip K. Hitti and identified by Fuad's Muhammad as sentence that contains to say "Jahiliyyah", adequately gives one that road map that Jahiliyyah's society have typical marking on confidence aspect to God (zhann bi Allahi), civilization orders (hukm), life style (tabarruj) and its vanity character (hamiyyah). Due to humanitarianism history, Jahiliyyah's law apparently make partialness on agglomerate given one gets to be called have racial character, feudal and patriarkhis
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Muhammad Ridho, Muhammad Rasul Allah Shalla Alllahu 'alayhi wa Sallama, cet. V (Kairo: Dar al-Ihya' al-'Arabiyyah, 1966 M / 1385 H) hlm. 59.
Marshal G. S. Hodgson, The Venture of Islam: Conscience and History in a World Civilization, Vol. I The Classical Age of Islam (Chicago: Chicago University Press, 1974), hlm. 174.
Robert Roberts, The Social Laws of the Qur'an: Considered and Compared with Those of the Hebrew and other Ancient Codes, cet. I (London: Curzon Press, 1990), hlm. 2.
Joseph Schacht, An Introduction to Islamic Law, cet. II (Oxford: Oxford University Press, 1964), hlm. 1.
S.D. Goitein, "The Birth-Hour of Muslim Law; an Essay in Exegesis" dalam Jurnal The Muslim World, vol. L (Hartdford: The Hartdford Seminary Foundation, 1960), hlm. 23.
Schacht, An Introduction…, hlm. 1.
Muhammad Hamidullah, The Emergence of Islam, Afzal Iqbal (translator and editor), cet. I (Islamabad: Islamic Research Institut, 1993), hlm. 64.
Andrew Rippin, Muslims; Their Beliefs and Practices, vol. I The Formative Period, cet. I (London: Routledge, 1990), hlm. 10.
Lihat Marshal G. S. Hodgson, The Venture of Islam…, hlm. 174.
Ini bukan berarti bahwa Islam diyakini hanya sebagai hasil kreasi manusia semata, namun Islam tetap diyakini sebagai wahyu yang datang dari Allah SWT, lihat M. Atho Mudzhar, Pendekatan Studi Islam Dalam teori dan Praktek, cet. I (Yogyakarta: Pustaka Pelajar, 1998), hlm. 37-38.
Richard C. Martin, Approach to Islam Religious Studies (Tucson: Arizona Press, 1985), hlm. 2. Bandingkan dengan M. Atho Mudzhar yang menyatakan adanya dua pendekatan yang saling berlawanan dalam memahami Islam, yaitu idealist approach dan reductionist approach, M. Atho Mudzhar, Pendekatan Studi Islam…, hlm. 43.
Philip K. Hitti, History of Arabs from Earliest Times to the Present, edisi X (London: The Macmillan Press, 1974), hlm. 87.
Ibid.
Lihat Muhammad Fuad Abd al-Baqi, al-Mu'jam al-Mufahras li Alfadz al-Qur'an al-Karim, cet. I (ttp.: Dar al-Fikr, 1986 M / 1406 H), hlm. 184.
LIhat nukilan dari al-'Aruba fi Mizan al-Qawmiyyah, hlm 10 yang terdapat dalam Ali Husni al-Khurbuthuli, Ma'a al-'Arab (I): Muhammad wa al-Qawmiyyah al-'Arabiyyah, cet. II (Kairo: al-Mathbu'ah al-Haditsah, 1959), hlm. 5.
Nukilan dari al-Thabari, Tarikh al-Tabari, II: 150-156 dalam buku 'Ali Abd al-Wahid Wafi, al-Musawah fi al-Islam, Anshari Umar Sitanggal dan Rosichin (penterjemah) (Bandung: al-Ma’arif, 1984), hlm. 17-18.
'Ali Husni al-Khurbuthuli menyatakan bahwa orang Arab pra-Islam (Jahiliyyah) benar-benar selalu membela anggota qabilah-nya, baik dalam posisi menganiaya (zhalim) maupun dalam posisi teraniaya (mazhlum), lihat 'Ali Husni al-Khurbuthuli, Ma'a al-'Arab (I) …, hlm. 21.
Lihat Ibid., hlm. 6.
Lihat Ibn Hisyam, al-Sirah al-Nabawiyyah li Ibn Hisyam, notasi oleh Mushthafa al-Saqa, dkk., cet. II (Mesir: Syirkah Maktabah wa Mathba'ah Mushthafa al-Babi al-Halabi wa Awladihi, 1955 M / 1375 H), jilid I, hlm. 184.
W. Montgomery Watt, Muhammad: Prophet and Statesman, cet. II (Oxford: Oxford University Press, 1969), hlm. 51-52.
M.A. Shaban, Islamic History: A New Interpretation I A.D. 600-750, cet. IX (Cambridge: Cambridge University Press, 1971), hlm. 8.
Philip K. Hitti, History of Arab…, hlm. 95.
Ira M. Lapidus, A History of Islamic Societies, cet. X (Cambridge: Cambridge University Press, 1995), hlm. 24.
Lihat Washington Irving, Life of Mahomet (London: J.M. Dent & Son Lt., 1949), hlm. 13-14.
Lihat Haifaa A. Jawad, The Rights of Women in Islam; An Authentic Approach, cet I (New York: S.T. Martin's Press, 1989), hlm. 1-3.
Lihat Ira M. Lapidus, A History of Arab…, hlm. 19-20.
Ayat al-Qur'an surat Al-Ma'idah ayat 50 berbunyi, "afa hukma al-jahiliyyati yabghuna. Wa man ahsanu min Allahi hukman li qawmin yuqinun". Ayat ini didahului dengan ayat yang menerangkan perintah Allah SWT untuk memerangi dan menggunakan hukum Islam yang telah diturunkan oleh Allah SWT, lihat surat Al-Ma'idah ayat 48-49.
W.M. Watt, Muhammad; Prophet and Statesman, cet. II (reprint) (Oxford: Oxford University Press, 1969), hlm. 23-24.
Marshal G.S. Hodgson, The Venture… I:163.
Ira M. Lapidus, A History…, hlm. 24.
Ibid.
Masdar Farid Mas'udi, Islam dan Hak-Hak Reproduksi Perempuan: Dialog Fiqh Pemberdayaan, cet. II (Bandung: Mizan, 1997), hlm. 29-30.
Surat al-Zalzalah/99 ayat 7-8, Fa man ya'mal mitsqala dzarrotin khairan yarahu. Ma man ya'mal mitsqala dzarrotin syarran yarahu.
Surat al-Hujurat/49 ayat 13, Ya ayyuha al-nassu inna khalaqnakum min dzakarin wa untsa wa ja'alnakum syu'uban wa qaba'ilan li ta'arafu, inna akramakum 'inda Allahi atqakum.
Surat Al-Ma'idah/5 ayat 8, I'dilu huwa aqrabu li al-taqwa.
Surat Al-Ma'idah/5 ayat 8, ..Wa la yajrimannakum syana'anu qawmin 'ala alla ta'dilu… dan juga hadits riwayat al-Bukhari, Ya ayyuha al-nassu innama halaka al-ladzina min qablikum annahum kanu idza saraqa fihim al-syarifu tarakahu wa idza saraqa fihim al-dha'ifu aqamu 'alayhi al-haddu wa aymu Allahi, law anna Fatimata binta Muhammadin saraqat laqatha'tu yadaha.
Surat al-Baqarah/2 ayat 279, La tadzlimuna wa la tudzlamuna dan Hadits riwayat Ibn Majah, La dharara wa la dhirara.
Surat al-'Ashr/103 ayat 1-3, Wa al-'Ashri, inna al-insana lafi khusrin, illa al-ladzina amanu wa 'amilu al-shalihati wa tawashaw bi al-haqqi wa tawashau bi al-shabri.
Surat al-Isra'/17 ayat 34, …Wa awfu bi al-'ahdi, inna al-'ahda kana mas'ulan
Surat al-Ma'idah/5 ayat 2, Wa ta'awanu 'ala al-birri wa al-taqwa.
Surat al-Nisa'/4 ayat 75, Wa ma lakum la tuqatiluna fi sabili Allahi wa al-mustadh'afina min al-rijali wa al-nisa'I wa al-wildani…
Surat al-Syura/42 ayat 38, Wa amruhum syura baynahum.
Surat al-Baqarah/2 ayat 187, …Hunna libasun lakum wa antum libasun lahunna…
Surat al-Nisa'/4 ayat 19, …Wa 'asyiru hunna bi al-ma'ruf…
Abu al-Hasan 'Ali bin Ahmad al-Wahidi, Asbab al-Nuzul, Abu al-Qasim Hibatullah ibn Salamah Abu Nashr (pentahqiq), (Kairo: Maktabah al-Dakwah, t.t.), hlm. 295.
Masdar F. Mas'udi, Islam dan Hak-Hak Reproduksi…, hlm. 52-53.
Joseph Schacht, An Introduction to Islamic Law…, hlm. 10.
Marshal G.S. Hodgson, The Venture…, I: 174.
Albert Hourani, A History of The Arab Peoples, cet. I (Cambridge: Belknap Press of Harvard University Press, 1992), hlm. 17.
Ira M. Lapidus, A History,.., hlm. 24.
Ibn Hisyam, al-Sira,.., I: 240
Marshal G. S. Hodgson, The Venture of Islam: Conscience and History in a World Civilization, Vol. I The Classical Age of Islam (Chicago: Chicago University Press, 1974), hlm. 174.
Robert Roberts, The Social Laws of the Qur'an: Considered and Compared with Those of the Hebrew and other Ancient Codes, cet. I (London: Curzon Press, 1990), hlm. 2.
Joseph Schacht, An Introduction to Islamic Law, cet. II (Oxford: Oxford University Press, 1964), hlm. 1.
S.D. Goitein, "The Birth-Hour of Muslim Law; an Essay in Exegesis" dalam Jurnal The Muslim World, vol. L (Hartdford: The Hartdford Seminary Foundation, 1960), hlm. 23.
Schacht, An Introduction…, hlm. 1.
Muhammad Hamidullah, The Emergence of Islam, Afzal Iqbal (translator and editor), cet. I (Islamabad: Islamic Research Institut, 1993), hlm. 64.
Andrew Rippin, Muslims; Their Beliefs and Practices, vol. I The Formative Period, cet. I (London: Routledge, 1990), hlm. 10.
Lihat Marshal G. S. Hodgson, The Venture of Islam…, hlm. 174.
Ini bukan berarti bahwa Islam diyakini hanya sebagai hasil kreasi manusia semata, namun Islam tetap diyakini sebagai wahyu yang datang dari Allah SWT, lihat M. Atho Mudzhar, Pendekatan Studi Islam Dalam teori dan Praktek, cet. I (Yogyakarta: Pustaka Pelajar, 1998), hlm. 37-38.
Richard C. Martin, Approach to Islam Religious Studies (Tucson: Arizona Press, 1985), hlm. 2. Bandingkan dengan M. Atho Mudzhar yang menyatakan adanya dua pendekatan yang saling berlawanan dalam memahami Islam, yaitu idealist approach dan reductionist approach, M. Atho Mudzhar, Pendekatan Studi Islam…, hlm. 43.
Philip K. Hitti, History of Arabs from Earliest Times to the Present, edisi X (London: The Macmillan Press, 1974), hlm. 87.
Ibid.
Lihat Muhammad Fuad Abd al-Baqi, al-Mu'jam al-Mufahras li Alfadz al-Qur'an al-Karim, cet. I (ttp.: Dar al-Fikr, 1986 M / 1406 H), hlm. 184.
LIhat nukilan dari al-'Aruba fi Mizan al-Qawmiyyah, hlm 10 yang terdapat dalam Ali Husni al-Khurbuthuli, Ma'a al-'Arab (I): Muhammad wa al-Qawmiyyah al-'Arabiyyah, cet. II (Kairo: al-Mathbu'ah al-Haditsah, 1959), hlm. 5.
Nukilan dari al-Thabari, Tarikh al-Tabari, II: 150-156 dalam buku 'Ali Abd al-Wahid Wafi, al-Musawah fi al-Islam, Anshari Umar Sitanggal dan Rosichin (penterjemah) (Bandung: al-Ma’arif, 1984), hlm. 17-18.
'Ali Husni al-Khurbuthuli menyatakan bahwa orang Arab pra-Islam (Jahiliyyah) benar-benar selalu membela anggota qabilah-nya, baik dalam posisi menganiaya (zhalim) maupun dalam posisi teraniaya (mazhlum), lihat 'Ali Husni al-Khurbuthuli, Ma'a al-'Arab (I) …, hlm. 21.
Lihat Ibid., hlm. 6.
Lihat Ibn Hisyam, al-Sirah al-Nabawiyyah li Ibn Hisyam, notasi oleh Mushthafa al-Saqa, dkk., cet. II (Mesir: Syirkah Maktabah wa Mathba'ah Mushthafa al-Babi al-Halabi wa Awladihi, 1955 M / 1375 H), jilid I, hlm. 184.
W. Montgomery Watt, Muhammad: Prophet and Statesman, cet. II (Oxford: Oxford University Press, 1969), hlm. 51-52.
M.A. Shaban, Islamic History: A New Interpretation I A.D. 600-750, cet. IX (Cambridge: Cambridge University Press, 1971), hlm. 8.
Philip K. Hitti, History of Arab…, hlm. 95.
Ira M. Lapidus, A History of Islamic Societies, cet. X (Cambridge: Cambridge University Press, 1995), hlm. 24.
Lihat Washington Irving, Life of Mahomet (London: J.M. Dent & Son Lt., 1949), hlm. 13-14.
Lihat Haifaa A. Jawad, The Rights of Women in Islam; An Authentic Approach, cet I (New York: S.T. Martin's Press, 1989), hlm. 1-3.
Lihat Ira M. Lapidus, A History of Arab…, hlm. 19-20.
Ayat al-Qur'an surat Al-Ma'idah ayat 50 berbunyi, "afa hukma al-jahiliyyati yabghuna. Wa man ahsanu min Allahi hukman li qawmin yuqinun". Ayat ini didahului dengan ayat yang menerangkan perintah Allah SWT untuk memerangi dan menggunakan hukum Islam yang telah diturunkan oleh Allah SWT, lihat surat Al-Ma'idah ayat 48-49.
W.M. Watt, Muhammad; Prophet and Statesman, cet. II (reprint) (Oxford: Oxford University Press, 1969), hlm. 23-24.
Marshal G.S. Hodgson, The Venture… I:163.
Ira M. Lapidus, A History…, hlm. 24.
Ibid.
Masdar Farid Mas'udi, Islam dan Hak-Hak Reproduksi Perempuan: Dialog Fiqh Pemberdayaan, cet. II (Bandung: Mizan, 1997), hlm. 29-30.
Surat al-Zalzalah/99 ayat 7-8, Fa man ya'mal mitsqala dzarrotin khairan yarahu. Ma man ya'mal mitsqala dzarrotin syarran yarahu.
Surat al-Hujurat/49 ayat 13, Ya ayyuha al-nassu inna khalaqnakum min dzakarin wa untsa wa ja'alnakum syu'uban wa qaba'ilan li ta'arafu, inna akramakum 'inda Allahi atqakum.
Surat Al-Ma'idah/5 ayat 8, I'dilu huwa aqrabu li al-taqwa.
Surat Al-Ma'idah/5 ayat 8, ..Wa la yajrimannakum syana'anu qawmin 'ala alla ta'dilu… dan juga hadits riwayat al-Bukhari, Ya ayyuha al-nassu innama halaka al-ladzina min qablikum annahum kanu idza saraqa fihim al-syarifu tarakahu wa idza saraqa fihim al-dha'ifu aqamu 'alayhi al-haddu wa aymu Allahi, law anna Fatimata binta Muhammadin saraqat laqatha'tu yadaha.
Surat al-Baqarah/2 ayat 279, La tadzlimuna wa la tudzlamuna dan Hadits riwayat Ibn Majah, La dharara wa la dhirara.
Surat al-'Ashr/103 ayat 1-3, Wa al-'Ashri, inna al-insana lafi khusrin, illa al-ladzina amanu wa 'amilu al-shalihati wa tawashaw bi al-haqqi wa tawashau bi al-shabri.
Surat al-Isra'/17 ayat 34, …Wa awfu bi al-'ahdi, inna al-'ahda kana mas'ulan
Surat al-Ma'idah/5 ayat 2, Wa ta'awanu 'ala al-birri wa al-taqwa.
Surat al-Nisa'/4 ayat 75, Wa ma lakum la tuqatiluna fi sabili Allahi wa al-mustadh'afina min al-rijali wa al-nisa'I wa al-wildani…
Surat al-Syura/42 ayat 38, Wa amruhum syura baynahum.
Surat al-Baqarah/2 ayat 187, …Hunna libasun lakum wa antum libasun lahunna…
Surat al-Nisa'/4 ayat 19, …Wa 'asyiru hunna bi al-ma'ruf…
Abu al-Hasan 'Ali bin Ahmad al-Wahidi, Asbab al-Nuzul, Abu al-Qasim Hibatullah ibn Salamah Abu Nashr (pentahqiq), (Kairo: Maktabah al-Dakwah, t.t.), hlm. 295.
Masdar F. Mas'udi, Islam dan Hak-Hak Reproduksi…, hlm. 52-53.
Joseph Schacht, An Introduction to Islamic Law…, hlm. 10.
Marshal G.S. Hodgson, The Venture…, I: 174.
Albert Hourani, A History of The Arab Peoples, cet. I (Cambridge: Belknap Press of Harvard University Press, 1992), hlm. 17.
Ira M. Lapidus, A History,.., hlm. 24.
Ibn Hisyam, al-Sira,.., I: 240
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