Kawruh jiwa Ki Ageng Suryomentaram focuses on human feeling in spiritual matters to live a happy life and not just physical aspects. The spiritual aspect must grow on the sense of self itself, while the physical aspects will arise after the growth of the spiritual aspects that are carried out. The spiritual aspect must be in line and side by side with the physical aspect to produce a complete sense of human self. Ki Ageng Suryomentaram asserted that he invited us as Indonesian people to feel the feelings of life, examine every taste, and achieve the true meaning of happiness. Happiness is not out there, but inside yourself. Happiness is free, does not depend on time, place and circumstances. This study tries to invite all of us to be able to feel the happiness that is in us so that it reaches a complete human being with essential happiness given by the Creator, Allah SWT.
Power politics is a sovereign entity that aims to protect the interests of individuals and groups. The disharmony of Islamic politics triggered by stigma, discrimination, and persecution of the authorities against the people causes radicalism and intolerance of the concept of the state. Hizbut Tahrir, with textual interpretation dominatingly intervened by ideological reasoning, produced controversial sectarian revivalist thoughts, far from the universal message of the verse and its maqāṣidī meaning. This study examines the concept of power politics in the Quran through the theological analysis of the khilāfah in al-Wa'ie. The method used in this study includes a descriptive-qualitative analysis of mauḍū'ī interpretation through a context and content approach. This study concludes that the power politics of scripturalist, textualist, and fundamentalist interpretations in al-Wa'ie is far from authoritative (mu'tabar) scholars' thoughts or interpreted by jumping to conclusions, such as in solving al-Baqarah [2]: 30, al-Nisā' [4]: 59, and al-Mā'idah [5]: 49. The verses of the power politics clearly state that the khilāfah is an institution of civilization within state sovereignty, not a political conception that is taken for granted that negates Islam or a modern Islamic government system that substantially contains the principles of siyāsah and maqāṣid al-syāri'ah.
Ladunni’s science becomes an inseparable part and becomes a necessity. Thus, the Ladunni Science demonstrates the importance of its role in the interpretation of the Qur’an and the importance of understanding this type of scholarship (science of Ladunni) for the exegetes. In textual matters, the Ladunni Science functionally has two main working areas, namely the text area (object or internal) and the review region (subject or external). In the discourse of tafseer, the text is the Qur’an and the reviewer is the mufassir (as well as the reader). This thesis also found three functions, contributing to the text of the Qur’an, namely: a. Reveals the inner things (asrar) of the object; b. Achieves the highest point of human effort in understanding texts and objects, and c. Avoid inaccurate understanding and meaning of a text or object. While the function of the mufassir also there are three, namely: a. As moral control for the perpetrators, b. Showing His greatness and power at the same time reveals the limitations of the subject’s ability, and c. Ma’rifat bi-l was
The homosexual controversy not only shook the principles in Islam, but also the principles of religion besides Islam, especially Christians and Jews. Allegedly, the culture that became the background of each religion was similar, giving birth to a similar shock. Therefore, even though orthodoxy, homosexuality is considered complete, the controversy about this is still pulsing. One thinker who is trying to find a new perspective on homosexuality is Musdah Mulia. This study is about to unravel Musdah Mulia’s epistemology in developing his arguments about homosexuality and how Musdah Mulia interpreted the verses of the Al-Quran relating to homosexuality
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