Integration Approach of Bayânî, Burhânî, and ‘Irfânî in Muhammadiyah Ijtihâd. Al-Jabirî offers three approaches (bayânî, burhânî, and ‘irfânî) to Islamic studies. The Bayânî approach is the philosophical study of knowledge development system that positions the text (revelation) as an absolute truth. The Burhânî approach is structured on the reasoning of Burhânî starting from the ta’aqqulî process of abstraction to reality. In the mean time, the approach of ‘irfânî is an understanding based on spiritual experience and intuition (dzawq, qalb, wijdân, bashîrah). If each is permitted to proceed on their own (parallel), the benefit achieved will be minimal. Thus, if the interrelationship with each other is linear, one of them will arise as superior among the others. Muhammadiyah tries to interweave the three of them, a complementary and functional relationship, so they will have the spiral circular relationship.Keywords: bayânî, ‘irfânî, burhânî, textual, contextualAbstrak: Integrasi Pendekatan Bayâni, Burhânî, dan ‘Irfânî dalam Ijtihad Muhammadiyah. Al-Jâbirî menawarkan tiga pendekatan (bayânî, burhânî, dan ‘irfânî) untuk studi keislaman. Pendekatan bayânî merupakan studi filosofis terhadap sistem bangunan pengetahuan yang menempatkan teks (wahyu) sebagai suatu kebenaran mutlak. Pendekatan burhânî berpola dari nalar burhânî, bermula dari proses abstraksi yang bersifat ta‘aqqulî terhadap realitas. Sedangkan pendekatan ‘irfânî adalah pemahaman yang bertumpu pada pengalaman batin dan intuisi (dzawq, qalb, wijdân, bashîrah). Jika masing-masing dibiarkan berjalan sendiri-sendiri (paralel), nilai manfaat yang dapat diraih akan sangat minim. Demikian pula, jika dibiarkan hubungan antara yang satu dengan yang lainnya bersifat linear, maka hanya memunculkan yang satu lebih unggul dari yang lainnya. Muhammadiyah mencoba ketiganya dijalin berkelindan, saling melengkapi, dan fungsional sehingga hubungannya bersifat spiral sirkular.Kata Kunci: bayânî, ‘irfânî, burhânî, tekstual, kontekstualDOI: 10.15408/ajis.v12i1.979
<em>Human right is the basic right possesed by all human beings. This right does not need to be given, purchased or inherited. Human right is automatically part of human, and human right is also applied to all mankind whoever the person, and does not rely on race, ethnicity or religion and age considerations. Humanitarian issues faced by Muslims in Indonesia today is the treatment of the country against terrorism suspects in raids in several cases considered terrorism cases in Indonesia starting from the Bali bombings, Bom Sarinah and several other terrorism cases. Discuss aspects of the humanitarian aspect of terrorism is becoming a necessity, especially when viewed from the perspective of jurisprudence. In Islamic Fiqh, autopsy (forensic) can be done, and the results serve as evidence that the rules of evidence in Islam to be entered into evidence "witness", that is, those who heard his testimony, including expert testimony. In this case many verses of the Qur’an are ordered to give this testimony, especially for those who can provide it.</em> HAM adalah hak dasar atau hak asasi yang dimiliki semua manusia. Hak ini tidak perlu diberikan, dibeli ataupun diwarisi. HAM adalah bagian dari manusia secara otomatis, dan HAM juga berlaku untuk seluruh umat manusia siapapun orangnya, dan tidak bergantung pada pertimbangan RAS, etnis maupun agama dan usia. Persoalan kemanusian yang dihadapi umat muslim di Indonesia saat ini adalah perlakuan negara terhadap tersangka terorisme dalam beberapa kasus penggerebekan dalam kasus yang dianggap terorisme di Indoensia mulai dari kasus Bom Bali, Bom Sarinah dan beberapa kasus terorisme lainnya. Membicarakan aspek aspek kemanusiaan dalam terorisme adalah menjadi sebuah keniscayaan, apalagi kalau dilihat dari perspektif fikih. Dalam pandangan Fikih Islam autopsi (forensik) dapat dilakukan, dan hasilnya berfungsi sebagai alat bukti, yang dalam hukum pembuktian dalam Islam bisa dimasukan ke dalam bukti “saksi”, yaitu orang yang didengar keterangannya, termasuk di dalamnya keterangan ahli. Dalam hal ini banyak ayat al-Quran yang memerintahkan untuk memberikan kesaksian ini terutama bagi mereka yang sanggup memberikannya
Rukyah and hisab have already become critical discussions in Islamic knowledge. Controversy arose, and the debate continues today. Some scholars prefer to use one method over another, while some scholars today try to offer moderate approaches for better solutions and understanding. Scholars claim both rukyah and hisab using the prophet Muhammad's hadith references. In comparison, a modest society is accessible to apply rukyah as their way to determine the new Ramadhan, and some complex cultures are multicultural, multi sects, or have a wide coverage area. This complexity will affect the observation process's difficulty, accuracy, and potential differences. This situation needs sensible solutions to determine the new Ramadhan. This paper tries to elaborate on each approach used by scholars and authorities, its preconditions, and how the approaches should be moderated to determine the new moon optimally by developing a strategy that gives mutual feedback to each method.
Muhammadiyah memiliki kerangka keagamaan untuk mensucikan akidah dengan kembali kepada Al-Quran dan as-Sunnah. Muhammadiyah menyadari perlunya melengkapi manhaj (metodologi) pemikiran Islam di Muhammadiyah, di sisi lain, hal ini dipandang sebagai kebutuhan seiring dengan intensitas dan ruang lingkup berbagai perkembangan kehidupan. Pemikiran Islam mencakup segala sesuatu yang berkaitan dengan kebutuhan praktis kehidupan beragama, pembahasan moralitas publik, serta reaksi dan antisipasi wacana Islam terhadap perkembangan kehidupan manusia. Bagaimana Studi Islam dapat dipraktikkan dalam kehidupan sehari-hari. Karena praktiknya terkait dengan konteks ruang, waktu dan tempat. Oleh karena itu, diperlukan kearifan lokal, pemahaman yang utuh tentang kaidah makna dari fikih agar praktik keagamaan selalu diperbarui tanpa harus meninggalkan apapun yang ada di dalam Al-Qur’an maupun as-Sunnah. . Di sinilah letak pentingnya memahami secara utuh maqasid al-syariah bagi pengembangan pemikiran Islam Muhammadiyah.
The development of one's understanding will be very relevant to efforts to make improvements and changes. Worldview Islam means that Muslims use their religious understanding in actualizing progressive and constructive religious moderation which can balance the effect of digital disruption. Digital disruption has brought about an era filled with challenges, crises and threats. On the other hand, it provides hope, a great opportunity for the dissemination of knowledge, especially in the context of Muslims as agents of moderation and drivers of civilization. This article contains how Muslims need to formulate ways and future agendas to develop an Islamic worldview by enriching the tarjih method to actualize progressive religious moderation in an era of digital disruption in every sector. Digital disruption should be able to provide added value from the actualization of modern Muslims who are still able to align it with the guidelines from the al-Quran and as-Sunnah. Digital disruption should be able to become a medium for increasing public literacy towards the universal ethical values ??offered by Islam.
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