This article discusses a long journey of ‘ilmi interpretation in Indonesia since the era of 1960s until now. The author concerns at how the interpretation with this style is transformed along with the rapid development of science and technology. Although the debate over the status of ‘ilmi> interpretation is never end, at least the scholars are divided into three groups: the advocates, the rejectionists, and the moderates, but this interpretation continues to emerge in different parts of Muslim countries, including Indonesia. Since the 1960s, the ‘ilmi interpretation embryo had appeared in several works of Nusantara’s Mufassir. This embryo then developed in the era of the 1990s with the outbreak of books that explained the relation of al-Qur’an and science. This stage was growing again in the year 2010s in the form of intact interpretation work. This study shows that the dynamics of ‘ilmi interpretation journey in Indonesia are very dynamic.
This paper observes how the field of tafsīr studies has continued to establish itself as an important discipline within Islamic studies in Western academia. It traces how the previous scholarship, which was more preoccupied with Qur’anic studies, has shifted attention to Qur’an commentaries rather than exclusively to the Qur’anic text. Although not an exhaustive survey of all Western works devoted to tafsīr literature as it excludes studies on modern tafsīr, this paper confirms the significance of the classical and, more importantly, medieval tafsīr tradition as a lens through which Islamic intellectual history can be approached. By surveying bibliographical data produced in the past few decades, this article has found that Sunni and mystical Qur’an commentaries have received greater scholarly investigation, that tafsīr historians’ works have transformed traditional views on the history of tafsīr, and that although the field of tafsīr studies is still intimately connected with Qur’anic studies, some current publications testify that it might become an independent study.
The study of al-Jahiz among researchers and historians of the classical Islam has shed more light not only on the man and his intellectual engagement but also on the general Islamic intellectual history, especially in the ninth century Bagdad, the capital city of the ‘Abbasid kingdom. This article examines how al-Jahiz, as an enthusiast debater, dialectician, and polemicist, engaged himself in debates concerning the virtues of ‘Ali ibn Abi Thalib and his caliphate status. This is a literature study of al-Jahiz’s works, complemented by secondary relevant sources. This study reveals that in debating this particular issue which had been highly controversial by his time, al-Jahiz differed from both his fellow Mu‘tazila thinkers and hadith transmitters, and even argued against ijma’,the consensus argument, which was and is still regarded as undisputed argument by many Islamic law scholars. His intellectual bravery then allowed him to freely articulate his ideas and stand as an independent and original thinker.
In the early 21 st century, the global world had an extreme fright after WTC (World Trade Centre) was attacked by international terrorist networks in the name of Islam. These actions disgrace the name of Islam in international world which cause Islamopobhia in most countries. These acts of terrors inspire other terrors. Indonesia was also not free from terror attacks. One of these was the Bali attack in 2012 carried out by three jihadist called "Trio Bom Bali " in the name of jihad. Jihad is often referred to as the cause of violence in Islamic societies. Jihad Ambivalence by acts of war or terror has reduced the real meaning of jihad. By using the guidelines offered by Ella Landou Tasseron in the Encyclopaedia of the Qur'an, this study seeks to track and identify any verse which has "qitāl" meaning in order to define jihad proportionately and wisely. Furthermore, this study seeks to contextualize the term jihad to find out which forms of jihad can be applied and prioritized in contemporary era, especially to avoid acts of terrors in the name of jihad. In contemporary era, jihad can be contextualized so that this concept could be a problem solver for the problem of the Muslims today.
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