The study aims to identify the ways to produce text production process by Universitas Islam Negeri (UIN, or State Islamic University) students in Padang on Facebook. Documentations, observations, and in depth-interviews were used to collect data. There were 1,214 discourses found on group and personal accounts of 27 informants, and 400 discourses were taken as data of the research. The analysis was conducted by following Fairclough’s Critical Discourse Analysis, (CDA), with the Critical Linguistics approach. The research findings show that the text production process by UIN students on Facebook were done in three ways, namely producing their own text, spreading other people’s texts that are shared from the site, and producing text as a result of consumption of other texts. Producing text itself is a way of producing text by creating its own status as a form of expression of thoughts, feelings, and experiences, without referring to other texts or texts that have been published on other walls. The form of production by spreading text from other website is the most common form of text production. Production status is a form of the author’s reaction to the text he or she understood.
As one of the central figures in Islamic studies in Indonesia, Harun Nasution has made a great impact of influence. His model of theology has become a trend-setter and a blueprint in Islamic studies in this country for decades since the 1970's. As a loyal admirer and follower of the Mu'tazilah, Harun Nasution gave rise to the idea that Muhammad Abduh was a prominent Islamic reformer who agrees with Mu'tazilah doctrine and is even more liberal than the Mu'tazilah. To support his idea, Harun Nasution put forward H{ a> shiyah 'ala> al-Sharh} al-'Aqa> 'id Dawwani li al-Adhudhiyyah by Muhammad Abduh which is the main reference for his famous book Muhammad Abduh dan Teologi Rasional Mu'tazilah. Harun Nasution's thought needs to be analyzed and reviewed methodologically, in order to make the theological thought always passionate and spared the stagnation and status quo. This study uses the main work of Harun Nasution Muhammad Abduh dan Teologi Rasional Mu'tazilah as its main source in addition to the book Al-Syaykh Muh} ammad 'Abduh bayna Al-Kalamiyyi> n wa Al-Fala> sifah by Sulayman Dunya. Nasution's concepts are analyzed through content analysis which consists of data collection, classification, reduction, analysis, and conclusion.
Rasionalitas Abduh jelas berbeda dengan Rasionalisme yang memuja dan mengedepan kepentingan rasio di atas kepen-tingan nash. Rasio bagi Abduh bukan target dan tujuan tetapi media untuk memahami dan menjelaskan nash. Ukuran kebenaran teologis adalah nash, sedangkan rasio bekerja untuk menjelaskan nash dan demi kepentingan nash (baca: wahyu). Sementara itu Rasionalisme menjadikan rasio sebagai tolok ukur, sehingga kebenaran dan kebaikan tergantung kepada sejauh mana memuaskan dahaga akal, bukan dahaga spiritualitas dan bimbingan wahyu (baca: nash).
Salah satu tokoh Minangkabau yang menonjol di bidang keislaman adalah Syeikh Ahmad Khatib al-Minangkabawi. Selain sebagai ulama kaliber internasional, beliau juga telah melahirkan murid-murid yang kemudian menjadi ulama dan tokoh penting pergerakan Islam dan sosial di Asia Tenggara. Dua organisasi sosial-keagamaan yang terbesar di Indonesia yaitu Muhammadiyah dan Nahdlatul Ulama didirikan oleh murid-murid Syeikh Ahmad Khatib. Ulama besar ini dikenal pula dengan semangat berdiskusi secara objektif dengan orang-orang yang tidak satu pemahaman dengan beliau tanpa terganggunya hubungan silaturrahim antara mereka. Keberadaan tokoh besar yang lahir di Minangkabau ini boleh jadi menghilang sedikit demi sedikit dari memori umat Islam, oleh karena itu perlu dilakukan eksplorasi terus menerus terhadap perjalanan hidup, perjuangan dan karya ilmiah yang telah dilakukan. Tulisan ini merupakan salah satu upaya untuk menjaga, melestarikan dan mengembangkan pemikiran dan karya a Sheikh Ahmad Khatib al-Minangkabawi.
Di antara pendapat krusial Muhammad Abduh tentang teologi dalam bukunya Hasyiah adalah, Manusia wajib menganalisis keberadaan Allah dan alam semesta berdasarkan nash dan ijtima‟ ulama. Namun akal tidak punya otoritas mewajibkan manusia mengetahui Tuhan dan menentukan baik dan buruk, halal dan haram, kewajiban berbuat baik dan menjauhi perbuatan buruk. Semuanya itu adalah otoritas wahyu bukan akal. Akal tidak boleh memberikan kewajiban kepada Allah untuk memelihara kemaslahatan manusia. Tidak ada kewajiban Allah untuk menjga kemaslahatan manusia seperti menciptakan kehidupan bagi orang kafir yang memilih telah kafir.
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