Ahl al-Sunnah Wa al-Jama Research Articles

Modernising tradition: Reinforcing ASWAJA al-Nahdhiyah authority among millennials in Indonesia

The da’wah [invitation to Islamic teachings] movement of Ahl al-Sunnah wa al-Jama’ah al-Nahdhiyah, abbreviated as ASWAJA al-Nahdhiyah, formerly centred around elderly, rural, and traditional populations, has now expanded its influence to encompass the millennial demographic. The evolving landscape of time and technological advancements present novel challenges in effectively communicating the da’wah message to a generation deeply immersed in the digital era. Millennials exhibit distinct communication preferences and characteristics compared to previous generations, necessitating tailored approaches to disseminate da’wah content that resonates with their context and needs. This research aimed to achieve two primary objectives: firstly, to identify emerging forms of new traditions within the ideological reinforcement of ASWAJA al-Nahdhiyah among millennials, and secondly, to analyse the underlying factors contributing to these novel traditions within the millennial context. Employing a qualitative approach, this study utilised nethnography as its methodological framework, seeking to understand cultural experiences encompassing traces, practices, networks, and social media systems. By combining various research approaches for data collection, analysis, and interpretation, the study shed light on the reinforcement efforts that give rise to diverse new traditions. The findings highlighted that the reinforcement endeavours, including the appropriation of media platforms and the emphasis on education, cadre development, and intensive mentorship within millennial domains, significantly contribute to the acceptance and affiliation towards ASWAJA al-Nahdhiyah. Moreover, these efforts serve as a counterforce against the proliferation of radical ideologies, safeguarding the traditional religious views amid the rapid globalisation of religious understanding and transnational da’wah movements in Indonesia.Contribution: This article advanced our understanding of the evolving dynamics within the ASWAJA al-Nahdhiyah movement, particularly its adaptation to contemporary communication channels and its strategic engagement with young audiences amid the changing religious landscape in Indonesia.

Aliran Dan Pemikiran Kalam Maturidiyah

This paper discusses one of the theological streams within Islam, namely Maturidiyyah, which is divided into Maturidiyyah Samarkand and Maturidiyyah Bukhara. As a reaction to Mu'tazilah, Maturidiyyah, like Asy'ariyyah, is a sect of Ahl al-Sunnah wa al-Jama'ah. This study delineates how the theological thought of al-Maturidi emerged, the background factors, developments after the death of al-Maturidi, the Maturidiyyah thought methodology, and the portrayal of modern Maturidiyyah thought. A qualitative descriptive method is employed with a literature review approach to the Maturidiyyah theological and kalam thought. Rooted in Abu Mansur al-Maturidi, this stream uses rational and verbal evidence to counter Mu'tazilah, Jahmiyyah, and other streams. The evolution of Maturidiyyah is divided into stages of establishment, formation, organization and the foundation of beliefs, as well as expansion and dissemination. Maturidiyyah thought encompasses the obligation to know God, acknowledgment of good and evil, the wisdom and purpose of God's actions, the attributes of Allah, seeing Allah on Judgment Day, and views on major sinners. Modern Maturidiyyah thought emphasizes individual freedom in interpreting and practicing Islamic teachings, active engagement in interfaith dialogue, and maintaining a balance between reason and revelation to uphold the relevance of Islam in the modern era.

Salafi Islamic Education: Teaching Methods, Traditions and Ideologies in Lombok Boarding Schools

This research highlights the urgency of investigating teaching methods and curricula in Salafi educational institutions, specifically Ma'had Dar al-Qur'an and al-Hadith al-Majidiyyah al-Syafi'iyyah Nahdlatul Wathan Lombok. Despite the rapid development of modern curriculum and teaching methods, this institution maintains a traditional approach with seated learning and a classical curriculum. This study is a qualitative research focusing on literature and sources related to conventional Salafi education. The findings are as follows: Firstly, the institution's traditions persist, maintaining the study of classical Islamic texts through talaqqy or halaqah, teacher reverence, knowledge transmission, moral behavioral norms, and haflah. Secondly, the fundamental ideology is rooted in Islam, ahl al-Sunnah wa al-jama'ah, influenced by the theological thoughts of Imam Abu al-Hasan al-Asya'ri and Abu Mansur al-Maturidi in Aqeedah and the philosophical thoughts of Imam al-Ghazali and Imam Junaid al-Baghdadi in Sufism. Thirdly, the Institute's vision is to produce knowledgeable Islamic cadres proficient in the Quran, Hadith, and Salafusshalih texts. This research provides valuable insights into Salafi Islamic education in Lombok and its broader implications for education and society, enriching our understanding of the dynamics of Salafi Islamic education in a specific local context.

Corak Nalar Falsafah Kalam Abu al-Asy’ari dalam al-Luma’

The subject of this article is the philosophical reasoning patterns in the work of Abu Hasan al-Asy'ari, titled "al-Luma' fi al-Raddi 'ala Ahli al-Zaighi wal al-Bida'". This study uses a historical factual approach based on the al-Luma' texts and contributes to the development of the discourse on kalam philosophy, particularly in Indonesia. The philosophical reasoning patterns in al-Luma, according to al-Asy'ari, consist of dominant reasoning methods such as stoic, platonic, and Aristotelian. These methods are used to counter the dogmatism of conservative Sunnis and Mu'tazilah rationalism, as well as the opinions of Mujassimah theology and Musabbihahism. The reasoning is applied using the religious-rationalism of Mu'tazilah and religious-textualism of Salafism. Abu al-Hasan al-Asy'ari's work, "al-Luma' fi al-Raddi 'alaAhli al-Zaighiwa al-Bida'" is considered one of the significant works in the field of Islamic theology that contributed to the establishment of the foundations of Islamic theology, allowing it to survive until today as the teachings of Ahl al-Sunnah wa al-Jama'ah. However, in discussing this work, al-Asy'ari mostly relies on reasoning patterns built on Stoic, Platonic, and Aristotelian logic. These patterns of reasoning are used as a counter to the dogmatism of conservative Sunnis and Mu'tazilah rationalism, as well as the Mujassimah school and the Musabbihah group by applying the Mu'tazilah-rational-religious method and the Salafiyah-religious-textualist method. Keywords : Philosophical reasoning, kalam, Abu Hasan al-Asy’ari, al-Luma’

TEOLOGI ASY’ARIYAH: SEJARAH DAN PEMIKIRANNYA

Asy'ariyah is a theology founded by Abu Hasan Al-Asy'ari. This theology is often referred to as "Moderate Theology". He is an important figure who has a great influence nowadays. This study uses a Literature Study Methods, aiming to explain and elaborate how the history of the birth of Asy'ariyah and his thoughts, especially about Kasb and about reason and revelation. This theological formulation was utilizing textual arguments in the form of sacred texts from the Qur'an and Sunnah, such as what muhadditsin did, and also using rational arguments in the form of mantiq and logic. This approach was quite unique, he had been able to take the good things from Salafiyyah-textual approach but not as strict as Hanabilah did in their rejection of logical arguments and in the form of combination of logical-contextual approach but not as free as what Mu'tazilah did. The Asy'ariyah's theological attitude towards contemporary life is open, realistic, pragmatic, (selective, critical, and accommodating and responsive) to advances in science and technology. In sum, by looking the trajectory and how strong the foundation of Asy’ariyah paradigm is, it has been manifested in the form of Its relevance and how it maintains Ahl Al-Sunnah wa Al-Jama'ah in contemporary life.

Pesan Semiotis Kesalehan: Studi Analisis Ayat-ayat Filantropi Lembaga Amil Zakat Muhammadiyah dan Nahdlatul Ulama di Instagram

This article seeks to reveal the interpretation of piety from the Islamic philanthropic tradition (zakat, infaq, and alms) which has experienced both narrowing and development at the same time. In the realm of agency (perpetrators), muzakki are considered pious and generous people. Whereas zakat, essentially removes other people's property contained in our property. While in the social domain, there is a development of meaning if zakat is seen from a functional point of view. From a simple idea of giving transformed into a social movement for humanity. Through a semiological approach, it can reveal not only the linguistic meaning (denotational meaning) of the verses of the Qur'an related to Islamic philanthropy, but also continue to explore deeper such as symbolic meanings. The depth and specificity of the messages contained in the verses of the Qur'an are explored by continuing the process of subjective interpretation through the disclosure of further message connotations. This connotative meaning then becomes the basis for the formation of myths (philosophical meanings). This study finds the interpretation that piety according to Muhammadiyah is practicing al-Ma'un theology. A Muslim has not perfected his Islam if he has not practiced the essence of the values of Qs. Al-Ma'un. As for NU, it implies that piety has a practice based on the understanding of Ahl al-Sunnah wa al-Jama'ah. Although different in the basis of belief, both have similarities in philanthropic activities; strengthening of religious trends and religious symbols among urban communities and the middle class. In addition, between the two there is a tendency to collaborate rather than contest. Both of them confirmed as the guardian of wasatiyah Islam (guardian of wasatiyah Islam) in Indonesia.

Pesantren, Kepemimpinan Kiai, dan Ajaran Tarekat sebagai Potret Dinamika Lembaga Pendidikan Islam di Indonesia

The purpose of this research is to acquire a deeper comprehension of Islamic boarding Schools, the traditional Islamic education system, as well as the function of kiai and tarekat as Indonesian religious authority figures. Boarding schools with a religious focus have been operating in Indonesia for hundreds of years, and they've had a significant impact on the development of Islamic education throughout the centuries. Kiai and tarekat are significant components of the traditional education system in Indonesia. They also play an essential part in the growth of Islamic knowledge and culture. The literature is analyzed through the lens of a descriptive methodology in this qualitative study. In order for researchers to obtain data, they must first analyze and assess the quantity of material and theory that has been offered by professionals in the field. This knowledge and theory may be located in the collections and archives of libraries in the form of books, articles from academic journals, periodicals, as well as various sources from the internet and other sources considered suitable to the subject that is being discussed. The analysis of research shows the results that pesantren are Islamic educational institutions that were born culturally from Indonesian culture and are therefore traditional, unique, and original which gives a different color to the education system in Indonesia which is able to provide repertoire and a very important role in fostering society. Islamic boarding Schools cannot function properly without the figure of a Kiai, who makes his presence an absolute requirement. Kiai is a manager who is capable of being a leader and able to regulate the rhythm of the development and survival of the pesantren with his expertise, depth of knowledge, charisma, and skills. Kiai, through the manifestation of tarekat teachings which characterize the value system of ahl al-sunnah wa al-jama'ah, has a significant influence on determining the pattern and trend of scientific traditions as well as the internal policies of Islamic boarding Schools.

Shia Belief and National Security in Malaysia: The Securitisation

The world’s politics was stunned by the actualisation of the Iranian Revolution in 1979. Ayatollah Ruhollah Khomeini overthrew the Pahlavi Dynasty under the rule of the Shah of Iran. The Revolution portrayed a positive impression of Shia, the official state religion of Iran, and gained support from many Islamic countries including Malaysia. However, after more than three decades, some countries have proposed that Shia teachings may contradict the beliefs of Ahl al-Sunnah wa al-Jama‘ah (Sunni teachings). Sunni-Shia struggle, as occurring in Syria and Iraq, portrayed the clash between the two sects of Islamic teachings. Malaysia, a country that practices Sunni Islamic teachings has decided to ban Shia through a decree issued by the National Fatwa Committee in 1996. The purpose of this study was to analyse how Shia teachings are linked to national security. This study was based on the securitisation approach as a tool of analysis through the speech acts and views of the securitisation actors. The study also gathered primary data from interviews and field observations conducted in Iran and Malaysia. Meanwhile, secondary data were collected from reliable printed materials such as academic research books, local and international reviewed journals, newspaper clippings, government reports and authoritative webpages. The findings suggest that even though Shia teachings are not declared by the country as a national security threat, it has the potential to raise public safety issues such as creating disharmony among the followers of the Sunni Islamic community, drawing a wedge in the unity of the Muslim community and may also undermine the national sovereignty.

Malezya ve Türkiye’de Devlet Üniversitelerinde Yüksek Din Öğretimi: Karşılaştırmalı Bir Çalışma

Higher religious education institutions, like other fields, operate within the universities today. While countries establish and develop their own institutions according to their history, society and state, the experience and knowledge of similar institutions in other countries is vital for the development of the universities. Comparative studies can make significant contributions in this regard. Therefore, this article aims to compare higher religious education at public universities in Malaysia and Turkey in terms of six themes: history, current situation, aims, programme structure, student admission and graduate employability. Malaysia and Turkey represent two strikingly different countries in terms of the state’s relationship with religion and the religious composition of society even though they both have a Muslim majority population. This is a qualitative, literature-based study which employs document analysis. Official documents, academic articles and internet sources are used as references to examine and present information about higher religious education in both countries. The findings of the article are as follows: The development of higher religious education in Turkey has been intermittent and is closely related to the politics of religion, as the major political changes have had an impact on higher religious education. In contrast, the development of higher religious education has been steadier in Malaysia. Even though the politics of religion and electoral calculations of political parties have influenced higher Islamic education in Malaysia, this has not at least resulted in their closures or dramatic decreases in their numbers. Currently, higher religious education is thriving in both countries, but more rapidly (at least quantitively) in Turkey than in Malaysia. Regarding the aims of higher religious education, there are direct references to Ahl al-Sunnah wa al-Jama‘ah and raising practising Muslims in Malaysia, where the aims and programme outcomes are determined by a national agency. Historically, the official mission statements of theology faculties in Turkey were more inclined towards modern aims/concepts, partly to legitimise the place of theology in a secular university. However, in recent years, there has been a tendency towards overtly Islamic values and concepts. However, due to the lack of a national agency which defines the aims of theology/Islamic sciences faculties, the official mission and vision statements seem patchy and vague, but the accreditation process might lead to more common and unified aims and programme outcomes. In Turkey, higher religious education officially does not adopt any branch of Islam, as opposed to Malaysia, which might be an opportunity for becoming more accommodative and integrative in a modern society which is marked by plurality and diversity. There are different higher religious education programmes in Malaysia, which has sought to integrate Islamic knowledge with professional one. This has resulted in the introduction of multi and cross-disciplinary programmes and specializations. The graduates of these programmes, in turn, can work in very different professions from security to finance and from judiciary to religious services. Multi and cross-disciplinary programmes are currently unavailable in Turkey, as higher religious education faculties only offer a single programme. Another important difference between the two countries is the process of student admission. While there are different post-secondary education/examination systems in Malaysia, in Turkey there is a national university entrance exam. Despite the different examination systems, in Malaysia students need to have a solid background in Islamic education, Arabic and English in order to enrol on Islamic Studies programmes; whereas in Turkey there are just few questions regarding religious education in the university entrance exam; therefore, no background in religious education, Arabic or English is necessary. Even though this can provide an opportunity for those who do not have any Islamic education background, there are problems that theology/Islamic sciences faculties have to start from the basics, such as teaching how to read the Qur’an. Finally, in both countries the employability of higher religious education graduates seems one of the most pressing issues, but this issue is more prevalent in Turkey than in Malaysia.

PENTAFSIRAN AKIDAH DALAM SURAH AL-FATIHAH MENURUT PEMIKIRAN HJ. MUHAMMAD SA’ID BIN ‘UMAR

Tafsir Nur al-Ihsan is the earliest Malay-language tafsir book that was printed in 1934. This book was written by Hj. Muhammad Sa’d bin ’Umar (d. 1932 AD) presented the interpretation of Surah al-Fatihah as an introduction to the book as is common with the content of other books of interpretation. The interpretation is still general and requires a study to see if it contains the facts of faith and is appropriate to be practiced within the framework of Ahl al-Sunnah wa al-Jama’ah. This study aims to explain the interpretation of Surah al-Fatihah Hj. Muhammad Sa’id in focus of faith. Next, the role of the study is to analyze the beliefs that should be used as guidelines in Muslim life. This study is important in proving that the interpretation of Surah al-Fatihah is always consistent in explaining the principles of faith that are compatible with the apparent content of its verses. Knowledge related to fiqh and tasawwuf is not the main container in the early stages of interpreting the book Tafsir Nur al-Ihsan. This qualitative study applies the inductive method by identifying and gathering the facts of belief from the content of the interpretation of Surah al-Fatihah. The descriptive method is carried out to analyze the facts of belief in the aspect of emphasis of belief, comparison of facts between sources of interpretation and then formulate the emphasis of belief. The findings of the study show that the interpretation of Surah al-Fatihah contains principles of belief that are parallel to the Pillars of Faith. Belief in Allah S.W.T is always emphasized in every verse based on the appearance of the verse and has similarities with some books of al-ma’thur interpretation such as Tafsir Ibn Kathir and Tafsir al-Tabari. The study found that the emphasis on belief is in line with the teachings of Ahl al-Sunnah wa al-Jama’ah. Although the method of interpretation is simple without long debates, readers of tafsir have the opportunity to gain a clear and authentic knowledge of the faith behind the interpretation of Surah al-Fatihah.

Sheek Yusuf Al-Makassari's Thoughts on Implementation of Islamic Law Through India

This research is a case study on the thoughts of Sheikh Yusuf al-Makasari. This study aims to analyze the thoughts of Sheikh Yusuf al-Makasari about the application of Islamic law and its application through the judicial institutions of the Dutch East Indies colonial period. This study uses qualitative methods which include library research studies, namely reviewing literature related to Sheikh Yusuf and studies relevant to Sheikh Yusuf. The results of this study are that Sheikh Yusuf's accommodationist attitude vis-a-vis the Netherlands is solely in order to prevent political disturbances and disturbances that harm society and maintain the continuity of Islamic law as desired in the political understanding of the Ahl al-Sunnah wa al-Jama'ah; In his efforts to implement Islamic law effectively in the archipelago, this Betawi cleric has also succeeded in compiling Islamic family law materials (marriage, divorce, and inheritance).

Sheek Yusuf Al-Makassari's Thoughts on Implementation of Islamic Law Through India

This research is a case study on the thoughts of Sheikh Yusuf al-Makasari. This study aims to analyze the thoughts of Sheikh Yusuf al-Makasari about the application of Islamic law and its application through the judicial institutions of the Dutch East Indies colonial period. This study uses qualitative methods which include library research studies, namely reviewing literature related to Sheikh Yusuf and studies relevant to Sheikh Yusuf. The results of this study are that Sheikh Yusuf's accommodationist attitude vis-a-vis the Netherlands is solely in order to prevent political disturbances and disturbances that harm society and maintain the continuity of Islamic law as desired in the political understanding of the Ahl al-Sunnah wa al-Jama'ah; In his efforts to implement Islamic law effectively in the archipelago, this Betawi cleric has also succeeded in compiling Islamic family law materials (marriage, divorce, and inheritance).

Mutakalimin's View on the Vision of Allah (Ru’yatullah)

The problem of ru'yatullah (vision of Allah) is one of the problems of kalam that is still the topics of intense debate nowadays . This problem is specifically discussed by three schools of kalam: mu'tazilah, shi'ah, and ahl al-sunnah wa al-jama'ah. Each group claims that their understanding is the most truthful. This research aims to show how the strengths and weaknesses of each group are based on their epistemological doctrines and argumentation. This study is categorized as a literature review utilizing the documentation of data collection methodology. The collected data will be analyzed utilizing content analysis technique as well as the kalam scientific approach. The results of this research expose that the ahl al-sunnah wa al-jama'ah's opinions are more valid from an epistemological standpoint because they are based on a harmonization between the rationality of reason and the textuality of revelation.

The Role of Shaykh Al-Linggi in the Preservation of the Doctrine of Ahl al-Sunnah wa al-Jama'ah in the Malay World

The Malay world in the Southeast Asian region holds various Islamic -based scholarly and intellectual treasures, which have yet to be fully explored. Efforts to uncover valuable old treasures must be made continuously because of its various interests, especially in the framework of the development and advancement of the ummah. The region also saw the birth of influential Malay Muslim thinkers who drove the ummah towards excellence and glory. One of the figures discussed in this paper with the mission of "your service is remembered" is Muhammad Sa'id al-Linggi. Haji Muhammad Sa'id bin Haji Jamaluddin or better known as al-Shaykh Muhammad Sa'id al-Linggi al-Jawi (1875-1926) was one of the literary, religious figures from the Ahl al-Sunnah wa al-Jama'ah school of thought who famous in Negeri Sembilan in the late 13th/19th century and early 14th/20th century and is considered to have a significant influence on society, especially in Negeri Sembilan, Malaysia and even the Southeast Asian region.

Article Review: Peringkat Pemikiran Imam Al-Ash’ari dalam Akidah by Muhammad Rashidi Wahab dan Syed Hadzrullathfi Syed Omar

This article by Wahab and Hadzrullathfi (2013) is part of a long-standing debate in the discourse of ‘ulama of ahl al-sunnah wa al-jama‘ah, especially between the Ash‘ariyyah and Athariyyah. While the debate is very old, but the discourse is always fresh and this particular topic (i.e. the stages of Imam Al-Ash‘ari’s creed of ‘aqidah) is among the underappreciated topics. The authors explained that this article is intended to refute the Salafis/Wahhabis who claim that Imam Abu Hasan Al-Ash‘ari has had three stages of aqidah creed: (a) Mu’tazilah, (b) Kullabiyah, then (c) Ahl al-Sunnah wa al-Jama‘ah (hereinafter: Three Stage), an opinion which they attribute to Ibn Taymiyyah. Hence, this article is a very welcomed addition to this discourse. This review is intended to provide some critical insight towards Wahab and Hadzrullathfi’s article.

Paradigma Ahl Al-Sunnah Wa Al-Jama'ah dan Signifikansinya dalam Pendidikan Islam Multikultural

The discourse of Ahl al-Sunnah wa al-Jama'ah (Aswaja) in the Nahdlatul Ulama (NU) tradition has developed in a paradigmatic framework as the manhaj al-fikr (the method of thinking) to answer the challenges of heterogeneity in the Indonesian nation. This paper is a literature review using a descriptive-deductive approach in answering questions about how the Aswaja concept is a paradigmatic proposition in the midst of the plurality in the Indonesian nation and how significant it is in enriching the insight of multiculturalism in Islamic education. In this case, Aswaja as the manhaj al-fikr is a continuation of the madzhab diniyyah system (religious school) which stems from five main foundations, i.e. tawassut (moderate), tasammuh (tolerant), tawazun (balanced), ‘adalah (justice), and amar ma’ruf nahi munkar (encouraging good deeds and preventing evil deeds). In addition, Aswaja as the manhaj al-fikr contributes to multicultural Islamic education by providing a paradigmatic scheme as a weltanschauung or worldview in seeing and responding to all the diversity that exists in Indonesia. That is, performing Aswaja in a manhajiy manner means an ability to; 1) manage conflicts proportionally, 2) live side by side peacefully in the midst of differences, 3) seek improvement towards a better direction (al-ishlah ila ma huwa al-ashlah), 4) contextualize in responding to various problems, and 5) think methodologically. Thus, the Aswaja paradigm as the manhaj al-fikr has significance in enriching the concept of Islamic education with a multicultural perspective in the internalization aspect of religious moderating and strengthening national integration.

Features of the argumentation of the permissibility or prohibition of the use of certain names ( ) and/or attributes ( ) in relation to the Almighty Allah

The main purpose of the article is to reveal the features of Sharia argumentation when using any names ( ) and attributes ( ) related to Allah. Particular attention is paid to the use of the Hadiths of the Prophet Muhammad ( ) in explaining the issue under consideration. Based on the study of the positions of early and late Ahl al-Sunnah wa al-Jama‘ah theologians, the paper reveals which of the Hadiths can and which cannot serve as an argument for approving a particular name and attribute to the Almighty. The very research substantiates the approach that the names ( ) and attributes ( ) describing Allah, as well as the provisions of Sharia related to the prohibition or permission, should fi nd the confi rmation in the main sources of Sharia Law – in the Quran and Sunnah. However, not every Hadith can serve as an argument in the above-mentioned issues due to the degree of its authenticity. The problem of understanding the truth of the Hadiths is one of the topical and signifi cant issues not only in Hadith Studies (‘ilm al-h. adīth), but also in modern Islamic Theology, primarily due to the fact that basic issues of Islamic beliefs are refl ected in it. The novelty of the study lies in the fact that it considers an attempt to systematize and generalize the statements of authoritative Sunni theologians on this issue.

Marriage in Morocco: A Practices of The Mudawwanatul Usrah Law in The Land of Guardians

Morocco is a country that has combined the opinions of several schools in achieving the information contained in Islamic law that exists in the country of Morocco from some of the issues that were reformed in the Family Law (2004) in Morocco, as has already existed in other Islamic countries. Regulations related to marriage are almost the same as Indonesia, it could be due to the Compilation of Islamic Law (KHI) in Indonesia reflecting on Mudawwanat al-Usrah in Morocco or it can also be influenced by the Moroccan community with Indonesian society equally winged Ahl al-Sunnah wa al-Jama'ah (ASWAJA), in Morocco the Maliki Perspective which can guide and in Indonesia the Syafi'i Perspective which is a role model Moroccan society upholds the values ​​of tradition and local wisdom. They also like the beauty and love of traditional entertainment as long as it does not conflict with the basic principles in the teachings of Islam that they profess.

Majalah DABIQ Sebagai Medium Propaganda Pemikiran Tauhid Islamic State of Iraq and Sham (ISIS)

Extremism is an emerging threat confronted by the Muslim world today manifested in the form of a group such as the Islamic State of Iraq and Syria (ISIS) or al-Dawlah al-Islamiyyah fi al-‘Iraq wa al-Sham (DAESH). Undoubtedly, the existence of ISIS and its violence gave negative impacts on Islam and the Muslim ummah worldwide. What is more concerning is that some Muslims in Malaysia were also influenced by ISIS and by so doing it poses threat to our national security. Thus, based on the textual analysis of ISIS document, this article seeks to examine the discourse of tawhid advocated by ISIS, considering the fact that every act committed by Muslims is usually rooted in his or her belief system. To do this, this article focuses on the discourse of tawhid as discussed in DABIQ magazine and it is chosen due to its significance since it is regarded as ISIS mouthpiece to spread its propaganda. Based on the analysis, the article identifies five key elements that constitute ISIS discourse of tawhid, namely (i) the ideological strand of Salafi-Wahabi, (ii) three divisions of tawhid, (iii) tawhid al-Wala’ wa al-Bara’, (iv) tawhid al-Hakimiyyah, and (v) takfirism. The analysis also concludes that ISIS tawhid is not consistent with the mainstream framework of Ahl al-Sunnah wa al-Jama‘ah and thus it should be repudiated.

PATTERN OF SUFISTIC HADITH IN THE CONCEPT OF INSAN KAMIL ABD AL-KARIM AL-JILI

Philosophical tasawuf is regarded by ahl al-sunnah wa al-jama'ah scholars as the deviation from the Koran and hadith and is considered heretical teaching. Though, in philosophical tasawuf there is doctrine of wahdat al-wujud which is the basis of the theory of Insan kamil which is the theory of perfect human being. The climax of the theory of Insan kamil is one initiated by Abd al-Karim al-Jili. Abd Al-Karim Al-Jili in al-Insan al-Kamil fi Ma'rifah al-Awail wa al-Awakhir gives new ideas related to the development of Insan kamil theory by providing justification of sufistic-oriented hadiths to strengthen the argument of Insan kamil theory. This study analyzes the book al-Insan al-Kamil fi Ma'rifah al-Awail wa al-Awakhir by Abd al-Karim as a primary source to find answers of questions about the concept of insan kamil which was initiated by al-Jili; How did al-Jili position the hadith in the concept of insan kamil; and how was the source, quality of sanad and style of meaning. To achieve this goal, this study uses the structural exegesis method as an analysis tool to find the influence of interpretation of the text with the interpreter's experience in the context that surrounds him. The way Al-Jili responded to the criticism of the ahl al-sunnah wa al-jama'ah scholars related to Philosophical tasawuf is to list and make the hadith of the Prophet as the basis in building the concept of Insan kamil. Generally, the hadiths he used were valid in terms of hadtis methodology accepted by hadits schoolars, only few of them used Sufi hadiths methodology which were not accepted in the hadith scholarly methodology, such as the method of narration through dreams and mukasyafah. Al-Jili built the concept of insan kamil based on the most basic Islamic teachings, namely the pillars of Islam, the pillars of faith, and the teachings of spiritual ethics as a process to reach the level of insan kamil. Al-Jili added spiritual meaning to the various ritual actions he performs. Therefore, al-Jili combined zahir (outer) and bathin (inner) dimensions of worship.Keywords: Insan Kamil, al-Jili, hadith, Sufism