Vol. 3 No. 1 (2020): Al Furqan: Jurnal Ilmu Al Quran dan Tafsir

This study focuses to reconstruction of political ethics which `Irfani paradigm as critical ethics in Islamic politics. Relevance of `Irfani as paradigm of critical ethics based on advcance of capitalism dan neoliberalism both politics and economics which arises moral and ethical changes for muslim politicians both in governnment and power structures. This study of ethics paradigm reconstruction was library research methods and uses socio-philosophical perspectives. Results of this study that urgency of `Irfani paradigm as an alternative solution. In `Irfani paradigm as critical ethics in Islam had deconstruction methods on objective and subjective reason and consciousness structures pragmatically and instrumentally. That paradigma made foundations of philosophy-sufism tradition in Islam which transformed in to contemporary political life. The `Irfani paradigma contribution as critical ethics in Islam leads to reconstruction from the instrumental rationality towards trancendental rationality through reconfirmation and reafirmation about meaning of politics and democracy and how to echieve in its orientation. The agenda of deconstruction above automatically arises that politics and democracy was not an area of achievement for egoistic and individualistic interests but an area of moral and ethical accountabilities for societal wellfareness.

Abstract

Marriage is a spiritual bond between a man and a woman as husband and wife with the aim of forming a happy and eternal family based on the Godhead. (Article 1 of the Marriage Law). Marriage is one of the religious commands to his servants who are able to immediately carry it out. Because marriage can prevent immorality, both in the form of vision and in the form of adultery. One purpose of marriage is to connect descendants who will later be made heirs. In Islam it is permissible for a Muslim man to marry two to four women, if he can and is able and able to maintain and be fair to his wives in providing a living and time distribution. If you are worried that you will not be able to act fairly, then you should marry someone.Polygamy is a marriage between a man and more than one woman at the same time. Until now, polygamy in Indonesia is still a hot topic for research. The evocative performance of the concept, and the support of the rise of polygamy practices, does not seem to have brought a variety of counter-productive views in the community. The emergence of various dilemmatic perceptions, of course one of them starts from the reasons that are the basis of polygamy, as well as the mode adopted by polygamists.Based on the author's research, if there is a Court decision on the Request for Polygamy because the Wife Cannot Carry Out His Obligations as a Wife, then the issue is what is the legal basis and consideration of the judge in deciding the case for a polygamy request because the Wife Cannot Carry Out His Obligatory Analysis of the Decision of the Purworejo Religious Court Judge No. 0090 / Pdt.G / 2018 / PA.Pwr.

The study of terrorism today still raises various problems, aside from the factors that are considered to have an important role in the emergence of terrorism which is now the investigation of experts from various scientific disciplines, also no less important is the definition of terrorism itself. Debate about the definition of terrorism is still difficult to reach an agreement, even though the definition is important for the filter of certain types of actions and groups to be included or not in the terrorism category. Jurgen Habermas is a man who has a variety of thoughts related to humanities, the presence of Habermas in the list of names of Western thinkers brings something new to the renewal of Western theory. Appear as a brilliant figure in formulating critical theory. Jurgen Habermas gave a new look that was more critical, including giving a critical view of the terrorist events that occurred. according to Jurgen Habermas, which can lead to the emergence of terrorism is because it is distorted in communication. In addition to modernity, secularization can also lead to violence where fundamentalism wants the return of traditional styles, where religion can expand in everything. For example, contemporary regimes in Iran or religiously inspired movements are struggling to build a theocracy

This article examines about the history of i’jaz development of the Qur’an which is written by Issa J. Boullata. According to him, this idea emerged in the early third century of Hijriyah. In its progress, classicalIslamic scholar who is the most influential figure in this field is Abdul Qahir al-Jurjani and al-Zamakhsyari. Meanwhile, in the contemporary era, Sayyid Quthub and Aisyah bint Syati take significant place. Boullata is able to present the history of i’jaz comprehensively. However, there is contradiction in his explanation. He states that when al-Qur’an was revealed, Arab society were not balaghah expert and lirerary critic. In fact, they had capability on it.In addition, there was a missing link between al-Zamakhsyari (d.538 H) and Muhammad Abduh (1905). In that long period, scholars of i’jaz were not described.

No words were said in a vacuum. A hadith must be revealed because of certain conditions that are the cause, or certain things that are the goal. A condition or goal that is the cause of the disclosure of a hadith, can occur repeatedly from time to time. When there are changes in social conditions that cause changes in the statement (hadith) of the Prophet, then it does not necessarily indicate that the old statement is not used anymore, because the same conditions underlying the disclosure of the initial hadith may be repeated again. In understanding the Prophet's hadith it is very important to do contextualization. This is because the attitude of obedience and emulation of the Prophet is a command of Allah, and the hadith of the Prophet is also a primary guidance for Muslims. If the hadith of the Prophet is interpreted only literally all, then there will be many guidance that feels "obsolete", because it will not reach social change that cannot be avoided. Contextualization will make the hadith not insulated by the concept of ma‘mūl bih or ghayr ma‘mūl bih absolutely, especially with regard to the legal hadith undergoing the naskh process