Jurnal Ilmiah Ilmu Ushuluddin
https://jurnal.uin-antasari.ac.id/index.php/ushuluddin
<p style="text-align: justify;"><strong>Jurnal Ilmiah Ilmu Ushuluddin</strong> (p-ISSN: <a href="https://issn.brin.go.id/terbit/detail/1480903107" target="_blank" rel="noopener">1412-5188</a> / e-ISSN: <a href="https://issn.brin.go.id/terbit/detail/1480903107" target="_blank" rel="noopener">2549-3752</a>) is open access, licensed under the <strong>Creative Commons Attribution License (CC-BY)</strong> and peer-reviewed journal of Islamic Studies published by the Ushuluddin and Humanities Faculty of UIN Antasari Banjarmasin. The journal is published twice a year (June and December) in both print and online versions and provides a forum for publishing the original research articles and review articles related to issues in the area of Islamic Studies such as Qur’an and Hadits Studies, Religious Studies, Islamic Philosophy, and Islamic Spirituality (Sufism) from scholars of related disciplines. All papers submitted to the journal should be written in good Bahasa Indonesia, English, Arabic, or Malay, and must be submitted online to: <a href="http://jurnal.uin-antasari.ac.id/index.php/ushuluddin/management/settings/context//index.php/ushuluddin">http://jurnal.uin-antasari.ac.id/index.php/ushuluddin</a> Should there be a problem on the online submission, please contact Editorial Office at the following email address: <a href="http://jurnal.uin-antasari.ac.id/index.php/ushuluddin/management/settings/context/mailto:[email protected]">[email protected]</a></p> <p style="text-align: justify;"> </p> <p style="text-align: justify;"><strong>Jurnal Ilmiah Ilmu Ushuluddin has been indexed in <a href="https://sinta.kemdikbud.go.id/journals/profile/4262" target="_blank" rel="noopener"><strong>SINTA </strong> <strong>(</strong><strong>SK : 14/E/KPT/2019)</strong> <strong>by the Ministry of Research, Technology, and Higher Education of the Republic of Indonesia.</strong></a></strong><a href="http://sinta2.ristekdikti.go.id/journals/detail?id=4262" target="_blank" rel="noopener"><img src="http://jurnal.uin-antasari.ac.id/index.php/ushuluddin/management/settings/context//public/site/images/jiu/sinta_logo41.png" alt="" /></a></p>Fakultas Ushuluddin dan Humaniora UIN Antasari Banjarmasinen-USJurnal Ilmiah Ilmu Ushuluddin1412-5188<p>Authors who publish with this journal agree to the following terms:</p><ol><li>Authors retain copyright and grant the journal right of first publication with the work simultaneously licensed under a <a href="https://creativecommons.org/licenses/by-sa/4.0/">Creative Commons Attribution License</a> that allows others to share the work with an acknowledgement of the work's authorship and initial publication in this journal.</li><li>Authors are able to enter into separate, additional contractual arrangements for the non-exclusive distribution of the journal's published version of the work (e.g., post it to an institutional repository or publish it in a book), with an acknowledgement of its initial publication in this journal.</li><li>Authors are permitted and encouraged to post their work online (e.g., in institutional repositories or on their website) prior to and during the submission process, as it can lead to productive exchanges, as well as earlier and greater citation of published work (See <a href="http://opcit.eprints.org/oacitation-biblio.html" target="_new">The Effect of Open Access</a>).</li></ol>Batatamba As A Local Healing Tradition In The Banjar Community Of Kalimantan: Mantras, Mediums, Rituals And Continuity
https://jurnal.uin-antasari.ac.id/index.php/ushuluddin/article/view/14494
<p><em>This article examines the Batatamba tradition among the Banjar community in Kalimantan, focusing on its mantras, mediums, rituals, and continuity. The Banjar community is known for its strong connection to Sufi traditions, which are notably inclusive of local customs. One such local tradition is Batatamba, which seeks to integrate religious language with indigenous culture. The article employs an anthropological approach to analyze the cultural aspects of this tradition, treating them as central to the study. The choice of an anthropological perspective allows for a deeper exploration of the interaction between cultural and religious elements within the Batatamba practice. The findings indicate that Banjar Islam has emerged from a process of acculturation, blending Islamic teachings with various local traditions, religions, and beliefs, a process that is especially evident in the Batatamba tradition. This integration can be observed in practices such as the recitation of mantras that combine Quranic verses with local invocations, or the incorporation of the Islamic declaration "laa ilaha illallah muhammad rasulullah" at the end of local mantras. In a predominantly Islamic community, Batatamba—a form of traditional healing—continues to thrive, despite the dominance of modern medicine. Traditional healing practices are often linked to local communities, while modern medicine is more associated with purist groups aiming to ‘purify’ Islamic teachings and diminish the role of local traditions within the broader Islamic framework.</em></p>Muhammad Zainal AbidinArniMulyaniMuhammad Taufik
Copyright (c) 2024 Jurnal Ilmiah Ilmu Ushuluddin
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2024-12-312024-12-3123210712010.18592/jiiu.v23i2.14494Memanah Di Kalangan Muslim Kelas Menengah Kalimantan Selatan: Dari Nyunnah Hingga Gaya Hidup Populer
https://jurnal.uin-antasari.ac.id/index.php/ushuluddin/article/view/14753
<p>In the last decade, archery has emerged as a distinct trend within the Muslim community of South Kalimantan. It has transcended its status as merely a sport to become a hobby that intertwines with religious discourse, particularly through the narrative of 'nyunnah'. This research aims to explore the dynamics of the archery community among Muslims in South Kalimantan amidst this 'nyunnah' narrative. Utilising a phenomenological approach, data collection was conducted through three primary methods in-depth interviews with members of the Muslim archery community, participatory observation in the field by engaging in various archery activities, and documentation of religious symbols employed, patterns of interaction among members, and the community's adaptation to various challenges. The findings indicate that the Muslim archery community in South Kalimantan is predominantly composed of urban middle-class Muslims, who serve as the principal actors in promoting archery. For this group, archery represents a manifestation and adaptation of religious values. The activity of archery has subsequently evolved to form both personal and collective identities that reflect a contemporary Muslim lifestyle. This phenomenon of archery provides significant insights within the context of contemporary Islamic studies, particularly in understanding the relationship between religion and popular culture.</p>MaimanahNoor'ainah
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2024-12-312024-12-3123212113610.18592/jiiu.v23i2.14753Tarekat Tījānīyah di Banjarmasin, Kalimantan Selatan: Perkembangan, Genealogi, dan Jaringan
https://jurnal.uin-antasari.ac.id/index.php/ushuluddin/article/view/13741
<p><em>The Tījānīyah is one of </em><em>ṣ</em><em>ūfī orders (tarekat, </em><em>th</em><em>arīqah) that developed in South Kalimantan, Indonesia. Even though its teachings has been ever considered controversial in Indonesia, it has arised, even developed in Banjarese society which was dominated by other sufi orders which generally had different doctrines from it, such as the Naqsyabandīyah and the Sammānīyah. In fact, network is one factor that plays an important role in that context. This article aims to explain why this sufi order, focusing on that is located in Banjarmasin, was able to develop in this region by tracing its historical development, teacher-student genealogy, and networks, both global, national and regional networks in South Kalimantan. This study is qualitative in nature and sourced from literature, both primary ones e.g. from documents and secondary ones taken from a number of books and articles. This article concludes that this sufi order has a genealogy that connects it to Sheikh Abū al-'Abbās A</em><em>ḥ</em><em>mad ibn Mu</em><em>ḥ</em><em>ammad ibn al-Mukhtar who is known as A</em><em>ḥ</em><em>mad al-Tijānī in the chain of his followers who connect with sheikhs in Indonesia. Genealogically, K.H. Ahmad Anshari, the founder of the sufi order in Banjarmasin, has a lineage from K.H. Badri Masduqi, then Sheikh Idrīs al-‘Irāqī, Sheikh A</em><em>ḥ</em><em>mad Sukayrij al-Marākisyī, Sayyid al-Syarīf A</em><em>ḥ</em><em>mad al-Badawali, Sheikh Ali al-Tamasini, ending with Sheikh A</em><em>ḥ</em><em>mad al-Tījānī. Thus, its lineage comes from the East Java network. Its development on the island of Java itself began with the role of Sheikh ‘Alī ibn Abdullāh al-</em><em>TH</em><em>ayyib at the beginning of the 20th century AD (between 1918 and 1922 AD). Its development in East Java was due to the important role of K.H. Idris Masduqi who has a genealogical relationship, not only with sheikhs on the island of Java, but also with the Moroccan network, where it first spread, namely through Sheikh Idrīs al-Marzūqī.</em></p>WardaniSaifuddinDzikri Nirwana
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2024-12-312024-12-3123213715110.18592/jiiu.v23i2.13741Konsep Amal Jariah Menurut Agama-Agama di Indonesia: Sebuah Kajian Teologis, Filosofis, dan Praktis
https://jurnal.uin-antasari.ac.id/index.php/ushuluddin/article/view/12752
<p>The concept of amal jariah, meaning "charity that provides sustainable benefits," is a universal principle in major religions such as Islam, Hinduism, Buddhism, Christianity, and Confucianism. This research explores this concept from theological, philosophical and practical perspectives in these religions. Through a comprehensive literature review, primary and secondary sources are used to understand the essence and implications of this concept. The literature review approach allows researchers to explore the concept of charity without the limitations of field research. Charity in Islam includes good actions that continue to benefit others, reflecting human values and social justice. Karma in Hinduism regulates a person's fate based on their actions, influencing this life and the next. In Buddhism, a balance between karma and virtue is important in achieving wisdom and liberation. In Christianity, kindness and love are central principles that reflect God's love for humans. In Confucianism, the concept of Ren emphasizes the values of compassion and benevolence. Social welfare in religions is creating conditions where every individual feels safe, valued, and has a fair chance in life. The principles of humanity, justice and service to others are recognized as universal values in an effort to create a just, harmonious and empathetic society. In conclusion, a deep understanding of the concept of charity from various religions can enrich collaboration between religious communities in building a better world.</p>Hanief MonadyAkhmad JakiHusnulRofi'i Rofi'iNajih Mobarak
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2024-12-312024-12-3123215216110.18592/jiiu.v23i2.12752Penafsiran HR. Muslim dalam Lagu Gala Bunga Matahari: Analisis Hermeneutika Hans-Georg Gadamer
https://jurnal.uin-antasari.ac.id/index.php/ushuluddin/article/view/14968
<p><em>This study examines the interpretation of a hadith narrated by Muslim within Sal Priadi’s song “Gala Bunga Matahari” through the lens of Hans-Georg Gadamer’s hermeneutics. The primary focus is to explore how the song’s lyrics reflect the spiritual values embedded in the hadith and their relevance in contemporary life. The song conveys themes of longing, loss, and the hope of reunion with a loved one, employing the sunflower as a symbolic representation of happiness and warmth. Utilizing a descriptive qualitative approach, the analysis investigates the interaction between the textual meaning of the hadith and the artistic elements of the song. The findings indicate that the lyrics may serve as an effective medium for transmitting moral and spiritual messages to younger generations, who are more deeply engaged with entertainment media. Through the dialogical process between the listeners’ personal experiences and the meaning of the lyrics, the study underscores the importance of a profound understanding of hadith in addressing present-day social challenges. These findings not only contribute to interpretive studies in the field of hadith but also enrich the discourse on how Islamic teachings can be actualized in daily life through the medium of music. Accordingly, the research highlights both the enduring relevance of hadith in the modern era and the potential of music as a powerful instrument of da‘wah.</em></p>Ubay Abdillah MuhammadMuhid
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2024-12-312024-12-3123216317410.18592/jiiu.v23i2.14968Integrasi Dzikir Jahr La Ilaha Illallah dalam Mengiringi Jenazah: Tinjauan Hadis Nabawi dan Perspektif Psikologi Kematian
https://jurnal.uin-antasari.ac.id/index.php/ushuluddin/article/view/15400
<p><em>Facing death for a Muslim often induces emotional turmoil that affects individual actions, particularly in the process of accompanying the deceased. The practice of reciting dzikir la ilaha illallah is frequently performed to soothe the heart. However, understanding the limitations and impacts of this practice is essential to ensure compliance with Islamic teachings. This study aims to examine the boundaries of reciting dzikir aloud during funeral rites and analyze the effects of dzikir la ilaha illallah on emotional reinforcement, spirituality, and the meaning of death. The research employs a qualitative method with content analysis and literature review approaches. Data were collected through literature searches related to funeral guidance and its psychological impacts. The findings indicate that reciting dzikir jahr la ilaha illallah during funerals is permissible within certain limits. This practice has proven to have a positive impact on enhancing emotional and spiritual aspects, as well as increasing awareness of the meaning of death as a life phase that needs preparation.</em></p>Muhammad AkhnafMuhammad SyaikhuMuhammad Iqbal Ash-ShidqiAmrullah
Copyright (c) 2024 Jurnal Ilmiah Ilmu Ushuluddin
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2024-12-312024-12-3123217518410.18592/jiiu.v23i2.15400