Salamah Eka Susanti
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Konsep Kebenaran, Relativisme dan Pluralisme Agama Salamah Eka Susanti
HUMANISTIKA : Jurnal Keislaman Vol 3 No 2 (2017): June
Publisher : Institut Ilmu Keislaman Zainul Hasan Genggong

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (1483.831 KB) | DOI: 10.36835/humanistika.v3i2.159


Sociologically we are now in the environment of ethnic and religious Globalism and Pluralism, an anthropological social necessity that we must accept. This development in the order makes theologians, both from the Jewish, Christian and Islamic circles, reflect and review the concept of missionaryism and the concept of an eschatological eschatological monopoly beyond their own faith. “Is the path of God’s salvation simply monopolized by a religious tradition?”, That is one of the inevitable but often disturbing questions of one’s faith. Claiming the absolute truth of religion is not a solution to the problem of religious pluralism, but it is the source of the problem itself. The absolute truth claim of each religion does not come from “the Absolute”, but comes from the development of self-confessions of each religion in its enclosed territory, the claim of truth comes from the subjectivity of man, not the objectivity of the Divine. In the realm of religion, the question of pluralism arises because of the diversity of experience in translating the Saints (devine). Many religious philosophers claim that all claims of religious truth stem from claims to the nature of God, many of which are caused by our “not having a neutral premise” about Him. We all have perceptions about Him, and that’s what we think is right, so that’s different from what we think we’ll think wrong. This is the culprit of the religious truth claim battle. It should be accompanied by an awareness that the claim of religious truth is only local, inseparable in the context of a specific local-temporial context, not universal. While we rationally accept the fact that there is a plurality of religions and offers of eschatological eschatological paths, every religious person is always required to accept, acknowledge and believe that only his righteous path of salvation is true. In the absence of a firm belief and the attitude of obscuring the truth of his faith then one will be doubtful in his religious commands and may be himself less strong in his faith, or even judge himself as a half-hearted man in religion. Without a firm belief that his path the straight path that connects itself with God, then one is difficult to obtain spiritual and spiritual enlightenment.
Integrasi Islam dan Negara dalam Pemikiran Politik Gus Dur Salamah Eka Susanti
HUMANISTIKA : Jurnal Keislaman Vol 3 No 1 (2017): January
Publisher : Institut Ilmu Keislaman Zainul Hasan Genggong

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Gus Dur is a well-known figure in the movement as a figure who fight for democracy, pluralism, inclusive Islam, justice, compassion and human rights. For Abdurrahman, Islam is a religion of love and tolerance all at once a religion of justice and honesty. This means that Islam is egalitarian beliefs, beliefs that fundamentally does not support the discriminatory treatment. Gus Dur appreciation of Islam as a religion that is very inclusive and egalitarian coloring every thought, attitude and consistency in every discourse that he developed. Gus Dur human dignity looked the same, although there are differences between them. Gus Dur is believed that the man honored as God’s creation. Therefore, he thinks Islam is a faith that recognizes that in the eyes of God, all human beings are equal. Even the status of Muslims and non-Muslims are the same. If God only human respect, why people do not respect fellow human beings? Human dignity comes from God the Creator. Social differences in race, gender and gender should not be a reason for the difference in dignity or differences in rights and duties as citizens.
Konsep Makrifah Menurut Al-Ghazali (Sebuah Telaah Epistemologis) Salamah Eka Susanti
HUMANISTIKA : Jurnal Keislaman Vol 2 No 2 (2016): June
Publisher : Institut Ilmu Keislaman Zainul Hasan Genggong

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (2834.167 KB) | DOI: 10.36835/humanistika.v2i2.143


Lately visible symptoms in the West kematerian bored with life and seek to live spirituality in the East; No one goes to spirituality in Buddhism, there is a spirituality to the Hindu religion and spirituality tak sedikit have also adopted the Islamic religion. In the face of materialism that is sweeping the world today, it needs to be revived spiritualism. Here Sufism with noble teachings of spirituality and morality can play an important role. In the world of Sufism, known by the term makrifah. Epistemologically, makrifah is a science in which there is no doubt whatsoever, he not only protected from all doubt, but also free from any errors and mistakes. This is the “knowledge” that is true, the true reality, atau kebenaran intrinsic built based on perfect belief (Haqq al-Yaqin). Makrifah menurut al-Ghazali ialah “ knowing the secret and rules that consist of the entities”. Makrifah places in the idea of Sufism al-Ghazali not just limited to the recognition of God, but also include the introduction of all His statutes for all creatures. Makrifah, as knowledge essential and reassuring, did not come easily but through struggle (alMujahadah) and exercise (al-Riyadah) heavy, demanding patience and it took a long time to pass through several stations (al-maqamat) and grace God is the impact of the station (al-Maqam) that has beenachieved. This is the path that must be taken by every person who wants to achieve makrifah. According Al-Ghazali, makrifah can not pass the sensory experience and can not be achieved through understanding but through nur of God as Sufi experience. From here revealed all reality that can not be captured by the senses and can not be reached by reason (ratio). To obtain ma’rifah it is a process that is continuous. The more a Sufi obtain ma’rifah of God, the more he knows about the secret of God and he was getting close to God. However, obtaining a perfect ma’rifah of God is not possible for humans is limited (finite), while Godis (infinitife). As for the goal of a Sufi is to meet with God. This is the pleasure that may never be known by anyone other than Allah SWT. If it has been reached, delete all the hardship and the whole desire for heart drowning in pleasure to meet with him. Had thrown into hell, he would not feel the pain of the punishment of hell because she had drowned in that enjoyment. And if offered to him the pleasures of heaven, he will notcare about him because he has reached the highest pleasure and perfect, which no longer higher enjoyment thereof. Al-Ghazali said that it isso difficult to reveal the nature of reality makrifah; ordinary language is not enough to be able to express it appropriately and it is difficult towrite. Even if a Sufi forced to reveal it, she just express it symbolically.
Konsep Keselamatan Dalam Al-Qur'an Salamah Eka Susanti
HUMANISTIKA : Jurnal Keislaman Vol 4 No 2 (2018): June
Publisher : Institut Ilmu Keislaman Zainul Hasan Genggong

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (172.828 KB) | DOI: 10.36835/humanistika.v4i2.39


The doctrine of salvation is an important concept that is common to every religion. Therefore, each religion claims to be the savior (Salvator) for each of its followers. In Protestant Christianity for example, there is a doctrine known as "No Salvation Outside Christianity", beyond Christianity there is no salvation. Likewise in Catholic Christianity, adhering to, a doctrine that mentions "Extra Ecclesiam Nulla Salus", outside the church there is no salvation. For Judaizers, the doctrine of "The Chosen People" becomes their theological foundation that only Jews will gain salvation. Whereas in Islam itself, the theological argument of salvation as their own is based on the doctrine of ultimate cessionism (ie, Christianity and Judaism) remains valid before the coming of the new (Islamic) rule that replaces the old rule, the new rule by itself cancel the previous rule. This argument is based primarily on the verse (إن الد ين عند الله الاء سلام) .If historically examined, all religions without exception, both tertiary and non-theistic are born and have a claim to the truth about the assurance of salvation, whether expressed explicitly or implicitly. In other words, no religion does not have a doctrine of salvation because the claim of salvation is something that is already inherent in every religion.
Konsep Keselamatan Masyarakat Jawa Dalam Upacara Midodareni Salamah Eka Susanti
HUMANISTIKA : Jurnal Keislaman Vol 5 No 1 (2019): January
Publisher : Institut Ilmu Keislaman Zainul Hasan Genggong

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (33.098 KB) | DOI: 10.36835/humanistika.v5i1.42


Masyarakat Jawa mempunyai berbagai macam ritus dalam upacara perkawinan. Salah satu ritus itu adalah ritus atau upacara malam midodareni. Malam midodareni adalah malam tirakatan menjelang hari pernikahan. Malam tirakatan ini dilaksanakan oleh kerabat, kenalan, dan orang-orang sekitar rumah calon pengantin perempuan dengan hening. Upacara midodareni sebagai salah satu upacara di Jawa mempunyai makna yang dalam. Ritus ini dilakukan oleh masyarakat Jawa untuk memperoleh keselamatan, terutama dalam rangkaian upacara perkawinan. Dalam ritus midodareni ini, masyarakat Jawa percaya akan peran bidadari yang mampu mempercantik dan memberi restu kepada calon pengantin yang akan melangsungkan perkawinannya. Ritus atau upacara malam midodareni ini berasal dari cerita rakyat Jaka Tarub yang memperisteri bidadari Dewi Nawangwulan, yang memiliki putri bernama Dewi Nawangsih dan dari kisah perkawinan pahlawan Arjuna dengan titisan bidadari yang bernama Dewi Wara Subadra yang diberi sepasang kembar mayang oleh dewa Krisna. Kembar mayang merupakan sarana yang tidak dilupakan dalam upacara perkawinan adat Jawa. Dalam Keyakinan Masyarakat Jawa, yang menjadi penghambat turunnya restu keselamatan itu adalah lengkap atau tidaknya ritus dan persyaratan yang dilakukan. Jika salah satu persyaratan tidak dipenuhi, ada kecemasan dan kekhawatiran bahwa rahmat itu tidak turun. Dalam perkembangannya, tradisi ini tidak hanya dilakukan oleh masyarakat Jawa tradisional, tetapi juga oleh masyarakat modern yang sudah beragama. Oleh karena itu, paham keselamatan menjadi semakin bervariatif sesuai dengan kemampuan, pengetahuan, dan keyakinan masyarakat.
Islam Dan Tantangan Globalisasi Salamah Eka Susanti
HUMANISTIKA : Jurnal Keislaman Vol 5 No 2 (2019): June
Publisher : Institut Ilmu Keislaman Zainul Hasan Genggong

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (43.627 KB) | DOI: 10.36835/humanistika.v5i2.47


The progress of information, communication and transportation technology has had a wide influence on daily life, and even overhauled the social system. It is difficult to put the process of social, cultural and political change nowadays apart from the development of global dynamics. The process of globalization has a huge influence on the development of religious values. Religion as a view that consists of various doctrines and values has a great influence on society. They recognize the importance of the role of religion in social life - the politics of the world community. plays an important role in the process of globalization. Because of the importance of the role of religion in people's lives, it is necessary to understand the extent of religion in responding to various social problems. Religion is reduced to provide rules of life and as an instrument for understanding the world that will bring happiness to human life. In line with these changes, finally emerged three forms of fundamental paradigms that developed among Muslims in the face of globalization, namely: conservative, liberal and alternative paradigms. Keywords: Paradigm, Islamic, Globalization.
Perubahan Sosial, Ijtihad dan Dinamika Hukum Islam Salamah Eka Susanti
Asy-Syari’ah : Jurnal Hukum Islam Vol 4 No 1 (2018): Asy-Syari'ah - Januari 2018
Publisher : Fakultas Syariah Institut Ilmu Keislaman Zainul Hasan

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (196.759 KB) | DOI: 10.36835/assyariah.v4i1.102


The Qur'an contains only a small number of detailed laws, while the sunna is limited to the cases that occurred in its time, so to solve new problems, ijtihad is required. In such a connection for a Muslim, new problems arising from the progress of science and technology, should not be confronted with confrontational passages, but must be solved by ijtihadi.Karena reality often occurs, that the development of society and public opinion faster the pace of the road from on the development of the law itself. The dynamics of people's lives are characteristic of change. Through the power of intention, power, and creativity, humans create cultural objects as a result of their creations. Changes that occur in society when observed can occur in various There are slow changes (evolution) and there are rapid changes (revolution). The social changes that occur in a society, directly or indirectly, affect institutions in various fields, such as government, economics, education, religion and so on. The continuation of an impact on the social system changes. When the law is faced with social change, it occupies one of its functions, which can function as a means of social control, and the law can serve as a means of social change. the characteristics of the law above is due to the inconsistency of social dynamics and the dynamics of law in the life of society. Unequaled dynamics of society and law, usually will bring social lag. From here, then comes a question whether Islamic law as a norm of God's determination can experience changes in accordance with the needs of the community? Ijtihad is an important factor for the development and development of Islamic law.Ijtihad done to answer the problems that arise in society that is not yet known legal status.ijtihad has a wide scope, the issues are not regulated explicitly dala m al-Qur'an and sunna can be done ijtihad. In order for humans to have breadth in determining its activities according to its ability, needs and environment. Therefore ijtihad in the field of Islamic law in anticipating the dynamics of society and social changes concerning the values, behavior patterns, and social system of a society is a concern in establishing Islamic law. Thus ijtihad is the third source in the development of Islamic law. Keywords: Social Change, Ijtihad, Law, Islamic.
Pendekatan Sistem dalam Teori Hukum Islam (Membaca Pemikiran Jasser Auda) Salamah Eka Susanti
Asy-Syari’ah : Jurnal Hukum Islam Vol 1 No 1 (2015): Asy-Syari`` ah Juni 2015
Publisher : Fakultas Syariah Institut Ilmu Keislaman Zainul Hasan

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In early period of Islam, a scope of syari’ah is same with a scope of fiqh, that wreath all of doctrine of Islam. Than because of the development of science, both of them are limited by the scope. Syari’ah is means as a role of Allah which has the absolute, everlasting, pure, and sacred, so it can not change and it can change by Allah (syari’) him self. Whereas, fiqh includes category of science, and as a science, fiqh is the product of human perseption (human product), because of it, it has relative and profan,that formula has been influence much by the condition of place and time. In the course of history in early period of fiqh is as a science, than it becomes a dogma. Finally, the fiqh thought which is in early period of Islam is very dynamis and many kinds of development is suitable with the development of society has changed as a dogma which must be memorize, hold it out, and follow as it. Fiqh is the product of the human perseption which has dynamis, relative, and profan, it has changed to syari’ah which has absolute, everlasting, pure, and sacred. So, the product of human creation is in a line with god’s sentence. The method and result of fiqh often describes as god’s power, so it impressed as righteousness note of paradise. Even though truly interpretasion it obey to worldview of expert law (fuqaha), but it often announces as the god’s command.