Analisis: Jurnal Studi Keislaman
ANALISIS: Jurnal Studi Keislaman adalah jurnal ilmiah yang diterbitkan oleh IAIN Raden Intan Lampung dengan nomor ISSN: 2088-9046. ANALISIS terbit 2 (dua) kali dalam setahun (Juli dan Desember), dengan mengangkat tema tertentu per nomornya sesuai dengan pembidangan studi Islam secara luas. Dalam hal ini, ANALISIS menekankan spesifikasi pada pemaparan Islam dan isu-isu kontemporer ditinjau dari berbagai aspek dan pendekatan studi Islam. Redaksi mengundang akademisi, pakar, dan peminat bidang kajian keislaman untuk berkonstribusi mengirimkan artikel ilmiah hasil penelitian, refleksi dan kajian serius, juga timbangan buku yang sesuai dengan tema tiap nomor, baik karya klasik maupun kontemporer.
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<![CDATA[MODERASI DAULAH RUSTAMIYYAH DALAM PENYELESAIAN KONFLIK POLITIK ]]>
<![CDATA[Rofiq, Ahmad Choirul]]>
<![CDATA[ Analisis : Jurnal Studi Keislaman Vol 14, No 1 (2014): Analisis : Jurnal Studi Keislaman ]]>
Publisher : <![CDATA[IAIN Raden Intan Lampung ]]>
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<![CDATA[MODERATE POLICY OF  DAULAH RUSTAMIYYAH IN RESOLVING   POLITICAL  CONFLICTS.   Disputes   due  to conflict  of interest  are unavoidable phenomena  particularly  in political life. Political conflicts arise due to differences of opinion, competition, and conflicts between a number of individuals, groups, or organizations involving state officials. This paper seeks to uncover the pattern of political conflict resolution carried by Daula Rustamiyyah which incidentally belonged to Khawarij Ibadiyyah  moderate  wing.  By  using  the  historical  approach, the author  finds out  that  the  political  policy  of Rustamiyyah to resolve political  conflicts  within  the government  were based on Ibadiyyah doctrines  that  promote  moderation.  A number of political  conflicts were successfully   resolved  by Rustamiyyah with a minimum violence. To solve political conflicts, the Rulers of Rustamiyyah  began with persuasive  step,  from admonition to  threat.  Then,  if  necessary,  it involves  a  third  party  as  a mediator. If the measures were all unsuccessful,  they took a firm stance,  especially  against  those  who endanger  public  stability. In addition,  the government  often  took the initiative  to utilize diplomacy during the ongoing armed conflict. By implementing such policies, peace and stability can be maintained by the Rustamiyyah government.]]>
<![CDATA[FORGIVENESS MODEL PROFETIK DALAM BANDINGAN STRUKTURAL TEORI KONFLIK ]]>
<![CDATA[Ali, Syamsuri]]>
<![CDATA[ Analisis : Jurnal Studi Keislaman Vol 14, No 1 (2014): Analisis : Jurnal Studi Keislaman ]]>
Publisher : <![CDATA[IAIN Raden Intan Lampung ]]>
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<![CDATA[THE PROPHETIC âFORGIVENESSâ MODEL IN THE STRUCTURE  OF CONFLICT  THEORY.  This  article  reviews the distinction  of the concept of âforgivenessâ  in the prophetic models compared with the concept of âforgivenessâ in the theory of conflict. The argument is constructed  by reviewing what had been practiced by the Prophet Muhammad PBUH while in Mecca and Medina,  including the text of the Qurâan and the context of the historical reality in the hadith. The study finds out  significant differences between the two models, both in the structural aspects and the procedural. The differences in the structural aspects are associated with the stages (phases) and orientation, while  in the procedural aspects are related to the implementation mechanism. In addition, the prophetic âforgivenessâ model was implemented in  a  linear  fashion,  whereas âforgivenessâ  in  the  conflict theory  model can be implemented either in a linear fashion or simultaneously.  The above-mentioned  distinctions indicate that the prophetic  âforgivenessâ model can be an alternative  to the development  of  conflict resolution theory. Moreover, besides it can be used as a contribution  to the development of the theory of conflict resolution the prophetic âforgivenessâ model can also be used as a basis for strengthening the local wisdom practices in the Muslims society, including in Indonesia.]]>
<![CDATA[ISLAM: NEGARA, DEMOKRASI, HUKUM DAN POLITIK ]]>
<![CDATA[Zuhraini, Zuhraini]]>
<![CDATA[ Analisis : Jurnal Studi Keislaman Vol 14, No 1 (2014): Analisis : Jurnal Studi Keislaman ]]>
Publisher : <![CDATA[IAIN Raden Intan Lampung ]]>
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<![CDATA[ISLAM  : STATE,  POLITICS,  AND  DEMOCRACY.  Islam,  as a comprehensive religion, does not recognize the dichotomy between religion and the state, politics, and democracy. As a religion,  Islam possesses  universal  doctrines  on the  matter  of state,  politics  and democracy  which  also  become  parts  of thead-din  al-Islami.  As  part of the  phenomenon  of civilization, culture and Islamic values are developed to be in tune with the social institutions affected by the situation and the dynamics of space and time. histrorical and socio-cultural  factors and socio- Muslims also have an effect on the analysis and understanding of the universal teachings. The emergence of differences in analysis of a variety of state and political issues is caused by such different interpretations (polyinterpretable) which, finally, influences the formulation  of political  thoughts  and practices in contemporary Muslim countries. This article tries to open up minds that Islam is not merely a ritual religion which contains a set of doctrines, but it also possesses a holistic, universal, and systematic  views toward worldly life.]]>
<![CDATA[INTERNALISASI SEMANGAT NASIONALISME MELALUI PENDEKATAN HABITUASI (Perspektif Filsafat Pendidikan) ]]>
<![CDATA[Anwar, Chairul]]>
<![CDATA[ Analisis : Jurnal Studi Keislaman Vol 14, No 1 (2014): Analisis : Jurnal Studi Keislaman ]]>
Publisher : <![CDATA[IAIN Raden Intan Lampung ]]>
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<![CDATA[INTERNALIZATION  OF THE SPIRIT OF NATIONALISM THROUGH HABITUATION  APPROACH.  (PHILOSOPHY OF EDUCATION  PERSPECTIVE):  Nationalism  in Indonesia was born when the people of the country was under the Dutch colonial rule. This ideology appears to be a collective consciousness triggered by feelings of kinship in the past and in the time being, and more importantly,  is united by the same goal for the future. In its development, however, the spirit of nationalism among the younger generation seem to weaken. This phenomenon indicates that the role of educational institutions  are very important  - not only to make the students  understand and grasp the meaning of nationalism  but  also to impress them  the  philosophical  values behind  it.  One  way  that  can be taken  to  instill  the  values  of nationalism  is through  the approach of habituation   in schools, so that the values of nationalism embedded in the psyche of the student. By using the  approach,  teachers are believed to be able to instill the values of nationalism to their students either through routine activities, spontaneous activities, awarding exemplary activities,  or, even,  programmed activities.]]>
<![CDATA[MASA DEPAN PESANTREN PASCA UU 20/2003 TENTANG SISTEM PENDIDIKAN NASIONAL DAN PP 55/2007 TENTANG PENDIDIKAN AGAMA DANPENDIDIKAN KEAGAMAAN ]]>
<![CDATA[Suparta, Suparta]]>
<![CDATA[ Analisis : Jurnal Studi Keislaman Vol 14, No 1 (2014): Analisis : Jurnal Studi Keislaman ]]>
Publisher : <![CDATA[IAIN Raden Intan Lampung ]]>
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<![CDATA[THE FUTURE OF THE PESANTREN (BOARDING SCHOOLS) FOLLOWINGTHEENACTMENTOFNATIONALEDUCATION ACT  NO.  20/2003 AND  GOVERNMENT   REGULATION NO. 55/2007 ON RELIGIOUS EDUCATION.  The reformation movement  in  Indonesia,  including in  education  sphere,  is reinforced  by  the  principles  of  democracy, decentralization, justice,  and  human  rights.  In  the  national  education system, the  reform  is done to  eliminate  discrimination, both  in public and private  educational  institutions,  as well as to abolish the dichotomy between religious education and general education. As the consequences of the enactment of National Education Act No. 20 / 2003, the elimination of discrimination  becomes a necessity. Given that one of the principles of educational democracy requires the involvement of all elements in policy making, the pesantren, as one element of National Education  System, is entitled  to be involved. This involvement will not only to absorb the aspirations of the boarding school, but also to encourage the growth of cooperation between the government and the pesantrencircles in realizing the more qualified and dignified education.]]>
<![CDATA[HUBUNGAN AGAMA DAN NEGARA DI INDONESIA ]]>
<![CDATA[Dahlan, Moh]]>
<![CDATA[ Analisis : Jurnal Studi Keislaman Vol 14, No 1 (2014): Analisis : Jurnal Studi Keislaman ]]>
Publisher : <![CDATA[IAIN Raden Intan Lampung ]]>
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<![CDATA[RELIGION  AND  STATE  RELATIONS  IN  INDONESIA:  The relationship  between  religion  and  the  state  has  become  the actual and dynamic discourse in every phase of the civilization development, both in the West and the East. The discourse mainly focuses on the form of the state  whether integral,  symbiotic  or secular. Departing  from the  discourse,  this  study  examines  the relationship  between religion (Islam) and the state  in Indonesia. The approach used is Martin Heideggerâs hermeneutics, while the assessment method used is the comparative method. The results of this study indicate that the Prophet, historically and normatively, had formulated the Medina State  based on the Medina Charter which its spirit was  based on the Qurâan, not based on the Quran literally. By the same line, the Muslim scholars who became the founder of the Indonesian State had also formulated Pancasila- as it was set forth in the Preamble of the NKRIâs 1945 Constitution â as an ideal foundation in establishing the dynamic and dialectical relationship between religion and state in Indonesia. The substance of religious norms was applied after the promulgation of, and in accordance  with,  Pancasila  and the NKRIâs 1945 Constitution. The relationship between religion and the state, therefore, can be built based on the symbiotic or dynamic-dialectical typology.]]>
<![CDATA[PEMIMPIN NON-MUSLIM DALAM PERSPEKTIF IBNU TAIMIYAH ]]>
<![CDATA[Khalik, Abu Tholib]]>
<![CDATA[ Analisis : Jurnal Studi Keislaman Vol 14, No 1 (2014): Analisis : Jurnal Studi Keislaman ]]>
Publisher : <![CDATA[IAIN Raden Intan Lampung ]]>
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<![CDATA[THE APPOINTMENT A NON-MUSLIM LEADER IN PERSPECTIVE OF IBN TAYMIYYAH. Controversy on the appointment  of  a non-Muslim  leader  among  the  majority  of Muslims emerges frequently. Historically, the issue has been going on for a long time and always invites debates among the Muslim scholars from time to time. In response to this issue, the scholars are divided into  two  camps, most  of them  forbid it but others allow.  One  of the  scholars  allowing  the  appointment  was Ibn Taymiyyah, a great Islamic thinker of his time. He was famous of his controversial statement âbetter led by a fair pagan than led by a tyrannical Muslim leaderâ. This article illustrates the relevance of âliberalâ thought  of Ibn Taymiyyah on the administration of state,  especially  on the  issue of the  non-Muslim  leadership  in the middle of the vast majority of Muslims. This view is quite relevant  to address the uncertainty  of the majority  of Muslims who are hostile to each other in choosing a candidate while the proposed candidate does not deserve to be a leader.]]>
<![CDATA[PARADIGMA ULAMA DALAM MENENTUKAN KUALITAS HADIS DAN IMPLIKASINYA DALAM KEHIDUPAN UMAT ISLAM ]]>
<![CDATA[Mujibatun, Siti]]>
<![CDATA[ Analisis : Jurnal Studi Keislaman Vol 14, No 1 (2014): Analisis : Jurnal Studi Keislaman ]]>
Publisher : <![CDATA[IAIN Raden Intan Lampung ]]>
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<![CDATA[THE SCHOLARS PARADIGM IN DETERMINING THE QUALITY OF THE HADITHAND ITS IMPLICATIONS  FOR THE USE OF THE LEGAL BASIS IN THE DAILY LIFE OF MUSLIMS TODAY. The emergence of internal conflicts religious (Islam)  in  the  practice  of religion  in  daily  life  caused  by  the different sects among the hadith scholars since the early Islamic period to  the  present,  especially in determining  the  quality  of the hadith as evidence syarâiyyah. The scholars of Hadith have a typology and different concepts, so a significant impact on the use of different  reference amaliah  Muslims today.  Even sometimes cause reactions  mislead each other and each other infidel. The article aims to determine the paradigm in determining the quality of the hadith scholars, so as to know the strengths and weaknesses of each school and its implications  for the use of the legal basis in the daily life of Muslims today.The  findings of this study are as follows: a). There are four schools in determining  the quality of the hadith scholars, namely, mutasyaddid (sstrict), mutaâannut (excessive),  mutawassit} (moderate)  and mutasahhil (soft- permissive). B). Implications  school differences in the quality of the lives of Muslim tradition  for the school mutasyaddid (strict) that  the hadith  does not meet kaedah validity,  can not be used as proof syarâiyyah.  Likewise,  schools  mutawassit} (moderate), unless  there  is  the  argument  (Qurâan-hadith)  more  powerful as supporters. Mutaâannut  and mutasahhil,  the  schools tend  to use quality  hadith d}aâi>  f especially to the virtue of charity  and morals.]]>
<![CDATA[PERTUNJUKAN IMAM SHOLAT DAN TAFSIR POLITIK JAMAAH ]]>
<![CDATA[Rohim, Syaiful]]>
<![CDATA[ Analisis : Jurnal Studi Keislaman Vol 14, No 1 (2014): Analisis : Jurnal Studi Keislaman ]]>
Publisher : <![CDATA[IAIN Raden Intan Lampung ]]>
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<![CDATA[PRAYER LEADER AND THE INTERPRETATION OF POLITICAL CONGREGATION. Being a religious leader is not dissimilar  to  being a social  leader.  Besides  he has to  perform religius duties personally,  he also received an additional  task to carry out the functions of religious leadership in accordance with the social capacity he has in his social group.  In the social space, ritual practices are actually not dissimilar to other social behavior, especially in the process of interaction and subjective meanings of symbols. When a person is interacting, the behavior that he played in performing religious rituals- for example became a prayer leader - actually  remains in the frame  of âinteraction  orderâ to meet the âself-perfectionâ. This article reviewed the symbolic meaning of leadership  in the  practice  of prayer. By using interpretative paradigm of Lindlof  in the phenomenological research tradition, the  authors   classify  the  prayer  leadership  typology  based on specific symbols and behavior, namely: âconditional compromise leaderâ, âImage-Sensational leaderâ, âautonomus leaderâ, and âIdeal-literalists leaderâ.]]>
<![CDATA[PANDANGAN POSITIF DAN NEGATIF TERHADAP KARYA-KARYA ANTROPOLOGI ISLAM DI INDONESIA ]]>
<![CDATA[Fajarini, Ulfah]]>
<![CDATA[ Analisis : Jurnal Studi Keislaman Vol 14, No 1 (2014): Analisis : Jurnal Studi Keislaman ]]>
Publisher : <![CDATA[IAIN Raden Intan Lampung ]]>
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<![CDATA[POSITIVE AND NEGATIVE OUTLOOKS IN THE WORKS OF ANTHROPOLOGY  OF ISLAM  IN INDONESIA:  This article compares the works of Western  and Indonesian anthropologists who studied Islam in Indonesia as well as to uncover positive and negative western anthropologists insights reflected in their works.To parse this phenomenon, the author examines several academic works  of a number  anthropologists such  as: Clifford  Geertzâs, a pioneer in understanding  and explaining  the  phenomenon  of Muslims in Indonesia; Anthony Reidâs, the founder of the concept of ânationalist orthodoxyâ; Robert Jayâs, who reveal the influence of religion on political schism between the Santri (devout Muslim or Islamist) and the Abangan (less devout Muslims); along with some other works such as: Andrew Beattyâs,  John R. Bowenâs, Robert W. Hefnerâs, JL Peacockâs, Martin van Bruinessenâs, and Mark R. Woodwardâs. Aside from that,  the author  also tries to uncover the role of Indonesian Islamic anthropologists pioneered by researchers from the Research Center for Religious Life of the Ministry of Religious Affairs.]]>
