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ISLAMICA: Jurnal Studi Keislaman
Published by Universitas Islam Negeri Sunan Ampel
ISSN : 19783183     EISSN : 23562218     DOI : -
Core Subject : Religion, Education,
Religion Education
ISLAMICA: Journal of Islamic Studies is a biannually published journal in March and September. It covers various issues on the Islamic studies within such number of fields as Islamic education, Islamic thought, Islamic law, political Islam, and Islamic economics from social and cultural perspectives.
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Articles 7 Documents
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Search results for , issue " Vol 3, No 2 (2009): Islamica" : 7 Documents clear
Sistem Prevensi School Violence di Madura Berbasis Galtung Conflict Triangle Ridwan, Auliya
ISLAMICA: Jurnal Studi Keislaman Vol 3, No 2 (2009): Islamica
Publisher : Program Pascasarjana UIN Sunan Ampel Surabaya

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (58.493 KB) | DOI: 10.15642/islamica.2009.3.2.101-108

Abstract

School violence may be understood as the threat or use of physical force with the intention to cause physical injury, damage of property or intimidation of another person at school. School violence is also violence that happens outside school as a result of a social interaction among the students. With regards to their prevention, many theories and propositions have been introduced including that of Conflict Triangle theory by Johan Galtung. This paper is aimed at analyzing school violence in Madura by using this theory as a general framework of analysis. The paper will begin by providing a general overview of both the theory and the so-called carok tradition of Madura; a tradition of self-defense using traditional blade which often involves killing. Upon highlighting school violence in this island, the paper will then move on by suggesting that in order to delegitimize this violence, one must speak of preventive programs at practical level, and of deconstructing the cultural strength of carok tradition at the discursive one. We assume that once the carok tradition is being deconstructed, one would loose the cultural legitimacy of committing violence. In Madura violence is often legitimated by the culture and tradition of carok. To eradicate violence is therefore to get rid of carok tradition in the first place.
Aktifitas Produksi dalam Perspektif Ekonomi Islam Mujahidin, Akhmad
ISLAMICA: Jurnal Studi Keislaman Vol 3, No 2 (2009): Islamica
Publisher : Program Pascasarjana UIN Sunan Ampel Surabaya

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (100.144 KB) | DOI: 10.15642/islamica.2009.3.2.77-89

Abstract

Economic activities contain three parts, namely production, distribution, and consumption. This paper deals with the first one in the perspective of Islam. We maintain that at no point in human history was there any economic system that could successfully achieve an absolute happiness and wellbeing for human kind. Islamic system of economics included. Nonetheless, we argue that Islam consists of values and norms that may lead toward that end if they are properly and appropriately understood and applied. We do not find in Islam what we found in the conventional economic system where there are rooms for committing corruption and manipulation. For Islam, economic activities as far as production is concerned must be directed toward achieving the goodness and prosperity of all human kind, and not toward enriching certain individuals and groups among individuals.
Signifikansi Ilmu-ilmu Al-Qur’an untuk Pengembangan Ilmu Dakwah Aziz, Moh. Ali
ISLAMICA: Jurnal Studi Keislaman Vol 3, No 2 (2009): Islamica
Publisher : Program Pascasarjana UIN Sunan Ampel Surabaya

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (72.995 KB) | DOI: 10.15642/islamica.2009.3.2.60-68

Abstract

This paper first of all believes that the concept and theories of the science of the Qur’an may be appropriated to develop the science and method of dakwah. The old method of dakwah –as it were- is concerned primarily with how the teachings of Islam and its tenets are to be propagated. The new method in the meantime –one that we prefer- should rather focus on how these teachings may be understood by the objects of the dakwah. Hence understanding is the key. The paper further holds that these two methods –old and new- are in fact interrelated and that their foundational legitimacies are to be found in the Qur’an. This paper will slightly touch on this. But a great portion of it will pay attention to the idea of the appropriation of the science of the Qur’an by the science of dakwah, one that we believe may open up a new horizon in dakwah activities and lead to a moderate, realistic and idealistic –as opposed to liberalistic and fundamentalistform of dakwah.
Revitalisasi Uşûl Fiqh dalam Menghadapi Perubahan Sosial Junaidy, Abdul Basith
ISLAMICA: Jurnal Studi Keislaman Vol 3, No 2 (2009): Islamica
Publisher : Program Pascasarjana UIN Sunan Ampel Surabaya

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (109.384 KB) | DOI: 10.15642/islamica.2009.3.2.43-59

Abstract

Historically speaking, the science of uşûl al-fiqh has not been able to play its role in providing solutions for the many social problems facing human kind. The reason for this lies in that this science does not have within its reservoir the theoretical tools relevant for the renewed human situations. One of the mistakes of this science furthermore is that it produces the jurists who are incapable of adapting to new circumstances. The paradigmatic mode of this science is such that one –upon using its premises and methodscannot be analytical and would remain literal. In the other words, this science is very much bayani as opposed to burhani, that is rational and systematic, or irfani which is intuitive. The static nature of uşûl al-fiqh in the meantime has provoked many jurists to revolt against it and tried to bring about new methods and modes of thinking within it. Thus, we have at least two modes of thinking currently available as far as renewal of uşûl al-fiqh is concerned. The first is what we may call utilitarian and the second is liberal. The former bases its theories and ideas on the notion of maslaha. This school of thought is mainly propagated by al-Shâtibî. It claims that the whole purpose of Sharî‘ah is none other than for the good of human being. This general proposition underlies the whole theories that the proponents of this mazhab articulated. The second mode of thought, the liberal, claims that the traditional jurisprudence must be totally replaced by the new one. And to do this the liberals appropriates the hermeneutical approach to interpret the Islamic law according which the intrinsic relationship between the text and its context cannot be revealed through the literal understanding of the message of Islam. The literal approach has thus far failed and is unable to face the new circumstances. This mode of thinking is committed to what its proponents call the real Islamic values inherent within the text of religion. Nasr Hamid Abu Zaid is the staunchest propagator of this current of thought. He proposes new method for uşûl al-fiqh by criticizing both the classical and contemporary discourses using semiotics as the tools of analysis. In this way, he hopes that more humanist and adapting science of fiqh, one that can respond to our formidable contemporary challenges, may emerge.
Fenomena Pergeseran Konflik Pemikiran Islam dari Tradisionalis vs Modernis ke Fundamentalis vs Liberalis Huda, Khoirul
ISLAMICA: Jurnal Studi Keislaman Vol 3, No 2 (2009): Islamica
Publisher : Program Pascasarjana UIN Sunan Ampel Surabaya

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (400.486 KB) | DOI: 10.15642/islamica.2009.3.2.20-42

Abstract

A new mode of religious conflict has emerged in Indonesia following the fall of the old regime in the country. The conflict in point is that between the fundamentalists and the liberals, one that means that the nuance of the conflict is no longer organizational any more than it is ideological. We now rarely hear about the conflicts between the traditionalists and the modernists, just as we now rarely are capable of differentiating their basic tenets. The difference between the two has now become to a large extent vague. In the meantime, conflicts are now taking place between the fundamentalists and the liberals on almost regular basis. Hence, we hear the conflict for example between the FUUI and Ulil Abshar Abdalla who received death threat from the afro-mentioned organization. And also the so-called Monas Tragedy, which for some reflects the real tension between the two currents of thought. This paper is designed to analyze this conflictual phenomenon and the implication that may emerge thereof by using the Poststructural theory, which is the continuation of the structuralist theory of Levi-Strauss. What we mean by the Post-structural theory is that which is developed by Michel Foucault (d. 1984) where he speaks of the archeology of knowledge and the genealogy of power. In Foucault’s theory, the former is to do with the organization of documents, their classification, their distribution and management in an orderly manner so as to enable us to differentiate between which are relevant and which are not. This theory is also about describing the so-called relations among elements of social phenomena. The latter in the meantime is to do with the analysis of the historical relationship between power and discourse. It concerns with the analysis of the trajectories of a discourse and its practices, and its relationship with what he calls the regime of truth that claims to have the pseudonaturalistic and global implication. This theory deals with the mode of relationship between these two domains. Hence, while this paper is mainly concerned with the religious thought, it is inevitably related to the notion of politics and power.
Menguak Konsep Kebersandingan Fethullah Gulen dan Asimilasi Budaya Tariq Ramadhan Fauzia, Ika Yunia
ISLAMICA: Jurnal Studi Keislaman Vol 3, No 2 (2009): Islamica
Publisher : Program Pascasarjana UIN Sunan Ampel Surabaya

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (102.822 KB) | DOI: 10.15642/islamica.2009.3.2.1-19

Abstract

The wave of immigration of Muslims to European countries has brought with it the serious consequences as to how these Muslims should adapt culturally and religiously to the entirely different circumstances. Some Muslim intellectuals –like Fethullah Gulensuggested that Muslims should maintain the cultural co-existence in a way that would not endanger their religious tradition while at the same time bring a state of peace both for themselves and for the communities they live in. Tariq Ramadhan in the meantime suggested that Muslims be committed to what he calls the cultural assimilation whereby they put aside their cultural upbringing from their country of origin and assimilate fully into the cultural live of Europe. Hence, this paper is about the analysis of the cultural dilemma that Muslims face in Europe by referring to the thought of Gulen and Ramadhan on the issue at hand. Although the context of the paper is limited to Europe, the content of the analysis is presented in such a way that it may also be relevant to similar problems faced by Muslims in different cultural and social settings.
Metode Kritis Al-Shawkânî dalam Kitab Nayl Al-Awţâr Zainuddin MZ, Zainuddin
ISLAMICA: Jurnal Studi Keislaman Vol 3, No 2 (2009): Islamica
Publisher : Program Pascasarjana UIN Sunan Ampel Surabaya

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (82.768 KB) | DOI: 10.15642/islamica.2009.3.2.90-100

Abstract

Of the many sources for the study of Hadîth and the science of law and legal arrangements (al-ahkâm wa al-mawâ‘ id), Kitâb Muntaqâ al-Akhbâr by Majd al-Dîn Abd al-Salâm bin Abdullah bin Qâsim better known as Ibn Taymiyyah (d. 652 H) is one of the most important. This book has been commented by al-Shawkânî in a book called Nayl al-Awţâr where he employs the following methods. First, elaborating and commenting not of all hadiths but some them in each chapter of the book. Second, describing the narrators of the hadîths, their quality and personality. Third, providing the literal meaning of the hadîths he commented. Fourth, explaining the grammatical position of the vocabularies of the hadîth. Fifth, highlighting the use and benefit of the hadîth. Sixth, explaining the views of various ulama on a hadith. Seventh, extrapolating the legal rules of the hadîth using the dictums of the uşûl al-fiqh. This paper is designed to discuss this. It holds that in providing the commentary of the hadith, al-Shawkânî begins with the issue of how it was narrated (takhrîj), and ends up with extrapolating rules that may be learnt from it. The paper also believes that al-Shawkânî is an objective scholar, who worked in the elaboration and commentary of the hadîths just for the sake of knowledge. The fact that he often offers a commentary against the legal position of his own school of thought indicates that al-Shawkânî a person of academic integrity. The methods that he employs and the spirit behind his determination to provide commentary, all point to one thing of particular importance, that al-Shawkânî is immune of fanaticism and imitation.

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