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Al-Jami´ah: Journal of Islamic Studies
ISSN : -     EISSN : -     DOI : -
Core Subject : Religion,
Al-Jamiah, a journal of Islamic Studies published by Al-Jami'ah Research Centre of State Islamic University Sunan Kalijaga Yogyakarta since 1962, can be said as the oldest academic journal dealing with the theme in South East Asia. The subject covers textual and fieldwork studies with various perspectives of law, philosophy, mysticism, history, art, theology, and many more. In the beginning the journal only served as a scholarly forum for the lecturers and professors at the State Institute of Islamic Studies. However, due to the later development with a broader readership, the journal has successfully invited scholars and researchers outside the Institute to contribute. Thus, Indonesian and non-Indonesian scholars have enriched the studies published in the journal. Although not from the beginning Al-Jamiah presents highly qualified scholarly articles, improvement—in terms format, style, and academic quality—never ceases. Now with articles written in Arabic and English and with the fair procedure of peer-review, Al-Jamiah continues publishing researches and studies pertinent to Islamic studies with various dimensions and approaches.
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Articles 14 Documents
Search results for , issue " Vol 47, No 2 (2009)" : 14 Documents clear
Pesantren and the Freedom of Thinking: Study of Ma‘had Aly Pesantren Sukorejo Situbondo, East Java, Indonesia Gazali, Hatim; Malik, Abd.
Al-Jamiah: Journal of Islamic Studies Vol 47, No 2 (2009)
Publisher : Al-Jamiah Research Centre, Sunan Kalijaga State Islamic University

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/ajis.2009.472.295-316

Abstract

Various studies on Pesantren have been conducted through various lenses and perspectives; however, its attractiveness is still there. In some points, the pesantren is well known as a conservative institution in which freedom of thinking is limited. This article is willing to show that not all pesantrens limit their students freedom of thinking. One of them is Mahad Aly (higher education), one of the education institution in Pesantren Salafiyah Syafiiyah Sukorejo Situbondo which focuses its teaching on fiqh. Fiqh, or Islamic jurisprudence, is one of the branches of Islamic science. In some pesantrens, the teaching of fiqh is limited to one school or madhhab, particularly school of Shafii. However, in Mahad Aly, not only one school of thought is taught, but fiqh of four schools of thought. It shows a high tolerance and respect for differences. In order to seek a new ingredient in formulating Islamic law, the teaching of fiqh is combined with other sciences such as philosophy, sociology, and anthropology. This new ingredient produces a rich discourse of fiqh and widens its scope of discussion to include to religious relationships, gender, human rights, ecology, and other contemporary issues such as interfaith marriage, the possibility of a non-Muslim being president, and the role of women in the public sphere. Looking from the curriculum, the method of teaching, and the publication of bulletin of Tanwirul Afkar, this article proves that freedom of thinking is well-maintained at Mahad Aly.
Kitab al-Muzhir of Jalal al-Din al-Suyuti: A Critical Edition and Translation of Section Twenty on Islamic Terms Ikhwan, Munirul
Al-Jamiah: Journal of Islamic Studies Vol 47, No 2 (2009)
Publisher : Al-Jamiah Research Centre, Sunan Kalijaga State Islamic University

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/ajis.2009.472.377-410

Abstract

This article is a philological study of al-Muzhir, an encyclopedic work of a prominent Egyptian scholar Jalal al-Din al-Suyuti (d. 911/1505) which has significant contribution in the study of Arabic linguistics. The book is particularly al-Suyutis own compilation of works of earlier philologists. Due to its importance, it is necessary to study the book in a proper way by deciphering its manuscripts. Studying a book from its manuscripts provides us with much indirect information -which has great value for scholarship- to trace back the history of the book before the printing period. Apart from the text itself, manuscripts generally contain the owners seal, introductory remark, colophon, certificate and commentaries. Through examining these additional elements, we may be able to acquire the information about the distribution and public demand of the book, the scribes and days of copying, and the authorization of its manuscripts. This paper will discuss al-Muzhir by analyzing a number of manuscripts written several decades after the death of the author. It will then focus on the authorization of the manuscripts, a sample of critical edition of the book, and a discussion of section twenty on Islamic terms.
An Example of Neo-Tarekat in Bandung, Indonesia Sila, Muhammad Adlin
Al-Jamiah: Journal of Islamic Studies Vol 47, No 2 (2009)
Publisher : Al-Jamiah Research Centre, Sunan Kalijaga State Islamic University

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/ajis.2009.472.269-293

Abstract

At present, several tarekats surfaced in the urban centers of Indonesia and continued to perform as a vehicle of social and cultural cohesion. The emergence of these so-called neo-tarekats (neo-sufi mystical orders) introduced rational reference to the sacred texts and Islamic law and rejected the close association between tarekats and the veneration of saints and holy places as generally known as silsilah in the old version of tarekats. This article depicts a close look at of Tarekat Kadisiyyah, an example of the neo-tarekats, located in central Bandung city of West Java. Most of the followers of this tarekat come from young and educated among urban people in Bandung. mursyid (Ar: murshid) of this tarekat refers to a person named Suprapto Kadis, who experienced the absence of an outward mursyid (lahiriah), but received direct guidance from Allah. There is no chain of transmission of mystical knowledge from a special mursyid to him. This kind of mursyid reminds us the concept of uwaysiyah in classical Islamic literature. Uways is the person who knew the prophet Muhammad but never met him in person. Another concept can be used to analyzes this phenomena is the notions of khidr functioning as an invisible guide for the mursyid. Tarekat Kadisiyyah trained its students that one should become his own self in order to know Allah. In doing this, Tarekat Kadisiyyah concluded that shari>‘ah is important as it is the vehicle to gain closeness to Allah.
Pesantren and the Freedom of Thinking: Study of Ma‘had Aly Pesantren Sukorejo Situbondo, East Java, Indonesia Gazali, Hatim; Malik, Abd.
Al-Jamiah: Journal of Islamic Studies Vol 47, No 2 (2009)
Publisher : Al-Jamiah Research Centre, Sunan Kalijaga State Islamic University

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/ajis.2009.472.295-316

Abstract

Various studies on Pesantren have been conducted through various lenses and perspectives; however, its attractiveness is still there. In some points, the pesantren is well known as a conservative institution in which freedom of thinking is limited. This article is willing to show that not all pesantrens limit their students freedom of thinking. One of them is Mahad Aly (higher education), one of the education institution in Pesantren Salafiyah Syafiiyah Sukorejo Situbondo which focuses its teaching on fiqh. Fiqh, or Islamic jurisprudence, is one of the branches of Islamic science. In some pesantrens, the teaching of fiqh is limited to one school or madhhab, particularly school of Shafii. However, in Mahad Aly, not only one school of thought is taught, but fiqh of four schools of thought. It shows a high tolerance and respect for differences. In order to seek a new ingredient in formulating Islamic law, the teaching of fiqh is combined with other sciences such as philosophy, sociology, and anthropology. This new ingredient produces a rich discourse of fiqh and widens its scope of discussion to include to religious relationships, gender, human rights, ecology, and other contemporary issues such as interfaith marriage, the possibility of a non-Muslim being president, and the role of women in the public sphere. Looking from the curriculum, the method of teaching, and the publication of bulletin of Tanwirul Afkar, this article proves that freedom of thinking is well-maintained at Mahad Aly.
The Methodology of al-Maturidi’s Qur’anic Exegesis: Study of Ta’wilat Ahl al-Sunnah Rofiq, Ahmad Choirul
Al-Jamiah: Journal of Islamic Studies Vol 47, No 2 (2009)
Publisher : Al-Jamiah Research Centre, Sunan Kalijaga State Islamic University

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/ajis.2009.472.317-342

Abstract

According to Islamic theology, al-Maturidi is one of the three prominent Muslim theologians of Ahl al-Sunnah wa al-Jamaah who are called aqtab madhhab Ahl al-Sunnah wa’l-Jama‘ah (the leaders of Sunnite school of thought). In addition to his reputation as a theologian, al-Maturidi actually was competent in various Islamic sciences. In Quranic exegesis, he has Ta’wilat Ahl al-Sunnah or Ta’wilat al-Qur’an. Unfortunately, this fact isnt known well by Islamic researchers. This article is going to elucidate the features of his work that encompass at least seven characteristics. Al-Maturidi prefers to combine the naqli (traditional) and ‘aqli (rational) sources. Consequently, it can be identified as tafsir bi’l-izdiwaj or the exegesis that amalgamates tafsir bi’l-ma’thur (traditional exegesis) with tafsir bi’l-ra’y (rational exegesis). He is not an interpreter who uses excessive grammatical analysis to interpret the Quranic verses. He sometimes presents many styles of qira’ah (recitation of the Quran) without thorough explanation. He almost never uses Isra’iliyyat (the Judeo-Christian traditions and tales) to interpret the Quranic verses. He favors tawassut (nonaligned and independent standpoint) when he deals with different viewpoints among theologians. He tends to follow the Hanafite school of thought in discussing the jurisprudential Quranic verses. He applies asbab al-nuzul (the causes of revelation) loosely.
Editorial: Continuing Islamic Intellectual Tradition
Al-Jamiah: Journal of Islamic Studies Vol 47, No 2 (2009)
Publisher : Al-Jamiah Research Centre, Sunan Kalijaga State Islamic University

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/ajis.2009.472.ix-xii

Abstract

In a recent discussion forum at Postgraduate Program UIN Sunan Kalijaga Yogyakarta, Greg Barton, an analyst of Indonesian Islamic thought, said that the reason why muslim thinkers in Indonesia are still left behind in promoting their ideas globally is because of a lack of their works being found in English. No one doubts that Islamic discourse in Indonesia is very dynamic and shows constant development. We have, for example, neo-modernist muslim thinkers such as Nurcholish Madjid, Abdurrahman Wahid, Djohan Efendy, and Ahmad Wahib. There are muslim intellectual reformers such as Harun Nasution, Mukti Ali, Munawir Sjadzali, Amin Abdullah, Syafi’i Ma’arif, and Abdul Munir Mulkhan. There are also progressive muslim thinkers such Masdar Farid Mas’ud, Mansour Fakih, and Muslim Abdurrahman, to name a few. We can list still more Indonesian muslim intellectuals. However, one important question must be asked: how many of these  thinkers produce their works in English so that their thought can reach  a wider intellectual audience, not only in Indonesia but outside as well?
The Economic Factors of the ‘Abbasid Decline During the Buwayhid Rule in the Fourth/Tenth Century Tholib, Udjang
Al-Jamiah: Journal of Islamic Studies Vol 47, No 2 (2009)
Publisher : Al-Jamiah Research Centre, Sunan Kalijaga State Islamic University

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/ajis.2009.472.343-376

Abstract

Abbasid caliphate in the fourth/tenth century suffered from a sharp economic decline. This was the result of several factors, mainly civil wars, the Zanj and Qarmatian revolts, political interference by the Turkish and Daylamite soldiers, military iqta‘ and the activity of the ‘ayyarun. The civil wars had a destructive effect on the city of Baghdad and its citizens, ruined most of the land and caused a devaluation of dirham and dinars. The revolts of the Zanj and Qarmatians paralyzed trade in southern Iraq leading to a stagnation of currency and the banking system and a decrease in financial activity. The involvement of the Turkish and Daylamite soldiers in politics, and rivalries among them to gain power, led to the devastation of canals, dams and consequently ruined the agricultural sector. In addition, the introduction of military iqta‘ during this period resulted in the damage of cultivated lands due to their excessive exploitation and abandonment of their irrigation system. Finally, the activities of the ‘ayyarun in looting merchants goods, burning many houses, and killing people, inflicted considerable loss on the merchants, encouraging the latter to leave Baghdad and do business in other cities.
The Education of Indonesian Shi‘i Leaders Zulkifli, Z.
Al-Jamiah: Journal of Islamic Studies Vol 47, No 2 (2009)
Publisher : Al-Jamiah Research Centre, Sunan Kalijaga State Islamic University

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/ajis.2009.472.231-267

Abstract

Amidst the Sunni majority in Indonesia, there exist a small number of Shi`i adherents that have increased quantitatively and qualitatively since the Iranian revolution of 1978-1979. To see the Shi`i community as a monolithic entity is misleading. In fact, this community is comprised of several groups that may not be united under a recognised single leader. Leadership in a community results partly from education, although the degree and extent of its influence remain questionable. In this regard, this article aims at analysing the education of Shi`i leaders in Indonesia. What types of education did they experience? In terms of education backgrounds, Shi`i leaders may be classified into the ustadhs and intellectuals. The ustadhs are those educated in institutions of Islamic learning and the majority are alumni of hawza ‘ilmiyya (colleges of Islamic learning) in Qum, Iran. Since the establishment of the Islamic Republic  of Iran in 1979, the number of Indonesian students studying in Qum has increased significantly and the hawza ‘ilmiyya of Qum have been very important in producing the Shi`i ustadh in Indonesia. On the other hand, the intellectuals are those who have graduated from secular universities but received religious instruction in non-formal education institutions. Although education is an important factor contributing to leadership, other factors have to be considered such as scholarship in religious sciences, involvement in da‘wa and education activities, leadership experience in education and socio-religious institutions, as the case of Jalaluddin Rakhmat has shown.
The Methodology of al-Maturidi’s Qur’anic Exegesis: Study of Ta’wilat Ahl al-Sunnah Rofiq, Ahmad Choirul
Al-Jamiah: Journal of Islamic Studies Vol 47, No 2 (2009)
Publisher : Al-Jamiah Research Centre, Sunan Kalijaga State Islamic University

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/ajis.2009.472.317-342

Abstract

According to Islamic theology, al-Maturidi is one of the three prominent Muslim theologians of Ahl al-Sunnah wa al-Jamaah who are called aqtab madhhab Ahl al-Sunnah wa’l-Jama‘ah (the leaders of Sunnite school of thought). In addition to his reputation as a theologian, al-Maturidi actually was competent in various Islamic sciences. In Quranic exegesis, he has Ta’wilat Ahl al-Sunnah or Ta’wilat al-Qur’an. Unfortunately, this fact isnt known well by Islamic researchers. This article is going to elucidate the features of his work that encompass at least seven characteristics. Al-Maturidi prefers to combine the naqli (traditional) and ‘aqli (rational) sources. Consequently, it can be identified as tafsir bi’l-izdiwaj or the exegesis that amalgamates tafsir bi’l-ma’thur (traditional exegesis) with tafsir bi’l-ra’y (rational exegesis). He is not an interpreter who uses excessive grammatical analysis to interpret the Quranic verses. He sometimes presents many styles of qira’ah (recitation of the Quran) without thorough explanation. He almost never uses Isra’iliyyat (the Judeo-Christian traditions and tales) to interpret the Quranic verses. He favors tawassut (nonaligned and independent standpoint) when he deals with different viewpoints among theologians. He tends to follow the Hanafite school of thought in discussing the jurisprudential Quranic verses. He applies asbab al-nuzul (the causes of revelation) loosely.
Editorial: Continuing Islamic Intellectual Tradition
Al-Jamiah: Journal of Islamic Studies Vol 47, No 2 (2009)
Publisher : Al-Jamiah Research Centre

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/ajis.2009.472.ix-xii

Abstract

In a recent discussion forum at Postgraduate Program UIN Sunan Kalijaga Yogyakarta, Greg Barton, an analyst of Indonesian Islamic thought, said that the reason why muslim thinkers in Indonesia are still left behind in promoting their ideas globally is because of a lack of their works being found in English. No one doubts that Islamic discourse in Indonesia is very dynamic and shows constant development. We have, for example, neo-modernist muslim thinkers such as Nurcholish Madjid, Abdurrahman Wahid, Djohan Efendy, and Ahmad Wahib. There are muslim intellectual reformers such as Harun Nasution, Mukti Ali, Munawir Sjadzali, Amin Abdullah, Syafi’i Ma’arif, and Abdul Munir Mulkhan. There are also progressive muslim thinkers such Masdar Farid Mas’ud, Mansour Fakih, and Muslim Abdurrahman, to name a few. We can list still more Indonesian muslim intellectuals. However, one important question must be asked: how many of these  thinkers produce their works in English so that their thought can reach  a wider intellectual audience, not only in Indonesia but outside as well?

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