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Al-Jami'ah: Journal of Islamic Studies
Published by Universitas Islam Negeri Sunan Kalijaga Yogyakarta
ISSN : 0126012X     EISSN : 2338557X     DOI : 10.14421
Core Subject : Religion, Humanities,
Religion Humanities
Al-Jamiah invites scholars, researchers, and students to contribute the result of their studies and researches in the areas related to Islam, Muslim society, and other religions which covers textual and fieldwork investigation with various perspectives of law, philosophy, mysticism, history, art, theology, sociology, anthropology, political science and others.
Arjuna Subject : Seni dan Humaniora - Studi Agama
Articles 14 Documents
 1   2 
Search results for , issue " Vol 46, No 2 (2008)" : 14 Documents clear
The History of Jama‘ah Tabligh in Southeast Asia: The Role of Islamic Sufism in Islamic Revival Bustamam-Ahmad, Kamaruzzaman
Al-Jamiah: Journal of Islamic Studies Vol 46, No 2 (2008)
Publisher : Al-Jamiah Research Centre, Sunan Kalijaga State Islamic University

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/ajis.2008.462.353-400

Abstract

The article examines the history of Jama‘ah Tabligh in Southeast Asia, especially in Kuala Lumpur and Aceh. The author traces the historical background of this religious movement with particular reference to the birth place of Jama‘ah Tabligh , India. The author investigates the major role of Indian in disseminating Islam in Southeast Asia, especially in Malaysia and Indonesia. Many scholars believe that Islam came to Southeast Asia from India (Gujarat), and this is the reason why many Islamic traditions in this region were influenced by Indian culture. However, to analyze Islamic movement in Southeast Asia one should take into consideration the Middle East context in which various Islamic movements flourished. Unlike many scholars who believe that the spirit of revivalism or Islamic modernism in Southeast Asia was more influenced by Islam in the Middle East than Indian, the author argues that the influence of Indian Muslim in Southeast Asia cannot be neglected, particularly in the case of Jama‘ah Tabligh.
Muslim Western Scholarship of Hadith and Western Scholar Reaction: A Study on Fuat Sezgin’s Approach to Hadith Scholarship Amin, Kamaruddin
Al-Jamiah: Journal of Islamic Studies Vol 46, No 2 (2008)
Publisher : Al-Jamiah Research Centre, Sunan Kalijaga State Islamic University

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/ajis.2008.462.253-277

Abstract

The following article is analyzing both Fuat Sezgin’s approach to Western scholarship of hadith and the views of some non-muslim scholars, which give either support or criticism against him. Some questions have been discussed; to what extent is Fuat Sezgin influenced by Western methods of hadith research and to what extent does he argue against the methods of non-Muslims? To what extent does he persist on arguing the reliability of hadith literature? To what extent does he base his argument on muslim hadith literature? To what extent does he digress from the classical methodology of hadith research? The following pages show that Sezgin has been familiar with non-Muslim scholarship of hadith research. Yet instead of following Western scholars’ approaches and premises on the early hadith literature, he severely criticized them and decided to follow the mainstream of Muslim scholars’ belief in the historicity of hadith transmission and collection. Fuat Sezgin focused his criticism on Goldziher’s historical claims. If one classifies Western discourse of hadith literature, Sezgin and Azmi can be located in the same line for their similar approach and way of handling the early literature of Islam. Both Sezgin and Azmi have been involved in the discussion on the reliability of early Islamic transmission. However, in contrast to Muslim scholars, who generally believe that the process of hadith transmission during the first century was mainly oral, they insist on arguing that many hadiths were, in fact, recorded in writing from the earliest times.
Islamic Education and Da’wah Liberalization: Investigating Kiai Achmad Dachlan’s Ideas Mulkhan, Abdul Munir
Al-Jamiah: Journal of Islamic Studies Vol 46, No 2 (2008)
Publisher : Al-Jamiah Research Centre, Sunan Kalijaga State Islamic University

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/ajis.2008.462.401-430

Abstract

This article discusses two opposing views in regard to Islamic teaching; whether it should be seen as a static entity or as a dynamic one and each option has its own implication. Being seen as a static entity, Islamic teachings cannot be put on the table of criticism, because it is supposed to be perfect, correct, and its validity goes beyond time and space. In this position, Islamic teaching that is taught in Islamic education institutions is delivered in non dialogical way, assuming that it is doctrine, not knowledge. The author argues that such view would possibly make Islamic teachings become “normal science” that loose their relevances to contemporary human life. In fact, what is considered as Islamic teachings cannot be separated from human intervention since parts of them are formulated by classical Muslim scholars. For this reason, it is necessary to liberate Islamic teachings from narrow-minded perspective and interpretation, as suggested by the proponents of Liberal Islam. Islam should be interpreted in open-mind perspective so that it is possible to bear many different interpretations based on interpreters’ social and academic backgrounds. Achmad Dachlan is one of Muslim scholars who tried to take the essence of Islamic teachings. He argued that one of the main purposes and substantial point of Islamic teachings are the ethical kindness and human happiness. Dachlan’s concern with the marginalized and disfranchised people is based on his view on human ethics and it serves as the foundation of a movement to empower marginalized people.
How Did al-Suyuti Abridge Ibn Taymiyya’s Nasihat Ahl al-Iman fi al-Radd ‘ala Mantiq al-Yunan? Ali, Mufti
Al-Jamiah: Journal of Islamic Studies Vol 46, No 2 (2008)
Publisher : Al-Jamiah Research Centre, Sunan Kalijaga State Islamic University

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/ajis.2008.462.279-301

Abstract

Al-Radd ‘ala ’l-Mantiqiyyin (an alternative title for Nasihat Ahl al-Iman) is a work composed by Ibn Taymiyya to demolish each principle of logic as well as to unravel the depravity of their foundation. Probably due to Ibn Taymiyya’s being genius, when he destroys those principles, he could not avoid himself to discuss digressively irrelevant topics dealing with theological as well as metaphysical issues. In a number of passages in al-Radd, he could not even hinder himself to make a good deal of repetitions. Therefore, al-Radd ‘ala’l-Mantiqiyyin is complex and difficult to use. The coherence of arguments that Ibn Taymiyya formulated is not solid and comprehensive. His criticism of logic is not penetrating as well. On the basis of my analysis of al-Suyuti’s method of abridgement of Ibn Taymiyya’s al-Radd, I argue that al-Suyuti succeeded in rendering Ibn Taymiyya’s sequence of ideas superior to that found in the original work of the latter. The result of this study confirms Hallaq’s argument that the overall result of al-Suyuti’s abridgement of Ibn Taymiyya’s al-Radd is ‘a more effective critique of logic than that originally formulated by Ibn Taymiyya
Ibn Taymiyya’s Fatwas on Polygamy in Medieval Islam Nasir, Mohamad Abdun
Al-Jamiah: Journal of Islamic Studies Vol 46, No 2 (2008)
Publisher : Al-Jamiah Research Centre, Sunan Kalijaga State Islamic University

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/ajis.2008.462.303-324

Abstract

The paper discusses about the fatwa of Ibn Taymiyya on polygamy. It is well known that as one of the famous jurisconsults in the end of the thirteenth century, Ibn Taymiyya has dispensed many of his responses to Islamic legal cases arose in his time. This paper shows that although relatively an infrequent case posed to him, the issue of polygamy was discussed in such a great length in his book Majmu‘ Fatawa. That is why it is important according to the author to know why and what kind of problems related to the practice of polygamous marriage posed to this giant Muslim jurist. It is argued that Ibn Taymiyya tended not to view the practice of polygamy as a wrongdoing although it might lead to some negative excess in concern of its practice in Muslim society. Thus, in spite of some problems that might occur, such as injustice to women, neglecting or deserting to the wives, he does not invalidate the marriage as long as the husband can assure the fairness in distributing material supports. Beyond its substantive legal response, the fatwa of polygamy indicates the rareness of the cases arose in his time. This is true if compared to other problems, such as divorce, pervasively posed to Ibn Taymiyya for a response.
Drowning or Waving? Citizenship, Multiculturalism and Islam in Malaysia Drakeley, Steven
Al-Jamiah: Journal of Islamic Studies Vol 46, No 2 (2008)
Publisher : Al-Jamiah Research Centre, Sunan Kalijaga State Islamic University

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/ajis.2008.462.325-351

Abstract

This article examines some intriguing shifts in Islamic thinking on questions around citizenship and multiculturalism that have emerged in the Malaysian context in recent years. It does so in the light of the March 2008 election results and other recent political developments, notably the rise of Anwar Ibrahim’s PKR, and considers the implications for Malaysia. Of particular focus is the novel Islam Hadhari concept articulated by UMNO leader Prime Minister Badawi and the relatively doctrinaire Islamic state ideas of Islamist PAS. The article argues that these shifts in Islamic thinking are largely propelled by politics. Partly they are propelled by the logic, in a narrow political sense, imposed by the particular political circumstances that confront these Muslim-based political parties in Malaysia’s multi-ethnic, multi-religious setting. Partly the impetus is derived from growing general concerns in Malaysia that a new and more stable and enduring settlement of the issues associated with the country’s notorious horizontal divisions must be found if Malaysia is to avoid a disastrous plunge into communal conflict or tyranny.
Paradigm Shift in Islamic Studies
Al-Jamiah: Journal of Islamic Studies Vol 46, No 2 (2008)
Publisher : Al-Jamiah Research Centre, Sunan Kalijaga State Islamic University

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/ajis.2008.462.vii-x

Abstract

In the early 1990s, there was a heated debate among students of IAIN (the State Institute for Islamic Studies) Sunan KalijagaYogyakarta about the future of Islamic studies, focusing on the possibilityof incorporating Thomas Kuhn’s paradigm to the discourse ofIslamic studies. Kuhn explains in detail the rise and decline of scientificparadigm in his classic work, The Structure of Scientific Revolutions,firstly published in 1970. Paradigm is defined as a set of beliefs thatguides the researchers to address some important problems or issuesunder a certain theoretical framework and provides procedures how tosolve those problems. A paradigm shift is a process whereby a newway of perceiving the world comes into existence and is accepted byscholars in a given time. Kuhn proposed two conditions for paradigmshift; first, the presence of anomalies in ‘normal science’, and secondly,the presence of alternative paradigm.
Islamic Education and Da’wah Liberalization: Investigating Kiai Achmad Dachlan’s Ideas Mulkhan, Abdul Munir
Al-Jamiah: Journal of Islamic Studies Vol 46, No 2 (2008)
Publisher : Al-Jamiah Research Centre, Sunan Kalijaga State Islamic University

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/ajis.2008.462.401-430

Abstract

This article discusses two opposing views in regard to Islamic teaching; whether it should be seen as a static entity or as a dynamic one and each option has its own implication. Being seen as a static entity, Islamic teachings cannot be put on the table of criticism, because it is supposed to be perfect, correct, and its validity goes beyond time and space. In this position, Islamic teaching that is taught in Islamic education institutions is delivered in non dialogical way, assuming that it is doctrine, not knowledge. The author argues that such view would possibly make Islamic teachings become “normal science” that loose their relevances to contemporary human life. In fact, what is considered as Islamic teachings cannot be separated from human intervention since parts of them are formulated by classical Muslim scholars. For this reason, it is necessary to liberate Islamic teachings from narrow-minded perspective and interpretation, as suggested by the proponents of Liberal Islam. Islam should be interpreted in open-mind perspective so that it is possible to bear many different interpretations based on interpreters’ social and academic backgrounds. Achmad Dachlan is one of Muslim scholars who tried to take the essence of Islamic teachings. He argued that one of the main purposes and substantial point of Islamic teachings are the ethical kindness and human happiness. Dachlan’s concern with the marginalized and disfranchised people is based on his view on human ethics and it serves as the foundation of a movement to empower marginalized people.
How Did al-Suyuti Abridge Ibn Taymiyya’s Nasihat Ahl al-Iman fi al-Radd ‘ala Mantiq al-Yunan? Ali, Mufti
Al-Jamiah: Journal of Islamic Studies Vol 46, No 2 (2008)
Publisher : Al-Jamiah Research Centre

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/ajis.2008.462.279-301

Abstract

Al-Radd ‘ala ’l-Mantiqiyyin (an alternative title for Nasihat Ahl al-Iman) is a work composed by Ibn Taymiyya to demolish each principle of logic as well as to unravel the depravity of their foundation. Probably due to Ibn Taymiyya’s being genius, when he destroys those principles, he could not avoid himself to discuss digressively irrelevant topics dealing with theological as well as metaphysical issues. In a number of passages in al-Radd, he could not even hinder himself to make a good deal of repetitions. Therefore, al-Radd ‘ala’l-Mantiqiyyin is complex and difficult to use. The coherence of arguments that Ibn Taymiyya formulated is not solid and comprehensive. His criticism of logic is not penetrating as well. On the basis of my analysis of al-Suyuti’s method of abridgement of Ibn Taymiyya’s al-Radd, I argue that al-Suyuti succeeded in rendering Ibn Taymiyya’s sequence of ideas superior to that found in the original work of the latter. The result of this study confirms Hallaq’s argument that the overall result of al-Suyuti’s abridgement of Ibn Taymiyya’s al-Radd is ‘a more effective critique of logic than that originally formulated by Ibn Taymiyya
Ibn Taymiyya’s Fatwas on Polygamy in Medieval Islam Nasir, Mohamad Abdun
Al-Jamiah: Journal of Islamic Studies Vol 46, No 2 (2008)
Publisher : Al-Jamiah Research Centre, Sunan Kalijaga State Islamic University

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/ajis.2008.462.303-324

Abstract

The paper discusses about the fatwa of Ibn Taymiyya on polygamy. It is well known that as one of the famous jurisconsults in the end of the thirteenth century, Ibn Taymiyya has dispensed many of his responses to Islamic legal cases arose in his time. This paper shows that although relatively an infrequent case posed to him, the issue of polygamy was discussed in such a great length in his book Majmu‘ Fatawa. That is why it is important according to the author to know why and what kind of problems related to the practice of polygamous marriage posed to this giant Muslim jurist. It is argued that Ibn Taymiyya tended not to view the practice of polygamy as a wrongdoing although it might lead to some negative excess in concern of its practice in Muslim society. Thus, in spite of some problems that might occur, such as injustice to women, neglecting or deserting to the wives, he does not invalidate the marriage as long as the husband can assure the fairness in distributing material supports. Beyond its substantive legal response, the fatwa of polygamy indicates the rareness of the cases arose in his time. This is true if compared to other problems, such as divorce, pervasively posed to Ibn Taymiyya for a response.

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