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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 15 Documents
 1   2 
Search results for , issue "No 61 (1998)" : 15 Documents clear
Raja Ali Haji dan Pemikiran Kebahasaannya: Studi Terhadap Kitāb Bustan Al-khatibin li As-subyān al-Muta’allimin. M Mustari
Al-Jami'ah: Journal of Islamic Studies No 61 (1998)
Publisher : Al-Jami'ah Research Centre

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/ajis.1998.3661.181-198

Abstract

At  the  time when the political, military and economic power of the Riau  Empire went  down as a consequence  of the colonialization and division  of Melayu into  two  poles,   Singapore  and Semenanjung Tanah Melayu  (the  North Melayu   was under the colonialization of the British) and  the islands   of Riau (the South Melayu was under the colonialization of the  Dutch),  people were eager to preserve the Melayu and Islamic traditional  values  which  were inherited from their  ancestors. This event, in turn, raised   some defensive fights by means   of the Islamic culture and languages. Kitab Bustan al-Katibin of Raja Ali Hajjis one of the scholarly answers to the need of the Melayu grammar, which, at the sometime, helps to set   the character of Riau as   a center for culture and language training in the 19” century.  As the first book of Melayu grammar, this book, on the one hand, could fill the lacunae of resources on the subject. But on the other hand, the kitab was not successful enough to satisfy the need for a good grammar book which represents the character of the Melayu language, it only absorbed the Arabic grammar. Thus, the significance of the book lies on Raja Ali Haji's thought of Islam, language, and Melayu, and not on the aspect of the grammar. In short, the "kitab" can be seen as the reflection on of the Melayu Riau    intellectuals of the time in guiding their society to completely undestand the Islamic doctrines.
Antara Filsafat Dan Kalam Sebuah Kesalahfahaman Paradigmatik Shofiyullah Mz
Al-Jami'ah: Journal of Islamic Studies No 61 (1998)
Publisher : Al-Jami'ah Research Centre

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/ajis.1998.3661.27-44

Abstract

The emerging phenomenon of religiosity force us to make a reevaluation without neglecting our keen analysis. Recent religious discourse tends more on the repetition of some old discourses using “new Clothes” and gives only little constructive-subtantive information. It is understandable, therefore, that the jargons of “majority-minority” “minna-minhum”, “you-we” “right-wrong”, are still widely believed as the manifestation of the level of someone’s adherence to their religions. This condition seems to be valid for all religions, including Islam. In Islam, kalam and philosophy are the two important sources which have great access especially in constructing the mode of thought embodied in the daily activities of the ummah. The emergence of some sects in Islam including shī’ah, Mu’tazilah, Jabariah and Sunni as well as the easy judgment given each other by, and for, the philosopher and the ologians as the unbelives clearly show how was the political conflict of that time. This interest was then neatly covered by the “religious robe” which, in trun, leaved an unpleasant attitude for the next generations. Thus, the research on Islamic becomes closed and is no longer opened. It would be more ironic when one realizes that historical interpretations of the Qur’an and the Hadith are believed as the facts themselves which are free from mistakes. In responds to this phenomenon, there emerges a new critical thought which tries to be neutral in understanding some aspects of these products of thought. The type of the relationship between the doctrinal, theological, historical-empirical and critical -philosophical. This alternative is, so far, considered as the most appropriate one although it does not escape some problems. To mention but few are the apriori attitude and the intellectual arrogance which might blur the problems. This article is aimed as another alternative to deal with the Problems.
Sunnism and ‘Orthodox” In the Eyes of Modern Scholars Abdurrahman Mas’ud
Al-Jami'ah: Journal of Islamic Studies No 61 (1998)
Publisher : Al-Jami'ah Research Centre

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/ajis.1998.3661.106-118

Abstract

Sesuai   dengan    judulnya, tulisan   ini membahas secara histoniografis   penyebutan   label "ortodoks'' untuk   menamai kelompok tertetu dalam wacana   keislaman.  Kaum orientalis sejak abad kedelapan belas telah   secara rutin menggunakan istilah ortodoks ini untuk menyebut kelompok Sunni, sebagai   lawan   dari kelompok Syi’ah maupun Khawarij yang mereka scbut scbagai   "heteredoks''. Label   "ortodoks''   tersebut melekat kepada   kelompok Sunni   utamanya   karena   perolehan dukungan politik khalifah Ummayah   maupun Abbasiyah sementara istilah "heredoks" teraplikasikan   kepada kelompok-kelompok   sempalan politik yang berseberangan   dcngan kekuatan   mayoritas, seperti   kelompok Khawarij dan Syi'ah.   Makalah ini lebih jauh lagi bcrusaha untuk mcnapaki penggunaan istilah ini olch para oricntalis sejak dari masa pra-modem.seperti Edward Gibbon  (1772-1794),   hingga    mas a modem  yaitu Ignaz Goldziher (1850-1921),   Duncan  MacDonald   (1863-1943).   D.S.   Margoliuth (1858-1940), Philip K.Hitti   (lahir   1886),  dan   H.A.R.Gibb  ( 1859-1940). Terlepas dari benar atau tidaknya   penyebutan   ini, istilah ortodoks untuk kaum Sunni Islam tersebut   memang berangkat dari proposisi yang beragam dari para orientalis, di samping latar belakang sosio-politik dan kultur mereka yang herlainan pula.  Namun begitu, pelabelan ini tampaknya memang mengandung problem. Para orientalis modern seperti Marshall G.S. Hodgson (w. 1960) dan Montgomery Watt (1.1905) dapat disebut sebagai kelompok revisionis dalam hal   ini.   Walaupun pemikiran Goldziher dalam hal ini masih mendominasi sebagian besar pemikir orientalis, namun kritik yang di,lontarkan oleh  Hodgson maupun Watt  membuka jalan untuk pemikiran ulang dalam penggunaan istilah  ini.  Bagi penulis, istilah-istilah seperti "ortodoks” maupun "heresy” sesungguhnya   tidak   dapat   dilepaskan dari fenomena sekularitas yang melanda   wacana keagamaan.   Oleh karenanya penggunaan istilah ini  tidak boleh  dilepaskan   dari   konteksnya,   dan pelabelan yang   semena-mena  terhadap   kelompok  Sunni  sebagai   ortodoks  justru akan mengaburkan penggambaran  sejarah  Islam  itu sendiri.
Al-‘Alāqah al-Mutabādilah Baina al-Īmān wa al-Jihād fī Sabīllilah Muhammad Hirzin
Al-Jami'ah: Journal of Islamic Studies No 61 (1998)
Publisher : Al-Jami'ah Research Centre

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/ajis.1998.3661.199-226

Abstract

The word “jihad' has been understood wrongly by some orientalists as a holly war.   Amongst non-muslim societies this meaning is very influential that leads to a misperception that “jihad" is identical with a group of muslims who are, with their weapons, ready to demolish those who do not support Islam.  lronically, this misperception is also common to some   groups of muslims and has   caused   to   religious   fanatism and swept away the teaching of tollerance to other religions. As for "jihad” is one of Islamic teaching, so to perform this teaching needs the true   understanding of it.   Before performing any Islamic teaching, someone mush have "iman" or faith, this is due to the fact that Islam which means obedience is a result of "iman".  Generally, “iman" means believe in God   and   accept   all His   teachings. "Iman” is a power within a man because it can not be compelled to someone.  It is accepted after understanding its rational evidences.  For muslims, it can be a bridge that relates them to their God, and with it they can liberate themselves from material desires. Linguistically, the word “jihad" has some meaning of all efforts to reach something.  In Islamic context this word is often followed by the word “fi sabilillah"   which    means   in   the path of Allah. This means that "jihad” must be done in seeking God's favor. Consequently, a war can be called “jihad fi sabilillah"   if it is done in the purpose of keeping Islamic faith and its honor.  In the Qur’an, this word has no meaning except goodness for all and public   welfare.   In other word, “jihad fi sabilillah" has a broad meaning as all kinds of efforts carried out for the purpose of public benefit. This paper tries to   correct   some   misperception of the   word jihad” that is   identical with holly war.  The paper also relates   "jihad'   to “iman" as it is a starting point of every deed.
Pengembangan Pendidikan Islam: Suatu Telaah Epistemologis Syarif Hidayatullah
Al-Jami'ah: Journal of Islamic Studies No 61 (1998)
Publisher : Al-Jami'ah Research Centre

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/ajis.1998.3661.45-62

Abstract

Nowdays the world Indonesia facing the current of modernity and its challenges which flow very rapidly and clear away the strength of human life. Islamic education, as a part of historical reality of all human beings, does not escape these problems. The challenges brought out by the modernity to the Islamic education force all elements involved to decice their approaches. According, many efforts have been done including “revising the curriculum”, revitalizing the institution” and “the Islamization of knowledge” this paper does not aim to place itself as a complete and perfect “master plan” which is offered to overcome the challenge of modernity, rather, it is merely a descriptive-philosophical reflection of the historical reality which is faced by the Islamic education. It tries to stimulate “our mind” to seek some answer fot the challenges faced by the Islamic education by mean of demonstraction and/or reconstraction of the epistemological paradigm. This effort is meant to reach the “true” and basic aim in yhe Islamic Education System.in accordance with the program of islamization of knowledge. This epistemological reconstraction Indonesia desperately needed. These tow efforts are aimed to eliminate some “facts and impressions of the dichotomy perceived in the Islamic education by uniting religious sciences and secular sciences into one single discourse. This paper gives particular attention to the transformation of the IAIN (state Institute of Islamic Studies) and the 1997 curriculum, which are perceived as the “first promosing step” to support of the Islamization of knowledge as well as the epistemological reconstraction in the Islamic education, particulary in Indonesia.
The Metaphysics of The Ikhwan Al-safa: A Preliminary Survey on Their Concept Fauzan Saleh
Al-Jami'ah: Journal of Islamic Studies No 61 (1998)
Publisher : Al-Jami'ah Research Centre

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/ajis.1998.3661.119-142

Abstract

Tulisan ini mencoba   menyoroti   formulasi   Ikhwān al-Ṣafa' tentang   Tuhan sebagai suatu   aspek penting   dalam     konsep    metafisika mereka.  Diskusi ini menjadi menarik karena di satu pihak, sebagai sekelompok filosof   Muslim, mereka tidak   dapat   melepaskan diri dari prinsip-prinsip ajaran Islam; tetapi   di pihak lain, wacana kefilsafatan mereka banyak dipengaruhi   oleh   Neoplatonisme yang memang menjadi tema utama pada masa hidup mereka.  Lalu, bagaimana doktrin mereka tentang Tuhan? Dimulai dengan     penjelasan   secara   umum tentang Ikhwān dan Rasā’il mereka, artikel ini mencoba menguak   tentang siapa sebenrnya Ikhwān dan siapa pengarang   Rasāil yang sebenarnya, yang masih terus diperdebatkan hingga saat   ini.  Tentu saja bahasan   ini tidak lepas dari pembicaraan tentang warisan   Yunani   yang sangat mewarnai pemikiran Ikhwān. Konsep tentang Tuhan   dalam   pemikiran kefilsafatan Ikhwān di satu pihak terpengaruh oleh konsep emanasi yang dicetuskan oleh kaum Neoplatonis. Tetapi, di lain pibak, terdapat   perbedaan antara penjelasan emanasi Ikhwān dengan Plotinus. Dalam hal ini, Ikhwān lebih dipengaruhi oleh Pythagoras. Secara singkat, Ikhwān mendasarkan doktrinnya tentang Tuhan pada   ajaran Islam, tetapi mencoba memformulasikan pemahaman keislamaan mereka sendiri tentang Tuhan berdasarkan prinsip-prinsip   kefilsafatan. Ikhwān menerapkan doktrin tentang emanasi dan hirarki sebagai solusi yang tepat untuk menjelaskan kesatuan Tuhan, karena mereka yakin bahwa Shari'ah telah dinodai oleh kesalahan-kesalahan, dan ak ada jalan lain untuk memperbaikinya kecuali lewat Filsafat. Kritik tajam yang dapat diajukan kepada Ikhwān adalah ketidakkonsistenan ide-ide mereka. Berlawanan dengan Neoplatonisme, yang berpendapat bahwa penciptaan adalah suatu keharusan, Ikhwān berpendapat bahwa penciptaan alam merupakan basil perbuatan Tuhan at as kehendak Suci-Nya. Kemudian   Tuhan, dalam   kaitannya dengan alam semesta, disebut dengan al-Mubdi', al-Mukhtari', al-Muhdits al-Khāliq danal-Muṣawwir, yang secara umum berarti sang pencipta. Pendapat ini tentu saja be,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,, memiliki sifat. Tulisan ini banyak mendasarkan pada karya Ian R. Netton yang berjudul muslim Neoplatonism: An Introduction to the Thoutht of Brethren of Purity (1982) dan Nasr an Introduction to Islamic Cosmological Doctrines (1978). Karya Ikhwan sendiri baik Rasā’il maupun al-Jami’ah juga digunakan sebagai cross-reference.
Al-Mulāzima al-Fikrīyya bi Taṭbīqa al-Fiqih al-‘Aṣriyy Muhammad Ishom
Al-Jami'ah: Journal of Islamic Studies No 61 (1998)
Publisher : Al-Jami'ah Research Centre

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/ajis.1998.3661.227-239

Abstract

Muslim jurists used to using the method of ijtihad to develop substantive legal aspects of Islamic law.   Later, the tradition of ijtihad becomes a means toward tajdid. The idiom of tajdid was well known in the time of Ibn Taymiyah where in the building of contemporary fiqh was gaining its moment. The effort to build such a framework of fiqh was also inspired by Yusuf al-Qardawi who asked the relevance of the product of fourteenth century ijtihad to   the current and future conditions. since we are all of the opinion that Islam is always relevant anywhere and anytime. Therefore, all mujtahids, are obliged to strife for keeping legal order with full understanding that legal thinking is always changing in accordance with the change of time. In general, the idea of the application of contemporary fiqh is led by three factors.  First.  Social interaction between Muslims and other people from different countries with varied culture; Second, the Western penetration to the Muslim world in many aspects of life; Third, the irrelevance of many legal decisions with the current problems due to the inclination of many jurists to standardize the understanding of Arab people in making law process. Understanding the fact, in the application of contemporary fiqh therefore one could not free himself from using the conventional methods of legal creation and understanding the objective of legal degree.
Ilmu Sosial Profetik: Etika Pengembangan Ilmu-Ilmu Sosial K Kuntowijoyo
Al-Jami'ah: Journal of Islamic Studies No 61 (1998)
Publisher : Al-Jami'ah Research Centre

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/ajis.1998.3661.63-77

Abstract

For muslim, the 19th century is very important. It was seen as the era of deep influence of western ideas on muslim society and also believed to have created the so-called modern society, in which positivistic approach in the social sciences become very dominant. This has, as many people say, more or less brought the promotion of, usually called, value-free approach in social science and, consequently, religious outlook is considered distinct and must be detached from scientific consideration. In the late 20th century, however, criticsm toward modern social science has often been raised which, in turn, encourages the emergence of the so-named post-modernism. This, in fact, promotes, among other things, the idea that value can not be separated from scientific activities. It is certainly in this context that this following article can properly be understood, in the sense that, according to the writer, values (e.g.Islamic values) should become an integral part of the scholars’ activities. For this purpose, this article introduces what it calls ilmu soasial profetik (aSocial Prophetic Science), a science consisting of the following three important elements. Amar ma’ruf (emancipation), nahi munkar (liberation), and tu’minūna billah (transcendence). These all are based on the sunnah of the prophet Muhammad SAW, the ideal type for Muslim, or even for all human being. In this effort, the writer tries to combine certain religious terms common to the traditional Muslim with those known in the scientific approach. In the end, this paper convincingly states that Ilmu Sosial Profetik will surely be able to create an ideal ummah who are able to think scientifically without loosing their religious belief.
Mencari Agama Baru (Studi Terhadap Munculnya Sekte-Sekte Agama) Waryono Abd. Ghofur
Al-Jami'ah: Journal of Islamic Studies No 61 (1998)
Publisher : Al-Jami'ah Research Centre

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/ajis.1998.3661.142-158

Abstract

Every religion   born in the society always has its own attraction and fascination, especially if they are seen from the outward perspective of the religion. The fascination offered by the religion is basically promised claims   or doctrines which give a covenant as well to their adherents. one thing   that   psychologically can fulfill people's desire and makes him satisfied to live in and together with it. They   are fascination   and claims   which   become   "religious languages” capable of making    religious society.  If in its historical journey, the religion losses its vital vigor as a hope giver for its religious society as promised, there will be a dissatisfaction.   In other words, the religion which   has lost   its function so as to fail to accommodate the adherent's interest and hopes will be left behind by its devotions.  One of initial attitudes showed and born with his condition is protest and critic movements toward the religion. The birth and appearance of sect is an accretion of such a protest movement.   Here, a sect   is   basically an integral of a big religious group trying to separate   itself from the hegemony of the majority. Therefore, although   the sect   is   still a part of a big religious society, it has different religious experience and system.  Due to this distinctiveness, a certain sect is frequently identified as a splinter   group. Hence, in an extreme way a sect can be said as a religion in a religion or a "small religion" in a "big religion'.  It is here also that a sect may be called as a''son of religion.'
A Problem of Metodology in Islamic Studies Edotorial Editorial
Al-Jami'ah: Journal of Islamic Studies No 61 (1998)
Publisher : Al-Jami'ah Research Centre

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/ajis.1998.3661.iii-iv

Abstract

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