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ALQALAM

alqalam
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Published by Universitas Islam Negeri Sultan Maulana Hasanuddin Banten

ISSN : 14103222 EISSN : 2620598X DOI : -

Core Subject : Humanities, Education, Art, Social,

Arts Humanities Education Social Sciences

ALQALAM (e-ISSN: 2620-598X; p-ISSN: 1410-3222) is a journal published by the Center for Research and Community Service of UIN Sultan Maulana Hasanuddin Banten-INDONESIA. ALQALAM is an academic journal published twice a year (every six months). ALQALAM had been accreditated by Ministry of Education and Culture No. 80/DIKTI/Kep./2012, 13 Desember 2012. This journal focuses on specific themes of Islamic Studies.

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Articles 578 Documents

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MENGGEMPUR TASAWUF HETERODOKS Suadi Saad
Al Qalam Vol 23 No 2 (2006): May - August 2006
Publisher : Center for Research and Community Service of UIN Sultan Maulana Hasanuddin Banten-Serang City-Indonesia

Ajaran wahdat al-wujud (yang dibawa oleh Ibn 'Arabi) membawa konsekwensi bahwa subyek dari semua predikat adalah Tuhan, bahkan sekalipun subyek itu nyata-nyata berbeda, manusia atau non-manusia. Tuhan adalah imanen sekaligus transenden. Sekalipun demikian, doktrin tersebut terus mendominasi spekulasi sufi selama empat ratus tahun sehingga Ahmad Sirhindi menjadikan konsep-konsep dasar serta konsekuensi moral dan keagamaannya sebagai sasaran kritik tajam, dan memunculkan teosofi yang sejajar, yakni, yang dikenal dengan Wahdat al-suhud.Sirhindi melihat bahwa keyakinan akan Wujud Tunggal tidaklah obyektif. Ia adalah sebuah fenomena subyektif Bukti kesubyektifannya terletak pada munculnya ide itu sendiri. Sirhindi bersikap kritis terhadap aspek-aspek tertentu dari ajaran Ibn 'Arabi, tetapi kritik tersebut tidak menghalanginya untuk mengapresiasi kontribusi Ibn 'Arabi terhadap tasawuf secara keseluruhan.Berbagai ''gempuran" yang dilancarkan terhadap Wahdatul Wujud - corak tasawuf yang oleh sebagian ulama dianggap heterodoks - tidak lain adalah upaya purifikasi tasawuf yang ontologis-filosofis menuju kepada tasawuf yang lebih sufistik dan yang tidak mengabaikan syariat.

DARI SPIRITUALISME LOKAL MENUJU SPIRITUALISME ISLAM MUHAMAD AFIF
Al Qalam Vol 29 No 2 (2012): May - August 2012
Publisher : Center for Research and Community Service of UIN Sultan Maulana Hasanuddin Banten-Serang City-Indonesia

Among the modem life tended to the materialistic, we still meet a number of a group of people in Indonesia who want to be out from the modem life by performing certain tenets and rituals in which the tenets and rituals they perform tend to be spiritual and moralistic, without having the legal-formal rules and tenets. In the study of religion, such a kind of tenet is called spiritualism movement, and in Indonesia, it is welI-known as a religious sect and mysticism. These sects, according to their founders, are established as an antithesis over the modem life that is more materialistic, the recent condition of Indonesian society who become having more moral degradation, and the elites of politics, the government, as well as the religious leaders who are seriously trapped in the formal mundane affairs. Therefore, according to them, it is necessary to introduce a form of life that gives more priority to the spiritual and psychological aspects that are not tied by any legal religion that is legally admitted by the state. However, what is offered by them, as a matter off act, is basically as their mistakes and their wrongness in understanding religious teachings, especially Islam, because the teachings they provide and develop have many similarities with Islamic spiritualism (Tasawuf), but it is understood and interpreted based on their own thought. Hence, It is necessary to transform such local spiritual movements into Islamic spiritualism (tasawuf). Key Words: beliefs, mysticism, spiritualism

دراسة صرفية لصيغ المبالغة وتطبيقاتها في سورة هود Hannanah Mukhtar
Al Qalam Vol 25 No 2 (2008): May - August 2008
Publisher : Center for Research and Community Service of UIN Sultan Maulana Hasanuddin Banten-Serang City-Indonesia

Tulisan ini berjudul ''Studi Sintaksis tentang Shighat Mubalaghah (Ungkapan berlebihan) dan Implementasinya pada Surah Hud". Tujuan dari kajian ini adalah untuk mengetahui definisi Shigahat Mubalaghah, bentuknya, fungsinya, i'rabnya dan maknanya serta implementasinya pada surah Hud. Bentuk kajian ini adalah kajian kualitatif, sedangkan metode yang dipergunakan adalah metode deduksi dalam menemukan sumber data, dan metode analisis dalam menafsirkan data. Dalam kajian ini, Shighat Mubalaghah yang dikaji dibatasi hanya pada lima bentuk, yaitu pada bentuk-bentuk فعيل وفعول وفعال وفعل ومفعال . Hasil dari kajian ini di antaranya adalah bahwa Shighat Mubalaghah berfungsi seperti Isim Fa'il, namun menunjukkan makna berlebih. Shighat Mubalaghah ini dapat dibentuk hanya dari kata kerja (fi'il) yang dapat mempunyai arti berlebih. Bila dan bentuk fi'il yang tidak bisa berlebih, seperti dari fi'il مات . maka tidak bisa dibentuk Shighat Mubalaghahnya, karena mati itu satu tingkatan. Kemudian, dalam Surah Hud, terdapat lebih dari empat puluh Shighat Mubalaghah dari kelima bentuknya tadi. Semua bentuk Shighat Mubalaghah dalam Surah Hud ini dikaji dan dijelaskan maknanya serta kedudukannya dalam kalimat-kalimat Surah.Kata Kunci: shighat mubalagh ah , Isim fa’il , fi’il tsulatsi. surah hud.

KEDUDUKAN QAUL SHAHABAT SEBAGAI DALIL HUKUM ISLAM Hasanuddin Hasanuddin
Al Qalam Vol 10 No 56 (1995): September - October 1995
Publisher : Center for Research and Community Service of UIN Sultan Maulana Hasanuddin Banten-Serang City-Indonesia

Kedudukan Qaul Sahabat sebagai Dalil Hukum Islam

PROBLEMATIKA HUKUM HIBAH DAN WAKAF Zakaria Syafe'i
Al Qalam Vol 22 No 1 (2005): January - April 2005
Publisher : Center for Research and Community Service of UIN Sultan Maulana Hasanuddin Banten-Serang City-Indonesia

Hibah adalah bentuk pemindahan hak milik kepada orang lain, ketika ia masih hidup tanpa mengharap imbalan, sedangkan wakaf adalah pemindahan hak milik yang dapat dimanfaatkan untuk kepentingan umum. Pada keduanya memiliki nilai positif sebagai bagian dari taqarrub dan ibadah kepada Allah, di sisi lain sebagai wujud dari rasa solidaritas, sikap kepedulian dan tanggungjawab sosial dalam rangka pemberdayaan kesejahteraan masyarakat, pelayanan kesehatan, peningkatan kualitas sumber daya manusia dan eksistensi agama islam. Namun demikian, faktor integritas pribadi yang lemah, kekosongan spiritual dan nafsu keserakahan manusia, tidak jarang terjadi pemberian hibah atau wakaf menjadi problem, karena ada di antara manusia yang menarik kembali hibah atau wakafnya baik dilakukan oleh yang menghibahkan atau yang mewakafkan atau oleh pihak keluarganya. Dalam kasus hibah, tidak dibenarkan harta yang telah dihibahkan ditarik kembali, kecuali hibah dari orang tua kepada anak-anaknya. Sebab akan menjadi sumber konflik dalam keluarga, bila hibah tersebut diberikan tanpa mencerminkan adanya rasa keadilan. Oleh karena itu, hibah tersebut bisa ditarik kembali atau sama sekali dibatalkan. Untuk mencapai rasa keadilan di antara anak-anak itu, hibah harus diberikan secara merata dan tidak ada unsur membedabedakan atau dilakukan secara proporsional, di mana anak yang sudah diberi fasilitas lebih oleh orang tuanya tidak diberikan bagian yang sepadan dengan anak yang belum pernah mendapatkan fasilitas apa pun, sehingga ia diberikan harta yang berlebih dari lainnya. Adapun persoalan harta yang diwakafkan, maka bagi yang mewakafkan dengan dalih apa pun tidak bisa untuk menarik kembali wakafnya baik dilakukan oleh waqif maupun keluarganya. Alasan yang membolehkan menarik kembali harta wakaf itu landasan hukumnya lemah dan tidak patut dijadikan dasar hukum. Ketentuan harta wakaf harus benda tidak bergerak lantaran manfaatnya abadi dan terus menerus, maka untuk zaman modern sekarang ini perlu dipertimbangkan bahwa apapun benda yang diwakafkan itu dapat diterima dan yang terpenting benda tersebut dapat dimanfaatkan dan hasilnya berguna bagi kepentingan umum. Adapun menjual atau menukar benda harta wakaf itu, meski secara yuridis tidak diperkenankan, maka hukum itu dapat berubah menjadi boleh sepanjang kemaslahatan mengehendaki demikian, asalkan penggantian dan penukarannya tidak menghilangkan substansi dari manfaat yang akan diperoleh dari wakaf tersebut. Kata Kunci: Hibah, Wakal, Hukum Islam.

MEMAHAMI MAKNA BATIN KITAB SUCI Rohmana, Jajang A
ALQALAM Vol 32 No 1 (2015): January - June 2015
Publisher : Center for Research and Community Service of UIN Sultan Maulana Hasanuddin Banten-Serang City-Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.32678/alqalam.v32i1.1057

This article aims to analyze the esoteric interpretation of the Qur'an written in Sundanese. The object of the study is theQuranul Adhimiof Haji Hasan Mustapa (1852-1930). Through the analysis of hermeneutics, this study shows that the local exegesis can not be assumed that it has the same character as the Malay-Indonesian exegesis. Indeed, it shows local creativity born out of the diversity of cultural backgrounds. It also shows the process of the dialogue between Sufism and the inner of Sundanese people in the frame of Qur'anic exegesis. This can be proven in three ways: the interpretation centered on the inner meaning, the use of natural metaphors, and the nuances of Sundanese literature. The significance of Mustapa 'sexegesis lies in the process of indigenization of the Qur'an (Islam) to the characteristics of the local Islamic tradition through the work of Quranic exegesis. This work clearly indicates the local creativity in responding to the intellectual tradition of Sufism, especially the Sufi interpretation. Not only through metrical poetry, he also interprets mystical experiences through theexegesis. Key words: exegesis, Quran, Sufism, Inner, Sundanese

TASAWUF DAN TANGGUNG JAWAB SOSIAL M.A Achlami H.S.
Al Qalam Vol 24 No 1 (2007): January - April 2007
Publisher : Center for Research and Community Service of UIN Sultan Maulana Hasanuddin Banten-Serang City-Indonesia

Tasawuf sebagai refleksi dari pilar ajaran Islam tentang ihsan mengalami tranformasi sejalan dengan perkembangan pemikiran dalam Islam. Timbulnya keragaman konsep dan corak tasawuf didasarkan pada perbedaan pengalaman rohaniah para tokoh sufi dan sosio-kultural serta politik yang mengitari kehidupannya. Tasawuf yang pada mulanya meniru prilaku Nabi SAW, yakni akhlak mulia, ketekunan dalam beribadah, dan kesederhanaan dalam kehidupan, bergeser menjadi sebuah gerakan keagamaan yang melembaga dengan doktrindoktrin tertentu. Pada gilirannya tasawuf dipandang sebagai ajaran yang eksklusif dan meninggalkan tanggungjawab sosial, sehingga tasawud dicap sebagai pembawa paham dan sikap fatalisme serta menjadi penyebab kemunduran umat Islam. Penelitian terhadap pemikiran tasawuf tokoh abad 12 H/ 17 M, yaitu 'Abdullah al-Haddad menggeser pandangan tersebut. Karya-karya al-Haddad menegaskan bahwa tasawuf tidak menyebabkan pengamalnya bersikap eksklusif dan meninggalkan tanggung jawab sosial serta membawa paham fatalisme sehingga menyebabkan kemunduran umat Islam. Kata kunci: Tasawuf, Eksklusif, Fatalisme, Tanggungjawab Sosial, 'Abdullah AlHaddad.

MENGGAGAS PENDIDIKAN BERWAWASAN KEWIRAUSAHAAN DI PERGURUAN TINGGI ISLAM Nur Hidayah
Al Qalam Vol 34 No 1 (2017): January - June 2017
Publisher : Center for Research and Community Service of UIN Sultan Maulana Hasanuddin Banten-Serang City-Indonesia

There has been a concern over a high unemployment rate among graduates of Islamic higher education and a low proportion of entrepreneurs in Indonesia. In fact, a high proportion of entrepreneurs is one of indicators of a country’s welfare. This has generated a question: to what extent do Islamic values cultivate entrepreneurial culture among its adherents? How to cultivate entrepreneurial culture in Islamic higher education? This paper will investigate this matter using a case study of Faculty of Islamic Law and Economics at Banten State Institute for Islamic Studies.The paper argues that the curriculum at the faculty of Islamic Law and Economics has not been oriented towards building entrepreneurial culture. The curriculum consists of subjects to enhance the students’ competence and skills to prepare them as bachelors of syari`ah economics for the professions such as manager, lecturer, researcher, syari`ah auditor, etc, instead of preparing them for entrepreneurs who are capable to build his or her own business from the scratch. To propose Islamic entrepreneurship study program at the FSEI of IAIN SMHB, it is important to have a strong political will not only from the internal IAIN but also higher authoritative body such as the Ministry of Religious Affairs to facilitate this from not only the accreditation process but also financial support. A further feasibility study needs to be undertaken to build its infrastructure such as qualified lecturers, appropriate curriculum structure, and recruitment student system. Since this field has a strong link with a ‘real sector’, there has been an urgent need to build cooperations with business sector to enable the students to undertake their apprentice and build their networks to facilitate their ability to develop their own business.

STRUGGLING TO SURVIVE IN COMPLEX AND MODERN ERA Batubara, Chuzaemah; Fatimah, Fatimah
ALQALAM Vol 34 No 1 (2017): January - June 2017
Publisher : Center for Research and Community Service of UIN Sultan Maulana Hasanuddin Banten-Serang City-Indonesia

The holistic implementation of Islamic law in the life of Acehnese community has brought “big changes,” one which is force the majority Acehnese involved in conflicts or disputes bringing their cases solved to Mahkamah Syari’ah as a formal legal instituon which mostly leads disputants  to expensive costs, long consumed and waste time as well as exhausting, even unjust feeling.  However, the implementation has revitalized the existence of customary court which  almost gave up in New Order regimes. The paper argues that the Acehnese legal culture embodied in Peradilan Gampông as customary Law is living law that would resolve destructive conflict and reduce the intention and huge suggestion of some people to resolve their cases through formal legal solution in State Courts (Mahkamah Syariah). With a socio-legal approach the research is focused on case studies on resolving dispute in Aceh customary courts (Peradilan Adat Gampông) at several Gompông in Aceh. The study found that peace, equilibrium, societal hood and justice as dominant principles in the life of Acehnese people at gampôngs and cities have brought customary law revived and as socities’ primary choices in resolving their legal cases.

THEOLOGICAL DEBATES ON ASH‘ARIYYA TENETS; AN ANALYSIS OF THE FATH AL-MAGID BY NAWAWI AL-BANTANI (1814-1897) Entol Zaenal Muttaqin
Al Qalam Vol 34 No 2 (2017): July - December 2017
Publisher : Center for Research and Community Service of UIN Sultan Maulana Hasanuddin Banten-Serang City-Indonesia

There are some differences in defining Islamic theology since the era of prophet Muhammad. Some of them emerged from political aspects, and some of them are not. The two prominent ideologies in Islamic theology are Ash’ariyya derived from Sunni, and Mu’tazilla from Syi’a. One of significant scholars in 19 century, Nawawi al-bantani, wrote many books in wide Islamic studies, one of them is Fath al-Magid in theology. Many scholars wrote and designated themselves to a particular group. In contrary, although Nawawi al-Bantani confessed himself as Sunni scholar, yet in some of his writing including Fath al-Magid, he opposed Ash’ariyya and defended Mu’tazila. To some extent, this manner will come up into a unique scholarship tradition for some scholars, indeed, this research aimed to investigate this behavior in final words this paper concluded that Nawawi distanced himself from Ash’ari when he stated that God’s essence and His attributes are inseparable and thereby preserve the oneness of God. He adopted both Ash’ari’s concept, that the Qur’an is not created (ghayr makhluq and it is qadim) and Mu’tazila’s concept, that the Qur’an is created (makhluq and it is hadith). According to Nawawi, the Qur’an is created when it refers to the text and the sound, but uncreated when it refers to the underlying meaning of each verse, even if this contradicts the concept of free will that Nawawi adopted. For his last explanation, pertaining to the concept of prophecy, ru’ya and shafa’a, Nawawi provided a very general explanation, neglecting to elaborate on some important issues relating to the concept of prophecy. it is obvious that Fath al-Magid, with its different interpretation of Ash’ari’s work, meant it was similar to other Sunni theological works that aimed to modify Ash’ari’s original doctrine.

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