Al-A'raf: Jurnal Pemikiran Islam dan Filsafat
AL-ARAF: Jurnal Pemikiran Islam dan Filsafat is highly dedicated as a public space to explore and socialise academic ideas and research findings from the researchers, academics, and practitioners who are concerned with developing and promoting the values of religious moderation and tolerance, with the following but not limited to, six main topics: (1) Islamic Thought; (2) Islamic Philosophy; (3) Islamic Theology; (4) Islam and Politics; (5) Islam and Culture; and (6) Qur’an and Hadith Studies. Taking an expansive view of the subject, the journal brings together all disciplinary perspectives. It publishes peer-reviewed articles on the historical, cultural, social, philosophical, political, anthropological, literary, and other aspects of the subject in all times and places. The journal aims to become one of the leading platforms in the world for new findings and discussions of all the aforementioned fields. Academics from any countries who are interested in these topics are cordially invited to submit their article to Al-A’raf and to use this open-access journal. Novelty and recency of issues are the priority in publishing.
Articles
156 Documents
<![CDATA[REPRODUKSI PEMAHAMAN DAN DINAMIKA PSIKOLOGIS PAHAM RADIKAL: ANALISIS TERHADAP SIKAP ‘MENYALAHKAN’ KELOMPOK LAIN ]]>
<![CDATA[Ahmad Saifuddin]]>
<![CDATA[ Al-A'raf : Jurnal Pemikiran Islam dan Filsafat Vol. 14 No. 1 (2017) ]]>
Publisher : <![CDATA[UIN Raden Mas Said Surakarta ]]>
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DOI: 10.22515/ajpif.v14i1.717
<![CDATA[The study aims to find out the psychological dimension of Islamic radical group attitudes which are easily ‘blaming’ the other group that having different idea from his group. Based on the observation method to the individual that having religious radical understanding (especially to the individual/group that usually blaming the other group that having different understanding, as heresy (bid’ah), syirik, infidel (kafir), and deviate) on the range year of 2008 – 2017, which then comprehend with the various literatures correlated to the main problem of research, the study revealed that Islamic radical group having psychological problem in term of their mindset and perception, which then affected to their attitudes and behaviors. Hereby, in the certain level those psychological problems directed them to the violent actions.  ]]>
<![CDATA[REKONSTRUKSI JARGON FORMALISASI SYARIAT: UPAYA MENJAGA PERSATUAN DALAM BINGKAI KEBERAGAMAN ]]>
<![CDATA[Lufaefi Lufaefi]]>
<![CDATA[ Al-A'raf : Jurnal Pemikiran Islam dan Filsafat Vol. 14 No. 1 (2017) ]]>
Publisher : <![CDATA[UIN Raden Mas Said Surakarta ]]>
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DOI: 10.22515/ajpif.v14i1.805
<![CDATA[This paper discusses the urgency of reconstructing idea on the formalization of Islamic sharia and the future of Indonesia. Formalization of Islamic law which is proposed by Islamic fundamentalist group as the solution of the various problems faced by the people living in the nation-state context needed should be contextualized with the reality of Indonesia as the plural country. By using critical analysis approach on the various argument of the fundamentalist group, which then contextualize with the reality of diversity in Indonesia, revealed that formalization of Islamic sharia is not a solution. Khilafah system will not be able to be forced to be implemented in Indonesia. Interpretation of the text about politics and government must be taken serious attention to be reviewed. In the history of the implementation of Islamic government and Islamic ideology as implemented by the Prophet Muhammad PbUH in Arab is really different with the Indonesian background which is plural.   ]]>
<![CDATA[MAKNA SEKSUALITAS DALAM ALQUR’AN MENURUT HUSEIN MUHAMMAD ]]>
<![CDATA[Muhammad Tobroni]]>
<![CDATA[ Al-A'raf : Jurnal Pemikiran Islam dan Filsafat Vol. 14 No. 2 (2017) ]]>
Publisher : <![CDATA[UIN Raden Mas Said Surakarta ]]>
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DOI: 10.22515/ajpif.v14i2.848
<![CDATA[The development of interpretation is an inevitability. Interpretation is a process to respond social reality, at once giving the solution for the societal problematic life. For instance, the interpretations of sexuality verses were having the various meaning which is able to be re-interpreted. The interpretation conducted by the classical ulama’ was still leaving some problems, especially on the verses about feminism. This article aims to elaborate the Husein Muhammad thought on the meaning of sexuality in the feminism verses. The analysis tools used is the sociological knowledge of Karl Manheim, in order to be able to understand the context of Husein Muhammad thought as an explanation of the feminism verses. The result of the study showed that Islam is a product of the struggle between religion and culture. So that, Q.S. Alrum 30: 21 must be seen as firstly, as a human way to channeling the libido passion to get sexual satisfaction. Secondly, the human effort is to preserving life on earth, so that marriage is having a function to pro-create and reproduction. Thirdly, as a human way to find out the peace and beautiful place to live in ]]>
<![CDATA[KONSEP KEPEMIMPINAN MENURUT SYU’BAH ASA ]]>
<![CDATA[Munadzir Munadzir]]>
<![CDATA[ Al-A'raf : Jurnal Pemikiran Islam dan Filsafat Vol. 14 No. 2 (2017) ]]>
Publisher : <![CDATA[UIN Raden Mas Said Surakarta ]]>
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DOI: 10.22515/ajpif.v14i2.891
<![CDATA[The discourse of leadership in Islam was emerged and developed after the passed away of prophet Muhammad Pbh. Alquran has connected the concept of leadership to the guidance of the truth. A leader must know the situation and able to feel his follower misery directly. A leader must also have the ability over his followers, in term of knowledge and action, religious service, courageous and excellence, character, and behavior. This is library research which is characteristically descriptive-analysis and focused on the book entitled Dalam Cahaya Alquran: Tafsir Ayat-ayat Sosial Politik written by Syu’bah Asa related to the qur’anic verses on leadership. The result of the study showed that Syu’bah Asa has interpreted surah Alnisa’ 58 as the suggestion for the leader to be injustice and wise, while for each citizen have to obey their leader as advised by surah Alnisa’ ayat 59.]]>
<![CDATA[KUPATAN, TRADISI UNTUK MELESTARIKAN AJARAN BERSEDEKAH, MEMPERKUAT TALI SILATURAHMI, DAN MEMULIAKAN TAMU ]]>
<![CDATA[Wildan Rijal Amin]]>
<![CDATA[ Al-A'raf : Jurnal Pemikiran Islam dan Filsafat Vol. 14 No. 2 (2017) ]]>
Publisher : <![CDATA[UIN Raden Mas Said Surakarta ]]>
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DOI: 10.22515/ajpif.v14i2.893
<![CDATA[The Kupatan tradition is a kind of celebrating selametan which is practiced by the Javanese people of Durenan village, Trenggalek, East Java by opening houses in order to be visited by the other villagers/guests. During the celebration, the people of Durenan prepared ketupat as its beverages for their guests on the day eight of Idl Fitr, after finishing the syawal fasting. The tradition which is coming from Mbah Mesir and followed by his grandchild, Kyai Abdul Fattah Mu’in, then practiced by the people of Durenan village heredity for almost 200 years. Based on the living hadith study found out that this tradition is part of the people of Durenan in practicing the Prophet Muhammad’s Pbh. Teachings, which deals with the alms, strengthening people brotherhood, and glorifying the guests to make the life to be more blessed. The ancestors and Kyai have the role to contextualize text, social reality, and local people daily life, which then practiced into this selametan tradition. ]]>
<![CDATA[DULKADIRAN, MEDIA MASYARAKAT SAMPURNAN UNTUK MEMPEROLEH KESELAMATAN, PAHALA, SYAFAAT, DAN SURGA ]]>
<![CDATA[Nilna Fadlillah]]>
<![CDATA[ Al-A'raf : Jurnal Pemikiran Islam dan Filsafat Vol. 14 No. 2 (2017) ]]>
Publisher : <![CDATA[UIN Raden Mas Said Surakarta ]]>
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DOI: 10.22515/ajpif.v14i2.910
<![CDATA[This paper tries to describe the practice of reading Qur’an in the Dulkadiran tradition practiced by Sampurnan society ethnographically, in order to find its meaning. Based on the interpretation of cultures theory found out that the Sampurnan society recognizes the concepts that are based on the religious basis, which has ultimate meaning as a way to get the salvation, reward, and paradise. These concepts were then believed as the true and real, which then formulated into various symbols in the Dulkadiran tradition. These symbols have meaning that refers to those concepts and suggested certain lifestyle or action, which is delivered persuasively by Kiyai. Through these concepts, people were then motivated to perform Dulkadiran tradition. The practice of this tradition was able to create moods of a person, which then reflected into the daily life, and felt as if to justify the existing concepts, so the motivations and moods seem uniquely realistic.]]>
<![CDATA[HERMENEUTIKA JORGE J.E. GRACIA SEBAGAI ALTERNATIF TEORI PENAFSIRAN TEKSTUAL ALQUR’AN ]]>
<![CDATA[Syamsul Wathani]]>
<![CDATA[ Al-A'raf : Jurnal Pemikiran Islam dan Filsafat Vol. 14 No. 2 (2017) ]]>
Publisher : <![CDATA[UIN Raden Mas Said Surakarta ]]>
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DOI: 10.22515/ajpif.v14i2.945
<![CDATA[This article discusses the Jorge J.E. Gracia’s hermeneutical concept used as an alternative theory of the Qur’anic textual interpretation. The discussion focuses on three main points, (i) the Qur’anic textual narration as the object of interpretation, (ii) Gracia’s hermeneutic to interpret the text, and (iii) arranging the Qur’anic textual interpretation paradigm. Based on the interpretive study, started with mapping Gracia's theory of understanding, and then systematizing it into the theory formulation, the results of the study showed: (1) the concept of qur'anic text (alnash) is the ultimate consciousness. The Qur'an is something readable/touchable (almaktub). As an alnash, Qur'an has a text mechanism in which its contextual approach becomes the main gate to open its meaning. (2) The Gracia's hermeneutic logical reasoning is directed to overcome misunderstanding (not understanding) of the text. While the development of textual interpretation method used to bridge between the historical text and the audience’s situation. (3) The paradigm of the textual interpretation used as a worldview to look at the Qur'an and its interpretation, with the concept of "alnash" as its starting point, and then working with emphasizing the existing understanding among text, audience, and context.]]>
<![CDATA[NEGARA DAN KEPEMIMPINAN DALAM PEMIKIRAN ALFARABI ]]>
<![CDATA[Imam Sukardi]]>
<![CDATA[ Al-A'raf : Jurnal Pemikiran Islam dan Filsafat Vol. 14 No. 2 (2017) ]]>
Publisher : <![CDATA[UIN Raden Mas Said Surakarta ]]>
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DOI: 10.22515/ajpif.v14i2.959
<![CDATA[The political concept of Alfarabi is derivated from the concept of Platonic, Aristotelian, and Islam. The ideal state is the state which is elaborated the universal values of humanism, not just limited to certain ethnic and nation which is emphasizing its obedience just to God, not the something else. In this paper, the writer tried to interpret the original works of Alfarabi which is directly related to his political thought and the other thinkers who are studying his political thought. In his political thought, Alfarabi emphasized that the main purpose of the state is to make the social-welfare for its citizens. Based on the organic theory, Alfarabi stated that the government of the state is just look-like the human organism system. In which, each of the existing element functioned to strengthen each other to achieve one goal. The ideal state for Alfarabi is the state which is having the goals for its citizen welfare, and who become the prime leader is a philosopher, who is having the prophetic character, having the wider knowledge, and able to communicate with al 'aql al fa’al trough al ‘aql mustafad. ]]>
<![CDATA[PEMIKIRAN FILSAFAT MANUSIA IBNU MISKAWAIH: TELAAH KRITIS ATAS KITAB TAHDZIB ALAKHLAQ ]]>
<![CDATA[Syamsul Bakri]]>
<![CDATA[ Al-A'raf : Jurnal Pemikiran Islam dan Filsafat Vol. 15 No. 1 (2018) ]]>
Publisher : <![CDATA[UIN Raden Mas Said Surakarta ]]>
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DOI: 10.22515/ajpif.v15i1.1102
<![CDATA[This article aims to describe human philosophical thought of Ibn Miskawaih in the book entitled Tahdzib Alakhlaq which is focused on the conception of human being structure; the relation of human material substance (physic) and immaterial substance (soul); the human life ultimate; and the conception of Insan Kamil. Based on the library studies, by using content analysis approach, this study found the historical fact that Ibnu Miskawaih acknowledged; first, the existence of physical essence made human being bound by space, time, and material determination. While the existence of soul made human being be able to build a relationship with God and to create culture and civilization. Second the existence of a structural and functional relationship between physic as a material substance, and soul as an immaterial substance of a human being, and not human immaterial essential relationship. Third, the human life ultimate is to achieve ideal condition, related to their behavior and special characteristic, i.e. faculty of thought. Fourth, the conception of Insan Kamil which is emphasized to the force and magnificence of the faculty of thought that made human left their instincts, syahwiyah and amarah desire toward sharia law and wisdom of thought so that they would be able to achieve to the highest position in the human nature.]]>
<![CDATA[ALMAWARDI DAN KONSEP KHILAFAH ISLAMIYYAH: RELEVANSI SISTEM POLITIK ISLAM KLASIK DAN POLITIK MODERN ]]>
<![CDATA[Muzayyin Ahyar]]>
<![CDATA[ Al-A'raf : Jurnal Pemikiran Islam dan Filsafat Vol. 15 No. 1 (2018) ]]>
Publisher : <![CDATA[UIN Raden Mas Said Surakarta ]]>
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DOI: 10.22515/ajpif.v15i1.1123
<![CDATA[The long debate on the relevance of the concept of Islamic caliphate government to the modern political concept has been occurring among scholars up to nowadays. This situation leads to an important question about, to what extent the relevance/irrelevance of an Islamic political concept, when it is contextualized to the modern political conditions? This article aims to explore the source of Islamic political thought from the Classical Muslim intellectual; Almawardi and its contextualization to the modern political concepts. Through an in-depth literature study by using the political institutionalism approach, found out that the spirit of the classical Islamic political concept lies on the distribution of power which is not relevant to the spirit of power separation in the modern political concepts. Hereby, it can be emphasized that even if the concept of Khilafah which is promoted by the Islamic political activists basically out of date, but there were basic values related to the government administration and institution basically still relevance to the modern political concepts. The principle of justice, problem management, and transparency were generally still agreed by government ruler in this modern era.  ]]>
