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.
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156 Documents
<![CDATA[AL-ASHIL WA DAKHIL FI TAFSIR ]]>
<![CDATA[Rofiq Junaidi]]>
<![CDATA[ Al-A'raf : Jurnal Pemikiran Islam dan Filsafat Vol. 11 No. 2 (2014) ]]>
Publisher : <![CDATA[UIN Raden Mas Said Surakarta ]]>
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DOI: 10.22515/ajpif.v11i2.1192
<![CDATA[The Qur'an is primary source for the life of Muslimsbesides the hadith from the Prophet Muhammad PBUH. As a Moslem,following the guidance of Allah and His messenger that explained inthe Qur'an and Sunnah is an obligation. Qur'an declared itself to behudan linnas for all divines in religious teachings. Its teachingscontained in the stories either explicitly or implicitly so that people cantake the lessons. In addition it also contains general rules, globlprinciples, including verses of muhkamat and mutashabihat.Everything was revealed by Allah through his messenger ProphetMuhammad PBUH and was subsequently conveyed to mankind. TheMoslems are aware to get Allah‟s guidance and His taufiq. They haveno glory except heading towards to the Qur'an and Sunnah. However,the messages that Allah sent down to His messengers often getblasphemies even tahrif from the followers in terms of both the textsand the meaning. All messages were distorted by those who follow theirdesires except the holy book of the Koran (Al-Qur‟an). Allahguaranteed the authenticity of its contents until the judgment day(yaum el Qiyamah). In keeping the authenticity of the Qur'an in 'Ulumal-Qur'an (Sciences of the Qur'an), there is a subject knowledge thatserves as „cleaning‟ and „sterilizing‟ the Qur'an from the things that arenot true in Koran teachings. The subject is known as Ad-Dakhil]]>
<![CDATA[FENOMENA SEKULARISME ]]>
<![CDATA[Kasmuri Kasmuri]]>
<![CDATA[ Al-A'raf : Jurnal Pemikiran Islam dan Filsafat Vol. 11 No. 2 (2014) ]]>
Publisher : <![CDATA[UIN Raden Mas Said Surakarta ]]>
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DOI: 10.22515/ajpif.v11i2.1193
<![CDATA[Di Indonesia sendiri sekularisme merupakan sebuahbentuk dari sistem pemerintahan lebih tepatnya sebagai negaramoderat dengan adanya pancasila di sila pertama yang berbunyi“Ketuhanan yang maha Esa†yang mana pernyataan tersebuttidak menunjukkan pembelaan pada agama tertentu. Tetapi,bermaksud menegaskan bahwa agama-agamadi Indonesiaberintikan satu Tuhan, yaitu Yang Maha Esa. Akan tetapi yangmembedakan Indonesia dengan Negara sekuler lainnya adalahdengan adanya departemen yang mengurus persoalan agama,padahal negara sekuler yang murni tidak boleh ikut campurdalam persoalan agama. Agama hanya menjadi wilayah keluargadan masyarakat.]]>
<![CDATA[PEMIKIRAN IMAM SYAFI’I TENTANG ALQUR’AN, TAFSIR DAN TA’WÎL ]]>
<![CDATA[Tsalis Muttaqin]]>
<![CDATA[ Al-A'raf : Jurnal Pemikiran Islam dan Filsafat Vol. 11 No. 2 (2014) ]]>
Publisher : <![CDATA[UIN Raden Mas Said Surakarta ]]>
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DOI: 10.22515/ajpif.v11i2.1194
<![CDATA[Imam Syafi'i was a great muslim scholar who was born inthe second century AH (Anno Hegirae). He was known for hisgreatness and his intellectual ability, so that many muslim scholarsfollow his thoughts in the field of Islamic jurisprudence (Fiqh). InIndonesia, Many muslims follow mazhab of Imam Syafi'i and it is thethe most popular mazhab in the country. As his popularity in the fieldof Fiqh, he was also an expert in the field of tafsir and ta'wil. It issurely that Imam syafi‟i had special attention to the Qur'an, tafsir andta'wil. The books written by Shafi'i were also talking about Qur'an,tafsir and ta'wil. Most of his books talked about the issues on fiqh andushul fiqh, because both are the focus of his study. His thoughts aboutthe Quran, tafsir and ta'wil had flown into pieces. This article tries todescribe some of his thoughts about the Quran, tafsir and ta'wil. It isvery important topic to describe because the contributions of ImamSyafi'i in the field Quran, tafsir and ta'wil having the great influenceamong muslim scholar.]]>
<![CDATA[INKLUSIFISME ISLAM DI INDONESIA ]]>
<![CDATA[Amir Gufron]]>
<![CDATA[ Al-A'raf : Jurnal Pemikiran Islam dan Filsafat Vol. 11 No. 1 (2014) ]]>
Publisher : <![CDATA[UIN Raden Mas Said Surakarta ]]>
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DOI: 10.22515/ajpif.v11i1.1195
<![CDATA[Inclusivism as one of several approaches to understanding the relationshipbetween religions, asserts that while one set of beliefs is true, other sets of beliefs are atleast partially true. This concept also put the precedence kind of thought and not theprejudice. Inclusivism would be a logical consequence as the logic of universal humanityis inclusivism itself. In response to the question of the truth of religious traditions, wecan use some of the principal approaches, namely: exclusivism, inklusivism, andpluralism. The exclusivism’s view is very extreme, because it claims that the truth isjust on their own. While pluralism is a moderate form of relativism in which says thatall religions are true. It is very important to grow inclusivism in religion in this casefor its followers. This is in accordance with the recommendation ulama' (isamicscholars of 'NU) in National Conference of Ulama’ on 15-16 November 1997 inCilacap, central Java.]]>
<![CDATA[PEMIKIRAN SYEKH NAWAWI AL-BANTANI DALAM BIDANG HUKUM ISLAM (Tentang Taklif dan Mukalaf) ]]>
<![CDATA[Khusaeri Khusaeri]]>
<![CDATA[ Al-A'raf : Jurnal Pemikiran Islam dan Filsafat Vol. 11 No. 1 (2014) ]]>
Publisher : <![CDATA[UIN Raden Mas Said Surakarta ]]>
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DOI: 10.22515/ajpif.v11i1.1196
<![CDATA[Sheikh Nawawi was born in 1815 by the name Abu „Abd al-Mu‟thi Muhammad Nawawi Ibn „Umar al-Tanari Al-Bantani al-Jawi. Ashis name implies, Java Island was his birthplace. It was in the village ofTanara in Banten district of West Java. When he was fifteen, the sheikhengaged in a pilgrimage to Mecca and he found interests in thescientific life there in the Holy City for the Muslims. Drawn to theliking of intellectual life as religious scholar in Mecca, the sheikhdecided to deepen his religious study in the city for three years. Whenthe sheikh journeyed for his second pilgrimage to Mecca, he decided tocontinue his study and to be the permanent resident of the Holy City.During his scholarly life, Sheikh Nawawi had authored 99 to 115religious books with various topics and themes. As the sheikh was thedisciple of Madhhab Shafi‟i, the religious books he authored were ofthe madhhab. In his discussion on taklif and mukallaf, those bearingthe taklif, for instance, the sheikh said that the taklif from Allah neverburdens mankind; the taklif is always in concordance with the abilitiesmen possess (Al-Baqarah 286).]]>
<![CDATA[MENCARI KEBENARAN DI DALAM SAINS Kajian atas Gagasan Ian G. Barbour dalam Buku Issues in Science and Religion ]]>
<![CDATA[Islah Gusmian]]>
<![CDATA[ Al-A'raf : Jurnal Pemikiran Islam dan Filsafat Vol. 11 No. 1 (2014) ]]>
Publisher : <![CDATA[UIN Raden Mas Said Surakarta ]]>
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DOI: 10.22515/ajpif.v11i1.1197
<![CDATA[Abstract: This article tries to describe the main idea ofBarbour‟s work on Issues in Science and Religion related to scientificmethods. According to Barbour, three criteria are used to evaluate atheory: it should match with observations, the internal relationshipbetween the theories and concepts, and its comprehension. Barbouroutlines some views in relation to the theory of science tradition. Thereare four views, all of which have differences to apply the theory in thestudy of science, namely positivism, instrumentalism, Idealism, andRealism. Models of scientific discovery do not only give blessing forhuman life, but also a challenge for religious philosophical outlook.Scientific thoughts will be also able to open the forms of truth that liesin the sphere of personal life and human relationships]]>
<![CDATA[PEMBELAJARAN THINK-TALK-WRITE (TTW) SEBAGAI SARANA MENUMBUHKAN JIWA KEPEMIMPINAN ANAK ]]>
<![CDATA[Siti Saudah]]>
<![CDATA[ Al-A'raf : Jurnal Pemikiran Islam dan Filsafat Vol. 11 No. 1 (2014) ]]>
Publisher : <![CDATA[UIN Raden Mas Said Surakarta ]]>
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DOI: 10.22515/ajpif.v11i1.1198
<![CDATA[Nowadays, what become problem in Indonesia is the lack ofleadership skill. Anarchy and brawling happened to the juvenile and isstarting to be a culture. The affection of foreign cultures and the lackof leader figure are factors for the nation characteristic crisis. Manyincidents of delinquency must to be concerned by family and school,because the youth is the future of the nation. Government should haverealized the importance of the youth education by encouraging theleadership through the character and leadership education base.Thepurpose of this research is to encourage the leadership of the youththrough “think-talk-write (TTW)†education strategy. The strategy isabout the way chosen by educators to define the scope, and the topicsin the class. This model is used by the author and applied by givingtime for the students to do activities (thinking, reflecting the ideas andtesting it).The research methodology used is descriptive method, whichexplains the research result based on the data taken from the TTWeducation process. The data is collected by 2 observers using form oftutorial activity and form of student activities. The data analysis ofstudent activities is calculated by changing the frequency of activities bythis equation% activity = frequency of certain activities x 100%total number of activitiesThe leadership indicator can be concluded from variables appliedby the teacher in TTW education system and the leadership indicatorshown by students. Those leadership elements are like to read, clever,stable emotion, able to communicate well, writing ability, and decidewith well thought, open-minded to find solution, active, and able tocooperate in team.]]>
<![CDATA[ISLAM DI TENGAH PUSARAN ARUS GLOBALISASI ]]>
<![CDATA[Tsalis Muttaqin]]>
<![CDATA[ Al-A'raf : Jurnal Pemikiran Islam dan Filsafat Vol. 11 No. 1 (2014) ]]>
Publisher : <![CDATA[UIN Raden Mas Said Surakarta ]]>
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DOI: 10.22515/ajpif.v11i1.1199
<![CDATA[Globalization, is not only offering something new about theconcept, but also the revolution. Globalization with its expectations,has the real effect in our lives as individuals, communities andcountries, as well as the world community. Global phenomenoncontinues with higher acceleration along with the development ofscience and technology. Ironically, this phenomenon occurs due to thechaos of inter-state relations, terrorism, and new model of colonialism.Regarding with the condition, religious teachings should not blame onthe conditions. Religion as a patron of morality should be able to faceon the globalization happening in the world. Religion should notbecome the victim of globalization itself. Religion should also be ableto direct the globalization that tends to be destructive intoenlightening.]]>
<![CDATA[AGAMA DAN MANUSIA ]]>
<![CDATA[Wardoyo Wardoyo]]>
<![CDATA[ Al-A'raf : Jurnal Pemikiran Islam dan Filsafat Vol. 11 No. 1 (2014) ]]>
Publisher : <![CDATA[UIN Raden Mas Said Surakarta ]]>
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DOI: 10.22515/ajpif.v11i1.1200
<![CDATA[The paper is aimed to know the religion as the need inhuman life, religion as the basic of human need, and religion isfunctioning as the need for human. People need religion as guidance tolive in the world. Religion can be interpreted as a guide of life. Islam isreligion and it has a holly book called Al Qur‟an. It leads people howto live in the world properly. It also leads people how to do good seedsor to avoid bad seeds.]]>
<![CDATA[MEMBANGUN KELUARGA HARAPAN ANTI KORUPSI: Perspektif Nilai-Nilai Alqur`an ]]>
<![CDATA[Moh Abdul Kholiq Hasan]]>
<![CDATA[ Al-A'raf : Jurnal Pemikiran Islam dan Filsafat Vol. 11 No. 1 (2014) ]]>
Publisher : <![CDATA[UIN Raden Mas Said Surakarta ]]>
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DOI: 10.22515/ajpif.v11i1.1201
<![CDATA[The Family in the Qur'an is the main pillar of a society.Family occupies a strategic position in the formation of man. Includedin the hopes of building a family of anti-corruption. Planting the anticorruptionneeds to be done early. Particularly through the practice ofreligion is not limited to mere ritual activity. But also to transform thevalues of rituals in daily life character. Among Qurani values, whichcan be used to build the character of a family of anti-corruption is theintention of working as a worship, cultivate a sense of shame in thefamily, cultivate honesty in the family, even the simplest life as highofficials, educate the family to work hard. And the most important wayin instilling the values Qur`an is the real example of parents for theirchildren. So that when they grow up to be a part of the communitywho are able to protect themselves from a variety of crimes includingcorruption.]]>
