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[PEMIKIRAN POLITIK ISLAMISME MODERAT AL JAM’IYATUL WASHLIYAH ]]>
<![CDATA[Ja'far Ja'far]]>
<![CDATA[ Al-A'raf : Jurnal Pemikiran Islam dan Filsafat Vol. 16 No. 2 (2019) ]]>
Publisher : <![CDATA[UIN Raden Mas Said Surakarta ]]>
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DOI: 10.22515/ajpif.v16i2.1762
<![CDATA[Aljam’iyatul Washliyah is an Islamic organization in North Sumatra that has mass potential, business charity and social religion which is still ignored by many researchers. This study reveals the development of Alwashliyah's political thought in Indonesia. The process of extracting data is carried out from document studies and interviews with important figures in this organization. Alwashliyah's political thinking continues to experience development. Aljam’iyatul Wasliyah was born as a non-political organization because it was engaged in education, preaching and social charity. During the Old Order, Alwashliyah tried to become a special member of the Masyumi Party. Then, move to support Parmusi and have an ideological relationship with PPP. This study argues that Alwashliyah's political understanding is moderate Islamism. This organization supports Islam as the basis of the state by rejecting Pancasila. However, gradually this organization accepted Pancasila as the final ideology. This paper contributes to seeing how the political dynamics of a religious organization accommodate Pancasila]]>
<![CDATA[THE INDONESIAN ISLAMIC HIGHER EDUCATION RESPONSE TO COUNTER THE DEVELOPMENT OF THE RADICAL-EXTREMISM IDEOLOGY ]]>
<![CDATA[Nur Rohman]]>;
<![CDATA[Nur Kafid]]>
<![CDATA[ Al-A'raf : Jurnal Pemikiran Islam dan Filsafat Vol. 18 No. 2 (2021) ]]>
Publisher : <![CDATA[UIN Raden Mas Said Surakarta ]]>
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DOI: 10.22515/ajpif.v18i2.1802
<![CDATA[This study aims to see and analyze the strategy of Islamic Higher Education in Indonesia to counter the radical extremes of religious understanding. Based on a survey conducted to get the new students’ responses and an in-depth interview to the campus policymakers, the study results show the potential growth of radical religious understanding in the student environment. The potential is at the level of religious thought or understanding. Although the percentage looks small (10-15 percent), it certainly can grow if left unchecked. In addition, what should be recognized is that students can embrace radical ideology before their entrance to the university, not because of it. In response, the university also took preventive steps through enforcing several policies, such as holding curriculum reviews, performing educator supervision and evaluation, and monitoring and evaluating student activities. However, there are still several obstacles in implementing the policy of preventing radical ideologies from growing wider at IAIN (now UIN) Surakarta, such as monitoring student activities outside the campus and imposing uniformity in implementing the policies at the Faculty and Department level.]]>
<![CDATA[THE POLITICS OF HALAL LABEL: BETWEEN ECONOMIC PIETY AND RELIGIOUS AMBIGUITY ]]>
<![CDATA[Mokhamad Zainal Anwar]]>;
<![CDATA[Yuyun Sunesti]]>;
<![CDATA[Ihsan Ihsan]]>
<![CDATA[ Al-A'raf : Jurnal Pemikiran Islam dan Filsafat Vol. 17 No. 1 (2020) ]]>
Publisher : <![CDATA[UIN Raden Mas Said Surakarta ]]>
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DOI: 10.22515/ajpif.v17i1.1803
<![CDATA[The use of the ‘halal’ label was expanded. Label, which is originally shown on food and beverage products only, but currently also shown on non-food and beverage products, such as tissue, pan, and refrigerator. It is a phenomenon of halalization; an expansion of halal label for the product consumed by the Muslim community. Based on the qualitative method, the results of this study show that the Millennial Muslim generation’s understanding of halal is varying and affected by varying sources of knowledge and internet use. Knowledge source was no longer lies on Kiai/Ustadz only, but also on searching engine available in cyberspace. Social media and the internet also become media used by millennial Muslim generation to search for information on the product’s rightfulness. Millennial Muslim generation just wants to use a product with a halal label, and an affordable price. If it is unaffordable, they will choose other affordable products volitionally despite no halal label. The contestation in selecting and non-selecting the halal label shows the existence of interests and authority for millennial Muslim generation. This what is called the politics of the halal label.]]>
<![CDATA[KRITIK IBN WARRAQ ATAS ORIENTALISME EDWARD SAID: PERDEBATAN EPISTEMOLOGIS MENGENAI ‘TIMUR DAN BARAT’ ]]>
<![CDATA[Media Zainul Bahri]]>
<![CDATA[ Al-A'raf : Jurnal Pemikiran Islam dan Filsafat Vol. 16 No. 2 (2019) ]]>
Publisher : <![CDATA[UIN Raden Mas Said Surakarta ]]>
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DOI: 10.22515/ajpif.v16i2.1921
<![CDATA[This article tries to describe Ibn Warraq's critique onEdward Said's monumental work, "Orientalism (1979)" in four main areas; Said anti-Western; misunderstanding on Western culture; orientalism and imperialism; and the relationship of Western music with the Eastern world. Based on critical study approach to the two monumental works of thesetwo intellectual figures, the results of the study show that even Said has never "responded" to Warraq's criticism directly, but Said's views and thoughts after his publication of the work "Orientalism", had become a kind of "defense" and "weapons", which counterattacked to his critics. Said's thesis against Warraq's anti-thesis, which later led to synthesis, and likewise the circulation of theory and theoretical criticism, has made a very significant contributionto the development of science. Through a very serious academic debate between Warraq and Said, the perspectives of scientists and people in generalhave become clearer.]]>
<![CDATA[TINJAUAN SEMIOTIKA ATAS PEMAHAMAN HADITH DALAM KITAB FATH ALBARI KARYA IBN HAJAR AL-ASQALANI ]]>
<![CDATA[Benny Afwadzi]]>
<![CDATA[ Al-A'raf : Jurnal Pemikiran Islam dan Filsafat Vol. 17 No. 1 (2020) ]]>
Publisher : <![CDATA[UIN Raden Mas Said Surakarta ]]>
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DOI: 10.22515/ajpif.v17i1.1935
<![CDATA[This article aims to analyze semiotically on the Muslim scholars' understanding of the hadith in Fath Albari, written by Ibn Hajar Al-Asqalani. Focus of the study refers to three things; understanding models, examining semiotically (significance and communication) on understanding models, and contribution of semiotics in the hadith understanding discourse. By making two hadiths as its analysis objects; first, the hadith about believers who eat with one intestine and infidels with seven intestines; second, the hadith regarding the deeds most loved by Allah SWT. The results of the study show that the understanding model of hadith in Fath Albari is divided into textual (symbolic and non-symbolic) and contextual (symbolic and non-symbolic) models of understanding. This model, semiotically (significance and communication) has given a new nuance in the study of hadith understanding. The understanding model of the first hadith, in semiotic significance, indicates the existence of an understanding model with a signifier of denotation and connotation levels. In semiotic communication, the understanding model of the second hadith is seen more systematic because it elaborates reasoning continuously, and shows the important contribution of semiotics in the hadith understanding discourse, like eliminating truth claims and being media of developing textual and contextual understanding. ]]>
<![CDATA[SOEKARNO DAN ARGUMEN TEOLOGIS-FILOSOFIS DALAM PEMIKIRAN ISLAM ]]>
<![CDATA[Imam Sukardi]]>
<![CDATA[ Al-A'raf : Jurnal Pemikiran Islam dan Filsafat Vol. 16 No. 2 (2019) ]]>
Publisher : <![CDATA[UIN Raden Mas Said Surakarta ]]>
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DOI: 10.22515/ajpif.v16i2.1944
<![CDATA[Soekarno was an important figure in Indonesia. He was one of founding fathers for the establishment of the Unitary State of Republic Indonesia. Soekarno was able to affirm his views on the establishment of a democracy-based state, in the difficult political dynamics with the emergence of pressure from groups that wants to establish an Islamic state. This paper wants to see how Soekarno’s philosophical views of Islamic teachings and their application are ideal for the Indonesian Muslim community. In the context of theology, Soekarno saw that Indonesian Muslims could not yet understand their religion properly and correctly. Muslims experience delays in realizing the ideals of a nation state based on Islamic values as a result of the failure to capture the spirit of islam. Public awareness about the essence of religion still tends to be shallow and fanatical. Soekarno proposed the idea of rationality of religious text, in order to be able to capture the value of religious teaching. ]]>
<![CDATA[KEPENTINGAN POLITIK MASYUMI DALAM TAFSIR ANNUR KARYA TENGKU MUHAMMAD HASBI ASHSHIDDIEQY ]]>
<![CDATA[Abd Rahman]]>;
<![CDATA[Suci Wulandari]]>
<![CDATA[ Al-A'raf : Jurnal Pemikiran Islam dan Filsafat Vol. 16 No. 2 (2019) ]]>
Publisher : <![CDATA[UIN Raden Mas Said Surakarta ]]>
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DOI: 10.22515/ajpif.v16i2.1947
<![CDATA[This study aims to look at aspects of Masyumi's political interests that sparked the spirit of the Islamic State in Annur's interpretation of Hasbi Ashshiddieqy. Using the socio-political analysis approach this study shows that Hasbi's interpretation in Annisa (4): 58-59 carries the political interests of the Masyumi which is aspired to the Islamic State. In this case Hasbi interprets that meant by ulu alamr in this verse is ahl halli wa alaqdi, the legislatif and eksekutif leaders according to the constitution at that time. Although carrying Islam as the basis of the state, Hasbi did not reject the meeting of Islamic teachings and Pancasila within the framework of the nation state. The interests carried by Hasbi are inseparable from his role as a reformist figure and Masyumi's representative in the constituents. This also confirms that a product of interpretation cannot be completely separated from the interests of the interpreter, it can even be a reflection of the political interests of its time]]>
<![CDATA[LANDASAN QUR'ANI DALAM HUBUNGAN ANTAR AGAMA: TITIK TEMU HERMENEUTIKA GERAK GANDA DAN TAFSIR FILOSOFIS THABATHABAI ]]>
<![CDATA[Amrizal Amrizal]]>
<![CDATA[ Al-A'raf : Jurnal Pemikiran Islam dan Filsafat Vol. 17 No. 1 (2020) ]]>
Publisher : <![CDATA[UIN Raden Mas Said Surakarta ]]>
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DOI: 10.22515/ajpif.v17i1.1955
<![CDATA[This article discusses the Fazlur Rahman and Thabathabai thought on Qur'anic verses that can be used as a basis for interfaith relations. The discussion focused on their methodology of interpretations and responses to conventional Qur'anic interpretations. Fazlur Rahman with his double movement hermeneutics and Thabathabai with his philosophical interpretation. Although hermeneutics and interpretation are often disputed, the interpretation of these two figures has a common point that can be synthesized through logical dialectics. Both of their attention to philosophy and critical responsestowards conventional methods of interpretation became a thesis for the synthesis process carried out. Hereby, it can be found a synthesis about the Qur'anic basis which can be used as a guide for Muslims in fostering relationships with other religions followers. In addition, they also provide guidelines related to the way for a Muslim to behave towards the adherents of other religions, without having to believe in the inevitability of practicing religious pluralism in terms of interfaith relation. This synthesis, if it is drawn into the interpretation methodology, it is seen that there is a correlation between the results of the double movement hermeneutics interpretation and philosophical interpretation, at least in the term of ethics.]]>
<![CDATA[KONSTRUKSI PEMIKIRAN TASAWUF WUJUDIYAH DALAM NASKAH AMBULUNG DI KALIMANTAN SELATAN ]]>
<![CDATA[Nur Kolis]]>
<![CDATA[ Al-A'raf : Jurnal Pemikiran Islam dan Filsafat Vol. 17 No. 1 (2020) ]]>
Publisher : <![CDATA[UIN Raden Mas Said Surakarta ]]>
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DOI: 10.22515/ajpif.v17i1.1956
<![CDATA[This article aims to refute the opinion that states, Sufism as a static construction of orthodox thought. It is done by looking deeply into the dynamic dimensions of Sufism and capturing the side of transformation that occurs, as seen in the Ambulungmanuscript in South Kalimantan. Starting from three main issues, related to; mapping the contextual (transformative) dimensions of Sufism in the Ambulung manuscript; various factors influencing the transition of Sufism understanding construction in the Ambulung manuscript; and the construction process of Sufism’s teaching concept in the Ambulungmanuscript, the results of the study show that the Sufism’s teaching in the Ambulung manuscript is a wujudiyyah concept which is full of controversy in the Islamic history. This manuscript is only studied by the sir (special or limited) community, whose participants are limited for Sufism teachers. Not for the public audience, because of its teachings are considered potentially being misunderstood. The teachings contained in this manuscript, indirectly persuade people to dynamically think moderately,through understanding tauhid wujudiyyah which are tolerant and openness to the diversity.]]>
<![CDATA[IMMORTALITAS ORANG SALEH DAN EKSPRESI KEYAKINAN ATAS KONSEP BERKAH ]]>
<![CDATA[Abdul Najib]]>
<![CDATA[ Al-A'raf : Jurnal Pemikiran Islam dan Filsafat Vol. 17 No. 1 (2020) ]]>
Publisher : <![CDATA[UIN Raden Mas Said Surakarta ]]>
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DOI: 10.22515/ajpif.v17i1.2140
<![CDATA[This study aims to discuss the people's understanding of the immortality of pious people in the funeral complex of Lasem Jami’ mosque, and the values embodied in the surrounding community’s daily lives. Based on the phenomenological approach, wherein data is obtained through participant observation and in-depth interviews, the results show that people's belief in immortality is based on their beliefs on the person’s piety, both ritually and socially. It can be seen from the community ways to always put the pious person in an honorable position, through various rituals such as pilgrimage, haul, selametan, and tawasulan. The community beliefs on good deeds will not be broken off after people’s death, becoming their basis to understand in immortality. Immortality can only be obtained by people who can control their bodies and reduce their egos (tazkiyyatun nafs). Immortal pious people are understood to have power and will after their death. This immortal power is believed to be able to provide blessings for the prayers they offered. The ability of the pious people to "accept" the demand is permeable indicates the existence of an immortal will. Hereby, emerge the ethical values, blessing, and multiculturalism in the daily life practices of the surrounding communities.]]>
