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ISLAMICA: Jurnal Studi Keislaman
Published by Universitas Islam Negeri Sunan Ampel
ISSN : 19783183     EISSN : 23562218     DOI : https://doi.org/10.15642/islamica
Core Subject : Religion, Education,
Religion Education
ISLAMICA: Journal of Islamic Studies is a biannually published journal in March and September. It covers various issues on the Islamic studies within such number of fields as Islamic education, Islamic thought, Islamic law, political Islam, and Islamic economics from social and cultural perspectives.
Arjuna Subject : -
Articles 523 Documents
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Signifikansi Pendekatan Fenomenologi terhadap Dinamika Religious Studies: Kajian atas Pemikiran Dauglas Allen Susanto, Edi
ISLAMICA: Jurnal Studi Keislaman Vol 1, No 1 (2006): Islamica
Publisher : Program Pascasarjana UIN Sunan Ampel Surabaya

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (83.262 KB) | DOI: 10.15642/islamica.2006.1.1.67-75

Abstract

Researches in religious studies—as well as Islamic studies—often useapproaches that lead to simplistic and reductionist conclusions. This indeed runs counterto the substance of pluralism which is rich in its symbol and intensional representation.This article is an effort to describe the significance of the phenomenological approach tothe study of religion by using the works of Douglas Allen as the main entrance. In doingso, it tries to understand religious data from the epoche, eidetic and verstehen perspectivesin a way that just and balanced conclusion may be reached.
Interrelasi Fundamentalisme dan Orientasi Ideologi Gerakan Islam Kontemporer Fuad, Ahmad Nur
ISLAMICA: Jurnal Studi Keislaman Vol 2, No 1 (2007): Islamica
Publisher : Program Pascasarjana UIN Sunan Ampel Surabaya

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (79.446 KB) | DOI: 10.15642/islamica.2007.2.1.16-26

Abstract

This article deals with the interrelation between Islamic fundamentalism and other ideological orientations of contemporary Islamist movements, such as Islamism, revivalism, radicalism, salafism, and political Islam. It tries to explore the similarities in their characteristics as well as their differences in the focuses and strategies of the movements. This articles argues that these Islamist movements express their ideological aspirations in different ways: some try to build an Islamic state or even a universal Islamic caliphate (political Islam), while others emphasize much more on the implementation of shari’ah in the level of individuals and society, apart from state (salafis). However, they did not succeed yet in transforming the political landscape of the Muslim world in accordance with their ideological framework.
Metode dan Pendekatan dalam Studi Islam: Pembacaan atas Pemikiran Charles J. Adams Zuhriyah, Luluk Fikri
ISLAMICA: Jurnal Studi Keislaman Vol 2, No 1 (2007): Islamica
Publisher : Program Pascasarjana UIN Sunan Ampel Surabaya

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (120.897 KB) | DOI: 10.15642/islamica.2007.2.1.27-45

Abstract

Islam has been an interesting object of study for both Muslims and non-Muslims over a long period of time. A number of methods and approaches have also been introduced. In due time, Islam is now no longer understood solely as a doctrine or a set of belief system. Nor is it interpreted merely as an historical process. Islam is a social system comprising of a complex web of human experience. Islam does not only consist of formal codes that individuals should look at and obey. It also contains some cultural, political and economic values. Islam is a civilization. Given the complex nature of Islam it is no longer possible to deal with it from a single point of view. An inter-disciplinary perspective is required.In the West, social and humanities sciences have long been introduced in the study of religion; studies that put a stronger emphasis on what we currently know as the history of religion, psychology of religion, sociology of religion and so on. This kind of approach in turn, is also applied in the Western studies of the Eastern religions and communities.Islam as a religion is also dealt with in this way in the West. It is treated as part of the oriental culture to the extent that—as Muhammad Abdul Raouf has correctly argued—Islamic studies became identical to the oriental studies. By all means, the West preceded the Muslims in studying Islam from modern perspectives; perspective that puts more emphasis on social, cultural, behavioral, political and economic aspects. Among the Western scholars that approach Islam from this angle is Charles Joseph Adams whose thought this research is interested to explore.
Dialektika Gaya Bahasa al-Qur’ân dan Budaya Arab Pra-Islam: Sebuah Kajian Sosiologi Bahasa Muzakki, Akhmad
ISLAMICA: Jurnal Studi Keislaman Vol 2, No 1 (2007): Islamica
Publisher : Program Pascasarjana UIN Sunan Ampel Surabaya

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15642/islamica.2007.2.1.55-70

Abstract

The linguistic style of the Qur’an is closely associated with the psychological state of the Arabs as well as with their overall civilization. When speaking of the truth—especially the truth that has to do with the unseen—Islam puts into consideration this psychological aspect and conveys this kind of truth in a metaphorical or symbolical language. By this, it is meant that the language of the Qur’an is a product of the dialectical process between what the Qur’an ought to say and the contextual reality. Therefore, the Qur’an must be understood in relation to the contextual reality so as to show its ardent adaptability to a given reality. The linguistic studies have thus far shown that when certain texts are read in isolation from the social constructs in which they are written as well as from their author, the texts will loose their true meaning and their communicative function. A literary work is above all a response to a social condition that takes place in a giventime and space.
Karl Raimund Popper: Problem Neopositivistik dan Teori Kritis Falsifikasi Huda, M. Syamsul
ISLAMICA: Jurnal Studi Keislaman Vol 2, No 1 (2007): Islamica
Publisher : Program Pascasarjana UIN Sunan Ampel Surabaya

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15642/islamica.2007.2.1.71-80

Abstract

Karl Popper once criticizes the positivistic paradigm by means of what he calls the theory of falsification. To him, the positivistic paradigm constitutes a failure simply because it cannot distinguish between science and prude science, that is, between empirical method and non-empirical method. In the scientific knowledge, empirical science, mathematics and logic must be differentiated, something that the positivistic paradigm has failed to do. This paradigm furthermore, did not have a clear picture what logic-based science is, empirical knowledge and psychology of knowledge. It also fails to properly understand knowledge that springs from tradition, emotion, authority and so forth. All positivistic paradigms such as that of Karl Max’s Historicism, Freud’s theory of Psycho Analysis, Adler’s theory of Individual Analysis and Newton’s theory of Gravitation fall into this trap of failure.
Islam dan Kosmopolitanisme Budaya B. Husain, Hamadi
ISLAMICA: Jurnal Studi Keislaman Vol 2, No 1 (2007): Islamica
Publisher : Program Pascasarjana UIN Sunan Ampel Surabaya

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (110.315 KB) | DOI: 10.15642/islamica.2007.2.1.81-94

Abstract

The Muslim ummah have been dragged into the global culture and have to accept the consequences that emerge thereof. To a certain degree, Muslims were deluded by this global culture and were—as a result—shackled into the seemingly irresolvable problems such as the problem of academic objectivity, the ulama-intellectual dichotomy, identity, terrorism, the so-called minor-major paradigm, and the problem of structural poverty. These problems are interdependent and require an all—embracing solution to resolve them. This paper argues that to speak of a solution on the one hand, and to set up the futuristic strategies to deal with those problems on the other, Muslims should first of all build a solid identity. Four steps are required to build this solid identity. (1) Adhering to the Qur’anic morality as the very foundation for Muslim’s way of life. (2) Appropriating to the maximum the human and natural resources available to the Muslims, which would certainly require them to produce the competent scientists, engineers and so on. (3) Applying the rules of syari’ah to all aspects of Muslim’s life by first of all gaining a proper understanding about the true teaching of Islam and the real spirit that underlies it. (4) Establishing and maintaining international relationships with foreign countries as well as with other cultures and civilizations. The implication of Islam being a religion of compassion is that it should be built upon understanding and tolerance. Islam advocates the principle of mutual interest and is willing to achieve a better future for all human being.
Tradisi Lokal sebagai ‘Urf Progresif Harisudin, MN
ISLAMICA: Jurnal Studi Keislaman Vol 2, No 1 (2007): Islamica
Publisher : Program Pascasarjana UIN Sunan Ampel Surabaya

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (92.52 KB) | DOI: 10.15642/islamica.2007.2.1.95-108

Abstract

For some, Western culture is not only a form of civilization  par  excellencebut also a culture that is immune from any critique. Still for some, Western culture is a high culture while other cultures are low cultures. Furthermore, post-colonial studies maintain that Western culture occupies the centre of human civilization while other cultures are at the periphery. The thrust of this latter view is that the Western culture may dominate and rule other cultures. Hence, the real nature of the Western culture is that of hegemony. Now, Western culture has been manifested in many habits and traditions such as pornography, homosexuality, and other form of cultural identity which are malevolent in their nature. In this regard, this paper is interested to show that ‘Urf (local custom) as a framework of analysis commonly used by the scholars of Islam can be appropriated to challenge the hegemonic view of the Western culture and to prove that in fact Western culture can occupy not the centre of human civilization but the periphery.
Pemikiran Tasawuf Muh Arsyad al-Banjari dan Pengaruhnya di Masyarakat Kalimantan Selatan Zarkasyi, Maimunah
ISLAMICA: Jurnal Studi Keislaman Vol 3, No 1 (2008): Islamica
Publisher : Program Pascasarjana UIN Sunan Ampel Surabaya

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (153.254 KB) | DOI: 10.15642/islamica.2008.3.1.76-95

Abstract

Muhammad Arsyad al-Banjari is hitherto known in the Malay world as a jurist of Shafi’i school of thought. Little has been known concerning his Sufi inclination and ideas. This paper is interested in investigating just that. By scrolling on his works and exploring the genealogy of his thought, this paper is interested in unraveling the Sufistic tendency that manifests in the thought of al-Banjari. The premise that underlies this paper is that the thought of al-Banjari on Sufism is deep-rooted in the 18th century Sufistic current of thought in Mekka. This current of thought is characterized by its persistence to reconcile Shari‘ah and Tasawuf. Zakariyah al-Anshari was regarded as its foremost leader. He was of an Egyptian origin and wrote a book entitled Fath al-Rahman. Many of al-Banjari’s works including Kanz al-Ma‘rifah that he wrote in the Javanese Arabic may be seen as both an annotation and commentary on Fath al-Rahman. A careful analysis on their works reveals an unmistakable intellectual link between the two. Both have worked within the perspective of Syari’ah and Tasawuf and are mainly interested in reconciling them. To their view, it is only by reconciling Syari’ah and Tasawuf that we may have a clear idea concerning the way (Shari‘ah), the order (Tariqah) and the truth (Haqiqah) and the relationship between them. By virtue of his concern in integrating Syari’ah and Tasawuf, al-Banjari is known both as a jurist and a Sunni Sufi. He was also responsible for transferring the knowledge of Tasawuf and Jurisprudence from their authoritative sources in the Middle East to the people of Southern Kalimantan. His intellectual and social role has brought about a significance change in the social fabric of his society. It was in his hand that the inventive practices (bid‘ah) and the religious mischief found in his society were finally eliminated and brushed away. This paper will explore these aspects of al-Banjari’s Sufism.
Ijtihad dalam Perspektif Ulama Shî‘Ah Ithnâ Asharîyah Baharun, Mohammad
ISLAMICA: Jurnal Studi Keislaman Vol 1, No 2 (2007): Islamica
Publisher : Program Pascasarjana UIN Sunan Ampel Surabaya

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (88.806 KB) | DOI: 10.15642/islamica.2007.1.2.99-110

Abstract

For Shî‘ah Ithna Asyarîyah, ijtihâd (intellectual exercise to extrapolate rulesfrom their sources) is an imperative logical practice. Like Sunnism, this school of thoughtrequires that a mujtahid (the one who exercises ijtihâd) has high intellectual qualificationsand that tight conditions should be applied to him. To this branch of Shi’ism, a mujtahidhas a special place and respected status within its social and religious hierarchy. Herepresents the missing imam (Imam Mahdi) whom every one in Shi’ism is waiting for hisreturn. With ijtihâd attached to his shoulder, he is considered to be more important as heholds the task of safeguarding and preserving religion.
Krisis Kepemimpinan Kiai: Studi atas Kharisma Kiai dalam Masyarakat Susanto, Edi
ISLAMICA: Jurnal Studi Keislaman Vol 1, No 2 (2007): Islamica
Publisher : Program Pascasarjana UIN Sunan Ampel Surabaya

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (83.975 KB) | DOI: 10.15642/islamica.2007.1.2.111-120

Abstract

In the hierarchy of a traditional society, Kiai is considered to belong to bothsocial and religious elite. He therefore holds an important role in his society. However,with the expansion of modernity that gives birth to a progressive and dynamic change inour society, Kiai is not regarded any more as the sole agent of social change. Hisfunction is becoming less and limited vis-à-vis modernity. The nature of his leadership isno longer religious, paternalistic and charismatic. Hence, Kiai should adapt himself tomodernity and change the style of his leadership to become more persuasive, participative,and rational if he is to survive.

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