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ISLAMICA: Jurnal Studi Keislaman

islamica
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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 525 Documents

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Keilmuan Hukum Islam dalam Perspektif Epistemologis Idri Idri
Islamica: Jurnal Studi Keislaman Vol. 2 No. 2 (2008): Maret
Publisher : Postgraduate Studies of Universitas Islam Negeri Sunan Ampel Surabaya, Indonesia

This paper is aimed at exploring the epistemological aspect of the science of Islamic Law, that is, its methods and procedures of analysis. For this purpose, the paper makes use of the deductive-coherency method, inductive-correspondence method, scientific method, phenolmenological method, and functional as well structural method. The paper argues that procedures in studying Islamic Law consists of there levels of analysis, namely taxonomy analysis, competence analysis and information processing. In reading Islamic Law in this way, it is hoped that this science may be developed along side with other social sciences and humanities.

Kontraversi tentang Tersihirnya Nabi Muhammad saw. Achmad Zuhdi Dh
Islamica: Jurnal Studi Keislaman Vol. 2 No. 2 (2008): Maret
Publisher : Postgraduate Studies of Universitas Islam Negeri Sunan Ampel Surabaya, Indonesia

The prophetic saying (hadith) that speaks of the prophet being influenced by the soothsayer has been a subject of controversy among the Muslims over centuries. Some ?ulama argue that that hadith is not authentic on the ground that it is not logical and is not in line with the very teaching of the Qur?an, sound reason and the overall tenets of Islam. The Mu?tazlites are among those who belong to this group. Among the legalists, there are outstanding ?ulama who are also against this hadith such as Abu Ishaq al-Istarbadi of Shafi?iyyah, Abu Bakr al-Razi al-Jassas of Hanafiyyah, and Ibn Hazm al-Dhahabi of Zahiriyyah. In addition, Muhammad Abduh and Rashid Ridha are listed among the modern scholars who strongly argue against it. Other group of ?ulama nonetheless argue that that hadith is sound and authentic both in terms of its chain of narration as well as in terms of its text. Imam al-Bukhari, Imam Muslim and Ibn Qayyim belong to this second group of ?ulama. How do these two groups of ?ulama with conflicting views develop their argument on the subject, is the question that this paper is interested in answering.

Islam dan Kosmopolitanisme Budaya Hamadi B. Husain
Islamica: Jurnal Studi Keislaman Vol. 2 No. 1 (2007): September
Publisher : Postgraduate Studies of Universitas Islam Negeri Sunan Ampel Surabaya, Indonesia

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 MN Harisudin
Islamica: Jurnal Studi Keislaman Vol. 2 No. 1 (2007): September
Publisher : Postgraduate Studies of Universitas Islam Negeri Sunan Ampel Surabaya, Indonesia

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.

Hadith-Hadith Dafi dalam Kitab sahih Al-Bukhari Burhan Djamaluddin
Islamica: Jurnal Studi Keislaman Vol. 2 No. 2 (2008): Maret
Publisher : Postgraduate Studies of Universitas Islam Negeri Sunan Ampel Surabaya, Indonesia

Sahih al-Bukhari is one of the most well-known books on prophetic sayings that contains a good deal of authentic hadith. That this book is considered authoritative by a great number of Muslims over centuries is in itself an indication that it is an extraordinary piece of work. The author of the book, al-Bukhari was very careful in selecting the prophetic sayings and do not include the weak hadiths in his collection. However upon a closer scrutiny, there are indeed weak hadiths in the book. And the weakness lies in both the chain of narration and in the texts of the hadith narrated. With regard to the former, the weakness is due to the fact that the names of narrators in some hadiths are not clearly mentioned. This results in some hadiths being baseless and having no relation with some other hadiths. As to the latter, the weakness is due to the inclusion of the sayings and the deeds of the prophet?s disciples without there being approval (taqr?r) from the prophet concerning the acceptability of those sayings and deeds. The weak hadiths can nonetheless be elevated by rule to the higher status of good hadith on condition that the weak hadith receives a support from other authentic hadith.

Tasawuf sebagai Solusi Alternatif dalam Problematika Modernitas Moh. Saefulloh
Islamica: Jurnal Studi Keislaman Vol. 2 No. 2 (2008): Maret
Publisher : Postgraduate Studies of Universitas Islam Negeri Sunan Ampel Surabaya, Indonesia

The unethical behaviors that modern men have recently shown are nurtured by so many factors, the most important of which is the modern science and civilization that pay no serious attention to the values of religion. Modernity tends to ignore God who is behind all realities. This resulted in human attitude having also ignored religion?and with that- human wellbeing. It is within this frame of analysis that we may say that corruption is rampant in our society. In the meantime, Tasawuf which offers ethics of religiosity has been looked at one-sidedly and is even left behind altogether. This paper tries to explore the importance of Tasawuf for the young Muslim generation of this nation in a way that they may realize that Islam is a compassion for the whole world (rahmatan li al-?alam?n).

Gerakan Salafi Radikal dalam Konteks Islam Indonesia: Tinjauan Sejarah Zuly Qodir
Islamica: Jurnal Studi Keislaman Vol. 3 No. 1 (2008): September
Publisher : Postgraduate Studies of Universitas Islam Negeri Sunan Ampel Surabaya, Indonesia

This paper is aimed at describing the advent and development of the radical Salafi movement in Indonesia. Historically speaking, such movement was originated in the Middle East especially in Saudi Arabia, Jordan and Syria. In these countries movements like Hizbut Tahrir and Wahhabiya ?to mention but few- were found and well-established. Movements such as these were actually banned subsequently in their countries of origin mainly for propagating the idea of Khilafah and for trying to topple the legitimate government. In Indonesia interestingly, the Salafi radical movements survived and even flourished amid the heavy criticism from their antagonists. Leading campuses in the country such as Bogor Institute for Agriculture (Institut Teknologi Bogor/IPB) became their safe-heavens, as it were. Leaders and followers of Hizbut Tahrir Indonesia (HTI) as well as Islamic Justice Welfare Party (PKS) were graduates of this campus. Hence, it was on this campus that the seed of these Salafi movements was planted. The HTI and PKS must be considered the most important Salafi movements in modern Indonesia. They have played their important role in forming the history of this country. Views have been expressed concerning their nature and agendas. Some maintain that these movements are radical and fundamentalists and bear the political agenda to transform Indonesia into becoming the ?Islamic State?. Others are of belief that these movements are moderate and progressive, or else revivalist and neo-fundamentalists. It is on this heated debate that this paper is interested in. It will explore the nature and agendas of these two Salafi movements by referring ?first- to the views expressed by the experts, and ?second- the views of the leadership of the Nahdhatul ?Ulama (NU) and Muhammadiyah, two largest Muslim organization in Indonesia.

Beberapa Faktor Sosio-Antropologis yang Mendorong Perlunya Reformulasi Pemikiran Hukum dalam Islam Roibin Roibin
Islamica: Jurnal Studi Keislaman Vol. 3 No. 1 (2008): September
Publisher : Postgraduate Studies of Universitas Islam Negeri Sunan Ampel Surabaya, Indonesia

We have moved away from the era of the prophet, the exemplary disciples of the prophet, the founders of the madhhab, and the era of the classical ?ulama. This periodical ?moving away? has a tremendous impact on the way we understand Islam. While the revelation has long been ceased since the passing away of the prophet, our social and cultural problems have at the same time increased and intensified. This requires a serious ijtihad to solve some serious problems facing our society. We are obliged to exercise our utmost intellectual ability to extrapolate what Islam has to say concerning these problems. During the lifetime of the prophet, Muslims could consult him on all issues facing them. Vis-?-vis this, the prophet could always offer a satisfactory answer due to his prudence, intellectual acumen, and indeed divine guidance. Muslims living in the post-prophetic eras have to accept that the prophet is no longer with them. They have to rely on their ability to do the ijtihad by interpreting and reinterpreting the divine texts, articulating the views of the previous ?ulama, and proposing new ideas in line with the spirit of the Qur??n and the prophetic tradition. This paper deals with the complexity of ijtihad in modern time by highlighting the necessity of reformulating the Islamic thought on Divine Law so that the teachings of Islam may stay relevant to the demand of modern man.

Ekonomi dalam Perspektif Islam Moch. Khoirul Anwar
Islamica: Jurnal Studi Keislaman Vol. 3 No. 1 (2008): September
Publisher : Postgraduate Studies of Universitas Islam Negeri Sunan Ampel Surabaya, Indonesia

Economic misbehavior would certainly impact on the economic performance of a society. As a religion, Islam realizes this and knows that economic misconduct must be diagnosed. Islam encourages that in order for the economic sustenance to be materialized human and natural resources must be explored to the maximum. Economic sustenance is the goal for any country. And Islam supports a policy toward that sustenance. The fact that Islam loves a strong society means that this religion supports a sound economic policy that would work toward the realization of a well-off society. The Qur??n states that one must explore the world and seek the providence of God. To ?explore the world? is a divine command. The logic behind this command is that, first, one must work to earn fortune so that his worldly needs can be met, and second, he must develop a system so that he may earn the fortune both in legitimate and progressive way. In Islam, working is a form of worship. It is therefore rewarding. But Islam also encourages that we develop a comprehensive, holistic, realistic, just, responsible, and balanced economic system so that our economic sustenance may be realized. Islam believes that the goal of any economic sustenance is the materialization of social and economic welfare. All members of society irrespective of their race, religion and color must benefit from that sustenance.

Nawa al-Sadawi: Modalitas sebagai Pembentuk Nilai Islam dalam Praktik Diskursus Gender oleh Pemimpin Agama dan Penguasa Mesir Yayuk Fauziyah
Islamica: Jurnal Studi Keislaman Vol. 3 No. 1 (2008): September
Publisher : Postgraduate Studies of Universitas Islam Negeri Sunan Ampel Surabaya, Indonesia

Nawa al-Sa?dawi is an Egyptian gender and social activist. Her first and most controversial novel ?al-Mar?ah wa al-Jins? provoked a far-reaching debate on issues relating to sex and women. This novel was the reason for her intimidation by both the political and religious authorities in Egypt. She was later dismissed from her position as a director of public health service by the request of the political authority. To her disappointment, Egypt was overwhelmed by a repressive mentality of men against women and children. And she believed that this repression was the result of ?among others- the capitalistic mentality of the Egyptians. This mentality was translated into a discourse that legitimizes gender-bias policy that both political and religious authorities advocated. Al-Sa?dawi objected this, and expressed her concern in her The Hidden Face of Eva where she first narrates the repressive reality that she encounters in her society. She then suggests that the capitalistic mentality of the Egyptians has become some kind of value system around which their behavior was shaped. By value system she means a belief that women can ? and even must- be exploited for the interest of men. Woman is inferior to man. This belief is so common that it forms part and parcel of the Egyptian social structure, mentality and the way they run their day-to-day economic activities. A patriarchal society would stand firm in defense of this value system. Driven either by its capitalistic mentality or else by its persistence to stay resolute, the patriarchal society would unduly remain aloof in its exploitation of women and children. The thrust of al-Sa?dawi?s ideas is to challenge all this. This paper in the meantime is destined to explore those ideas by consulting the Islamic view concerning justice and equality. We also are interested in examining al- Sa?dawi?s ideas by employing Pierre Bourdieu?s schemata of Habitus x Capital = Domain.

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Home Page

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Contact Name Teosofi: Jurnal Tasawuf dan Pemikiran Islam

Contact Email jurnalteosofi@yahoo.co.id

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Journal Mail Official islamica@uinsa.ac.id

Editorial Address St. A. Yani 117 Surabaya 60237 East Java Indonesia

Location Kota surabaya, Jawa timur INDONESIA

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Contact Name
Teosofi: Jurnal Tasawuf dan Pemikiran Islam

Contact Email
jurnalteosofi@yahoo.co.id

Phone
-

Journal Mail Official
islamica@uinsa.ac.id

Editorial Address
St. A. Yani 117 Surabaya 60237 East Java Indonesia

Location
Kota surabaya,

Jawa timur

INDONESIA