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Teosofi: Jurnal Tasawuf dan Pemikiran Islam
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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.
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Articles 523 Documents
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Kritik terhadap Pemikiran Ahmad Khalâf Allâh tentang Kisah dalam al-Qur’ân Supriadi, Lalu
ISLAMICA: Jurnal Studi Keislaman Vol 7, No 2 (2013): Islamica
Publisher : Program Pascasarjana UIN Sunan Ampel Surabaya

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (292.267 KB) | DOI: 10.15642/islamica.2013.7.2.294-317

Abstract

There have been many methods and ways to understand the message of the stories narrated in the Qur’ân, one of which being that which is introduced by the contemporary Muslim scholar named Ah}mad Khalaf Allâh. He is a specialist in the science of the story of the Qur’ân, as it were. This paper deals with this man and his new approach in understanding such story. It highlights the background of the man and the intellectual environment that forced him to offer his new approach. Speaking of stories in the Qur’ân as works of arts rather than as history, the man is considered unique in his own right. The paper slightly compares him to other scientists such as Muh}ammad ‘Abduh, Fakr al-Dîn al-Râzi and al-Naysâbûrî and found that his approach is capable of addressing many problematic issues in the Qur’ân as far as stories are concerned, such as (1) the problem of inconsistence in the narration of the stories, (2) the notion of freedom of expression in the Qur’ân, and (3) the fact that the Qur’ân does entertain the idea of myth (asâtîr). The paper dwells into these three issues.
Otentisitas Hadîth Mutawâtir dalam Teori Common Link G.H.A. Juynboll Idri, idri
ISLAMICA: Jurnal Studi Keislaman Vol 7, No 2 (2013): Islamica
Publisher : Program Pascasarjana UIN Sunan Ampel Surabaya

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (274.949 KB) | DOI: 10.15642/islamica.2013.7.2.249-271

Abstract

Almost all Muslims agree that an authentic prophetic tradition (hadîth) is that which comes directly from the Prophet. A tradition such as this—like the Qur’ân—is reliable in terms of its chain of narration and message. Hence, it brings legal and moral implication for the Muslims to apply in their daily life. In the science of prophetic tradition, such tradition is called darûrî, literally means compulsory in the sense that it necessitates Muslims to comply. Different sort of view however, is being introduced by an orientalist named G.H.A. Juynboll. He comes up with an entirely different view concerning an authentic prophetic tradition both in terms of its category and definition. He reckons that there is no such thing as an authentic prophetic tradition. Every prophetic tradition is vague, and falls therefore under the category of being inauthentic. This paper is interested in dealing critically with this controversial view by giving particular attention to four main issues; the issue of definition, criteria, the number of narrators, and the rationale of a prophetic tradition to be deemed authentic.
Pendidikan Antikorupsi melalui Budaya Sekolah Berbasis Nilai-nilai Keislaman Harmanto, Harmanto
ISLAMICA: Jurnal Studi Keislaman Vol 7, No 1 (2012): Islamica
Publisher : Program Pascasarjana UIN Sunan Ampel Surabaya

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (256.302 KB) | DOI: 10.15642/islamica.2012.7.1.100-122

Abstract

Corruption has become a kind of endemic in a country like Indonesia. It becomes our serious challenge therefore to deal with it properly and appropriately. This paper argues first and foremost that combating corruption through law enforcement is not enough. It proposes instead, that preventing corruption can only be effective and affective through education. By education we mean that which sharpens and softens the mindset, attitudes, and behavior of the educated. Our schools have hitherto been focusing on the cognitive aspect of education only ignoring in that process its spiritual and affective aspects. What is needed—this paper further argues—is value inculcation in the mind and heart of the students in such a way that when they grow up they can look after themselves as far as avoiding vices is concerned. Value inculcation in turn can only work when a religious education and instruction is involved. Hence, good education is what which incorporates religious teaching and doctrine into the system of education. It is to this point that this paper is destined.
Metode Ketenangan Jiwa: Suatu Perbandingan antara al-Ghazâlî dan Sigmund Freud Syakur, Abd
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 (96.198 KB) | DOI: 10.15642/islamica.2007.1.2.162-173

Abstract

Al-Ghazâlî and Freud are both concerned with the idea soul –and within itthenotion of spiritual tranquility. They both argue that soul has qualities such as health,sickness, tranquility, worriness, and so on, which need to be managed and organized.However, the paradigm within which they speak of this notion is sharply different. For al-Ghazâlî, the nature of soul is purity. Hence it tends to resort to virtue and avoid vice. Al-Ghazâlî reckons that they are degrees of soul. But that which is tranquil is the highestdegree of soul. This soul is what he –borrowing the Qur’an- calls al-Nafs al-Mutma’innah(the tranquil soul). For Freud on the other hand, soul is an abstraction of man’spsychological and physical system. It is impulsive, and tends to seek material and physicalsatisfaction through sexual pleasure among others. Man in his view is a sexual being. Hespeaks of the structure of soul as having three categories, namely Id, Ego and Super-ego.It is Id -meaning lust- that dominates one’s soul. Man will acquire tranquility once he –bymeans of his Ego and Super-ego- satisfied his Id. Conversely, a failure to satisfy Id willresult in a psychological disorder. Hence the sharp contrast between al-Ghazâlî andFreud. And it is about this contrast that this paper is concerned.
Studi Kritis terhadap Ilmu Balaghah Klasik Aziz, Husein
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 (60.294 KB) | DOI: 10.15642/islamica.2007.1.2.174-180

Abstract

Classical Balaghah has been developed theoretically since the era of B. Mu’tazand culminated in the development in the era of al-Qahir al-Jurjani. But since then, ifhas ceased to improve. In the modern era, this science has only been applied, annotated,redefined and classified. As a consequence, Balaghah turned out to be both dry andstatic, incapable of further improvement and adaptation to new circumstances. It is inthis context that this science should be revisited so that new formulation may be fund.
Bersama Jâvîdân Khirad Seyyed Hossein Nasr Al-Amin, Ainur Rofiq
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 (111.545 KB) | DOI: 10.15642/islamica.2007.1.2.181-189

Abstract

On the issue of religious pluralism one may find different currents of thoughtranging from that which rejects it to that which accepts it. A part from this, the issue ofreligious pluralism has also provoked scholars of different backgrounds –Muslim andWestern scholars- to have their say concerning this very important problem. One ofthose scholars is Seyyed Hossein Nasr who proposed what he calls Jāvīdān Khirad. Thispaper is destined to explore this concept and the implication that emerges there of.
Operasionalisasi Pemikiran Ijtihad Iqbal dalam Bingkai Proposisi Esensialnya Mutahhari Chaidaroh, Umi
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 (68.458 KB) | DOI: 10.15642/islamica.2007.1.2.190-199

Abstract

Islam and social change are two different sides of two different coins. Theyseem forever separable. But Muslims soon realize that they live within particular socialcontext. This certainly has compelled them to consider how they should deal with Islamvis-à-vis the changing reality of human life which is both fast in its quality and massive inits quantity. This paper tries to explore this issue by referring to the thought of MuhammadIqbal and Murtadâ Mutahhari.
Nawa al-Sa‘dawi: Modalitas sebagai Pembentuk Nilai Islam dalam Praktik Diskursus Gender oleh Pemimpin Agama dan Penguasa Mesir Fauziyah, Yayuk
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 (117.258 KB) | DOI: 10.15642/islamica.2008.3.1.36-53

Abstract

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.
Al-Suyutî Dan Kontroversi Strata Ijtihâd: Telaah atas Klaim Mujtahid Mutlaq al-Suyutî dan Landasan Normatifnya Fanani, Ahwan
ISLAMICA: Jurnal Studi Keislaman Vol 2, No 2 (2008): Islamica
Publisher : Program Pascasarjana UIN Sunan Ampel Surabaya

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (123.88 KB) | DOI: 10.15642/islamica.2008.2.2.109-123

Abstract

The 6th century of Islam witnessed the first emergence of the new class of ‘ulama that tended to “close” the gate of ijtihad. By the closure of the gate of ijtihad I do not mean that the gate of ijtihad can indeed be closed. At some point of its development, the legal system of various schools of thought of Islam has finally been established, the resultant consequence of which being that some ‘ulama felt that ijtihad can only be done on elaborating further the views of the previous ‘ulama and not on proposing original views on particular legal issue of Islam. Al-Suyuti emerged during the era where legal system of Islam has already been established. He claims interestingly, that he is a mujtahid mutlaq, that is, some one who has the absolute and independent authority to do ijtihad and to extrapolate rules from the legal sources of Islam. This comes as a sharp contrast to the general belief at the time that no mujtahid mutlaq may any longer emerge. Al-Suyuti wrote al-Radd to legitimize his claim; a claim that inevitably prompted a strongobjection from his fellow legalists. Although his claim was not received with enthusiasm from the public, al-Suyuti has nonetheless made a valuable contribution in the field of the study of ijtihad. His works are applauded as a great evaluation on the subject. On various occasions, al-Suyuti wrote that the Muslim intellectuals should not be satisfied with the views of the previous ‘ulama (taqlid) and that they should instead exercise their intellectual acumen via ijtihad.
Kontroversi Seputar Tradisi Keagamaan Popular dalam Masyarakat Islam Syafaq, Hammis
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.2007.2.1.1-15

Abstract

This paper deals with a controversy concerning a popular religious practice that some ‘ulama have been involved in. On this issue, the ‘ulama are divided into those who reject it and those who accept it. Those who reject it are associated with the puritan Muslims who generally argue that the popular religious practices are form of bid‘ah. Among the puritans are Ibn Taymîyah (d. 1328) and Muhammad ‘Abd al-Wahhab (d. 1791) the founding-father of Wahhabîyah school of thought in Najd, Saudi Arabia. Although the two have continuously waged an intellectual war on popular religious practices, these practices have nonetheless survived to this day.This paper proposes an approach that might be useful to the study of popular religious practices. It contends that the controversy on this issue may in fact be used as a framework in which the validity of certain religious tradition may be evaluated. A rejection toward certain religious practices is in fact deemed necessary as long as this is not destructive to the very structure of religion.On further note, the differences in opinion between those who reject and those who accept can actually be reconciled simply because the two have a lot in common in terms of their aims and final goals. They are not contradictive so far as the two are deemed as subjective efforts to understand the real meaning of Islam. On the ground that the two are a form of understanding, the one cannot be said as truer than the other just as the two cannot be said as representing the true teaching of the Qur’ân and the Sunnah. Nonetheless, put together the two have indeed gave a more comprehensive picture of what Islam is all about.

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