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Al-Jami'ah: Journal of Islamic Studies
Published by Universitas Islam Negeri Sunan Kalijaga Yogyakarta
ISSN : 0126012X     EISSN : 2338557X     DOI : 10.14421
Core Subject : Religion, Humanities,
Religion Humanities
Al-Jamiah invites scholars, researchers, and students to contribute the result of their studies and researches in the areas related to Islam, Muslim society, and other religions which covers textual and fieldwork investigation with various perspectives of law, philosophy, mysticism, history, art, theology, sociology, anthropology, political science and others.
Arjuna Subject : Seni dan Humaniora - Studi Agama
Articles 1,223 Documents
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Modernization of Education in the Late Ottoman Empire Lathiful Khuluq
Al-Jami'ah: Journal of Islamic Studies Vol 43, No 1 (2005)
Publisher : Al-Jami'ah Research Centre

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/ajis.2005.431.23-55

Abstract

Artikel ini berbicara tentang fenomena modernisasi dan westernisasi pendidikan di Turki Usmani yang berpuncak pada era tanzimat pada abad ke-19. Uraian tentang kondisi pendidikan agama tradisional yang dikenal dengan istilah medrese menjelang pemberlakuan program modernisasi pendidikan mengawali tulisan ini sekaligus sebagai latar belakang tulisan ini secara keseluruhan. Bagian ini juga membahas beberapa model lembaga pendidikan tradisional. Beberapa faktor pendorong modernisasi pendidikan dibahas di bagian selanjutnya, baik yang terkait dengan kondisi keterpurukan Turki Usmani dalam bidang militer, politik, sosial, maupun pendidikan itu sendiri. Bagian terakhir berbicara tentang proses modernisasi pendidikan di Turki Usmani, yang dimulai dari sektor militer sebagai program pendidikan untuk mendukung kebutuhan pengembangan kemiliteran. Lembaga pendidikan sipil yang dibentuk pertama dalam kerangka modernisasi pendidikan antara lain adalah sekolah kesehatan dan teknik. Dalam bagian ini juga dibahas tentang hal-hal yang menyertai proses modernisasi tersebut, termasuk faktor-faktor penghambatnya.
The Condition of Jewish Minority in Medieval Egypt: A Study of Jewish Ṣūfī’s Tractate al-Maqālat al-Ḥawḍiyya Leonard Chrysostomos Epafras
Al-Jami'ah: Journal of Islamic Studies Vol 51, No 2 (2013)
Publisher : Al-Jami'ah Research Centre

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/ajis.2013.512.409-442

Abstract

During the reigns of Ayyūbids and Mamluks, a group of Jews developed a distinct Jewish spiritual system. The aim of this endeavor was to initiate spiritual renewal. The notable feature of the movement is the incorporation of substantial Ṣūfī elements into its spiritual system. By this unique feature the group might be tentatively called “Jewish Sufism.” This article explores the posture of this group and its understanding of Jewish diaspora and exile, particularly with regards Jewish minority status under Muslim rulers. As a study case, it focuses on the analysis of a Jewish Ṣūfī’s tractate entitled al-Maqālat al-Ḥawḍiyya (The Treatise of the Pool) written by ‘Abd Allāh ibn Ibrāhīm ibn Maymūn (1228-1263/65), the grandson of the prominent medieval Jewish philosopher and community leader (ra’īs al-yahūd), Mūsā ibn Maymūn (Moses Maimonides, 1135-1204). The article further argues that the tractate reflected Jewish struggle as minority under Islamic rulers and the contemporary socio-political upheaval. Besides the spiritual renewal, the discipline it endorsed was a way to cope with this minority status as well. Furthermore, the absorption of Sufism into Jewish spirituality may indicate a more dynamic interaction between Jews and Muslims in this period.[Pada masa pemerintahan dinasti Ayubi dan Mamluk di Mesir, sekelompok anggota komunitas Yahudi mengembangkan wacana spiritualitas yang unik demi pembaharuan hidup rohani mereka. Keunikan kelompok ini adalah karena dalam wacananya menyerap unsur-unsur Sufisme Islam. Gejala ini karena itu disebut Sufisme Yahudi. Artikel ini mengeksplorasi keberadaan kelompok tersebut dan pemahaman mereka akan diaspora Yahudi, terutama dalam kaitannya dengan kondisi minoritas mereka. Sebagai studi kasusnya adalah traktat spiritual bertajuk al-Maqālat al-Ḥawḍiyya (Traktat tentang Kolam) yang ditulis oleh ‘Abd Allāh ibn Ibrāhīm ibn Maymūn (1128-1263/65), cucu dari filsuf dan pemimpin Yahudi Abad Pertengahan (ra’īs al-yahūd), Mūsā ibn Maymūn (Moses Maimonides, 1135-1204). Artikel ini mengungkapkan bahwa karya tersebut mencerminkan pergumulan kaum Yahudi sebagai minoritas dan ketegangan sosio-politis yang mereka alami. Disiplin rohani yang disarankannya juga dimaksudkan untuk mengatasi status minoritas tersebut. Lebih dari itu, penyerapan unsur Sufi ke dalam spiritualitas Yahudi ini mendorong ke arah hubungan Yahudi dan Muslim yang lebih dinamis pada masa itu.]
Gender Issues in Application of Islamic Law in Nigeria Muhammad S. Umar
Al-Jami'ah: Journal of Islamic Studies Vol 45, No 1 (2007)
Publisher : Al-Jami'ah Research Centre

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/ajis.2007.451.29-56

Abstract

This essay explores gender issues in the contemporary application of Islamic law in the Muslim majority-states of northern Nigeria. Brief political background helps to explain the shari‘a codes enacted by the legislatures of the states, drawing largely from the classical formulations of Maliki school of Islamic law. Women were among the first to be prosecuted and sentenced to death by stoning for the offence of zinā. To provide effective legal defense for the accused women, their lawyers and activists for women human rights had to argue in Islamic law before they could convince Shari‘a Courts of Appeal to overturn the sentences of death by stoning and set the women free. In the process, women activists learned a lot about the classical formulations of Maliki school of Islamic law, where they discovered the rich flexibility of Islamic thought, and that has empowered them to articulate Islamic criticisms against gender bias in the recently enacted shari‘a codes.
States and Local Legal Cultures in Medieval Islam: A comparative study of Akbar’s Mughal Rule and Sultan Agung’s Mataram in 16th and 17th Century Noor Achmad; Nanang Nurcholis
Al-Jami'ah: Journal of Islamic Studies Vol 54, No 1 (2016)
Publisher : Al-Jami'ah Research Centre

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/ajis.2016.541.33-57

Abstract

This study seeks to expand the horizon of existing literatures on the dialectic of religion, legal culture and local dynamics by comparing two great Muslim rulers in two different parts of the world in the first Islamic millennium: Mughal Emperor Akbar and Mataram’s Sultan Agung. It specifically aims to analyze historical accounts on the dynamic relations between Islamic norms and local culture with corresponding results of distinctive ways of ruling by these two great rulers. While both rulers Akbar and Sultan Agung shared similar concerns in political imagination, their difference was particularly shown in the representation of religion in the courts’ political and legal culture, with the latter was heavily determined by different challenges they faced during their rule. This paper argues that a comparative overview of these two great figures, who ruled in different parts of the world and at rather successive periods, would be beneficial for the studies of religion-culture relations in flagging the variation and extent of manifestation of Islamic global norms in local legal cultures which heavily determined by their corresponding local dynamics. As a literary or library research, it uses eclectic, blended, with qualitative method in content analysis.[Studi ini berupaya memperluas horison literatur-literatur yang ada tentang dialektika agama, budaya hukum dan dinamika lokal dengan membandingkan dua penguasa besar Muslim di dua belahan dunia yang berbeda pada millennia Islam pertama yaitu Raja Akbar dari Dinasti Mughal dan Sultan Agung Kerajaan Mataram. Secara spesifik, studi ini bertujuan untuk menganalisa catatan-catatan historis relasi dinamis antara norma Islam dengan budaya lokal dengan hasil temuan yang menunjukkan cara berkuasa/memerintah yang berbeda diantara dua penguasa tersebut. Sementara keduanya (Akbar dan Agung) memiliki kemiripan dalam imajinasi politik, di sisi lain, perbedaan mereka ditunjukkan dalam hal representasi agama dalam budaya hukum dan politik terutama ditentukan oleh perbedaan tantangan yang mereka hadapi ketika mereka berkuasa. Studi ini membuktikan bahwa dengan membandingkan dua figur yang memerintah di belahan dunia yang berbeda pada masa yang berurutan, akan memberikan manfaaat terhadap studi relasi agama dan budaya dalam mewarnai variasi dan lingkup manifestasi norma-norma global Islam dalam budaya hukum lokal yang banyak ditentukan oleh dinamika lokal yang bersesuaian. Sebagai penelitian kepustakaan (literer), studi ini menggunakan pendekatan eklektik dengan metode kualitatif dalam analisis ini (content analysis)].
Wasiat untuk Ahli Waris: Kritik Ekstern dan Intern Autentisitas Hadis-hadis Iarangan Wasiat untuk Ahli Waris Asep Sugiri
Al-Jami'ah: Journal of Islamic Studies Vol 42, No 2 (2004)
Publisher : Al-Jami'ah Research Centre

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/ajis.2004.422.465-494

Abstract

As one of the Islamic sources of law, hadith is always confronted with two challenges: reinterpretation and origination. Either of these two will appear any time the teaching it contents considered fail adjusting to social need and change. This holds true, for instance, in the matter of bequest to an heir. As is well-known, Islamic law of inheritance prescribes two restrictions upon bequest: first, a bequest may not exceed one-third of the estate and second, a bequest may not be made in favour of an heir. However, modern Muslim personal law, like in Egypt and Sudan, shows the contrary especially to the second restriction. Muslims of these two countries may legally make a bequest to whom he will, whether heirs or non-heirs. This directly runs counter to the hadith: "la waṣiyyah li-wārith" (no bequest to an heir). But the reforrners argue that the hadith is poorly attested. David S. Powers even suggest that the hadith is a false one. The hadith scientific approach Proposed in this article to the hadiths, as shown in al-kutub at-tis'ah, proved to corroborates the argument, albeit differs slightly with Powers' suggestion.
New Frontiers of The Islamic Studies in Indonesia Al-Jami'ah: Journal of Islamic Studies Al-Jami'ah: Journal of Islamic Studies
Al-Jami'ah: Journal of Islamic Studies Vol 53, No 2 (2015)
Publisher : Al-Jami'ah Research Centre

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Abstract

A Genealogycal Study of Islamic Education Science at the Faculty of Ilmu Tarbiyah dan Keguruan UIN Sunan Kalijaga Suyadi Suyadi; Sutrisno Sutrisno
Al-Jami'ah: Journal of Islamic Studies Vol 56, No 1 (2018)
Publisher : Al-Jami'ah Research Centre

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/ajis.2018.561.29-58

Abstract

This study traces the genealogy of Islamic education at the Faculty of Ilmu Tarbiyah dan Keguruan (FITK) Sunan Kalijaga State Islamic University Yogyakarta. The genealogycal approach used in Foucault’s terminology  means that the objectivity of science covers two aspects, namely the archeology of knowledge and power. Data is comprised of ideas and opinions that develop among lecturers at FITK. Data is analyized interpretatively, descriptively, and comparatively. Findings show that in the early period of its formation (1951), Islamic education science at FITK was influenced by religious teachings brought from the Middle East. But since the secularization of Islamic education in Turkey led by Fethullah Gülen (1990), the mecca of Islamic education has split into two poles; on the one side, it follows dogmatic religious teachings stemming from Middle East traditions, and on the other side, it needs to respond to the Western secular tradition. Since 2007 the dynamics of FITK has moved toward a dialectics of integrative Islamic education.[Tujuan penelitian ini adalah melacak akar genealogi integrasi keilmuan pendidikan Islam di Fakultas Ilmu Tarbiyah dan Keguruan (FITK) Universitas Islam Negeri Sunan Kalijaga. Pendekatan genealogi dalam terminologi Foucault dimaksudkan bahwa obyektivitas ilmu mencakup dua unsur, yakni arkeologi pengetahuan dan kekuasaan. Data-data berupa ide dan gagasan yang lahir dan berkembang dari para dosen FITK dianalisis secara interpretatif, deskriptif dan komparatif. Hasil penelitian menunjukkan bahwa pada awal berdirinya (1951), embrio keilmuan pendidikan Islam di FITK dikuasai ilmu-ilmu agama dari Timur Tengah. Tetapi, sejak terjadi sekularisasi pendidikan Islam di Turki yang dipimpin Fethullah Gülen (1990), kiblat keilmuan pendidikan Islam terpecah dan dikotomi; di satu sisi harus tunduk pada kebenaran ilmu-ilmu agama dari Timur Tengah tetapi di sisi lain harus merespon ilmu pendidikan sekuler dari Barat. Dalam perkembangan mutakhir, tepatnya sejak 2007 dinamika keilmuan FITK bergerak menuju dialektika keilmuan pendidikan Islam yang integratif]Keywords: IntegratedIslamic Education, scientific genealogy, the Faculty of Tarbiyah and Teaching.
Editorial: Between Tradition and Modernity Editor Al-Jami'ah: Journal of Islamic Studies
Al-Jami'ah: Journal of Islamic Studies Vol 49, No 2 (2011)
Publisher : Al-Jami'ah Research Centre

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Abstract

The relationship between religious ‘tradition’ and ‘modernity’ is a central theme in various academic debates. Of the heatedly debated topic is concerning religious identity in the face of constantly political, economical, and global changes. As with other religious communities, Muslims have to response to these changes, on the one hand, and to the call for preserving their religious identity, on the other.
The Cohesiveness of Muslim Pangestu Members in Salatiga, Central Java S. Suciati
Al-Jami'ah: Journal of Islamic Studies Vol 52, No 1 (2014)
Publisher : Al-Jami'ah Research Centre

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/ajis.2014.521.85-99

Abstract

The drying of spirituality and weakening of cohesiveness in the midst of materialistic hedonistic modern world become major challenge for the adherents of official religions in Indonesia. The practice of religions is considered too much focusing on ritual aspects. Therefore, those teachings cannot give the real meaningfulness of religious life. Consequently, some adherents of official religions begin to see other spiritual/mysticism sects. This study describes the social cohesiveness among muslims who become members of Pangestu, a spiritual-mysticism sect widely spreading among Javanese society in Indonesia. This research shows that the Pangestu in Salatiga, Central Java, can fulfill social, economic, and spiritual needs of its members. Among the underlying factors that make Pangestu succeed to meet its members’ needs and expectations are the capability of the members to intensely communicate with each other through meetings and bawaraos (Jv, informal gathering), the great concern between members, good-example of leadership, the defense of Pangestu’s good name, and the satisfaction in experiencing meaningfulness of religious practices.[Kekeringan spiritual dan lemahnya kebersamaan di tengah dunia modern yang serba hedonistik menjadi tantangan utama bagi para pemeluk agama di Indonesia. Praktik-praktik keagamaan terlalu banyak terfokus pada aspek ritual, sehingga ajaran agama tidak mampu menghadirkan praktek-praktek keagamaan yang benar-benar bermakna. Hal ini mendorong sebagian pemeluk agama untuk melirik aliran kepercayaan dan kebatinan. Artikel ini mendeskripsikan keguyuban sosial di antara orang-orang Islam yang menjadi anggota Pangestu, sebuah aliran kepercayaan di Indonesia yang banyak menyebar terutama di kalangan masyarakat Jawa. Penelitian ini menunjukkan bahwa Pangestu di Salatiga, Jawa Tegah, mampu memenuhi kebutuhan sosial, ekonomi, dan spiritual para anggotanya. Di antara faktor yang menentukan keberhasilan Pangestu dalam memenuhi harapan para anggotanya adalah adanya komunikasi intensif antar anggota melalui pertemuan dan bawaraos (Jv, kumpul-kumpul), perhatian yang besar terhadap anggota lainnya, teladan kepemimpinan yang bagus, pembelaan terhadap nama baik paguyuban Pangestu, dan kepuasan dalam menyelami kebermaknaan praktik-praktik keagamaan.]
Fasting in Countries Where The Day is Very Long or Very Short: A Study of Muslims in the Netherlands Ahmad Najib Burhani
Al-Jami'ah: Journal of Islamic Studies Vol 51, No 1 (2013)
Publisher : Al-Jami'ah Research Centre

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/ajis.2013.511.159-188

Abstract

Ramadan falls both during winter and autumn months, when the days are cool and short, and spring and summer months, when the days are long and hot. Fasting in areas where the climate is extremely hot and the day is more than twenty hours is a double hardship that can be a dangerous assault on physical condition. In contrast to that, fasting in areas where the day is very short is, to some extent, like an interval between breakfast and lunch or between lunch and dinner. This article, therefore, intends to discover how Muslims in the countries where the day is either very long or very short deal with the problem of the fasting time. This research is based on the practices of some Muslims in the Netherlands with a variety of countries of origin. This article attempts to answer the following questions: How did they manage their fasting time in the summer or when the day is very long? How did they manage their fasting time in the winter or when the day is very short? What kind of fiqh book or fatwā did they use as reference? Did they think that fasting obligation was dangerous for their health when the day was very long?[Bulan Ramadan bisa tiba pada musim dingin dan musim gugur, ketika siang hari pendek dan sejuk, tetapi Ramadan juga bisa tiba pada musim semi dan musim panas, ketika siang hari sangat panjang dan panas. Puasa di tempat yang sangat panas dan dengan panjang siang hari lebih dari dua puluh jam adalah beban yang berat dan bisa berbahaya bagi kondisi fisik pelakunya. Sebaliknya, puasa di tempat yang siang harinya sangat pendek terasa tak seperti puasa karena ia hanya seperti interval antara makan pagi dan makan siang atau antara makan siang dan makan malam. Tulisan ini didasarkan pada penelitian terhadap praktik berpuasa orang-orang Islam di Belanda dari berbagai negara asal. Pertanyaan yang ingin dijawab dalam tulisan ini adalah: Bagaimana umat Islam Belanda melaksanakan puasa pada musim panas atau ketika siang hari teramat panjang? Bagaimana pula mereka menjalankan puasa pada musim gugur atau ketika siang hari sangat pendek? Buku fikih apa atau fatwa dari siapa yang mereka pakai sebagai dasar praktik ibadah puasa itu? Apakah mereka berpikir bahwa praktik puasa di musim yang siang harinya sangat panjang akan berbahaya bagi kesehatan mereka?

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