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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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Ibn Khaldūn’s Social Thought on Bedouin and Ḥaḍar Moh. Pribadi
Al-Jami'ah: Journal of Islamic Studies Vol 52, No 2 (2014)
Publisher : Al-Jami'ah Research Centre

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/ajis.2014.522.417-433

Abstract

Through the framework of modern sociological theory equipped with methods of historical and sociological interpretation of the text, this study attempted to explain Ibn Khaldūn’s social thought, especially the Bedouin and ḥaḍar, in ‘ilm al-‘umrān. Ibn Khaldūn’s idea on social importance was about the bedouin and ḥaḍar community along with their social solidarity. Both communities had their respective characteristics. Nomadic society which was identical to the bedouin community had a social structure and specificity as tendency in virtue, warm relationship, and uniformity, while ḥaḍar society had a structure and social peculiarities such as pluralist, pragmatic, and hedonists. In terms of lifestyle, bedouin society looked more dynamic than ḥaḍar. Bedouin way of life was characterized by moving from one place to another, and this made this community smart in formulating the vision, mission, programs, and targets to be achieved in life. Bedouin specificity was reflected in their lives’ readiness and supplies, one thing that was not visible in the community of ḥaḍar. Meanwhile, with their prosperity, ḥaḍar people were busy with urban activity and civil society development. Ibn Khaldūn had sought to understand human being and his existence individually or socially through ‘ilm al-‘umrān. His social methodology reflected his overall views through observation of social reality in a comprehensive manner. The author argued that Ibn Khaldūn’s social methodology that combined data and social facts with religion could be a reference and served as an example of a comprehensive approach. Ibn Khaldūn’s another important idea was on the development of community intelligence which included three stages: tamyīzī, tajrībī, and naẓārī.[Melalui kerangka teori sosiologi modern serta metode penafsiran teks secara historis-sosiologis, penelitian ini berusaha untuk menjelaskan pemikiran sosial Ibn Khaldun tentang masyarakat badui dan ḥaḍar. Ide Ibnu Khaldun tentang masyarakat dapat dilihat pada konsepnya mengenai dua masyarakat ini beserta solidaritas sosial mereka, dengan karakteristik masing-masing. Masyarakat nomaden yang identik dengan masyarakat badui memiliki struktur sosial dan spesifisitas dengan kecenderungan pada kebajikan, ramah, dan keseragaman; sementara masyarakat ḥaḍar memiliki struktur dan kekhasan sosial seperti pluralis, pragmatis, dan hedonis. Dalam hal gaya hidup, masyarakat badui tampak lebih dinamis daripada ḥaḍar. Cara hidup masyarakat badui ditandai dengan terus berpindah dari satu tempat ke tempat lain, dan ini membuat komunitas ini cerdas dalam merumuskan visi, misi, program, dan sasaran yang ingin dicapai dalam hidup. Spesifisitas badui tercermin dalam kesiap-siagaan mereka, satu hal yang tidak terlihat dalam komunitas ḥaḍar. Sementara itu, dengan kemakmuranya, orang ḥaḍar sibuk dengan aktivitas perkotaan dan pembangunan masyarakat sipil. Ibn Khaldun telah berusaha untuk memahami manusia dan keberadaannya secara individu ataupun sosial melalui ‘ilm al-‘umrān. Metodologi sosialnya mencerminkan pandangannya secara keseluruhan melalui pengamatan realitas sosial secara komprehensif. Penulis berpendapat bahwa metodologi sosial Ibn Khaldun yang menggabungkan data dan fakta sosial dengan agama bisa menjadi referensi dan contoh pendekatan yang komprehensif. Ide penting Ibnu Khaldun lainnya adalah tentang perkembangan kecerdasan masyarakat yang meliputi tiga tahap: tamyīzī, tajrībī, dan naẓārī.]
How Did al-Suyuti Abridge Ibn Taymiyya’s Nasihat Ahl al-Iman fi al-Radd ‘ala Mantiq al-Yunan? Mufti Ali
Al-Jami'ah: Journal of Islamic Studies Vol 46, No 2 (2008)
Publisher : Al-Jami'ah Research Centre

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/ajis.2008.462.279-301

Abstract

Al-Radd ‘ala ’l-Mantiqiyyin (an alternative title for Nasihat Ahl al-Iman) is a work composed by Ibn Taymiyya to demolish each principle of logic as well as to unravel the depravity of their foundation. Probably due to Ibn Taymiyya’s being genius, when he destroys those principles, he could not avoid himself to discuss digressively irrelevant topics dealing with theological as well as metaphysical issues. In a number of passages in al-Radd, he could not even hinder himself to make a good deal of repetitions. Therefore, al-Radd ‘ala’l-Mantiqiyyin is complex and difficult to use. The coherence of arguments that Ibn Taymiyya formulated is not solid and comprehensive. His criticism of logic is not penetrating as well. On the basis of my analysis of al-Suyuti’s method of abridgement of Ibn Taymiyya’s al-Radd, I argue that al-Suyuti succeeded in rendering Ibn Taymiyya’s sequence of ideas superior to that found in the original work of the latter. The result of this study confirms Hallaq’s argument that the overall result of al-Suyuti’s abridgement of Ibn Taymiyya’s al-Radd is ‘a more effective critique of logic than that originally formulated by Ibn Taymiyya
The Implementation of Temporary Endowment in Kuwait Ab Rahman, Muhamad Firdaus; Amanullah, Muhammad
Al-Jami'ah: Journal of Islamic Studies Vol 54, No 2 (2016)
Publisher : Al-Jami'ah Research Centre

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/ajis.2016.542.477-503

Abstract

Temporary waqf is a restricted endowment for a specific duration. This paper examines Kuwait Law of Waqf and the contemporary implementation of temporary waqf in Kuwait. The research shows that Kuwait law of waqf allowed the application of all types of waqf as temporary, the duration of waqf should not exceed sixty years and no more than two layers of generations. This paper proposes to encourage other Islamic countries to implement this concept of temporary waqf as an alternative benefit.[Konsep wakaf sementara adalah wakaf yang dibatasi masa berlakunya selama periode waktu tertentu. Makalah ini mendiskusikan Undang-Undang Wakaf Kuwait dan implementasi wakaf sementara di Kuwait. Penelitian ini menunjukkan bahwa perundang-undangan di Kuwait membolehkan penerapan wakaf sementara ini dalam semua jenis wakaf, dengan batasan tidak boleh melebihi 60 tahun dan melewati dua generasi. negara-negara Islam lainnya disarankan dapat menerapkan konsep wakaf sementara ini sebagai alternatif perluasan manfaat wakaf.]
Maqasid and the Challenges of Modernity Wael B. Hallaq
Al-Jami'ah: Journal of Islamic Studies Vol 49, No 1 (2011)
Publisher : Al-Jami'ah Research Centre

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/ajis.2011.491.1-31

Abstract

A central feature of public Muslim discourse over the past three decades has been the call to restore the Shari‘a in one form or another. Some reformers have proposed a new theoretical underpinning for this restoration, arguing for the adoption of foundational concepts that bear little, if any, resemblance to  their pre-modern counterparts. A central question that ineluctably emerges in this aporia is: What narrative must be adopted as the representation of the historical Shari‘a, the Shari‘a that prevailed until the early portion of the nineteenth century? If the colonial narrative is ipso facto programmatic and teleological, and if it served and still serves the purposes of all but those of the subaltern majority, then what other narrative must be adopted in the project of creating the new symbiosis? And if the jural voices of the subaltern are to come in for serious consideration, then how are we to represent them, if we can at all? And if we cannot, then into what espistemic predicament, if not a perennial aporia, does this throw both the privileged scholar and the reformer/intellectual? This article does not provide answers to these questions but rather addresses the problematics that these and related questions raise in dealing with the challenge of introducing into the modern Muslim condition one form of Islamic law or another.
Mafhūm al-Ḥadīth al-Gharīb ‘ind al-Ṭabrānī: Dirāsah Istiqrā’iyah Naqdiyah ‘Ammār Jāsim Muḥammad al-‘Ubaydī
Al-Jami'ah: Journal of Islamic Studies Vol 48, No 1 (2010)
Publisher : Al-Jami'ah Research Centre

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/ajis.2010.481.191-238

Abstract

Tulisan Tabarani dalam studi terakhir dari sepuluh bukunya tidak pernah menggambarkan dari Sepuluh hadits, yang tidak pernah mutlak lemah dari perawinya.Adapun hadis kesebelas, dia membuatnya menjadi sahih, dari wajah yang dia ambil, dari jalur Abdul Hamid Bin Essam Al-Jarjani, dan terkejut dengan narasi unik dari ceramah Abu Dawud Al-Tailasi, dari bagian Ibn al-Hajjaj, dan mengoreksinya karena ia mengikuti dua jalur dari Abdul Malik bin dan Ameer bin Sweid.Al-Tabarani dikejutkan oleh hadits yang ada satu kata ganti di dalamnya yang lemah, atau ini diriwayatkan oleh hadits dengan dokumen tanpa jaminan yang bertentangan dengan apa yang diriwayatkan oleh orang-orang yang dapat dipercaya, atau atas dukungannya.Dari berbagai cara, kecuali melalui belajar, Al-Tabarani menyadari sama sekali, bahkan jika Hadits adalah saksi, atau banyak bukti, dan ini berarti bahwa itu tidak menghitung bukti dalam penghakiman Hadis itu benar dan lemah, dan menunjukkan bahwa konsep keanehan absolut adalah dalam arti lemah. Dari cara dia meriwayatkannya, dan itu berbeda dengan konsep kaum modernis sejak kemunculan, bahkan sampai hari ini. 
Resolving Religious Conflicts Through Expanding Inter-Religious Communication: Issues and Challenges Peter Suwarno
Al-Jami'ah: Journal of Islamic Studies Vol 43, No 2 (2005)
Publisher : Al-Jami'ah Research Centre

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/ajis.2005.432.209-325

Abstract

Konflik yang terkait dengan isu keagamaan sering timbul dengan sangat mudah. Tanpa menafikan hadirnya oknum provokator, konflik ini biasanya muncul karena rendahnya sikap saling pengertian dan terbatasnya komunikasi antar agama. Dalam artikel ini, penulis berpandangan bahwa mediasi –sebagai salah satu jalan keluar yang popular untuk mengatasi konflik keagamaan, yang lebih menekankan terwujudnya kesepakatan damai antar pemeluk agama– kurang cocok untuk kondisi di Indonesia. Berdasarkan analisis atas usaha untuk resolusi konflik keagamaan di Indonesia, upaya yang lebih cocok untuk dilakukan adalah yang mengarah pada upaya saling memahami antar kelompok agama yang berbeda-beda. Hal itu dapat diusahakan melalui peningkatan komunikasi antar pemeluk agama, termasuk melalui jalur pendidikan formal, dialog antar agama, hingga memperluas ruang publik untuk pengembangan tradisi peace building.
When Ulama Support A Pop Singer: Fatin Sidqiah and Islamic Pop Culture in Post-Suharto Indonesia Wahyudi Akmaliah
Al-Jami'ah: Journal of Islamic Studies Vol 52, No 2 (2014)
Publisher : Al-Jami'ah Research Centre

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/ajis.2014.522.351-373

Abstract

Television, music videos, films, and pop bands are all part of global popular culture and thought to be the product of “the west”. These media are therefore often seen as a threat to the identities of nationalities, local cultures, and religious groups. In contrast, in the context of Indonesian Muslims, the Indonesian Ulama Council’s (Majelis Ulama Indonesia, MUI) showed support for Fatin Shidqia Lubis to the singing contest of Indonesian X Factor, 2013. This paper intends to study the presence of Fatin Sidqiah as the winner of Indonesian X Factor and the response of Indonesian muslims regarding Islamic popular culture in Indonesia. This paper argues that the presence of Islamic popular culture in Indonesia through books, novels, films, as well as fashion, show that Indonesian Islam and muslims are compatible not only with democracy but also with global popular culture. In addition, the presence of Fatin is a symbol of young Indonesian muslims who already connect globally. Whatever they consume in terms of popular culture is intrinsic to the creation of their hybrid identities, as both Indonesian muslims and global citizens.[Televisi, musik, film, dan bands merupakan bagian dari budaya popular dunia dan selalu dipandang sebagai produk “barat”. Karenanya, media ini sering dianggap sebagai ancaman bagi identitas nasional, budaya lokal, dan kelompok agama. Namun, dalam konteks keindonesiaan, Majelis Ulama Indonesia (MUI) memberikan dukungan kepada Fatin Sidqia Lubis dalam kompetisi menyanyi “Indonesian X Factor” Tahun 2013. Tulisan ini mencoba menelisik kemunculan Fatin sebagai pemenang “Indonesian X Factor” dan tanggapan masyarakat mengenai budaya pop Islam di Indonesia. Melalui artikel ini penulis berpendapat bahwa kehadiran budaya pop di Indonesia dalam berbagai buku, novel, film, serta pakaian menunjukkan bahwa Islam dan masyarakat Islam di Indonesia tidak hanya sejalan dengan demokrasi, tetapi juga dengan budaya pop dunia. Lebih dari itu, Fatin adalah simbol muslim muda Indonesia yang telah terhubung dengan dunia. Apa pun yang mereka nikmati dalam hal budaya pop telah menciptakan identitas ganda: sebagai muslim Indonesia sekaligus sebagai warga dunia.]
Examining Asghar Ali Engineer’s Qur’anic Interpretation of Women in Islam Nuryatno, M. Agus
Al-Jami'ah: Journal of Islamic Studies Vol 45, No 2 (2007)
Publisher : Al-Jami'ah Research Centre

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/ajis.2007.452.389-414

Abstract

This article discusses Asghar Ali Engineer’s interpretation of women in Islam. Two topics discussed in this article are the status of women in Islam and the veil. Engineer offers an approach in understanding the Qur’an to deal with these topics and his method is based on three principles: firstly, the Qur’an has two ingredients: normative and contextual. Normative ingredient refers to the fundamental values and principles of Qur’an such as equality and justice, and these principles are eternal and can be applied in various social contexts. Contextual revelations, on the other hand, deal with verses that were tailored to socio-historical problems of the time. In line with the changes in context and time these verses can be abrogated. Secondly, the interpretation of the Quranic verses is very dependent on one’s own perceptions, world-view, experiences and the sociocultural background in which he/she lives. Thus, a ‘pure’ interpretation of the Scripture is not possible; it is always influenced by sociological circumstances, no one can be free of such influences. Thirdly, the meaning of the Quranic verses unfolds with times, therefore, the interpretations of classical scholars can be radically different from the interpretation of modern scholars. This is because Quranic verses often use symbolic or metaphorical language that is ambiguous in meaning. This ambiguity serves, of course, to promote flexibility and creative change. These three principles can be employed to understand the status of women in Islam and the veil.
Unified Islamic Calendar in the Perspective of Islamic Legal Philosophy Syamsul Anwar
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.2016.541.203-247

Abstract

This paper discusses the principles of unified Islamic calendar in the perspective of Uṣūl al-Fiqh. It answers questions about the possibility of applying the theory of maqāṣid al-syarīʻah in unifying the Islamic calendar and whether ru’yat al-hilāl is the purpose of the shariah since it is legally stated by the Prophet. Since the unification of the Islamic calendar necessities al-hisāb al-falaky, is it allowed to not performing ru’yat al-hilāl? The author also discusses some concepts on unifying Islamic calendar as well as compares between Turkey and Morocco calendars.[Makalah ini membahas prinsip penyatuan kalender Islam dalam perspektif Uṣūl al-Fiqh. Pertanyaan yang akan dijawab antara lain tentang kemungkinan menerapkan teori maqāṣid al-syarīʻah dalam upaya penyatuan kalender Islam. Pertanyaan lainnya adalah apakah rukyat secara langsung merupakan tujuan dari syariat, padahal penyatuan kalender Islam meniscayakan metode hisab sebagai pedoman. Lantas, bolehkah meninggalkan rukyat dan mempedomani hisab? Penulis juga mendiskusikan beberapa konsep tawaran penyatuan kalender Islam serta membandingkan antara kalender Turki dan Maroko.]
Re-thinking Other Claimants to Prophethood: the Case of Umayya ibn Abi Salt Al Makin
Al-Jami'ah: Journal of Islamic Studies Vol 48, No 1 (2010)
Publisher : Al-Jami'ah Research Centre

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/ajis.2010.481.165-190

Abstract

This article questions the domination of the prophethood of Muhammad in the narrative of the seventh century of the Arabian Peninsula presented by both Muslim and Western scholars. There were many other claimants to prophethood, who are ignored in Muslim and Western sources. In this vein, this article deals with Umayya ibn Abi Salt, a poet who claimed prophethood. Umayya’s short biography, collections of his poems (diwan) and , and examples of his poems are discussed.

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