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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 1,224 Documents
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Save Indonesia By and From Sharī-a: A Debate on the Implementation of Sharī-a Ahmad Bunyan Wahib
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.2004.422.319-34I

Abstract

Perdebatan tentang penerapan syariat Islam di Indonesia memiliki sejarah cukup panjang, Bermula dengan ‘Piagam Djakarta" yang memuat tujuh kata "dengan kewadjiban menjalankan syari’at Islam bagi pemeluk-pemeluknja", pasca kemerdekaan. Pada Orde Lama (Soekarno) dan Orde Baru (Soeharto) perdebatan penerapan syari'at Islam tertutup, terutama setelah keluanya Dekrit Presiden 1959 serta kebijakan negara (Orde Baru) untuk menjadikan Pancasila sebagai satu-satunya asas bernegara. Di kalangan muslim sendiri penerapan syari'at Islam di perdebatkan. Sebagian mendukung dan sebagian menolak. Dukungan terhadapnya disuarakan oleh Islam garis keras, sedangkan Islam liberal menolaknya.
Expressing Political and Religious Identity: Religion-Science Relations in Indonesian Muslim Thinkers 1970-2014 Media Zainul Bahri
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.2018.561.155-186

Abstract

An attractive phenomenon of Indonesian Islam in 1990s era up to the recent time is an emergence of thought battle within Muslim scholars concerning religon and science. From the struggle, various terms have arisen such as: Islamization of knowledge/science, scientification of Islam, objectification of Islam, compatibility, ayatization or ayatisasi (from Arabic āya [verse, sign] i.e. to find the Qur’ānic āya for every single knowledge/science finding), integration, integration-interconnection, and so forth. According to the typology of Ian Barbour, instead of conflict and independence, religion-science relations in Indonesian Islam are always in the position of integration and dialogue. However, this article focuses on how the discourse of religion-science relations is conducted to express Islamic identity and political become more salient and stronger, particularly within Indonesian urban Muslims. Since the pioneers in 1970s to1980s such as Rasjidi, Moenawar Chalil, Buya Hamka and Syekh Kadirun Yahya, then more academic discourse such as the figures of Hidajat Nataatmaja, Kuntowijoyo, Mulyadhi Kartanegara and Amin Abdullah, to very popular writers of ayatisasi, Islamization of science has--at least three main agendas: the politics to strengthening Muslim identities, the spirit against secularist-Western, and apologetic attitudes as part of the theological campaign. This popular phenomenon shows that Islam is not merely regarded as ‘a perfect religion’ in terms of ethics, ritual as well as spiritual, but also it is kind of ‘Islamic revival’, i.e. a politically meaningful term, ‘revival of the ummah in all its aspects’.[Salah satu fenomena menarik islam Indonesia tahun 1990an hingga sekarang adalah perdebatan pendapat diantara ilmuwan muslim terkait hubungan agama dan sains. Dari perdebatan tersebut setidaknya memunculkan istilah seperti islamisasi pengetahuan atau ilmu, ilmuisasi islam, obyektifikasi islam, keserasian, ayatisasi, integrasi, integrasi – interkoneksi, dan lainnya. Berdasarkan tipologi dari Ian Barbour, alih-alih konflik dan independensi, hubungan agama dan sains di muslim Indonesia lebih tepat berada diposisi integrasi dan dialog. Dalam artikel ini fokus tertuju pada bagaimana wacana hubungan agama dan sains sebagai ekspresi identitas politik dan keislaman, khususnya pada muslim perkotaan. Sejak 1970-1980an mulai dikenal nama-nama seperti Rasjidi, Moenawar Chalil, Buya Hamka dan Kadirun Yahya  hingga nama – nama yang lebih akademis seperti Hidajat Nataatmaja, Kuntowijoyo, Mulyadhi Kartanegara dan Amin Abdullah. Setidaknya ada tiga agenda dari gerakan ini yaitu politik penguatan identitas keislaman, semangat melawan sekulerisasi barat dan sikap defensif yang merupakan bagian dari dakwah. Singkatnya, fenomena ini menunjukkan bahwa islam tidak hanya sebagai agama yang sempurna secara etis, tapi juga ini bagian dari kebangkitan islam seperti dalam istilah politiknya, kebangkitan islam di segala aspeknya.] 
Gender Glass Ceiling in Indonesia: Manifestation, Roots, and Theological Breakthrough Siti Ruhaini Dzuhayatin
Al-Jami'ah: Journal of Islamic Studies Vol 58, No 1 (2020)
Publisher : Al-Jami'ah Research Centre

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/ajis.2020.581.209-240

Abstract

The Struggle for achieving gender equality has been undertaken in the international and national levels through the commitment of the United Nation (UN) on 30% women quota in politics and public positions. In reality, women are far lag behind due to the so-called ‘gender glass ceiling, a metaphor of ‘invisible barriers refer to ‘glass’ through which women can see higher positions but cannot reach them which is insinuated with ‘ceiling’. The root-causes are deeply rooted in cultural values and social practices whereby patriarchy and religion are dialectically amalgamated. Unless there is a theological breakthrough to a women-friendly interpretations, glass ceiling is unbreakable. This paper aims at examining the extend to which Islamic sholars, especially women in Islamic higher education in Indonesia, contribute to dismatling patriachal biases from religious traditions upholding the glass-ceiling. Before observing the initiatives taken to break the glass ceiling, the paper discusses the phenomenon of manifestation of the existence of the gender glass ceiling and the roots of why the ceiling has been so far upheld. The study reveals that there is a positive correlation between the rising theological discourses voiced by women religious scholars and the vertical mobility of women in public positions as the pathway by then the gender glass ceiling is broken. [Perjuangan kesetaraan gender dilakukan di tingkat internasional maupun nasional dengan komitmen Perserikatan Bangsa-Bangsa tentang kuota 30% bagi perempuan dalam politik dan publik. Pada kenyatannya, perempuan masih tertinggal jauh karena rintangan yang disebut ‘atap kaca’, suatu perumpamaan hambatan yang tidak seperti kaca, perempuan dapat melihat posisi lebih tinggi tetapi sulit menembusnya. Akar masalahnya ada pada nilai budaya dan praktik sosial dan teologi berkelindan. Tanpa ada terobosan teologis yang ramah perempuan, fenomena ‘atap kaca’ sulit dipecahkan. Studi ini menganalisis sejauh manakah kontribusi para intelektual Islam, terutama perempuan di perguruan tinggi Islam di Indonesia mampu menggeser bias dalam tradisi agama yang menguatkan ‘atap kaca’. Sebelum mengkaji upaya-upaya yang dilakukan untuk menggeser atau meruntuhkan atap kaca bias jender, tulisan ini mendiskusikan terlebih dahulu bentuk-bentuk manifestasi keberadaan atau berdirinya atap kaca bias jender dan akar atap tersebut. Dalam studi ini ditemukan korelasi positif antara meningkatnya diskursus teologis yang disuarakan perempuan dan meningkatnya mobilitas vertikal perempuan pada posisi publik yang diharapkan dapat memecahkan atap kaca gender tersebut.]
Athar al-Islām fī Taṭawwuri Ma’ānī al-Alfāẓi fi al-Lughah al-‘Arabiyyah Nurain, Nurain
Al-Jami'ah: Journal of Islamic Studies Vol 41, No 1 (2003)
Publisher : Al-Jami'ah Research Centre

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/ajis.2003.411.183-200

Abstract

Language is one of the distinguishing factors between human and other creatures in the universe. It is also the identity of a society as there is no society without a language. Both language and society have close relationship that could not be separated as they are interrelated. Every single change in any society has a certain effect ot its language, either in its words or in its meanings. This is also happened to Arabic in the Arab world. Islam that came to the Arabs brought about some significant change in their faith, religious services, attitude and also some other new traditions. To articulate all these new things, the social construct some new terms that are adapt from the existing language by some process, i.e., changing, shifting, broadening and even narrowing the meaning. However, those changes did not remove the original meaning of a word. It means that, many times, a word has two meaning which we knows later as etymological and terminological meanings. This article tries to reveal those changes and distinguish the pattern of the charge.
Morality, Sisdiknas and Pluralism Editorial Editorial
Al-Jami'ah: Journal of Islamic Studies Vol 41, No 1 (2003)
Publisher : Al-Jami'ah Research Centre

Show Abstract | Download Original | Original Source | Check in Google Scholar

Abstract

Polemics on Interfaith Marriage in Indonesia between Rules and Practices Ermi Suhasti; Siti Djazimah; Hartini Hartini
Al-Jami'ah: Journal of Islamic Studies Vol 56, No 2 (2018)
Publisher : Al-Jami'ah Research Centre

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/ajis.2018.562.367-394

Abstract

The Indonesian rules on marriage manage that a marriage is required to be one faith marriage, i.e., a man and woman to embrace the same religion, and prohibits interfaith marriage. However, in practice interfaith marriage is concluded and the couple of such marriage struggled to conduct the marriage and to have the marriage legitimized. One of the ways is to propose a designation or decree from the civil court to officially allow them to marry and to mandate the Civil Marriage Registrar to register their marriages. This article discusses the practice of interfaith marriages based on the permission from the civil courts’ judges in Surakarta. Deploying the socio-legal approach and based on interviews with some relevant persons and on the observation on a number of civil courts’ decrees, this article finds that there are interfaith marriages in Indonesia and interfaith couple struggled to get their marriages officially admitted and legalized by taking the advantage of the legal gap on the issue. This article also argues that there has been divergent legal interpretation within Indonesians which led to legal uncertainty regarding the rules of interfaith marriage in Indonesia.[Peraturan tentang perkawinan di Indonesia mengatur pernikahan satu agama. Pernikahan harus antara wanita dan laki-laki Muslim dan larangan pernikahan beda agama. Banyak praktik pernikahan melakukan ikatan beda agama. Pernikahan ini diilakukan para pasangan dengan berupaya keras dengan cara apapun untuk dapat menikah secara formal. Salah satu cara dengan memohon ijin melalui putusan Pengadilan Negeri. Pengadilan memberikan ijin pernikahan beda agama dan mandat kepada pegawai Pencatat Sipil untuk dicatatankan sebagai pernikahan. Artikel ini mengkaji praktik pernikahan beda agama melalui penetapan Pengadilan Negeri di Surakarta. Penelitian ini menggunakan pendekatan sosiologi hukum dengan wawancara dan analisa terhadap beberapa penetapan dalam penyusunan paper. Artikel ini membahas pernikahan beda agama yang dilakukan masyarakat Indonesia yang mengalami kesulitan dan mengupayakan secara keras cara dalam pernikahan beda agama. Argumen lain artikel ini adalah pola penafsiran hukum yang beragam dari pasal-pasal Kompilasi Hukum Islam dan Undang-Undang Perkawinan. Tafsir ini membawa pada ketidakmapanan dan ketidakpastian hukum terkait dengan ketentuan pernikahan beda agama di Indonesia.]
Digital Hermeneutics and A New Face of The Qur`an Commentary: The Qur`an in Indonesian`s Facebook Fadhli Lukman
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.2018.561.95-120

Abstract

The 21st history of the Qur`an sees the scripture’s contiguity with the social media technology. This paper discusses the hermeneutical configuration of the Qur`an commentary in social media, not as religious phenomena in sociological or anthropological perspective, but rather as a study of the history of exegesis. The inquiry addresses two points: the character of the Qur’an commentary presented in Facebook within the context of the modern Qur’anic commentary and the effects it carries out. The paper suggests that digital hermeneutics emerges as the step forward for popularizing commentary with its simple and straightforward presentation. Accordingly, people are now closer to Qur`anic interpretation than ever before, and therefore the upsurge of semantic function of the Qur`an is observed. At the same time, digital hermeneutics marks the phenomena of equality and democratization of participation in hermeneutical activity and the challenge on authority.[Sejarah Al-Quran abad ke-21 ditandai dengan perkawinan kitab suci ini dengan teknologi sosial media. Paper ini mendiskusikan bangunan hermeneutis tafsir Al-Quran di sosial media, bukan sebagai fenomena keberagamaan dalam nuansa sosiologis dan antropologis, melainkan sebagai studi sejarah tafsir. Ada dua hal yang dikaji: tentang karakter tafsir Al-Quran yang muncul di Facebook dalam konteks tafsir modern dan pengaruh yang dimunculkannya. Diskusi ini menyimpulkan bahwa digital hermeneutics muncul sebagai kelanjutan dari tafsir populer dengan penampilannya yang sederhana dan lugas. Oleh sebab itu, orang-orang saat ini menjadi semakin dekat dengan penafsiran Al-Quran, dan meningkatnya fungsi semantik Al-Quran menjadi jelas terlihat. Pada saat yang sama, digital hermeneutics menandai kesetaraan dan demokratisasi dalam partisipasi terhadap aktivitas hermeneutis Al-Quran dan tantangan terhadap otoritas.]
Part One: Debunking Prevailing Scholarly Views Pertaining to the Apostasy of Alleged Descendants of Shaykh Yusuf of Makassar Najma Moosa
Al-Jami'ah: Journal of Islamic Studies Vol 58, No 1 (2020)
Publisher : Al-Jami'ah Research Centre

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/ajis.2020.581.103-170

Abstract

This article focuses on the controversial issue of apostasy pertaining to the alleged family of Shaykh Yusuf of Makassar, the Indonesian pioneer of Islam in colonial South Africa, after his demise at the Cape in the late 17th century during a period of Dutch occupation of both countries. It is reported in local and international historical and scholarly sources that the second generation grandchildren of this political exile and learned Islamic scholar converted from Islam to Christianity at the Cape and thereafter entered into marriages with Christian spouses. Their mother is alleged to have been the Shaykh’s daughter, Zytie Sara Marouff (alias Care Sale), and their father, the Rajah or King of Tambora (alias Abulbasi Sultan), a fellow exiled countryman. The marriage between the Rajah and Zytie is alleged to have taken place shortly after his arrival at the Cape in 1698 but before the death of Shaykh Yusuf in 1699. The conversions are recorded to have taken place within two decades of the Shaykh’s death and shortly after the death of their father, the Rajah, in 1719; both averted death sentences but died during exile at the Cape. The main aim of this article is to critically analyse these sources, which contain both conflicting information, and whose authors express ambivalent views, in an attempt to unravel the mystery surrounding their conversion and the marriage of their parents. Although some local Muslim religious authorities (ulama) at the Cape are aware of these conversions, many are not. In fact, these conversions were overlooked in a publication on the very topic. Local Muslims have therefore not been fully apprised by them of this aspect of their history because the topic is understandably also a sensitive one. The aim of this article is therefore not to dispute these facts or even that these conversions may have been a voluntary exercise and a consequence of freedom of choice. Although an analysis of some of the policies of the then Dutch colonial government which were enforced at the Cape (for example, those pertaining to interracial and interreligious marriages amidst limited religious freedom) are referred to, this article highlights that socio-economic reasons (poverty) and practical expediency (marriage) may indeed have precipitated such conversions. A detailed critical analysis, including of the Islamic law (Shari’a) pertaining to freedom of religion and apostasy, is unfortunately beyond the scope of this article due to space constraints. [Artikel ini membahas kontroversi pindah agama pada keluarga Syekh Yusus Makassar selepas diasingkan di Afrika Selatan pada masa kolonial Belanda akhir abad 17. Menurut sumber lokal dan tulisan sarjana internasional menyatakan bahwa generasi kedua keturunan Syekh Yusuf telah memeluk Kristen serta menikah dengan pasangan Kristen. Cucu yang dimaksud adalah anak dari putri Syekh Yusuf, Zytie Sara Marouff, yang menikah dengan Raja Tambora yang juga ikut dalam pengasingan di Cape Town. Pernikahan itu diperkirakan terjadi setelah rombongan tiba di Cape Town tahun 1698 dan sebelum wafatnya Syekh Yusuf tahun 1699. Sedangkan konversi agama yang terjadi sekitar dua dekade setelah wafatnya Syekh Yusuf dan selepas wafat ayah mereka Raja Tambora tahun 1719. Fokus utama artikel ini adalah mengkritisi sumber-sumber informasi yang bertentangan dan pandangan-pandangan para penulis yang ambivalen dalam rangka memperjelas misteri mengenai konversi dan pernikahan kedua orang tua mereka. Walaupun ulama lokal di Cape Town menyadari tentang konversi tersebut, namun sebagian besar tidak memperdulikannya. Sayangnya konversi ini dilihat berlebihan dalam berbagai tulisan. Lagipula penduduk muslim setempat tidak menjelaskan informasi hal ini pada catatan sejarah mereka karena dipahami sebagai hal yang sensitif. Oleh karena itu, artikel ini tidak bermaksud untuk memperdebatkan atau bahkan menguji fakta mengenai konversi agama yang memang bagian dari hak kebebasan beragama. Walaupun artikel membahas pelaksanaan kebijakan kolonial Belanda (misal pembatasan pernikahan antar ras dan antar agama ditengah pembatasan kebebasan beragama), artikel ini juga membahas sekilas soal kemiskinan dan praktik kebijaksanaan pernikahan dalam mengendapkan persoalan konversi. Namun karena keterbatasan halaman maka artikel ini tidak membahas persoalan hukum Islam mengenai kebebasan beragama dan pindah agama.]
Yathrib Jews’ Language(s): A Study Based on Authentic Ḥadiṯs Ahlam Sbaihat; Nama' Albanna
Al-Jami'ah: Journal of Islamic Studies Vol 55, No 2 (2017)
Publisher : Al-Jami'ah Research Centre

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/ajis.2017.552.327-356

Abstract

A controversial topic of research was the language of the Jews of Yathrib, this research tries to shed light on the controversial issue. Muslim and non-muslim scholars give different explanations. However, none of these theories could determine whether this language is spoken or written. Hadiths of Prophet Muḥammad indicate three languages; Hebrew, Aramaic and Syriac. For the purpose of this study, the researchers have gathered a repertoire of the authentic hadiths of the prophet related to the topic, accredited and then analyzed them. The results indicate that the Prophet asked Zayd, his translator, to learn Hebrew, which is the language of correspondence and worship of the Jews of Yathrib. Furthermore, the study shows that the language of everyday communication of the Jews of Yathrib was Arabic, which borrowed some worship-related Hebrew terms.[Topik riset ini mencoba mengangkat beberapa isu kontroversi yang terkait dengan bahasa orang Yahudi di Yathrib (Medinah). Berbagai teori dan penjelasan dari akademisi muslim atau Orientalis masih memperdebatkan apakah bahasa tersebut merupakan bahasa lisan atau tulis. Secara eksplisit dalam hadis Nabi terindikasi adanya tiga bahasa yaitu: Ibrani, Aramaik dan Syria. Dalam tulisan ini, peneliti akan mengumpulkan, akreditasi dan analisis hadits Nabi yang autentik terkait dengan topik ini. Kesimpulannya menunjukkan bahwa Nabi memerintahkan Zayd, penerjemahnya, untuk belajar bahasa Ibrani yang mana merupakan bahasa surat – menyurat dan ritual orang Yahudi di Medinah. Oleh karena itu, tulisan ini menunjukkan bahwa bahasa komunikasi sehari-hari orang Yahudi di Medinah adalah bahasa Arab yang diantaranya meminjam beberapa istilah dalam bahasa Ibrani.]  
Kaligrafi Islam: Dari Nalar Seni hingga Simbolisme Spiritual Islah Gusmian
Al-Jami'ah: Journal of Islamic Studies Vol 41, No 1 (2003)
Publisher : Al-Jami'ah Research Centre

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/ajis.2003.411.108-132

Abstract

This article reveals the history of the rise and the development of calligraphy in Islam. By referring to the history and texts of al-Quran, this articles shows that Islamic calligraphy have undergone some significant development because of the textual effect of al-Quran and the al-Sunnah which highlight the necessity of calligraphy for Muslims. The prohibition of drawing living things raised by fuqaha in the medieval age even intensified the development of calligraphy. Then, in its development, Islamic calligraphy is not only an artistic expression of Muslims, but, for centuries, the Sufi have been taken the wisdom (hikmah) of spiritual aspects of calligraphy. Some of them talked about the symbol of scrip/letters and words, about the detail shapes of scripts, and some other explained in detail the teaching principle of the existence through the symbols of ink and pen. This article emphasis that the beauty of Islamic calligraphy does not only touch the artistic dimension with all its various type, but also it intertwines intensively with the doctrine of esoteric, aspect of Islam

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