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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
 66   67   68   69   70 
An Example of Neo-Tarekat in Bandung, Indonesia Muhammad Adlin Sila
Al-Jami'ah: Journal of Islamic Studies Vol 47, No 2 (2009)
Publisher : Al-Jami'ah Research Centre

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/ajis.2009.472.269-293

Abstract

At present, several tarekats surfaced in the urban centers of Indonesia and continued to perform as a vehicle of social and cultural cohesion. The emergence of these so-called neo-tarekats (neo-sufi mystical orders) introduced rational reference to the sacred texts and Islamic law and rejected the close association between tarekats and the veneration of saints and holy places as generally known as silsilah in the old version of tarekats. This article depicts a close look at of Tarekat Kadisiyyah, an example of the neo-tarekats, located in central Bandung city of West Java. Most of the followers of this tarekat come from young and educated among urban people in Bandung. mursyid (Ar: murshid) of this tarekat refers to a person named Suprapto Kadis, who experienced the absence of an outward mursyid (lahiriah), but received direct guidance from Allah. There is no chain of transmission of mystical knowledge from a special mursyid to him. This kind of mursyid reminds us the concept of uwaysiyah in classical Islamic literature. Uways is the person who knew the prophet Muhammad but never met him in person. Another concept can be used to analyzes this phenomena is the notions of khidr functioning as an invisible guide for the mursyid. Tarekat Kadisiyyah trained its students that one should become his own self in order to know Allah. In doing this, Tarekat Kadisiyyah concluded that shari‘ah is important as it is the vehicle to gain closeness to Allah.
A Study of Panglima La’ōt: An ‘Adat Institution in Aceh Kamaruzzaman Bustamam-Ahmad
Al-Jami'ah: Journal of Islamic Studies Vol 55, No 1 (2017)
Publisher : Al-Jami'ah Research Centre

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/ajis.2017.551.155-188

Abstract

This article is about a brief history of Panglima La’ōt Aceh and its current position along with Adat La’ōt (customary law) among Acehnese community. It will look at relationship between Adat and presence of Panglima La’ōt  (the Commanders of the Sea). To what extent we could say that there is a strong connection between the adat laot and Panglima La’ōt? It is argued that this institution has been established for more than 400 hundred years by the Kingdom of Aceh. It is also said that adat laot is one of the oldest customary law in Aceh. This article consists three sections. After the introduction, it will discuss the history of Panglima La’ōt in Aceh. The next section is about the current position of Panglima La’ōt in Acehnese society. Here, the data will be focussed on the dynamics of fisher and their perpection toward the Panglima La’ōt in different setting of research area. Finally, the examination of the revitalization of Panglima La’ōt as formal institution in, especially the overlapping of the authority of adat institution, will be provided in final section.[Tulisan ini merupakan penjelasan mengenai hubungan Panglima La’ot dengan hukum adat La’ot ditengah masyarakat Aceh dewasa ini yang secara resmi pemerintah daerahnya menegakkan syari’ah Islam. Sebagai salah satu institusi adat yang tertua sejak berdirinya kerajaan Aceh, Panglima La’ot dan adat La’ot mengalami dinamika yang luar biasa. Dengan mengambil studi kasus dibeberapa tempat yang berbeda, penulis menunjukkan bahwa formalisasi kembali institusi ini bukan hanya menjadi cara melestarikan warisan budaya, melainkan juga menjadi aparatus pemerintahan lokal yang mewakili masyarakat nelayan Aceh ditengah dinamika ekonomi politik lokal, regional dan internasional.]     
Religious Responses to Globalisation Hatib A. Kadir; M. Maufur
Al-Jami'ah: Journal of Islamic Studies Vol 49, No 2 (2011)
Publisher : Al-Jami'ah Research Centre

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/ajis.2011.492.393-410

Abstract

Sociological discussion of globalisation is preoccupied with the political, economic, and military dimension of it, with little attention to its religious aspect. This paper attempts to trace the impacts of globalisation on religion and religious responses, the argument of which derives mainly from the so-called “Bridge-Building Program” organised by CRCS ICRS-UGM in 2008. It argues that though they share a common concern, people of different faiths are at risk of deepening the problems rather than offering solutions in view of their different responses for which we categorise them into different but overlapping categories -ideological, ambivalent, integrative, exclusive, and imitative. It then leads to a more fundamental question of whether interfaith cooperation is possible given those different and sometime opposing responses.[Dalam kajian sosiologi, diskusi mengenai globalisasi kerap kali semata-mata ditinjau dari sisi politik, enonomi dan militer, sementara dimensi agama sering kali dikesampingkan. Artikel ini membahas dampak globalisasi terhadap agama dan respon komunitas agama terhadap globalisasi. Data yang muncul dalam artikel ini diambil dari sebuah workshop berjudul“Bridge- Building Program.” Melalui artikel ini, saya berpendapat bahwa, meskikomunitas agama-agama memiliki keprihatinan yang sama terhadap dampak globalisasi, namun respon mereka cenderung mempertajam persoalan yang diakibatkan globalisasi, ketimbang memberikan solusi. Respon tersebut dalam dikategorikan –meski tidak kaku- dalam: respon ideologis, ambivalen, integratif, ekslusif dan imitatif. Selanjutnya, artikel juga mengulas pada pertanyaan mendasar mengenai apakah kerjasama antar agama mungkin dilakukan menyimak ragam respon yang saling bertentangan tersebut.]
Editorial: Re-actualization in Needs Editor Al-Jami'ah: Journal of Islamic Studies
Al-Jami'ah: Journal of Islamic Studies Vol 43, No 1 (2005)
Publisher : Al-Jami'ah Research Centre

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Abstract

It seems that redefinition of Islamic fields is a must. This is due to the fact that the Islamic fields require re-actualization, so that they will be beneficial not only for Muslim themselves, but also for non- Muslim. The former group can exercise it for their recent needs, meanwhile the latter may benefit from their re-actualized spirit for their own purposes. However, the efforts of the redefinition are not without barriers. It is often that its doers are claimed as liberal or even as apostate Muslims, although they based their redefinitions on reliable Islamic references. Nevertheless, destructive criticism has not weakened their spirit to deal with it. They have even been more eager to conduct it.
On the Absence of ‘Fragrant Film’: Changing Images of the Author in Indonesia Meghan Downes
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.2013.512.365-387

Abstract

A more varied and plural image of ‘the author’ has emerged during the past decade, brought about by subsequent literary trends including Islamic women’s writing and ‘teen-lit’ written by and for teenagers. ‘sastra wangi’ (fragrant literature) was a popular media label used to describe the controversial work of young female authors writing during the early ‘reformasi’ period. One decade on, we are seeing film adaptations of such work, none of which have provoked a comparable level of furore. The absence of any kind of ‘fragrant film’ discourse denigrating the femininity of the narratives reveals a shift in public discourse around authorship in contemporary Indonesia. This article uses close textual readings, media discourse analysis and ethnographic audience research to examine the relationship between such trends, and the ways in which young Indonesians engage with popular narratives.[Munculnya penulis-penulis muda pada beberapa dekade terakhir di Indonesia dengan beragam citra masing-masing telah mendorong lahirnya tren baru dalam dunia sastra, termasuk tulisan-tulisan muslimah dan sastra remaja yang ditulis oleh dan untuk remaja. Tren tersebut salah satunya memunculkan apa yang kemudian populer dengan istilah ‘sastra wangi’, istilah yang digunakan untuk menyebut karya-karya sastra yang memicu kontroversi dan ditulis oleh penulis perempuan pada masa awal era reformasi. Pada satu dekade berikutnya, beberapa karya sastra tersebut diadaptasi dalam bentuk film. Namun demikian, film yang diproduksi tidak memicu kontrovesi, tidak seperti halnya ketika karya sastra itu pertama kali ditulis. Absennya perdebatan dan kecaman terhadap ‘film wangi’ mengindikasikan pergeseran dalam perdebatan publik mengenai ‘kepengarangan’ di Indonesia kontemporer. Artikel ini didasarkan pada pembacaan tekstual, analisis wacana media, dan riset audien secara etnografis untuk mengungkap hubungan antara tren-tren sastra di atas dan bagaimana sikap anak muda Indonesia terhadap sastra-sastra populer tersebut.]
Islamism and Post-Islamism: “Non-Muslim” in Socio-Political Discourse of Pakistan, the United States, and Indonesia Hans Abdiel Harmakaputra
Al-Jami'ah: Journal of Islamic Studies Vol 53, No 1 (2015)
Publisher : Al-Jami'ah Research Centre

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/ajis.2015.531.179-204

Abstract

Islamism is defined by Asef Bayat as ideologies and movements that strive to establish some kind of an ‘Islamic order,’ in the form of a religious state, sharia law, or moral codes. However, Bayat and other scholars have found that nowadays Islamism is changing and many countries share the traits of post-Islamism instead of Islamism. According to Bayat, post-Islamism is both condition and project to “conceptualize and strategize the rationale and modalities of transcending Islam in social, political, and intellectual domains.” In short, it has a hybrid tendency to combine Islam and democracy. This paper will discuss how the category of “non-Muslim” is taken place in the socio-political discourse of Islamism and post-Islamism. To limit the discussion, there are only three examples from Pakistan, the United States, and Indonesia.[Islamisme menurut Asef Bayat adalah ideologi dan gerakan yang berjuang untuk membentuk semacam “tatanan Islam” dalam bentuk negara Islam, hukum syariat, atau pun hukum etis. Saat ini, islamisme telah berubah. Di beberapa negara muncul gejala post-islamisme yang khas. Bayat mendefinisikan post-islamisme sebagai kondisi dan keinginan untuk mengkonsep alasan dan modalitas untuk mengusung Islam ke ranah sosial, politik, dan keilmuan. Sehingga, muncul pula kecenderungan untuk menggabungkan Islam dan demokrasi. Tulisan ini mendiskusikan konsep “non-muslim” dalam wacana sosial politik terkait dengan Islamisme dan post-Islamisme. Pembahasan dibatasi pada tiga contoh dari Pakistan, Amerika Serikat, dan Indonesia.]
Islamic Education and Da’wah Liberalization: Investigating Kiai Achmad Dachlan’s Ideas Abdul Munir Mulkhan
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.2008.462.401-430

Abstract

This article discusses two opposing views in regard to Islamic teaching; whether it should be seen as a static entity or as a dynamic one and each option has its own implication. Being seen as a static entity, Islamic teachings cannot be put on the table of criticism, because it is supposed to be perfect, correct, and its validity goes beyond time and space. In this position, Islamic teaching that is taught in Islamic education institutions is delivered in non dialogical way, assuming that it is doctrine, not knowledge. The author argues that such view would possibly make Islamic teachings become “normal science” that loose their relevances to contemporary human life. In fact, what is considered as Islamic teachings cannot be separated from human intervention since parts of them are formulated by classical Muslim scholars. For this reason, it is necessary to liberate Islamic teachings from narrow-minded perspective and interpretation, as suggested by the proponents of Liberal Islam. Islam should be interpreted in open-mind perspective so that it is possible to bear many different interpretations based on interpreters’ social and academic backgrounds. Achmad Dachlan is one of Muslim scholars who tried to take the essence of Islamic teachings. He argued that one of the main purposes and substantial point of Islamic teachings are the ethical kindness and human happiness. Dachlan’s concern with the marginalized and disfranchised people is based on his view on human ethics and it serves as the foundation of a movement to empower marginalized people.
Islam is Never Monolithic Editor Al-Jami'ah: Journal of Islamic Studies
Al-Jami'ah: Journal of Islamic Studies Vol 54, No 2 (2016)
Publisher : Al-Jami'ah Research Centre

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Abstract

Islam in Provincial Indonesia: Middle Class, Lifestyle, and Democracy Noorhaidi Hasan
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.2011.491.119-157

Abstract

Islamic symbols have flourished in the public spaces of Indonesian provincial towns after Suharto. This phenomenon has occurred in parallel with the  significant shifts in the social, economic and political fields, which is tied to the mounting impact of Islamization, social mobility, economic growth, and democratization occurring among town people. It is as if we see a parallel move between Islamization, modernization, globalization and democratization. Key concepts associated with these trends are appropriated with those rooted in tradition and local culture to inform the whole dynamics of Indonesian provincial towns today. The key player in this process is the new middle class, who look to Islam for inspiration both to claim distinction and social status and to legitimize their consumptive lifestyle. They are newly pious who act as active negotiators between the global and the local as well as the cosmopolitan centre and the hinterland. They also play a pivotal role as an agency that liberalizes religion from its traditionally subservient, passive and docile posture by turning it into a source of moral legitimacy and distinction to represent a modern form of life. Given its intimate relationship with locality, tradition, modernity as well as globalization, Islam has increasingly assumed a greater importance for local politics. Political elites have used Islamic symbols for the instrumental purpose of extending their political legitimacy and mobilizing constituency support, in a political environment of open competition and increased public participation in decision making. In this process religious symbols have irrefutably been distanced from their religious moorings and narrow, Islamist understandings, in favor of pragmatic political purposes.
The Dutch Colonial Policy on Islam: Reading the Intellectual Journey of Snouck Hurgronje Jajat Burhanudin
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.2014.521.25-58

Abstract

This article will explore the intellectual journey of Snouck Hurgonje as a hired scholar for the colonial agenda. His life in Mecca and then the Indies, his knowledge on Islam and the Muslims as revealed in the works he produced, and the way it was transformed into the colonial policies, are the main subjects of the discussion. The way Snouck Hurgronje dealt with Muslims on his tour of duty, for example by collaborating with the penghulu, and working together with the Arab, Said Oesman, will also be explored. It should be stated that, in line with Snouck Hurgonje’s advice, the Dutch policy on Islam was directed (among other things) to draw the native elite --in this particular case the penghulu-- into the colonial orbit.[Artikel ini membahas perjalanan intelektual Snouck Hurgonje, seorang ilmuwan yang bekerja di bawah dan untuk kepentingan colonial Belanda di Indonesia. Kehidupannya di Mekah, kemudian kembali lagi ke Indonesia, pengetahuannya tentang agama dan orang Islam yang tertuang dalam kerya-karyanya, serta proses pengetahuan itu semua dalam mempengaruhi kebijakan pemerintah kolonial menjadi tema utama diskusi dalam tulisan ini. Selain itu, akan dibahas pula cara-cara Snouck Hurgonje dalam berhubungan dengan orang-orang Islam selama menjalani tugasnya, misalnya ketika bekerjasama dengan para penghulu atau ketika bekerjasama dengan tokoh Arab, Said Oesman. Perlu ditegaskan pula bahwa sejalan dengan saran-saran Snouck Hurgonje, kebijakan pemerintah kolonial Belanda tentang Islam antara lain lebih ditujukan untuk menarik kalangan elit pribumi, dalam hal ini adalah para penghulu, ke lingkaran pemerintah kolonial.]

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