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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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Pengembangan Pendidikan Islam: Suatu Telaah Epistemologis Syarif Hidayatullah
Al-Jami'ah: Journal of Islamic Studies No 61 (1998)
Publisher : Al-Jami'ah Research Centre

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/ajis.1998.3661.45-62

Abstract

Nowdays the world Indonesia facing the current of modernity and its challenges which flow very rapidly and clear away the strength of human life. Islamic education, as a part of historical reality of all human beings, does not escape these problems. The challenges brought out by the modernity to the Islamic education force all elements involved to decice their approaches. According, many efforts have been done including “revising the curriculum”, revitalizing the institution” and “the Islamization of knowledge” this paper does not aim to place itself as a complete and perfect “master plan” which is offered to overcome the challenge of modernity, rather, it is merely a descriptive-philosophical reflection of the historical reality which is faced by the Islamic education. It tries to stimulate “our mind” to seek some answer fot the challenges faced by the Islamic education by mean of demonstraction and/or reconstraction of the epistemological paradigm. This effort is meant to reach the “true” and basic aim in yhe Islamic Education System.in accordance with the program of islamization of knowledge. This epistemological reconstraction Indonesia desperately needed. These tow efforts are aimed to eliminate some “facts and impressions of the dichotomy perceived in the Islamic education by uniting religious sciences and secular sciences into one single discourse. This paper gives particular attention to the transformation of the IAIN (state Institute of Islamic Studies) and the 1997 curriculum, which are perceived as the “first promosing step” to support of the Islamization of knowledge as well as the epistemological reconstraction in the Islamic education, particulary in Indonesia.
Al-Mushkilāt al-Dalāliyyah Fī Ta’līm al-Lugha al-‘Arabiyah Ahmad Satary Ismail
Al-Jami'ah: Journal of Islamic Studies No 64 (1999)
Publisher : Al-Jami'ah Research Centre

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/ajis.1999.3764.203-244

Abstract

There have been many lndonesia vocabularies coming from Arabic. They have developed morphologically and semantically whose meanings are different from the real meanings in Arabic. For Indonesian teachers, this fact creates difficulties in teaching Arabic, especially in reading comprehension and translations. This article is intended by the writer to explain how to understand Indonesian words absorbed from Arabic by using a contrastive approach, i.e., a linguistic approach aims at explaining the similarities and differences between two or more languages or dialect in phonologic, morphologic and semantic aspects. By using this approach, the writer tries to find a method to make the Arabic teaching and translations easy. By using a contrastive approach, the writer concludes that the semantic problems faced by Indonesian teachers lie in the fact that they should understand Arabic worlds from three aspects of meanings: basic material, morphological structure and context. By understanding the similarities and differences between Indonesian and Arabic vocabularies, the writer categorizes their meanings into three levels: easy, average and difficult. Based on these levels, the Arabic teaching, vocabularies and translations should be approached, in addition to understanding its internal and external context. [Banyak sekali kosa kata dalam bahasa lndonesia yang berasal dari Bahasa arab. Kosa kata bahasa Indonesia yang berasal dari bahasa Arab ini dalam perkembangannya mengalami perkembangan morfo-semantis yang mengakibatkan terjadinya kesenjangan antara kosa kata dalam Bahasa lndonesia dengan bahasa aslinya dalam aspek morfologi dan semantik. Fakta ini pada akhimya mempunyai pengaruh yang besar dalam proses pengajaran Bahasa Arab bagi pengajar Indonesia, terutama dalam pengajaran reading comprehension dan terjemah. Tulisan ini mencoba untuk mengatasi problematika pengajaran bahasa yang berkaitan dengan semantika kosa kata-kosa kata Bahasa lndonesia yang diserap dari bahasa Arab dengan memanfaatkan pendekatan linguistik yang kontrastif, sebuah pendekatan linguistik yang bertujuan menyingkapkan unsur-unsur kesamaan dan perbedaan antara dua bahasa atau lebih, atau antar berbagai dialek, dalam aspek fonologi, sintaksis, morfologi dan semantiknya dengan tuiuan untuk mendapatkan prinsip-prinsip yang dapat diterapkan untuk memecahkan problem-problem  pengajaran bahasa Arab atau teriemah. Setelah memberikan penjelasan mengenai problem-problem semantik dan macam-magam makna sebalai pengantar, melalui pendekaan kontrastif penulis sampai pada kesimpulan, bahwa problem semantis yang dihadapi oleh pengajar lndonesia terletak pada upaya mengenali makna dari kosa kata-kosa kata Arab dari sisi ketiga pilar makna, yaitu materi dasar, struktur morfologis dan konteks. Dari ketiga sisi ini kosa kata-kosa kata tersebut, ditinjau dari tingkat kesamaan antara kosa kata Bahasa Indonesia dengan bahasa Arab, dapat dibagi meniadi tiga level; mudah, wajar dan sulit. Atas dasar tingkatan inilah pengaiaran bahasa, kosa kata dan teriemah, selayaknya disusun di samping terutama sekali didasarkan pada konteks internal dan eksternal bahasa Arab itu sendiri.
Pandangan Al-Qur’an Terhadap Bigetisme Yahudi dan Kristen Hamim Ilyas
Al-Jami'ah: Journal of Islamic Studies No 62 (1998)
Publisher : Al-Jami'ah Research Centre

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/ajis.1998.3662.115-138

Abstract

The Qur'ān criticizes ahl al-kitāb--Jews and Christians--in many verses. One of the subjects being criticized by the Qur'ān is the idea of begetism -God begets children. The Qur'an teaches us that the Jews and the Christians regard 'Uzayr and 'Isa respectively as the sons of God. For some scholars, the Qur'ānic statement is equivocal, and thus becomes a controversial issue in the theological discourse. The current essay is devoted to debate the idea of begetism, and identifies the followers of begetism among the Jews and Christians who are being criticized by the Qur'ān. In order to carry through the purpose, the author employs exegetical approaches to analyze the issue thematically. In the end, the author concludes that the Qur'ānic criticism toward begetism is some sort of warning (indhār) to the Jews and Christians- as recipients of previous revelations.
Naẓarīyya al-Nabawi ‘Inda al-Fārābīy Amal Fathullah Zarkasyi
Al-Jami'ah: Journal of Islamic Studies No 63 (1999)
Publisher : Al-Jami'ah Research Centre

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/ajis.2022.3763.186-209

Abstract

After the spread of Islam in a wide area, and the concept of monotheism had been known by most people, another teaching emerged. The teaching was against the principles of monotheism. The teaching that emerged in the second century of Hijra, called for polytheism and was influenced by Hinduistic teaching especially that of reincarnation. One of its teaching was refusal of revelation and prophecy. Since then, the debate on this issue emerged between its supporters and its opponents. At this condition al-Farabi came and try to combine between religion and philosophy. Al-Farabi's concept on prophecy was much influenced by Aristoteles concept of dream. Even though, Al-Farabi raised a different thought from that of Aristoteles. According to Aristoteles, dream cannot be part of revelation While al-Farabi saw that human being with his or her imagination could relate to the "heaven", and could uncover the concealed curtain. Furthermore, he saw that a dream could explain prophecy as well as revelation in the far limit. He also saw that prophet had a divine power as result of the revelation he received. From his point of view, it may be concluded that Al-Farabi put himself in the middle position, between reason and revelation and between philosophy and religion. [Setelah Islam (dengan ajaran tauhidnya) tersebar di wilayah yang luas, ajaran tauhid yang dibawanya banyak dianut orang, muncul pemikiran-pemikiran dan ajaran-ajaran yang menentang prinsip-prinsip ajaran tauhid. Ajaran-ajaran tersebut muncul pada abad ke II Hijrah yang mengajak kepada politheisme. Ajaran-ajaran ini muncul terutama di Persi dengan membawa warna Hindu yaitu ajaran reinkamasi. Salah satu pokok ajarannya adalah penolakan terhadap wahyu dan kenabian, Dari sini muncullah pendekatan-pendekatan antara pendukung dan penolak wahyu dan kenabian. Dalam situasi yang penuh dengan perdebatan dan pertentangan ini muncullah Al-farabi yang berusaha mencari jalan tengah antara filsafat dan agama. Pandangan Al-Farabi tentang kenabian banyak dipengaruhi oleh pandangan Aristoteles tentang mimpi. Meskipun demikian ada perbedaan asasi antara Al-Farabi dan Aristoteles. Aristoteles berpandangan bahwa mimpi tidak mungkin menjadi bagian dari wahyu llahi. Sementara itu Al-Farabi berpendapat bahwa manusia dengan daya imajinasinya dapat berhubungan dengan "alam yang tinggi" serta dapat menyingkap tabir gaib. Selanjutnya dia berpendapat bahwa mimpi dapat menjelaskan kenabian dan wahyu sampai batas yang jauh. Al-Farabi juga berpandangan bahwa seorang nabi mempunyai kekuatan Ilahiyah yang merupakan hasil dari wahyu yang diterima. Dari pandangan-pandangan yang dimunculkan, dapat disimpulkan bahwa  Al-Farabi menempatkan dirinya di posisi tengah antara akal dan wahyu atau antara agama dan filsafat. Dari sini dia telah memberikan dalil-dalil ahli tentang kenabian.
The Metaphysics of The Ikhwan Al-safa: A Preliminary Survey on Their Concept Fauzan Saleh
Al-Jami'ah: Journal of Islamic Studies No 61 (1998)
Publisher : Al-Jami'ah Research Centre

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/ajis.1998.3661.119-142

Abstract

Tulisan ini mencoba   menyoroti   formulasi   Ikhwān al-Ṣafa' tentang   Tuhan sebagai suatu   aspek penting   dalam     konsep    metafisika mereka.  Diskusi ini menjadi menarik karena di satu pihak, sebagai sekelompok filosof   Muslim, mereka tidak   dapat   melepaskan diri dari prinsip-prinsip ajaran Islam; tetapi   di pihak lain, wacana kefilsafatan mereka banyak dipengaruhi   oleh   Neoplatonisme yang memang menjadi tema utama pada masa hidup mereka.  Lalu, bagaimana doktrin mereka tentang Tuhan? Dimulai dengan     penjelasan   secara   umum tentang Ikhwān dan Rasā’il mereka, artikel ini mencoba menguak   tentang siapa sebenrnya Ikhwān dan siapa pengarang   Rasāil yang sebenarnya, yang masih terus diperdebatkan hingga saat   ini.  Tentu saja bahasan   ini tidak lepas dari pembicaraan tentang warisan   Yunani   yang sangat mewarnai pemikiran Ikhwān. Konsep tentang Tuhan   dalam   pemikiran kefilsafatan Ikhwān di satu pihak terpengaruh oleh konsep emanasi yang dicetuskan oleh kaum Neoplatonis. Tetapi, di lain pibak, terdapat   perbedaan antara penjelasan emanasi Ikhwān dengan Plotinus. Dalam hal ini, Ikhwān lebih dipengaruhi oleh Pythagoras. Secara singkat, Ikhwān mendasarkan doktrinnya tentang Tuhan pada   ajaran Islam, tetapi mencoba memformulasikan pemahaman keislamaan mereka sendiri tentang Tuhan berdasarkan prinsip-prinsip   kefilsafatan. Ikhwān menerapkan doktrin tentang emanasi dan hirarki sebagai solusi yang tepat untuk menjelaskan kesatuan Tuhan, karena mereka yakin bahwa Shari'ah telah dinodai oleh kesalahan-kesalahan, dan ak ada jalan lain untuk memperbaikinya kecuali lewat Filsafat. Kritik tajam yang dapat diajukan kepada Ikhwān adalah ketidakkonsistenan ide-ide mereka. Berlawanan dengan Neoplatonisme, yang berpendapat bahwa penciptaan adalah suatu keharusan, Ikhwān berpendapat bahwa penciptaan alam merupakan basil perbuatan Tuhan at as kehendak Suci-Nya. Kemudian   Tuhan, dalam   kaitannya dengan alam semesta, disebut dengan al-Mubdi', al-Mukhtari', al-Muhdits al-Khāliq danal-Muṣawwir, yang secara umum berarti sang pencipta. Pendapat ini tentu saja be,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,, memiliki sifat. Tulisan ini banyak mendasarkan pada karya Ian R. Netton yang berjudul muslim Neoplatonism: An Introduction to the Thoutht of Brethren of Purity (1982) dan Nasr an Introduction to Islamic Cosmological Doctrines (1978). Karya Ikhwan sendiri baik Rasā’il maupun al-Jami’ah juga digunakan sebagai cross-reference.
Politik Hukum: Perbedaan Konsepsi Antara Hukum Barat dan Hukum Islam Moh. Mahfud MD
Al-Jami'ah: Journal of Islamic Studies No 63 (1999)
Publisher : Al-Jami'ah Research Centre

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/ajis.2022.3763.29-49

Abstract

Efforts to promote Islamic Law in the life of Indonesian Community always appear throughout history. However, the concept of Islamic Law itself has been debated among the Muslims. For that reason, the present author tries to compare the concept of Western Law and Islamic Law. The comparison will be based on JND. Anderson's Islamic Law and the Modem World and Mawdudi's Teori Politik Islam. The author finds that the product of Law was influenced by political configuration. If the political configuration was democratic, the law will be responsive, but, if its political configuration was authoritarian, the product will be conservative. In this context, if the Indonesian Muslims want all products of law influenced by Islamic Law, the Muslims themselves should take part dominantly in the government, but also in the government beurocracy
Perdagangan Mekkah dan Kemunculan Islam (Mendiskusikan Tesis Montgomery Watt dan Patricia Crone) Faisal Ismail
Al-Jami'ah: Journal of Islamic Studies No 64 (1999)
Publisher : Al-Jami'ah Research Centre

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/ajis.1999.3764.93-119

Abstract

Montgomery watt and Patricia crone disagree about the important factors contributed to the rise of lslam in Mecea at the beginning of the seventh century. According to watt, it was the Meccan trade that became the main factor contributed to the rise of lslam. The transformation of social life in Arabia from nomadic to mercantile economy resulted in the collapse of social and moral values to which was Muhammad's response. In this case, Watt used a socioeconomic approach in understanding and explaining the rise of lslam. Different from watt, crone argued that the rise of lslam had nothing to do with the Meccan trade. According to crone, it was Muhammad's political mission that contributed to the rise of lslam. Muhammad struggled to promote Arab nationalism or Arab unity in his attempt to counterbalance the Byzantine and sasanid Empires, the two super powers dominated the Middle East at the time. so, crone's approach to the study of the rise of lslam was very political in nature. Despite some weaknesses, watt's theory of the rise of lslam was more generally accepted by Muslim historian than crone’s. In the view of Muslim historians, the socio-economic condition and political background of Arabia were not the main factors to explain the rise of Islam. The rise of lslam was strongly related to the implementation Muhammad's prophetic mission which put emphasis on the unity of God and equity of man.
The Concept of Muḥaddathūn In the Shī’ī and Sunnī Traditions: a Preliminary Comparative Study Siti Syamsiyatun
Al-Jami'ah: Journal of Islamic Studies No 62 (1998)
Publisher : Al-Jami'ah Research Centre

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/ajis.1998.3662.33-53

Abstract

Tulisan ini mencoba mengelaborasi muḥaddathūn yang dipahami dalam lingkungan Shī'ī dan Sunnī. muḥaddathūn sesungguhnya merupakan konsep yang tidak dapat dipisahkan dari konsep tentang nubuwwah (kenabian, prophethood) dan risālah (kerasulan, messengership). Dua karya, yaitu Kitab al-Uṣūl min al-Kāfī oleh pemikir Shī’ī terkenal Muhammad bin Ya'qūb bin Ishāq al-Kulaynī dan Kitab Ṣirāt al-Awliyā oleh Muhammad bin Ali bin al-Ḥasan al-Tirmidhī yang merupakan seorang teosof Sunnī awal, menjadi sumber utama dalam makalah ini. Kedua karya tersebut menyepakati bahwa muḥaddathūn menunjuk kepada awliyā' (saints, friends of God), yang mendengar ucapan ilahiah dan mendapat inspirasi dari-Nya walaupun tanpa melihat malaikat. muḥaddathūn diberkati dengan kualitas dan kemampuan khusus (karamat) serta pengetahuan ilahiah (divine knowlage, ma'rifah) sehingga mereka dapat melaksanakan tugas mereka untuk menjaga hukum Tuhan dan Sunnah Nabi. Namun demikian, Shī'ī dan Sunnī, sebagaimana disebutkan dalam dua buku di atas, berbeda pendapat mengenai "siapa" sebenarnya yang disebut muḥaddathūn tersebut. Kaum Shī'ī  bahwa istilah muḥaddathūn itu secara jelas merujuk kepada para Imam berdasarkan atas sejumlah hadis. sebaliknya, kaum sunnī berpendapat bahwa muḥaddathūn tidak harus selalu merujuk kepada Imam kaum Shī'ī, tetapi mereka adalah pala awliyā' (walaya holders). 
The Idea of Qurbā In Early Sufism: A Preliminary Observation Ahmad Nur Fuad
Al-Jami'ah: Journal of Islamic Studies No 63 (1999)
Publisher : Al-Jami'ah Research Centre

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/ajis.2022.3763.111-127

Abstract

Makalah ini membahas pemikiran para sufi mengenai terminology qurbā (kedekatan) dalam kaitannya dengan wacana walāya (ke-wali-an). Dalam literatur sufi kata-kala qurbā sering dihubunglan dengan ide mengenai cinta  (maḥabba), rindu (shauq), dan keintiman (uzs). secara spesifik makalah ini mengangkat pemikiran tiga orang sufi besar, yaitu al-Tirmidhi (w. 905), al-Niffari (w. 965) dan Ibn al-'Arabi (w.1240). Al-Tirmidhī setelah membedakan dua jenis wali; wali haqq Allah dan wali Allah, mengatakan bahwa tahapan tertinggi yang dapat dicapai oleh seorang wali haqq Allah adalah maqam yang disebut maḥall al-qurbā tempat kedekatan. Pada posisi tersebut seorang wali dapat menerima pancaran nur al- qurbā dari Allah, sehingga ia tetap dapat mengontrol hawa nafsunya. Al-Niffari menghubungkan pendapatnya mengenai ide qurbā ini dengan fase-fase pemberhentian (mawāqib) yang ia lalui sebagai seorang sufi. Menurutnya mawāqib qurbā ada pada urutan kedua, dan hanya dapat dicapai oleh mereka yang selalu menjauhkan diri dari godaan dunia (zuhd). Sedangkan Ibn al-'Arabi, pemikiran mengenai qurbā ini tidak dapat dipisahkan dengan walāya (kewalian) dan nubuwwa (kenabian). Maqām qurbā menurutnya terletak di antara kedudukan para nabi pembawa shari'at (nubuwwat al-tashri') dan para pembenar nabi yang pernah iman (ṣiddiqiya). Di tempat kedekatan ini (maḥall al-qurbā), seseorang dapat bertemu secara langsung dengan malaikat yang suci. 
Al-Mulāzima al-Fikrīyya bi Taṭbīqa al-Fiqih al-‘Aṣriyy Muhammad Ishom
Al-Jami'ah: Journal of Islamic Studies No 61 (1998)
Publisher : Al-Jami'ah Research Centre

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/ajis.1998.3661.227-239

Abstract

Muslim jurists used to using the method of ijtihad to develop substantive legal aspects of Islamic law.   Later, the tradition of ijtihad becomes a means toward tajdid. The idiom of tajdid was well known in the time of Ibn Taymiyah where in the building of contemporary fiqh was gaining its moment. The effort to build such a framework of fiqh was also inspired by Yusuf al-Qardawi who asked the relevance of the product of fourteenth century ijtihad to   the current and future conditions. since we are all of the opinion that Islam is always relevant anywhere and anytime. Therefore, all mujtahids, are obliged to strife for keeping legal order with full understanding that legal thinking is always changing in accordance with the change of time. In general, the idea of the application of contemporary fiqh is led by three factors.  First.  Social interaction between Muslims and other people from different countries with varied culture; Second, the Western penetration to the Muslim world in many aspects of life; Third, the irrelevance of many legal decisions with the current problems due to the inclination of many jurists to standardize the understanding of Arab people in making law process. Understanding the fact, in the application of contemporary fiqh therefore one could not free himself from using the conventional methods of legal creation and understanding the objective of legal degree.

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