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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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Social History Approach To Islamic Law M. Atho Mudzhar
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.1998.3661.78-88

Abstract

Tulisan ini berangkat dari satu asumsi dasar bahwa hukum islam sesungguhnya bukanlah system hukum matang yang dating dari langit dan terbebas dari alur sejarah manusia. Sebagaimana system-sistem hukum yang lain, hukum islam tidak lain adalah hasil dari interaksi manusia yang berarti pula subjek untuk adanya satu perubahan. Pemahaman seperti inilah yang menjadi dasar pendekatan sosio-historis terhadap kajian hukum islam. Cara pendekatan terhadap hukum islam yang lebih mempertimbangkan variable-variabel social dan sejarah yng mempengaruhi pembentukan system hukum islam ini sesungguhnya merupakan keharusan mengingat kenyataan penampilan hukum islam itu sendiri di berbagai belahan negara islam yang tidak seragam sebagai akibat dari factor-faktor sosio-kultural dan sosio-politikal yang melingkupinya. Dalam tulisan ini empat produk literatur hulum islam ditmpilkan yaitu: Fikh, putusan-putusan pengadilan agama, hukum dan peraturan yang dikeluarkan dalam negara-negara islam dan fatwa-fatwa para ulama. Terlepas dari perbedaan karatristik yang ditampilakn oleh masing-masing literatur, keempat produk ini mengarah kepada suatu bukti epistemologis yang sama bahwa hukum islam pada kenyataannya tidak resisten dari pengaruh-pengaruh social yang melingkupi perkembangannya. Perubahan-perubahan sosial yang terjadi dalam tataran subtantif hukum islam diberbagai belahan dunia islam menjadi penguat dari fakta bahwa hukum islam pada dasarnya merupakan resultante dari interaksi antara para ulama dan factor-faktor social yang ada disekitarnya. Klaim bahwa hukum islam sebagai hukum sacral yang tidak bisa berubah dengan demikian tidak dapat dipertahankan lagi.
A Problem of Methodological Approaches to Islamic Law Studies Akh Minhaji
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.iv-v

Abstract

Al-Khiṭāb al-Dīnī fī al-Sha’ri al-Jāhilī Muqaddas, Muhammad
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.1998.3662.154-171

Abstract

Bangsa Arab dikenal sebagai bangsa yang kaya akan peradaban. Bangsa ini juga merupakan pusat semua agama samawi. Ada dua fase penting yang dilalui bangsa ini, yaitu: fase sebelum Islam, lebih dikenal dengan fase jāhiliyyah dan setelah Islam. Fase jāhiliyyah inilah yang akan menjadi fokus pembahasan makalah ini. Fase jāhiliyyah dalam makalah ini tidak berarti fase kebodohan secara literal, yang berarti kebalikan dari fase ilmu pengetahuan, sebab kenyataannya, sebagaimana ditulis dalam paper ini, Arab jahiliyah sudah sangat piawai menggubah puisi, di samping ilmu perbintangan, ilmu tentang cuaca dan lain sebagainya. Para penyair dan hasil-hasil karya mereka sangat dihargai oleh bangsa Arab jāhiliyyah. Maka tidaklah mengherankan bahwa puisi Arab jahiliyah bagaikan bagaikan "arsip" penyimpan data berbagai peristiwa yang terjadi, tradisi yang berlaku, dan hal-hal yang berkaitan dengan keyakinan atau agama Makalah ini mempresentasikan wacana keagamaan, yang ternyata dapat ditemukan dalam khazanah puisi Arab jāhiliyyah. Dari temuan ini diharapkan agar pandangan orang terhadap Arab jāhiliyyah lebih proporsional.[The Arabs are known for their civilization and centre for all divine religions. There are two important periods in the history of the Arabs: pre lslam and early Islamic periods; and this paper mainly focuses on the former. In the literal sense, jāhiliyyah is not identical with the foolishness as opposes to knowledgeable, because, as the author of this paper suggests, the jāhiliyyah people were well-verse in composing poetry (shi'r), exploring astronomy, and forecasting weather. These mean that they were not ignorance. The authors of the Arabic poetry as well as their works were highly respected by the Arabs. Therefore, people regard the Arabic poetry as a "filing cabinet" that preserves all data of events happened, traditions practiced, and creed followed at that time. The current article is an attempt to unveil a religious discourse found in the Arabic poetry of jāhiliyyah.It is hoped that after reading the paper, readers will get better outlook toward the jāhiliyyah of the Arabs.]
Indonesia’s (Future) Civil Society: Examining Its Religio-Cultural Basis Bahtiar Effendy
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.1999.3764.24-38

Abstract

“Civil Society” merupakan istilah yang sampai sekarang masih hangat diperdebatkan. Ada relasi antara Civil Society dengan demokrasi, dalam hal ini berkaitan dengan pengertian demokrasi itu sendiri. Dalam hal ini, disamping uraian tentang apa "civil Society” itu, yang lebih menarik adalah bantahan penulis terhadap tesis bahwa Islam tidak sesuai bahkan bertentangan dengan ide-ide demokrasi, dalam hal ini dengan civil society. Demokrasi hanya cocok untuk masyarakat Barat atau negara-negara Eropa dengan koloninya. Menurut penulis, pendapat ini muncul karena pandangan mereka hiang monolitik dalam memahami Islam. Hal ini disebabkan oleh keterbatasan pengetahuan mereka tentang hakekat Islam yang sebenarnya. Sementara dalam pandangan penulis, lslam adalah agama yang polyinterpretable. Dan yang pasti tidak ada diktum yang sah dan logis bahwa Islam bertentangan dengan sistem politik modem (demoknrsi). Lalu bagaimana affinitas nilai-nilai Islam dengan ide tentang Civil Society Dan bagaimana dengan Indonesia dengan situasi politiknya sendiri? Inilah hal-hal yang iuga dicoba diuraikan dalarn Makalah ini.
Intelectual and Academic Freedom in Islam Akh Minhaji
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.vii-viii

Abstract

Saadoe'ddin Djambek Dan Pemikirannya Tentang Hisab Susiknan Azhari
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.1998.3661.159-180

Abstract

It is worth to recognize that Indonesia, as a nation with its diversity including the diversity of the methods of hisab (method of measuring the sun and the   moon positions), needs openness and objective thinking.  Only with both openness and objective thinking, everyone belongs to a certain school of thinking understands others' methods for their differences and similarities.  Through understanding the different methods an appreciation to other methods will come to rise: This paper tries to analyses   Saadoe’ddin Djambek thought of hisab which covers hisab on queblat (Ka'ba/direction), time for prayers   and the beginning of a new month.  Furthermore, this paper focuses on the characteristics of his concepts of hisab, approaches and method used in formulating bisab theories, and the influence of astronomy on his way to build hisab paradigm. After analysing his works, it can be concluded that Djambek's thought of hisab is a creative synthesis that combines the methods of hisab experts and Djalaluddin from hisab experts and Prof. Dr. G.B.  Van Al-bada from astronomers. Saadoe'ddin Djambek has been influencing hisab thought in Indonesia, although   there    are some problems that often emerge.
Hubungan Antara Konsep Baik dan Buruk Dalam Ilmu Kalam Dengan Konsep Maslahat Dalam Hukum Islam Fathurrahman Djamil
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.2022.3763.63-76

Abstract

There is a hypothesis that a theological school belongs to a Muslim influences his or her thought in uṣūl al-fiqh (foundation of "Islamic jurisprudence). This paper will focus on Mu'tazila and Asy'ariya. Mu'tazila concept on 'aql or Reason is clear that reason can distinguish between good and bad. This concept is a result of their interest in philosophy that may influence their thought. Therefore, the Mu'tazilite believe in the ability of reason in understanding everything and it brings them to a statement "reason before law", which means reason should stay before the"syara" or law. For this reason, they agree that before the existence of law, a reasonful person can distinguish between good and bad. One of Mu'tazila principles is adala (God justice), that one of its interpretations is that God does not wish the bad. As a result, Mu'tazila believe that. God created all things based on purpose and wisdom. From this point, there seems to be a relation between their teachings and their theories on " uṣūl al-fiqh” When there is a conflict between naṣ and reason, they take reason before naṣ. Furthermore, they believe that God created the creatures on the basis of purpose, and so what happens to His legislation. This concept has a direct influence to the concept of maṣlaha that becomes illa in legislation. Different from Mu'tazila, Ahl al-sunnah wal-Jamā'a sees that good and bad cannot be understood by reason itself. In addition they say that God created all creatures not on the basis of purpose, and also God desires good and bad. These principles relate to their theories on uṣūl al-fiqh; e.q. when a conflict between naṣ and reason emerges, they give priority to nap. They neglect maṣlaha in their canonical thought. Even though, the hypothesis of the relation between theological unrestrictedly. That happens to Al-Juwayni and al-Razi who were Asy'arites but had different thoughts in uṣūl al-fiqh. 
Preliminary Remarks On The Philosopy of Islamic Religious Science M. Amin Abdullah
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.1998.3661.1-26

Abstract

Dari sudut pandang filsafat Ilmu, penerapan istilah “science” dalam Islamic religious science merupakan hal yang dapat diperdebatkan, bahkan cukup kontroversial. Pertanyaan yang muncul kemudian adalah “dapatkah diskusi serius dalam filsafat Ilmu (philosophy of Science) diterapkan dalam pembahasan Islamic Religious Science (ilmu-ilmu keislaman)?” Artikel ini mencoba menganalisis konsekuensi-konsekuensi dari dimasukkannya diskusi filsafat ilmu dalam tubuh Islamic religious science, berangkat dari kenyataan tidak adanya pemikir kontemporer muslim yang menganalisis persoalan tersebut. Sebagai langka awal, perdebatan filosofis antara tiga pakar filsafat ilmu yaitu Karl R. Popper, Thomas Kuhn dan Imre Lakatos tentang konsep “science” diangkat, untuk selanjutnya dilihat relevan-sinya bagi Islamic religious science. Lebih spesifik, artikel ini menyoroti hubungan antara Islamic Religious Science dengan research programnya Imre Lakatos, dan menggarisbawahi bahwa rekonstruksi Islamic Religious science adalah dalam wilayah historical Islam. Satu hikmah terpenting yang dapat dipetik dari perdebatan diatas adalah penegasan bahwa semua teori, konsep formula, prinsip-prinsip dalam Islamic science hanyalah merupakan produk manusia, masyarakat dan budaya semata. Lewat kesadaran inilah ilmu-ilmu keislaman tersebut terbuka untuk dipertanyakan ulang, dirumuskan Kembali sesuai dengan tantangan jaman yang mengitarinya. Persoalan yang muncul kemudian adalah adanya hambatan dari para peneliti sendiri yang mencemaskan apakah mereka mengadakan studi keislaman atau sesuatu yang lain. Sosok Islamic Religious science yang baru (setelah dihubungkan dengan philosophy dan sociology of knowlage) harus mempertimbangkan dengan sungguh-sungguh tiga demensi pendekatan atas agama Islam yaitu: linguistic-historical, theological-philosophical dan Socio-anthropological. Yang lebih penting lagi, hubungan antara tiga pendekatan ini haruslah bersifat sirkular dalam arti bahwa pendekatan multi-dimensi tersebut harus berdialog antara yang satu dan lainnya secara serius sebagai sebuah kesatuaan entitas dengan seluruh implikasi dan konsekuensinya.sebagai kesimpulan, ilmu keislaman yang kritis hanya dapat dikonstruksikan secara sistematis lewat model pendekatan tiga dimensi yang bersifat sirkular dalam mana setiap dimensi dapat berhubungan dan berkomunikasi dengan yang lain. Dengan jalan inilah konteks penemuan (discovery) dalam Islamic religious science dapat berkembang dan konteks justifikasinya dapat ditekan serendah mungkin.
Kontribusi Daerah Aceh terhadap Perkembangan Awal Hukum Islam di Indonesia. Kamaruzzaman BA
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.1999.3764.143-175

Abstract

This paper tries to trace the contribution of Aceh in the development of Islamic law in lndonesia. so far the study on the early development of Islamic law is rarely carried out. The condition might be influenced by scholars' statement that the school of thought that spread widely in Aceh was shafi'1ryah. The statement seems to be agreed since no study tries to trace the contribution of Aceh in the development of Islamic law in lndonesia. In this paper, the writer try to prove that Shafi,iyyah was not the only school spread in Aceh, but there was shi'ite Islamic law in Aceh. After a deep study, begun with the description of Islamic law, then followed by the arrival of Islam in Aceh, the writer comes to a conclusion that shi'i school come to Aceh before shafi’i. Shafi’i school came and developed after the demolishment of shi'i. This opinion is supported by the traditions of Aceh that still go on. This is also supported by the lineage of perlak sultans. Meanwhile, the writer is involved in the polemic on the existence of shi'ite in Indonesia. The polemic was raised by Azyumardi Azra with his statement that there was no shi'it's influence in Aceh, let alone in Nusantara during 9th century. Azra's opinion could be caused by his fear of local historiography. He said that local historiography is difficult to encounter other sources and historical development. In this paper, the writer encounters Azra's opinion using the book "Tazbira Ṭabagat jumū’Sulṭān as-Salāṭīn. The book explains clearly the date of crowning Perlak's Sultans. Furthermore, the writer found that Perlaks Sultans were the descendants of Shi'ites.
Filsafat Ishrāqiyyah (Iluminatif) Suhrawardī al-Maqtūl Ahmad Hasan Ridwan
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.1998.3662.71-94

Abstract

The Ishrāqī is oriental as well as illuminative philosophy. It is to shine, for it comes from the Orient; and it is oriental, because it shines. Colored with its distinct language, this philosophy constitutes an alliance between the "speculative" philosophy (al-ḥikmah al-baḥthiyyah) which is a fusion of the Hellenistic, Persian and Islamic philosophy, and the "intuitive" one (al-ḥikmah al-dhawqiyyah) that represents mystical spiritualism and is a combination of the Islamic sūfi tradition, Zoroastrianism and Neo-Platonism. Shuhrawardī, who was accustomed with perennial Islamic philosophy (al-ḥikmah al-'atīqah), is considered not only as a great mystic, but also an Ishrāqī philosopher. His Ishrāqī thought is a synthesis of several philosophical notions which eventuated in the classical Islam. His ideas are recognized as a set of universal teachings, which is a long-lasting oriental thought and has actual significance for the modern period.

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