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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
 84   85   86   87   88 
Studi Islam Oleh Para Orientalis William Montgomery Watt
Al-Jami'ah: Journal of Islamic Studies No 53 (1993)
Publisher : Al-Jami'ah Research Centre

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/ajis.1993.053.34-46

Abstract

Suatu sisi penting dari saling hubungan dan interaksi dua agama adalah studi tentang agama yang dilakukan oleh ilmuwan agama yang bukan-penganut agama yang bersangkutan. Pada abad Pertengahan, ilmuwan baik Islam maupun Kristen sangat konsen untuk menunjukkan kesalahan dan kelemahan agama lain; namun kalangan Kristiani akan mengklaim bahwa selama dua ratus tahun yang lalu· ilmuwan Kristiani telah bergeser dan bahkan lebih maju lagi. Mereka memiliki apresiasi positif terhadap Islam dan klaim mereka ini dikuatkan oleh fakta bahwa beberapa Muslim dapat mengambil manfaat dan terbantu oleh ilmuwan Barat untuk dapat memahami agama mereka -Islam- secara lebih mendalam lagi.
Neo-Sinkretisme Petani Muhammadiyah Abdul Munir Mulkhan
Al-Jami'ah: Journal of Islamic Studies No 59 (1996)
Publisher : Al-Jami'ah Research Centre

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/ajis.1996.3459.19-39

Abstract

Syncretism is a belief that grows among rural peasants. The growth of the belief is closely related to their social and economies status for this reason Muhammadiyah, as an Islamic purifying organization, is not well accepted by them. social changes in which the number of populations increases and the farm-land and shelter decreases. has fostered rationalization of myths and supernatural belief. since then, Muhammadiyah is gradually accepted by rural peasants. In essence, the synergetic belief of the peasants is not in accordance with Muhammadiyah principles. Even though, the data show an increasing number of rural peasants who commit to this organization. This commitment means distortion of functional relationship patten between work and belief. Being Muhammadiyah followers can being contradiction to their previous belief and their life patten. Sueh kind of internal contradiction raises a conflict of belief which leads to the rise of new syncretism. In a new form the meaning and function of syncretism and Muhammadiyah movement changed on the bases of their cultural system. This fact shows belief dualism among rural peasants. Muhammadiyah has a mission of eradicating syncretism which has been the basis of rural peasants' view. The commitment of the peasants to follow this organization does not mean rejection of this belief. Rather, life patten and the struggle of fulfilling their daily needs make them choose both, organization and belief. which give rise to new syncretism. Economies and political crisis urges the peasants to take Muhammadiyah as their new identity which will bring up their position in the changing social structure. consequently, the function of the organization changes into more or less, a mediator in facing social, economies and political structure which is bigger and modern. on one hand, to make them accepted by Muhammadiyah community, their syncretic belief and its ritual systems are modified. And on the other hand, some of Muhammadiyah institution components are sacralized according to their way of life. Sueh a condition could bring a charismatic experience, ln which Muhammadiyah commitment of peasants is stronger than that of other followers.
Muhammad ‘Abduh and Ahmad Khan’s Educational and Political Ideas and Activities Abdul Muis Naharong
Al-Jami'ah: Journal of Islamic Studies No 42 (1990)
Publisher : Al-Jami'ah Research Centre

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/ajis.1990.042.53-80

Abstract

“Any Islamic reform now must begin with education, “declares professor Fazlur Rahman in the epilogue of his book, Islam. The importance of education as the prerequisite of Islamic reform was, in fact, also recognized by two 19th century muslim reforms, namely, Muhammad ‘Abduh from Egypt and Ahmad Khan from India. ‘Abduh, who was born in 1849 in a fellah family, recognized the inadequacies of the system of education imparted to muslim students as a result of studying at al-Azhar. The subject taught at this university were only classical Arabic works of dogmatic theology. Moreover, the method of teaching was such that ‘Abduh, recalling his student life, once wrote that the shaykh, in giving lectures, spoke as if he spoke a foreign language. This condition was futher aggravated by the conservative shaykhs who abhorred change and improvement and, therefore, opposed any enlargement of the curriculum of al-Azhar. Ahmad Khan, who was born on 17 October 1817 in a noble family, also paid great attention to the improvement of the system of education prevalent in India. Long before he plunged himself into the services of his people, Ahmad Khan realized the inadequacies of education imparted to Muslims. The madrasahs still used the old system and excluded Western Sciences from their curriculum. Furthermore, there were not many Muslim Students who attended government school and colleges where western sciences were taught. The condition of Indian Muslim reached its lowest ebb after a mutiny broke out in 1857 when the Muslim suffered the most Socially, Economically, and politically. ‘Abduh dan Ahmad Khan, in their attempt to ameliorate the conditions of their respective communities, introduced reforms in various aspects, among which were religious, social, and education reforms. However, being convinced that only through education could the other aspects of their reforms be executed and the conditions of their communities who were under foreign rule be improved, they focused their attention on educational reform. This policy of theirs greatly influenced their political ideas and activities.  This paper will discuss ‘Abduh’s and Ahmad Khan’s educational and political ideas and activities.
The Advice Prof. Dr. P.S. Van Koningsveld for the promotion of Dr.Machasin sept. 2, 1994 Pieter Sjoerd van Koningsveld
Al-Jami'ah: Journal of Islamic Studies No 57 (1994)
Publisher : Al-Jami'ah Research Centre

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/ajis.1994.3257.138-140

Abstract

Enough has been said already about all the technical details of your work, during your discussions with your supervisors, during the closed examination and also during this open, official ceremony. I am very grateful that you have also given me the opportunity to study your work and to give you, my remarks. Time will now come for you to prepare your work for its publication. This will give you the opportunity to think over everything that has been said and take it into account in one way or another. The INlS­ programme has already written to you that it is willing, in principle, to include your work in its printed series.  When I try to do justice to the scope of your work, I would say that it contains two major axes or points of orientation. The first of these is the purely philological and historical approach. Your work mainly consists of an analysis of the methods or methodology applied by an important representative of one of the schools of Islamic theological thought, viz. Qādī 'Abd al-Jabbar al-Basrī. For this analysis, you base yourself on a number of ancient Arabic sources and, in doing so, you take into account the studies of other scholars, both from the Muslim world and the West. The publication and sources you have quoted in your thesis are mainly written in Arabic, English, French and German. This proves, I believe, that your main ambition and concern were to present a study. primarily concerned with the general history of Islamic thought taking into account the results of international scholarship.
Spiritualitas Dan Kesusastraan Indo-Muslim Annemarie Schimme
Al-Jami'ah: Journal of Islamic Studies No 55 (1994)
Publisher : Al-Jami'ah Research Centre

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/ajis.1994.550.96-103

Abstract

Barangkali reaksi pertama yang timbul dalam pikiran seorang barat Ketika mendengar kata “India” adalah Taj Mahal, karena Taj ini dipandang sebagai pengejahwantahan dari keindahan india. Orang yang tertarik kepada sejarah agama mungkin akan berfikir bahwa Upanishad adalah ungkapan kearifan tertinggi, sejak Anquetil-Duperron menerjemahkannya ke dalam Bahasa lain pada tahun 1801. Tetapi sedikit orang yang mengetahui bahwa Taj Mahal adalah suatu karya seni Islam dan terjemahan Upanishad dalam Bahasa Persia, yang menjadi dasar terjemah Anquetil-Duperron, adalah karya Dārā Shikoh, serang putra mahkota Imperium Mughal yang cenderung kepada mistik, yang dieksekusi oleh adiknya, Aurangzeb, pada tahun 1069/1659 karena dianggap telah menyimpang. Kedua pangeran tersebut termasuk diantara 14 putra Mumtāz Mahal, yang untuk mengenang dirinyalah Taj Mahal itu dibangun, dari suaminya Shahjahan, penguasa Mughal kelima dari keurunan Timur di India.  
Them and Image in Najiīb Maḥfūẓ Novels of 1960’s Bermawy Munthe
Al-Jami'ah: Journal of Islamic Studies No 51 (1993)
Publisher : Al-Jami'ah Research Centre

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/ajis.1993.051.99-107

Abstract

The theme of a novel is one of its most important elements. Robert Pewn Warren says, “the theme is what a piece of fiction stacks up to. It is the idea, the significance, the interpretation of personal and events, the pervasive and unifying view of life which is embodied in the total narrative.” Najīb Maḥfūẓ, the most outstanding contemporary Egyptian novelist of Arabic literature, had a new theme in his works of the 1960’s. Some Critics say that Najīb Maḥfūẓ had a clear preoccupation, which is the search for a universal ideology of truthfulness and psychological satisfaction. This vision is actualized clearly in his novels of the 1960’s al-Liṣṣ wa al-Kilāb (the thief and the dogs, 1961) al-Summān wa al-Kharīf (Quail and Autumn, 1962), al-Ṭariq (the Search, 1964), al-Shaḥḥādh (the begger, 1965), Tharthara Fauq al-Nīl (Chattring on the Niel, 1966) and mirāmar (the name of a person, 1967).
The Response of Muhammadiyah To the Bill of National Education of 1988 Thoha Hamim
Al-Jami'ah: Journal of Islamic Studies No 60 (1997)
Publisher : Al-Jami'ah Research Centre

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/ajis.1997.3560.182-202

Abstract

Semenjak munculnya orde Baru dan adanya restrukturisasi Lembaga DPR, ada beberapa kebijakan pemerintah yang menimbulkan reaksi penentangan dari organisasi-organisasi Islam. Di antara kebijakan tersebut adalah Peraturan Pemerintah yang menghilangkan libur sekolah selama bulan Ramadlan. Karena munculnya berbagai penentangan dari organisasi-organisasi Islam dan kelompok umat Islam yang lain terhadap peraturan tersebut menyebabkan turun Tangannya Presiden Dengan mengambil jalan tengah, yaitu meliburkan satu minggu pertama dan sepuluh hari terakhir dari bulan Ramadlan. Perubahan terhadap kebijakan pemerintah ini menunjukkan kekuatan umat Islam dalam melindungi kepentingan mereka. Berpangkal dari peristiwa di atas, tulisan ini mencoba melihat reaksi Muhammadiyah terhadap kebijakan yang hampir sama meskipun berbeda esensi dan waktunya, yaitu RUU Pendidikan Nasional tahun 1988. RUU Pendidikan Nasional yang terdiri Dari 18 Bab dan 60 pasal, oleh Menteri Pendidikan dan Kebudayaan Fuad Hasan diharapkan dapat merangkum kebijakan-kebijakan pendidikan yang komprehensif, dari tujuan pendidikan nasional, dasar filosofi pelajaran agama dan status sekolah-sekolah agama. secara umum Muhammadiyah menilai bahwa RUU tersebut dapat diterima kecuali beberapa bab yang berhubungan dengan tujuan Pendidikan nasional, posisi pelajaran agama pada setiap jenjang pendidikan, posisi sekolah agama dan swasta dalam system Pendidikan nasional serta sangsi terhadap Lembaga yang tidak melaksanakan undang-Undang tersebut. Menurut Muhammadiyah RUU ini mendeskreditkan mata pelajaran agama karena mata pelajaran tersebut hanya diajarkan pada jenjang pendidikan tertentu Di samping itu RUU tersebut tidak menghargai Pendidikan agama karena hanya mengijinkan pendirian sekolah agama sampai pada tingkat menengah. Lebih dari itu, hilangnya kata "iman" dari tujuan Pendidikan nasional Yang selalu Disatukan dengan Kata "taqwa" Dianggap dapat memudarkan Iman umat Islam, khususnya generasi mudanya.
Hubungan Antar Agama dan Studi islam di Amerika Serikat A. Munir Umar
Al-Jami'ah: Journal of Islamic Studies No 43 (1990)
Publisher : Al-Jami'ah Research Centre

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/ajis.1990.043.1-25

Abstract

Di saat fajar menyingsing menjelang terbitnya matahari, lebih dari sembilan ratus juta ummat manusia dibangunkan oleh suara azan yang memanggil: "Marilah kita shalat - marilah kin shalat - Shalat lebih baik dari tidur - Allah Maha Besar - Allah Maha Besar". Kaum Muslimin memberikan responsnya karena mereka menyadari bahwa ketaatan hidup merupakan suatu kewajiban dan shalat salah satu manifestasi kebutuhan rohani sedangkan Allah akan memberikan pahalalNya. Di dalam kewajiban shalat sehari-hari mereka telah menunjukkan kepada dunia, bahwa mereka adalah penganut agama Islam yaitu mereka yang melaksanakan shalat, menyembah Allah di dalam agama Islam. Demikian kekaguman yang dikemukan oleh Byron L. Haines Co-director of the Office on Clvistian-Muslim Relations of the Nationl Council of the Churches of Christ di Amerika Serikat yang juga memberi kuliah di Hartford Seminary, dan Frank L. Cooly seorang Staff Associate for Southern Asia and the Islamic World Division of International Mission, General A.ssembly Mission Board, the Presbyterian 'Church (USA) di Atlanta, di dalam kata pengantarnya sebagai editor buku CHRISTIANS AND MUSLIMS TOGETHER yang merupakan kumpulan karangan para ahli mengenai hubungan Kristen-Islam, suatu studi yang dilakukan oleh golongan Presbyterian. Lebih lanjut dikatakannya bahwa banyak alasan kenapa orang-orang Kristen di Barat secara sungguh-sungguh mempelajari Islam ini bukan saja pada agama itu sendiri tetapi juga terhadap penganut Islam dalam kehidupan, dan peradaban yang dihasilkannya. Peristiwa-peristiwa yang sedang terjadi yang membangkitkan kesadaran kaum Muslimin untuk melangkah ke tahap selanjutnya. Konflik-konflik Timur Tengah dan adanya pemberitaan mass media terhadap kebangkitan Islam di dunia merupkan sebahagian contohnya.
Unsur-Unsur Struktural Al-Novel Indonesia dan Arab Aly Abubakar Basalamah
Al-Jami'ah: Journal of Islamic Studies No 48 (1992)
Publisher : Al-Jami'ah Research Centre

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/ajis.1992.048.71-81

Abstract

Pembahasan tentang prosa Indonesia dan Arab adalah suatu topik yang menarik, karena dalam perjalanan sejarah perkembangan prosa di kedua wilayah tersebut mempunyai fenomena yang sama. Fenomena tersebut adalah sama-sama adanya pengaruh dari konsep dan bentuk sastra Barat. Sedangkan yang membedakan kadar keterpengaruhan pada masing-masing wilayah tesebut dari keterpengaruhan sastra barat dalam perkembangan selanjutnya hanyalah seting budayanya, konteks sosial-politiknya, dan pola pikir serta sikap pendukung budayanya. Pada kadar-kadar tertentu tetap mencerminkan unsur fenomena yang sama. Dalam paper ini, karena jenis-jenis prosa baik Indonesia maupun Arab bermacam-macam dan masing-masing mempunyai ciri khas bentuk dan unsur serta struktur sendiri yang satu dengan yang lainnya berbeda, maka hanya akan dibicarakan unsur struktur satu jenis yang ada, yaitu jenis novel (qishah). Adapun jenis  karya sastra prosa lain yang hidup dalam hasanah sastra Indonesia adalah roman, novellete, cerber, drama, dan sandiwara. Sedangkan jenis karya sastra prosa lain yang hidup dalam hasanah sastra Arab adalah ar Riwāyah, al-uqshlūlah, al-Qishah aI-qashīrah, al-Masrihiyāh, dan al - Maqālah.
Revelatio Abdoussalam, Harith
Al-Jami'ah: Journal of Islamic Studies No 57 (1994)
Publisher : Al-Jami'ah Research Centre

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/ajis.1994.3257.40-58

Abstract

Kata revelatio ini berasal dari bahasa Latin, dari kata kerja revelare yang berarti: membuka selubung,  menyingkapkan, memperkenalkan, memperlihatkan. Agama-agama Barat bertujuan untuk membantu orang-orang yang beriman untuk mengikuti kehendak Tuhan. Tetapi bagaimana untuk mengetahui Kehendak Tuhan itu? Maksud dan tujuan dari pada revelatio atau revelasi itu ialah memperkenalkan kepada manusia, bahwasannya Tuhan itu telah berbicara atau berfiman, telah menunjukkan, telah berkomunikasi dengan manusia.

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