Maraji`: Jurnal Ilmu Keislaman
Marâji‘: Jurnal Ilmu Keislaman (ISSN 2406-7636 dan e-ISSN 2442-8914) diterbitkan oleh Koordinatorat Perguruan Tinggi Agama Islam Swasta (Kopertais) Wilayah IV Surabaya. Jurnal ini memuat kajian-kajian keislaman yang meliputi pendidikan Islam, sharî‘ah, pemikiran Islam, ekonomi, dan kajian Islam lainnya. Terbit dua kali setahun, yaitu bulan Maret dan September.
Articles
88 Documents
<![CDATA[Afiliasi Mazhab Fiqh Tarekat Siddîqîyah di Jombang ]]>
<![CDATA[Zuhdi, Zaenu]]>
<![CDATA[ Marâji`: Jurnal Ilmu Keislaman Vol 1 No 1 (2014): September ]]>
Publisher : <![CDATA[Koordinatorat Perguruan Tinggi Agama Islam Swasta Wilayah IV Surabaya ]]>
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<![CDATA[This article tried to look at the fiqh school affiliation of Siddîqîyah Tariqa in Jombang which has certain patterns of worship. Most of rituals conducted by adherents of this Tariqa shows that they conducted the rituals in Shâfiâî school way. Yet in some cases there are few things which are quite different to the Shâfiâî school. There are two possible causes. First, adherents of the Tariqa follow the opinion of their murshid. Second, they follow the opinion of the other three Sunni schools, Hanafi, Mâlikî, and Hanbalî, though it is insignificant. Different ways of the ritual occur when the murshid issued fatwa on different opinion from the Shâfiâî school. As long as the murshid does not issue a fatwa which is different with the Shâfiâî school, the majority of the Tariqa adherents remain affiliate to the Shâfiâî school. Furthermore, when the Tariqa adherents study fiqh more deeply and compare the fiqh schools, they follow the stongest argument of the schools eventough it is not Shâfiâî school. However, this phenomenon is rarely happen for the adherents of the Siddîqîyah Tariqa in Jombang as their knowledge in fiqh is not deep enough. Their affiliated school of fiqh is mosty influenced by the social and cultural conditions surrounding them, as well as education and religious knowledge of the adherents.]]>
<![CDATA[Studi atas Zikir Tarekat Masyarakat Urban Jemaah Tarîqah Qâdirîyah Naqshabandîyah di Jakarta ]]>
<![CDATA[Hafil, Ach. Shodiqil]]>
<![CDATA[ Marâji`: Jurnal Ilmu Keislaman Vol 1 No 1 (2014): September ]]>
Publisher : <![CDATA[Koordinatorat Perguruan Tinggi Agama Islam Swasta Wilayah IV Surabaya ]]>
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<![CDATA[This article seeks to know the practice of dhikr ritual in Qâdirîyah wa Naqshabandîyah Tariqa that is practiced by the Jakarta urban society. Furthermore, how the community interpret and understand the values of dhikr in the Tariqa. The results of this study indicate that the practice of dhikr in Qâdirîyah wa Naqshabandîyah Tariqa conducted by some of Jakarta urban society is by combining two techniques of dhikr of Allah, the jahr recitation (orally and with loud voice) and the khafî zikr (with heart and silently). Besides, Jakarta urban society that follow the Qâdirîyah wa Naqshabandîyah Tariqa interpret dhikr with various arguments. The deeper of knowledge had by the followers of the Tariqa, the deeper of interpretation they will have. Adherents of the Tariqa who have higher level of knowledge do not interpret the practice of dhikr only as sensory motivations, but rather spiritual obligations oriented to togetherness and closeness with God.]]>
<![CDATA[Perspektif Karen Armstrong tentang Gerakan Muslim Fundamentalis di Abad Modern ]]>
<![CDATA[al-Jilani, Abdul Karim]]>
<![CDATA[ Marâji`: Jurnal Ilmu Keislaman Vol 1 No 1 (2014): September ]]>
Publisher : <![CDATA[Koordinatorat Perguruan Tinggi Agama Islam Swasta Wilayah IV Surabaya ]]>
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<![CDATA[This article describes Karen Armstrongâs view on the Muslim fundamentalist movement in modern century. For Armstrong, Islam experienced modernity (particularly in Egypt, Pakistan, and Iran) aggressively. The last movement of Islamic modernization is a movement of fundamentalism. Fundamental-ism is a movement which aspires to the condition of the Islamic past to actually go back to the pure Islam. However, for Armstrong, most of Islamic fundamentalism is radical and extreme. This is caused by the initial modernization in Islam that looks moderate and not passionate which apparently was not satisfactory for Islam itself. In addition, in her analysis, fundamentalism is the impact of imposed secularism in Islam. Although Islamic fundamentalism runs with conservative spirit, the characteristic of their ideology is modern. At least they have been influenced by Western civilization. Muslim fundamentalists have formulated a creative and innovative ideology to make changes.]]>
<![CDATA[Kritik Islamic Worldview Syed Muhammad Naquib Al-Attas terhadap Western Worldview ]]>
<![CDATA[Hasan, Nur]]>
<![CDATA[ Marâji`: Jurnal Ilmu Keislaman Vol 1 No 1 (2014): September ]]>
Publisher : <![CDATA[Koordinatorat Perguruan Tinggi Agama Islam Swasta Wilayah IV Surabaya ]]>
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<![CDATA[This article would like to review more about how the Western worldview is according to Syed Muhammad Naquib al-Attas and how his Islamic worldview critique is to the Western worldview. Islamic worldview, according to him, is a view of life that is born from the concepts in Islam. Al-Attas in his critique states that the Islamic worldview appeared concurrently with the presence of Western worldview, where this worldview holds only the empirical orientation. Western worldview based on secular ideology that separates between worldly and religious affairs. For al-Attas, Islam has an authentic worldview. With the authentic worldview, he blocked all attempts to westernization by using the term dewesternization. Dewesternization tries to eliminate the influences of the West against the East (Islam).]]>
<![CDATA[Kontekstualisasi Teologi Hasan Hanafî terhadap Problem Korupsi di Indonesia ]]>
<![CDATA[Masduri, Masduri]]>
<![CDATA[ Marâji`: Jurnal Ilmu Keislaman Vol 1 No 1 (2014): September ]]>
Publisher : <![CDATA[Koordinatorat Perguruan Tinggi Agama Islam Swasta Wilayah IV Surabaya ]]>
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<![CDATA[This article wants to present a reconstruction of theological thought of Hasan Hanafî as a base idea of contextual-ization to the problem of corruption in Indonesia. Theology of Hasan Hanafî is the liberative theology which direct human to make the teaching of theology as the spirit of value in life. So that all the problems of life, in particular corruption taking root in Indonesia can be resolved properly through the building of anti-corruption theology. The urgency of anticorruption theology, is a manifestation of a communal dream about a developed and prosperous Indonesia. Moreover, as a shared commitment of Muslims to show the world that Islam is truly a mercy to the worlds, which moves its adherents to really be able to implement commanding the good and forbidding the evil.]]>
<![CDATA[Respons Bangsa-bangsa Muslim terhadap Penjajahan Politik Rusia di Asia Tengah ]]>
<![CDATA[Hamim, Thoha]]>
<![CDATA[ Marâji`: Jurnal Ilmu Keislaman Vol 1 No 1 (2014): September ]]>
Publisher : <![CDATA[Koordinatorat Perguruan Tinggi Agama Islam Swasta Wilayah IV Surabaya ]]>
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<![CDATA[This paper attempts to discuss the process of the fall of the Romanov Dynasty and the rise of the Communist-Bolshevik power as well as the efforts of Muslim nations to liberate their country, Central Asia, from the colonialist occupation of Russia. After the fall of the Rumanov regime, the communist authorities were unable to maintain the territorial integrity that they defeated. The fall of the Romanov Dynasty provided an opportunity for nationalist Muslims to liberate their country in Central Asia. Nationalist Muslimsâ independence struggle was initially politically supported by the Bolsheviks who still faced an internal conflict with the non-Bolshevik groups and supporters of the Romanov regime. After successfully defeating their Russian rival, the Bolseheviks withdrew their support and combated Muslim countries that had been independent. The Bolsheviks did have to maintain their power in Central Asia in which they got very significant amounts of foreign exchange, either of natural resources or agricultural products. In addition, Central Asia is a region that can be a place to move the expansion of communism to countries in South Asia and Middle East.]]>
<![CDATA[Metode Identifikasi Maqâsid al-Sharîâah Muhammad Tâhir b. âÃshûr dalam Kitab Maqâsid al-Sharîâah al-Islâmîyah ]]>
<![CDATA[Aziz, Muhammad]]>
<![CDATA[ Marâji`: Jurnal Ilmu Keislaman Vol 1 No 1 (2014): September ]]>
Publisher : <![CDATA[Koordinatorat Perguruan Tinggi Agama Islam Swasta Wilayah IV Surabaya ]]>
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<![CDATA[This article attempts to analyze how to know maqâsid al-shariâah in any statutes of shariâat with Muhammad Tâhir b. âÃshurâs perspective in the book of Maqâsid al-Sharîâah al-Islâmîya. This study concludes that the formula of turuq ithbât maqâsid al-shariâah in the perspective of Ibn âÃshur refers to three ways: first, through istiqrââ (inductive), be it istiqrââ on the known-rationale laws, or istiqrââ to the postulates of the law which has the same substantive rationale (mushtarak fî al-âillah), in which the existence of the rationale qualify as maqsûd al-Shâriâ; second, through the verses of the Quran which has the clarity of the arguments (wâdih al-dilâlah); and third, through the text of Sunnah mutawâtirah, either mutawâtir âamalî or mutawâtir maânawî.]]>
<![CDATA[Perspektif Gender dalam Tafsir Muhammad âAbduh ]]>
<![CDATA[Samsukadi, Muchamad]]>
<![CDATA[ Marâji`: Jurnal Ilmu Keislaman Vol 1 No 1 (2014): September ]]>
Publisher : <![CDATA[Koordinatorat Perguruan Tinggi Agama Islam Swasta Wilayah IV Surabaya ]]>
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<![CDATA[This article explains what Muhammad âAbduhâs interpretation on gender verses. According to âAbduh, Quran has broadly given same roles, duties and rights between men and women. However, sometimes the equal understanding has been forgotten by some mufasirs about verses dealing with leadership in household, polygamy, and inheritance. To âAbduh, in household, the relationship between husband and wife is mutualism-symbiosis. Functionally and structurally, it is lead by husband. Meanwhile, polygamy and inheritance are kinds of protection toward womenâs rights. Polygamy is forbidden to whom that has no ability to be fair, while inheritance has to be given equally and reasonably.]]>
<![CDATA[Mekanisme Pengawasan Dewan Pengawas Sharîâah terhadap Bank Pembangunan Daerah (BPD) Daerah Istimewa Yogyakarta ]]>
<![CDATA[el Qori, Dani]]>
<![CDATA[ Marâji`: Jurnal Ilmu Keislaman Vol 1 No 1 (2014): September ]]>
Publisher : <![CDATA[Koordinatorat Perguruan Tinggi Agama Islam Swasta Wilayah IV Surabaya ]]>
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<![CDATA[This study attempts to reveal the mechanism of supervision conducted by the Syariah Supervisory Board (Dewan Pengawas Syariah /DPS) in BPD DIY Syariah, roles and tasks of the DPS in BPD DIY Syariah, and the implementation of PBI No. 11/33/PBI/2009, in particular regarding the duties and responsibilities of DPS. This research is a field research that uses descriptive analysis approach. Data were collected through interviews, observation, and literature or document review. This study indicates that the control mechanisms of the DPS in BPD DIY Syariah is by using the method of sample tests carried out either weekly or biannually. To strengthen the results of the sample test, the DPS also asks for information from the staff of BPD DIY Syariah, particularly with respect to operational bank products. Samples of transaction documents are analyzed for conformance with the principles of Sharîâah. In general, the DPS in BPD DIY Syariah has implemented his duties and responsibilities in accordance with PBI No. 11/33/PBI/2009. However, the DPS cannot run control management well, especially in terms of planning and supervision.]]>
<![CDATA[Tinjauan Hukum Islam terhadap Perkawinan Beda Kelas Muslim Sasak di Lombok ]]>
<![CDATA[Basriadi, Basriadi]]>
<![CDATA[ Marâji`: Jurnal Ilmu Keislaman Vol 1 No 2 (2015): Maret ]]>
Publisher : <![CDATA[Koordinatorat Perguruan Tinggi Agama Islam Swasta Wilayah IV Surabaya ]]>
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<![CDATA[This article attempts to examine in depth, based on the theory of kafââah, different class marriages in the Sasak Muslim community, Lombok. The study concludes that on one hand, the different class marriages between noblewomen and non-noblemen do not have an impact on the purpose of marriage which is to create sakînah, mawaddah, and rahmah household. On the other hand, the marriage that is based on Islamic values is able to realize a happy and harmonious household regardless of social status background. The most important thing in domestic life is communication and trust between husbands and wives. In fiqh munâkah}ât, it is required when someone is looking for a spouse, something that needs to be seen is lineage, beauty, wealth and religion. This article would like to emphasize that there is no prohibition in Islam to marry people of different social class.]]>
