MILLATI: Journal of Islamic Studies and Humanities
MILLATI is a journal of Islamic studies and humanities published by Institut Agama Islam Negeri (IAIN) Salatiga. Millati invites researchers, academics and parties concerned in the field of Islamic Studies and Humanities to contribute in the scientific publications. Millati invites manuscripts in the various topics include, but not limited to, Islamic Studies, Islamic Thought, Qur'an and Hadith interpretation, philosophy, and Islamic History and Civilization with philosophical perspectives, Mysticism, History, Art, Theology, Humanities and many more.
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<![CDATA[Introductory Pages, MILLATI Vol 1 No 1 Juni 2016 ]]>
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<![CDATA[ MILLATI: Journal of Islamic Studies and Humanities Vol 1, No 1 (2016): MILLATI ]]>
Publisher : <![CDATA[Institut Agama Islam Negeri (IAIN) Salatiga ]]>
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<![CDATA[MILLATI: Journal of Islamic Studies and HumanitiesVolume 1, Nomor 1, Juni 2016Â Metodologi Penafsiran Kontekstual; Analisis Gagasan dan Prinsip KunciPenafsiran Kontekstual Abdullah SaeedMK Ridwan ........................................................................................................ 1Dari Ibrahim M. Abu Rabiâ tentang Problematika Studi IslamKontemporerHasan Mahfudh ............................................................................................... 23Menyoal Kembali Teori Evolusi Agama J.G. Frazer dalam KeberagamaanMasyarakat JawaMuhammad Rikza Muqtada............................................................................ 41Qashidah Burdah sebagai Media Pengobatan Magis-Ekonomis:Â Studi terhadap Tradisi Pembacaan Qashidah Burdah terhadapOrang Sakit di Desa Sera Timur Kecamatan Bluto Kabupaten SumenepPropinsi Jawa TimurAhmad Faidi ..................................................................................................... 61Polemik Arah Kiblat dan Solusinya dalam Perspektif al-QurâanNgamilah .......................................................................................................... 81Solusi Konflik Sosial dalam Perspektif al-QurâanSukring ........................................................................................................... 103Bahaya Radikalisme terhadap NKRINur Khamid ................................................................................................... 123]]>
<![CDATA[Polemik Arah Kiblat dan Solusinya dalam Perspektif al-Qurâan ]]>
<![CDATA[lah, Ngami]]>
<![CDATA[ MILLATI: Journal of Islamic Studies and Humanities Vol 1, No 1 (2016): MILLATI ]]>
Publisher : <![CDATA[Institut Agama Islam Negeri (IAIN) Salatiga ]]>
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<![CDATA[Polemics Qibla kept rolling in the middle of the community, and also triggered by the errata Fahwa Indonesian Ulema Council (MUI) number 03 of 2010 on the Qiblah which among dictum states that lies geographically Indonesia is located in the eastern part of the Kaaba/Mecca, the mecca of the people Islam Indonesia is facing westward. Recently, the debate about the direction of Qibla is getting warmed up. Not only in certain areas, but has become a national issue. In determining the Qibla direction, no one tried to find the direction of Qibla to be exactly facing the Kaâaba (âain al-Kaâbah) so it should take a position toward the northwest, and some are found quite facing him alone (jihhah al-ka âbah), namely the west and prayers continue to be valid. Their reality thereby causing confusion among IndonesianMuslims. Given this reality it needed the guidance and explanation can assuage the anxiety of the people. Al-Quran and al-Sunnah be tumpuhan Qibla direction in the resolution of issues among the people. This article by referring to the interpretation and understanding of the verses of the Koran and the Sunna associated with the direction of Qibla, will try to enlighten people to the problems associated with determining the qibla direction]]>
<![CDATA[Metodologi Penafsiran Kontekstual; Analisis Gagasan dan Prinsip Kunci Penafsiran Kontekstual Abdullah Saeed ]]>
<![CDATA[Ridwan, M.K.]]>
<![CDATA[ MILLATI: Journal of Islamic Studies and Humanities Vol 1, No 1 (2016): MILLATI ]]>
Publisher : <![CDATA[Institut Agama Islam Negeri (IAIN) Salatiga ]]>
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<![CDATA[Qurâanic exegesis occupies a central position in the development of the intellectual traditions of Muslims. As a primary source, the Qurâan for centuries have beenexplored and understood using a variety of approaches and methods to satisfy every need of the times. The dominance model of textual interpretation in the tradition of interpretation of the Qurâan throughout the history of Islam, has been moving Abdullah Saeed a Professor of Islamic Studies University of Melbourne, to offer an alternative model of âcontextual interpretationâ as a model approach in interpreting the Qurâan that more sensitive to context. Because textual interpretation models tend to ignore the socio-historical context period of revelation as well as the context of the interpretation of the period. This paper specifically focused to analyze methodological aspects of thoughtâs Abdullah Saeed in conducting the contextualize interpretation of the Qurâan. In General, Saeed offers four contextual interpretation of operational steps, that is: 1) identify initial considerations by understanding the interpreter subjectivity, language and construct meaning, and the world of the Qurâan (encounter with the world of the text); 2) start the task of interpretation by means of identifying the meaning of the original text and convinced of the authenticity and reliability of the text (critical analysis of texts independently); 3) identify the meaning of the text by exploring each context (meaning for the first recipient); 4) hooking the interpretation of the text with the current context (process ofcontextualize, meaning for the present).]]>
<![CDATA[Solusi Konflik Sosial dalam Perspektif al-Qurâan ]]>
<![CDATA[ng, Sukri]]>
<![CDATA[ MILLATI: Journal of Islamic Studies and Humanities Vol 1, No 1 (2016): MILLATI ]]>
Publisher : <![CDATA[Institut Agama Islam Negeri (IAIN) Salatiga ]]>
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<![CDATA[Social life, if scrutiny is the main component of interaction between the members. In connection with the interaction among members was found various types. The types of social interaction in general include: cooperative (co-operation), competition (competition) and conflict (contention). In everyday social life seems besides characterized by cooperation, constantly marred by various forms of competition and conflict. Even in social life has never been found all citizens of all time cooperative. The teachings of Islam (al-Qurâan) has been tested in the history of the Prophet in unifying the Aus and Kasraj, warring for hundreds of years. Conflict and human, these two are inseparable. Therefore, conflict is a part of a necessity in life (min lawazim al-hayat) human. It is not excessive if some experts say that human history is a history of conflict. But that does not mean that the conflict left without any attempt to manage and mute. So this paper attempts to explore the spirit to manageand reduce conflicts and solutions in the perspective of the Koran.]]>
<![CDATA[Dari Ibrahim M. Abu Rabiâ tentang Problematika Studi Islam Kontemporer ]]>
<![CDATA[Mahfudh, Hasan]]>
<![CDATA[ MILLATI: Journal of Islamic Studies and Humanities Vol 1, No 1 (2016): MILLATI ]]>
Publisher : <![CDATA[Institut Agama Islam Negeri (IAIN) Salatiga ]]>
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<![CDATA[The dynamic of thought, study, and learning is a necessity. The interaction of subjects and objects, added by some problems which are being or have occurred and the challenges that will be faced become the reasons for this dynamic. It is not a problem if perspectives, approaches or scientific paradigm have shifted significantly later. Islamic study formulated in the Ulum al-din, al-Fikr al-Islamy or Dirasat Islamiyyah is ideally always dynamic and evolving as a study in general. Despite of the various problems faced by Muslims today, Ibrahim M. Abu Rabi â(hereinafter typed Abu Rabiâ) found no significant development of Islamic studies. Stagnation of Islamic studies at least can be found in the various elements. Through the study of Islamic thought history, Abu Rabiâ tried to uncover the âdiseaseâ which was lull. Then, he tried to resuscitate the intellectuals to fully understand the role and function inencouraging Islamic studies with a scientific perspective developing at this time. The issue becoming increasingly complex cannot be explained satisfactorily by the classical Ulum al-Din theory which is only focused on text, especially only a portion of the text. Halal and haram for example are felt helpless facing increasingly varied social problems. Islamic studies would not want to open and open up to the disciplines of science, not mono-dicipline.]]>
<![CDATA[Bahaya Radikalisme terhadap NKRI ]]>
<![CDATA[Khamid, Nur]]>
<![CDATA[ MILLATI: Journal of Islamic Studies and Humanities Vol 1, No 1 (2016): MILLATI ]]>
Publisher : <![CDATA[Institut Agama Islam Negeri (IAIN) Salatiga ]]>
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<![CDATA[An ideology, is needed by a nation to bind the people to live together in the shade of one ideology. Likewise in Indonesia that the founding fathers already set ideology of Pancasila as the nation of Indonesia, it is automatically Pancasila becomes the nationâs ideology that must be obeyed and followed by the whole nations. Pancasila is an ideology with the principle of âBhinneka Tunggal Ikaâ which teaches us to always live with a sense of tolerance. Due to the presence of many religious, ethnic, racial and flow, but the essence is one also, the one nation, the nation of Indonesia. Lately emerged a new ideology in Indonesia that is very disturbing society, namely the ideology of radical Islam. An exclusive ideology that always puts the violence in the realization of its goals. Dogmas contained in the teachings of Islam interpretednarrowly and misused to legitimize any radical action. The ideology of radical Islam is very much influenced by the ideology of ISIS or the Islamic State in Iraq and Syria, which is a group of militant jihad idiology, that is being developed all over the world through websites, books, education in schools, campuses, lecture , social networks like face book, you tube, twitter etc.]]>
<![CDATA[Menyoal Kembali Teori Evolusi Agama J.G. Frazer dalam Keberagamaan Masyarakat Jawa ]]>
<![CDATA[Muqtada, Muhammad Rikza]]>
<![CDATA[ MILLATI: Journal of Islamic Studies and Humanities Vol 1, No 1 (2016): MILLATI ]]>
Publisher : <![CDATA[Institut Agama Islam Negeri (IAIN) Salatiga ]]>
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<![CDATA[Religion is seen as the result of philosophersâ thinking production which has a tendency to solve the riddle of life and to spread their ideas and their thoughts to others. Frazer is one pushed for discovering when the religion began to exist. The conclusion is that the human belief system, in accordance with a level of reasoning ability, evolves from magical belief, than religous belief, and ends on science. Nevertheless, when it is compared to the religious phenomenon in Indonesia, especially in Java, Frazerâs theory is not entirely true and debatable. The religious system in Java exactly does not have evolution as interpreted in Frazerâs theory. With its elasticity, genuine Javanese belief â dynamism and animism â only underwent assimilation with foreign cultures that came later like Islam and Christian, and including Western culture. In the context of Javanese religiosity, those three beliefs system as intended by Frazer, take place integrally and parallel in modern Javanese culture.]]>
<![CDATA[Cover MILLATI Vol 1 No 1 Juni 2016 ]]>
<![CDATA[designer, layout]]>
<![CDATA[ MILLATI: Journal of Islamic Studies and Humanities Vol 1, No 1 (2016): MILLATI ]]>
Publisher : <![CDATA[Institut Agama Islam Negeri (IAIN) Salatiga ]]>
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<![CDATA[MILLATI: Journal of Islamic Studies and HumanitiesVolume 1, Nomor 1, Juni 2016Â Metodologi Penafsiran Kontekstual; Analisis Gagasan dan Prinsip KunciPenafsiran Kontekstual Abdullah SaeedMK Ridwan ........................................................................................................ 1Dari Ibrahim M. Abu Rabiâ tentang Problematika Studi IslamKontemporerHasan Mahfudh ............................................................................................... 23Menyoal Kembali Teori Evolusi Agama J.G. Frazer dalam KeberagamaanMasyarakat JawaMuhammad Rikza Muqtada............................................................................ 41Qashidah Burdah sebagai Media Pengobatan Magis-Ekonomis: Studi terhadap Tradisi Pembacaan Qashidah Burdah terhadapOrang Sakit di Desa Sera Timur Kecamatan Bluto Kabupaten SumenepPropinsi Jawa TimurAhmad Faidi ..................................................................................................... 61Polemik Arah Kiblat dan Solusinya dalam Perspektif al-QurâanNgamilah .......................................................................................................... 81Solusi Konflik Sosial dalam Perspektif al-QurâanSukring ........................................................................................................... 103Bahaya Radikalisme terhadap NKRINur Khamid ................................................................................................... 123]]>
<![CDATA[Qashidah Burdah sebagai Media Pengobatan Magis-Ekonomis: Studi terhadap Tradisi Pembacaan Qashidah Burdah terhadap Orang Sakit di Desa Sera Timur Kecamatan Bluto Kabupaten Sumenep Propinsi Jawa Timur ]]>
<![CDATA[Faidi, Ahmad]]>
<![CDATA[ MILLATI: Journal of Islamic Studies and Humanities Vol 1, No 1 (2016): MILLATI ]]>
Publisher : <![CDATA[Institut Agama Islam Negeri (IAIN) Salatiga ]]>
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<![CDATA[The tradition of Qashidah Burdah reading againsts sick people carried out at the East Sera village is different from the other regions. The difference is the aim of the practice which is more specific and focus to cure disease. It indicates that the tradition of Qashidah Burdah reading carried out at the East Sera village has meaning and function specifications which can not be found in other areas. East Sera society interpret Qashidah Burdah tradition as an alternatif treatment media implemented when the other media treatments (medical and shaman) are not able to cure. In addition, the tradition of Qashidah Burdah reading againsts sick person also has several functions; namely socio-economic function (this media treatment is much cheaper than the others); socio-religious function (it can strengthen monotheism, fortitude and resignation to Allah), and socio-cultural function as a medium for preserving helpfulness attitude, familiarity, and social solidarity. The existence of those functions â both latent and manifest â becomes the reason of why the tradition of Qashidah Burdah reading againsts sick people still continues to be preserved by the people of East Sera.]]>
<![CDATA[Bahaya Radikalisme terhadap NKRI ]]>
<![CDATA[Nur Khamid]]>
<![CDATA[ Millati: Journal of Islamic Studies and Humanities Vol 1, No 1 (2016): Millati ]]>
Publisher : <![CDATA[Institut Agama Islam Negeri (IAIN) Salatiga ]]>
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DOI: 10.18326/mlt.v1i1.123-152
<![CDATA[An ideology, is needed by a nation to bind the people to live together in the shade of one ideology. Likewise in Indonesia that the founding fathers already set ideology of Pancasila as the nation of Indonesia, it is automatically Pancasila becomes the nation’s ideology that must be obeyed and followed by the whole nations. Pancasila is an ideology with the principle of “Bhinneka Tunggal Ika” which teaches us to always live with a sense of tolerance. Due to the presence of many religious, ethnic, racial and flow, but the essence is one also, the one nation, the nation of Indonesia. Lately emerged a new ideology in Indonesia that is very disturbing society, namely the ideology of radical Islam. An exclusive ideology that always puts the violence in the realization of its goals. Dogmas contained in the teachings of Islam interpretednarrowly and misused to legitimize any radical action. The ideology of radical Islam is very much influenced by the ideology of ISIS or the Islamic State in Iraq and Syria, which is a group of militant jihad idiology, that is being developed all over the world through websites, books, education in schools, campuses, lecture , social networks like face book, you tube, twitter etc.]]>
