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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119 Documents
<![CDATA[Perkembangan Kubah Batu, Masjid Damaskus, Perluasan Masjid Al-Haram dan Masjid Nabawi pada Masa Khalifah Abdul Malik Bin Marwan dan Walid Bin Abdul Malik ]]>
<![CDATA[Itsnawati Nurrohmah Saputri]]>
<![CDATA[ Millati: Journal of Islamic Studies and Humanities Vol 2, No 2 (2017): Millati ]]>
Publisher : <![CDATA[Institut Agama Islam Negeri (IAIN) Salatiga ]]>
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DOI: 10.18326/mlt.v2i2.195-220
<![CDATA[This research describes the building that was built and renovated during the regimes of Khalifah Abdul Malik bin Marwan and Walid bin Abdul Malik. The method used in this study is the historical method, which uses the approach of cultural anthropology, and the theory of cultural acculturation. The technique of data collection is by literature study. The result of this research is in the era of Abdul Malik bin Marwan, built Qubat as-Shkhrah/Dome of the Rock in Jerusalem, until today become one of the greatest Islamic monuments. In the Dome of the Rock Mosque, the masonry building style mixed from Byzantine and Persian culture. In the era of Walid bin Abdul Malik built the famous grand mosque of Damascus Mosque. The construction of the mosque was also affected by the Byzantine culture, because the earlier Damascus mosque was a converted church to become a mosque. The effect on the original building form has a simple pattern, having gained influence from the outside culture adds to the shape of the building and does not change the initial shape of the initial pattern. During the reign of Khalifah Abdul Malik and al-Walid I did an expansion in Masjid al-Haram and Masjid Nabawi.]]>
<![CDATA[Herbert Berg dan Verifikasi Otentisitas Hadis Dalam Kitab Tafsir Jami’ al-Bayan fi Tafsir Al-Qur’an ]]>
<![CDATA[Ayis Mukholik]]>
<![CDATA[ Millati: Journal of Islamic Studies and Humanities Vol 2, No 1 (2017): Millati ]]>
Publisher : <![CDATA[Institut Agama Islam Negeri (IAIN) Salatiga ]]>
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DOI: 10.18326/mlt.v2i1.21-40
<![CDATA[This study aims to know hadith critical method by west scholars towards hadiths in the Al-Qur’an interpretation book. This article discusses about the main idea of Herbert Berg in Hadith Studies. As the orientalist, he conducts a research of Hadith Authenticity found in the interpretation book. It makes him different from common orientalist that conduct research in Law Hadiths critical. He started his project by criticizing the book of Tafsir Jami’ al-Bayan fi Tafsir al-Qur’an by At-Tabari and the hadiths collected by Ibnu Abbas. Berg declared himself as middle ground. This category had an objective perspective as a hadith researcher compared to skeptic and sanguine groups. He used a comprehensive standard in examining the text of hadith based on five principles: Haggadic, Halakhic, Masoretic, Rhetorical, Allegoric. Those five principles created twelve methodology frameworks borrowed from the Wansbrough analysis tool and added by the theory of Simple Gloss, Quranic Loci and Non Exegetical. The aim is to test the consistency of hadith in the historical line. He tested through sanad and matan of hadith and his theory description is summarized from his book "The Development of Exegesis in Early Islam: The Debate over the Authenticity of the Muslim Literature of the Formative Period.]]>
<![CDATA[Kekuasaan dalam Tafsir Nusantara dan Relevansinya terhadap Persoalan Kebangsaan (Kajian terhadap Ayat-ayat Khalifah dalam Tafsir an-Nūr, al-Azhār dan al-mishbāh) ]]>
<![CDATA[Nur Mubasirun]]>
<![CDATA[ Millati: Journal of Islamic Studies and Humanities Vol 1, No 2 (2016): Millati ]]>
Publisher : <![CDATA[Institut Agama Islam Negeri (IAIN) Salatiga ]]>
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DOI: 10.18326/mlt.v1i2.153-168
<![CDATA[Various problems of nationality since Indonesian Independence proclaimed on August 17th, 1945 until today continue to emerge. One of them is the national disintegration that threaten the existence of Pancasila, UUD 1945 and The Unitary State of the Republic of Indonesia (NKRI) agreed by a large part of the nation. National disintegration problems actually come from groups of Muslim themselves. The behavior of Muslims cannot be separated from the influence of fatwa, the direction of the scholars, teachers, and clerics who become their role model. And the scholars, teachers, and clerics cannot be separated from the influence of what they read. Among their reading materials is in the form of Qur’an interpretation. Among the books of interpretation which has considerable influence is an-Nur interpretation by Hasbi ash-Shiddieqy, al-Azhar interpretation by Hamka and al-Mishbāh by Quraish Shihab which of course in those third interpretations contains political verses of interpretation. Khalifah verses which are closely related to political issues are chosen as the material in the study of this article. There are nine verses containing the word of khalifah, two verses in the singular (Khalifah) and seven verses in the plural (khulafā’ / khalāif). From this study, it is concluded that the khalifah which has meaning of authority is only one verse in Surah Shād [38]; 26. Who is actually khalifah? How does the authority gain? And how is the authority managed? Those questions will find answers in this article.]]>
<![CDATA[Metodologi Penafsiran Kontekstual; Analisis Gagasan dan Prinsip Kunci Penafsiran Kontekstual Abdullah Saeed ]]>
<![CDATA[M.K. Ridwan]]>
<![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.v1i1.1-22
<![CDATA[Qur’anic exegesis occupies a central position in the development of the intellectual traditions of Muslims. As a primary source, the Qur’an 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 Qur’an throughout the history of Islam, has been moving Abdullah Saeed a Professor of Islamic Studies University of Melbourne, to offer an alternative model of “contextual interpretation” as a model approach in interpreting the Qur’an 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 thought’s Abdullah Saeed in conducting the contextualize interpretation of the Qur’an. 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 Qur’an (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[Dating Hadits Tentang Persaksian Melihat Hilal: Telaah atas Isnad Cum Matn Analysis Harald Motzki ]]>
<![CDATA[Abdul Mufid]]>
<![CDATA[ Millati: Journal of Islamic Studies and Humanities Vol 2, No 1 (2017): Millati ]]>
Publisher : <![CDATA[Institut Agama Islam Negeri (IAIN) Salatiga ]]>
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DOI: 10.18326/mlt.v2i1.85-104
<![CDATA[There are many studies of hisab rukyat hadiths, one of them is about the sighting of hilal (new crescent moon). By tracing various of Hadith literatures; pre canonical, canonic, and post canonical, informations are obtained in which pre-canonical collection contains five sources, the canonical collection contains four sources, and the canonical post collection contains six sources, so overall, hadiths about the sighting of hilal are documented in 15 sources. This paper will review the hadiths related to the sighting of hilal by using isnad cum matn analysis introduced by Harald Motzki. This approach is intended to analyze the hadiths authenticity by tracing the origin of the hadiths, especially about the sighting of hilal. Five methods of analysis and classification proposed by Horald Motzki will be used as the main framework of analysis to obtain the findings and conclusions which are representative and accountable. Thus, this article attempts to answer the questions of how the origins of the hadith of the sighting of hilal according to cum matn Harald Motzki’s isnad and how is the implication?]]>
<![CDATA[Hermeneutika al-Qur’an Hasan Hanafi; Merefleksikan Teks pada Realitas Sosial dalam Konteks Kekinian ]]>
<![CDATA[Muhammad Aji Nugroho]]>
<![CDATA[ Millati: Journal of Islamic Studies and Humanities Vol 1, No 2 (2016): Millati ]]>
Publisher : <![CDATA[Institut Agama Islam Negeri (IAIN) Salatiga ]]>
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DOI: 10.18326/mlt.v1i2.187-208
<![CDATA[This study intends to find out the hermeneutic of al-Qur'an Hasan Hanafi as a solution to reflect text to the social realities. Through the liberation-interpretation or his emansipatory critical hermeneutic, Hasan Hanafi places al-Qur’an to describe human accordance with the capacity of humanity; related to the relationship among people, their task in the world, their position in history, their role in building social and political systems, as well as in proposing alternatives by using analysis experience method that brings to the text meaning even the reality itself. Hanafi’s liberation-interpretation least through three phases of analysis, namely; first, the historical consciousness which determines the authenticity of the text and the level of certainty; second, eidetic consciousness that explains the meaning of the text and makes it rational; and third, the practical consciousness that uses the meaning as the theoretical basis for action and delivers the revelation to the final purpose of human life. Thus, Hasan Hanafi tries to understand the original meaning in the present context without losing the past. Of course, this understanding is not just dwelling in discourse but actually able to move an action and social change. This kind of hermeneutic becomes the hallmark of Hasan Hanafi Hermeneutics; which reflects a word (text) or event in the past to be able to understand and existentially becomes meaningful in the present context.]]>
<![CDATA[Aplikasi Hermeneutika Nashr Hāmid Abū Zaid Terhadap Hadis Nabi (Studi Pada Hadis “Perintah Memerangi Manusia Sampai mereka Mengucapkan tiada tuhan selain Allah”) ]]>
<![CDATA[Mohamad Nuryansah]]>
<![CDATA[ Millati: Journal of Islamic Studies and Humanities Vol 1, No 2 (2016): Millati ]]>
Publisher : <![CDATA[Institut Agama Islam Negeri (IAIN) Salatiga ]]>
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DOI: 10.18326/mlt.v1i2.259-278
<![CDATA[This paper aims to understand the meaning of jihad in the present context by re-reading the hadith about “the command to fight against human until they say there is no god but Allah." The re-reading to this hadith need to do continuously, because in present context, there are a lot of violences on behalf of religious texts both derived from Qur'an and hadith. Theory used to understand the hadith is hermeneutical theory by Nasr Hamid Abu Zaid. The hermeneutic of Nasr Hamid Abu Zaid consists of three main pillars, namely finding the dalalah (meaning), magza (significance) and maskut anhu (unspoken dimensions) of the text. Based on the application of the hermeneutic, it is obtained the results that dalalah of jihad implied in Hadith is that jihad in peace way is more emphasized; while magza (significance) of the hadith is instructing that Jihad in Islamic view is only in decent way and maskut anhu (unspoken dimensions) of the Hadith is that violent jihad is prohibited.]]>
<![CDATA[Solusi Konflik Sosial dalam Perspektif al-Qur’an ]]>
<![CDATA[Sukring Sukring]]>
<![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.v1i1.103-122
<![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-Qur’an) 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[Fiqh Renewal of Gamal Al-Banna and Its Relevance of Fiqh Developments in Indonesia ]]>
<![CDATA[M. Khoirul Hadi al-Asy Ari]]>
<![CDATA[ Millati: Journal of Islamic Studies and Humanities Vol 2, No 2 (2017): Millati ]]>
Publisher : <![CDATA[Institut Agama Islam Negeri (IAIN) Salatiga ]]>
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DOI: 10.18326/mlt.v2i2.221-237
<![CDATA[This research is based on library research which is intended to examine the fiqh renewal of Gamal al-Banna. He is one of Hasan al-Banna’s brothers. In this research, there will be some questions. First, how the fiqh view of Gamal al-Banna is, second, how the social and political biography that surrounds Gamal al-Banna’s life is, and third, how its relevance with the fiqh developments in Indonesia is. This study is using qualitative research method of content analysis and historical approach, in which the content analysis is to read the books and data associated with the idea of Gamal al-Banna, while the historical approach is to read how the scope and biographies in the Gamal al-Banna environment are. The results of this study are first, Gamal al-Banna has fiqh renewal which is more moderate than his brother Hasan Al-Banna, second, the biography of Gamal al-Banna is identified and third, the relevance of Gamal al-Banna’s fiqh renewal to the development of fiqh renewal in Indonesia is found.]]>
<![CDATA[Reformasi Sistem Kebudayaan di Arab Saudi Masa Pemerintahan Raja Abdullah (2005- 2015) ]]>
<![CDATA[Cammelianne Typhano Rachmadie]]>;
<![CDATA[Suryo Ediyono]]>
<![CDATA[ Millati: Journal of Islamic Studies and Humanities Vol 2, No 1 (2017): Millati ]]>
Publisher : <![CDATA[Institut Agama Islam Negeri (IAIN) Salatiga ]]>
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DOI: 10.18326/mlt.v2i1.41-64
<![CDATA[This study described the reform of cultural system that occurred in Saudi Arabia during the reign of King Abdullah in 2005-2015. This study used qualitative method which was presented descriptively. The method used in the discussion was historical method. The technique of collecting data was literature research. The reference books used were related to King Abdullah's cultural reform and government. The data collected was not only from books but also journals, theses, and articles. The writer conducted data selection from all data obtained, then analyzed and took conclusion. The finding oh the study was the reform of the cultural system carried out by King Abdullah which covered the fields of politics, economics and education. The three areas were included in the main elements of culture. The cultural system reformations that occured in the political field were the appointment of women to become a minister, the first election for women and Arab government relations with foreign policy. The cultural system reformations that occured in the economic field were the formation of Arab common market, the accession process of Saudi Arabia WTO membership, and the involvement of Saudi women in the business world. The cultural system reformations in the field of education were the Saudi Arabian female students scholarship program and the Saudi Arabia Technology and Science University development by King Abdullah.]]>
