Al-Jami'ah - Journal of Islamic Studies (Islamic University Sunan Kalijaga Yogyakarta)
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Them and Image in Najiīb Maḥfūẓ Novels of 1960’s
No full textThe 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)
Konsepsi Etika Ghazali dan Immanuel Kant (Kajian Kritis Konsepsi Etika Mistik dan Rasional)
Get PDFMeskipun para filsuf Muslim aliran iluminis (isyraqy) sekarang ini mulai meragukan kebenaran tesa yang menyatakan bahwa perkembangan kajian filsafat dalam dunia Muslim telah mengalami kemandegan sejak meninggalnya Ibn Rusdh (l126-1198), Namun bagi kita di Indonesia dan dunia Muslim pada umumnya masih bertanya-tanya apa sebenarnya wujud perkembangan pemikiran konseptual-filosofis selain yang bercorak iluminis yang telah dikembangkan oleh filsuf Muslim dalam Bahasa Persia atau Urdu selama 7 abad sepeninggal Ibn Rusdh. Munculnya pertanyaan tersebut wajar-wajar saja, karena memang masih sedikit sekali informasi yang sampai ke tangan kita tentang wujud perkembangan dimaksud. Nama-nama filsuf-filsuf seperti Nasir al-Din Tusi (1201-1274), Jalal al-Din Dawwani (1427-1502), al-Suhrawardi (l153-119l), Mulla Sadra (1571-1640) nyaris belum terdengar buah karya dan pikirannya di kalangan kita. Bagi kita di dunia Timur, dan Indonesia khususnya, cuma pemikiran Ghazali lah yang sangat mewarnai 'cara pandang' kita. Ketidak jelasan wujud dan bentuk perkembangan kajian filsafat di dunia Muslim sepeninggal Ibn Rusdh, bukan saja karena faktor langkanya informasi kepustakaan yang sampai kepada kita, tapi besar kemungkinan karena memang pemikiran Asy'ari, yang dalam hal ini adalah cara berpikir ala Ghazali lah yang lebih dominan di dunia Muslim dari pada cara berpikir para filsuf Muslim yang lain yang manapun. Begitu dominannya cara berpikir model Ghazali, sehingga seluruh aliran teologi ortodok, baik yang konservatif maupun yang'modem' dirasakan atau tidak selalu berkiblat kepada Ghazali. Baik aliran-aliran pemikiran skriptualis/textualis, mistik, bahkan yang agak berbau rasional sekalipun cenderung memiliki wama cara berpikir yang tipikal Ghazali
Undang-Undang Melaka Suatu Tinjauan Resepsi dan Interteks (Undang-Undang Melaka A Reception and Intertextual Approach)
Get PDFThis research takes object of the text of Undang-Undang Melaka, issued in critical edition by Liaw Yock Fang (1976). This text is wellknown as Undang-Undang Negeri Melaka, Risalah Hukum Kanun, Hukum Kanun, and Undang-Undang Melayu. The text is known as one of the oldest and the most important Indonesian literature which contain laws. because of the wide application and the great amount of its manuscripts and also of the variant form. We analyze that text using a reception and intertextual approach. There receptive approach takes over the researcher role as the explicit reader and the role of the text as the real matter of the implicit reader role. The intertextual approach here means while takes over the role of other text as the understanding background of UUM. From the analytical receptivity we know that a receptive on structure language .and context has existed in the UUM text. The aspect receptivity signed by verse addition absorbed from Islamic laws, the pattern and the method of writing. The receptivity of the language as used in Islamic law as usual. The content receptivity signed by the influence and absorption from the Islamic law text existed in the syncretism laws. We know from the intertextual analysis, UUM text has intertext relation with Quran. 'Hadis/Prophet's tradition, and Ijmak/Consensus. In the other hand, from the two approaches We hope to know the Islamic law' contents which were absorbed into UUM, and the Islamic Laws' practiced by community of Malaka at that time. Finally, we shall know that the receptivity and the intertextual process in the UUM is the consequence and also the results of the diffusion. This diffusion took place the local culture was influenced by Hinduism-Buddhism and Islam. In this case involved some kinds of culture, one of them was language, system of religion and laws, etc
Multicultural Education and Religious Tolerance: Elementary School Teachers’ Understanding of Multicultural Education in Yogyakarta
Get PDFThis study is about multicultural education and religious tolerance in the midst of increasing religious intolerance in the educational environment. This study analyses elementary school teachers’ understanding of multicultural education and its implementation. The research method is a case study in the city of Yogyakarta, chosen because it is both know as a city of education and because this city has declared it a tolerant city. The results showed that the understanding of elementary school teachers’ multicultural education is generally essentialist, but some were constructivist or anti-essentialist. The attitudes and actions of elementary school teachers, both consciously and unconsciously, may also include religious intolerance. One of the factors that distinguishes the content of religious tolerance and intolerance among elementary school teachers is their attitudes and actions towards local cultural principles. The higher the appreciation of local culture, the greater amount of religious tolerance. Further, when appreciation of local cultural traditions is low, it is more likely that a teacher is intolerant of other religions. [Tulisan ini membahas pendidikan multikultural dan toleransi beragama ditengah meningkatnya intoleransi di lingkungan pendidikan. Fokus tulisan ini adalah pemahaman guru sekolah dasar mengenai pendidikan multikultural dan implementasinya dengan studi kasus di kota Yogyakarta, karena kota ini adalah kota pendidikan dan mendeklarasikan sebagai kota toleran. Hasilnya menunjukkan bahwa pemahaman guru sekolah dasar mengenai pendidikan multikultur cenderung esensialis, tapi beberapa yang lain anti esensialis atau konstruktif. Sikap dan perilaku mereka baik sadar atau tidak sadar, mengandung kecenderungan intoleransi. Salah satu faktor yang membedakan muatan toleransi dan intoleransi diantara guru tersebut adalah sikap dan perilaku pada prinsip budaya lokal. Apresiasi tinggi pada budaya lokal adalah terbesar dalam toleransi beragama. Lebih lanjut, jika apresiasi pada tradisi lokal rendah, ini berarti guru tersebut cenderung intoleran pada agama lain.]
Nikah Sirrī Di Indonesia
Get PDFPeristiwa dan kejadian ini bermula pada awal tahun 1970 di pulau Kalimantan. Pemerintah Republik Indonesia pada waktu itu memberi izin perusahaan asing membuka usaha penebangan dan pengolahan kayu, sebagai salah satu usaha menambah devisa negara dan membuka lapangan kerja bagi penduduk Indonesia. Disamping tenaga kerja Indonesia, usaha itu juga memerlukan tenaga-tenaga asing, karena bangsa Indonesia belum lagi memiliki tenaga-tenaga terampil bagi pekerjaan tertentu, sebagaimana yang diharapkan Maka banyaklah tenaga-tenaga asing yang masuk ke Indonesia, terutama yang berasal dari negara-negara tetangga, seperti dari Singapura, Pilipina, Taiwan, Jepang dan sebagainya. Sebagian besar dari tenaga kerja itu masuk ke Indonesia dalam keadaan sendirian, tidak bersama isteri-isteri mereka, atau masih jejaka, belum beristeri. Dorongan biologis pada diri mereka mendorong, menimbulkan usaha-usaha mendekati penduduk asli. Namun usaha itu sering tidak membuahkan hasil, karena kuatnya adat dan agama yang dianut penduduk asli. Dalam pada itu prostitusi sangat dilarang di daerah itu. Seandainya pendekatan itu berhasil, untuk melaksanakan perkawinan harus melalui prosedur tertentu yang mereka rasakan sebagai suatu yang sangat sulit dilakukan. Hal ini mungkin karena perbedaan hukum yang berlaku bagi mereka dan wanita penduduk asli akibat perbedaan kewarganegaraan. Hal lain yang menghambat keinginan mereka, ialah karena agama yang mereka anut. Kebanyakan mereka menganut agama yang bukan Islam, sedangkan kebanyakan wanita penduduk asli yang akan mereka nikahi menganut agama Islam. Para ulama - memang demikian menurut ajaran Islam setempat menyatakan bahwa dilarang melaksanakan perkawinan antara seorang muslim dan bukan muslim. Sekalipun banyak halangan yang menghambat usaha mereka, namun usaha ke arah itu tetap mereka lakukan
Muhammad ‘Abduh and Ahmad Khan’s Educational and Political Ideas and Activities
No full text“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
Beyond Syncretism: Evidence of the Vernacularization of Islamic Theological Terms in Javanese Literature in the 19th Century
Get PDFScholars have long debated whether the relationship between Islam and Javanese culture should be considered syncretism or inculturation. This article analyzes Javanese literature to discuss post-syncretism in Islamic studies. It argues that Javanese literature exemplifies the vernacularization of Islamic theology into Javanese language and discourse. It describes how Islamic theology was used in eight Javanese texts at different historical points in the 19th Century. The leading Islamic theological terms (God, angels, Al-Qur’an, Prophet, and the Last Day) have consistent meanings in the Javanese text. Differences were only found in spelling, pronunciation, and written script that converted Arabic to Javanese and Pegon. Vernacularization functions as a tool for transmitting knowledge while the substance, meaning, and content remain unchanged. Therefore, there is no evidence of syncretism in using these terms. Syncretism may have operated in Javanese culture (e.g., Javanese Islamic rituals), but it does not appear that syncretism has penetrated the realm of theology. Accordingly, future studies on local Islam should explore discursive traditions and how knowledge has been generated alongside the process of Islamization.[Para sarjana telah berdebat lama apakah hubungan Islam dan budaya Jawa, sebaiknya berupa sinkretisme atau inkulturasi. Artikel ini membahas literatur Jawa untuk mendiskusikan post-sinkretisme dalam kajian Islam. Hasilnya menunjukkan bahwa literatur Jawa mencerminkan penyebaran teologi Islam melalui bahasa Jawa dan wacananya. Artikel ini menunjukkan teologi Islam dalam enam teks Jawa dengan penekanan historis yang berbeda pada abad 19. Istilah teologi penting seperti, Allah, malaikat, al-Qur’an, nabi dan kiamat, mempunyai makna yang tetap dalam teks Jawa. Perbedaan yang muncul hanya ejaan, pengucapan dan penulisan saat dialihkan dari bahasa Arab ke bahasa Jawa dan aksara pegon. Pribumisasi berfungsi sebagai alat transmisi pengetahuan, sedangkan substansi, makna dan kandungannya tidak berubah. Oleh karena itu tidak ada sinkretisme yang digunakan dalam pribumisasi ini. Sinkretisme mungkin berlangsung di wilayah budaya, tetapi tidak dalam konteks teologi. Dengan demikian, kajian ke depan tentang Islam lokal mengarah pada diskursif tradisi dan bagaimana pengetahuan berkembang seiring dengan proses islamisasi.
The Writing of the Biography of Muhammad
No full textAndrew Rippin says that, "biography is a powerful mirror for the reflection of the ideals, as well as the standards, of the age in which it is written, and thus may be seen to reflect the contemporary situation of its authors in the very construction of the facts which the work intends to records".' Also, biography tend to idealize a person or his life and often serves a medium for expressing the ideas and ideals of the writer. Muhammad has been a man about whom many studies have been done. Discussion on Muhammad reflects the image and inspiration of writers whether they be medieval Muslims and Christians or modem Muslims and modern scholars. Depending on the time to which different writers belong, the writing of biography of Muhammad has different trends which depend on the writer's backgrounds and interest or for different purposes using different starting points. This paper examines some scholars' inequality ideas and ideals and their illustration on Muhammad on the different times they belong. It seems that medieval Muslim writers have discussed the biography of Muhammad in a mythical and apologetic view. Among them that be becomes extraordinarily significant; as a Holy Prophet, as the Messenger of God and as the example of the ideal practice of the teachings of Islam. Ibn Ishaq (702-767), in his The Life of Muhammad, says that being a messenger of God. Muhammad was a statesman and a great diplomat who established a good relationship with the Jews of Madinah and was victorious in many maghazis (wars) with the help of supernatural power. Ibn Ishaq provides a richly embellished life of Muhammad which concentrates on the many miracles which God made him perform, especially those in the early part of his life