Al-Jami'ah - Journal of Islamic Studies (Islamic University Sunan Kalijaga Yogyakarta)
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Pandangan Al-Qur’an Terhadap Bigetisme Yahudi dan Kristen
Get PDFThe Qur'ān criticizes ahl al-kitāb--Jews and Christians--in many verses. One of the subjects being criticized by the Qur'ān is the idea of begetism -God begets children. The Qur'an teaches us that the Jews and the Christians regard 'Uzayr and 'Isa respectively as the sons of God. For some scholars, the Qur'ānic statement is equivocal, and thus becomes a controversial issue in the theological discourse. The current essay is devoted to debate the idea of begetism, and identifies the followers of begetism among the Jews and Christians who are being criticized by the Qur'ān. In order to carry through the purpose, the author employs exegetical approaches to analyze the issue thematically. In the end, the author concludes that the Qur'ānic criticism toward begetism is some sort of warning (indhār) to the Jews and Christians- as recipients of previous revelations
Naẓarīyya al-Nabawi ‘Inda al-Fārābīy
No full textAfter the spread of Islam in a wide area, and the concept of monotheism had been known by most people, another teaching emerged. The teaching was against the principles of monotheism. The teaching that emerged in the second century of Hijra, called for polytheism and was influenced by Hinduistic teaching especially that of reincarnation. One of its teaching was refusal of revelation and prophecy. Since then, the debate on this issue emerged between its supporters and its opponents. At this condition al-Farabi came and try to combine between religion and philosophy. Al-Farabi's concept on prophecy was much influenced by Aristoteles concept of dream. Even though, Al-Farabi raised a different thought from that of Aristoteles. According to Aristoteles, dream cannot be part of revelation While al-Farabi saw that human being with his or her imagination could relate to the "heaven", and could uncover the concealed curtain. Furthermore, he saw that a dream could explain prophecy as well as revelation in the far limit. He also saw that prophet had a divine power as result of the revelation he received. From his point of view, it may be concluded that Al-Farabi put himself in the middle position, between reason and revelation and between philosophy and religion. [Setelah Islam (dengan ajaran tauhidnya) tersebar di wilayah yang luas, ajaran tauhid yang dibawanya banyak dianut orang, muncul pemikiran-pemikiran dan ajaran-ajaran yang menentang prinsip-prinsip ajaran tauhid. Ajaran-ajaran tersebut muncul pada abad ke II Hijrah yang mengajak kepada politheisme. Ajaran-ajaran ini muncul terutama di Persi dengan membawa warna Hindu yaitu ajaran reinkamasi. Salah satu pokok ajarannya adalah penolakan terhadap wahyu dan kenabian, Dari sini muncullah pendekatan-pendekatan antara pendukung dan penolak wahyu dan kenabian. Dalam situasi yang penuh dengan perdebatan dan pertentangan ini muncullah Al-farabi yang berusaha mencari jalan tengah antara filsafat dan agama. Pandangan Al-Farabi tentang kenabian banyak dipengaruhi oleh pandangan Aristoteles tentang mimpi. Meskipun demikian ada perbedaan asasi antara Al-Farabi dan Aristoteles. Aristoteles berpandangan bahwa mimpi tidak mungkin menjadi bagian dari wahyu llahi. Sementara itu Al-Farabi berpendapat bahwa manusia dengan daya imajinasinya dapat berhubungan dengan "alam yang tinggi" serta dapat menyingkap tabir gaib. Selanjutnya dia berpendapat bahwa mimpi dapat menjelaskan kenabian dan wahyu sampai batas yang jauh. Al-Farabi juga berpandangan bahwa seorang nabi mempunyai kekuatan Ilahiyah yang merupakan hasil dari wahyu yang diterima. Dari pandangan-pandangan yang dimunculkan, dapat disimpulkan bahwa Al-Farabi menempatkan dirinya di posisi tengah antara akal dan wahyu atau antara agama dan filsafat. Dari sini dia telah memberikan dalil-dalil ahli tentang kenabian
Islam, IAIN, dan Pengembangan Kewiraswastaan
No full textEntrepreneurship is a process of an autonomous enterprise which gained through the rise and fall of enterprise as well as commitment on exemplification and morality in relation to all process of entrepreneurship. It needs work ethos which is accumulated from social, economies, cultural and religious values. Among these values, the religious part is the most important and become its fundamental basis. Since religion is the most important and become its fundamental basis. Since religious is the fundamental part of enterprise, therefore one of the main motivations and purposes of a real entrepreneur is devotion to God. Whenever someone comes into an entrepreneurship world. There are at least four interrelated thing which ought to be noticed, they are: production, marketing, finance and human resources. In addition, there are steps before entering this world; 1) self-recognition of the available potentials, its weaknesses and strengths. 2) recognition of economical potentials. Of his/her surroundings. 3) accretion of economical analysis before choosing a kind of enterprise and followed by empirical experiment. 4). Horizontally and then vertically expansions of the enterprise after the empirical experiment showed a positive result. According to the Qur’an, human being is a functional unity of ‘abd (Slave) and Khalīfā (vicegerent). ‘abd is marked by obeying religious morality, while khalīfā is marked by his creativity in making concept and realizing it in his worldly life. In relation to this fact. There is no dual knowledge in Islam. Knowledge in Islam is monotheistic as unity and integrality of the existence of god’s reverence and generosity. For this reason, Islamic education must be built on the basis of human philosophy and science philosophy which are monotheistic. Human philosophy is need to formulate the concept of the ideal human being according to the Qur’ān. Philosophy of science is needed to develop human ability in making concept and its realization of turning culture for the welfare of human being on earth. Based on this understanding, the activities for heavenly life are embodied in worldly life. Thus, the essence of work ethos of mankind as God's successors is realizing that the duty of life is to work for God adoration as a kind of confession of being the slave of Allah. To create functional human being, as slave as well as vicegerent of God. the role of IAIN should be put on a broader perspective in the process of national development the role is not only related to its institutional status as a center of education and center of preparing human resources for spiritual development, but also as a center of education which produce qualified entrepreneurs who struggle for strengthening their faith The involvement of IAIN in the effort of empowering society is, in fact, a call of religion Therefore, IAIN needs to give opportunities to students who choose entrepreneurship as their career by giving provisions which are programed through steps: training, apprenticeship. Writing proposal. capitalization. partnership, and being entrepreneur in relation to this idea. The utilization of student cooperative should be optimized. while in accordance with developing staff welfare, their cooperative should be professionalized
Al-Mulāzima al-Fikrīyya bi Taṭbīqa al-Fiqih al-‘Aṣriyy
No full textMuslim jurists used to using the method of ijtihad to develop substantive legal aspects of Islamic law. Later, the tradition of ijtihad becomes a means toward tajdid. The idiom of tajdid was well known in the time of Ibn Taymiyah where in the building of contemporary fiqh was gaining its moment. The effort to build such a framework of fiqh was also inspired by Yusuf al-Qardawi who asked the relevance of the product of fourteenth century ijtihad to the current and future conditions. since we are all of the opinion that Islam is always relevant anywhere and anytime. Therefore, all mujtahids, are obliged to strife for keeping legal order with full understanding that legal thinking is always changing in accordance with the change of time. In general, the idea of the application of contemporary fiqh is led by three factors. First. Social interaction between Muslims and other people from different countries with varied culture; Second, the Western penetration to the Muslim world in many aspects of life; Third, the irrelevance of many legal decisions with the current problems due to the inclination of many jurists to standardize the understanding of Arab people in making law process. Understanding the fact, in the application of contemporary fiqh therefore one could not free himself from using the conventional methods of legal creation and understanding the objective of legal degree
Pengaruh Filsafat Hellenistik Terhadap Konsep Akal Dalam Filsafat Islam
Get PDFSebagaimana diketahui, sebelum filsafat Islam Iahir, telah terdapat berbagai alam pikiran di Timur dan di Barat. Diantaranya adalah pikiran Mesir Kuno, Babylonia, Persia, India, Cina, dan Yahudi. Namun dari pikiranpikiran tersebut, yang paling dominan berhubungan dengan dunia muslim adalah alam pikiran Yunani, walaupun pemikiran Persia dan India juga banyak memberikan sumbangan. Kontak dengan pemikiran baru itu menyebabkan umat Islam menyerap berbagai ilmu pengetahuan. Adalah patut untuk dicatat bahwa filsafat Yunani yang sampai kepada dunia Islam tidaklah murni dari tradisi pemikiran Yunani sendiri (Hellenisme), melainkan sudah melewati pemikiran Romawi yang sudah barang tentu mempengaruhi filsafat itu (Hellenisme Romawi)
Al-‘Ashālāh wa al-Mu’āshirah fī al-Dirāsāt al-‘Islāmīyya
No full textMuslims today are suffered from rational crisis that may lead to the crises of muslim world in many aspects of life. In order to protect and encourage their potentials and dynamism, the muslims have to get out of the illness. One of the ways to save them is by rethinking the methods of studying Islam. This particularly after the decline of muslims in almost all muslim countries as a result of the rise of Western thinking methods introduced by orientalists. Students who devoted themselves in Islamic studies find that there are two contradictive ways of approaching Islam; traditional and modern. The traditionalists try to keep the existing approaches, while the reformists call for reform and even "westernization” In this field, there are books that have been written by scholars to synthesize them. In this paper, the writer tries to describe some of them analyzing their contents under the topic Traditionalism and Modernism in Islamic Studies.’’ The paper summarizes:The study of Islam carried out by muslim scholars has a close relation to religious mission, therefore they may not be separated theoretically as well as practically and must be separated from methods come from outside Islam.The methods of studying Islam in Islamic universities ought to combine the traditional and modern ones.Some elements of traditionalism are; the necessity of the knowledge of Islamic civilization. being proud of Islam, keeping the principles of Islam as well as the teaching of "salaf”’, then keeping the inherited tradition.The elements of modernism are; the importance of understanding the time, science. technology, future thinking and keeping human rights.This field of study is very broad and this paper is only a small part of it, so it needs suggestion from scholars especially experts of this field.[Mayoritas umat Islam saat ini sedang dilanda krisis pemikiran yang pada akhirnya membawa dunia islam kepada krisis diberbagai bidang. untuk dapat meningkatkan potensi dan dinamisme yang dimikiki umat Islam harus keluar dari situasi yang tidak menguntungkan ini. Di antara jalan keluar dari krisis ini adalah dengan memperbaiki metode studi Islam, khususnya setelah terjadinya kemunduran di bidang ini sebagai akibat dari munculnya pengaruh-pengaruh asing yang dibawah oleh para orientalis. Para pelajar dan mahasiswa merasakan adanya dua arus yang saling bertentangan, yaitu antara kaum tradisionalis yang mendukung tetap dijaganya metode kajian Islam yang telah ada dengan kaum reformis yang menyeruhkan perubahan dan "westerisasi” yang pada akhirnya menimbulkan kebingungan pada mereka. Untuk menengahi persoalan ini banyak buku-buku yang telah ditulis oleh para ahli sebagai upaya memadukan kedua kutub tersebut. Dalam makalah ini penulis mencoba memunculkan beberapa buku mengenai bahasan ini dengan memberikan beberapa analisis yang terangkum dalam judul; "Tradisionalisme dan Modernisme dalam Studi Islam". Di sini penulis memberikan beberapa kesimpulan:Ada benang merah yang menghubungkan studi Islam yang dilakukan sekarang ini dengan misi kenabian, oleh sebab itu keduanya tidak boleh dipisabkan, baik teori maupun praktek sebagaimana pula harus dipisahkan dari metode yang datang dari luar.Studi Islam di Perguruan Tinggi harus menggabungkan kedua metode; tradisional dan modem.Di antara unsur-unsur tradisionalisme adalah; keharusan mengetahui peradaban Islam, bangga dengan baju Islam, kembali kepada pokok ajaran Islam, menghidupkan ajaran salaf serta melestarikan tradisi. Adapun di antara unsur-unsur moderisme adalah; keharusan mengetahui kondisi zaman, mengetahui ilmu pengetahuan, teknologi, berpandangan futuristik serta menjaga hak-hak asasi manusia.Pada dasarya kajian ini sangatlah luas sementara tulisan ini masih sangat dangkal, oleh sebab itu kritikan serta perbaikan untuk pengembangan sangat diharapkan
The Concept of Ijmā’ in the Modern Age with particular reference to Muhammad ‘abduh’s Theory
Get PDFThe Qur'ān and the Sunna of the Prophet are the main sources of Islamic jurisprudence, from and through which the Islamic laws are derived. The Sunni jurists agree that ijma' is the third source of Islamic law after the Qur'ān and the Sunna of the Prophet. Even though some modern scholars, such as Snouck Hurgronje argues that ijma' as a method and principle rather than its contents which are regarded as authoritative, not infallible. Islamic jurisprudence deals with acts of worship ('ibādat), such as praying, fasting, zakat etc. As well as with mu'amalat such legal transaction, family law, public activity, international commerce, international realtions and so forth. After the death of the Prophet, to whom the Qur'ān was revealed and from whom the Sunna came, Ijma' and ijtihad, became imperative, since it was only through them that new problems, which the Qur'ān and the Sunna of the Prophet did not adequately explain could be solved.
Ilmu Sosial Profetik: Etika Pengembangan Ilmu-Ilmu Sosial
No full textFor muslim, the 19th century is very important. It was seen as the era of deep influence of western ideas on muslim society and also believed to have created the so-called modern society, in which positivistic approach in the social sciences become very dominant. This has, as many people say, more or less brought the promotion of, usually called, value-free approach in social science and, consequently, religious outlook is considered distinct and must be detached from scientific consideration. In the late 20th century, however, criticsm toward modern social science has often been raised which, in turn, encourages the emergence of the so-named post-modernism. This, in fact, promotes, among other things, the idea that value can not be separated from scientific activities. It is certainly in this context that this following article can properly be understood, in the sense that, according to the writer, values (e.g.Islamic values) should become an integral part of the scholars’ activities. For this purpose, this article introduces what it calls ilmu soasial profetik (aSocial Prophetic Science), a science consisting of the following three important elements. Amar ma’ruf (emancipation), nahi munkar (liberation), and tu’minūna billah (transcendence). These all are based on the sunnah of the prophet Muhammad SAW, the ideal type for Muslim, or even for all human being. In this effort, the writer tries to combine certain religious terms common to the traditional Muslim with those known in the scientific approach. In the end, this paper convincingly states that Ilmu Sosial Profetik will surely be able to create an ideal ummah who are able to think scientifically without loosing their religious belief