Al-Jami'ah - Journal of Islamic Studies (Islamic University Sunan Kalijaga Yogyakarta)
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Sejarah Perkembangan Konsep Qaṭ’i-Zannī: Perdebatan Ulama Tentang Anggapan Kepastiaan dan Ketidakpastian Dalil Syari’at
Get PDFThe concept of certainty (qat’i) and uncertainty (ẓannī) of shari'ah argumentation (dalil) in the Islamic Legal Theory has played a big role to help a jurist in taking ijtihad or not, related to the shari'ah argumentation. This paper discusses this concept from historical perspective. Based on the historical proof, apparently, the concept of certainly and uncertainty, for a long time was understood based on the textualism principle and not on the substantial idea. As a consequence, qaṭ'i was Qur’anic of Hadith texts that have one meaning although that meaning was not a substantial and universal one, such as inheritance and robbing verses. On the contrary, the text that has substantial and universal meaning such as the verses that talk about egalitarianism, justice, equality before the law, tolerance, etc, were not considered as qat'i. Finally, Islamic law became rigid and stiff because the local and temporal meaning was forced to be universal one. The historical journey of this concept indicated that the Origen of this concept emerged since the big ṣahābi era. Then, this concept was sparked officially by ash-Shāfi'ii (w.204H/820M), although he didn't have final term for it. This concept, then, was improved by muslim scholars after ash-Shāfi'i and became mature concept on the hand to Imam Haramain (w. 478H/1085M). Qaṭl-zānni as a technical term was popularized by the later uslul scholars scah as Abd.'Aziz al-Bukhari ( w.730/7330) and Kamāl b . Humam (w. 861/1475). In the modem era, the demand for reconception for the old qaṭ'i-zānni concept urged to be done because of the new challenge for the Islamic law. The most relevant of the reconception was the reconception that can accommodate precisely the demand of law flexibility in the one hand and law firmness in the other hand. Such reconception can be achieved, if the qaṭ'i-zānni concept was not understood based on textualism anymore, but refers to substantial and universal idea. Thus, qaṭ'i is the verses that contain the universal meaning, and zānni is the verses that contain local and temporal meanin
Dirāsāt al-Aḥkām al-Islāmiyyah bi manẓūri ‘ilmu al-‘ijtimā’
No full textThis article provides a study of Islamic law based on a sociological perspective. The author argues that such study is possibly done for religion in one sense because it is considered as a cultural and social phenomenon. Yet, in the context of Islamic law there are three research domains: (1) methodological aspects, (2) normative facets, and (3) sociological features. The objects that can be discussed in the eye of sociological approach would be the influence of Islamic law on the society and its development, the impact of social advancement on the understanding of Islamic law, the degree of community's practices of Islamic law, the way of community's interaction with legal discourses, and the social legal movements. To assure the research possibilities, the author offers several examples of the above-mentioned research entities. [Artikel ini memaparkan Study Hukum Islam berdasarkan pada perspektif Sosiologi. Penulis beranggapan bahwa tersebut dapat digunakan untuk penelitian agama yang dianggap sebagai fenomerca budaya dan sosial. Meski demikian, dalam konteks hokum .Islam, terdapat tiga wilayah penelitian yaitu: (1) aspek metodologi, (2) sisi normatif dan (3) gambaran sosiologis. Obyek-obyek yang dapat didiskusikan dalam pandangan pendekatan sosioJogi dapat berupa pengaruh hukum Islam terhadap masyarakat dan pembangunannya, dampak kemajuan sosial pada pemahaman hukum Islam, tingkat pengamalan hukum Islam dari masyarakat, cara interaksi sosial dengan diskursus hukum, dan gerakan sosial dalam bidang hukurn. Untuk meyakinkan kemungkinan-kemungkirnm riset, penulis mengemukakan beberapa contoh jenis riset tersebut di atas.
Reconciling the Differences; Shah Wali Allah's Concept of Ijtihad and Taqlid
Get PDFSejak ijtihad dinyatakan ditutup oleh para ulama pada abad pertengahan, berbagai fenomena taqlid menjadi dominan di negara negara Muslim. Hal ini pulalah yang kemudian ikut berperan dalam menjadikan terpuruknya negara-negara Muslim, baik secara sosial maupun politik. Shah Wali Allah yang kita kenal sebagai pembaharu Islam di India, ternyata memulai pembaharuannya di bidang Fiqh. Pemerintahan Mughal India oleh Shah Alam Bahadur Shah, anaknya Awrangzeb, mengalami masa krisis sehingga banyak terjadi konflik yang menyebabkan kemunduran Islam dalam percaturan politik. Shah Wali Allah akhirnya tampil dan melakukan banyak pembaharuan, terutama pembaharuan pemikiran dalam Islam. Di antara pembaharuan Shah Wali Allah yang terkenal adalah dibukanya ijtihad untuk menghilangkan berbagai taqlid yang ada pada umat Islam. Artikel ini berusaha untuk melihat lebih dekat pada konsep ijtihad dan taqlid yang ditawarkan oleh Shah Wali Allah. Selain itu, akan dilihat pula latar belakang sosial dan politik yang sangat berpengaruh terhadap konsep-konsep pembaharuan Shah Wali Allah
Wajah Islam Liberal di Indonesia: Sebuah Penjajagan Awal
Get PDFThis article tries to describe contemporary Islamic thought in Indonesia, which is influenced by modern and critical social sciences. The Islamic Liberalism is considered by some people as a new school (madzhab) in the Indonesian Islamic thought. What is the relevance of the Islamic Liberalism while Indonesia in economic crisis? Who are the figures of the Islamic Liberalism in Indonesia? The Islamic Liberalism mostly concerned with how Islam deals with modernity such as democracy, pluralism, the state, gender, etc. The methodology of the Islamic Liberalism is to perceive new interpretation toward Islamic doctrine of Al-Qur'an and Hadith, social history and social context of Muslim society by employing the science of language, historical critics and social sciences. Nurcholish Madjid, Qohan Effendy, Abdurrahman Wahid and Ahmad Wahib are among those who set the embryo of the Islamic Liberalism in Indonesia. After them, some young intellectuals from NU, Muhammadiyah and other NGOs have been developing and becoming the avant-gardes of the Islamic Liberalism. They have a distinct thought that is not sectarian, ideological and parochial. How is the future of this new genre of Islamic thought in Indonesia? To understand them, we should have a look at their activities either theoretically (discourses) or practically
Daur al-Lugoh al-Arabīyah fī Takwīn Mufrodāt al-Lugoh al-Indūnīsīyah
No full textBahasa Arab dan agama Islam adalah dua hal yang tidak dapat dipisahkan. Keduanya ibarat ruh dan jasad. Perhatian terhadap Bahasa Arab merupakan salah satu factor penguat bagi agama Islam,dan ketidakpedulian terhadap Bahasa Arabmerupakan factor yang dapat memperlemah agama Islam. Bahasa Arab telah masuk ke Indonesia sejak abad ke delapan Masehi Bersama dengan maksuknya agama Islam melalui para pedagang muslim Gujarat dan Persia. Kontak antara Bahasa Arab dan Bahasa Indorsia yang pada awalnya terjadi melalui dakwah ini disamping melahirkan hubungan yang era tantara kedua Bahasa, juga melahirkan proses pemerkayaan Bahasa Indonesia melaui serapan Bahasa Arab. Pada mulanya serapan banyak terjadi pada aspek kosa kata yang terkait dengan istilah keagamaan, akan tetapi pada perkembangannya meluas pada aspek Bahasa yang lain dan meliputi berbagai bidang ilmu
Struktur Sosial Keberagaman Pemeluk Islam di Indonesia
Get PDFAll religions, in accordance with their experiences, bring many religious schools and patterns of their adherents. It appears on institutional in the form of organization such as Muhammadiyah and Nahdlatul Ulama (NU) with its religious patterns. By means of similar probes, the Islamic adherents in Indonesia can be differentiated into two big modes, santri and abangan. Up to now both always give character to Islamic relationship and national reality with the shape of different party. The Islamic variations are forms of the religious meaning by its adherent differently conforming with his couscous’s structure. The experience of life, education, job and family give big influence whether Islam is known, to be conscious and meant by every adherent. In social realities of its adherent, Islam gives many meanings, schools and behavioral patterns that can be opposite one another. The Islamic realities can be explained, researched and understood from its social dynamic adherent. The experts of socials sciences observe such social Islamic reality as a function of dialectic relationship of a single textual teaching and the reality of its dynamic adherent. Hence, it can be understood that the sufism develops in one area and the teaching of syariah is more accepted in other areas.Most of farmers and labors living in villages tend to follow magic known as abangan. The others are santri who obey syariah and some of them are more ethical in their religion. The understanding of Islam in its social reality is important to be developed to measure the scale of Islamic acceptance in an area. Such research can give information on Islamic elements that base way of life from most people, and elements that have not been widely acceptend. IAIN can prepare the policy of education based on Islamic social reality, while Islamic organization prepares strategy for needs of community and nation or to widen its organization
Pendekatan Modern terhadap l'jaz Al-Qur'an
Get PDFI’jaz al-Qur'an is one of the important dogma in Islam; it is derived from many Qur'anic verses. The dogma stipulates that the Qur'an is inimitable. But what is inimitable in the Qur'an remains to be discussed among Muslim scholars. At the outset of development of the study of the Qur'an, the classical writers considered the balaghah (rhetorical excellence) of the Qur'an to be its I’jaz. They argue that though the Qur'an did not specify this, one can understand that the Arabs -with all their expertise in the field of literary genre- was challenged to produce a piece of work, as eloquence as the Qur'an. On the other hand, modern writers considered that what is inimitable in the Qur'an was not only its balaghah but also its contents in general, and its messages. The contents and messages of the Qur'an, which are carefully knitted in an excellent balaghah constitute the most Solid materials that are inimitable by anyone. The paper presents, describes, and to some points, compares, the theories of classical and modem writers among Muslim scholars concerning I’jaz aI-Qur'an, to find out the features of modern theories that was not yet elaborated in the classical theories
Studi Kritis Dalam Hukum Islam (Menimbang Karya David S. Powers)
No full textDavid s. Powers adalah salah seorang sarjana yang cukup dikenal dalam studi Islam (Islamisis, Orientalis). Ketika bukunya diterbitkan, yakni tahun 1986, ia berstatus sebagai Assistant Professor dalam bidang Studi Islam dan Bahasa Arab di Cornell university, sebuah perguruan tinggi di Amerika yang hingga kini dikenal sebagai tempat studi Indonesia modem terbesar di kawasan Amerika (mungkin Barat pada umumnya). Ia tergolong sarjana yang produktif (prolific), dan karya-karyanya menjadi rujukan penting bagi mereka yang menekuni hukum Islam atau Islam pada umumnya. sebagaimana karya-karya sarjana Barat lainnya, karya Powers menggunakan pendekatan historical criticism dan juga literary criticism yang berusaha menunjukkan keterkaitan sejumlah teks dan rumusan hukum Islam dengan realitas sosial, ekonomi, bahkan politik pada masanya. Barangkali agak sulit mencerna karya-karya Powers, termasuk yang sedang diresensi ini, tanpa memahami konteks studi dan pemikiran hokum Islam yang berkembang di kalangan sarjana Barat. Sebab, sejumlah pemikiran Powers dikemukakan justru dalam rangka menjawab beberapa pemikiran kontroversial dalam kajian hukum Islam. pada waktu yang sama, karya karya Powers juga bermanfaat bagi umat Islam untuk melihat ulang sejumlah rumusan hukum Islam yang ada, karena di dalam karya-karya tersebut terdapat pandangan yang berbeda bahkan bertentangan dengan pandangan yang secara umum dianut dan berkembang di kalangan umat Islam
Al-Khiṭāb al-Dīnī fī al-Sha’ri al-Jāhilī
No full textBangsa Arab dikenal sebagai bangsa yang kaya akan peradaban. Bangsa ini juga merupakan pusat semua agama samawi. Ada dua fase penting yang dilalui bangsa ini, yaitu: fase sebelum Islam, lebih dikenal dengan fase jāhiliyyah dan setelah Islam. Fase jāhiliyyah inilah yang akan menjadi fokus pembahasan makalah ini. Fase jāhiliyyah dalam makalah ini tidak berarti fase kebodohan secara literal, yang berarti kebalikan dari fase ilmu pengetahuan, sebab kenyataannya, sebagaimana ditulis dalam paper ini, Arab jahiliyah sudah sangat piawai menggubah puisi, di samping ilmu perbintangan, ilmu tentang cuaca dan lain sebagainya. Para penyair dan hasil-hasil karya mereka sangat dihargai oleh bangsa Arab jāhiliyyah. Maka tidaklah mengherankan bahwa puisi Arab jahiliyah bagaikan bagaikan "arsip" penyimpan data berbagai peristiwa yang terjadi, tradisi yang berlaku, dan hal-hal yang berkaitan dengan keyakinan atau agama Makalah ini mempresentasikan wacana keagamaan, yang ternyata dapat ditemukan dalam khazanah puisi Arab jāhiliyyah. Dari temuan ini diharapkan agar pandangan orang terhadap Arab jāhiliyyah lebih proporsional.[The Arabs are known for their civilization and centre for all divine religions. There are two important periods in the history of the Arabs: pre lslam and early Islamic periods; and this paper mainly focuses on the former. In the literal sense, jāhiliyyah is not identical with the foolishness as opposes to knowledgeable, because, as the author of this paper suggests, the jāhiliyyah people were well-verse in composing poetry (shi'r), exploring astronomy, and forecasting weather. These mean that they were not ignorance. The authors of the Arabic poetry as well as their works were highly respected by the Arabs. Therefore, people regard the Arabic poetry as a "filing cabinet" that preserves all data of events happened, traditions practiced, and creed followed at that time. The current article is an attempt to unveil a religious discourse found in the Arabic poetry of jāhiliyyah.It is hoped that after reading the paper, readers will get better outlook toward the jāhiliyyah of the Arabs.