Al-Jami'ah - Journal of Islamic Studies (Islamic University Sunan Kalijaga Yogyakarta)
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Al-‘Alāqah al-Mutabādilah Baina al-Īmān wa al-Jihād fī Sabīllilah
No full textThe word “jihad' has been understood wrongly by some orientalists as a holly war. Amongst non-muslim societies this meaning is very influential that leads to a misperception that “jihad" is identical with a group of muslims who are, with their weapons, ready to demolish those who do not support Islam. lronically, this misperception is also common to some groups of muslims and has caused to religious fanatism and swept away the teaching of tollerance to other religions. As for "jihad” is one of Islamic teaching, so to perform this teaching needs the true understanding of it. Before performing any Islamic teaching, someone mush have "iman" or faith, this is due to the fact that Islam which means obedience is a result of "iman". Generally, “iman" means believe in God and accept all His teachings. "Iman” is a power within a man because it can not be compelled to someone. It is accepted after understanding its rational evidences. For muslims, it can be a bridge that relates them to their God, and with it they can liberate themselves from material desires. Linguistically, the word “jihad" has some meaning of all efforts to reach something. In Islamic context this word is often followed by the word “fi sabilillah" which means in the path of Allah. This means that "jihad” must be done in seeking God's favor. Consequently, a war can be called “jihad fi sabilillah" if it is done in the purpose of keeping Islamic faith and its honor. In the Qur’an, this word has no meaning except goodness for all and public welfare. In other word, “jihad fi sabilillah" has a broad meaning as all kinds of efforts carried out for the purpose of public benefit. This paper tries to correct some misperception of the word jihad” that is identical with holly war. The paper also relates "jihad' to “iman" as it is a starting point of every deed
Pengembangan Pendidikan Islam: Suatu Telaah Epistemologis
No full textNowdays the world Indonesia facing the current of modernity and its challenges which flow very rapidly and clear away the strength of human life. Islamic education, as a part of historical reality of all human beings, does not escape these problems. The challenges brought out by the modernity to the Islamic education force all elements involved to decice their approaches. According, many efforts have been done including “revising the curriculum”, revitalizing the institution” and “the Islamization of knowledge” this paper does not aim to place itself as a complete and perfect “master plan” which is offered to overcome the challenge of modernity, rather, it is merely a descriptive-philosophical reflection of the historical reality which is faced by the Islamic education. It tries to stimulate “our mind” to seek some answer fot the challenges faced by the Islamic education by mean of demonstraction and/or reconstraction of the epistemological paradigm. This effort is meant to reach the “true” and basic aim in yhe Islamic Education System.in accordance with the program of islamization of knowledge. This epistemological reconstraction Indonesia desperately needed. These tow efforts are aimed to eliminate some “facts and impressions of the dichotomy perceived in the Islamic education by uniting religious sciences and secular sciences into one single discourse. This paper gives particular attention to the transformation of the IAIN (state Institute of Islamic Studies) and the 1997 curriculum, which are perceived as the “first promosing step” to support of the Islamization of knowledge as well as the epistemological reconstraction in the Islamic education, particulary in Indonesia
The Metaphysics of The Ikhwan Al-safa: A Preliminary Survey on Their Concept
No full textTulisan ini mencoba menyoroti formulasi Ikhwān al-Ṣafa' tentang Tuhan sebagai suatu aspek penting dalam konsep metafisika mereka. Diskusi ini menjadi menarik karena di satu pihak, sebagai sekelompok filosof Muslim, mereka tidak dapat melepaskan diri dari prinsip-prinsip ajaran Islam; tetapi di pihak lain, wacana kefilsafatan mereka banyak dipengaruhi oleh Neoplatonisme yang memang menjadi tema utama pada masa hidup mereka. Lalu, bagaimana doktrin mereka tentang Tuhan? Dimulai dengan penjelasan secara umum tentang Ikhwān dan Rasā’il mereka, artikel ini mencoba menguak tentang siapa sebenrnya Ikhwān dan siapa pengarang Rasāil yang sebenarnya, yang masih terus diperdebatkan hingga saat ini. Tentu saja bahasan ini tidak lepas dari pembicaraan tentang warisan Yunani yang sangat mewarnai pemikiran Ikhwān. Konsep tentang Tuhan dalam pemikiran kefilsafatan Ikhwān di satu pihak terpengaruh oleh konsep emanasi yang dicetuskan oleh kaum Neoplatonis. Tetapi, di lain pibak, terdapat perbedaan antara penjelasan emanasi Ikhwān dengan Plotinus. Dalam hal ini, Ikhwān lebih dipengaruhi oleh Pythagoras. Secara singkat, Ikhwān mendasarkan doktrinnya tentang Tuhan pada ajaran Islam, tetapi mencoba memformulasikan pemahaman keislamaan mereka sendiri tentang Tuhan berdasarkan prinsip-prinsip kefilsafatan. Ikhwān menerapkan doktrin tentang emanasi dan hirarki sebagai solusi yang tepat untuk menjelaskan kesatuan Tuhan, karena mereka yakin bahwa Shari'ah telah dinodai oleh kesalahan-kesalahan, dan ak ada jalan lain untuk memperbaikinya kecuali lewat Filsafat. Kritik tajam yang dapat diajukan kepada Ikhwān adalah ketidakkonsistenan ide-ide mereka. Berlawanan dengan Neoplatonisme, yang berpendapat bahwa penciptaan adalah suatu keharusan, Ikhwān berpendapat bahwa penciptaan alam merupakan basil perbuatan Tuhan at as kehendak Suci-Nya. Kemudian Tuhan, dalam kaitannya dengan alam semesta, disebut dengan al-Mubdi', al-Mukhtari', al-Muhdits al-Khāliq danal-Muṣawwir, yang secara umum berarti sang pencipta. Pendapat ini tentu saja be,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,, memiliki sifat. Tulisan ini banyak mendasarkan pada karya Ian R. Netton yang berjudul muslim Neoplatonism: An Introduction to the Thoutht of Brethren of Purity (1982) dan Nasr an Introduction to Islamic Cosmological Doctrines (1978). Karya Ikhwan sendiri baik Rasā’il maupun al-Jami’ah juga digunakan sebagai cross-reference
Book Review
Get PDFPernyataan Brown di awal tulisannya bahwa yang dimaksud dengan "tradisi" di sini bukan merujuk pada "alur pemikiran masa kini", akan tetapi merujuk kepada konsep masa lampau, sesuatu yang mengandung pengetahuan atau kebenaran, dan dijaga (diriwayatkan) secara ketat di dalam masyarakat religius. Dalam perspektif Islam, "tradisii' yang demikian ini adalah apa-apa yang terkandung di dalam Sunnah Nabi Saw, dipelihara dan diriwayatkan secara baik di dalam komunitas Muslim (hal. l-2). Jadi yang dimaksud dengan "tradisi" oleh Brown di dalam karya ini, adalah nama lain dari Sunnah Nabi itu sendiri. Maka tajuk Rethinking the Sunna in Modem Islamic Thought di sini, menurut saya sama halnya dengan Rethinking The Sunna in Modem Islamic Thought. Hanya saja, kalau diamati secara jeli, sepertinya menggunaan term "tradisi" sebagai nama lain dari As-Sunnah di sini menjadi kurang tepat disebabkan inkonsistensi Brown sendiri. Aneka ragam kata "tradisi" yang mucul di dalam buku ini nampak sekali melahirkan beberapa ambiguitas pemaknaan atasnya. Terbukti dari fokus kajiannya ternyata tidak sekedar membicarakan tentang Sunnah, tetapi juga menampilkan wacana-wacana yang mendukung terciptanya pandangan konseptual yang 'lebih' dari sekedar 'tradisi' yang semula ia maksudkan. Contohnya, dalam beberapa kesempatan, 'tradisi' kepada kitab-kitab fikih abad pertengahan (hal. 26). Ada ia merujukkan juga kalimat "the classical tradition of tafsir" (hal.48), lalu secara tidak khusus ia juga menulis "Islamic intelectual tradition" (hal. 132). Yang paling 'parah', dia menulis "interpretative filters of both the sunna and the classical tradition" (hal. 133)
Psikologi Agama dalam Perkembangan Psikologi pada Umumnya.
Get PDFPsychology and Religion are two essential components in Religions Psychology. In Its long history, The psychology has been dominated by pulling each other between supporters of both components, psycholog and religious scholars, to bring an emphasis on their own discipline. The paper tries to analyses the possibility of putting religious mission on it, for the discipline is said to be more psychological than religious. The analysis is based on its historical development history as well as the hopes of the era, especially the hopes from the religion as a social institution. The chance of the rise of Religious Psychology in Religion psychology will be drawn in a position in which the school of status quo faces the school of counter culture. Here, the school of counter culture is not seen as a threat for mainstream anymore; it may evev fertilize and enriche the major school
Mencari Agama Baru (Studi Terhadap Munculnya Sekte-Sekte Agama)
No full textEvery religion born in the society always has its own attraction and fascination, especially if they are seen from the outward perspective of the religion. The fascination offered by the religion is basically promised claims or doctrines which give a covenant as well to their adherents. one thing that psychologically can fulfill people's desire and makes him satisfied to live in and together with it. They are fascination and claims which become "religious languages” capable of making religious society. If in its historical journey, the religion losses its vital vigor as a hope giver for its religious society as promised, there will be a dissatisfaction. In other words, the religion which has lost its function so as to fail to accommodate the adherent's interest and hopes will be left behind by its devotions. One of initial attitudes showed and born with his condition is protest and critic movements toward the religion. The birth and appearance of sect is an accretion of such a protest movement. Here, a sect is basically an integral of a big religious group trying to separate itself from the hegemony of the majority. Therefore, although the sect is still a part of a big religious society, it has different religious experience and system. Due to this distinctiveness, a certain sect is frequently identified as a splinter group. Hence, in an extreme way a sect can be said as a religion in a religion or a "small religion" in a "big religion'. It is here also that a sect may be called as a''son of religion.
Al-Muqawwimāt al Fikriyyah li al-ilmanīyah
No full textNowadays, secular life has greatly influenced modern society. It is ordinary if secular life has swept out of Western society because, indeed, secularism was born there with the background of Christianity. However, it is different if secular life also influences Muslim societies, because it contradictory to Islamic teachings. The widespread of secularism in Muslim societies is the result of the propaganda of secularists. Even, they made a kind of academic fraud by using the Arabic word 'ilmaniyyah to legalize their thought. This article is trying to reveal the term of secularism especially in Arabic by tracing its original meaning in Greek. The writer believes that the translation of the word secularism as 'ilmaniyyah is misleading. This article is also trying to explore the early history of secularism, and various backgrounds of thoughts of that time.[Kehidupan sekuler sudah sedemikian rupa mewarnai masyarakat modern dewasa ini. Kalau kondisi seperti ini melanda masyarakat Barat adalah suatu hal yang wajar karena pemikiran sekularisme memang muncul dari sana dengan Kristen sebagai agama yang berperan melatarbelakangi munculnya pemikiran tersebut. Persoalannya menjadi lain ketika kehidupan sekuler juga melanda masyarakat muslim yang jelas-jelas bertentangan dengan ajaran Islam itu sendiri. Hal ini tidak terlepas dari propaganda yang begitu gencar yang dilakukan oleh kaum sekuler, bahkan ke tingkat pembohongan akademik seperti pemakaian istilah sekuler dalam bahasa Arab dengan 'ilmaniyah dimana diambil dari kata 'ilm. Makalah ini berusaha mengungkap istilah sekularisme khususnya dalam bahasa arab, sejarah kemunculannya dan berbagai landasan pemikiran sekularisme itu sendiri.
Radikalisme Agama-Agama Abad 21
Get PDFWhen the world will come to the millennium era, there are some hopes that the world will be more peaceful. However, the phenomena emerged prior to the millennium era is on the other way around. One of the phenomena is the rise of religious radicalism which worsened the political system of the world. Religious radicalism is not only happened in Muslim world, but it also happened to other religious in the west. In the East, Islamic radicalism are occurred due to some factor. First the development of ideological understanding in Muslim society is happened simultaneously with their struggle too free their countries from Western colonialism. Second, normative and textual understanding of Islam developed which disregard the truths from other parts. The third is uprising of the resistant attitude of Muslim in several parts of the world such as Pakistan and Afghanistan, along with the unjust way of behaving of western countries to some Muslim. Meanwhile, religious radicalism in the West was, due, in part, to capitalism and colonialism. In Indonesia, religious radicalism emerged along with the incident of 11 September 2000. Religious conflict and Bali Bombing are several of the religious should try their best to overcome this problem by conducting religious and cultural dialog among them, along with the fair and just attitude among them as well
Kajian Ilmu Kalam di IAIN Menyongsong Perguliran Paradigma Keilmuan keislaman pada Era Milenium Ketiga.
Get PDFThe paper is aiming at offering new paradigm in studying Islamic theology. It starts by describing the existing theological discourse in Indonesian Islamic higher education. It is found that theology, due to its important and central position in religion, has been sacralized. The historical aspect uf its logic, methodology and development are being protected from criticism cannot be evaluated and reformulated. As a result most Muslims find it difficult to establish a mutual dialog with people of other religions in this pluralistic world and on the social, economic, cultural and political spheres. Before proposing a new approach in studying theology, the paper forwards epistemological-methodological questions: Is it possible to combine or establish a dialog between philosophy and theology? Is it allowed to review and reformulate all systematic structure, content and methodology in theology developed by classical and medieval theologians to meet the new needs and changes? Can it be said that what is now called theological doctrine or dogma is nothing other than theory developed by human beings living in a particular time and space? The answers of these questions will determine the nature of the study of theology in the future
Quo Vadis IAIN Sunan Kalijaga (Upaya Membangun Landasan Awal)
No full text As an Institution of an Islamic higher education, until nowadays IAIN Sunan Kalijaga is still consistent with the study of Islam in the literalistic (wahyiyyah) ways. In the mean time, undeniably, society, knowledge and technology have undergone some significant development. The growth of society, knowledge and technology could not be separated from the development of IAIN itself; the development of IAIN should accommodate to the progress of society, knowledge and technology. However, all above remains idealism for IAIN. In other words, the academic doers of IAIN do not master knowledge and technology yet. This paper is trying to elaborate the fundamental principle of the development of IAIN which covers ideology, epistemology, and the paradigm of Islamic education