Pub Date : 2021-03-01DOI: 10.15642/islamica.2021.15.2.318-348
F. Rizal
This article deals with the concept of Sunnah proposed by Muḥammad Shaḥrūr and offers a criticism towards his tendency to the denial of the Prophet’s Sunnah (inkār al-Sunnah). Shaḥrūr rejects the Ḥadīth and Sunnah as the second source of Islamic law, by reformulating and redefining the concept of Ḥadīth and Sunnah. Shaḥrūr distinguished between Ḥadīth and Sunnah. According to him, the Ḥadīth is the Qur’ān itself, and the Sunnah has been the practical application (ijtihād) of the Prophet to implement what was revealed to him. Shaḥrūr’s rejection and denial of Ḥadīth and Sunnah are based on the argument that all Ḥadīths were filled with the story of Isrā’īliyyāt. The tendency towards inkār al-Sunnah represented by Shaḥrūr is not a completely new idea, since this position was also conceived by several previous figures. However, despite the fact that Shaḥrūr’s inkār al-Sunnah as argued on the basis of a new approach to Ḥadīth studies, this article reveals that Shaḥrūr’s understanding of, and his tendency to deny, Ḥadīths or Sunnah reflect his opposition against orthodox views on the Prophet’s Sunnah.
{"title":"Criticism Towards Shaḥrūr's Concept of The Prophet's Sunnah","authors":"F. Rizal","doi":"10.15642/islamica.2021.15.2.318-348","DOIUrl":"https://doi.org/10.15642/islamica.2021.15.2.318-348","url":null,"abstract":"This article deals with the concept of Sunnah proposed by Muḥammad Shaḥrūr and offers a criticism towards his tendency to the denial of the Prophet’s Sunnah (inkār al-Sunnah). Shaḥrūr rejects the Ḥadīth and Sunnah as the second source of Islamic law, by reformulating and redefining the concept of Ḥadīth and Sunnah. Shaḥrūr distinguished between Ḥadīth and Sunnah. According to him, the Ḥadīth is the Qur’ān itself, and the Sunnah has been the practical application (ijtihād) of the Prophet to implement what was revealed to him. Shaḥrūr’s rejection and denial of Ḥadīth and Sunnah are based on the argument that all Ḥadīths were filled with the story of Isrā’īliyyāt. The tendency towards inkār al-Sunnah represented by Shaḥrūr is not a completely new idea, since this position was also conceived by several previous figures. However, despite the fact that Shaḥrūr’s inkār al-Sunnah as argued on the basis of a new approach to Ḥadīth studies, this article reveals that Shaḥrūr’s understanding of, and his tendency to deny, Ḥadīths or Sunnah reflect his opposition against orthodox views on the Prophet’s Sunnah.","PeriodicalId":30844,"journal":{"name":"Islamica Jurnal Studi Keislaman","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2021-03-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"49030462","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2020-10-17DOI: 10.15642/ISLAMICA.2020.14.2.317-338
Nikmatul Masruroh
The term “halal” (ḥalāl) is now not only the domain of religious studies but also has implications for socio-economic studies. Halal discourse finds space for debate in lecture studies, seminars, and conferences both at local and international levels. The business sector also gives serious attention to the halal labelling of the products produced. It is a fact that halal claims have become widespread and become a product phenomenon not only in Indonesia, but also in the world. This phenomenon needs to be seen and examined whether it is as a form of religious awareness and obedience or just a business-oriented trending calculation. By using Habermas’ critical theory, this study reveals that “halal” can be interpreted as a phenomenon of identity disclosure both in religious, social, and state life. “Halal” is not only related to the issue of whether or not it is permissible, but also has an influence on various lines of life, whether religious, social, cultural, political, or economic. In addition, this study also reveals that the “halalization” of products, both goods and services, raises halal consumption behaviour as a form of religious obedience, even though this is not actually a measure of the religiosity of a religious community.
{"title":"Dinamika Identitas dan Religiusitas pada Branding Halal di Indonesia","authors":"Nikmatul Masruroh","doi":"10.15642/ISLAMICA.2020.14.2.317-338","DOIUrl":"https://doi.org/10.15642/ISLAMICA.2020.14.2.317-338","url":null,"abstract":"The term “halal” (ḥalāl) is now not only the domain of religious studies but also has implications for socio-economic studies. Halal discourse finds space for debate in lecture studies, seminars, and conferences both at local and international levels. The business sector also gives serious attention to the halal labelling of the products produced. It is a fact that halal claims have become widespread and become a product phenomenon not only in Indonesia, but also in the world. This phenomenon needs to be seen and examined whether it is as a form of religious awareness and obedience or just a business-oriented trending calculation. By using Habermas’ critical theory, this study reveals that “halal” can be interpreted as a phenomenon of identity disclosure both in religious, social, and state life. “Halal” is not only related to the issue of whether or not it is permissible, but also has an influence on various lines of life, whether religious, social, cultural, political, or economic. In addition, this study also reveals that the “halalization” of products, both goods and services, raises halal consumption behaviour as a form of religious obedience, even though this is not actually a measure of the religiosity of a religious community.","PeriodicalId":30844,"journal":{"name":"Islamica Jurnal Studi Keislaman","volume":"14 1","pages":"317-338"},"PeriodicalIF":0.0,"publicationDate":"2020-10-17","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47148742","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2020-09-01DOI: 10.15642/islamica.2020.15.1.48-67
Abdul Malik, Tamjidillah Tamjidillah, Satriawan Satriawan
Since 2002, the discourse of pesantren has been linked to radicalism. This has led to a new typology of pesantren, namely radical pesantren. This typology of pesantren is usually known to adhere to the Salafi Jihadi ideology. This article examines how Salafi Jihadi pesantrens have radical tendencies. The study mainly focused on the literacy culture that was developed. By using the qualitative-phenomenological method, this article finds that several basic concepts in Islam, in this case, the enforcement of Islamic law and the concept of jihad, have been interpreted in a pejorative way by the Salafi Jihadi pesantren community, thus causing radical and counterproductive understanding and actions to religious values. The Salafi Jihadi pesantren is different from other pesantrens that have been known before. The Salafi Jihadi pesantren teaches not only material on the fiqh of ablution, prayer, or muamalah, but also on jihad and aḥkām al-dimmah (the law of shedding blood). In addition, it was also found that culture of literacy is apparently not the only factor that determines whether a pesantren can be labelled radical or not, but there are still many other supporting factors, such as the entry of ex-radicals to pesantren, lack of government control, exclusivity, and doctrinal pedagogy.
{"title":"Budaya Literasi dan Infiltrasi Gerakan Islam Radikal di Pesantren Indonesia","authors":"Abdul Malik, Tamjidillah Tamjidillah, Satriawan Satriawan","doi":"10.15642/islamica.2020.15.1.48-67","DOIUrl":"https://doi.org/10.15642/islamica.2020.15.1.48-67","url":null,"abstract":"Since 2002, the discourse of pesantren has been linked to radicalism. This has led to a new typology of pesantren, namely radical pesantren. This typology of pesantren is usually known to adhere to the Salafi Jihadi ideology. This article examines how Salafi Jihadi pesantrens have radical tendencies. The study mainly focused on the literacy culture that was developed. By using the qualitative-phenomenological method, this article finds that several basic concepts in Islam, in this case, the enforcement of Islamic law and the concept of jihad, have been interpreted in a pejorative way by the Salafi Jihadi pesantren community, thus causing radical and counterproductive understanding and actions to religious values. The Salafi Jihadi pesantren is different from other pesantrens that have been known before. The Salafi Jihadi pesantren teaches not only material on the fiqh of ablution, prayer, or muamalah, but also on jihad and aḥkām al-dimmah (the law of shedding blood). In addition, it was also found that culture of literacy is apparently not the only factor that determines whether a pesantren can be labelled radical or not, but there are still many other supporting factors, such as the entry of ex-radicals to pesantren, lack of government control, exclusivity, and doctrinal pedagogy.","PeriodicalId":30844,"journal":{"name":"Islamica Jurnal Studi Keislaman","volume":"15 1","pages":"48-67"},"PeriodicalIF":0.0,"publicationDate":"2020-09-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"41777390","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2020-09-01DOI: 10.15642/islamica.2020.15.1.28-47
Zainal Muttaqin
The Mir’at al-Ṭullāb written by al-Sinkīlī in the seventeenth century apparently did not mention the requirement of being male to become a head of state (sultan). This is interesting because the Shāfi‘ī school of fiqh which is used as a reference actually mentions this condition. Therefore, it is necessary to pay attention to the factors underlying it. Based on the literature studies and looking at the social history of the Acehnese people at that time, it can be found that the book was written when the Acehnese were polarized and there were conflicts between different religious and political groups. The conflict was very severe and was able to threaten the unity and power of the sultan at that time. The exclusion of being male as one of the requirements for public office (political authority or judge) is a manifestation of the application of Islamic jurisprudence by al-Sinkīlī which was introduced from the Qur’ān and the Sunnah so that it became legitimate (shar‘ī) while at the same time strengthening the position of the sultan, the idea of which was eventually able to reduce the political conflict in the community.
Mir’at al-Ṭal-Sinkīlī在17世纪写的《ullāb》显然没有提到成为国家元首（苏丹）必须是男性。这很有趣，因为作为参考的菲克赫学派（Shāfi’īschool of fiqh）实际上提到了这个条件。因此，有必要关注其背后的因素。基于文献研究和审视当时亚齐人的社会历史，可以发现这本书是在亚齐人两极分化、不同宗教和政治团体之间存在冲突的时候写成的。这场冲突非常严重，威胁到了当时苏丹的团结和权力。将男性排除在外作为担任公职（政治权威或法官）的要求之一，这体现了al-Sinkīlī对伊斯兰法学的应用，伊斯兰法学是从《古兰经》和《圣训》中引入的，因此它变得合法（shar’ī），同时加强了苏丹的地位，这一想法最终能够减少社区中的政治冲突。
{"title":"Kitab Mir’at al-Ṭullāb dan Penerapan Fiqh Iṣlāḥ dalam Konflik Komunal pada Masa 'Abd al-Ra'ūf al-Sinkīlī","authors":"Zainal Muttaqin","doi":"10.15642/islamica.2020.15.1.28-47","DOIUrl":"https://doi.org/10.15642/islamica.2020.15.1.28-47","url":null,"abstract":"The Mir’at al-Ṭullāb written by al-Sinkīlī in the seventeenth century apparently did not mention the requirement of being male to become a head of state (sultan). This is interesting because the Shāfi‘ī school of fiqh which is used as a reference actually mentions this condition. Therefore, it is necessary to pay attention to the factors underlying it. Based on the literature studies and looking at the social history of the Acehnese people at that time, it can be found that the book was written when the Acehnese were polarized and there were conflicts between different religious and political groups. The conflict was very severe and was able to threaten the unity and power of the sultan at that time. The exclusion of being male as one of the requirements for public office (political authority or judge) is a manifestation of the application of Islamic jurisprudence by al-Sinkīlī which was introduced from the Qur’ān and the Sunnah so that it became legitimate (shar‘ī) while at the same time strengthening the position of the sultan, the idea of which was eventually able to reduce the political conflict in the community. ","PeriodicalId":30844,"journal":{"name":"Islamica Jurnal Studi Keislaman","volume":"15 1","pages":"28-47"},"PeriodicalIF":0.0,"publicationDate":"2020-09-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47839910","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2020-09-01DOI: 10.15642/ISLAMICA.2020.15.1.133-158
R. Rahmat, Azwar Iskandar, Khaerul Aqbar
This article deals with the public finance from the perspective of Islamic law according to al-Māwardī in his al-Aḥkām al-Sulṭānīyah wa al-Walāyāt al-Dīnīyah, particularly in the government expenditure sector and supervision of public finance. This article tries to analyze opportunities and challenges in aplying the concept of public finance from Islamic perspective. Using library research method with multidisciplinary approaches, namely: legal, philosophical and sociological, this article reveals some findings. Fisrt, the public finance according to al-Māwardī is divided into two parts, namely the limited expenditure and unlimited expenditure. A limited government expenditure includes the expenditure from the source of zakat, ghanīmah and fay’, while unlimited expenditures are allocated to fund the government activities, such as routine, civil and military, development, subsidies and social welfare. Second, the supervision of the public finances, according to al-Māwardī is covered in the h}isbah system, namely the amar makruf system that involves two parties, independent institutions created by the government and society. Third, the opportunity to enforce the financial concept based on Islamic law is open, because Islamic law has existed and become part of the source of positive or national law, and supported by the character of Islamic law itself which is fair or balanced between material (worldly) and spiritual interests and is dynamic. Fourth, there are challenges for the implementation of Islamic law in the field of public finance, such as the poor understanding of society to the teachings of Islam, the lack of religious norms in statutory products, weakness in the unity of Muslims, and the weak poor political will.
{"title":"Keuangan Negara Menurut al-Māwardī dalam al-Aḥkām al-Sulṭānīyah wa al-Walāyāt al-Dīnīyah dan Peluang Implementasinya di Indonesia","authors":"R. Rahmat, Azwar Iskandar, Khaerul Aqbar","doi":"10.15642/ISLAMICA.2020.15.1.133-158","DOIUrl":"https://doi.org/10.15642/ISLAMICA.2020.15.1.133-158","url":null,"abstract":"This article deals with the public finance from the perspective of Islamic law according to al-Māwardī in his al-Aḥkām al-Sulṭānīyah wa al-Walāyāt al-Dīnīyah, particularly in the government expenditure sector and supervision of public finance. This article tries to analyze opportunities and challenges in aplying the concept of public finance from Islamic perspective. Using library research method with multidisciplinary approaches, namely: legal, philosophical and sociological, this article reveals some findings. Fisrt, the public finance according to al-Māwardī is divided into two parts, namely the limited expenditure and unlimited expenditure. A limited government expenditure includes the expenditure from the source of zakat, ghanīmah and fay’, while unlimited expenditures are allocated to fund the government activities, such as routine, civil and military, development, subsidies and social welfare. Second, the supervision of the public finances, according to al-Māwardī is covered in the h}isbah system, namely the amar makruf system that involves two parties, independent institutions created by the government and society. Third, the opportunity to enforce the financial concept based on Islamic law is open, because Islamic law has existed and become part of the source of positive or national law, and supported by the character of Islamic law itself which is fair or balanced between material (worldly) and spiritual interests and is dynamic. Fourth, there are challenges for the implementation of Islamic law in the field of public finance, such as the poor understanding of society to the teachings of Islam, the lack of religious norms in statutory products, weakness in the unity of Muslims, and the weak poor political will.","PeriodicalId":30844,"journal":{"name":"Islamica Jurnal Studi Keislaman","volume":"15 1","pages":"133-158"},"PeriodicalIF":0.0,"publicationDate":"2020-09-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42513155","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2020-09-01DOI: 10.15642/islamica.2020.15.1.67-90
Nathalia Debby Makaruku, I. Lattu, Tony Tampake
The aim of the article is to give a sociological description and analysis toward the civic engagement of Taniwel Timur in building social harmony between Muslims and Christians, pre and post-conflict in Maluku. There are two main important points which are, the history of Muslims-Christians’ engagement in building a relationship and social interaction, and Muslims-Christians’ engagement becomes the basic in building harmonious social relationships. This research employed a qualitative research method through a structured interview technique with key informants, observation, and library study. The result of the research found that; first, the Muslims-Christians engagement divided into two which are the association form of civic engagement such as religious institutions, custom and government and everyday form of civic engagement consist of such simple, routine interactions of life as Christians and Muslims family visiting each other, eating together often enough, jointly participating in festivals and allowing their children to play together. Second, the Muslims-Christians’ engagement was based on strong brotherhood, cooperation with many parties, strong traditions and mutual trust. Association form and everyday form of civic engagement had the same position to build a strong social system. It also created a sphere of solidarity, justice, and fraternity. In conclusion, Taniwel Timur's society can construct a harmonious social life.
{"title":"Keterlibatan Masyarakat dalam Membangun Harmoni Sosial Muslim-Kristen Pra dan Pasca Konflik Etnik di Maluku","authors":"Nathalia Debby Makaruku, I. Lattu, Tony Tampake","doi":"10.15642/islamica.2020.15.1.67-90","DOIUrl":"https://doi.org/10.15642/islamica.2020.15.1.67-90","url":null,"abstract":"The aim of the article is to give a sociological description and analysis toward the civic engagement of Taniwel Timur in building social harmony between Muslims and Christians, pre and post-conflict in Maluku. There are two main important points which are, the history of Muslims-Christians’ engagement in building a relationship and social interaction, and Muslims-Christians’ engagement becomes the basic in building harmonious social relationships. This research employed a qualitative research method through a structured interview technique with key informants, observation, and library study. The result of the research found that; first, the Muslims-Christians engagement divided into two which are the association form of civic engagement such as religious institutions, custom and government and everyday form of civic engagement consist of such simple, routine interactions of life as Christians and Muslims family visiting each other, eating together often enough, jointly participating in festivals and allowing their children to play together. Second, the Muslims-Christians’ engagement was based on strong brotherhood, cooperation with many parties, strong traditions and mutual trust. Association form and everyday form of civic engagement had the same position to build a strong social system. It also created a sphere of solidarity, justice, and fraternity. In conclusion, Taniwel Timur's society can construct a harmonious social life. ","PeriodicalId":30844,"journal":{"name":"Islamica Jurnal Studi Keislaman","volume":"15 1","pages":"68-91"},"PeriodicalIF":0.0,"publicationDate":"2020-09-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45083296","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
This research concentrates on the religious-based gender framework within the pesantren education system by which pesantren has an institutional vision to empower women and naturally participates in developing gender discourse with Islamic religious nuance. This research was conducted in East Java by taking the site of Pesantren Nurul Islam Antirogo, Pesantren Al-Falah Karangharjo Jember, and Pesantren Annuqayah Guluk-Guluk Sumenep. This research found that those pesantrens carried out reconstruction through theological-philosophical awareness that was designed from the dialogic process of re-interpretative religious normative texts with reality. The emergence of this awareness led the pesantren to direct their education system to feel egalitarian, non-discriminatory, and non-subordinate towards women inside and outside the pesantren. The axiology of the pesantren education system leads to the normative value of the unity of humanity. The realization of the education system ends up on peace values whether in the cultural, social, or even religious domains.
{"title":"Analisis Sistem Pemikiran Gender Berbasis Keagamaan di Pesantren Jawa Timur","authors":"Mustari Bosra, Umiarso Umiarso, Asyraf Isyraqi Jamil","doi":"10.15642/islamica.2020.15.1.92-115","DOIUrl":"https://doi.org/10.15642/islamica.2020.15.1.92-115","url":null,"abstract":"This research concentrates on the religious-based gender framework within the pesantren education system by which pesantren has an institutional vision to empower women and naturally participates in developing gender discourse with Islamic religious nuance. This research was conducted in East Java by taking the site of Pesantren Nurul Islam Antirogo, Pesantren Al-Falah Karangharjo Jember, and Pesantren Annuqayah Guluk-Guluk Sumenep. This research found that those pesantrens carried out reconstruction through theological-philosophical awareness that was designed from the dialogic process of re-interpretative religious normative texts with reality. The emergence of this awareness led the pesantren to direct their education system to feel egalitarian, non-discriminatory, and non-subordinate towards women inside and outside the pesantren. The axiology of the pesantren education system leads to the normative value of the unity of humanity. The realization of the education system ends up on peace values whether in the cultural, social, or even religious domains.","PeriodicalId":30844,"journal":{"name":"Islamica Jurnal Studi Keislaman","volume":"15 1","pages":"92-115"},"PeriodicalIF":0.0,"publicationDate":"2020-09-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45499790","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2020-09-01DOI: 10.15642/islamica.2020.15.1.1-27
Wardani Wardani
This article is intended to examine the development of published works on the interpretation of the Qur’ān in South Kalimantan in the 2000s, by comparing the works written by intellectuals in Islamic university (in the case of Antasari State Islamic University, Banjarmasin) and beyond. By applying the continuity-change and challenge-response approaches, this article finds that the two types of exegetical works show that the authors' interpretation is limited to theory, not yet in an effort to produce original interpretive works. In general, most of the exegetical works written by intellectuals in Islamic university are intended to meet the formal requirements of education, such as achieving degrees and preparing lecture handbooks. Meanwhile, the works of Muslim intellectuals beyond the university appear to be more responsive to many issues, such as issues of ritual, science, and magic. In terms of originality, both exegeses work mostly originate from traditional sources, while the former applies a thematic approach (mawḍū‘ī) as a tool for modern interpretation and the latter applies an analytical approach (taḥlīlī) for a conventional one.
{"title":"Problematika Kajian Tafsir di Perguruan Tinggi Islam dan Masyarakat Kalimantan Selatan","authors":"Wardani Wardani","doi":"10.15642/islamica.2020.15.1.1-27","DOIUrl":"https://doi.org/10.15642/islamica.2020.15.1.1-27","url":null,"abstract":"This article is intended to examine the development of published works on the interpretation of the Qur’ān in South Kalimantan in the 2000s, by comparing the works written by intellectuals in Islamic university (in the case of Antasari State Islamic University, Banjarmasin) and beyond. By applying the continuity-change and challenge-response approaches, this article finds that the two types of exegetical works show that the authors' interpretation is limited to theory, not yet in an effort to produce original interpretive works. In general, most of the exegetical works written by intellectuals in Islamic university are intended to meet the formal requirements of education, such as achieving degrees and preparing lecture handbooks. Meanwhile, the works of Muslim intellectuals beyond the university appear to be more responsive to many issues, such as issues of ritual, science, and magic. In terms of originality, both exegeses work mostly originate from traditional sources, while the former applies a thematic approach (mawḍū‘ī) as a tool for modern interpretation and the latter applies an analytical approach (taḥlīlī) for a conventional one.","PeriodicalId":30844,"journal":{"name":"Islamica Jurnal Studi Keislaman","volume":"15 1","pages":"1-27"},"PeriodicalIF":0.0,"publicationDate":"2020-09-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"41350847","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2020-09-01DOI: 10.15642/islamica.2020.15.1.116-132
Lilik Huriyah, Hammis Syafaq, Nasihatul Latifah
Nowadays, moderate Islamic thought has been emphasized by the Indonesian government. This can be seen from the school curriculum that includes moderate Islamic thought and tolerance. This study seeks to review moderate Islamic thinking that was initiated by Islamic reformers in the book Pendidikan Agama Islam (PAI) dan Budi Pekerti of class XI Senior High School, that was published by the Ministry of Education and Culture in 2014 and 2017. This article used library research. All data is collected through documentation and analyzed using content analysis. The results of this study stated that in the 2014 edition of the PAI dan Budi Pekerti class XI there was one Islamic figure whose thoughts were extreme and did not include moderate, namely Muh}ammad b. ‘Abd al-Wahhāb. So that in the 2017 edition of PAI dan Budi Pekerti class XI, the figure of ‘Abd al-Wahhāb is no longer presented and replaced with a moderate-minded Islamic figure, namely Namik Kemal. The nine other Islamic figures have moderate Islamic thoughts both in the 2014 and 2017 book edtions.
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Pub Date : 2020-03-01DOI: 10.15642/islamica.2020.14.2.269-290
Usep Mohamad Ishaq
Ibn al-Haytham (965-1039) is so far known merely as a mathematician and scientist. It is understand-able because most of his available works at this time are on mathematics and science. As a result, researches on his philosophical, psychological, and theological thought are still lacking. This paper discusses Ibn al-Haytham’s philosophy of happiness, using historical research method by collecting and analyzing his works linguistically, particularly his Thamarat al-H{ikmah. The results reveal that Ibn al-Haytham, as well as Muslim philosophers of his time, accepted the concept of happiness from Greek philosophers, such as Socrates, Plato and Aristotle. However, he incorporated religio-metaphysical dimensions to his concept of happiness. This finding shows that Ibn al-Haytham is not only a mathematician and scientist, but also a philosopher like al-F?r?b?, Ibn Miskawayh, and al-Ghaz?l?.
Ibn al-Haytham(965-1039)迄今为止仅仅作为数学家和科学家而为人所知。这是可以理解的，因为当时他的大部分著作都是关于数学和科学的。因此，对其哲学思想、心理学思想和神学思想的研究仍然缺乏。本文运用历史研究的方法，从语言学的角度对伊本·海塞姆的作品，特别是他的《幸福》进行了收集和分析，探讨了海塞姆的幸福哲学。结果表明，伊本·海瑟姆以及他那个时代的穆斯林哲学家都接受了苏格拉底、柏拉图和亚里士多德等希腊哲学家关于幸福的概念。然而，他将宗教形而上学的维度融入到他的幸福概念中。这一发现表明，伊本·海瑟姆不仅是一位数学家和科学家，也是一位哲学家，就像al-F?伊本·米斯卡瓦伊和阿尔·加兹·勒。
{"title":"Konsep Kebahagiaan Menurut Ibn al-Haytham","authors":"Usep Mohamad Ishaq","doi":"10.15642/islamica.2020.14.2.269-290","DOIUrl":"https://doi.org/10.15642/islamica.2020.14.2.269-290","url":null,"abstract":"Ibn al-Haytham (965-1039) is so far known merely as a mathematician and scientist. It is understand-able because most of his available works at this time are on mathematics and science. As a result, researches on his philosophical, psychological, and theological thought are still lacking. This paper discusses Ibn al-Haytham’s philosophy of happiness, using historical research method by collecting and analyzing his works linguistically, particularly his Thamarat al-H{ikmah. The results reveal that Ibn al-Haytham, as well as Muslim philosophers of his time, accepted the concept of happiness from Greek philosophers, such as Socrates, Plato and Aristotle. However, he incorporated religio-metaphysical dimensions to his concept of happiness. This finding shows that Ibn al-Haytham is not only a mathematician and scientist, but also a philosopher like al-F?r?b?, Ibn Miskawayh, and al-Ghaz?l?.","PeriodicalId":30844,"journal":{"name":"Islamica Jurnal Studi Keislaman","volume":"14 1","pages":"269-290"},"PeriodicalIF":0.0,"publicationDate":"2020-03-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"41449513","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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