Pub Date : 2017-09-04DOI: 10.15642/ISLAMICA.2017.12.1.47-77
Abd. Haris
This article attempts to unravel the failure of Arabic learning in formal education institutions and tries to offer alternative solutions. The failure of formal education institutions in learning Arabic is mostly due to the lack of clarity in the vision of the policy makers on the position and significance of Arabic materials. This is reflected in the policy regarding the frequency of face-to-face learning, qualificat-ions of teaching staff, preparation of textbooks, and the position of Arabic language materials which are still not included in the category of national examination materials. The success of Assunniyyah Islamic Boarding School in Kencong Jember in learning Arabic is because they are able to present bī’ah ‘Arabīyah (Arabic milieu) in the pesantren, even though they use ta’zīr as one of their approaches. Formal education institutions are less successful, or even fail in learning Arabic because they fail to present bī’ah ‘Arabīyah in their neighborhood. There are many points that need to be addressed in the context of designing Arabic learning in the formal education environment, both related to the creation of the environment, teacher qualifications and standardization of textbooks as learning resources, or related to the position of Arabic as material that adequately deter-mines student graduation.
{"title":"Rekonstruksi Pembelajaran Bahasa Arab di Pondok Pesantren Assunniyyah Jember","authors":"Abd. Haris","doi":"10.15642/ISLAMICA.2017.12.1.47-77","DOIUrl":"https://doi.org/10.15642/ISLAMICA.2017.12.1.47-77","url":null,"abstract":"This article attempts to unravel the failure of Arabic learning in formal education institutions and tries to offer alternative solutions. The failure of formal education institutions in learning Arabic is mostly due to the lack of clarity in the vision of the policy makers on the position and significance of Arabic materials. This is reflected in the policy regarding the frequency of face-to-face learning, qualificat-ions of teaching staff, preparation of textbooks, and the position of Arabic language materials which are still not included in the category of national examination materials. The success of Assunniyyah Islamic Boarding School in Kencong Jember in learning Arabic is because they are able to present bī’ah ‘Arabīyah (Arabic milieu) in the pesantren, even though they use ta’zīr as one of their approaches. Formal education institutions are less successful, or even fail in learning Arabic because they fail to present bī’ah ‘Arabīyah in their neighborhood. There are many points that need to be addressed in the context of designing Arabic learning in the formal education environment, both related to the creation of the environment, teacher qualifications and standardization of textbooks as learning resources, or related to the position of Arabic as material that adequately deter-mines student graduation.","PeriodicalId":30844,"journal":{"name":"Islamica Jurnal Studi Keislaman","volume":"12 1","pages":"173-203"},"PeriodicalIF":0.0,"publicationDate":"2017-09-04","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47943364","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 : 2017-09-01DOI: 10.15642/ISLAMICA.2018.12.2.176-205
Abdul Helim
This article attempts to discuss the views of Banjarese ‘ulama and the legal method used in responding to the issue of polygamy. The Banjarese ulama interviewed are nine. This study reveals the existence of different opinions among the Banjarese ulama. There are many ulama who accept polygamy, the minority being not too rigid in terms of conditions for polygamy, while the majority emphasize rigid conditions. However, there are ulama who reject polygamy due to various considerations and recent conditions. The desire to polygamy can be tolerated, but the conditions are required. The difference of opinions between the Banjarese ulama cannot be separated from the method of Islamic law used in understanding this phenomenon. If related to us } ūl alfiqh, most views of the Banjarese ulama with regard to polygamy can be concludedas using the method of istih } sān and dharī‘ah.
{"title":"Poligami perspektif ulama Banjar","authors":"Abdul Helim","doi":"10.15642/ISLAMICA.2018.12.2.176-205","DOIUrl":"https://doi.org/10.15642/ISLAMICA.2018.12.2.176-205","url":null,"abstract":"This article attempts to discuss the views of Banjarese ‘ulama and the legal method used in responding to the issue of polygamy. The Banjarese ulama interviewed are nine. This study reveals the existence of different opinions among the Banjarese ulama. There are many ulama who accept polygamy, the minority being not too rigid in terms of conditions for polygamy, while the majority emphasize rigid conditions. However, there are ulama who reject polygamy due to various considerations and recent conditions. The desire to polygamy can be tolerated, but the conditions are required. The difference of opinions between the Banjarese ulama cannot be separated from the method of Islamic law used in understanding this phenomenon. If related to us } ūl alfiqh, most views of the Banjarese ulama with regard to polygamy can be concludedas using the method of istih } sān and dharī‘ah.","PeriodicalId":30844,"journal":{"name":"Islamica Jurnal Studi Keislaman","volume":"12 1","pages":"50-79"},"PeriodicalIF":0.0,"publicationDate":"2017-09-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45753883","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 : 2017-09-01DOI: 10.15642/islamica.2017.12.1.78-105
Rubaidi Rubaidi
This paper discusses the phenomenon of urban sufism among the majelis Shalawat Muhammad under the murshid Gus Kahar in Surabaya with followers (disciples) spreading in various places especially East Java, even abroad. The theory of continuity and change is used to critically review Howell’s concept on urban sufism, and to present key concepts on sufism in its generic sense in terms of doctrine and empirical praxis. Although based in Surabaya, the doctrine and praxis of urban sufism in the Majelis Shalawat Muhammad reflects generic sufi teachings. The findings of this research reveal that the principle of continuity and change prevails in sufi tradition from time to time. This finding is different from Howell’s theory which stress on ritual dimension. The followers of Shalawat Muhammad emphasize more on education on the basis of praxis (sālik-sulūk, riyāḥah, and mujāhadah), in addition to the dimension of doctrine itself.
{"title":"Artikel Dinamika Urban Sufisme di Indonesia: Continuity and Change dalam Majelis Shalawat Muhammad di Surabaya","authors":"Rubaidi Rubaidi","doi":"10.15642/islamica.2017.12.1.78-105","DOIUrl":"https://doi.org/10.15642/islamica.2017.12.1.78-105","url":null,"abstract":"This paper discusses the phenomenon of urban sufism among the majelis Shalawat Muhammad under the murshid Gus Kahar in Surabaya with followers (disciples) spreading in various places especially East Java, even abroad. The theory of continuity and change is used to critically review Howell’s concept on urban sufism, and to present key concepts on sufism in its generic sense in terms of doctrine and empirical praxis. Although based in Surabaya, the doctrine and praxis of urban sufism in the Majelis Shalawat Muhammad reflects generic sufi teachings. The findings of this research reveal that the principle of continuity and change prevails in sufi tradition from time to time. This finding is different from Howell’s theory which stress on ritual dimension. The followers of Shalawat Muhammad emphasize more on education on the basis of praxis (sālik-sulūk, riyāḥah, and mujāhadah), in addition to the dimension of doctrine itself.","PeriodicalId":30844,"journal":{"name":"Islamica Jurnal Studi Keislaman","volume":"12 1","pages":"22-49"},"PeriodicalIF":0.0,"publicationDate":"2017-09-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46440553","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 : 2017-09-01DOI: 10.15642/ISLAMICA.2018.12.2.127-154
Wiwik Setiyani
The article discusses nyadran celebration in the village of Jambe Gemarang Kedunggalar Ngawi with a humanistic psychology’s Carls Rogers. The community welcomes the enthusiasm for nyadran, because the event has meaning for abangan community in carrying out the ritual. The enthusiasm of the community with the preparation of ritual ritual: gambyong dance complete with sinden (handlebar), tumpeng, cleansing, offerings and drinks. The purpose of nyadran is for the safety and well-being of the village community of Jambe Gemarang. The humanistic psychology of Carls Rogers contributes to analyzing the implementation of nyadran in building relationships or communications among citizens. The community’s belief in rituals is significant, in particular the belief in sendang as a source of springs and large trees. The behavior of the people who believe in the ritual nyadran image of people who love local traditions and have a personality organism against the positive potentials of the community Jambe Gemarang. The nyadran ritual gives birth to a mature personality and a form of self-actualization of a prosperous society and has the pride of the nyadran tradition as (selfregard) formed from its experiences.
{"title":"Implementasi Psikologi Humanistik Carl Rogers pada Tradisi Lokal Nyadran di Jambe Gemarang Kedunggalar Ngawi","authors":"Wiwik Setiyani","doi":"10.15642/ISLAMICA.2018.12.2.127-154","DOIUrl":"https://doi.org/10.15642/ISLAMICA.2018.12.2.127-154","url":null,"abstract":"The article discusses nyadran celebration in the village of Jambe Gemarang Kedunggalar Ngawi with a humanistic psychology’s Carls Rogers. The community welcomes the enthusiasm for nyadran, because the event has meaning for abangan community in carrying out the ritual. The enthusiasm of the community with the preparation of ritual ritual: gambyong dance complete with sinden (handlebar), tumpeng, cleansing, offerings and drinks. The purpose of nyadran is for the safety and well-being of the village community of Jambe Gemarang. The humanistic psychology of Carls Rogers contributes to analyzing the implementation of nyadran in building relationships or communications among citizens. The community’s belief in rituals is significant, in particular the belief in sendang as a source of springs and large trees. The behavior of the people who believe in the ritual nyadran image of people who love local traditions and have a personality organism against the positive potentials of the community Jambe Gemarang. The nyadran ritual gives birth to a mature personality and a form of self-actualization of a prosperous society and has the pride of the nyadran tradition as (selfregard) formed from its experiences.","PeriodicalId":30844,"journal":{"name":"Islamica Jurnal Studi Keislaman","volume":"12 1","pages":"230-257"},"PeriodicalIF":0.0,"publicationDate":"2017-09-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"49436258","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 : 2017-03-29DOI: 10.15642/ISLAMICA.2016.10.2.299-324
Moh. Yusuf
This article explores the Da‘wah Movement of Jamaah Tabligh in building religious community in Temboro Magetan. One one of the main teachings is the principle of ikrâm al-Muslim (honoring and respecting every Muslim). The principle makes the missionary movement acceptable to the Muslim community widely. This principle is really important for the creation of the unity of the Muslims in the name of ukhuwwah Islâmiyah (Islamic brotherhood). This principle prohibits a believer to guestion the religious stream, political choice, position, and social status and background of the individual community of individual Muslims. The principle eventually enables the tabligh community to adapt to different environments and preaching fileds in building religious community. Initially, people did not respond the tabligh mission in Temboro, but it did not dampen the spirit of tablighis to preach. They remain persistent and patient in fighting for the truth of Islam. Their goal is to liven the passion of high religiosity.
{"title":"Prinsip Ikrâm al-Muslim Gerakan Dakwah Jamaah Tabligh dalam Membangun Masyarakat Religius di Temboro Magetan","authors":"Moh. Yusuf","doi":"10.15642/ISLAMICA.2016.10.2.299-324","DOIUrl":"https://doi.org/10.15642/ISLAMICA.2016.10.2.299-324","url":null,"abstract":"This article explores the Da‘wah Movement of Jamaah Tabligh in building religious community in Temboro Magetan. One one of the main teachings is the principle of ikrâm al-Muslim (honoring and respecting every Muslim). The principle makes the missionary movement acceptable to the Muslim community widely. This principle is really important for the creation of the unity of the Muslims in the name of ukhuwwah Islâmiyah (Islamic brotherhood). This principle prohibits a believer to guestion the religious stream, political choice, position, and social status and background of the individual community of individual Muslims. The principle eventually enables the tabligh community to adapt to different environments and preaching fileds in building religious community. Initially, people did not respond the tabligh mission in Temboro, but it did not dampen the spirit of tablighis to preach. They remain persistent and patient in fighting for the truth of Islam. Their goal is to liven the passion of high religiosity.","PeriodicalId":30844,"journal":{"name":"Islamica Jurnal Studi Keislaman","volume":"10 1","pages":"299-324"},"PeriodicalIF":0.0,"publicationDate":"2017-03-29","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42799941","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 : 2017-03-27DOI: 10.15642/ISLAMICA.2017.11.2.522-544
Suhermanto Jakfar
This article discuss the concept of being in the perspective of existentialism and Islam. The closest similarity to the word “being” is to on (Ancient Greece), as the word of einai, to be (on, onta). For Parmenides, “being” (to on) is one, eternal and unchanging. Gabriel Marcel calls the way the human being with the term etre-au-monde, etre in carne, geist-in-welt. Martin Heidegger uses a formula being in the world to characterize human life. Being in the world as a feature of human life, human beings are in the situation. Living in a world of concrete means that there are human relationships with the situation. Sartre said that the real one where there are two, namely: I’etre en soi and I’etre pour Soi. For Sartre, I’etre en soi is the idea that only a concrete phenomenon has ontological status; only something concrete is real. Unlike the being-in-itself, for Sartre the concept of being-for-itself is a state of being that comes with the awareness and self-control. The concept of being (wujud) by Suhrawardi is a mental concepts (mahfum) that do not have the type and diferensia. In the illumination philosophy of Suhrawardi, the idea of wujud can not be separated from nature and depiction of light. The philosophy of wujud by Mulla Sadrâ stands on three basic principles of fundamental importance. These three principles are as follows: wahdat al-wujud, tashkik al-wujud, and tashkik. While Mohammad Iqbal emphasis on metaphysics and anthropological philosophy. Iqbal gives greater emphasis on more concrete dimensions, namely khudi (ego).
本文从存在主义和伊斯兰教的角度探讨存在的概念。与“being”最相似的词是on(古希腊)，作为einai的词，to be (on, onta)。对巴门尼德来说，“存在”是唯一的、永恒的、不变的。加布里埃尔·马塞尔称人类的方式为“灵魂在世界”、“灵魂在世界”、“灵魂在世界”。海德格尔用一个“存在于世界”的公式来描述人类的生活。作为人类生活的一个特征，人在世界中是处于处境的。生活在一个具体的世界里意味着人类与环境有关系。萨特说，真实的存在有两种，即:我在这里，我在这里，我在这里，我在这里，我在这里。对萨特来说，“我是如此”是指只有具体的现象才具有本体论地位;只有具体的东西才是真实的。与自在存在不同，萨特认为自为存在的概念是一种伴随着意识和自我控制而来的存在状态。Suhrawardi的存在概念(wujud)是一个没有类型和差异的心理概念(mahfum)。在苏哈拉瓦第的照明哲学中，无物的思想与自然和对光的描绘是分不开的。穆拉·萨德尔的武举哲学建立在三个重要的基本原则之上。这三个原则是:wahdat al-wujud、tashkik al-wujud和tashkik。而穆罕默德·伊克巴尔强调形而上学和人类学哲学。伊克巴尔更加强调更具体的维度，即khudi(自我)。
{"title":"Konsep Being Perspektif Filsafat dan Islam","authors":"Suhermanto Jakfar","doi":"10.15642/ISLAMICA.2017.11.2.522-544","DOIUrl":"https://doi.org/10.15642/ISLAMICA.2017.11.2.522-544","url":null,"abstract":"This article discuss the concept of being in the perspective of existentialism and Islam. The closest similarity to the word “being” is to on (Ancient Greece), as the word of einai, to be (on, onta). For Parmenides, “being” (to on) is one, eternal and unchanging. Gabriel Marcel calls the way the human being with the term etre-au-monde, etre in carne, geist-in-welt. Martin Heidegger uses a formula being in the world to characterize human life. Being in the world as a feature of human life, human beings are in the situation. Living in a world of concrete means that there are human relationships with the situation. Sartre said that the real one where there are two, namely: I’etre en soi and I’etre pour Soi. For Sartre, I’etre en soi is the idea that only a concrete phenomenon has ontological status; only something concrete is real. Unlike the being-in-itself, for Sartre the concept of being-for-itself is a state of being that comes with the awareness and self-control. The concept of being (wujud) by Suhrawardi is a mental concepts (mahfum) that do not have the type and diferensia. In the illumination philosophy of Suhrawardi, the idea of wujud can not be separated from nature and depiction of light. The philosophy of wujud by Mulla Sadrâ stands on three basic principles of fundamental importance. These three principles are as follows: wahdat al-wujud, tashkik al-wujud, and tashkik. While Mohammad Iqbal emphasis on metaphysics and anthropological philosophy. Iqbal gives greater emphasis on more concrete dimensions, namely khudi (ego).","PeriodicalId":30844,"journal":{"name":"Islamica Jurnal Studi Keislaman","volume":"11 1","pages":"522-544"},"PeriodicalIF":0.0,"publicationDate":"2017-03-27","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42829256","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 : 2017-03-22DOI: 10.15642/islamica.2017.11.2.339-364
A. K. Fata, M. Ichwan
This article examines power struggle in the discourse of Islam Nusantara which becomes very popular in contemporary Indonesian Islam. The idea of Islam Nusantara is not different from Islam in general, but with distinctive charactericstics, such as tawâzun, i‘tidâl, and tawassut}. The proponents of this idea claim that their intellectual framework is based on the principle of maslah}ah mursalah, istih}sân, and ‘urf. Using critical discourse analysis, this article attempts to see the other side of Islam Nusantara discourse. This study is based on an assumption that language and discourse are not only an instrument to convey ideas, but also a means to construct social reality. Social activities are always related to and constructed by their social settings. This article argues that the discourse of Islam Nusantara emerges as a part of struggle for influence between mainstream Islamic movements, such as Nahdlatul Ulama and Muhammadiyah, and new transnational Islamic movements, such as Tarbiyah, Hizbut Tahrir, and Salafis. The use of the term Islam Nusantara is indeed the effort of mainstream Islamic movements to create the image of indigenous Islamic movements, different from the newly imported Islamic movements. However, the discourse of Islam Nusantara seems to be reductionist and monolithic in perceiving diverse realities of Islam in Nusantara.
{"title":"Pertarungan Kuasa dalam Wacana Islam Nusantara","authors":"A. K. Fata, M. Ichwan","doi":"10.15642/islamica.2017.11.2.339-364","DOIUrl":"https://doi.org/10.15642/islamica.2017.11.2.339-364","url":null,"abstract":"This article examines power struggle in the discourse of Islam Nusantara which becomes very popular in contemporary Indonesian Islam. The idea of Islam Nusantara is not different from Islam in general, but with distinctive charactericstics, such as tawâzun, i‘tidâl, and tawassut}. The proponents of this idea claim that their intellectual framework is based on the principle of maslah}ah mursalah, istih}sân, and ‘urf. Using critical discourse analysis, this article attempts to see the other side of Islam Nusantara discourse. This study is based on an assumption that language and discourse are not only an instrument to convey ideas, but also a means to construct social reality. Social activities are always related to and constructed by their social settings. This article argues that the discourse of Islam Nusantara emerges as a part of struggle for influence between mainstream Islamic movements, such as Nahdlatul Ulama and Muhammadiyah, and new transnational Islamic movements, such as Tarbiyah, Hizbut Tahrir, and Salafis. The use of the term Islam Nusantara is indeed the effort of mainstream Islamic movements to create the image of indigenous Islamic movements, different from the newly imported Islamic movements. However, the discourse of Islam Nusantara seems to be reductionist and monolithic in perceiving diverse realities of Islam in Nusantara.","PeriodicalId":30844,"journal":{"name":"Islamica Jurnal Studi Keislaman","volume":"11 1","pages":"339-364"},"PeriodicalIF":0.0,"publicationDate":"2017-03-22","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43855251","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 : 2017-03-22DOI: 10.15642/ISLAMICA.2017.11.2.499-521
Fahrur Ulum
This article discusses the issue of brotherhood in Islamic economic system. The goal of Islamic economics is to create advantages (falâh}) for all economic man. To achieve this goal, Muslim economists have agreed to set up the philosophical pillars of Islamic economic system which consists of tawhid, ‘ibâdah, khilâfah, and ukhuwwah. One of the important challenges to deal with is how to place the idea of brotherhood as a pillar of Islamic economic system that is applicable in economic activities which then lead to equal advantages. Muslim economists argue that Islamic economic system has led economic man to possess altruistic personality. This is not only related to the problem of consumption but also to that of production. In addition, the distribution of wealth specific in Islamic economic system has resulted in brotherhood. The spirit of brotherhood has inspired the effort of distributing wealth economically and non-economically towards shared advantages. Specific wealth distribution in Islamic economics is by placing human as economic being and social being alike. Therefore, brotherhood is implemented in market and non-market economic activities. The implementation of brotherhood is not only in the form of cooperative but more than that is to be oriented to efforts of empowering economic man.
{"title":"Brotherhood dalam Dimensi Sistem Ekonomi Islam","authors":"Fahrur Ulum","doi":"10.15642/ISLAMICA.2017.11.2.499-521","DOIUrl":"https://doi.org/10.15642/ISLAMICA.2017.11.2.499-521","url":null,"abstract":"This article discusses the issue of brotherhood in Islamic economic system. The goal of Islamic economics is to create advantages (falâh}) for all economic man. To achieve this goal, Muslim economists have agreed to set up the philosophical pillars of Islamic economic system which consists of tawhid, ‘ibâdah, khilâfah, and ukhuwwah. One of the important challenges to deal with is how to place the idea of brotherhood as a pillar of Islamic economic system that is applicable in economic activities which then lead to equal advantages. Muslim economists argue that Islamic economic system has led economic man to possess altruistic personality. This is not only related to the problem of consumption but also to that of production. In addition, the distribution of wealth specific in Islamic economic system has resulted in brotherhood. The spirit of brotherhood has inspired the effort of distributing wealth economically and non-economically towards shared advantages. Specific wealth distribution in Islamic economics is by placing human as economic being and social being alike. Therefore, brotherhood is implemented in market and non-market economic activities. The implementation of brotherhood is not only in the form of cooperative but more than that is to be oriented to efforts of empowering economic man.","PeriodicalId":30844,"journal":{"name":"Islamica Jurnal Studi Keislaman","volume":"11 1","pages":"499-521"},"PeriodicalIF":0.0,"publicationDate":"2017-03-22","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45398460","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 : 2017-03-22DOI: 10.15642/ISLAMICA.2017.11.2.477-498
Dayno Utama
The purpose of this study is to explore the idea of Islamization of counter accounting principles. Such an Islamization is necessary because counter accounting princip-les are formulated by using the philosophy of punk from the western society which has different beliefs. In addition, the idea of Islamization in this study shows that Islamic knowledge can indeed be developed continuously. Therefore, the claim that there is no development inside this knowledge, and that it cannot be categorized as science, willl no longer exist. This study reveals the findings that the wisdom from argumentation which constructs the principles of counter accounting is parallel with the wisdom from Islamic values as interpreted by experts of Islamic accounting. The Islamiza-tion of counter accounting principles confirms the truth of belief in the existence of Allah and His revelation.
{"title":"Islamisasi Prinsip Counter Accounting","authors":"Dayno Utama","doi":"10.15642/ISLAMICA.2017.11.2.477-498","DOIUrl":"https://doi.org/10.15642/ISLAMICA.2017.11.2.477-498","url":null,"abstract":"The purpose of this study is to explore the idea of Islamization of counter accounting principles. Such an Islamization is necessary because counter accounting princip-les are formulated by using the philosophy of punk from the western society which has different beliefs. In addition, the idea of Islamization in this study shows that Islamic knowledge can indeed be developed continuously. Therefore, the claim that there is no development inside this knowledge, and that it cannot be categorized as science, willl no longer exist. This study reveals the findings that the wisdom from argumentation which constructs the principles of counter accounting is parallel with the wisdom from Islamic values as interpreted by experts of Islamic accounting. The Islamiza-tion of counter accounting principles confirms the truth of belief in the existence of Allah and His revelation.","PeriodicalId":30844,"journal":{"name":"Islamica Jurnal Studi Keislaman","volume":"11 1","pages":"477-498"},"PeriodicalIF":0.0,"publicationDate":"2017-03-22","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42021719","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 : 2017-03-20DOI: 10.15642/islamica.2017.11.2.393-419
Husein Aziz
This article examines the wording, tone, and meaning of the Qur’ân, and its effective and persuasive language in presenting ideas, thoughts, and the psychological situation. The study uses modern linguistic approach, combined with synchronic and diachronic methods. This article reveals the following conclusions: first, the description of the Qur’ân is formed from a series of words chosen carefully in accordance with the tone of meaning, and is organized in accordance with the ideas and situations presented; second, the properties of the Qur’ân in describing the ideas, thoughts and situation is very connotative, leading to multiple interpretations, and demonstrating the effect of musicality; and third, the description of the Qur’ân in presenting ideas and psychological situation is very effective and persuasive because it is delivered in the form of a real and coherent picture.
{"title":"Kontekstualisasi Kemukjizatan Sastrawi al-Qur’ân","authors":"Husein Aziz","doi":"10.15642/islamica.2017.11.2.393-419","DOIUrl":"https://doi.org/10.15642/islamica.2017.11.2.393-419","url":null,"abstract":"This article examines the wording, tone, and meaning of the Qur’ân, and its effective and persuasive language in presenting ideas, thoughts, and the psychological situation. The study uses modern linguistic approach, combined with synchronic and diachronic methods. This article reveals the following conclusions: first, the description of the Qur’ân is formed from a series of words chosen carefully in accordance with the tone of meaning, and is organized in accordance with the ideas and situations presented; second, the properties of the Qur’ân in describing the ideas, thoughts and situation is very connotative, leading to multiple interpretations, and demonstrating the effect of musicality; and third, the description of the Qur’ân in presenting ideas and psychological situation is very effective and persuasive because it is delivered in the form of a real and coherent picture.","PeriodicalId":30844,"journal":{"name":"Islamica Jurnal Studi Keislaman","volume":"11 1","pages":"393-419"},"PeriodicalIF":0.0,"publicationDate":"2017-03-20","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45370624","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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