Pub Date : 2017-03-13DOI: 10.15642/ISLAMICA.2017.11.2.277-310
Rofhani Rofhani
This article discusses Islamic culture that undergoes shift in meaning as a form of expression and self-representation of Middle Class Muslim Women. Basically, the religious movement of women constitutes a form of identity assertion. The Middle Class Muslim Women unconsciously exhibit new culture, although it must be admitted that not all Middle Class Muslims in Indonesia follow popular lifestyle. Instead, they demonstrate culture different from what of fundamentalist groups with their turban, cloak, and veil of a specific color. Middle Class Muslim Women create an alternative lifestyle which conforms Islamic norms, flexible, not rigid to build Islamic identity. In general, Middle Class Muslim Women in Surabaya have a relatively similar lifestyle. They tend to be rationalistic in understanding religion. They prefer, for example, more scientific materials to enrich their religious knowledge. Although they are rationalistic and follow the values of modernity, they still adhere to normative values of religion. The ethical values or religious norms are their main guideline for behavior including the reason for wearing Muslim clothing and veil.
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Pub Date : 2017-03-13DOI: 10.15642/ISLAMICA.2017.11.2.311-338
Sokhi Huda
This article discusses a study of the existence of Sufism of the contemporary Islamic preaching of M. Fethullah Gulen. The thought of Gulen’s Islamic preaching originates from his view of Sufism as the spiritual life and the journey of a human life to achieve happiness in this world and hereafter. This thinking evolves and can be accepted by the global community in the contemporary era. This thoughtdisseminates the ideas of love, tolerance, and pluralism and receives attention from over 160 countries. Then, the praxis of the Gulen’s Islamic sufi preaching manifestes into Islamic preaching practices with a methodical system that emphasizes the hizmet movement with the philanthropist and contemporary media tactics. This praxis exists in its role of producing the golden generation progressively, contributing to an increase in the positive image of Islam and Muslims and moral development of the world community.
{"title":"Pemikiran dan praksis dakwah sufistik M. Fethullah Gulen","authors":"Sokhi Huda","doi":"10.15642/ISLAMICA.2017.11.2.311-338","DOIUrl":"https://doi.org/10.15642/ISLAMICA.2017.11.2.311-338","url":null,"abstract":"This article discusses a study of the existence of Sufism of the contemporary Islamic preaching of M. Fethullah Gulen. The thought of Gulen’s Islamic preaching originates from his view of Sufism as the spiritual life and the journey of a human life to achieve happiness in this world and hereafter. This thinking evolves and can be accepted by the global community in the contemporary era. This thoughtdisseminates the ideas of love, tolerance, and pluralism and receives attention from over 160 countries. Then, the praxis of the Gulen’s Islamic sufi preaching manifestes into Islamic preaching practices with a methodical system that emphasizes the hizmet movement with the philanthropist and contemporary media tactics. This praxis exists in its role of producing the golden generation progressively, contributing to an increase in the positive image of Islam and Muslims and moral development of the world community.","PeriodicalId":30844,"journal":{"name":"Islamica Jurnal Studi Keislaman","volume":"11 1","pages":"311-338"},"PeriodicalIF":0.0,"publicationDate":"2017-03-13","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47557550","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 : 2017-03-01DOI: 10.15642/ISLAMICA.2017.11.2.365-392
M. Faisol
The narrative structure of the story of Musa in the Qur’ân is constructed by a plausible and rapid plot. Further-more, this story has a constant narrative structure that is narrator-creator-sender (Allah) as the one who sends the message, the first receiver (the Prophet Muhammad) as the messenger of God’s message to be transmitted to mankind, and the second receiver is all mankind. Other than that, the narrative structure of the story of Musa in the Qur’ân has an ethical function. It brings spiritual-eschatological vision to mankind. Through interpersonal relation structure and the representation concept of time and place, the story of Musa gives theological and moral values. The one that distinguishes the narrative function of the story of Musa in the Qur’ân from the other stories created by people is the rhetoric clarity (al-bu‘d al-bayâni). The Qur’ân always uses simple and meaningful rhetoric. Thus, in presenting the story of Musa, the Qur’ân only exposes important events that conform to religious purposes (al-ghard al-dini).
《古兰经》中穆萨故事的叙事结构是由一个似是而非的快速情节构成的。此外，这个故事有一个恒定的叙事结构，即叙述者-创造者-发送者(安拉)作为发送信息的人，第一接收者(先知穆罕默德)作为真主传递给人类的信息的使者，第二接收者是全人类。除此之外，《古兰经》中穆萨故事的叙事结构具有伦理功能。它给人类带来了精神的末世论视野。通过人际关系结构和时间、地点的表征概念，穆萨的故事赋予了神学和道德价值。将《古兰经》中穆萨的故事与人们创造的其他故事的叙事功能区别开来的是修辞清晰度(al-bu ' d al- bay)。《古兰经》总是使用简单而有意义的修辞。因此，在呈现穆萨的故事时，《古兰经》只揭露了符合宗教目的的重要事件(al- hard al-dini)。
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Pub Date : 2017-03-01DOI: 10.15642/islamica.2017.11.2.420-448
Asfa Widiyanto
This article discusses the conception of science and its significance for the reconstruction of Islamic educat-ion, by analyzing and contextualizing the thoughts of Seyyed Hossein Nasr. Nasr is considered a figure who has compe-tence in history of science and philosophy with special emphasis on Islamic science and philosophy. In the earlier phase of his life, he acquainted himself with the thoughts of prominent thinkers both from East and West, and with the very issue of the encounter between East and West. This position makes the thoughts of Nasr on science having their distinctive character. The first part of this paper investigates the construct and characteristics of Islamic science as well as the hierarchy and the idea of unity in Islamic science. The second part of this paper is dealing with the reformulation of philosophical basis of Islamic education, most specifically in the domain of ontology, epistemology and axiology. The third is dealing with the attempts of reconstructing the system of Islamic education, most notably pertaining to the aim of education, educator, student, means of education, and milieu of education.
{"title":"Rekontekstualisasi Pemikiran Seyyed Hossein Nasr tentang Bangunan Ilmu Pengetahuan dan Pendidikan Islam","authors":"Asfa Widiyanto","doi":"10.15642/islamica.2017.11.2.420-448","DOIUrl":"https://doi.org/10.15642/islamica.2017.11.2.420-448","url":null,"abstract":"This article discusses the conception of science and its significance for the reconstruction of Islamic educat-ion, by analyzing and contextualizing the thoughts of Seyyed Hossein Nasr. Nasr is considered a figure who has compe-tence in history of science and philosophy with special emphasis on Islamic science and philosophy. In the earlier phase of his life, he acquainted himself with the thoughts of prominent thinkers both from East and West, and with the very issue of the encounter between East and West. This position makes the thoughts of Nasr on science having their distinctive character. The first part of this paper investigates the construct and characteristics of Islamic science as well as the hierarchy and the idea of unity in Islamic science. The second part of this paper is dealing with the reformulation of philosophical basis of Islamic education, most specifically in the domain of ontology, epistemology and axiology. The third is dealing with the attempts of reconstructing the system of Islamic education, most notably pertaining to the aim of education, educator, student, means of education, and milieu of education.","PeriodicalId":30844,"journal":{"name":"Islamica Jurnal Studi Keislaman","volume":"11 1","pages":"420-448"},"PeriodicalIF":0.0,"publicationDate":"2017-03-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48051023","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 : 2017-02-27DOI: 10.15642/ISLAMICA.2017.11.2.449-476
Mutimmatul Faidah
This article attempts to describe the implementation of ḥalâl certification in Indonesia prior to the Law of Halal Product Assurance (Undang-Undang Jaminan Produk Halal/UU JPH), and identifies the governance of ḥalâl certification according to the law. The results of this study state that prior to the application of UU JPH, the ḥalâl certification was under the authority of Majelis Ulama Indonesia (MUI), through the Lembaga Pengkajian Pangan, Obat, dan Kosmetika (LPPOM) in the process of sertification and control product. The fatwa commission of MUI has the authority to determine the ḥalâl products and the Badan Pengawasan Obat dan Makanan (BPOM) issues the ḥalâl label. This institutional dualism makes the position of LPPOM weak. The organization does not have the authority to force manufacturers to certify, because the halal certification is voluntary, not mandatory. Similarly, the function of oversight and enforcement was weak because there is no legal provision which obliges company to certify its product. In addition, the UU JPH removes the dualism of ḥalâl certification institutions under the authority of the Ministry of Religious Affairs. The fusion of ḥalâl certification system provides the legal basis for the ḥalâl certification obligations for products and firmness in the monitoring and surveillance systems of ḥalâl products.
本文试图描述ḥ根据清真产品保证法（Undang Undang Jaminan Produk Halal/UU JPH）在印度尼西亚进行的清真认证，并确定ḥ根据法律进行的alâl认证。本研究的结果表明，在应用UU JPH之前ḥalâl认证由印度尼西亚乌拉马协会（MUI）授权，通过Lembaga Pengkajian Pangan、Obat和dan Kosmetika（LPPOM）进行认证和控制产品。MUI的法特瓦委员会有权决定ḥalâl产品和Badan Pengawasan Obat dan Makanan（BPOM）发布ḥalâl标签。这种制度的双重性使得LPPOM的地位很弱。该组织无权强制制造商进行认证，因为清真认证是自愿的，而不是强制性的。同样，监督和执行的职能也很薄弱，因为并没有法律规定公司必须对其产品进行认证。此外，UU JPH消除了ḥ宗教事务部下属的alâl认证机构。融合ḥalâl认证体系为ḥ对产品的alâl认证义务以及对ḥalâl产品。
{"title":"Sertifikasi Halal di Indonesia dari Civil Society menuju Relasi Kuasa antara Negara dan Agama","authors":"Mutimmatul Faidah","doi":"10.15642/ISLAMICA.2017.11.2.449-476","DOIUrl":"https://doi.org/10.15642/ISLAMICA.2017.11.2.449-476","url":null,"abstract":"This article attempts to describe the implementation of ḥalâl certification in Indonesia prior to the Law of Halal Product Assurance (Undang-Undang Jaminan Produk Halal/UU JPH), and identifies the governance of ḥalâl certification according to the law. The results of this study state that prior to the application of UU JPH, the ḥalâl certification was under the authority of Majelis Ulama Indonesia (MUI), through the Lembaga Pengkajian Pangan, Obat, dan Kosmetika (LPPOM) in the process of sertification and control product. The fatwa commission of MUI has the authority to determine the ḥalâl products and the Badan Pengawasan Obat dan Makanan (BPOM) issues the ḥalâl label. This institutional dualism makes the position of LPPOM weak. The organization does not have the authority to force manufacturers to certify, because the halal certification is voluntary, not mandatory. Similarly, the function of oversight and enforcement was weak because there is no legal provision which obliges company to certify its product. In addition, the UU JPH removes the dualism of ḥalâl certification institutions under the authority of the Ministry of Religious Affairs. The fusion of ḥalâl certification system provides the legal basis for the ḥalâl certification obligations for products and firmness in the monitoring and surveillance systems of ḥalâl products.","PeriodicalId":30844,"journal":{"name":"Islamica Jurnal Studi Keislaman","volume":"11 1","pages":"449-476"},"PeriodicalIF":0.0,"publicationDate":"2017-02-27","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45092321","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 : 2016-09-05DOI: 10.15642/islamica.2016.11.1.86-112
Eni Purwati
This article is concerned with the idea of optimali-zation of Islamic education through brain perform-ance-based learning. As one of the complex part of human body, brain always develops and is able to learn of its-self. The learning process which is appropriate with the work of brain is intended to attract students in order to promote their awareness and have their knowledge stored solidly in their memory. Therefore, the learning process should consider the works and functions of each component of brain: first, reptile serves to regulate the heart and breath; second, lymbic system serves to regulate the system of body immunity, hormon, family need, social stratification, sense of belonging and the realm of emotion; third, neo-cortex serves to regulate the logic, respond something with reason, and control the world of creativity. Teachers should direct students to their human existence that they are the creature of God. This means that what is taught and learnt should be dedicated for individual and social life as a means of worship and service to God.
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Pub Date : 2016-09-01DOI: 10.15642/islamica.2016.11.1.27-55
Mursyid Mursyid
This article discusses the role of kyai and the learning design used in educating tolerance in two pesantrens, namely Pesantren Tebuireng of Jombang and Pesantren Nurul Jadid Probolinggo. The two pesantrens educate their students to internalize and actualize tolerant value and attitude. However, the value of tolerance is not taught formally like other subjects, but rather developed through informal learning and examplary model by the kyais in both pesantrens. As the kyais in both pesantrens have inclusive views and tolerant attitudes in the context of pluralistic society, the students learn from their tolerant views and attitudes, and adopt this value in their daily activities. Using Coleman’s rational choice theory, it can be argued that the kyais of both pesantrens have consciously adopted the value of tolerance as one of the important instructional values. Therefore, it can be concluded that pesantren is the place of seeding the values of tolerance, while the learning design used by pesantrens can be called “tolerance exhibition model”.
本文讨论了在两个演讲者中，即Jombang的Pesantren Tebuireng和Pesantren Nurul Jadid Probolinggo, kyai的作用和用于教育宽容的学习设计。这两位教师教育学生将宽容的价值观和态度内化和实现。然而，宽容的价值并不是像其他学科那样被正式教授的，而是通过非正式的学习和两门课程中kyais的榜样来发展的。由于在多元社会的背景下，两本教材中的缅甸人都具有包容的观点和宽容的态度，学生从他们宽容的观点和态度中学习，并在日常活动中采用这种价值观。运用科尔曼的理性选择理论，可以认为双方的教师都有意识地将宽容价值观作为重要的教学价值观之一。因此，可以得出结论，参会者是播撒宽容价值观的场所，参会者使用的学习设计可以称为“宽容展示模式”。
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Pub Date : 2016-09-01DOI: 10.15642/ISLAMICA.2016.11.1.135-158
Nafi’ Mubarok
This article deals with the issue of living law and ‘urf as the sources of positive law in Indonesia. The existence of living law and ‘urf (habits which are normally and consistently conducted by members of society) are acknow-ledged in Indonesian legal system. In fact, the theory of living law and ‘urf have been adopted as legal reasoning for many laws or bills, such as the law number 23/2014 on local government and the law number 21/2008 on Shariah banking. It can bee seen that many legal decisions by courts judges also have their sources from living laws, such as what deals with criminal sanction, female reciepient of inheritance, the validaty of a merriage. Many legal decisions by court judges also adopt the ‘urf, such as the amount of money for ‘iddah (waiting time before marriage after divorce), the validity of eloping (kawin lari), shared property in marriage. Artikel ini membahas masalah living law dan 'urf sebagai sumber hukum positif di Indonesia. Adanya living law dan 'urf (kebiasaan yang biasanya dan konsisten dilakukan oleh anggota masyarakat) diakui dalam sistem hukum Indonesia. Faktanya, teori living law dan 'urf telah diadopsi sebagai pertimbangan hukum untuk banyak undang-undang atau undang-undang, seperti undang-undang nomor 23/2014 tentang pemerintah daerah dan undang-undang nomor 21/2008 tentang perbankan Syariah. Bisa dilihat bahwa banyak keputusan hukum oleh hakim pengadilan juga memiliki sumber dari living law, seperti yang berkaitan dengan sanksi pidana, warisan warisan perempuan, keabsahan sebuah perkenalan. Banyak keputusan hukum oleh hakim pengadilan juga mengadopsi 'urf, seperti jumlah uang untuk' iddah (waktu tunggu sebelum menikah setelah perceraian), keabsahan pelarian (kawin lari), properti bersama dalam pernikahan.
本文探讨了印尼实在法的起源——活法和urf的问题。印度尼西亚的法律制度承认生活法律和“urf”(社会成员通常和一贯的行为习惯)的存在。事实上，生活法理论和urf理论已经被许多法律或法案采用作为法律推理，例如关于地方政府的第23/2014号法律和关于伊斯兰银行的第21/2008号法律。可以看出，法院法官的许多法律决定也有其来自现行法律的来源，例如处理刑事制裁，女性遗产接受者，婚姻的有效性。法院法官的许多法律判决也采用了“urf”，比如“iddah”(离婚后结婚前的等待时间)的金额、私奔的有效性、婚姻财产共享等。Artikel - ini成员有masalah生活法，但没有在印度尼西亚建立一个积极的家庭。Adanya living law dan 'urf (kebiasaan yang biasanya dan konsisten dilakukan oleh anggota masyarakat) diakui dalam系统hukum Indonesia。坦桑尼亚，坦桑尼亚，坦桑尼亚，约旦，约旦，约旦，约旦，约旦，约旦，约旦，约旦，约旦，约旦，约旦，约旦，约旦，约旦，约旦，约旦，约旦，约旦，约旦，约旦，约旦，约旦，约旦，约旦，约旦，约旦，约旦，约旦，约旦，约旦，约旦，约旦，约旦，约旦，约旦，约旦，约旦，约旦，约旦，约旦，约旦，约旦，约旦，约旦，约旦，约旦，约旦，约旦，约旦，约旦，约旦，约旦，约旦，约旦，约旦，约旦，约旦，约旦，约旦，约旦，约旦，约旦，约旦，约旦Bisa dilihat bawa banyak keputusan hukum oleh hakim pengadilan juga memiliki sumber dari living law, seperti yang berkaitan dengan sanksi pidana, warisan warisan perempuan, keabsahan sebuah perkenalan。Banyak keputusan hukum oleh hakim pengadilan juga mengadopsi 'urf, seperti jumlah wanguntuk ' iddah (waktu tungu sebelum menikah setelah perceraian)， keabsahan pelarian (kawin lari)， properti bersama dalam pernikahan。
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Pub Date : 2016-09-01DOI: 10.15642/ISLAMICA.2016.11.1.212-236
Hafas Furqani
This article examines the struggle between the doctrine and reality in the process of theorizing Islamic economics that until now remains a challenge in building the science of Islamic economics. The process of theorizing is a problem of epistemology and methodology. As a discipline in the realm of social sciences, Islamic economics uses authoritative sources of Islam (al-Qur’ân and Hadith), logic and empirical experience. Islamic economic theory is expected to grow from all three of these sources. In contrast to conventional economic theory, the theory of Islamic economics is expected to grow from Islamic doctrine or principle of economy and rooted in empirical facts. The methodology of Islamic economics play a role in integrating doctrine and empirical reality in the process of theorizing Islamic economics. This article describes the three sources of Islamic economic epistemology, the link between doctrine and reality, and the interaction and integration of doctrine and reality in the process of theorizing Islamic economics. Islamic economic theory that is born must have integrity and be tested on three dimensions: doctrine, rationality, and empirical experience.
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Pub Date : 2016-09-01DOI: 10.15642/ISLAMICA.2016.11.1.1-22
Al Makin
This article presents a study of the Acehnese religious identity in responding to the issues of shar??ah application in the province, Chirstian mission, deviant sects, and Western hegemony. These themes somehowe play a role in defining the Acehnese identity in the way in which the informants use these themes to project themselves; who they are in relating Islam to the Aceh identity. The spirit of conservatism can be seen in their feeling of being threatened by Christian missionary, deviant sects, and Western hegemo-ny. The application of shar??ah , on the other hand, gives another legitimacy of the Acehnese identity. Although the issue of shar??ah can be found in other provinces in Indonesia, shar??ah in Aceh is perceived to be different. This article also presents different voices of the Acehnese who are critical to their fellow Acehnese who support shar??ah appli-cation, and give negative reaction to the Christian mission, deviant sects and Western hegenomy. This article is based on a fieldwork by interviewing some informants in Banda Aceh in July 2013.
{"title":"Identitas keacehan dalam isu - isu syariatisasi, kristenisasi, aliran sesat, dan hegemoni barat","authors":"Al Makin","doi":"10.15642/ISLAMICA.2016.11.1.1-22","DOIUrl":"https://doi.org/10.15642/ISLAMICA.2016.11.1.1-22","url":null,"abstract":"This article presents a study of the Acehnese religious identity in responding to the issues of shar??ah application in the province, Chirstian mission, deviant sects, and Western hegemony. These themes somehowe play a role in defining the Acehnese identity in the way in which the informants use these themes to project themselves; who they are in relating Islam to the Aceh identity. The spirit of conservatism can be seen in their feeling of being threatened by Christian missionary, deviant sects, and Western hegemo-ny. The application of shar??ah , on the other hand, gives another legitimacy of the Acehnese identity. Although the issue of shar??ah can be found in other provinces in Indonesia, shar??ah in Aceh is perceived to be different. This article also presents different voices of the Acehnese who are critical to their fellow Acehnese who support shar??ah appli-cation, and give negative reaction to the Christian mission, deviant sects and Western hegenomy. This article is based on a fieldwork by interviewing some informants in Banda Aceh in July 2013.","PeriodicalId":30844,"journal":{"name":"Islamica Jurnal Studi Keislaman","volume":"11 1","pages":"113-134"},"PeriodicalIF":0.0,"publicationDate":"2016-09-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"67173012","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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