Pub Date : 2023-06-30DOI: 10.14421/ajis.2023.611.19-57
Rizky Alif Alvian, I. Ardhani
This article focuses on understanding how Muslim-majority countries adapt to the discourse of moderate Islam to their political circumstances. Using Indonesia’s experience as a case study, the article argues that countries’ political configurations influence decisions to apply the discourse in domestic politics. In the Indonesian context, political leaders’ unwillingness and inability to confront the Islamists are crucial factors that limited the influence of moderation discourse in former Presidents Megawati’s and Yudhoyono’s reigns. During that period, the presidents used the discourse mainly to signal to the international community that Indonesia did not align itself with the transnational network of terrorism. In contrast with his predecessors, President Widodo is willing to use the discourse to undermine the influence of the Islamists, thereby neutralising their challenges and cementing his political power. Moreover, this article demonstrates that the content of the discourse of moderation is indeterminate. Although the concept is usually associated with positive democratic attitudes, Widodo’s emphasis on support for national unity in his definition of moderation shows that political actors can appropriate the concept and adjust it to their particular political needs. [Tulisan ini berusaha memahami bagaimana negara mayoritas Muslim beradaptasi dengan wacana Islam moderat dalam kehidupan politiknya. Menggunakan pengalaman Indonesia sebagai studi kasus, tulisan ini berpendapat bahwa keputusan untuk menerapkan wacana tersebut dalam politik domestik dipengaruhi oleh konfigurasi politik dalam negeri. Dalam konteks Indonesia, ketidakinginan dan ketidakmampuan para pemimpin politik untuk menghadapi kelompok Islamis adalah faktor krusial yang membatasi pengaruh wacana moderasi di masa kepemimpinan Presiden Megawati dan Yudhoyono. Dalam periode tersebut, kedua presiden menggunakan wacana moderasi utamanya untuk mengirim sinyal kepada komunitas internasional bahwa Indonesia tidak berpihak pada jaringan teroris transnasional. Berbeda dengan pendahulunya, Presiden Widodo memanfaatkan wacana tersebut untuk melemahkan pengaruh kelompok Islamis, dalam rangka menetralisir tantangan dan mengukuhkan kekuatan politiknya. Lebih dari itu, tulisan ini menunjukkan bahwa isi dari wacana moderasi tidaklah pasti. Walaupun konsep tersebut umumnya diasosiasikan dengan sikap demokratik yang positif, penekanan Widodo pada dukungan bagi persatuan bangsa dalam definisi moderasinya menunjukkan bahwa para aktor politik dapat menyesuaikannya dengan kepentingan politik mereka yang spesifik.]
本文的重点是了解穆斯林占多数的国家如何适应温和伊斯兰教的话语以适应其政治环境。本文以印尼的经验为例，论证了国家的政治结构影响了在国内政治中运用话语的决策。在印尼的背景下，政治领导人不愿意也没有能力对抗伊斯兰主义者，这是限制前总统梅加瓦蒂和尤多约诺执政期间温和言论影响力的关键因素。在此期间，两国总统主要利用这一讲话向国际社会发出信号，表明印尼不与跨国恐怖主义网络结盟。与他的前任相比，维多多总统愿意利用言论削弱伊斯兰主义者的影响，从而抵消他们的挑战，巩固他的政治权力。此外，本文还论证了中庸话语的内容是不确定的。虽然这个概念通常与积极的民主态度联系在一起，但维多多在他对中庸的定义中强调支持民族团结，这表明政治行动者可以利用这个概念，并根据他们的特定政治需要进行调整。[图里桑尼·贝鲁沙·穆罕默德·穆罕默德·巴格曼·尼加拉·马约里塔斯·穆罕默德·穆罕默德·穆罕默德·穆罕默德·穆罕默德·穆罕默德·穆罕默德·穆罕默德·穆罕默德·穆罕默德·穆罕默德孟古纳坎彭加拉曼印度尼西亚的研究kasus, tuisan ini berpendapat bahwa keputusan untuk menerapkan wacana teresbut dalam政治学国内dipengaruhi oleh konfigurasi政治学dalam negeri。印尼总统梅加瓦蒂·尤多约诺(memegawati dan Yudhoyono)是印尼最大的政治领袖，也是印尼最大的政治领袖。达拉姆时期不久，印尼总统蒙古纳坎·瓦卡纳(monguakan wacana)担任现代印尼总统，他说，蒙古纳坎(mongu纳坎)是印尼国际集团的成员，他说，这是一个恐怖主义跨国公司。印尼总统佐科威(Widodo)表示:“我想要成为一名优秀的政治家，我想要成为一名优秀的政治家。”我是说，我是说，我是说，我是说，我是说，我是说，我是说，我是说，我是说，我是说。我的意思是，我的意思是，我的意思是，我的意思是，我的意思是，我的意思是，我的意思是，我的意思是，我的意思是，我的意思是，我的意思是，我的意思是，我的意思是，我的意思是，我的意思是，我的意思是，我的意思是，我的意思是，我的意思是，我的意思是，我的意思是我的意思。
{"title":"The Politics of Moderate Islam in Indonesia: Between International Pressure and Domestic Contestations","authors":"Rizky Alif Alvian, I. Ardhani","doi":"10.14421/ajis.2023.611.19-57","DOIUrl":"https://doi.org/10.14421/ajis.2023.611.19-57","url":null,"abstract":"This article focuses on understanding how Muslim-majority countries adapt to the discourse of moderate Islam to their political circumstances. Using Indonesia’s experience as a case study, the article argues that countries’ political configurations influence decisions to apply the discourse in domestic politics. In the Indonesian context, political leaders’ unwillingness and inability to confront the Islamists are crucial factors that limited the influence of moderation discourse in former Presidents Megawati’s and Yudhoyono’s reigns. During that period, the presidents used the discourse mainly to signal to the international community that Indonesia did not align itself with the transnational network of terrorism. In contrast with his predecessors, President Widodo is willing to use the discourse to undermine the influence of the Islamists, thereby neutralising their challenges and cementing his political power. Moreover, this article demonstrates that the content of the discourse of moderation is indeterminate. Although the concept is usually associated with positive democratic attitudes, Widodo’s emphasis on support for national unity in his definition of moderation shows that political actors can appropriate the concept and adjust it to their particular political needs. [Tulisan ini berusaha memahami bagaimana negara mayoritas Muslim beradaptasi dengan wacana Islam moderat dalam kehidupan politiknya. Menggunakan pengalaman Indonesia sebagai studi kasus, tulisan ini berpendapat bahwa keputusan untuk menerapkan wacana tersebut dalam politik domestik dipengaruhi oleh konfigurasi politik dalam negeri. Dalam konteks Indonesia, ketidakinginan dan ketidakmampuan para pemimpin politik untuk menghadapi kelompok Islamis adalah faktor krusial yang membatasi pengaruh wacana moderasi di masa kepemimpinan Presiden Megawati dan Yudhoyono. Dalam periode tersebut, kedua presiden menggunakan wacana moderasi utamanya untuk mengirim sinyal kepada komunitas internasional bahwa Indonesia tidak berpihak pada jaringan teroris transnasional. Berbeda dengan pendahulunya, Presiden Widodo memanfaatkan wacana tersebut untuk melemahkan pengaruh kelompok Islamis, dalam rangka menetralisir tantangan dan mengukuhkan kekuatan politiknya. Lebih dari itu, tulisan ini menunjukkan bahwa isi dari wacana moderasi tidaklah pasti. Walaupun konsep tersebut umumnya diasosiasikan dengan sikap demokratik yang positif, penekanan Widodo pada dukungan bagi persatuan bangsa dalam definisi moderasinya menunjukkan bahwa para aktor politik dapat menyesuaikannya dengan kepentingan politik mereka yang spesifik.]","PeriodicalId":42231,"journal":{"name":"Al-Jamiah-Journal of Islamic Studies","volume":" ","pages":""},"PeriodicalIF":0.3,"publicationDate":"2023-06-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47617276","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 : 2023-06-30DOI: 10.14421/ajis.2023.611.81-105
Ahmad Musyafiq
The rise of Islamic militancy among Indonesian Salafis closely relates to their literal understanding of the hadith as the resource of their religious doctrines, with Muḥammad Nāṣiruddīn al-Albānī (1914-1999) as the most referenced figure. This article analyses how the thought of al-Albānī on hadith impacted Islamic militancy development in Indonesia. The writer argues that al-Albānī’s pupils support the rapid spread of his thinking on the hadith with their book publishers, organisations, and Salafi pesantrens. Meanwhile, the impact of al-Albānī’s thoughts on the Salafi movement in Indonesia appears in three notions: the domination of the textual understanding of the hadiths, the growth of al-Lā Madhhabiyyah (not relying on any classical madhab of fiqh), and the taṣfiyah and tarbiyah program. According to al-Albānī, the program of taṣfiyah and tarbiyah is the only way to build an Islamic society, which is a condition for the establishment of the Islamic Sharia and the Islamic State (Daulah Islāmiyyah).[Munculnya gerakan Islam militan di Indonesia tidak bisa dilepaskan dari model pemahaman hadis yang literal dengan tokoh rujukan Muḥammad Nāṣiruddīn al-Albānī (1914-1999). Artikel ini menganalisis pemikiran al-Albānī tentang hadis, yang berdampak pada militansi Islam di Indonesia. Temuan dari tulisan ini adalah: 1) massifnya penyebaran pemikiran al-Albānī didukung oleh para murid al-Albānī yang mengembangkan penerbit buku, ormas, dan pesantren salafi; 2) dampak pemikiran al-Albānī terhadap pemikiran Salafi di Indonesia dapat dilihat pada tiga hal: dominasi pemahaman tekstual; tumbuhnya gerakan al-Lā Madhhabiyyah (paham untuk tidak bertumpu pada mazhab fikih klasik tertentu); dan program taṣfiyah dan tarbiyah. Menurut al-Albānī, tanpa taṣfiyah dan tarbiyah, tidak mungkin bisa terbangun masyarakat Islami yang menjadi syarat bagi tegaknya syariat Islam dan berdirinya negara Islam].
{"title":"The Impact of Al-Albānī’s Revolutionary Approach to Hadith on Islamic Militancy in Indonesia","authors":"Ahmad Musyafiq","doi":"10.14421/ajis.2023.611.81-105","DOIUrl":"https://doi.org/10.14421/ajis.2023.611.81-105","url":null,"abstract":"The rise of Islamic militancy among Indonesian Salafis closely relates to their literal understanding of the hadith as the resource of their religious doctrines, with Muḥammad Nāṣiruddīn al-Albānī (1914-1999) as the most referenced figure. This article analyses how the thought of al-Albānī on hadith impacted Islamic militancy development in Indonesia. The writer argues that al-Albānī’s pupils support the rapid spread of his thinking on the hadith with their book publishers, organisations, and Salafi pesantrens. Meanwhile, the impact of al-Albānī’s thoughts on the Salafi movement in Indonesia appears in three notions: the domination of the textual understanding of the hadiths, the growth of al-Lā Madhhabiyyah (not relying on any classical madhab of fiqh), and the taṣfiyah and tarbiyah program. According to al-Albānī, the program of taṣfiyah and tarbiyah is the only way to build an Islamic society, which is a condition for the establishment of the Islamic Sharia and the Islamic State (Daulah Islāmiyyah).[Munculnya gerakan Islam militan di Indonesia tidak bisa dilepaskan dari model pemahaman hadis yang literal dengan tokoh rujukan Muḥammad Nāṣiruddīn al-Albānī (1914-1999). Artikel ini menganalisis pemikiran al-Albānī tentang hadis, yang berdampak pada militansi Islam di Indonesia. Temuan dari tulisan ini adalah: 1) massifnya penyebaran pemikiran al-Albānī didukung oleh para murid al-Albānī yang mengembangkan penerbit buku, ormas, dan pesantren salafi; 2) dampak pemikiran al-Albānī terhadap pemikiran Salafi di Indonesia dapat dilihat pada tiga hal: dominasi pemahaman tekstual; tumbuhnya gerakan al-Lā Madhhabiyyah (paham untuk tidak bertumpu pada mazhab fikih klasik tertentu); dan program taṣfiyah dan tarbiyah. Menurut al-Albānī, tanpa taṣfiyah dan tarbiyah, tidak mungkin bisa terbangun masyarakat Islami yang menjadi syarat bagi tegaknya syariat Islam dan berdirinya negara Islam].","PeriodicalId":42231,"journal":{"name":"Al-Jamiah-Journal of Islamic Studies","volume":" ","pages":""},"PeriodicalIF":0.3,"publicationDate":"2023-06-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44686293","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 : 2023-06-30DOI: 10.14421/ajis.2023.611.107-136
Achmad Ubaedillah
Despite their long existence in Nusantara, the Chinese ethnic groups remain less represented or even misrepresented in the history of Indonesia, resulting in negative stereotypes and attitudes towards the community. Sejarah Nasional Indonesia (SNI) and history textbooks for schools and universities, for instance, do not provide adequate narratives about Chinese contributions to Indonesian politics and economy during the pre- and post-independence era. This study aims to critically analyse the representation of Chinese ethnicities in the modern history of Indonesia, more specifically, the SNI and history textbooks for Islamic schools and universities. The findings of the study suggest that there was an unwritten history of Chinese and Chinese Muslims, especially during the Sukarno and Suharto regimes, which then Abdurrahman Wahid began to include. The study recommends new narratives of Chinese Muslims in modern Indonesian history by proposing some notable scholars who extensively worked on the History of Islam in Java, to which Chinese Muslims had contributed. [Kendati sudah berada di Indonesia berabad-abad lamanya, etnis Tionghoa tidak banyak tercatat dalam narasi sejarah Indonesia. Misrepresentasi etnis Tionghoa di Nusantara bahkan menyebabkan adanya stereotip dan sikap negatif terhadap etnis tersebut. Sejarah Nasional Indonesia (SNI) dan buku teks sejarah di sekolah dan universitas, misalnya, tidak banyak menyebutkan kontribusi etnis Tionghoa secara politik maupun ekonomi selama masa pra dan pasca kemerdekaan. Studi ini merupakan analisis kritis terhadap representasi etnis Tionghoa dalam sejarah modern Indonesia, khususnya dalam Sejarah Nasional Indonesia (SNI) dan buku teks sejarah di sekolah dan kampus Islam. Temuan kajian menunjukkan adanya sejarah yang tidak tercatat tentang peran Muslim Tionghoa selama rezim Sukarno dan Suharto, yang kemudian mulai diubah oleh rezim Gus Dur. Studi ini merekomendasikan adanya penulisan ulang sejarah Muslim Tionghoa di Indonesia dengan mengintegrasikan temuan studi beberapa sarjana ternama yang banyak meneliti mengenai Islam di Jawa dan peran etnis Tionghoa di dalamnya.]
{"title":"The Minority and the State: Chinese Muslims in the Modern History of Indonesia","authors":"Achmad Ubaedillah","doi":"10.14421/ajis.2023.611.107-136","DOIUrl":"https://doi.org/10.14421/ajis.2023.611.107-136","url":null,"abstract":"Despite their long existence in Nusantara, the Chinese ethnic groups remain less represented or even misrepresented in the history of Indonesia, resulting in negative stereotypes and attitudes towards the community. Sejarah Nasional Indonesia (SNI) and history textbooks for schools and universities, for instance, do not provide adequate narratives about Chinese contributions to Indonesian politics and economy during the pre- and post-independence era. This study aims to critically analyse the representation of Chinese ethnicities in the modern history of Indonesia, more specifically, the SNI and history textbooks for Islamic schools and universities. The findings of the study suggest that there was an unwritten history of Chinese and Chinese Muslims, especially during the Sukarno and Suharto regimes, which then Abdurrahman Wahid began to include. The study recommends new narratives of Chinese Muslims in modern Indonesian history by proposing some notable scholars who extensively worked on the History of Islam in Java, to which Chinese Muslims had contributed. [Kendati sudah berada di Indonesia berabad-abad lamanya, etnis Tionghoa tidak banyak tercatat dalam narasi sejarah Indonesia. Misrepresentasi etnis Tionghoa di Nusantara bahkan menyebabkan adanya stereotip dan sikap negatif terhadap etnis tersebut. Sejarah Nasional Indonesia (SNI) dan buku teks sejarah di sekolah dan universitas, misalnya, tidak banyak menyebutkan kontribusi etnis Tionghoa secara politik maupun ekonomi selama masa pra dan pasca kemerdekaan. Studi ini merupakan analisis kritis terhadap representasi etnis Tionghoa dalam sejarah modern Indonesia, khususnya dalam Sejarah Nasional Indonesia (SNI) dan buku teks sejarah di sekolah dan kampus Islam. Temuan kajian menunjukkan adanya sejarah yang tidak tercatat tentang peran Muslim Tionghoa selama rezim Sukarno dan Suharto, yang kemudian mulai diubah oleh rezim Gus Dur. Studi ini merekomendasikan adanya penulisan ulang sejarah Muslim Tionghoa di Indonesia dengan mengintegrasikan temuan studi beberapa sarjana ternama yang banyak meneliti mengenai Islam di Jawa dan peran etnis Tionghoa di dalamnya.]","PeriodicalId":42231,"journal":{"name":"Al-Jamiah-Journal of Islamic Studies","volume":" ","pages":""},"PeriodicalIF":0.3,"publicationDate":"2023-06-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"49450302","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 : 2023-06-30DOI: 10.14421/ajis.2023.611.59-79
Muhammad Lutfi Hakim
This article analyses a manuscript on the Islamic law of inheritance, entitled Majmū‘ al-Mīrāth fī Ḥukm al-Farā’iḍ, written by Ismail Mundu. The manuscript resulted from Mundu’s anxiety about the difficulties encountered by his students in understanding the Islamic inheritance-sharing mechanism and the predicted extinction of the Islamic law of inheritance. Through content analysis and historical approaches, the author found that the inclination of thought in Mundu’s Islamic law of inheritance was based on the Shāfi‘ī school with a clearly different point that constitutes its specific and evident contribution. The manuscript included charts containing concise formulas that were not in any other works of Shāfi‘ī school and that could be used as a practical guide to facilitate beginners in learning the Islamic law of inheritance. This article, therefore, contributes to the study of the history of Islamic law by providing evidence of the establishment of local ideas and thought on the Islamic law of inheritance applied by Mundu when he served as Mufti of the Kubu Kingdom and Judge of the Kubu Court from 1907 to 1957.[Artikel ini menganalisis sebuah manuskrip tentang hukum waris Islam, berjudul Majmū‘ al-Mīrāth fī Ḥukm al-Farā’iḍ, karya Ismail Mundu. Manuskrip ini disusun atas keprihatinan terhadap kesulitan-kesulitan yang dialami murid-murid Mundu dalam memahami mekanisme pembagian waris Islam dan ramalan kepunahan ilmu waris karena masyarakat Muslim lebih mengutamakan hukum adat. Melalui studi analisis isi dan pendekatan sejarah, penulis menemukan bahwa kecenderungan pemikiran hukum waris Islam Mundu berdasarkan pada mazhab Shāfi‘ī dengan perbedaan jelas yang merupakan kontribusinya yang spesifik dan nyata. Karya tersebut menyediakan jadwal (tabel) yang berisi rumus-rumus ringkas yang tidak terdapat dalam karya-karya mazhab Shāfi‘ī lainnya dan dapat digunakan sebagai pedoman untuk memudahkan para pemula dalam mempelajari hukum waris Islam. Oleh karena itu, artikel ini berkontribusi bagi kajian sejarah hukum Islam dengan memberikan bukti adanya gagasan dan pemikiran local tentang hukum waris Islam yang diterapkan oleh Mundu ketika menjabat sebagai Mufti Kerajaan Kubu dan Hakim Pengadilan Kubu (1907-1957).]
{"title":"Ismail Mundu on Islamic Law ff Inheritance: A Content Analysis of Majmū‘ al-Mīrāth fī Ḥukm al-Farā’iḍ","authors":"Muhammad Lutfi Hakim","doi":"10.14421/ajis.2023.611.59-79","DOIUrl":"https://doi.org/10.14421/ajis.2023.611.59-79","url":null,"abstract":"This article analyses a manuscript on the Islamic law of inheritance, entitled Majmū‘ al-Mīrāth fī Ḥukm al-Farā’iḍ, written by Ismail Mundu. The manuscript resulted from Mundu’s anxiety about the difficulties encountered by his students in understanding the Islamic inheritance-sharing mechanism and the predicted extinction of the Islamic law of inheritance. Through content analysis and historical approaches, the author found that the inclination of thought in Mundu’s Islamic law of inheritance was based on the Shāfi‘ī school with a clearly different point that constitutes its specific and evident contribution. The manuscript included charts containing concise formulas that were not in any other works of Shāfi‘ī school and that could be used as a practical guide to facilitate beginners in learning the Islamic law of inheritance. This article, therefore, contributes to the study of the history of Islamic law by providing evidence of the establishment of local ideas and thought on the Islamic law of inheritance applied by Mundu when he served as Mufti of the Kubu Kingdom and Judge of the Kubu Court from 1907 to 1957.[Artikel ini menganalisis sebuah manuskrip tentang hukum waris Islam, berjudul Majmū‘ al-Mīrāth fī Ḥukm al-Farā’iḍ, karya Ismail Mundu. Manuskrip ini disusun atas keprihatinan terhadap kesulitan-kesulitan yang dialami murid-murid Mundu dalam memahami mekanisme pembagian waris Islam dan ramalan kepunahan ilmu waris karena masyarakat Muslim lebih mengutamakan hukum adat. Melalui studi analisis isi dan pendekatan sejarah, penulis menemukan bahwa kecenderungan pemikiran hukum waris Islam Mundu berdasarkan pada mazhab Shāfi‘ī dengan perbedaan jelas yang merupakan kontribusinya yang spesifik dan nyata. Karya tersebut menyediakan jadwal (tabel) yang berisi rumus-rumus ringkas yang tidak terdapat dalam karya-karya mazhab Shāfi‘ī lainnya dan dapat digunakan sebagai pedoman untuk memudahkan para pemula dalam mempelajari hukum waris Islam. Oleh karena itu, artikel ini berkontribusi bagi kajian sejarah hukum Islam dengan memberikan bukti adanya gagasan dan pemikiran local tentang hukum waris Islam yang diterapkan oleh Mundu ketika menjabat sebagai Mufti Kerajaan Kubu dan Hakim Pengadilan Kubu (1907-1957).]","PeriodicalId":42231,"journal":{"name":"Al-Jamiah-Journal of Islamic Studies","volume":"1 1","pages":""},"PeriodicalIF":0.3,"publicationDate":"2023-06-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42549311","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 : 2023-06-30DOI: 10.14421/ajis.2023.611.1-17
Wasman Wasman, Mesraini Mesraini, Suwendi Suwendi
Hadith scholars have developed a rigorous discipline for studying and examining the validity of writings attributed to the Prophet Muhammad. Significant research has been published on hadith with respect to its narration (sanad) and text or content (matn). What remains underdeveloped is the role of substantive criticism of the validity of hadith. This article examines the discourse of hadith criticism and provide analytical description and a critical approach for how the validity of a hadith can be determined. It argues that substantive criticism is necessary for proper and acceptable understanding of hadith and in turn for determining the validity of hadith. In addition to a methodology for hadith criticism, the article examines how the meaning of hadith is important in the hadith studies. The article’s main argument concerns the significance of contextual understanding of hadith in any critical study of hadith.[Sarjana hadis telah mengembangkan disiplin yang ketat untuk mempelajari dan memeriksa keabsahan tulisan-tulisan yang dikaitkan dengan Nabi Muhammad. Banyak tulisan yang membahas narasi (sanad) dan teks serta konten (matn) telah dupublikasi. Dari banyaknya karya tersebut pembahasan yang lebih lanjut untuk dituliskan adalah peran kritik substantif terhadap validitas hadits. Artikel ini mengkaji wacana kritik hadis dan memberikan gambaran analitis dan pendekatan kritis tentang keabsahan sebuah hadis. Paper ini berpendapat tentang kritik substantif diperlukan untuk pemahaman hadits yang tepat dan dapat diterima untuk menentukan validitas hadits. Selain metodologi kritik hadis, artikel ini mengkaji makna hadis dalam kajian hadis. Argumen artikel ini menyangkut pemahaman kontekstual hadits dalam setiap studi kritis pada hadits]
{"title":"A Critical Approach to Prophetic Traditions: Contextual Criticism in Understanding Hadith","authors":"Wasman Wasman, Mesraini Mesraini, Suwendi Suwendi","doi":"10.14421/ajis.2023.611.1-17","DOIUrl":"https://doi.org/10.14421/ajis.2023.611.1-17","url":null,"abstract":"Hadith scholars have developed a rigorous discipline for studying and examining the validity of writings attributed to the Prophet Muhammad. Significant research has been published on hadith with respect to its narration (sanad) and text or content (matn). What remains underdeveloped is the role of substantive criticism of the validity of hadith. This article examines the discourse of hadith criticism and provide analytical description and a critical approach for how the validity of a hadith can be determined. It argues that substantive criticism is necessary for proper and acceptable understanding of hadith and in turn for determining the validity of hadith. In addition to a methodology for hadith criticism, the article examines how the meaning of hadith is important in the hadith studies. The article’s main argument concerns the significance of contextual understanding of hadith in any critical study of hadith.[Sarjana hadis telah mengembangkan disiplin yang ketat untuk mempelajari dan memeriksa keabsahan tulisan-tulisan yang dikaitkan dengan Nabi Muhammad. Banyak tulisan yang membahas narasi (sanad) dan teks serta konten (matn) telah dupublikasi. Dari banyaknya karya tersebut pembahasan yang lebih lanjut untuk dituliskan adalah peran kritik substantif terhadap validitas hadits. Artikel ini mengkaji wacana kritik hadis dan memberikan gambaran analitis dan pendekatan kritis tentang keabsahan sebuah hadis. Paper ini berpendapat tentang kritik substantif diperlukan untuk pemahaman hadits yang tepat dan dapat diterima untuk menentukan validitas hadits. Selain metodologi kritik hadis, artikel ini mengkaji makna hadis dalam kajian hadis. Argumen artikel ini menyangkut pemahaman kontekstual hadits dalam setiap studi kritis pada hadits]","PeriodicalId":42231,"journal":{"name":"Al-Jamiah-Journal of Islamic Studies","volume":" ","pages":""},"PeriodicalIF":0.3,"publicationDate":"2023-06-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"49290631","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 : 2022-12-29DOI: 10.14421/ajis.2022.602.621-654
Danial Danial, Mahamatayuding Samah, M. Jailani
The main purpose of implementing Shari’a is to benefit humanity in all areas of life in this worldly life and the hereafter. Based on this circumstance, this article critically sheds light on the existing implementation of Acehnese Shari’a by examining its scope and the existing qanun issued to seek that purpose. This article is grounded in a qualitative research query with a reflective approach. This study finds that the existing scope of the Acehnese Shari’a has not responded to the ideal of Shari`a, which is based on maqashid presumptions; dharuriyat, hajiah and tahsinat. The results of this study indicate that the application of Shari’a in Aceh is far from the goal of ideal Shari’a for its application does not cover every aspect of life, but is limited to only covers legal aspects (punishment). This study also shows that Acehnese Shari’a has not ruled over political affairs, governing system, health issues, economic matters, and defense issues. Therefore, the scope of Acehnese Shari`a implementation should be reconstructed in order to respond to the ideal Shari’a, which is universal and inclusive.[Tujuan utama penerapan syariat Islam adalah untuk mencapai kemaslahatan umat manusia dalam segala bidang kehidupan di dunia dan di akhirat. Berdasarkan hal tersebut, artikel ini mencari peta implementasi penerapan syariat Islam di Aceh antara idealisme dengan realitas kekinian. Metode penelitian dalam artikel ini adalah penelitian kualitatif dengan pendekatan reflektif. Kajian ini mencerminkan cita-cita penerapan syariat Islam di Aceh dengan realitas yang terjadi, kemudian menyajikan roadmap agar syariat Islam dapat diterapkan di Aceh sesuai dengan ide dasarnya. Hasil penelitian ini menunjukan bahwa penerapan syariat Islam di Aceh jauh dari tujuan syariat Islam karena syariat Islam tidak muncul kecuali di bidang hukum (hukuman), dan juga kajian ini menunjukan bahwa syariat Islam di Aceh belum menyentuh permasalah politik, pemerintahan, kesehatan, ekonomi, pertahanan, pendidikan, sosial budaya, dan lingkungan, Oleh karena itu, peta implementasi harus direkonstruksi untuk menerapkan syariat Islam yang sesuai dengan cita-cita penerapan syariat Islam di Aceh]
{"title":"Quo Vadis Acehnese Shari’a: A Critical Approach to the Construction and Scope of Islamic Legislation","authors":"Danial Danial, Mahamatayuding Samah, M. Jailani","doi":"10.14421/ajis.2022.602.621-654","DOIUrl":"https://doi.org/10.14421/ajis.2022.602.621-654","url":null,"abstract":"The main purpose of implementing Shari’a is to benefit humanity in all areas of life in this worldly life and the hereafter. Based on this circumstance, this article critically sheds light on the existing implementation of Acehnese Shari’a by examining its scope and the existing qanun issued to seek that purpose. This article is grounded in a qualitative research query with a reflective approach. This study finds that the existing scope of the Acehnese Shari’a has not responded to the ideal of Shari`a, which is based on maqashid presumptions; dharuriyat, hajiah and tahsinat. The results of this study indicate that the application of Shari’a in Aceh is far from the goal of ideal Shari’a for its application does not cover every aspect of life, but is limited to only covers legal aspects (punishment). This study also shows that Acehnese Shari’a has not ruled over political affairs, governing system, health issues, economic matters, and defense issues. Therefore, the scope of Acehnese Shari`a implementation should be reconstructed in order to respond to the ideal Shari’a, which is universal and inclusive.[Tujuan utama penerapan syariat Islam adalah untuk mencapai kemaslahatan umat manusia dalam segala bidang kehidupan di dunia dan di akhirat. Berdasarkan hal tersebut, artikel ini mencari peta implementasi penerapan syariat Islam di Aceh antara idealisme dengan realitas kekinian. Metode penelitian dalam artikel ini adalah penelitian kualitatif dengan pendekatan reflektif. Kajian ini mencerminkan cita-cita penerapan syariat Islam di Aceh dengan realitas yang terjadi, kemudian menyajikan roadmap agar syariat Islam dapat diterapkan di Aceh sesuai dengan ide dasarnya. Hasil penelitian ini menunjukan bahwa penerapan syariat Islam di Aceh jauh dari tujuan syariat Islam karena syariat Islam tidak muncul kecuali di bidang hukum (hukuman), dan juga kajian ini menunjukan bahwa syariat Islam di Aceh belum menyentuh permasalah politik, pemerintahan, kesehatan, ekonomi, pertahanan, pendidikan, sosial budaya, dan lingkungan, Oleh karena itu, peta implementasi harus direkonstruksi untuk menerapkan syariat Islam yang sesuai dengan cita-cita penerapan syariat Islam di Aceh]","PeriodicalId":42231,"journal":{"name":"Al-Jamiah-Journal of Islamic Studies","volume":" ","pages":""},"PeriodicalIF":0.3,"publicationDate":"2022-12-29","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44711645","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 : 2022-12-27DOI: 10.14421/ajis.2022.602.585-620
I. S. Abolfotoh
Deforestation is one of the current global hot issues. It has a complicated web of causes and effects. Besides, it requires intricate long-term solutions because many countries are involved. The present study presents an Islamecocritical reading of deforestation causes, effects, and solutions. The literary discussion is combined with religion and science through analyzing selected Canadian poems in reference to Islamic doctrines and scientific facts. The concept of forest stewardship is highlighted as a worldwide demand for handling this issue. Forest stewardship is definitely tied to other fundamental Islamecocritical principles like moderation; corruption prohibition; harm prevention; innateness; animism; the unity principle; heavenly balance; and divine judgment. These ethical pillars are supposed to guarantee the wished-for harmonious responsible relationship between humans and forests. [Deforestasi merupakan salah satu isu penting global saat ini. Hal ini seperti jaring kompleksitas dari sebab dan akibat. Disamping itu, persoalan ini membutuhkan solusi jangka panjang karena melibatkan banyak negara. Artikel ini membahas pembacaan ekokritisme Islam pada sebab, akibat dan solusi dari deforestasi. Literasi diskusi adalah kombinasi agama dan sains melalui analisa puisi dari Kanada yang terkait dengan doktrin Islam dan fakta sains. Konsep pelestarian hutan menjadi sorotan yang lebih luas dalam mengatasi persoalan ini. Pelestarian hutan menjadi pengikat pasti dari prinsip dasar ekokritis Islam seperti: pencegahan korupsi, anti kekerasan, pembawaan, animisme, kesatuan, keseimbangan, dan keadilan Tuhan. Pilar pilar etik inilah yang kira-kira menjamin hubungan harmonis antara manusia dan hutan.]
森林砍伐是当前全球的热点问题之一。它有着复杂的因果关系。此外，它需要复杂的长期解决方案，因为涉及许多国家。本研究对毁林的原因、影响和解决方案进行了伊斯兰批判。文学讨论结合宗教和科学，通过分析精选的加拿大诗歌参考伊斯兰教义和科学事实。森林管理的概念被强调为处理这一问题的全球需求。森林管理肯定与其他基本的伊斯兰批评原则有关，比如节制;腐败禁止;伤害预防;天生的;万物有灵论;统一原则;天上的平衡;还有神的审判。这些伦理支柱应该保证人类与森林之间和谐负责任的关系。森林砍伐是影响全球气候变化的一个重要因素。Hal ini serperti jaring kompleksitas dari sebab dan akibat。除隐图，个人隐图，隐图，隐图，隐图。Artikel - ini成员有pembacaan ekokritisme Islam padsebab, akibat dan solusi dari滥伐森林。从字面上看，这是对的，这是对的，这是对的。康塞普，巴勒斯坦人，胡坦，门贾迪，索洛坦，杨，利比赫，达拉姆，蒙塔塔斯，个人，尼尼。巴勒斯坦人呼坦·门贾迪·彭吉吉·帕斯蒂达里的原则:伊斯兰教的分离:潘吉吉·克鲁比斯，反克克拉桑，彭巴瓦恩，万物有灵，克萨图恩，克塞姆班甘，丹克迪兰·图汉。[中文]:[中文]:[中文]:[中文]
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Pub Date : 2022-12-19DOI: 10.14421/ajis.2022.602.547-584
S. Arifin, Syafiq A. Mughni, M. Nurhakim
Muhammadiyah is an Islamic religious organization founded in 1912 that has survived for more than a century in Indonesia. The survival and dynamic development of Muhammadiyah has inspired exploratory studies revealing the concomitant factors behind the proliferation of Muhammadiyah, one of which is the idea of Islam Berkemajuan (progressive Islam). This study relies mostly on the official documents and individual works published before and after the coinage of the terminology in the early 2000s. This study approaches the subject by systematically and critically constructing the historical and theological perspectives. This research shows that Islam Berkemajuan finds its roots in progressivice Islamic discourse among Muslim intellectuals and activists in early twentieth-century Indonesia. The idea of progress then serves as an intellectual response to social, political, and economic plight of Indonesians under Dutch colonial rule. In addition, the idea of progress is also particularly found in the discourse among inner circles of Muhammadiyah to advance the position of Muslims. Islam Berkemajuan was founded on theological grounds. In this, the teaching of Ahmad Dahlan on surah al-‘Ashr and surah al-Ma’un has become a strong inspiration behind Muhammadiyah’s commitment to using religious and rational understanding in teaching and action, developing education, health services, economic development, empowerment, philanthropy, and humanitarian action. [Muhammadiyah adalah organisasi keislaman di Indonesia yang berdiri sejak 1912 dan telah bertahan lebih dari seabad. Keberlangsungan dan dinamika perkembangan Muhammadiyah telah menginspirasi kajian eksploratif yang mencerahkan seiring faktor dakwah Muhammadiyah, salah satunya ide tentang Islam Berkemajuan. Tulisan ini sebagian besar berdasar dokumen resmi lembaga dan publikasi personal tentang Muhammadiyah baik sebelum dan sesudah terminologi ini muncul di awal tahun 2000an. Tulisan ini menggunakan pendekatan sistematis dan konstruktif kritis pada perspektif sejarah dan teologis organisasi ini. Tulisan ini ingin menunjukkan bahwa Islam Berkemajuan berakar pada progresifitas diskursus keislaman diantara intelektual dan aktivis muslim Indonesia awal abad 20. Ide kemajuan kemudian berkembang sebagai respon intelektual terhadap memburuknya sosial, ekonomi dan politik Indonesia dimasa kolonial Belanda. Ide kemajuan juga sebagian berkembang dilingkungan internal Muhammadiyah untuk mendorong posisi muslim Indonesia. Islam berkemajuan juga mempunyai landasan teologisnya dalam ajaran Ahmad Dahlan terkait surah al-‘Ashr dan surah al-Ma’un. Hal ini menjadi inspirasi kuat selain komitmen Muhammadiyah menggunakan agama dan pemahaman rasional dalam ajaran dan aksi, pengembangan pendidikan, pelayanan kesehatan, kesejahteraan ekonomi, pemberdayaan, filantropi dan aksi kemanusiaan.]
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Pub Date : 2022-12-16DOI: 10.14421/ajis.2022.602.509-546
F. Muhammadin, Shania Dwini Azzahra
International law has developed since its pre-20th century consent-based positivistic framework to ‘international law-making’ where the role of state sovereignty is seen to have eroded. This development, however, still reproduces its pre-20th century colonialist features against non-European (including Islamic) legal thought, pushing them to the peripheries of relevance. Recently, countering that, stronger voices have demanded international law to generally include non-European and specifically Islamic international legal scholarship. However, while having a very rich body of classical scholarship, contemporary literature of fiqh al-siyar (Islamic international law) suffers from lethargy. It neither mentions nor responds to the trend of international law-making. This article, employing a literature-based research approach, bridges the gap of that lethargy so that fiqh al-siyar could develop to properly respond to the current trend of international law-making. It is found that fiqh al-siyar must critically adopt and respond to the features of international law-making, and all actors must utilize all channels to participate in its process.[Hukum Internasional telah berkembang jauh sebelum abad 20 dalam kerangka dasar isi yang positivistik dalam pembentukannya, dimana peran kedaulatan negara mulai terlihat berkurang. Hal ini terus berkembang sampai berwajah kolonial yang mengabaikan dan meminggirkan hukum non Eropa, termasuk hukum Islam. Namun akhir-akhir ini muncul suara yang menginginkan bahwa hukum internasional harus mengakui secara umum hukum non Eropa dan khususnya pemikiran hukum Internasional Islam. Alih alih memberikan kontribusi dalam pemikiran klasik, literatur kontemporer hukum internasional Islam (fiqh al-siyar) justru mengalami kelesuan. Bukan hanya tidak disebut tapi juga tidak merespon perkembangan hukum internasional. Dengan pendekatan kajian literatur, tulisan ini berusaha menjembatani kesenjangan kelesuan tersebut agar hukum internasional Islam (fiqh al-siyar) dapat berkembang dan merespon dengan baik trend saat ini. Selain itu, fiqh al-siyar harus secara kritis dalam mengadopsi dan merespon perkembangan hukum internasional, serta semua aktor harus mendayagunakan semua saluran untuk terlibat dalam proses tersebut.]
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Pub Date : 2022-12-09DOI: 10.14421/ajis.2022.602.467-508
S. Wahyono, Asri Budiningsih, S. Suyantiningsih, Sisca Rahmadonna
This study is about multicultural education and religious tolerance in the midst of increasing religious intolerance in the educational environment. This study analyses elementary school teachers’ understanding of multicultural education and its implementation. The research method is a case study in the city of Yogyakarta, chosen because it is both know as a city of education and because this city has declared it a tolerant city. The results showed that the understanding of elementary school teachers’ multicultural education is generally essentialist, but some were constructivist or anti-essentialist. The attitudes and actions of elementary school teachers, both consciously and unconsciously, may also include religious intolerance. One of the factors that distinguishes the content of religious tolerance and intolerance among elementary school teachers is their attitudes and actions towards local cultural principles. The higher the appreciation of local culture, the greater amount of religious tolerance. Further, when appreciation of local cultural traditions is low, it is more likely that a teacher is intolerant of other religions. [Tulisan ini membahas pendidikan multikultural dan toleransi beragama ditengah meningkatnya intoleransi di lingkungan pendidikan. Fokus tulisan ini adalah pemahaman guru sekolah dasar mengenai pendidikan multikultural dan implementasinya dengan studi kasus di kota Yogyakarta, karena kota ini adalah kota pendidikan dan mendeklarasikan sebagai kota toleran. Hasilnya menunjukkan bahwa pemahaman guru sekolah dasar mengenai pendidikan multikultur cenderung esensialis, tapi beberapa yang lain anti esensialis atau konstruktif. Sikap dan perilaku mereka baik sadar atau tidak sadar, mengandung kecenderungan intoleransi. Salah satu faktor yang membedakan muatan toleransi dan intoleransi diantara guru tersebut adalah sikap dan perilaku pada prinsip budaya lokal. Apresiasi tinggi pada budaya lokal adalah terbesar dalam toleransi beragama. Lebih lanjut, jika apresiasi pada tradisi lokal rendah, ini berarti guru tersebut cenderung intoleran pada agama lain.]
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