Pub Date : 2018-03-16DOI: 10.14421/AJIS.2003.411.171-182
Achmad Satori Ismail
The main problem in the proses of language transfer is to find the precise word between two languages. To transfer a word of a language into another language require some conditions, i.e., word classification, socio-cultural background, metaphor, etc. It is mistaken to say that the meaning of words in any language lies in the pattern of the word used t0 express particular purpose. Instead, the meaning of a word we used as a mean to construct our knowledge is the meaning that suit to the culture of a country. Therefore, the concept of a word in a culture may not be able to be found in other cultures. It is also the cases of Indonesian language in relation to other languages. In particular, the difficulties of translating Arabic words into bahasa Indonesia or vice versa, from the semantic point of view, could be classified into some categories: (1) the semantic difference of two similar words, (2) the differences in using an expression, (3) the classification differences of words, (4) the differences in using taboo words and the softness of expression, and finally (5) the socio-cultural differences between two nations/ countries.
{"title":"Ṣu’ūbāt al-Tarjamah min al-Nāḥiyah al-Dalāliyyah","authors":"Achmad Satori Ismail","doi":"10.14421/AJIS.2003.411.171-182","DOIUrl":"https://doi.org/10.14421/AJIS.2003.411.171-182","url":null,"abstract":"The main problem in the proses of language transfer is to find the precise word between two languages. To transfer a word of a language into another language require some conditions, i.e., word classification, socio-cultural background, metaphor, etc. It is mistaken to say that the meaning of words in any language lies in the pattern of the word used t0 express particular purpose. Instead, the meaning of a word we used as a mean to construct our knowledge is the meaning that suit to the culture of a country. Therefore, the concept of a word in a culture may not be able to be found in other cultures. It is also the cases of Indonesian language in relation to other languages. In particular, the difficulties of translating Arabic words into bahasa Indonesia or vice versa, from the semantic point of view, could be classified into some categories: (1) the semantic difference of two similar words, (2) the differences in using an expression, (3) the classification differences of words, (4) the differences in using taboo words and the softness of expression, and finally (5) the socio-cultural differences between two nations/ countries.","PeriodicalId":42231,"journal":{"name":"Al-Jamiah-Journal of Islamic Studies","volume":"33 1","pages":"171-182"},"PeriodicalIF":0.3,"publicationDate":"2018-03-16","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"88006681","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 : 2018-03-16DOI: 10.14421/ajis.2003.411.183-200
Nur'ain Nur'ain
Language is one of the distinguishing factors between human and other creatures in the universe. It is also the identity of a society as there is no society without a language. Both language and society have close relationship that could not be separated as they are interrelated. Every single change in any society has a certain effect ot its language, either in its words or in its meanings. This is also happened to Arabic in the Arab world. Islam that came to the Arabs brought about some significant change in their faith, religious services, attitude and also some other new traditions. To articulate all these new things, the social construct some new terms that are adapt from the existing language by some process, i.e., changing, shifting, broadening and even narrowing the meaning. However, those changes did not remove the original meaning of a word. It means that, many times, a word has two meaning which we knows later as etymological and terminological meanings. This article tries to reveal those changes and distinguish the pattern of the charge.
{"title":"Athar al-Islām fī Taṭawwuri Ma’ānī al-Alfāẓi fi al-Lughah al-‘Arabiyyah","authors":"Nur'ain Nur'ain","doi":"10.14421/ajis.2003.411.183-200","DOIUrl":"https://doi.org/10.14421/ajis.2003.411.183-200","url":null,"abstract":"Language is one of the distinguishing factors between human and other creatures in the universe. It is also the identity of a society as there is no society without a language. Both language and society have close relationship that could not be separated as they are interrelated. Every single change in any society has a certain effect ot its language, either in its words or in its meanings. This is also happened to Arabic in the Arab world. Islam that came to the Arabs brought about some significant change in their faith, religious services, attitude and also some other new traditions. To articulate all these new things, the social construct some new terms that are adapt from the existing language by some process, i.e., changing, shifting, broadening and even narrowing the meaning. However, those changes did not remove the original meaning of a word. It means that, many times, a word has two meaning which we knows later as etymological and terminological meanings. This article tries to reveal those changes and distinguish the pattern of the charge.","PeriodicalId":42231,"journal":{"name":"Al-Jamiah-Journal of Islamic Studies","volume":"36 1","pages":"183-200"},"PeriodicalIF":0.3,"publicationDate":"2018-03-16","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"75654835","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 : 2018-03-16DOI: 10.14421/AJIS.2003.411.25-39
Syafaruddin Alwi
{"title":"Gaining a Competitive Advantage by Integrating Islamic Values within Company Behavior","authors":"Syafaruddin Alwi","doi":"10.14421/AJIS.2003.411.25-39","DOIUrl":"https://doi.org/10.14421/AJIS.2003.411.25-39","url":null,"abstract":"","PeriodicalId":42231,"journal":{"name":"Al-Jamiah-Journal of Islamic Studies","volume":"60 1","pages":"25-39"},"PeriodicalIF":0.3,"publicationDate":"2018-03-16","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"75644557","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 : 2018-03-16DOI: 10.14421/AJIS.2003.411.69-106
Kamaruzzaman Bustamam-Ahmad
This article discusses the political attitude of some Indonesian Muslims to the reformation era of Indonesia. Euphorically, they responded the reformation in the same way as in the early history of Indonesian politics, i.e., they are interested much in struggling their political interest in the formalistic ways. This study has found that the Islamic figures who struggling political Islam in the substantive ways are entrapped in formalistic struggle. Compared to the era of Old and New Order political system, some politician Muslims hardly offer new political strategies. Their political attitudes have been promoted so far are merely on the following three points. First is an interest to raise their political parties to the power. Second is to pose their groups without any good quality agenda. Third, inconsistency of some figure in struggling for Muslim society, they struggling for their own group. Instead, It seem that the attitude of some elite politician Muslims is influenced by political changes and their religious understandings. It is clear that if political Islam is struggled without any good and distinct concept or agenda, the politician Muslims would face some obstacles which are difficult to be solved. Therefore, basic wide-ranging understanding is necessary for politician Muslims in comprehending some political affairs in Indonesia.
{"title":"Dinamika Islam Politik di Indonesia pada Era Reformasi (1998-2001)","authors":"Kamaruzzaman Bustamam-Ahmad","doi":"10.14421/AJIS.2003.411.69-106","DOIUrl":"https://doi.org/10.14421/AJIS.2003.411.69-106","url":null,"abstract":"This article discusses the political attitude of some Indonesian Muslims to the reformation era of Indonesia. Euphorically, they responded the reformation in the same way as in the early history of Indonesian politics, i.e., they are interested much in struggling their political interest in the formalistic ways. This study has found that the Islamic figures who struggling political Islam in the substantive ways are entrapped in formalistic struggle. Compared to the era of Old and New Order political system, some politician Muslims hardly offer new political strategies. Their political attitudes have been promoted so far are merely on the following three points. First is an interest to raise their political parties to the power. Second is to pose their groups without any good quality agenda. Third, inconsistency of some figure in struggling for Muslim society, they struggling for their own group. Instead, It seem that the attitude of some elite politician Muslims is influenced by political changes and their religious understandings. It is clear that if political Islam is struggled without any good and distinct concept or agenda, the politician Muslims would face some obstacles which are difficult to be solved. Therefore, basic wide-ranging understanding is necessary for politician Muslims in comprehending some political affairs in Indonesia.","PeriodicalId":42231,"journal":{"name":"Al-Jamiah-Journal of Islamic Studies","volume":"15 1","pages":"69-106"},"PeriodicalIF":0.3,"publicationDate":"2018-03-16","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"79691979","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 : 2017-12-15DOI: 10.14421/AJIS.2017.552.327-356
Ahlam Sbaihat, Nama' Albanna
A controversial topic of research was the language of the Jews of Yathrib, this research tries to shed light on the controversial issue. Muslim and non-muslim scholars give different explanations. However, none of these theories could determine whether this language is spoken or written. Hadiths of Prophet Muḥammad indicate three languages; Hebrew, Aramaic and Syriac. For the purpose of this study, the researchers have gathered a repertoire of the authentic hadiths of the prophet related to the topic, accredited and then analyzed them. The results indicate that the Prophet asked Zayd, his translator, to learn Hebrew, which is the language of correspondence and worship of the Jews of Yathrib. Furthermore, the study shows that the language of everyday communication of the Jews of Yathrib was Arabic, which borrowed some worship-related Hebrew terms. [Topik riset ini mencoba mengangkat beberapa isu kontroversi yang terkait dengan bahasa orang Yahudi di Yathrib (Medinah). Berbagai teori dan penjelasan dari akademisi muslim atau Orientalis masih memperdebatkan apakah bahasa tersebut merupakan bahasa lisan atau tulis. Secara eksplisit dalam hadis Nabi terindikasi adanya tiga bahasa yaitu: Ibrani, Aramaik dan Syria. Dalam tulisan ini, peneliti akan mengumpulkan, akreditasi dan analisis hadits Nabi yang autentik terkait dengan topik ini. Kesimpulannya menunjukkan bahwa Nabi memerintahkan Zayd, penerjemahnya, untuk belajar bahasa Ibrani yang mana merupakan bahasa surat – menyurat dan ritual orang Yahudi di Medinah. Oleh karena itu, tulisan ini menunjukkan bahwa bahasa komunikasi sehari-hari orang Yahudi di Medinah adalah bahasa Arab yang diantaranya meminjam beberapa istilah dalam bahasa Ibrani.]
一个有争议的研究话题是犹太人的语言Yathrib，本研究试图阐明有争议的问题。穆斯林和非穆斯林学者给出了不同的解释。然而，这些理论都不能确定这种语言是口语还是书面语。先知的圣训Muḥammad表明了三种语言;希伯来语，亚拉姆语和叙利亚语。为了这项研究的目的，研究人员收集了与该主题相关的先知的真实圣训，并对其进行了认证和分析。结果表明，先知要求他的翻译Zayd学习希伯来语，这是Yathrib犹太人通信和崇拜的语言。此外，研究表明，亚希里布犹太人的日常交流语言是阿拉伯语，这借用了一些与崇拜有关的希伯来语术语。[韩语]riset ini mencoba mengangkat beberapa isu kontroversi yang terkait dengan bahasa orang Yahudi di Yathrib(麦地那)。Berbagai teori dan penjelasan dari akademisi muslim atau Orientalis masih memperdebatkan apakah bahasa tersebut merupakan bahasa lisan atau tulis。Secara eksplisit dalam hadis Nabi terindikasi adanya tiga bahasa yitu: Ibrani, Aramaik dan叙利亚。Dalam tulisan ini, peneliti akan mengumpulkan, akreditasi dan分析haits Nabi yang autentik terkait dengan topik ini。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。[英语泛读泛读][英语泛读泛读，泛读泛读，泛读泛读，泛读泛读，泛读泛读]
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Pub Date : 2017-12-15DOI: 10.14421/AJIS.2017.552.357-390
Abdul Mustaqim
This article seeks to analyse the structure of the epistemology of Fayḍ al-Raḥmān, a Javanese Qur’anic-exegetical work by Ṣāliḥ Darat, a prominent Javanese ulama in the nineteenth century. It is the only Javanese Qur’anic-exegetical work (kitāb al-tafsīr) with the Sufi-esoteric interpretation (al-tafsīr al-ṣūfi al-ishārī). Yet, there has not been research discussing its epistemology of interpretation whereas it is significant to grasp its fundamental structure of thought. Employing historical-philosophical approach, this article argues that Fayḍ al-Raḥmān’s exegesis reflect the illuminative epistemology (‘irfāni) by which Ṣāliḥ Darat does not only explain the textual meaning (al-ma‘nā al-ẓāhir) but also the esoteric meaning (al-ma‘nā al-ishārī) of the Qur’an. In Ṣāliḥ Darat’s view, the relation of the two resembles the relation between spirit and body that cannot be separated. The esoteric interpretation thus constitutes revealing inner meanings of the Qur’an. According to Ṣāliḥ Darat, the ideal interpretation is to grasp both the textual and esoteric meaning of the Qur’an. With the Sufi-esoteric interpretation, Ṣāliḥ Darat truly intends to bridge the epistemological polemics between Muslim jurists (fuqahā’) who are inclined to the textual meaning and Sufi-philosophers who are inclined to the esoteric meaning. Besides, written in Arabic-pegon script, Ṣāliḥ Darat’s Fayḍ al-Raḥmān fortifies the Javanese cultural identity in the sense that Javanese Qur’anic exegesis have equal authority as Arabic Qur’anic exegesis. This also reflects the cultural strategy to oppose the policy of the Dutch colonialism that enforced the use of Latin alphabet on behalf of bureaucracy and correspondence at the time. [Artikel ini mendiskusikan tentang struktur epistemologi tafsir Fayḍ al-Raḥmān karya Ṣāliḥ Darat. Kitab tersebut merupakan satu-satu kitab tafsir berbahasa Jawa dengan corak tafsir sufi isyari. Namun demikian, selama ini belum ada riset-riset terdahulu yang mengkaji tentang isu epistemologi tafsir nya . Padahal, dengan mengkaji epistemologinya, kita akan memahami struktur fundamental pemikirannya. Dengan pendekatan historis-filosofis, artikel ini berargumen bahwa epistemologi tafsir Fayḍ al-Raḥmān mencerminkan epistemologi ‘irfāni (illuminasi) dengan corak tafsir sufi isyari. Ketika menafsirkan al-Qur’an, Ṣāliḥ Darat tidak hanya menjelaskan dimensi makna zahir ayat, tetapi juga makna batinnya. Baginya, relasi keduanya tidak dapat dipisahkan, ibarat tubuh dan ruh. Sehingga, penafsiran al-Qur’an menjadi lebih hidup dan mendalam. Penafsiran yang ideal ialah manakala mampu menangkap kedua makna tersebut secara sinergis. Dengan corak tafsir sufi isyari, Ṣāliḥ Darat sebenarnya ingin mendamaikan konflik epistemik antara kaum fuqaha’ yang hanya berorietasi pada makna zahir dan kaum sufi yang hanya berorientasi pada makna batin. Di sisi lain, penggunaan tulisan Arab-Pegon dalam kitab tafsirnya merefleksikan peneguhan identitas kultural Jawa bahwa tafsir berbahasa Jaw
本文试图分析《法伊哈al-Raḥmān》的认识论结构。《法伊哈al-Raḥmān》是一部爪哇古兰经训诂著作，作者Ṣāliḥ Darat是19世纪著名的爪哇乌拉玛。这是唯一一部爪哇语古兰经训诂著作(kitāb al-tafsīr)，其中有苏菲派的深奥解释(al-tafsīr al-ṣūfi al-ishārī)。然而，对其解释认识论的研究尚不多见，把握其基本思想结构具有重要意义。本文采用历史哲学的方法，认为法伊哈al-Raḥmān的训诂反映了启发性认识论(irfāni)， Ṣāliḥ达拉特通过这种认识论不仅解释了古兰经的文本意义(al-ma ' nā al-ẓāhir)，而且解释了古兰经的深奥意义(al-ma ' nā al-ishārī)。在Ṣāliḥ Darat看来，两者的关系类似于精神与肉体的关系，不可分割。因此，深奥的解释构成了揭示古兰经的内在意义。根据Ṣāliḥ Darat的说法，理想的解释是既要掌握古兰经的文本意义，又要掌握古兰经的深奥意义。通过苏菲-深奥的解释，Ṣāliḥ Darat真正想要在穆斯林法学家(fuqah ')和苏菲-哲学家(倾向于深奥的意义)之间的认知论论战中架起一座桥梁。此外，Ṣāliḥ Darat的《法伊哈al-Raḥmān》以阿拉伯语-格贡文字写成，从某种意义上说，爪哇古兰经注释与阿拉伯语古兰经注释具有同等的权威，从而加强了爪哇的文化认同。这也反映了当时反对荷兰殖民主义政策的文化策略，荷兰殖民主义政策强制使用拉丁字母，代表了当时的官僚和通信。[Artikel ini mendiskusikan tentkturr epistemologi tafsir fayha al-Raḥmān karya Ṣāliḥ Darat]。Kitab tersebut merupakan satu-satu Kitab tafsir berbahasa java dengan corak tafsir sufi isyari。南门德米克安，杨孟加基，等。论认识论。struktur Padahal, dengan mengkaji epistemologinya、基塔阿坎人memahami基本pemikirannya。登干，登干，登干，登干，登干，登干，登干，登干，登干，登干。Ketika menafsirkan al- quuran， Ṣāliḥ Darat tidak hanya menjelaskan dimensions makna zahir ayat, tetapi juga makna batinya。Baginya, relasi keduanya tidak dapat dipisahkan, ibarat tubuh danruh。《古兰经》(menjadi lebih hidup dan mendalam)。Penafsiran yang理想的生活方式是:manakala mampu manangkap kedua makna teris，但是secara sinergis。邓干的科学工作，Ṣāliḥ Darat sebenarya ingin mendamaikan konflik epistemik antara kaum fuqaha '杨汉亚beroriya pada makna zahir dan kaum sufi杨汉亚beroriya pada makna batin。disisi lain, penggunaan tulisan Arab- pegon dalam kitab tafsirnya merefleksikan peneguhan身份文化爪哇语，爪哇语，爪哇语，爪哇语，爪哇语记忆，爪哇语记忆，爪哇语，爪哇语，爪哇语，爪哇语，爪哇语，爪哇语，爪哇语。[英语泛读词典][中文泛读词典][中文泛读词典]
{"title":"The Epistemology of Javanese Qur’anic Exegesis: A Study of Ṣāliḥ Darat’s Fayḍ al-Raḥmān","authors":"Abdul Mustaqim","doi":"10.14421/AJIS.2017.552.357-390","DOIUrl":"https://doi.org/10.14421/AJIS.2017.552.357-390","url":null,"abstract":"This article seeks to analyse the structure of the epistemology of Fayḍ al-Raḥmān, a Javanese Qur’anic-exegetical work by Ṣāliḥ Darat, a prominent Javanese ulama in the nineteenth century. It is the only Javanese Qur’anic-exegetical work (kitāb al-tafsīr) with the Sufi-esoteric interpretation (al-tafsīr al-ṣūfi al-ishārī). Yet, there has not been research discussing its epistemology of interpretation whereas it is significant to grasp its fundamental structure of thought. Employing historical-philosophical approach, this article argues that Fayḍ al-Raḥmān’s exegesis reflect the illuminative epistemology (‘irfāni) by which Ṣāliḥ Darat does not only explain the textual meaning (al-ma‘nā al-ẓāhir) but also the esoteric meaning (al-ma‘nā al-ishārī) of the Qur’an. In Ṣāliḥ Darat’s view, the relation of the two resembles the relation between spirit and body that cannot be separated. The esoteric interpretation thus constitutes revealing inner meanings of the Qur’an. According to Ṣāliḥ Darat, the ideal interpretation is to grasp both the textual and esoteric meaning of the Qur’an. With the Sufi-esoteric interpretation, Ṣāliḥ Darat truly intends to bridge the epistemological polemics between Muslim jurists (fuqahā’) who are inclined to the textual meaning and Sufi-philosophers who are inclined to the esoteric meaning. Besides, written in Arabic-pegon script, Ṣāliḥ Darat’s Fayḍ al-Raḥmān fortifies the Javanese cultural identity in the sense that Javanese Qur’anic exegesis have equal authority as Arabic Qur’anic exegesis. This also reflects the cultural strategy to oppose the policy of the Dutch colonialism that enforced the use of Latin alphabet on behalf of bureaucracy and correspondence at the time. [Artikel ini mendiskusikan tentang struktur epistemologi tafsir Fayḍ al-Raḥmān karya Ṣāliḥ Darat. Kitab tersebut merupakan satu-satu kitab tafsir berbahasa Jawa dengan corak tafsir sufi isyari. Namun demikian, selama ini belum ada riset-riset terdahulu yang mengkaji tentang isu epistemologi tafsir nya . Padahal, dengan mengkaji epistemologinya, kita akan memahami struktur fundamental pemikirannya. Dengan pendekatan historis-filosofis, artikel ini berargumen bahwa epistemologi tafsir Fayḍ al-Raḥmān mencerminkan epistemologi ‘irfāni (illuminasi) dengan corak tafsir sufi isyari. Ketika menafsirkan al-Qur’an, Ṣāliḥ Darat tidak hanya menjelaskan dimensi makna zahir ayat, tetapi juga makna batinnya. Baginya, relasi keduanya tidak dapat dipisahkan, ibarat tubuh dan ruh. Sehingga, penafsiran al-Qur’an menjadi lebih hidup dan mendalam. Penafsiran yang ideal ialah manakala mampu menangkap kedua makna tersebut secara sinergis. Dengan corak tafsir sufi isyari, Ṣāliḥ Darat sebenarnya ingin mendamaikan konflik epistemik antara kaum fuqaha’ yang hanya berorietasi pada makna zahir dan kaum sufi yang hanya berorientasi pada makna batin. Di sisi lain, penggunaan tulisan Arab-Pegon dalam kitab tafsirnya merefleksikan peneguhan identitas kultural Jawa bahwa tafsir berbahasa Jaw","PeriodicalId":42231,"journal":{"name":"Al-Jamiah-Journal of Islamic Studies","volume":"43 1","pages":"357-390"},"PeriodicalIF":0.3,"publicationDate":"2017-12-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"83486888","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 : 2017-12-15DOI: 10.14421/AJIS.2017.552.463-492
Syamsul Anwar
In this article, the writer studies the relation between Arabic linguistics and the process of Islamic legal reasoning from an Islamic legal theory perspective. The question raised regards how Muslim jurists and legal theoreticians perceive the importance of Arabic linguistics as a part of the methodological tool in extracting Islamic legal norms from their sources, the connection of the two disciplines in theoretical level, and their mutual influences. The study shows that Muslim jurists and legal theoreticians agree unanimously that Arabic language mastering is an indispensable condition for a mujtahid to be valid. Further, Muslim jurists and legal theoreticians rely heavily in many cases on the grammatical rules set by the Arab grammarians and integrate these rules into the construction of their legal theory. Nevertheless, they do not merely transfer these rules as such into uṣūl al-fiqh but develop them to the extent to which the grammarians themselves do not attain. [Dalam artikel ini, penulis menelaah hubungan antara ilmu bahasa Arab dengan proses penetapan hukum Islam dari perspektif ilmu uṣūl al-fiqh . Pertanyaan yang dibahas berkisar pada bagaimana para fukaha dan teoretikus hukum memahami pentingnya bahasa Arab sebagai bagian dari metodologi dalam menetapkan norma-norma hukum Islam dari sumbernya, hubungan antara ilmu bahasa Arab dan ilmu uṣūl al-fiqh dalam tataran teoretis, serta pengaruh timbal balik antara dua disiplin ilmu tersebut. Studi ini menunjukkan bahwa para fukaha dan teoretikus hukum sepakat bahwa penguasaan bahasa Arab merupakan syarat mutlak bagi seorang mujtahid agar ijtihadnya sahih. Lebih jauh, dalam banyak kasus, para fukaha dan teoretikus hukum sangat bergantung pada aturan-aturan gramatika yang ditetapkan oleh para ahli tata bahasa Arab dan mengintegrasikan aturan-aturan ini ke dalam konstruksi teori hukum mereka. Namun demikian, mereka tidak hanya mengalihkan aturan-aturan ini ke dalam teori uṣūl al-fiqh tetapi mengembangkannya lebih jauh sesuai yang keperluan.]
本文从伊斯兰法律理论的角度研究阿拉伯语语言学与伊斯兰法律推理过程的关系。所提出的问题涉及穆斯林法学家和法律理论家如何看待阿拉伯语言学作为从其来源提取伊斯兰法律规范的方法论工具的一部分的重要性，两个学科在理论层面的联系以及它们的相互影响。这项研究表明，穆斯林法学家和法律理论家一致认为，掌握阿拉伯语是圣战组织有效的必要条件。此外，穆斯林法学家和法律理论家在许多情况下严重依赖阿拉伯语法学家制定的语法规则，并将这些规则整合到他们的法律理论的构建中。然而，他们不只是将这些规则本身转移到uṣūl al-fiqh中，而是将它们发展到语法学家自己无法达到的程度。[Dalam artikel ini, penulis menelaah hubungan antara, ilmu bahasa Arab, dengan proproan, penetapan hukum Islam, dari perspective, ilmu uṣūl al-fiqh]。Pertanyaan yang dibahas berkisar pada bagaimana para fukhaha dan teoretikus hahaumumahami pentingnya bahasa Arab sebagai bagian dari metoologi dalam menetapkan norma-norma huskam bahasa Arab danilmu uṣūl al-fiqh dalam tataran teoretis, serta pengaruh timbal balik antara dua disiplin ilumtersebut。学习，学习，学习，学习，学习，学习，学习，学习，学习，学习，学习，学习，学习，学习，学习，学习，学习这句话的意思是说:“我的意思是说，我的意思是说，我的意思是说，我的意思是说，我的意思是说，我的意思是说，我的意思是说，我的意思是说，我的意思是说，我的意思是说，我的意思是说，我的意思是说，我的意思是说，我的意思是说。”[Namun demikian, mereka tidak hanya mengalihkan aturan-aturan ini ke dalam teori uṣūl al-fiqh tetapi mengalihkannya lebih jauh sesuai yang keperluan。]
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Pub Date : 2017-12-15DOI: 10.14421/AJIS.2017.552.391-426
M. Abdullah
In the global socio-political situation today, where rigid, extreme and radical interpretations of religion are commonly found and widespread, the contribution of Indonesian post-graduate education, especially Islamic higher education, come to the front stage and become a topic of serious discussion. In term of education in Indonesia, there is an unavoidable fact that Islamic education including Islamic higher education is not a new phenomenon. The situation led to the fact that some international Islamic scholars began to consider the Islamic higher education in Indonesia as a potential alternative system of graduate education including religious education and its contents and methods in offering innovation and transformation. This seems to be much more conducive approach and research to local, regional and global community and peace. This article will explain descriptively the long history of Islamic education and its development. It also aims at presenting elaboration on how higher education of indigenous Islam can modify their own teaching and research methodologies to be more relevant to the intellectual development and advancement, especially that of sciences and humanities in particular. The focus will be on: what are the key issues and elements of the Indonesian Islamic higher education leading to significantly change and contribute to the welfare of the nation and mankind, especially on the development of research which seems to illustrate the weakness of previous educational institutions system in Indonesia. Moreover, there is one thing to remember that the worldwide academic community cannot wait for any longer the solution strongly expected to reduce the weakness since development of religious education and Islam in the Middle East, South Asia, and some parts of the Muslim world is not, more or less, promising for the sake of global humanity, prosperity and peace. [Pada situasi sosial-politik global dewasa ini, ketika interpretasi agama yang rigid, ekstrim dan radikal meluas dan mudah dijumpai, kontribusi pendidikan tinggi, khususnya perguruan tinggi Islam, harus tampil dan menjadi bahan diskusi serius. Dalam konteks pendidikan di Indonesia, terdapat fakta tak terbantahkan bahwa pendidikan Islam termasuk pendidikan tinggi Islam, bukanlah hal baru. Situasi di Indonesia ini mendorong akademisi Islam internasional untuk mempertimbangkan pendidikan tinggi Islam sebagai alternatif dalam inovasi dan transformasi pendidikan, baik dalam hal materi ataupun metodologi. Tulisan ini menjelaskan sejarah panjang perkembangan pendidikan Islam. Selain itu, juga mengelaborasi bagaimana sistem pendidikan Islam memodifikasi metode pengajaran dan risetnya agar lebih sesuai dengan perkembangan dan capaian ilmu pengetahuan, khususnya ilmu sosial humaniora dewasa ini. Tulisan ini berfokus pada isu-isu dan unsur-unsur kunci pendidikan tinggi Islam yang sekiranya mampu berkontribusi dalam mewujudkan kesejahteraan umat manusia dan bangsa, khususnya perkemban
在今天的全球社会政治局势中，对宗教的僵化、极端和激进的解释普遍存在和广泛传播，印度尼西亚研究生教育，特别是伊斯兰高等教育的贡献，成为重要的舞台，成为严肃讨论的话题。就印尼的教育而言，包括伊斯兰高等教育在内的伊斯兰教育并不是一个新现象，这是一个不可避免的事实。这种情况导致一些国际伊斯兰学者开始考虑印尼的伊斯兰高等教育作为包括宗教教育在内的研究生教育的潜在替代体系及其内容和方法进行创新和转型。这似乎是一种更有利于地方、区域和全球社区与和平的方法和研究。本文将描述伊斯兰教育的悠久历史及其发展。它的目的还在于详细说明土著伊斯兰教的高等教育如何能够修改他们自己的教学和研究方法，使其更适合智力的发展和进步，特别是科学和人文学科的发展和进步。会议的重点将是:印度尼西亚伊斯兰高等教育的关键问题和因素是什么，这些问题和因素导致了重大的变化，并有助于国家和人类的福利，特别是研究的发展，这似乎说明了印度尼西亚以前的教育机构系统的弱点。此外，有一件事要记住，世界学术界不能再等待强烈期望的解决方案，因为宗教教育和伊斯兰教在中东，南亚和穆斯林世界的一些地区的发展，或多或少，为了全球人性，繁荣与和平而没有希望。[Pada -。]Dalam konteks pendidikan di Indonesia, terdapat fakta tak terbantahkan bahwa pendidikan Islam, termasuk pendidikan tinggi Islam, bukanlah hal baru印度尼西亚的情况是，国际伊斯兰学院的成员，印度尼西亚的情况是，印度尼西亚的情况是，印度尼西亚的情况是，印度尼西亚的情况是，印度尼西亚的情况是，印度尼西亚的情况是，印度尼西亚的情况是，印度尼西亚的情况是，印度尼西亚的情况是。Tulisan ini menjelaskan sejarah panjang perkembangan pendidikan Islam。Selain itu, juga mengelasi bagaimana系统pendidikan伊斯兰教memodifikasi metode pengajaran dan risetnya agar lebih sesuai dengan perkembangan dan capaian ilmu pengetahuan, khususnya ilmu社会人道主义dewasa ini。图里桑尼berfokus pada isu-isu dan unsur-unsur kunci pendidikan tinggi Islam yang sekiranya mampu berkontribusi dalam mewujudkan kesejahteraan umat masia dan bangsa, khususnya perkembangan riset yang memetakan kelemahan dari system pendidikan di Indonesia。[qh] [qh] [qh] [qh] [qh] [qh] [qh] [qh] [qh] [qh] [qh] [qh] [qh] [qh]
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Pub Date : 2017-12-15DOI: 10.14421/AJIS.2017.552.265-292
A. Arifin
This paper discusses a neglected traditional Islamic figure called modin, who actually has potential and greater opportunity in countering the growing numbers of relatively new Islamic groups that perpetuate intolerant ideology. This paper is based on a fieldwork in the Village of Sidoluhur, Godean, Sleman, DIY. The primary data used for this research is derived from in-depth interviews with 17 people such as modin, village officers, mosques’ board members, and active jamaah (members) of the mosques. I argue that modin has a significant contribution in softening tensions among Muslims at a hamlet level. He will be functioning effectively in preserving local Islamic practices and, at the same time, filtering intolerant ideology in society. In so doing, contestations among modin, who might come from various Islamic groups, have to be carefully considered to maximize his roles in society, especially in countering intolerant views proposed by some transnational Islamic groups. [Artikel ini membahas peminggiran figur Islam tradisional di Jawa yang dikenal dengan sebutan modin. Figur ini sebenarnya mempunyai potensi dan peluang besar untuk menandingi perkembangan kelompok Islam yang menyebarkan ideologi intoleran. Artikel ini ditulis berdasarkan riset lapangan di Desa Sidoluhur, Godean, Yogyakarta, dengan melakukan wawancara mendalam terhadap tujuh belas informan meliputi modin, perangkat desa, pengurus masjid, dan jamaah masjid. Penelitian ini menunjukkan bahwa modin mempunyai kontribusi penting dalam meredam ketegangan umat di tingkat dusun. Ia berperan dalam melestarikan praktik Islam lokal sekaligus menyaring ideologi intoleran dalam masyarakat. Adanya kontestasi di antara modin yang berasal dari kelompok yang berbeda perlu menjadi pertimbangan untuk memaksimalkan peran modin di masyarakat dalam menandingi ideologi intoleran yang diusung oleh kelompok Islam transnasional.]
这篇文章讨论了一个被忽视的传统伊斯兰人物莫丁，他实际上有潜力和更大的机会来对抗数量不断增长的相对较新的伊斯兰组织，这些组织延续了不宽容的意识形态。本文是基于在DIY的Sleman, Godean, Sidoluhur村的实地调查。本研究使用的主要数据来自对17人的深度访谈，如modin、村官、清真寺董事会成员和清真寺的活跃jamaah(成员)。我认为，modin在缓和穆斯林在村庄层面的紧张关系方面做出了重大贡献。他将有效地维护当地的伊斯兰习俗，同时过滤社会中不宽容的意识形态。在这样做的过程中，必须仔细考虑可能来自不同伊斯兰团体的莫丁之间的争论，以最大限度地发挥他在社会中的作用，特别是在反对一些跨国伊斯兰团体提出的不宽容观点方面。[Artikel ini]成员在伊斯兰教传统的dijawa yang dikenal dengan sebutan modin。图尼尼·西班尼亚·孟邦尼潜在地认为，伊斯兰教的意识形态是不宽容的。Artikel ini ditulis berdasarkan riset lapangan di Desa Sidoluhur, Godean, Yogyakarta, dengan melakukan wawancara mendalam terhadap tujuh belas informan meliputi modin, perangkat Desa, pengurus masjid, dan jamaah masjid。Penelitian ini menunjukkan bahwa modin mempunyai kontribusi penting dalam meredam ketegangan umat di tingkat dusun。伊斯兰地方党宣扬不宽容的意识形态。[英语泛读全文][中文泛读全文][中文泛读全文][中文泛读全文]
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