Pub Date : 2022-11-29DOI: 10.14421/ajis.2022.602.427-466
Muhammad Jihadul Hayat
Conservatism on Islamic Law has been widely discussed by scholars, be it in printing media (such as fiqh works of traditional ulama, and Islamic self-help books) or in online media (such as on social media platforms containing Islamic dakwah). Their studies portray the diffusion of conservative Islamic thought from one media to another. However, among existing works, it can be said that there has not been much discussion about how this conservatism is transmitted by a mubalig (Muslim preacher) particularly about Islamic law. Considering the function of a preacher in Indonesia is significant because has long been the main mouthpiece of Islamic teaching, this paper discussed the conservatism of Islamic family law in the Mamah dan Aa Beraksi preaching program. By using qualitative content analysis, this paper argues that the sermons in the Mamah dan Aa Beraksi contain conservative view of Islamic family law. This conservatism is indicated by the sermons which tends to refer to traditional fiqh with a gender bias characteristic. This conservatism seems latent through the way the lecturers present her fatwa using short textual interpretations that represent traditional thinking more than modernism. [Konservatisme Hukum Islam telah banyak dibicarakan oleh para ulama, baik di media cetak (seperti literatur karya fikih ulama tradisional, dan buku swabantu Islami) maupun di media online (seperti di platform media sosial yang memuat dakwah Islam). Kajian mereka mempotret difusi konservatisme pemikiran Islam dari satu media ke media lainnya. Namun, di antara karya-karya yang ada, dapat dikatakan bahwa belum banyak pembahasan tentang bagaimana konservatisme itu ditransmisikan oleh seorang mubalig khususnya tentang hukum Islam. Mengingat fungsi mubalig di Indonesia cukup signifikan karena telah lama menjadi corong utama ajaran Islam kepada masyarakat, tulisan ini bertujuan untuk membahas konservatisme Hukum Keluarga Islam dalam program Mamah dan Aa Beraksi. Dengan menggunakan analisis isi kualitatif, tulisan ini berpendapat bahwa ceramah dalam program Mamah dan Aa Beraksi mengandung konservatisme Hukum Keluarga Islam. Konservatisme ini terlihat dari materi ceramah yang cenderung mengacu pada fikih tradisional dengan ciri bias gender. Konservatisme ini tampak laten melalui cara penceramah memaparkan argumentasi hukumnya dengan menggunakan interpretasi secara tekstual yang singkat, nan lebih merepresentasikan pemikiran tradisional daripada modernis.]
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Pub Date : 2022-11-24DOI: 10.14421/ajis.2022.602.399-426
Ahlam Sbaihat
Khadijah, Prophet Muhammad’s first wife, has remained a victim in Latin and vernacular literature in the West until the 18th century. According to texts in Latin and some vernacular languages written and impacted more by the Church mindset, Muhammad is a manipulator man who used Khadijah to gain wealth and power through marriage. However, this image has changed decisively as a result to the new historical approach of the French Historical Scholar School followed at the beginning of the 19th century. The present study investigates the image of Khadijah in French texts based on the image studies analysis. Particularly, forty-nine French texts published in the 19th century were studied and analyzed. The texts include books, dictionaries, encyclopedias, journals of literature and science. The results show that the image of Khadijah has changed drastically. Khadijah, the rich widow made a major contribution to the founding of the new creed mentality of Islam. Khadijah is no longer the persecuted victim of Muhammad; but an intelligent, wise, supporter and loving wife. Moreover, another analysis of these texts shows that since the 18th century, the characters of Muhammad and Khadijah were used in French fantasia that imitates the Arabian Nights.[Istri pertama Nabi Muhammad, Khadijah, masih diceritakan sebagai obyek penderita dalam literatur bahasa Latin dan Eropa hingga abad 18. Berdasarkan teks-teks latin dan yang dipengaruhi oleh mindset gereja, Muhammad merupakan orang yang memanfaatkan perkawinannya dengan Khadijah untuk meraih kemakmuran dan pengaruh politik. Namun gambaran itu perlahan memudar seiring dengan berkembangnya pendekatan sejarah baru para sejarahwan Prancis dan diikuti oleh sarjana lainnya hingga awal abad 19. Pada tulisan ini akan mengkaji gambaran Khadijah dalam teks-teks berbahasa Prancis. Setidaknya ada 49 tulisan yang akan dibahas dan dianalisis termasuk diantaranya, buku, kamus, ensiklopedia, artikel jurnal sastra dan sains. Kesimpulannya menunjukkan bahwa gambaran tentang Khadijah berubah drastis, dia sebagai janda kaya telah memberikan kontribusi besar dalam meletakkan mentalitas baru umat Islam. Khadijah bukanlah obyek penderita, tapi seorang yang pandai, bijak, pendukung utama dan istri yang mencintai suaminya, Muhammad. Selain itu, karakter Muhammad dan Khadijah hingga abad 18 digunakan sebagai fantasi yang disejajarkan dengan kisah Seribu Satu Malam.]
{"title":"Khadijah’s Image in 19th Century Orientalism","authors":"Ahlam Sbaihat","doi":"10.14421/ajis.2022.602.399-426","DOIUrl":"https://doi.org/10.14421/ajis.2022.602.399-426","url":null,"abstract":"Khadijah, Prophet Muhammad’s first wife, has remained a victim in Latin and vernacular literature in the West until the 18th century. According to texts in Latin and some vernacular languages written and impacted more by the Church mindset, Muhammad is a manipulator man who used Khadijah to gain wealth and power through marriage. However, this image has changed decisively as a result to the new historical approach of the French Historical Scholar School followed at the beginning of the 19th century. The present study investigates the image of Khadijah in French texts based on the image studies analysis. Particularly, forty-nine French texts published in the 19th century were studied and analyzed. The texts include books, dictionaries, encyclopedias, journals of literature and science. The results show that the image of Khadijah has changed drastically. Khadijah, the rich widow made a major contribution to the founding of the new creed mentality of Islam. Khadijah is no longer the persecuted victim of Muhammad; but an intelligent, wise, supporter and loving wife. Moreover, another analysis of these texts shows that since the 18th century, the characters of Muhammad and Khadijah were used in French fantasia that imitates the Arabian Nights.[Istri pertama Nabi Muhammad, Khadijah, masih diceritakan sebagai obyek penderita dalam literatur bahasa Latin dan Eropa hingga abad 18. Berdasarkan teks-teks latin dan yang dipengaruhi oleh mindset gereja, Muhammad merupakan orang yang memanfaatkan perkawinannya dengan Khadijah untuk meraih kemakmuran dan pengaruh politik. Namun gambaran itu perlahan memudar seiring dengan berkembangnya pendekatan sejarah baru para sejarahwan Prancis dan diikuti oleh sarjana lainnya hingga awal abad 19. Pada tulisan ini akan mengkaji gambaran Khadijah dalam teks-teks berbahasa Prancis. Setidaknya ada 49 tulisan yang akan dibahas dan dianalisis termasuk diantaranya, buku, kamus, ensiklopedia, artikel jurnal sastra dan sains. Kesimpulannya menunjukkan bahwa gambaran tentang Khadijah berubah drastis, dia sebagai janda kaya telah memberikan kontribusi besar dalam meletakkan mentalitas baru umat Islam. Khadijah bukanlah obyek penderita, tapi seorang yang pandai, bijak, pendukung utama dan istri yang mencintai suaminya, Muhammad. Selain itu, karakter Muhammad dan Khadijah hingga abad 18 digunakan sebagai fantasi yang disejajarkan dengan kisah Seribu Satu Malam.]","PeriodicalId":42231,"journal":{"name":"Al-Jamiah-Journal of Islamic Studies","volume":" ","pages":""},"PeriodicalIF":0.3,"publicationDate":"2022-11-24","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48076313","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 : 2022-11-14DOI: 10.14421/ajis.2022.602.373-398
Z. Zuhri
Scholars have long debated whether the relationship between Islam and Javanese culture should be considered syncretism or inculturation. This article analyzes Javanese literature to discuss post-syncretism in Islamic studies. It argues that Javanese literature exemplifies the vernacularization of Islamic theology into Javanese language and discourse. It describes how Islamic theology was used in eight Javanese texts at different historical points in the 19th Century. The leading Islamic theological terms (God, angels, Al-Qur’an, Prophet, and the Last Day) have consistent meanings in the Javanese text. Differences were only found in spelling, pronunciation, and written script that converted Arabic to Javanese and Pegon. Vernacularization functions as a tool for transmitting knowledge while the substance, meaning, and content remain unchanged. Therefore, there is no evidence of syncretism in using these terms. Syncretism may have operated in Javanese culture (e.g., Javanese Islamic rituals), but it does not appear that syncretism has penetrated the realm of theology. Accordingly, future studies on local Islam should explore discursive traditions and how knowledge has been generated alongside the process of Islamization.[Para sarjana telah berdebat lama apakah hubungan Islam dan budaya Jawa, sebaiknya berupa sinkretisme atau inkulturasi. Artikel ini membahas literatur Jawa untuk mendiskusikan post-sinkretisme dalam kajian Islam. Hasilnya menunjukkan bahwa literatur Jawa mencerminkan penyebaran teologi Islam melalui bahasa Jawa dan wacananya. Artikel ini menunjukkan teologi Islam dalam enam teks Jawa dengan penekanan historis yang berbeda pada abad 19. Istilah teologi penting seperti, Allah, malaikat, al-Qur’an, nabi dan kiamat, mempunyai makna yang tetap dalam teks Jawa. Perbedaan yang muncul hanya ejaan, pengucapan dan penulisan saat dialihkan dari bahasa Arab ke bahasa Jawa dan aksara pegon. Pribumisasi berfungsi sebagai alat transmisi pengetahuan, sedangkan substansi, makna dan kandungannya tidak berubah. Oleh karena itu tidak ada sinkretisme yang digunakan dalam pribumisasi ini. Sinkretisme mungkin berlangsung di wilayah budaya, tetapi tidak dalam konteks teologi. Dengan demikian, kajian ke depan tentang Islam lokal mengarah pada diskursif tradisi dan bagaimana pengetahuan berkembang seiring dengan proses islamisasi.]
{"title":"Beyond Syncretism: Evidence of the Vernacularization of Islamic Theological Terms in Javanese Literature in the 19th Century","authors":"Z. Zuhri","doi":"10.14421/ajis.2022.602.373-398","DOIUrl":"https://doi.org/10.14421/ajis.2022.602.373-398","url":null,"abstract":"Scholars have long debated whether the relationship between Islam and Javanese culture should be considered syncretism or inculturation. This article analyzes Javanese literature to discuss post-syncretism in Islamic studies. It argues that Javanese literature exemplifies the vernacularization of Islamic theology into Javanese language and discourse. It describes how Islamic theology was used in eight Javanese texts at different historical points in the 19th Century. The leading Islamic theological terms (God, angels, Al-Qur’an, Prophet, and the Last Day) have consistent meanings in the Javanese text. Differences were only found in spelling, pronunciation, and written script that converted Arabic to Javanese and Pegon. Vernacularization functions as a tool for transmitting knowledge while the substance, meaning, and content remain unchanged. Therefore, there is no evidence of syncretism in using these terms. Syncretism may have operated in Javanese culture (e.g., Javanese Islamic rituals), but it does not appear that syncretism has penetrated the realm of theology. Accordingly, future studies on local Islam should explore discursive traditions and how knowledge has been generated alongside the process of Islamization.[Para sarjana telah berdebat lama apakah hubungan Islam dan budaya Jawa, sebaiknya berupa sinkretisme atau inkulturasi. Artikel ini membahas literatur Jawa untuk mendiskusikan post-sinkretisme dalam kajian Islam. Hasilnya menunjukkan bahwa literatur Jawa mencerminkan penyebaran teologi Islam melalui bahasa Jawa dan wacananya. Artikel ini menunjukkan teologi Islam dalam enam teks Jawa dengan penekanan historis yang berbeda pada abad 19. Istilah teologi penting seperti, Allah, malaikat, al-Qur’an, nabi dan kiamat, mempunyai makna yang tetap dalam teks Jawa. Perbedaan yang muncul hanya ejaan, pengucapan dan penulisan saat dialihkan dari bahasa Arab ke bahasa Jawa dan aksara pegon. Pribumisasi berfungsi sebagai alat transmisi pengetahuan, sedangkan substansi, makna dan kandungannya tidak berubah. Oleh karena itu tidak ada sinkretisme yang digunakan dalam pribumisasi ini. Sinkretisme mungkin berlangsung di wilayah budaya, tetapi tidak dalam konteks teologi. Dengan demikian, kajian ke depan tentang Islam lokal mengarah pada diskursif tradisi dan bagaimana pengetahuan berkembang seiring dengan proses islamisasi.]","PeriodicalId":42231,"journal":{"name":"Al-Jamiah-Journal of Islamic Studies","volume":" ","pages":""},"PeriodicalIF":0.3,"publicationDate":"2022-11-14","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43622713","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 : 2022-11-14DOI: 10.14421/ajis.2022.602.347-372
Laila Rimpeng
This research aimed to study Islamic virtues underlying the reform and practice of the Chiang Mai Zakat (Bayt al-Māl) Fund to promote social justice in Muslim communities Chiang Mai Province, Thailand. Data were collected through in-depth interviews with its key figures including three advisors, three administrative members and one supporting staff. Non-participatory observation was also conducted on its activities between 2017 and 2018. The data were analyzed to find out about religious motivation and understandings behind the organizational reform and practice. Findings showed that three Islamic virtues of amānah, ikhlās and ukhūwah provided a guiding framework for the Chiang Mai Zakat (Bayt al-Māl) Fund in its effort to meet the social goal of the Islamic prescription of zakat and respond to needs of underprivileged Muslims. [Artikel ini membahas keutamaan nilai Islam pada konteks reformasi dan praktik dari rumah zakat Chiang Mai dalam mempromosikan keadilan sosial pada komunitas muslim di Provinsi Chiang Mai, Thailand. Data dikumpulkan melalui wawancara mendalam pada tokoh kunci lembaga seperti; penasehat, staf administrasi dan staf pembantu. Pengamatan lapangan dilakukan antara 2017-2018. Kesimpulan analisisnya menunjukkan bahwa pemahaman dan motivasi agama menjadi landasan praktik dan reformasi organisasi. Amanah, ikhlas dan ukhuwah merupakan tiga nilai yang menjadi kerangka panduan lembaga zakat Chiang Mai dalam mempertemukan nilai sosial wajib zakat dengan kelompok muslim yang kurang mampu secara ekonomi.]
{"title":"Zakat, Islamic Virtues, and Social Justice: A Case of the Chiang Mai Zakat (Bayt al-Māl) Fund in Chiang Mai Province of Thailand","authors":"Laila Rimpeng","doi":"10.14421/ajis.2022.602.347-372","DOIUrl":"https://doi.org/10.14421/ajis.2022.602.347-372","url":null,"abstract":"This research aimed to study Islamic virtues underlying the reform and practice of the Chiang Mai Zakat (Bayt al-Māl) Fund to promote social justice in Muslim communities Chiang Mai Province, Thailand. Data were collected through in-depth interviews with its key figures including three advisors, three administrative members and one supporting staff. Non-participatory observation was also conducted on its activities between 2017 and 2018. The data were analyzed to find out about religious motivation and understandings behind the organizational reform and practice. Findings showed that three Islamic virtues of amānah, ikhlās and ukhūwah provided a guiding framework for the Chiang Mai Zakat (Bayt al-Māl) Fund in its effort to meet the social goal of the Islamic prescription of zakat and respond to needs of underprivileged Muslims. [Artikel ini membahas keutamaan nilai Islam pada konteks reformasi dan praktik dari rumah zakat Chiang Mai dalam mempromosikan keadilan sosial pada komunitas muslim di Provinsi Chiang Mai, Thailand. Data dikumpulkan melalui wawancara mendalam pada tokoh kunci lembaga seperti; penasehat, staf administrasi dan staf pembantu. Pengamatan lapangan dilakukan antara 2017-2018. Kesimpulan analisisnya menunjukkan bahwa pemahaman dan motivasi agama menjadi landasan praktik dan reformasi organisasi. Amanah, ikhlas dan ukhuwah merupakan tiga nilai yang menjadi kerangka panduan lembaga zakat Chiang Mai dalam mempertemukan nilai sosial wajib zakat dengan kelompok muslim yang kurang mampu secara ekonomi.]","PeriodicalId":42231,"journal":{"name":"Al-Jamiah-Journal of Islamic Studies","volume":" ","pages":""},"PeriodicalIF":0.3,"publicationDate":"2022-11-14","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"49483005","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 : 2022-10-21DOI: 10.14421/ajis.2022.602.315-346
Welhendri Azwar, Muliono Muliono
Tuanku as a leader of Tarekat community is a charismatic figure who plays significant socio-political roles. He is still placed as source of "fatwa" to political choice of the community. This study is used descriptive-phenomenological methods. To understand the meaning of Tarekat community towards to various socio-political activities and patterns of social relations between Tarekat community with society, researchers conducted a focus group discussions and in-depth interviews with the Tarekat community. Observations were carried out to pay attention both political behavior of Tarekat community and socio-political dynamic of the society related to the religious teachings and understandings where Tarekat activities are practiced. This study elucidates facts; first, the political behavior of Tarekat community in West Sumatra revealed a strong influence the relations between teacher and student on political choices of Tarekat community and showed the diversity typologies of Tarekat political behavior. Second, in the context of understanding religious struggle of Tarekat in the midst of socio-political dynamics in West Sumatra, Tarekat community consistently develop lithe and flexible behaviors and activities in socio-politic. This study is important to understand the political behavior of Tarekat community in the vortex of political identity in the political dynamics that occur, and always change.[Tuanku sebagai pimpinan kaum Tarekat merupakan sosok karismatik yang memainkan peran-peran sosial-politiknya secara signifikan. Ia masih ditempatkan sebagai sumber “fatwa” untuk pilihan politik masyarakat. Penelitian ini menggunakan metode deskriptif-fenomenologi. Untuk memahami makna (meaning) kaum Tarekat terhadap berbagai aktivitas sosial-politik dan corak hubungan sosial kaum Tarekat dengan masyarakat, peneliti melakukan focus group discussion dan wawancara mendalam (indepth interview) kepada kaum Tarekat. Observasi dilakukan untuk memperhatikan perilaku politik kaum Tarekat dan keadaan sosial politik masyarakat yang berkaitan dengan ajaran dan paham keagamaan Tarekat dimana aktivitas Tarekat dipraktekkan. Kajian ini menguraikan fakta bahwa; pertama, perilaku politik kaum Tarekat di Sumatera Barat menampakkan wujud pengaruh kuat hubungan guru-murid terhadap pilihan politik kaum Tarekat dan memperlihatkan keragaman dinamis tipologi perilaku politik kaum Tarekat. Kedua, dalam konteks pergumulan paham keagamaan kaum Tarekat di tengah dinamika sosial politik di Sumatera Barat, kaum Tarekat konsisten mengembangkan perilaku dan aktivitas sosial-politik yang lentur dan fleksibel. Kajian ini menarik dan berguna memahami perilaku politik kauam Tarekat ditengah pusaran politik identitas dalam dinamika politik yang terjadi, dan senantiasa berubah.]
{"title":"The Multifaced Politics: A Study on Polarization of Political Behavior of Tarekat Community in West Sumatera, Indonesia","authors":"Welhendri Azwar, Muliono Muliono","doi":"10.14421/ajis.2022.602.315-346","DOIUrl":"https://doi.org/10.14421/ajis.2022.602.315-346","url":null,"abstract":"Tuanku as a leader of Tarekat community is a charismatic figure who plays significant socio-political roles. He is still placed as source of \"fatwa\" to political choice of the community. This study is used descriptive-phenomenological methods. To understand the meaning of Tarekat community towards to various socio-political activities and patterns of social relations between Tarekat community with society, researchers conducted a focus group discussions and in-depth interviews with the Tarekat community. Observations were carried out to pay attention both political behavior of Tarekat community and socio-political dynamic of the society related to the religious teachings and understandings where Tarekat activities are practiced. This study elucidates facts; first, the political behavior of Tarekat community in West Sumatra revealed a strong influence the relations between teacher and student on political choices of Tarekat community and showed the diversity typologies of Tarekat political behavior. Second, in the context of understanding religious struggle of Tarekat in the midst of socio-political dynamics in West Sumatra, Tarekat community consistently develop lithe and flexible behaviors and activities in socio-politic. This study is important to understand the political behavior of Tarekat community in the vortex of political identity in the political dynamics that occur, and always change.[Tuanku sebagai pimpinan kaum Tarekat merupakan sosok karismatik yang memainkan peran-peran sosial-politiknya secara signifikan. Ia masih ditempatkan sebagai sumber “fatwa” untuk pilihan politik masyarakat. Penelitian ini menggunakan metode deskriptif-fenomenologi. Untuk memahami makna (meaning) kaum Tarekat terhadap berbagai aktivitas sosial-politik dan corak hubungan sosial kaum Tarekat dengan masyarakat, peneliti melakukan focus group discussion dan wawancara mendalam (indepth interview) kepada kaum Tarekat. Observasi dilakukan untuk memperhatikan perilaku politik kaum Tarekat dan keadaan sosial politik masyarakat yang berkaitan dengan ajaran dan paham keagamaan Tarekat dimana aktivitas Tarekat dipraktekkan. Kajian ini menguraikan fakta bahwa; pertama, perilaku politik kaum Tarekat di Sumatera Barat menampakkan wujud pengaruh kuat hubungan guru-murid terhadap pilihan politik kaum Tarekat dan memperlihatkan keragaman dinamis tipologi perilaku politik kaum Tarekat. Kedua, dalam konteks pergumulan paham keagamaan kaum Tarekat di tengah dinamika sosial politik di Sumatera Barat, kaum Tarekat konsisten mengembangkan perilaku dan aktivitas sosial-politik yang lentur dan fleksibel. Kajian ini menarik dan berguna memahami perilaku politik kauam Tarekat ditengah pusaran politik identitas dalam dinamika politik yang terjadi, dan senantiasa berubah.]","PeriodicalId":42231,"journal":{"name":"Al-Jamiah-Journal of Islamic Studies","volume":" ","pages":""},"PeriodicalIF":0.3,"publicationDate":"2022-10-21","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43790170","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 : 2022-06-29DOI: 10.14421/ajis.2022.601.265-286
Muhammad Adam Abd. Azid, Ibrahim Adham Mohd Rokhibi, M. F. Md. Ariffin, Muhammad Ikhlas Rosele, M. F. Abdul Hamid
The term of jihad has a significant role in the formation of Islamic identity, politics, and nations. For example, the Malay World during the colonial or pre-independence, has created the momentum among community to break free from the colonial at the time. This spirit was injected with elements of jihad through the advice of scholars, graduates returning from the middle east who brought the spirit of independence and through writing. Among the writings that may have a role in explaining jihad among the Malay community is Baḥr al-Mādhī [1924-1960]. This article will analyse on the representation of jihad and warfare term in the Baḥr al-Mādhī, a book written by Muḥammad Idrīs al-Marbawī [1896-1989]. It can be considered as one of the greatest masterpieces of Malay Muslim scholar in the twentieth century. It was composed as a commentary to the hadith in Jāmi‘ al-Tirmidhī and have been written in Malay language. This article also analyses al-Marbawi’s contribution to Malay community understanding jihad in pre independence period of Malaysia through his commentary and translation of the hadith of jihad in Baḥr al-Mādhī. This study applied qualitative study, data collected by library research and analysed by document analysis methodology. Study found that, the Baḥr al-Mādhī by Muḥammad Idrīs al-Marbawī has played a major role in the understanding of jihad among Malays in pre-independence period. This book symbolizes the local wisdom of the Malay community at the earliest time. This contribution can be understood through the background of the writing of this book, its wide pertinence into society and the content of jihad in it.[Konsep jihad mempunyai peran signifikan dalam pembentukan identitas keislaman, politik dan kebangsaan. Misalnya seperti dunia Melayu pada masa kolonial atau pra kemerdekaan dimana sarjana muslimnya yang pulang dari belajar di Timur Tengah mendorong masyarakatnya berjuang melawan kolonialisme dan menuntut kemerdekaan melalui tulisan mereka. Salah satu tulisan yang menerangkan konsep jihad dalam masyarakat Melayu adalah Baḥr al-Mādhī. Artikel ini menjelaskan konsep jihad dan perang dalam karya Baḥr al-Mādhī, satu karya terbaik sarjana muslim Melayu abad 20, yang ditulis oleh Muḥammad Idrīs al-Marbawī (1896-1989). Karya ini merupakan komentar terhadap kitab hadist Jāmi‘ al-Tirmidhī yang ditulis dalam bahasa Melayu. Artikel ini juga membahas kontribusi penting al-Marbawī dalam menjelaskan jihad dalam masyarakat Melayu masa pra kemerdekaan. Dengan studi literatur dan analisis dokumen terkait, artikel ini menunjukkan bahwa karya al-Marbawī merupakan simbol dari kearifan lokal masyarakat Melayu pada masa awal. Kontribusi pentingnya terlihat dari luasnya pengaruh dan pendalaman pemahaman tentang jihad di masyarakat Melayu saat itu.]
圣战一词在伊斯兰身份、政治和国家的形成中起着重要作用。例如，马来人世界在殖民时期或独立前，在当时创造了社区摆脱殖民的势头。这种精神通过带来独立精神的学者和从中东回来的毕业生的建议以及通过写作注入了圣战的元素。可能对解释马来社区的圣战有作用的著作有Baḥr al-Mādhī[1924-1960]。本文将分析Muḥammad idr s al- marbawi[1896-1989]的著作Baḥr al-Mādhī中对圣战和战争术语的表述。它可以被认为是二十世纪马来穆斯林学者最伟大的杰作之一。它是作为对Jāmi ' al- tirmidh '中的圣训的注释而写成的，并且是用马来语写成的。本文还通过马尔巴维在Baḥr al-Mādhī网站上对圣战圣训的注释和翻译，分析了他对马来西亚独立前马来社区理解圣战的贡献。本研究采用质性研究、资料搜集与文献分析方法。研究发现，Muḥammad的Baḥr al-Mādhī对独立前马来人对圣战的理解起到了重要作用。这本书象征着马来人最早的地方智慧。这种贡献可以通过这本书的写作背景，它对社会的广泛针对性以及其中的圣战内容来理解。[Konsep jihad mempunyai peran signfikan dalam pembentukan identitas keislaman, politik dan kebangsaan]。这句话的意思是:“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，我是说，我是说。”Salah satu tulisan yang menerangkan konsep jihad dalam masyarakat Melayu adalah Baḥr al-Mādhī。Artikel ini menjelaskan konsep jihad dan perang dalam karya Baḥr al-Mādhī， satu karya terbaik sarjana muslim Melayu abad 20, yang ditulis oleh Muḥammad(1896-1989)。Karya ini merupakan评论terhadap kitab hadist Jāmi ' al- tirmidh ' yang ditulis dalam bahasa Melayu。Artikel ini juga membahas kontribusi penting al- marbawi dalam menjelaskan jihad dalam masyarakat Melayu masa pra kemerdekaan。登干研究文学词汇分析dokumen terkait, artikel ini menunjukkan bahwa karya al- marbawan symbol dari kearifan local masyarakat Melayu padasawal。[中文][中文]:[[中文]:[中文]
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Pub Date : 2022-06-29DOI: 10.14421/ajis.2022.601.287-314
Zakir Aras, S. Solihin
This study deals with the exposition of political orientation in giving exegetical understanding of the Holy Qur’an with the use of rational and critical vision. It also attempts to analyse the books on sciences of the Quran to reveal the advantegous and disadvantageous for those who subcribe what so-called ‘the modern way of exegesis’. In addition, it presents the efforts of previous exegetical notion as well as the contribution of contemporary scholars in dealing with the issue of political exegesis by explaining their political direction. Moreover, it aims at giving scientific solutions and presenting rational responses with regard to the lacking aspects of the methodology within political exegesis of the book of Allah and to disclose the thing which comes closer to the truth. The study relied on the descriptive and analytical approach, where to discuss in the folds of the research and analytical based on exploring political interpretation and monitoring its pros and cons. There is no doubt that the Qur’an is the first source of Islamic legislation, and therefore it encompassed all social fields, and based on this basis, limiting the understanding and interpretation of the Qur’an to a specific thing or to a specific era or a method of curriculum is something that contradicts the Qur’an itself. Just as we welcome the various explanatory methods and their methods and colors, we must welcome the political interpretation of our days as long as it adopts the right approach and the good methods. However, it is not possible to deal with the entire Qur’an with a naive political perspective, and to interpret the Book of God according to political requirements and concepts, as it will lead to the emergence of political movements or military groups that give great interest in the political aspect of the Qur’an, so the Holy Qur’an enters into a political battle that the message of the Holy Qur’an does not aim at.Artikel ini membahas orientasi politis dalam penulisan tafsir Qur’an dengan pendekatan yang lebih rasional dan kritis. Artikel ini juga menganalisis literatur kajian tentang Qur’an serta menunjukkan keuntungan dan kerugian dari istilah yang dikenal sebagai pendekatan modern dalam tafsir Qur’an. Selain itu juga menjelaskan kajian–kajian tafsir sebelumnya hingga kontribusi kajian sarjana tafsir saat ini yang terkait dengan pembahasan politisasi tafsir berserta kecenderungan politisnya. Disamping itu, artikel ini memberikan solusi dan respon rasional berdasar pada aspek kesenjangan metodologi politisasi tafsir dan usaha mengungkapkan pada kebenaran. Kajian ini menggunakan pendekatan deskriptif dan analitik, dimana akan didasarkan pada eksplorasi berbagai penafsiran politis dan mengamati pendukung dan penentangnya. Tidak ada keraguan bahwa Qur’an adalah sumber hukum Islam yang pertama dan merangkum semua bidang, sehingga atas dasar ini membatasi pemahaman dan penafsiran Qur’an kepada sesuatu atau era tertentu atau kurikulum tertentu adalah sesuatu yan
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Pub Date : 2022-06-28DOI: 10.14421/ajis.2022.601.227-264
Jamhari Makruf, Saifudin Asrori
The Salafi manhaj (method) is emerging as a new form of Islamic education, in addition to the existing pesantren (Islamic boarding school) and madrasah (Islamic school) education systems, both of which have long histories in Indonesia. The presence of these schools reflects Salafi efforts to achieve “purification of Islam” though adherence to the idea of returning to the ‘authentic Islam’ as practiced by the early generations of Muslim. Salafi manhaj schools are also part of a transnational Islamic movement that has purposely spread ideas and movements from the Middle East around the world, including to Indonesia. Over time, these schools have developed into two models: Integrated Islamic Schools and Salafi manhaj pesantrens. Both aim to instill Islamic tenets that comply with the Salafi manhaj and disseminate and incorporate such tenets in the religious practices of Indonesian Muslims, although the Integrated Islamic Schools are more inclusive and teach aspects of the conventional state curriculum too. This article challenges previous findings that the influence of Salafi education has faded in Indonesia as efforts to combat Islamist terrorism globally have increased, arguing that Salafi educators have been strategic and effective in promoting their approach to religious education.[Manhaj Salafi merupakan model pendidikan Islam yang baru muncul melengkapi keberadaan model lama, pendidikan pesantren dan madrasah yang keduanya mempunyai sejarah panjang di Indonesia. Kehadiran sekolah Salafi mencerminkan usaha untuk ‘pemurnian Islam’ melalui ketaatan pada konsep mengembalikan ‘Islam autentik’ yang dipraktikkan oleh generasi awal muslim. Sekolah manhaj Salafi merupakan bagian dari gerakan Islam transnasional yang bertujuan menyebarkan ide dan gerakan asal Timur Tengah ke seluruh dunia, termasuk Indonesia. Sejauh ini mereka mengembangkan dua model yaitu sekolah Islam terpadu dan pesantren manhaj salafi. Keduanya menerapkan prinsip Islam yang selaras dengan manhaj Salafi serta menyebarluaskan prinsip tersebut dalam praktik keagamaan muslim di Indonesia, meski sekolah Islam terpadu tersebut juga lebih inklusif dan menerapkan kurikulum standar nasional. Artikel ini menantang tesis sebelumnya yang menyatakan bahwa pengaruh pendidikan Salafi di Indonesia luntur oleh peningkatan usaha memerangi teroris global. Namun pada kenyataannya adalah pendidik Salafi mempunyai strategi yang efektif dalam mempromosikan pendekatannya dalam pendidikan keagamaan.]
Salafi manhaj(方法)作为一种新的伊斯兰教育形式出现，除了现有的pesantren(伊斯兰寄宿学校)和madrasah(伊斯兰学校)教育系统之外，这两种教育系统在印度尼西亚都有很长的历史。这些学校的存在反映了萨拉菲努力实现“伊斯兰教的净化”，尽管坚持回到早期穆斯林所实践的“真正的伊斯兰教”的想法。萨拉菲派曼哈吉学校也是跨国伊斯兰运动的一部分，该运动有意将中东的思想和运动传播到世界各地，包括印度尼西亚。随着时间的推移，这些学校已经发展成两种模式:综合伊斯兰学校和萨拉菲派学生学校。这两所学校的目标都是灌输符合萨拉菲曼哈吉的伊斯兰教义，并将这些教义传播和融入印尼穆斯林的宗教实践中，尽管伊斯兰综合学校更具包容性，也教授传统国家课程的各个方面。这篇文章挑战了先前的发现，即随着全球打击伊斯兰恐怖主义的努力增加，萨拉菲派教育在印度尼西亚的影响力已经减弱，认为萨拉菲派教育者在推广他们的宗教教育方法方面具有战略意义和有效性。[Manhaj Salafi merupakan模型pendidikan Islam yang baru muncul melengkapi keberadan模型喇嘛，pendidikan pesantren dan madrasah yang keduanya mempunyai sejarah panjang di Indonesia]Kehadiran sekolah Salafi mencerminkan usaha untuk ' pemurnian Islam ' melalui ketaatan pada konsep mengembalikan ' Islam autentik ' yang dipraktikkan oleh generasi awal muslim。Sekolah manhaj Salafi merupakan bagian dari gerakan Islam transnasional yang bertujuan menyebarkan ide dan gerakan asal Timur Tengah ke seluruh dunia, termasuk Indonesia。我的女儿，我的女儿，我的女儿，我的女儿，我的女儿，我的女儿，我的女儿，萨拉菲。Keduanya menerapkan prinsip Islam yang selaras dengan manhaj Salafi serta menyebarluaskan prinsip tersebut dalam praktik keagamaan muslim di Indonesia, meski sekolah Islam terpadu tersebut juga lebih inklusif dan menerapkan kurikulum标准国家。这是一篇关于印尼恐怖主义的文章，是关于印尼恐怖主义的文章。[英语泛读泛读][Namun pada kenyatanya adalah pendidik Salafi mempunyai strategy]
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Pub Date : 2022-06-25DOI: 10.14421/ajis.2022.601.167-198
Ulya Fikriyati, Ahmad Fawaid
Protection of non-combatants and restrictions on methods of warfare are two essential aspects of jus in bello. Dawoody’s and Hashmi’s theory states that the classical Islamic scientific tradition discusses jus in bello much more than contemporary Islamic studies do. Contemporary studies are more preoccupied with deciphering jus ad bellum as a response to the West’s stigma against Islam. This article examines the theory in the realm of Qur’anic interpretation (tafsīr). Five authoritative Indonesian tafsīrs will be the samples; Tarjumān al-Mustafīd, Marāḥ Labīd, Al-Azhar, Al-Miṣbāḥ, and Firdaws al-Naʻīm. The first two tafsīrs represent the classical era, the third came from the transitional era, and the last two tafsīrs originated from the contemporary era. The article examines the shifting trend through two main issues in humanitarian law: protection of non-combatants, civilians, and civilian objects, and limits on the methods and means of war.[Perlindungan terhadap yang bukan kombatan dan pembatasan model perang merupakan aspek penting dalam prinsip hukum jus in bello. Teori Dawood dan Hashmi menyatakan bahwa dalam tradisi pengetahuan Islam klasik justru lebih banyak membahas jus in bello daripada studi Islam kontemporer. Studi kontemporer cenderung menceritakan jus ad bellum sebagai respon terhadap stigmatisasi barat pada islam. Artikel ini akan membahas lima tafsir Qur’an yaitu: Tarjumān al-Mustafīd, Marāḥ Labīd, Al-Azhar, Al-Miṣbāḥ, dan Firdaws al-Naʻīm. Dua yang awal mewakili masa klasik, tafsir ketiga berasal dari masa transisi dan dua yang terakhir mewakili masa kontemporer. Artikel ini juga membahas pergeseran trend kajian melalui dua isu penting yaitu perlindungan pada non kombatan, sipil dan objek sipil dan pembatasan pada metode dan peralatan perang].
保护非战斗人员和限制作战方法是战时法的两个基本方面。达伍迪和哈什米的理论表明，古典伊斯兰科学传统比当代伊斯兰研究更多地讨论bello中的正义。当代的研究更专注于解读正义与战争，作为对西方对伊斯兰教的耻辱的回应。本文在《古兰经》解释领域考察了这一理论。5家印尼权威tasf - rs将作为样品;Tarjumān al- mustafound, Marāḥ labound, Al-Azhar, Al-Miṣbāḥ和Firdaws al-Na al- ounm。前两个塔夫斯基代表古典时代，第三个塔夫斯基来自过渡时代，后两个塔夫斯基来自当代。本文通过人道主义法中的两个主要问题:对非战斗人员、平民和民用物体的保护，以及对战争方法和手段的限制，考察了这种转变趋势。[Perlindungan terhadap yang bukan kombatan danpembatasan模型]perang merupakan说:“在这里，我想说的是，在这里，我想说的是……”Teori Dawood dan Hashmi menyatakan bahwa dalam tradisi pengetahuan Islam klasik justru lebih banyak membahas just in bello daripada studi Islam kontempoer。研究人员对巴基斯坦伊斯兰教的种族歧视问题进行了研究，并对巴基斯坦伊斯兰教的种族歧视问题作出了回应。Artikel ini akan membahas lima tafsir quaran yitu: Tarjumān al- mustaf d, Marāḥ lab d, Al-Azhar, Al-Miṣbāḥ， dan Firdaws al-Na al- n ? m。Dua yang awal mewakili masa klasik, tastiga berasal - dari masa transisi, Dua yang terakhir mewakili masa kontemporer。Artikel ini juga member有pergeseran trend [kajian melalui dua isu penting yitu perlindungan pada non kombatan, sipil dan pembatan]。
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Pub Date : 2022-06-25DOI: 10.14421/ajis.2022.601.199-226
Sekar Ayu Aryani
This study aims to explore how theology and culture influence the national attitude and behavior of Jews in North Sulawesi. The question arises because of Judaism teaching on Promised Land, an always-longed place by the Jews of the diaspora country. The qualitative study employs purposive sampling by using the Cross-Cultural and Religious Psychology approach. It relied on interviews from Jews prominent figures and its followers in North Sulawesi and was complemented by the non-Jews religious leader, documents, and literature. Data analysis consists of data reduction, exploration, and verification. The last step was data contextualization by combining field and library research data. The study found that Jews in North Sulawesi harbored a longing for the Promised Land, but it did not prevent the growth of their nationalism spirit and loyalty to the Republic of Indonesia. Furthermore, their firm nationalism to Indonesia, and the objective approach to the Promised Land proofing their loyalty to the Torah. This research also discovered, behind the exclusive impression of Jews, their teachings there had a very pluralist and inclusive vision. The study concludes, the assumption that Jews in North Sulawesi will face loyalty problem to the Republic of Indonesia appear unproven, because they can interpret their faith flexibly and rationally. [Penelitian ini bertujuan untuk mengeksplorasi bagaimana teologi dan budaya mempengaruhi sikap dan perilaku nasionalisme orang Yahudi di Sulawesi Utara. Pertanyaan itu muncul karena Yudaisme memiliki ajaran tentang Tanah Perjanjian, tempat yang selalu dinanti oleh orang-orang Yahudi di negara diaspora. Penelitian kualitatif ini menggunakan purposive sampling dengan menggunakan pendekatan Psikologi Lintas Budaya dan Agama. Pengumpulan data mengutamakan wawancara dari tokoh-tokoh Yahudi dan pengikutnya di Sulawesi Utara dan para tokoh agama non-Yahudi, kemudian dilengkapi dengan dokumen, dan studi literatur. Analisis data terdiri dari reduksi data, eksplorasi, dan verifikasi. Langkah terakhir adalah kontekstualisasi data dengan menggabungkan data penelitian lapangan dan perpustakaan. Studi ini menemukan bahwa orang-orang Yahudi di Sulawesi Utara menyimpan kerinduan akan Tanah Perjanjian, tetapi itu tidak menghalangi pertumbuhan semangat nasionalisme dan kesetiaan mereka kepada Republik Indonesia. Lebih jauh lagi, nasionalisme mereka yang kuat terhadap Indonesia, dan pendekatan objektif terhadap Tanah Perjanjian membuktikan kesetiaan mereka kepada Taurat. Penelitian ini juga menemukan, di balik kesan eksklusif orang Yahudi, ajaran mereka di sana memiliki visi yang sangat pluralis dan inklusif. Studi ini menyimpulkan, anggapan bahwa orang Yahudi di Sulawesi Utara akan menghadapi masalah kesetiaan kepada Republik Indonesia tampaknya tidak terbukti, karena mereka dapat menafsirkan iman mereka secara fleksibel dan rasional.]
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