Analisis: Jurnal Studi Keislaman

Journal Information
ISSN / EISSN : 2088-9046 / 2502-3969
Total articles ≅ 38
Current Coverage

Latest articles in this journal

Abdul Aziz
Analisis: Jurnal Studi Keislaman, Volume 17, pp 93-118; doi:10.24042/ajsk.v17i2.2170

One of the missions in Al-Qur'an is to uphold justice between men and women. But the justice and equality mission that is in the Qur'an which is "wrapped up" in the statements of the verse, does not always literally show equality between men and women. Rather, it is the opposite that explicitly puts men in a superior position compared to women. The implicit statement and message of justice contained in the verses of the Qur'an also fades with the existence of classical interpretations that seem to prioritize men. Is there a mistake in the text or in how to understand it. This article aims to discuss how the provisions of the role of women in the Islamic view? The results of this study found that although normatively, the Qur'an and al-Hadith formulated several signs that must be obeyed by women, but that was undoubtedly perceived in a whole. Women in their role as social beings to be able to produce in the public, social and political realm. In this case Islam has regulated it, there is no limit that limits it if the woman has the ability to jump into the public domain, with a note that she is still paying attention to the syar'i signs that have been determined by Allah.
Muhammad Saifullah
Analisis: Jurnal Studi Keislaman, Volume 17, pp 27-50; doi:10.24042/ajsk.v17i2.3372

This essay tries to explicate how Ibn Ataillah understands Qur’an within his popular book, al-Ḫikam. It is not merely his huge opus yet one of several books in which Indonesian Moslems like to learn and discuss. It covers the opened aphorisms stands on three entities, these are Qur’an, hadith, including some habits of Prophet Muhammad and subsequently I opt al-Ḫikam. As a sample, I am such demanded to come in through his interpretation concerning “will” or kehendak. Ibn Ataillah, as far as I feel, has deep conception with regard to “will” which is wallowed with dilemma. Sometime, he puts it as something freely owned by human, sometime on the contrary. By that conception, Ibn Ataillah covets an ideal figure such “superman”—to borrow Nietzsche phrase—as if. A super human that prefer living within dark surrounding to comfort, that is able to reflect his hard problems often and then solve it well. This article thus interests to look further how Ibn Ataillah’s hermeneutic model, particularly when composing al-Ḫikam. Who is his target audiences and how does it absorb to daily activities. The essay argues that Ibn Ataillah’s prescription in approaching Qur’an is going to a couple point, these are what I call as “creative abstraction” and an endeavor to reinvent Quranic mode or “reinvention of Quranic mode”.
Wildan Hidayat
Analisis: Jurnal Studi Keislaman, Volume 17, pp 1-26; doi:10.24042/ajsk.v17i2.3427

Religion descends on the will of God, but understanding and trying to realize religion is up to the object of religion itself, namely human beings. It was at this point that the science of religion was born, which was entirely human and dependent on the mastery of human knowledge. Religion is sacred, holy and perfect, but understanding religion is human, imperfect and worldly. The constant is religion itself (al-diin nafsuh), while the knowledge or understanding of religion (al-ma'rifah al-diniyyah) is temporal and will change. Context is often overlooked by a system of understanding that is brutally adhered to by Islamic reasoning now, so to return the text to something sacf li kulli zaman wan there needs to be a problematic review and 're-reading' to get 'new understanding' of modern Islam. Ushul Juris prudence which is a reaction/ response to the problem of the system as well as the doctrine of 'dirty' politics and disputes of ahl-Ra'yi and ahl-Hadīst about the meaning of texts in the modern era is required to be able to provide solutions to stagnation of Islamic law. Ushul Jurisprudence is not only as a ‘device’ reader of the text of the Qur'an and al-Sunnah but also acts as ‘bidder’ for a new understanding situation. However, the condition of the Ushul Fikih reading room as a level of Islamic religious law has limited methodology so that it cannot cover all aspects of understanding. This is where the author feels the need to bring up the offer and continuation of reconstruction related to the understanding of religion, especially the reconstruction of the Islamic Jurisprudence, so that the plurality of understanding of the sacred Islam will not only be a brutal understanding (madzhabi taqlidi) but the embodiment of methodology in understanding religion is really real.
Purniadi Putra
Analisis: Jurnal Studi Keislaman, Volume 17, pp 69-92; doi:10.24042/ajsk.v17i2.1951

Human as mysterious creatures cannot if only be approached by a scientific discipline, they must be understood in an interdisciplinary manner. In writing this journal explaining the possibility of Islamic education has a transdisciplinary meaning to eliminate the separation between general science and the science of religion and all the knowledge developed is related to one another. The method used is the method of discourse analysis and content. The way in which a number of literatures is discussed and analyzed is based on the direction and purpose of the transdisciplinary concept. The results of the discussion in the context of the transdisciplinary Islamic education curriculum must be developed to be holistic in nature that can cover a variety of problems inherent in humans and their development. The ability to achieve it in transdisciplinary Islamic education is the ability to see the world as a value system, each of which has different tasks and functions but still interconnected. This interconnection connection system must be placed in the framework of faith and noble character.
Kharis - Ma'ruf
Analisis: Jurnal Studi Keislaman, Volume 17, pp 51-68; doi:10.24042/ajsk.v17i2.2590

Islamic education humanism has an important position to form a complete personal figure. This study will describe the Bediuzzaman Said Nursi’s thought related to Islam and humanism. This research is qualitative research, with the object of research on library materials with a comprehensive approach, interpretation and inductive approach in drawing conclusions. The results of the study show Said Nursi in the practice of Islamic education has the character of religious humanism thinking, which is a religious concept that places humans as human beings in accordance with the purpose of creation by the Creator, as well as the teaching efforts of the sciences with a foundation that remains in the faith, understanding the Koran, and synergy scientific. This concept is an effort to unite religious values with humanity. Thus, the humanism of Islamic education in the perspective of Bediuzzaman Said Nursi, is a concept that is able to develop human potential both worldly and ukhrowi aspects so as to be able to create balanced human beings in relation to fellow beings (hablun minannas) and with the Creator (hablun) minallah).
Abdul Mukti Ro'uf
Analisis: Jurnal Studi Keislaman, Volume 19, pp 155-176; doi:10.24042/ajsk.v19i1.4161

This paper concentrates on dialogue with postmodernism and religion while looking at some of the core ideas of postmodernism and the possibility of making it a reading tool for Islam, precisely for the benefit of Islamic studies, in contemporary society with its various implications. With the descriptive-analysis method this paper proves two things. First, that postmodernism as a movement of thought is not in direct contact with Islam. It is a response to the doctrine of modernism and traditional Christian doctrine. His criticism of religion is addressed to European Christians. However, the impact of his dissolution of value doctrine becomes nihilism, has disrupted the theological beliefs of religions, including Islam especially in the case of the spread of atheistic-inclined ideology. Secondly, as a critical philosophy, postmodernism contributes a deconstruction method to dismantle the establishment and the absoluteness of thought. In Islamic studies, the deconstructive approach is widely used by contemporary Islamic thinkers.
Nurul Mahmudah, Abdur Rahman Adi Saputera
Analisis: Jurnal Studi Keislaman, Volume 19, pp 177-192; doi:10.24042/ajsk.v19i1.3868

The arrival of Islam on Java gave a new color to the ceremonies in the Javanese tradition, including the death ceremony. Although it is now "Islamic", some Muslims still reject the tahlilan tradition. They consider him to be an unclean bid'ah. Because the tahlilan tradition has never been disyariatkat by Allah and has never been done by the prophet and his friend. While those who support the tahlilan tradition assume that this tradition is tantamount to the teachings of reciting the holy verses of the Koran for the dead, which is an Islamic recommendation. In addition, the tahlilan tradition also contains social concerns. This paper aims to examine how the ritual tradition of death in Kejawen Islam. The researcher used a historical analysis approach. The ritual tradition of the death of Islam Kejawen is the reading of prayer for the deceased whose implementation is adapted to the Javanese cultural heritage before the arrival of Islam. the essence of this ritual is to foster the spirit of da'wah, build togetherness, draw closer to Allah through dzikir, prayer, and recitation of the Qur'an. So if this is the meaning of tahlilan, even though the practice is not in the Shari'a and the Sunnah, according to the researchers it is good to do it.
Uswatun Khasanah, Tejo Waskito
Analisis: Jurnal Studi Keislaman, Volume 19, pp 1-26; doi:10.24042/ajsk.v19i1.3397

The current problem of education is the low morality and bluntness of rationality. This morality problem as well as rationality should be the encouragement of researchers to examine the thoughts of Hasyim Asy'ari as a thinker who has great concern for the education and morality of the Ummah. This figure titled Hadratussyaikh poured his thoughts through a classic book taught at the salaf pesantren. One of his phenomenal works is the book Adab al- ‘Alim wa Muta’allim. This article aims to explore the lineage of thought of Hasyim Asy'ari in the context of educational thinking. The method used is a study of historical analysis. This study produced three findings; first, the genealogy of educational thought of Hasyim Asy'ari was formed by a touch of the thoughts of ulama directly forming the religious views of Hasyim Asy'ari such as the thoughts of Khalil Bangkalan, Nawawi al-Bantani, Mahfudz at-Tirmisi and Khatib Minangkabawi; second, Hasyim Asy'ari's educational thought relations were influenced by the thinking of medieval classical scholars (traditionalism) precisely by the thoughts of al-Ghazali and al-Zarnuji; thus it can be concluded that in studying science it is important to be selective in choosing teachers. because a good scientist cannot be separated from the guidance of good teachers.
Faizatun Khasanah
Analisis: Jurnal Studi Keislaman, Volume 19, pp 27-54; doi:10.24042/ajsk.v19i1.3062

In this Modern era, human being identic with positivistic and materialistic thinking. In this step human out of religious and philosophic thinking. That gives impact to morality that lose from believe in God. This is urgency of this research at modern global era. Writer use philosophical approach and critical method. The result of this research is characteristic of Gus Dur ethic it’s religious-rational. The foundation of Gus Dur ethic is religious teaching, God gives human some of excess that are reason, moral and feel. From that, human have to responsibility to keep universe especially to human being, not to self-interest. Gus Dur ethic that based on religious and ratioanl approach is appropriate in this modern era, especially at Indonesian state, because Gus Dur is the figure that rise up Indonesian Islam (Islam Nusantara)
Muhammad Fathur Rozaq
Analisis: Jurnal Studi Keislaman, Volume 19, pp 193-110; doi:10.24042/ajsk.v19i1.3030

Now Instagram is a popular social media platform that is popular and influential, especially among youth. Instagram contains less than two minutes of video content, photos, and caricature images and a series of words, wisdom, humor, even satire, all of which are often called memes. whether the idea or idea carried by a particular account is accepted, appreciated, or otherwise gets resistance from its followers. To find out, this requires observing their actions in response to certain content on a particular account. This article will discuss how Muslim youth in the country respond to ideas spread on Instagram. by looking at how they like and comment on content. The study uses a descriptive analysis approach. Three things the authors capture from this phenomenon. First, the discourse most favored by Muslim youth is the issue of romance. Second, thinking power is less critical especially when dealing with dogmatic content. Third, their attitude tends to be quiet when treated with commodified content. And it can be concluded that love issues are most in demand than religious issues and other issues.
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