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TAJDID
ISSN : 08549850     EISSN : 26218259     DOI : -
Core Subject : Religion,
TAJDID (print ISSN: 0854-9850; online ISSN: 2621-8259) is published by the Center for Research and Development (Lembaga Penelitian dan Pengembangan/LPP) Institut Agama Islam Darussalam (IAID) Ciamis Jawa Barat Indonesia since 1993. TAJDID is a peer-reviewed, open access, and free charge publication, which focuses on publishing quality, scientific research articles. The subject covers textual and fieldwork studies with various perspectives of all Islamic areas studies including Islamic law, philosophy, education, mysticism, history, theology, and many more.
Arjuna Subject : Umum - Umum
Articles 8 Documents
Search results for , issue "Vol 23 No 2 (2016)" : 8 Documents clear
Sufisme di Priangan:Doktrin, Ritual, dan Sosial-Politik Abdurahman, Dudung
TAJDID Vol 23 No 2 (2016)
Publisher : Research and Development Institution, Darussalam Institute for Islamic Studies

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Abstract

Tarekat community in Priangan performed religious and social-political movements that keep changing along with Moslems’ dynamic movement and political development of Indonesia . The change and diversity of the tarekat movement occurs in its three communities, namely: Godebag community in Tarekat Qadiriyah wa Naqsyabandiyah (TQN) Suryalaya, Wara’i community in Tarekat Idrisiyah Pagendingan, and Tijani community in Tarekat Tijaniyah Garut. This research reveals several significant issues. First, the core of Sufi’s doctrine that is developed in tarekat ritual system functions to strengthen spirituality and morality of the tarekat community. Different Sufi’s doctrines in each tarekat result in different social-political relationship among those three tarekat communities. Second, the social-political roles, relationships and participations of the tarekat community change along with the political changes of the government that ruled both in colonial era and in the Indonesian independence. Third, the social-political movement of the tarekat community can be differentiated into: inclusive-pragmatism of Godebag community, exclusivism-fundamentalism of Wara’i community, and fundamentalism-pragmatism of Tijani com-munity. Fourth, tarekat community movements promote spiritual and moral public education in social-political life in Indonesia . Based on the findings, it can be concluded that social-political movements of tarekat community are in line with Sufi’s doctrines that change into various movement types. Therefore, tarekat community is predicted to develop changing social-political movements.
Konsep Kepemimpinan Negara Menurut Mutakallimîn Sueb, Musa
TAJDID Vol 23 No 2 (2016)
Publisher : Research and Development Institution, Darussalam Institute for Islamic Studies

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Abstract

The concept of nation leadership on Mutakallimîn  (theologians) point of view can be referred to the concept delivered by four well-known schools of theology in Islam: Khawarij, Syi’ah, Mu’tazilah, and Sunni. According to Khawarij, a nation leader recruitment is considered legitimate if it is elected openly and freely. This school of theology allows non-quraisy to be elected. The qualification encompasses power, knowledgeable, fair, modest, religious, and honest. The term (period of time) of leadership shouldn’t be limited. The role of leader (khalifah) according to this school of theology is guiding the people toward the right way based on Islamic teaching (syari’ah). The point of view above is not very much different from that of Syi’ah, another school of theology in Islam. According to Syi’ah, leadership called imamah is not only the system of nation, but also the plan of God. On Syi’ah point of view politics can not be separated from theology. According to Syi’ah a leader (imam) has to be the ancestry of Ali bin Abi Thalib. The role of leader (imam) according to this school of theology is managing the people in order that they are able to gain security and welfare. Another school of theology,  Mu’tazilah has never formed a government. Mu’tazilah believes in the same right of  leadership (imamah). Forming a leadership according to this school of theology is not required by Islamic teaching, but by ratio. The term of leadership is based on the people agreement. The role of leader (imam or khalifah) according to this school of theology is enforcing law, protecting people, taking care of the family, equipping the soldiers with gun, distributing ghanimah and zakat, assigning preachers to the whole country. For Sunni, another school of theology, a leader of nation is called khilafah or imam. Previously, this school of theology thought that a leader has to be the ancestry of quraisy and be based on the practice conducted by the prophet’s disciples in the early Islam. Later, Sunni applies convention (syura) and justice. According to Abu Zahra, Sunni’s political paradigm has four main principles: the importance of ancestry, oath (baiat), convention (syura), and justice. For that reason the term of leadership, according to Sunni, should be based on a convention. The role of leader (khilafah or imam) according to this school of theology is applying the four principles.
Pengembangan Qalb Melalui Pendekatan Multiple Intelligence Afrinaldi, Afrinaldi
TAJDID Vol 23 No 2 (2016)
Publisher : Research and Development Institution, Darussalam Institute for Islamic Studies

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Abstract

This paper is aimed at finding out the development of the potency of the mind through double intelligence approach (intellectual intelligence, emotional intelligence and spiritual intelligence). All intelligence potencies that human posses will end on the culmination point known as the spiritual satisfaction with the ability to find God through the spiritual intelligence. Many people become successful with the help of their intellectual intelligence, but they failed to communicate, or they have intellectual and emotional intelligence but they lack of spiritual intelligence and finally they are dragged into the valley of sins and failure. This paper tries to offer a new vision on how to integrate the three intelligence potency which can be actualized through certain values; honesty, courtesy and tenderness. One of the most possible methods is by analyzing the potency of the mind as a standard in performing any kinds of activities (individual and social deeds) to possess spirituality. This paper is design as an alternative idea to develop the mind which are considered pure and that the value of the God-Fearing can be manifested in daily lives.
Al-Wahy fi Hayat al-Basyar Syahlan, Abdul Aziz
TAJDID Vol 23 No 2 (2016)
Publisher : Research and Development Institution, Darussalam Institute for Islamic Studies

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Abstract

Each Divine Message has two sides: one doctrinal (dealing with faith’s dogmas) and another practical (preaching the practice of some rituals). Faith reminds Man of Allah (God) and of the Hereafter, and aims to strengthen man’s natural believing predisposition against deceitful temptation and the wicked forces of evil that strive continuously to push him to reject faith and to surrender to impiety. These forces try to deceive man into believing that, by this impiety and this rejection of faith, he can free himself from any constraints imposed upon him by religion, and that in the absence of these constraints, he will find his peace and freedom. But all this is but an illusion. It has been known that excessively indulging in the pleasures of life and its delights leads to boredom, and boredom, as it is well known, can be a form of constraining bondage. Opulence as well as poverty are both earthly severe trials which befall both believers and unbelievers. The common wisdom would have it that the worst constraints that a person can be subjected to, whilst outside Allah’s path, are those that will make life become so bitter as to be bitterness itself. Moreover, whoever has not tasted the sweetness of faith, reaps for himself only life’s worries and futilities, which will leave him be a prey to disgust and boredom.
Corak Ijtihad Syi’ah Imamiyah Pasca Kegaiban Imam Mahdi Bisri, H.Hasan
TAJDID Vol 23 No 2 (2016)
Publisher : Research and Development Institution, Darussalam Institute for Islamic Studies

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Abstract

In the doctrine of Shi’te eschatology (a branch of theology), Mahdi Imam and he is also called twelfth Imam being disappeared (ghoybah) will reappear in the last day of the world and from the Devine government to realize the justice, piece and welfare of mankind. The belief of Mahdi Imam has helped the Shi’tes with great patience to face a bad situation during the history of social political unrest in the numerous parts of Islamic world. The doctrine of ghaybah is a direct consequence of belief that the world will not secure if it is without being led by an Imam (leader) to guide mankind through the straight way. During the virtual disappearance of twelfth Imam, the political and religious duties are under the leadership of Ulama (Islamic scholars) reaching the level of Mujtahid-an expert in Islamic law (marja’ taklid/source of authority) acts as representative of the public. Since the twelfth Imam has disappeared, shi’te ulama have completely different opinions in the authority of ijtihad and the relationship with political structure, so the conflict arises between Akhbari group and Ushuli group and this is finally won by Ushuli group. The methods of ijtihad (original interpretation of problems not precisely covered in the Qur’an and hadith) used by Ushuli group are clear thinking and contemplation of the verses of Qur’an and hadith containing general principles to be interpreted to solve juridical problems that come out in society.
Eksistensi Tharîqat Ni’mat al-Lâhiyyah dalam Syi’ah Abduh, M. Arrafie
TAJDID Vol 23 No 2 (2016)
Publisher : Research and Development Institution, Darussalam Institute for Islamic Studies

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Abstract

Tarekat Ni’matullahiyah (Allah pleasent Order) was founded by Shah Ni'matullah Wali and had spread across world parts of Asia, Europe, America, and Africa. London is the center of this tarekat teachings in the West, but it seems that it does not unfold its wings in Southeast Asia yet i.e. in Malay world especially in Indonesia, despite of Shiite teachings influenced the culture of its community, i.e., Barzanji (History of Muhammad Prophet life, according to Islamic Ensyclopaedia, explaned that al-Barzanji rises  in order circle) and  War Tale of Malay World in Riau. Tarekat Ni’matullahiyah refused fatalistic, static, excessive, alienation and ascetic paradigm of tarekat  (khalwat, zuhd and suluk) practice that cause to decrease and poverty. Nevertheless, the adherents of this tarekat strives to free themselves from any bunches and attentions both of physically and spiritually (dzikr and fikr or meditation and contemplation) as facilities for attaining the more gracious and eternal objective. It is just exactley on account of that Allah pleasant Order is a dynamic, humanistic, cosmopolite and sophisticate order. e core of Sufi’s doctrine that is developed in tarekat ritual system functions to strengthen spirituality and morality of the tarekat community. Different Sufi’s doctrines in each tarekat result in different social-political relationship among those three tarekat communities. Second, the social-political roles, relationships and participations of the tarekat community change along with the political changes of the government that ruled both in colonial era and in the Indonesian independence. Third, the social-political movement of the tarekat community can be differentiated into: inclusive-pragmatism of Godebag community, exclusivism-fundamentalism of Wara’i community, and fundamentalism-pragmatism of Tijani com-munity. Fourth, tarekat community movements promote spiritual and moral public education in social-political life in Indonesia . Based on the findings, it can be concluded that social-political movements of tarekat community are in line with Sufi’s doctrines that change into various movement types. Therefore, tarekat community is predicted to develop changing social-political movements.
Pola-pola Morfofonemik Arab dalam Alquran Taftazani, Sofjan
TAJDID Vol 23 No 2 (2016)
Publisher : Research and Development Institution, Darussalam Institute for Islamic Studies

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Abstract

The article is as a library study being made to describe the patterns of morphophonemics (variation in the form of Morphemes because of Phonetic factors) of the Arabic language in Qur’an. This study concerns three patterns of morphophonemics such as; (1) hadzf, (2) ziyâdah and (3) ibdâl. Hadzf concerns phonem ya, alîf, wau, ta mudhara’ah, ta istif’ala, and ha mashdar, ziyâdah consists of alîf, ya, wau, ta and ha saktah; and ibdâl consists of (a) ibdâl without idgham that relates to ibdâl ta-dal and tha, dzal-dal, wau and hamzah-ta, alîf-wau, sin-shad, ya-alîf, ta marbuthah-ta majrurah and (b) ibdâl with idgham that relates to ibdâl ta-tsa, dal, zay, sin, shad and dhad. This three morphophonemic patterns relate to rasam, qirât, imla and syaraf.
Hukum Kausalitas antara Al-Ghazali dan Ibn Rusyd Burhanuddin, Nunu
TAJDID Vol 23 No 2 (2016)
Publisher : Research and Development Institution, Darussalam Institute for Islamic Studies

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Abstract

The anomaly in the intellectualism of classic Islam has dragged the main exponent of Sunni, Abu Hamid Al-Ghazali who is against the principles of science, into an argument. The stigma appears because he is considered to have criticized the theory of causalities as tradition apart. Although this doesn't weaken the role of the human mind, we are cautioned that this critic can ruin the scientific foundation. The intense debate comes up from this because Al-Ghazali proved that he was still in agreement with “the principle that nothing can happen without n cause”, that is the adage of Ibn Rusyd,  a Muslim philosopher from Cordova. The later philosopher then criticized AI-Ghazali, otherwise known as Hujattul Islam by giving different characters on the elements of physics like fire, cotton etc. If the water and the fire have no specific characteristic so it is nonsense God creates water and fire, because eventually those materials are not slightly different. If in the nature there is no specific mechanism, so there is no specific characteristic. This is a step forward that legitimizes causality as the primary relation and not the common relation. The writer of this paper would like to emphasize something unspeakable when AI-Ghazali limits absolutisms of the cause but does not refuse the cause. It is surely unavoidable that Ibn-Rusyd, the philosopher from Cordova conveys an impression that he goes to war without fighting.

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