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El-HARAKAH : Jurnal Budaya Islam
ISSN : 18584357     EISSN : 23561734     DOI : -
EL HARAKAH (ISSN 1858-4357 and E-ISSN 2356-1734) is peer-reviewed journal published biannually by Maulana Malik Ibrahim State Islamic University (UIN) of Malang. The journal is accredited based on the decree No. 36a E. KPT 2016 on 23 May 2016 by the Directorate General of Higher Education of Indonesia, for the period August 2016 to August 2021 (SINTA 2). The journal emphasizes on aspects related to Islamic Culture in Indonesia and Southeast Asia. We welcome contributions from scholars in the field, papers maybe written in Bahasa Indonesia, English, or Arabic.
Articles 317 Documents
MASJID: Bentuk Manifestasi Seni dan Kebudayaan Muchlis, Aulia Fikriarini
EL HARAKAH (TERAKREDITASI) Vol 11, No 1 (2009): EL HARAKAH
Publisher : UIN Maulana Malik Ibrahim Malang

Show Abstract | Original Source | Check in Google Scholar | Full PDF (429.634 KB) | DOI: 10.18860/el.v1i1.420

Abstract

Cultural  value can determine the characteristics of cultural environment in which those values believed. Hence, it is colored by the act of the society and the product of the culture. In this sense, human  beings as the main actor of that existing culture. One of the visible products of the culture is its art (architecture) as the proof that best  describes the situation  of the culture. The architecture also influences the ups and downs of a civilization, and it is more meaningful creating the combination between human culture and the human’s obedience to the God which shows harmonious relationship among human, environment, and the creator. It, then, will emerge as an Islamic new civilization, and will bring the goodness for human  beings. This paper describes a mosque as not only the symbol of syi’ar Islam for praying and i’tikaf,  but something that has wider role. It is the creation of Islamic cultural value.  It means that the mosque was born from the knowledge that is inspired from spiritual values, therefore, it reminds and guides human  to come back to the God. Nilai budaya dapat menentukan karakteristik lingkungan budaya di mana nilai-nilai itu dipercaya. Oleh karena itu, nilai budaya diwarnai oleh tindakan masyarakat dan produk budaya. Dalam pengertian ini, manusia sebagai aktor utama dari budaya yang ada. Salah satu produk budaya adalah seni (arsitektur) sebagai bukti yang paling menggambarkan situasi budaya. Arsitektur juga mempengaruhi naik turunnya peradaban, dan ini lebih berarti menciptakan kombinasi antara budaya manusia dan ketaatan manusia terhadap Tuhan yang menunjukkan hubungan yang harmonis antara manusia, lingkungan, dan sang pencipta. Ini kemudian akan muncul sebagai peradaban baru Islam, dan akan membawa kebaikan bagi manusia. Makalah ini menjelaskan bahwa masjid tidak hanya sebagai simbol syiar Islam untuk shalat dan itikaf,tapi sesuatu yang memiliki peran lebih luas. Inilah ciptaan budaya Islam nilai. Artinya masjid itu lahir dari pengetahuan yang ada Terinspirasi dari nilai spiritual, oleh karena itu, ini mengingatkan dan membimbing manusia untuk kembali kepada Tuhan
KAMPUNG NAGA: Sebuah Representasi Arsitektur sebagai Bagian dari Budaya Maslucha, Luluk
EL HARAKAH (TERAKREDITASI) Vol 11, No 1 (2009): EL HARAKAH
Publisher : UIN Maulana Malik Ibrahim Malang

Show Abstract | Original Source | Check in Google Scholar | Full PDF (328.812 KB) | DOI: 10.18860/el.v1i1.421

Abstract

In this article, the writer tries to study architecture as a cultural product of a certain society because architecture is a representation of social life in eneral and individual. Therefore, studying architecture cannot be separated from the three basic elements, that is, concept, method, and performance. All of them are unified in value, need, and physical performance. Architecture is a part of culture composed from each element of culture itself and includes in the cultural system. The cultural elements included in architecture are concept, thought and rules, attitude and behavior as a social system. Both cultural system and social system build architecture as artefactual physical performance. The simplicity of Kampung Naga architecture shows the great value of the societys culture that is represented in its elements. Kampung Naga architecture also shows beauty coming from simplicity and humbleness. Beauty can appear from something parametrical or measurable and those non parametrical and immeasurable. Measurable things may be able to be seen physically, but the unmeasureable can only be felt. Architecture influenced by culture with its whole elements can raise behaviour patterns. Therefore, architecture should be built with the base and spirit of great culture to build great behaviour. Dalam artikel ini, penulis mencoba menjelaskan arsitektur sebagai produk budaya masyarakat tertentu karena arsitektur merupakan representasi kehidupan sosial di alamdan individu. Oleh karena itu, mempelajari arsitektur tidak dapat dipisahkan dari tiga elemen dasar, yaitu konsep, metode, dan kinerja. Kesemuanya disatukan dalam nilai, kebutuhan, dan kinerja fisik. Arsitektur adalah bagian daribudaya yang setiap unsurnya termasuk dalam sistem budaya. Unsur budaya yang termasuk dalam arsitektur meliputi konsep, pemikiran dan aturan, sikap dan perilaku sebagai sistem sosial. Baik sistem budaya maupun sosialmembangun arsitektur sebagai kinerja fisik artefak. Kesederhanaan arsitektur Kampung Naga menunjukkan nilai besar dari budaya masyarakat itu yang diwakili elemen-elemennya. Arsitektur Kampung Naga juga menunjukkan keindahan yang berasal dari kesederhanaan dan kerendahan hati. Keindahan bisa muncul dari suatu parametrik atau terukur, yang tidak parametrik dan beragam.Hal-hal terukur mungkin bisa dilihat secara fisik, tapi tak terukur namun bisa dirasakan Arsitektur dipengaruhi oleh budaya dengan seluruh elemennya yang meningkatkan pola perilaku Karena itu, arsitektur harus dibangun dengan basisdan semangat budaya.
MANUSIA INDONESIA DAN KETERPUTUSAN BUDAYA Anas, Muhammad
EL HARAKAH (TERAKREDITASI) Vol 11, No 1 (2009): EL HARAKAH
Publisher : UIN Maulana Malik Ibrahim Malang

Show Abstract | Original Source | Check in Google Scholar | Full PDF (141.231 KB) | DOI: 10.18860/el.v1i1.422

Abstract

Culture becomes the core and the starting point as well in building a great civilization. It includes various thinking system, cultural characteristics, social wishes, and cultural products. Ibn Khalduns concept of culture includes many more elements. Umran (culture) as human creation has a historical dimension. According to Khaldun, culture is not only a heritage from the previous culture, but also umran in becoming. Then, the principle of infisal (discontinue) becomes typical characteristics of society because the principle of separation or discontinuity views that all elements in universe are unrelated to each other. The principle of discontinuity is based on the influence of geographical condition. Besides, some sociological and cultural characteristics also influence rural and urban social lives. The finding of the concept of culture in designing Islamic culture in the future is done by considering historical aspects and factors supporting social change in Islam. This concept can be used as a reference in discussing the characteristics of Moslem society in the future and a progressive dimension of change in Islam. Budaya menjadi inti dan titik awal dalam membangun peradaban yang hebat. Ini mencakup berbagai sistem berpikir, karakteristik budaya, keinginan sosial, dan produk budaya. Konsep budaya Ibn Khaldun mencakup lebih banyak elemen. Umran (budaya) sebagai ciptaan manusia memiliki dimensi historis. Menurut Khaldun, budaya bukan hanya warisan dari budaya sebelumnya, tapi juga proses membentuk budaya. Kemudian, prinsip infisal (hentikan) muncul karena prinsip pemisahan atau diskontinuitas pandangan bahwa semua elemen di alam semesta tidak saling berhubungan satu sama lain. Prinsip diskontinuitas didasarkan pada pengaruh kondisi geografis. Selain itu, beberapa karakteristik sosiologis dan budaya juga mempengaruhi kehidupan sosial pedesaan dan perkotaan. Temuan konsep budaya dalam merancang budaya Islam di masa depan terjadi dengan mempertimbangkan aspek sejarah dan faktor pendukung perubahan sosial dalam Islam. Konsep ini bisa dijadikan referensi dalam membahas karakteristik masyarakat muslim di masa depan dan dimensi progresif perubahan dalam Islam.
ANEKA RAGAM SPIRITUALITAS DALAM KEBUDAYAAN KONTEMPORER Naim, Ngainun
EL HARAKAH (TERAKREDITASI) Vol 11, No 1 (2009): EL HARAKAH
Publisher : UIN Maulana Malik Ibrahim Malang

Show Abstract | Original Source | Check in Google Scholar | Full PDF (179.535 KB) | DOI: 10.18860/el.v1i1.423

Abstract

Spiritualism is an inseparable part of human existence. The reduction of this dimension will effect negatively for human existence. This causes the emergence of new phenomenon, or even culture, in the life of modern society. The phenomenon is the increase of their interest in spiritualism. Even though, spiritualism in this context is not always identical with religion. Even, this phenomenon cannot be separated from capitalism. Therefore, the spiritualism that develops recently has various forms, that is, (1) Spiritualism Secularization, (2) Spiritualism Immanence, (3) Spiritualism Libidinalisation, (4) Schizo-spiritualism, (5) Hybrid-spiritualism, and (6) Techno-spiritualism. Furthermore, there is also another expression of spiritualism, that is, the emergence of new religion or quasi-religion movement. The emergence of this movement is influenced by the effort to release from religious countercultures. Other manifestation of this spiritualism is in the form of fundamentalism movement. In extreme point, this movement can be seen from the emergence of extreme cult, such as those that teach tragic way of death. Spiritualisme adalah bagian tak terpisahkan dari eksistensi manusia. Pengurangan dimensi ini akan berdampak negatif bagi eksistensi manusia. Hal ini menyebabkan munculnya fenomena baru, atau bahkan budaya baru dalam kehidupan masyarakat modern. Fenomena ini termasuk meningkatnya minat mereka terhadap spiritualisme. Meski demikian, spiritualisme dalam konteks ini tidak selalu identik dengan agama. Bahkan, fenomena ini tak lepas dari kapitalisme. Oleh karena itu, spiritualitas yang berkembang baru-baru ini memiliki berbagai bentuk, yaitu (1) spiritualisme sekularisasi, (2) spiritualisme iman, (3) spiritualisme libidinalisasi, (4) schizo-spiritualisme, (5) hybrid-spiritualism, dan (6) techno-spiritualisme. Selanjutnya, ada pula ekspresi spiritualisme lain, yaitu munculnya agama baru atau gerakan kuasi-agama. Munculnya gerakan ini dipengaruhi oleh usaha melepaskan diri dari perhelatan religius. Manifestasi lain dari spiritualisme ini adalah dalam bentuk gerakan fundamentalisme. Intinya, gerakan ini bisa dilihat dari kemunculan kultus ekstrem, seperti yang mengajarkan cara tragis kematian.
AGAMA DAN RITUAL SLAMETAN: Deskripsi-Antropologis Keberagamaan Masyarakat Jawa Kholil, A.
El-HARAKAH (TERAKREDITASI) el-Harakah (Vol 11, No 1
Publisher : UIN Maliki Malang

Show Abstract | Original Source | Check in Google Scholar | Full PDF (22.258 KB) | DOI: 10.18860/el.v1i1.424

Abstract

Substantially, the core of religious belief believes God as being transcendental, sacred, and pure, above everything related to the Almighty. Functionally, the core of religious belief is an effort to handle life problems: existential problems. Religion always leads to goodness physically and spiritually. However, the followers of religion don’t always do it. Diversity thought in a religion using charity done by its followers always colors the practice of the social diversity. It might be caused by a misinterpretation to the doctrine or certain vested interests often happened in the political life. In fact, this is the reality happened in the religious life of our society. “Religious ambiguity” appears in “slametan” becoming the tradition of our society, especially Javanese. “Slametan” presents symbolism that needs more explanation to be rightly understood. “Segagolong”, “manungsa”, and “pecel pitik” are symbolizing for nine orifices, “manungal ing rasa”, and an effort to get goodness.
SENI ISLAM DALAM PERSPEKTIF AL FARUQI: Sebuah Komparasi Putrie, Yulia Eka
EL HARAKAH (TERAKREDITASI) Vol 11, No 1 (2009): EL HARAKAH
Publisher : UIN Maulana Malik Ibrahim Malang

Show Abstract | Original Source | Check in Google Scholar | Full PDF (994.594 KB) | DOI: 10.18860/el.v1i1.425

Abstract

The perspective of Islamic arts proposed by Ismail Raji al Faruqi in his book Islamic Culture Atlas can be considered as a very comprehensive perspective of esthetics and arts based on Islamic worldview. Al Faruqi’s perspective of Islamic arts includes various genres of arts, such as literature, calligraphy, ornamentation, interior design, and music. Therefore, al Faruqi’s perspective is expected to be able to use in architecture, especially Islamic architecture. Although al Faruqi classifies architecture as a part of interior design, there are some characteristics of architecture in general different from the interior design characteristics proposed by al Faruqi. Hence, further studies are needed to place al Faruqi’s perspective in the context of architecture study. That should be done in order that al Faruqi’s perspective can be understood in architecture science. Furthermore, the characteristics are hoped to become one of the parameters in esthetic dimension of architecture objects designed in Islamic framework. Therefore, al Faruqi’s perspective of Islamic arts can enrich storage area of Islamic architecture science as the implementation of Islamic worldview. Perspektif seni Islam oleh Ismail Raji al Faruqi dalam bukunya Islamic Culture Atlas dapat dianggap sebagai perspektif estetika dan kesenian yang sangat komprehensif berdasarkan pandangan dunia Islam. Perspektif Al Faruqi tentang seni Islam mencakup berbagai genre kesenian, seperti sastra, kaligrafi, ornamen, desain interior, dan musik. Oleh karena itu, perspektif al Faruqi diharapkan dapat digunakan dalam arsitektur, terutama arsitektur Islam. Meskipun al Faruqi mengklasifikasikan arsitektur sebagai bagian dari desain interior, ada beberapa karakteristik arsitektur yang secara umum berbeda dengan karakteristik desain interior yang diajukan al Faruqi. Oleh karena itu, studi lebih lanjut diperlukan untuk menempatkan perspektif al Faruqi dalam konteks studi arsitektur. Itu harus dilakukan agar perspektif al Faruqi bisa dipahami dalam ilmu arsitektur. Selanjutnya, karakteristik tersebut diharapkan bisa menjadi salah satu parameter dalam dimensi estetika objek arsitektur yang dirancang dalam kerangka syariah. Oleh karena itu, perspektif al Faruqi tentang seni Islam dapat memperkaya khazanah ilmu arsitektur Islam sebagai implementasi pandangan dunia Islam.
RITUAL YA QOWIYU: Pergulatan Makna Modernitas, Agama, Budaya Lokal dan Kapitalisme Basri, Mohammad Hasan
EL HARAKAH (TERAKREDITASI) Vol 11, No 2 (2009): EL HARAKAH
Publisher : UIN Maulana Malik Ibrahim Malang

Show Abstract | Original Source | Check in Google Scholar | Full PDF (159.156 KB) | DOI: 10.18860/el.v0i0.426

Abstract

In this article, the writer tries to analyze the contrast between modernity, religion, and culture. Shortly, the contrast between religious teaching (Islam) taught by Ki Ageng Gribig, modernity, and culture (Javanese) is shown in the rituals and social-economic life (capitalism spirit) of Jatinom society, both symbolically and practically. The contrast and meaning relation of the three domains not only result in conflict, tension, and resistance but also relation and new interpretation among the members of society, so that the celebration is held annually. Therefore, the process of interpretation and the different economic, social, cultural, and politic influences will continue from time to time to match with the change experienced by Jatinom society specifically and the population around the area generally. The process of interpretation on religion has changed because of its contrast with the value of modernity. In Jatinom society, the religious process has been formed and influenced by modernity ideas, such as, the process of rationalization on the rituals, that is, the decrease of their belief in ‘blessing’ in apem, but on the other side, they still preserve the rituals to honor their ancestors and customs. They also think that it is economically beneficial because of the visit of thousands of people in the celebration. Pada artikel ini, penulis menganalisis kontras antara modernitas, agama, dan budaya. Pendeknya, kontras antara pengajaran agama (Islam) yang diajarkan oleh Ki Ageng Gribig, modernitas, dan budaya (bahasa Jawa) ditunjukkan dalam ritual dan kehidupan sosial ekonomi (semangat kapitalisme) masyarakat Jatinom, baik secara simbolis maupun praktis. Kontras dan makna hubungan ketiga ranah tersebut tidak hanya berakibat pada konflik, ketegangan, dan perlawanan namun juga hubungan dan interpretasi baru antar anggota masyarakat, sehingga perayaan diadakan setiap tahun. Oleh karena itu, proses penafsiran dan pengaruh ekonomi, sosial, budaya, dan politik yang berbeda akan terus berlanjut dari waktu ke waktu agar sesuai dengan perubahan yang dialami masyarakat Jatinom secara khusus dan populasi di sekitar area umumnya. Proses penafsiran agama telah berubah karena perbedaan dengan nilai modernitas. Dalam masyarakat Jatinom, proses keagamaan telah terbentuk dan dipengaruhi oleh gagasan modernitas, seperti proses rasionalisasi ritual, yaitu penurunan kepercayaan mereka terhadap berkah di masa depan, namun di sisi lain, mereka masih melestarikan ritual untuk menghormati nenek moyang dan adat istiadat mereka. Mereka juga berpikir bahwa hal itu bermanfaat secara ekonomi karena kunjungan ribuan orang dalam perayaan tersebut.
TINJAUAN BUDAYA ATAS KULTUR TASAWUF BERBASIS MURSYID PEREMPUAN Mustofa, Mustofa
El-HARAKAH (TERAKREDITASI) el-Harakah (Vol 11, No 2
Publisher : UIN Maliki Malang

Show Abstract | Original Source | Check in Google Scholar | Full PDF (22.258 KB) | DOI: 10.18860/el.v0i0.427

Abstract

Male and female, basically, have the same chance as idol muttaqin person, as well as a leader in the earth, including becoming a teacher of tarekat (mursyid). Assigning female as mursyid will not reduce or break the identity of the Sufism group, on the other hand, it is a kind of glorifying and respecting to the God. However, in tasawuf culture, most of the rituals conducted by the followers often reflecting the God in the male form. This conception, then, influences the way they lead the group. The common way of practicing the leadership model finally drives into legalizing the male superiority as the mursyid rather than the female one. Because of the phenomenon, the paper is written, to explore the issues on male and female role in the Sufism, specifically, for becoming the mursyid. It is expected to be powerful and meaningful cultural analysis which is viewed from tasawuf paradigm.
PEMBAURAN AGAMA DAN STRATEGI POLITIK KEBUDAYAAN: Kontestasi Identitas Etnis dalam Narasi Masyarakat Multikultur Mujib, Ibnu
El-HARAKAH (TERAKREDITASI) el-Harakah (Vol 11, No 2
Publisher : UIN Maliki Malang

Show Abstract | Original Source | Check in Google Scholar | Full PDF (22.258 KB) | DOI: 10.18860/el.v0i0.428

Abstract

As a strategy of the political culture, religious assimilation constructed in New Order has become a concept which is considered uneffective and failure. The Post-reformation era has become the sign of the failure of the concept of religous assimilation. The policy of the religious assimilation which is disigned for reducing conflicts between ‘Pribumi vs Tionghoa’. In fact, it has sharpenned and deepened the gaps between the two groups. Religious conversion by the Chiness in terms of assimilationism of new order turns to be a political strategy to describe and to have the pribumi identity which is considered as the majority and muslim. In this case, everyone can claim their own identity and say “who I am”, “who you are”, and “who we are”. In the future, for the agenda of assimilation, religious conversion will loose it’s the relevance. It is see that the process of assimilation appears from social engeneering that separates the differences of cultural roots of ‘Tionghoa-Pribumi’ while the contestation of culture in area of multiculturalism reunites the entity of diversity into the singgel identity. Therefore, the celebration of Chines New Year (IMLEK) in mosques in Yogyakarta becomes a form of integration of identity between Tionghoa-Islam and Java.    
INTERRELASI KIAI, PENGHULU DAN PEMANGKU ADAT DALAM TRADISI ISLAM WETU TELU DI LOMBOK Rasmianto, Rasmianto
EL HARAKAH (TERAKREDITASI) Vol 11, No 2 (2009): EL HARAKAH
Publisher : UIN Maulana Malik Ibrahim Malang

Show Abstract | Original Source | Check in Google Scholar | Full PDF (170.288 KB) | DOI: 10.18860/el.v0i0.429

Abstract

Islam Wetu Telu includes Islam, although different from traditional activities. This paper discusses the history of Islam Wetu Telu and its philosophy. Selan was also described the collaboration of the social role of kiai Sasak customary stakeholders. Islam Wetu Telu is heavily influenced by the implementation of Islamic teachings, Hinduism, and transitional tradition. These three things are closely related to the history of Islam Wetu Telu as proposed by Jalaluddin Arzaki, director of natural and tourism development agencies. Another version states that Wetu Telu Islam emerged after the Dutch colonization in Lombok in 1980 in relation to the strategy to oppose Islam followed by Sasak people. In everyday life, Wetu Telu Islamic society still adheres to the rules and values of the old tradition which is a hereditary heritage of its ancestors. So high they hold the ancestral heritage custom, has made the scholars difficult to enter his world. In fact, in many cases, scholars also have difficulty in influencing this society. Islam Wetu Telu termasuk Islam, meski berbeda dengan kegiatan tradisional. Tulisan ini membahas sejarah Islam Wetu Telu dan falsafahnya. Selan itu dijabarkan pula kolaborasi peran sosial kiai pemangku adat Sasak. Islam Wetu Telu banyak diwarnai implementasi ajaran Islam, Hinduisme, dan tradisi transisi. Ketiga hal ini sangat terkait dengan sejarah Islam Wetu Telu sebagaimana yang dikemukakan oleh Jalaluddin Arzaki, direktur lembaga pengembangan alam dan pariwisata. Versi lain menyatakan bahwa Islam Wetu Telu muncul setelah penjajahan Belanda di Lombok pada tahun 1980 dalam kaitannya dengan strategi untuk menentang Islam yang diikuti orang Sasak. Dalam kehidupan sehari-hari, masyarakat Islam Wetu Telu masih tetap berpegang pada tata aturan dan nilai-nilai tradisi lama yang merupakan warisan turun temurun dari nenek moyangnya. Begitu tingginya mereka memegang adat istiadat warisan leluhur, telah membuat para ulama kesulitan untuk memasuki dunianya. Bahkan, dalam banyak hal, ulama juga kesulitan menanamkan pengaruhnya pada masyarakat ini. 

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