Islamic Studies

Berfilsafat adalah berpikir secara mendalam dan sungguh-sungguh. Sedangkan Pancasila sebagai sistem filsafat adalah suatu kesatuan bagian-bagian yang saling berhubungan, saling bekerjasama antara sila yang satu dengan sila yang lain untuk tujuan tertentu dan secara keseluruhan merupakan suatu kesatuan yang utuh yang mempunyai beberapa inti sila, nilai dan landasan yang mendasar.

Pengetahuan tentang ayat-ayat Makkah dan Madinah merupakan bagian yang terpenting dalam‘Ulum Qur’an. Hal ini bukan saja merupakan kepentingan kesejarahan melainkan juga untuk memahami dan menafsirkan ayat-ayat yang bersangkutan. Sebagaian surat di dalam Al- Qur’an berisi ayat-ayat dari kedua periode tersebut yaitu Makki dan Madani. Definisi Makki dan Madani oleh para ahli tafsir meliputi berdasarkan: 1. Teori Geografi (Mulahadhotu Makan Annuzul) 2. Teori Subjektif  (Mulahadhotu Mukhothobin) 3. Teori Historis (Mulahadhotu Zaman Annuzul) 4. Teori Content Analysis (Mulahadhotu Maa Tadhomananna) Adapun kegunaan mempelajari Ilmu ini antara lain agar dapat membedakan ayat-ayat nasikh dan mansukh, mengetahui ciri khas gaya bahasa Makiyyah dan Madaniyyah dalam Al-Qur’an. Dan untuk dijadikan alat bantu dalam menafsirkan Al-Qur’an, sebab pengetahuan mengenai tempat turun ayat dapat membantu memahami ayat tersebut dan menafsirkannya dengan tafsiran yang benar, sekalipun yang menjadi pegangan adalah pengertian umum lafadz, bukan sebab yang khusus.

Sam Harris, in his book The Moral Landscape, argues that “science can determine human values.” Against this view, I argue that while secular moral philosophy can certainly help us to determine our values, science—at least as that word is commonly understood—must play a subservient role. To the extent that science can “determine” what we ought to do, it is only by providing us with empirical information, which can then be slotted into a chain of deductive (moral) reasoning. The premises of such reasoning, however, can in no way be derived from the scientific method: they come, instead, from philosophy—and common sense.

It is sometimes argued that the non-therapeutic, non-consensual alteration of children’s genitals should be discussed in two separate ethical discourses: one for girls (in which such alterations should be termed ‘female genital mutilation’ or FGM), and one for boys (in which such alterations should be termed ‘male circumcision’). In this article, I call into question the moral and empirical basis for such a distinction, and argue that all children—whether female, male, or intersex—should be free from having parts of their genitals removed unless there is a pressing medical indication.

Over nearly 1,500 years of history, Islam has produced extraordinary intellectual innovation, characterised by limitless curiosity and creativity. It has inspired profound theological and philosophical debate, a rich artistic legacy, and great scientific discoveries. 'The Architects of Islamic Civilisation' provides readers with a concise yet detailed range of essays sketching the life, thought and significance of forty-three prominent Muslim thinkers responsible for producing this rich tradition, individuals from as far afield as North Africa, Europe, the Middle East, India, Southeast Asia and China. Stretching from the time of the Prophet down to the late twentieth century, this book outlines the intellectual foundations of Islam, its multifaceted development through its classical period and, finally, its modern quest for reform and revival. Presenting a broad and inclusive range of Muslim thinkers, 'The Architects of Islamic Civilisation' will be of interest to both general readers and students alike.

A summary of what we know about Old (pre-Islamic) Arabic, its classification, and a sketch of its phonology, morphology, a few notes on syntax.  Old Arabic here is defined by documentary sources like epigraphy and papyri, and excludes sources collected in the Islamic period, such as the poetry attributed to the pre-Islamic period.

Sepenimggalnya khalifah Ali bin Abi Thalib, kekhalifahan Islam dipegang oleh Muawiyah bin Abu Sufyan. Seorang tokoh yang kecewa atas kebijaksanaan yang diambil oleh Ali bin Abi Thalib dalam mengambil keputusan terhadap kasus pembunuhan khalifah Ustman bin Affan. Beliau juga merupakan pendiri dinasti Umayyah. Dinasti Umayyah didirikan oleh cara yang tidak demokratis.
Dengan Berakhirnya kekuasaan khalifah Ali bin Abi Thalib tersebut mengakibatkan lahirnya kekuasan yang berpola dinasti atau kerajaan.  Bentuk pemerintahan dinasti atau kerajaan yang cenderung bersifat kekuasaan feodal dan turun temurun, hanya untuk mempertahankan kekuasaan, adanya unsur otoriter, kekuasaan mutlak, kekerasan, diplomasi yang dibumbui dengan tipu daya, dan hilangnya keteladanan Nabi untuk musyawarah dalam menentukan pemimpin merupakan gambaran umum tentang kekuasaan dinasti sesudah khulafaur rasyidin.
Dinasti Umayyah merupakan kerajaan Islam pertama yang didirikan oleh Mu’awiyah bin Abi Sufyan. Perintisan dinasti ini dilakukannya dengan cara menolak pembai’atan terhadap khalifah Ali bin Abi Thalib, kemudian ia memilih berperang dan melakukan perdamaian dengan pihak Ali dengan strategi politik yang sangat menguntungkan baginya. Jatuhnya Ali dan naiknya Mu’awiyah juga disebabkan keberhasilan pihak khawarij (kelompok yang menentang dari Ali) membunuh khalifah Ali, meskipun kemudian tampak kekuasaan dipegang oleh putranya Hasan, namun tanpa dukungan yang kuat dan kondisi politik yang kacau akhirnya kepemimpinannya pun hanya bertahan sampai beberapa bulan.
Pada akhirnya Hasan menyerahkan kepemimpinan kepada Mu’awiyah, namun dengan perjanjian bahwa pemilihan kepemimpinan sesudahnya adalah diserahkan kepada ummat Islam. Perjanjian tersebut dibuat pada tahun 661 M / 41 H dan dikenal dengan nama jama’ah karena perjanjian ini mempersatukan ummat Islam menjadi satu kepemimpinan, namun secara tidak langsung mengubah pola pemerintahan menjadi kerajaan. Meskipun begitu, munculnya Dinasti Umayyah 
memberikan babak baru dalam kemajuan peradaban Islam, hal itu dibuktikan dengan sumbangan-sumbangannya dalam perluasan wilayah, kemajuan pendidikan, kebudayaan dan lain sebagainya.

Bernd Heinrich dan rekan-rekannya pernah menghabiskan satu musim panas
melakukan penelitian rinci dan sistematis pada singa semut (ant lions), serangga kecil itu
menjebak semut di lubang yang telah mereka gali. Heinrich terkejut bahwa hasil yang mereka
temukan sangat berbeda dengan hasil penelitian lain yang telah dipublikasikan. Heinrich dan
tekan-rekannya mengulangi kembali eksperimennya dan mencoba memahami perbedaan itu.
Heinrich menemukan bahwa ia dan rekannya telah disesatkan oleh asumsi yang mereka buat.
Ia menyimpulkan bahwa, “Hasil yang dikumpulkan dengan cermat dapat menyesatkan jika
konteks yang mendasari asumsi salah.” Miles, Huberman dan Robson menyarankan bahwa
kerangka kerja konseptual riset Anda meliputi sistem konsep, asumsi, harapan, kepercayaan,
dan teori yang mendukung dan menginformasikan penelitian Anda adalah bagian penting dari
desain Anda.

One highly prominent aspect of ISIS’s program of destruction in Syria and Iraq that has come to the media attention recently is their program of cultural heritage destruction that took the form of smashing artifacts in archaeological museums, iconoclastic breaking and bulldozing of archaeological sites, dynamiting of shrines, tombs, and other holy sites of local communities, and burning of libraries and archives. In this paper, I focus on ISIS’s destruction of archaeological heritage. I argue that this destruction can be seen as a form of place-based violence that aims to annihilate the local sense of belonging, and the collective sense of memory among local communities to whom the heritage belongs. Therefore, heritage destruction can be seen as part and parcel of this scorched-earth strategy described above. I also argue that the Islamic State coordinates and choreographs these destructions as mediatic spectacles of violence aimed at objects and sites of heritage, and these spectacles take place as re-enactments or historical performances that are continuously and carefully communicated to us through ISIS’s own image-making and dissemination apparatus that increasingly utilizes the most advanced technologies of visualization and communication. I will also pose questions about the relatively weak responses from the archaeological community around the world that rarely went beyond the stereotypical expression of “dismay” to ISIS’s heritage destruction. At the same time, I will try to answer the why and how of ISIS’s dislike of archaeological heritage in the context of late capitalism.

THIS IS YOUR CUE: TIME TO TAKE ACTION
Call upon the community or general public, parents and youths, mental health professionals, physicians and nurses, educators, Facebook and other internet social media, religious groups, athletes, celebrities, secular and SBNR, school administrators, news media, Hollywood, academia, scientists, employers and employees, business owners and managers, private individuals and public officials, to join their talents, opportunities, and influence to support student mental health and end school shootings. Sharing this article is one way you can help https://www.academia.edu/35809557

Bismillaahirrahmaanirrohiim,
Buku ini mencoba memaparkan secara rinci akan bagaimana pemikiran-pemikiran modern di dunia islam dengan titik berat pembahasan di wilayah Nusantara (Indonesia). seperti khalayak umum ketahui bahwa awal mula dari pembaharuan Islam itu terjadi di dunia belahan timur yaitu Mesir dengan adanya tokoh-tokoh seperti: Jamaluddin al- Afgani, Muhammad Abduh, Rasyid Ridha dll.
Seiring berjalannya waktu, di permulaan abad ke-20 pembaharuan-pembaharuan dari pelbagai gagasan di Mesir, mulai menyebar ke berbagai penjuru dunia seperti Iran, India dan tentu saja Indonesia yang lebih lengkapnya akan di paparkan secara terperinci di setiap lembarannya.
Dalam penyusun buku, Tim Penyusun menyadari dalam proses pembuatan hingga sampai ke tahap cetak masih terdapat banyak sekali kekeliriun dan kejanggalan. Dikarenakan waktu serta berbagai macam alasan pelik lain. Mohon untuk di maklum.
Tim Penyusun tetap sangat mengharapkan berbagai masukan baik kritik atau saran yang membangun terkait kekelirun yang terdapat dalam buku untuk perbaikan di kemudian nanti.
Akhir kalimat, buku yang masuk dalam kategori “daras” ini, alhamdulillah dapat terselesaikan sesuai tempo yang telah di tentukan.

This report reviews and categorizes the enormous corpus of knowledge produced by American academic and policy institutions about U.S. relations with the Middle East and other Islamic actors in the international arena. The report identifies five epistemic communities – conservatives, neoconservatives, realists, liberals and the left – and analyzes their discourses and policy recommendations. Finally, the policies that these epistemic communities recommended are evaluated and assessed. The author recommends a mixed-paradigmatic approach that will not only make the United States more effective in the Middle East but also underscore its continuing relevance to the security and the stability of the region and the global order.

Sample (Contents, Foreword & Introductions) from Dr Sohaib Saeed's translation of the first volume from Razi's Tafsir (published September 2018).

The Great Exegesis by Fakhr al-Dīn al-Razi (d. 1210), also known as Mafatih al-Ghayb, is one of the great classics of Arabic and Islamic scholarship. Written in the twelfth century, this commentary on the Qur’an has remained until today an indispensable reference work. The Great Exegesis is a compendium not only of Qur’anic sciences and meanings, but also Arabic linguistics, comparative jurisprudence, Aristotelian and Islamic philosophy, dialectic theology and the spirituality of Sufism.

The present volume is the first ever translation into English from The Great Exegesis and focuses on the first chapter of the Qur’an, the Fatiha. This scholarly yet accessible translation gives readers a thorough understanding of the most commonly recited chapter of the Qur’an; it also opens up for readers a window into the thought and practice of one of Islam’s greatest theologians. This volume includes a foreword by Professor M.A.S. Abdel Haleem, King Fahd Professor of Islamic Studies, University of London.

ENDORSEMENTS:

‘Razi’s Tafsir is a monument to Islam’s great tradition of learning and an incredibly rich pathway into it. Making it accessible to an English-speaking audience, by a translator who is a scholar himself, is a great contribution that will be appreciated by many for many years to come.’
Prof. Jonathan AC Brown, Georgetown University, USA.

‘Dr. Sohaib Saeed offers us a meticulous and readable translation of a masterpiece of Qur’anic exegesis by the great Muslim intellectual Fakhr al-Din al-Razi, whose goal was to illuminate every possible shade of meaning of the Muslim Revelation, from moral-ethical and legal, to rational and allegorical-mystical, not to mention linguistic, grammatical and historical. A must-read for every serious student and connoisseur of the Qur’an.’
Prof. Alexander Knysh, University of Michigan, Ann Arbor, USA.

Terjemah Matan Taqrib Abu Syujak
PENDAHULUAN Terjemah: Bismillahirrohmanirrahim. Segala puji bagi Allah. Shalawat salam atas Nabi Muhammad, keluarganya dan para Sahaabat. Qadhi Abu Syujak Ahmad bin Al-Husain bin Ahmad Al-Asfahani berkata: Aku diminta oleh sebagian teman untuk menyusun ringkasan fiqih madzhab Syafi'i yang sangat ringkas dan sederhana dan terbagi dalam bagian-bagian yang banyak agar mudah dipelajari dan dihafal. Aku penuhi permintaan itu dengan memohon taufik pada Allah yang Maha Kuasa dan Maha Tahu. Artinya: Macam-macam Air Air yang dapat dibuat untuk bersuci ada 7 (tujuh) yaitu air hujan (langit), air laut, air sungai, air sumur, air sumber (mata air), air salju, air dingin. Jenis air ada 4 (empat) yaitu (a) air suci dan mensucikan; (b) air yang makruh yaitu air panas; (c) air suci tapi tidak meyucikan yaitu air mustakmal dan air yang air berubah karena kecampuran perkara suci; (d) air najis yaitu (i) air kurang 2 qullah yang terkena najis atau (ii) air mencapai 2 qullah terkena najis dan

1. Ulumul Hadits adalah ilmu-ilmu yang membahas atau berkaitan dengan Hadits Nabi SAW.
2. Ilmu Hadits Riwayah adalah ilmu yang mempelajari tentang tata cara periwayatan, pemeliharaan, dan penulisan atau pembukuan Hadits Nabi SAW. Objek kajiannya adalah Hadits Nabi SAW dari segi periwayatan dan pemeliharaannya.
3. Ilmu Hadits Dirayah adalah ilmu yang mempelajari tentang kumpulan kaidah-kaidah dan masalah-masalah untuk mengetahui keadaan rawi dan marwi dari segi di terima atau di tolaknya. Rawi adalah orang yang menyampaikan Hadits dari satu orang kepada yang lainnya; Marwi adalah segala sesuatu yang diriwayatkan, yaitu segala sesuatu yang disandarkan kepada Nabi SAW atau kepada Sahabat dan Tabi`in. Ilmu Hadits Dirayah inilah yang selanjutnya disebut dengan Ulumul Hadits.
4. Cabang-cabang Ulumul Hadits diantaranya adalah:
a. Ilmu Rijal Al-Hadits
b. Ilmu al-Jarh wa al-Ta`dil
c. Ilmu Fannil Mubhamat
d. Ilmu Mukhtalif al-Hadits
e. Ilmu `Ilalil Hadits
f. Ilmu Gharibul-Hadits
g. Ilmu Nasikh dan Mansukh Hadits
h. Ilmu Asbab Wurud al-Hadits (sebab-sebab munculnya Hadits)
i. Ilmu Mushthalah Hadits

Terjemah Nazham Maqshud ilmu sharaf gramatika bahasa Arab
Segala puji bagi Alloh SWT, Tuhan semesta alam, Dialah dzat Yang Maha Pengasih tak pilih kasih Maha Penyayang yang sayangNya tiada terbilang, setinggi arti sholawat dan sedalam makna salam semoga tercurahkan kepada semulia-mulianya utusan beliau baginda Rosulillah SAW, keluarga, para sahabat dan pengikutnya semua. Buku terjemah nadlhom Maqshud ini kami susun dengan maksud untuk dapat dijadikan sebagai bahan muqobalah bagi teman-teman santri khususnya dan kaum muslimin wal muslimat secara umum, oleh karenanya buku ini sangat sederhana baik bentuk ,bahasa maupun isinya dan buku terjemah nadlhom Maqshud ini kami beri nama " PENGANTAR MEMAHAMI ILMU SHOROF " kami berharap banyak barokah dan bermanfa'at bagi umat. Pada akhirnya kami menyadari bahwa terjemah ini belum sempurna dan jauh dari kesempurnaan, oleh karena itu segala kritik yang membangun dan saran-saran untuk perbaikan terjemah ini senantiasa kami harapkan dan hanya mengharap ridlo Alloh SWT, senantiasa kami harapkan, semoga terjemah ini dapat mendatangkan manfa'at dan maslahah fiddiini waddunya wal akhiroh. Amin Ya Robbal Alamin.

Quote as:
Salvatore, Armando, 2016. The Sociology of Islam: Knowledge, Power and Civility, Oxford: Wiley Blackwell.

The Sociology of Islam provides an accessible introduction to this emerging field of inquiry, teaching and debate. The study is located at the crucial intersection between a variety of disciplines in the social sciences and the humanities. It discusses the long-term dynamics of Islam as both a religion and as a social, political and cultural force.
The volume focuses on ideas of knowledge, power and civility to provide students and readers with analytic and critical thinking frameworks for understanding the complex social facets of Islamic traditions and institutions. The study of the sociology of Islam improves the understanding of Islam as a diverse force that drives a variety of social and political arrangements.
Delving into both conceptual questions and historical interpretations, The Sociology of Islam is a transdisciplinary, comparative resource for students, scholars, and policy makers seeking to understand Islam’s complex changes throughout history and its impact on the modern world.

The sociology of Islam has been a late and controversial addition to the sociology of religion. This field of research has been the principal target of the critique of Orientalism and after 9/11 the study of Islam became heavily politicized. In the first volume of what promises to be a major three volume masterpiece, Armando Salvatore steers a careful and judicious course through the various pitfalls that attend the field. The result is an academic triumph combining a sweeping historical vision of Islam with an analytical framework that is structured by the theme of knowledge-power. One waits with huge excitement for the delivery of the remaining volumes.
Bryan Turner, City University of New York

Sociologists of religion have long been awaiting a successor volume to Bryan Turner 's pathbreaking but now dated Weber and Islam (1974).  Armando Salvatore's new book provides just this update and much more.  Ranging across a host of critical case studies and theoretical issues, Salvatore provides a masterful account of religious ethics, rationalization, and civility across the breadth of the Muslim world, from early times to today.  The result is a book of deep intellectual insight, important, not just for the sociology of Islam, but for scholars and students interested in religion, ethics, and modernity in all civilizational traditions.
Robert Hefner, Boston University

A brilliant, pioneering effort to explain the cosmopolitan ethos within Islamicate civilization, The Sociology of Islam encompasses all the terminological  boldness of Marshal Hodgson, making the Persianate and Islamicate elements of civic cosmopolitanism, across the vast Afro-Eurasian ecumene, accessible to the widest possible readership in both the humanities and the social sciences.
Bruce B. Lawrence, author of Who is Allah? (2015)

Muhammadiyah merupakan salah satu organisasi modern Islam di Indonesia yang terbesar. Dalam buku ini dikaji tentang sejarah perkembangan Muhammadiyah yang dikontekskan dengan sejarah Islam klasik. Eksistensi Muhammadiyah di Indonesia tidak dapat dilepaskan dengan sejarah Islam klasik. Buku ini mencoba untuk merangkai keterhubungan pemikiran klasik dan Muhammadiyah kontemporer, dan bagaimana Muhammadiyah merespon persoalan-persoalan kontempoerer dan yang akan dengan dengan kekuatan ideologi dan mekanisme organisasi yang dimilikinya.

SCHOLARSHIP ON THE VISUAL CULTURES of ancient and early medieval Eurasia has recently benefited from art history’s renewed interest in questions that transcend political and cultural boundaries.1 Issues of cross-cultural interaction, however, have not enjoyed from art historians working on the ancient and early medieval worlds a level of critical attention commensurate with the number of problems arising from the material. As a result, many of those who work in the arts and cultures of the Mediterranean, Near East, and Asia have found themselves drawn closer together, but without a common vocabulary or debate with which to engage.

The organizing goal of this volume is to highlight these theoretical considerations and provide a forum where art historians of the ancient and medieval worlds can explore these problems of cross-cultural interaction with greater rigor. It does not intend to provide a comprehensive theoretical overview or art historical survey of Eurasian artistic interchange, nor an overarching theory. Rather, it aims to contribute critical perspectives drawn from premodern visual cultures to the wider theoretical conversation. The papers contained herein critically evaluate some of the most important problems encountered in the material: the cross-continental movement and selective appropriation of objects and motifs through trade; the impact of new ways of seeing, being seen, and acting introduced by these objects; the role of art and ritual in negotiations of power among empires; and representations and self-portrayals of ethnicity and gender within and beyond dominant visual cultures.

To order: http://www.asia.si.edu/visitor/arsorientalisVolumeOrder.htm

What is your view after reading this paper? Email your views to collegemhc@gmail.com

THE HEART OF THE MATTER:
The idea that every conceived human being is naturally evil, guilty, a sinner, or sinful, is itself child abuse and a blasphemous charge against God.

How does Christianity explain the existence of the two rival Abrahamic faiths, Judaism and Islam?  What place does it allow in Christian society for Jews and Muslims?  The responses to these questions are many; this brief article examines a few prominent examples.  Rather than a survey of Christians’ attitudes towards Jews (or Judaism) and Muslims (or Islam), it examines how Christian law accommodated Jews and Muslims as residents of Christian societies and at the roles that Christian thinkers assigned to Judaism and Islam in a Christian scheme of history.  The emphasis is on a few salient examples from the fourth century (when Christianity obtains social and intellectual predominance in the Roman Empire) to the nineteenth (when Christianity loses that predominance in Europe).

While the author cannot speak for churches of Christ, common among them are unique ways of understanding sacred scripture, believed to have been written by apostles and prophets of the Lord before the destruction of Jerusalem (70 A.D.) and circulated among the early Christian communities (e.g. A letter called First Clement in about 95 A.D., refers to at least ten New Testament books), then collected as a volume by the self-identified Christian community of the second century A.D. or earlier, e.g. the list of Marcion (140 A.D.)

Also see MEANING THERAPY here
https://issuu.com/collegeofmentalhealth/docs/meaning_therapy3

This article provides an annotated translation of a treatise written
by the famous scholar Jalal al-Din al-Suyuti (d. 911/1505) in defense
of the hadiths condemning sodomy (liwāṭ). The article situates
such a defense within the current discourse on Islam and
homosexuality, summarizing the main arguments for and against
the prohibition of liwāṭ as well as how the “traditionalist” and
“Progressive” camps have constructed their arguments.

A correct understanding of the fundamental elements in the Islamic economic vision is a prerequisite for the development of Islamic economics. This article begins by putting forward a conceptual understanding of these fundamental elements which include the nature of man, the universe and the concept of din. The article argues that due to differences in the Islamic economic vision to those of western economics, coupled with the epistemological and methodological framework in Islamic scholarship, the development of Islamic economic thought (and consequently policy prescriptions) differs. While internal logic, coherence and consistency are necessary conditions for scientific exposition, Islamic economics should be evaluated within its own framework and using its own criteria. Within acceptable parameters determined by revelation, this paper also argues that varying opinions in economics are possible and probable.