Hunafa: Jurnal Studia Islamika

171-183

Authors: Nasrullah

It must be acknowledged that the Islamic world until these days has left far behind from the West in terms of achievement in science and technology as a result of a burhānī-based system of knowledge that is rational-empirical. Therefore, Muslims must take back a burhānī tradition that was once victorious in the golden age of Islam in the past. But the West that has been advanced with its civilization “stabbed” and “killed” the civilization they had built themselves. This is due to the fact that the standard of truth is based on the arrogance and supremacy of the rational-empirical reasoning as such, while bayānī (textual) and ‘irfānī (spiritual) reasonings are alienated or marginalized, although it is clear that human life cannot be be measured only on the criteria of empirical rationalism, but it needs textual and spiritual approaches.

207-218

Authors: Aminun P. Omolu

One of the Shia sect is still growing up now is Shia Zaidiyah. Shi'ism Shia Zaidiyah is attributed to Zayd ibn Ali Zainal Abidin, the fifth priest in the hierarchy Zaidiyah Imamat. Zaidiyah Shiites tend to be moderate in the face of dilemmas caliphate of Ali ibn Abi Talib and the three caliphs before assessing his ¬, as priests and priests mafdhul Afdhal. The concept of Imamat and theology tends rational, while the other teachings of his ¬ Ahlussunnah generally synonymous with teaching. Zaidiyah Shi'ism has evolved since the third century AH in the Middle East and surrounding.

245-269

Authors: Muhammad Rasywan Syarif

This paper discusses the direction of qiblah to Mecca. This direction is determined from any point or place on the earth's surface through the calculation and measurement procedures. Therefore, it is basically a kind of measurement to determine a direction to which Ka’bah can be seen from any point or place on the earth’s surface. Along with advances in technology, at this time qiblah’s direction can be determined more accurately than in the period of the Prophet or in the early days when Islam arrived to Indonesia. Therefore, the accuracy of determining the qiblah’s direction is adjusted according to the ability and advance of technology in their days. The determination of position, direction and distance from one point to another can be carried out using mathematic method and assisted with visualization software in order that deviation in qiblah’s direction can be observed either in mosques or other buildings.

301-317

Authors: Jamal Syarif

Educational institutions/schools considered in addition to teaching the knowledge and skills also contribute effectively instill modern values is required as a prerequisite for any nation that was about to enter the era of industrialization. Schools are also considered as one of the important socialization tool (in addition to the family and community) that the ruling class always engineered to preserve the existing social structure. Schools were seen as a market culture (culture market), in which social factors are simultaneously trying to achieve certain goals or exchanged for something, such as a diploma, prestige, control over certain social class, and other social qualifications

1-18

Authors: Mukhlis Mukhtar

The word al-risālah is one of the words used in the Qur’an. The existence of al-risālah cannot be separated from the presence of the messenger of Allah among mankind in every age. That is because the messengers were given the recommendation directly by God to carry, to deliver and to teach al-risālah. Al-risālah carried, delivered and taught by the messengers to mankind contains the messages of the Almighty God to invite people not to worship God except Allah and regulate human life in relation to God, fellow humans and their environment.

55-84

Authors: Muhammad Syarif Hasyim

One of the objects of the philosophy studies is the nature. The thought of the nature runs continually to the things beyond the nature (metaphysics) and eventually comes to a conclusion that the existence of the nature must be in process. The philosophers argued that all things created must be in process, namely the process of emanation. The implication of this argument is that the nature is qadīm, because it was created by God since qidam and azālī. This argument was opposed by the theologists (mutakallimīn). They said that the nature was something new and its existence was from nothing. These two different theories are supported by the dalīls of the Qur’an. Their interpretations on the verses of the Qur’an gave the opportunity to result in different argument. The reason is that the use of the terms in the Qur’an, which refer to the meaning of creating, is various, moreover when referring to the proposition which rejects the existence of the synonims in the Qur’an. Therefore, eventhough the meaning of the term “khalaqa, bada‘a and fatara is “to create”, each this single word has its own substancial meaning.

121-129

Authors: M. Rasyid Ridha

The Qur’an is the guidance for all mankind. Therefore, the Arabic language used in the Qur’an should be universal, and be easy to understand by all people. The Qur’an has beautiful, fine and standard ambiguity. Because of the ambiguity of the Qur’an language, almost all the words in the verses of the Qur’an can be interpreted. The ambiguity is one of the semantics studies used in studying the meaning. The philosophers and the linguists employ three methods in studying the meaning, namely: 1) explaining the words naturally, 2) describing the sentences naturally, and 3) elaborating the meaning in the process of communication. Furthermore, to elaborate the meaning, one should view it from the aspects of word, of sentence, and of what the writer and the speaker need to communicate. All the processes of meaning have been applied in the Qur’an language in order to be comprehended by people more easily.

149-170

Authors: Khaeruddin Yusuf

The Qur’an is a holy book seving as the source of inspiration for the seekers of science, including those who belong to orientalists. They make Alquran as an object of study and research among both academic and non-academic. One of the most contemporary issues of orientalist studies of the Qur’an was written by Christoph Luxenberg “Die Syiro-aramaeische Lesart des Koran: Ein beitrag Zur Entschluesselung der Koransprache” (The Syiro-Aramaic Reading of the Qur’an: A contribution to the Language of the Qur’an Description). Luxenberg says that the Qur’an is heavily influenced by the Syriac-Aramaic language; therefore, to understand the Qur'an properly, one must learn it through the Syriac-Aramaic language. According to Luxenberg, the Syriac-Aramaic language was the language of Lingua Franca of Arabic society at the time of the Prophet, while the Arabic language (Fusha) came later after the Syriac-Aramaic language had reached perfection. This article tries to review the opinion of Luxenberg, then gives arguments by citing the opinion of some prominent Islamic reviewers.