Pub Date : 2018-09-01DOI: 10.15642/islamica.2018.13.1.115-138
Achmad Zuhdi Dh
For Javanese, one way to cure the sick is to do suwuk (jampi). Suwuk tradition, namely healing by reciting mantras (certain readings) that are blown on the crown of the patient and sometimes also use water media, especially for some modern Muslims, was initially seen as a healing practice that contains elements of shirk because it was considered not in accordance with the principles of Islamic aq?dah. Today, this view begins to change after a normative source has been found from a number of traditions that allow ruqyah that works similar to suwuk. It was also strengthened by the results of experiments and the findings of a number of scientists about the effect of certain readings and the wonders of water. This article will explain the tradition of suwuk which is the same as ruqyah, then elaborate normative sources of the Qur’?n and the H{ad?th which legalize it and the view of modern science that supports it, so that its existence is still relevant to modernity.
{"title":"Tradisi Suwuk dalam Tinjauan Sains Modern","authors":"Achmad Zuhdi Dh","doi":"10.15642/islamica.2018.13.1.115-138","DOIUrl":"https://doi.org/10.15642/islamica.2018.13.1.115-138","url":null,"abstract":"For Javanese, one way to cure the sick is to do suwuk (jampi). Suwuk tradition, namely healing by reciting mantras (certain readings) that are blown on the crown of the patient and sometimes also use water media, especially for some modern Muslims, was initially seen as a healing practice that contains elements of shirk because it was considered not in accordance with the principles of Islamic aq?dah. Today, this view begins to change after a normative source has been found from a number of traditions that allow ruqyah that works similar to suwuk. It was also strengthened by the results of experiments and the findings of a number of scientists about the effect of certain readings and the wonders of water. This article will explain the tradition of suwuk which is the same as ruqyah, then elaborate normative sources of the Qur’?n and the H{ad?th which legalize it and the view of modern science that supports it, so that its existence is still relevant to modernity.","PeriodicalId":30844,"journal":{"name":"Islamica Jurnal Studi Keislaman","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2018-09-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47987131","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2018-09-01DOI: 10.15642/islamica.2018.13.1.64-90
H. A. Prihantoro
This paper aims to track the construction of maq?s}id al-shar?‘ah reasoning and reading patterns of maq?s}id al-shar?‘ah according to Ibn Taym?yah perspective. The study of the philosophy of Islamic Law in the perspective of Ibn Taym?yah in Islamic thought is still not much discussed, even not yet formulated with a comprehensive framework of construction of reason. Maq?sid al-shar?‘ah in Ibn Taym?yah’s perspective has a reciprocal reading pattern in quadric jalb al-mas}lah}ah and daf‘ al-mafsadah at one time simultaneously. These quadrics here are relational dialectics between min j?nib al-wuj?d and min j?nib al-‘adam. Ibn Taym?yah as one of the most knowledgeable scholars of science has a unique reading pattern on how the legal texts (ay?t al-ah}k?m) and their intentions (al-maq?s}id) are dialecticalized.
本文旨在跟踪maq?} id al-shar ?“啊，马克的推理和阅读模式?”} id al-shar ?“啊，根据伊本·泰姆的说法?”是的视角。伊本·泰姆视角下的伊斯兰法哲学研究?在伊斯兰思想中，“是的”仍然没有太多的讨论，甚至还没有形成一个全面的理性构建框架。Maq吗?sid al-shar吗?“啊，在伊本·泰姆?”Yah的观点在二次元jalb al-mas}lah}ah和daf ' al-mafsadah中同时具有相互的阅读模式。这里的二次曲线是minj ?笔尖al-wuj吗?D和min j?笔尖al -亚当。伊本Taym吗?是的，作为最博学的科学学者之一对法律文本有独特的阅读模式(是吗?al-ah}k} m)和他们的意图(al-maq} s}id)是辩证化的。
{"title":"Konstruksi Nalar dan Pola Pembacaan Maq?s{Id al-Shar?‘ah dalam Filsafat Hukum Islam Ibn Taym?yah","authors":"H. A. Prihantoro","doi":"10.15642/islamica.2018.13.1.64-90","DOIUrl":"https://doi.org/10.15642/islamica.2018.13.1.64-90","url":null,"abstract":"This paper aims to track the construction of maq?s}id al-shar?‘ah reasoning and reading patterns of maq?s}id al-shar?‘ah according to Ibn Taym?yah perspective. The study of the philosophy of Islamic Law in the perspective of Ibn Taym?yah in Islamic thought is still not much discussed, even not yet formulated with a comprehensive framework of construction of reason. Maq?sid al-shar?‘ah in Ibn Taym?yah’s perspective has a reciprocal reading pattern in quadric jalb al-mas}lah}ah and daf‘ al-mafsadah at one time simultaneously. These quadrics here are relational dialectics between min j?nib al-wuj?d and min j?nib al-‘adam. Ibn Taym?yah as one of the most knowledgeable scholars of science has a unique reading pattern on how the legal texts (ay?t al-ah}k?m) and their intentions (al-maq?s}id) are dialecticalized.","PeriodicalId":30844,"journal":{"name":"Islamica Jurnal Studi Keislaman","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2018-09-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44869582","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2018-09-01DOI: 10.15642/islamica.2018.13.1.139-163
Ahmad nur Fuad
This article seeks to explore Niz}?m al-Mulk’s political career and his contribution to Islamic political thought. As a prominent waz?r of two Saljuq sultans, Alp Arslan and Malikshah, Niz}?m al-Mulk played an important role in running the government for almost 30 years. His adherence to Sunni theological doctrines and Shafi'i school of law has made him a defender of Sunnism against other sects like Ismailism. As a political figure and thinker, Niz}?m al-Mulk regarded justice and religion as a fundamental basis for state. In Siy?sat-n?ma, he elaborates many political bodies needed to build a strong state and government, such as waz?r, q?d}?, tax collectors, military, and intelligent agency. It can be argued that Niz}?m al-Mulk’s political thought as formulated in his work, Siy?sat-n?ma (the Book of Government), is based on his political and governmental experiences, his understanding of Islamic doctrines, and Persian political traditions.
{"title":"Niz}?m al-Mulk dan Kontribusinya terhadap Pemikiran Politik Islam","authors":"Ahmad nur Fuad","doi":"10.15642/islamica.2018.13.1.139-163","DOIUrl":"https://doi.org/10.15642/islamica.2018.13.1.139-163","url":null,"abstract":"This article seeks to explore Niz}?m al-Mulk’s political career and his contribution to Islamic political thought. As a prominent waz?r of two Saljuq sultans, Alp Arslan and Malikshah, Niz}?m al-Mulk played an important role in running the government for almost 30 years. His adherence to Sunni theological doctrines and Shafi'i school of law has made him a defender of Sunnism against other sects like Ismailism. As a political figure and thinker, Niz}?m al-Mulk regarded justice and religion as a fundamental basis for state. In Siy?sat-n?ma, he elaborates many political bodies needed to build a strong state and government, such as waz?r, q?d}?, tax collectors, military, and intelligent agency. It can be argued that Niz}?m al-Mulk’s political thought as formulated in his work, Siy?sat-n?ma (the Book of Government), is based on his political and governmental experiences, his understanding of Islamic doctrines, and Persian political traditions.","PeriodicalId":30844,"journal":{"name":"Islamica Jurnal Studi Keislaman","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2018-09-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46272698","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2018-09-01DOI: 10.15642/islamica.2018.13.1.164-183
Afidatul Asmar
Since Nahdlatul Ulama scholars have been preaching Islamic knowledge using language and the social culture of their audience, the message of preachings (da‘wah) is easily absorbed by the audience. Such Islamic da‘wah is recognised as a cultural Islamic da‘wah, making Islam accommodative to the local culture without reducing any of the values of Islamic principles; and challenging the radical Islamic discourse strongly emerg-ing in post-reformasi Indonesia. This article would revisit the concept of cultural Islamic da‘wah developed by Nahdlatul Ulama scholars, by tracing the strong chains of its genealogies, then exploring the strategies conducted in line with the dream of displaying a “soft” face of Islam in Indonesia. As a result, this article argues that the cultural Islamic da‘wah of Nahdlatul Ulama scholars is inspired by, even adopts to, that of Walisongo in the 15th and 16th centuries Indonesia. Its aim is to make shar?‘ah applicated substantively, other than normatively, by the society, through a strategy of cultural approaches, rather than structural ones.
{"title":"Genealogi dan Strategi Dakwah Kultural NU","authors":"Afidatul Asmar","doi":"10.15642/islamica.2018.13.1.164-183","DOIUrl":"https://doi.org/10.15642/islamica.2018.13.1.164-183","url":null,"abstract":"Since Nahdlatul Ulama scholars have been preaching Islamic knowledge using language and the social culture of their audience, the message of preachings (da‘wah) is easily absorbed by the audience. Such Islamic da‘wah is recognised as a cultural Islamic da‘wah, making Islam accommodative to the local culture without reducing any of the values of Islamic principles; and challenging the radical Islamic discourse strongly emerg-ing in post-reformasi Indonesia. This article would revisit the concept of cultural Islamic da‘wah developed by Nahdlatul Ulama scholars, by tracing the strong chains of its genealogies, then exploring the strategies conducted in line with the dream of displaying a “soft” face of Islam in Indonesia. As a result, this article argues that the cultural Islamic da‘wah of Nahdlatul Ulama scholars is inspired by, even adopts to, that of Walisongo in the 15th and 16th centuries Indonesia. Its aim is to make shar?‘ah applicated substantively, other than normatively, by the society, through a strategy of cultural approaches, rather than structural ones.","PeriodicalId":30844,"journal":{"name":"Islamica Jurnal Studi Keislaman","volume":"1 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2018-09-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44119782","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2018-09-01DOI: 10.15642/islamica.2018.13.1.33-63
A. K. Riza
Bah}th al-mas?’il is a forum in which traditionalist Muslims of Nahdlatul Ulama get their fatwas. Nahdlatul Ulama practices taql?d and therefore madhhab in its fatwa by relying upon opinions of especially Sh?fi‘? jurists. Since 1992, some forward-minded people within Nahdlatul Ulama introduced the use of madhhab manhaj? through istinbat} method in addition of madhhab qawl?. However, the co-existence of these two methods creates everlasting polarization within Nahdlatul Ulama. There once division of application, though, in which manhaj? was employed in mawd}?‘?yah cases and qawl? was practiced in w?qi‘?yah cases, but it did not last long. The National Congress of Nahdlatul Ulama in 2015, when istinb?t} of madhhab manhaj? was discussed once again, unveiled fierce debates between supporters of the two methods. The East Java Branch of Nahdlatul Ulama, which are fervent supporters of qawl?, insists on its sole employment in fatwa. All their bah}th al-mas?’il w?qi‘?yahs after the 2015 Congress use qawl?. However, manhaj? start to appear in their bah}th al-mas?’il mawd}?‘?yah, especially in cases where various approaches should be deployed, such as fatwa on Islam Nusantara.
{"title":"Pergulatan Perumusan Bermazhab secara Qawl? dan Manhaj? dalam Bah{th al-Mas?’il pada Muktamar Nahdlatul Ulama Ke-33","authors":"A. K. Riza","doi":"10.15642/islamica.2018.13.1.33-63","DOIUrl":"https://doi.org/10.15642/islamica.2018.13.1.33-63","url":null,"abstract":"Bah}th al-mas?’il is a forum in which traditionalist Muslims of Nahdlatul Ulama get their fatwas. Nahdlatul Ulama practices taql?d and therefore madhhab in its fatwa by relying upon opinions of especially Sh?fi‘? jurists. Since 1992, some forward-minded people within Nahdlatul Ulama introduced the use of madhhab manhaj? through istinbat} method in addition of madhhab qawl?. However, the co-existence of these two methods creates everlasting polarization within Nahdlatul Ulama. There once division of application, though, in which manhaj? was employed in mawd}?‘?yah cases and qawl? was practiced in w?qi‘?yah cases, but it did not last long. The National Congress of Nahdlatul Ulama in 2015, when istinb?t} of madhhab manhaj? was discussed once again, unveiled fierce debates between supporters of the two methods. The East Java Branch of Nahdlatul Ulama, which are fervent supporters of qawl?, insists on its sole employment in fatwa. All their bah}th al-mas?’il w?qi‘?yahs after the 2015 Congress use qawl?. However, manhaj? start to appear in their bah}th al-mas?’il mawd}?‘?yah, especially in cases where various approaches should be deployed, such as fatwa on Islam Nusantara.","PeriodicalId":30844,"journal":{"name":"Islamica Jurnal Studi Keislaman","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2018-09-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48623518","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2018-03-05DOI: 10.15642/islamica.2018.12.2.288-314
M. Zamzami
This article scrutinizes social and theological constructions of the practice of ijazah Asma Artho or Uang Azimat (money blessing tradition) in Fathul Ulum Islamic Boarding School. Asma Artho is not a practice of doubling money. It is only money blessed by kiai. There is a symbol contained in the post-blessing money, the kiai, through his team, writes the word Bāsiṭ, one of Asmā’ al-Ḥusnā, on the blessed money. Socially, the practice, which is routinely implemented every year, is not only sought by the santri, but also the general public and businessmen. If santri and the general public wishes the blessing of their rejection from this ritual process, then it is different from the perspective of the business community, where they believe this money (Asma Artho) has enough impact on the increase in the business’s current good. For them, the more blessed the money is, the more fortune it earns. In understanding the theological construct of this blessed money, the author examines the meaning of the Bāsiṭ, one of Asmā’ al-Ḥusnā, and the interpretation of this word in the Qur’an which is contained in the money and how to read the rajah. This bleesed money is based on the thought of Abū Ḥāmid al-Ghazālī, Abū Bakr Muḥammad Shatā al-Dimyātī, and Ma‘rūf al-Karkhī. Al-Karkhī said has even said that anyone who reads the mawlid upon the Prophet Muhammad on some silver or gold-plated dirhams and then mix the dirhams with other dirhams, these dirhams will then get a blessing.
{"title":"Konstruksi Sosial-Teologis Ritual Ijazah Asma' Artho (Uang Azimat) di Pondok Pesantren Fathul Ulum Kwagean Pare Kediri","authors":"M. Zamzami","doi":"10.15642/islamica.2018.12.2.288-314","DOIUrl":"https://doi.org/10.15642/islamica.2018.12.2.288-314","url":null,"abstract":"This article scrutinizes social and theological constructions of the practice of ijazah Asma Artho or Uang Azimat (money blessing tradition) in Fathul Ulum Islamic Boarding School. Asma Artho is not a practice of doubling money. It is only money blessed by kiai. There is a symbol contained in the post-blessing money, the kiai, through his team, writes the word Bāsiṭ, one of Asmā’ al-Ḥusnā, on the blessed money. Socially, the practice, which is routinely implemented every year, is not only sought by the santri, but also the general public and businessmen. If santri and the general public wishes the blessing of their rejection from this ritual process, then it is different from the perspective of the business community, where they believe this money (Asma Artho) has enough impact on the increase in the business’s current good. For them, the more blessed the money is, the more fortune it earns. In understanding the theological construct of this blessed money, the author examines the meaning of the Bāsiṭ, one of Asmā’ al-Ḥusnā, and the interpretation of this word in the Qur’an which is contained in the money and how to read the rajah. This bleesed money is based on the thought of Abū Ḥāmid al-Ghazālī, Abū Bakr Muḥammad Shatā al-Dimyātī, and Ma‘rūf al-Karkhī. Al-Karkhī said has even said that anyone who reads the mawlid upon the Prophet Muhammad on some silver or gold-plated dirhams and then mix the dirhams with other dirhams, these dirhams will then get a blessing.","PeriodicalId":30844,"journal":{"name":"Islamica Jurnal Studi Keislaman","volume":"12 1","pages":"306-332"},"PeriodicalIF":0.0,"publicationDate":"2018-03-05","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44061890","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2018-03-05DOI: 10.15642/ISLAMICA.2018.12.2.315-339
Fikri Mahzumi
This article is an attempt to describe the theological paradigm of environment existing in Pesantren Walisongo Tuban. From an academic perspective, this paradigm is often regarded as eco-theology. This discourse has been widely discussed by many experts and activists of environment from different countries as new attempts to cope with global crisis faced by human being. KH KPP Noer Nasroh Hadiningrat who is far way from the discourse of eco-theology has naurallybuilt a paradigm related to the issue of environment based on his reflection on Islamic values and traditions. Forest which becomes his dominant environment where his pesantren is located has led him to cosmic awareness of the importance of conserving the mandat of God to human being. This awareness manifests in what is called “the words of forest” (kalam rimba) transferred to students and society around pesantren. In addition, Kiai Noer as the key actor also get involved in practical activities such as establishing vocational school of forestry to establish a continous transformation and implication for the conserva-tion of forest with its ecosystem, particularly in Indonesia.
{"title":"Renungan Ekoteologis KH. KPP. Noer Nasroh Hadiningrat di Pesantren Walisongo Tuban","authors":"Fikri Mahzumi","doi":"10.15642/ISLAMICA.2018.12.2.315-339","DOIUrl":"https://doi.org/10.15642/ISLAMICA.2018.12.2.315-339","url":null,"abstract":"This article is an attempt to describe the theological paradigm of environment existing in Pesantren Walisongo Tuban. From an academic perspective, this paradigm is often regarded as eco-theology. This discourse has been widely discussed by many experts and activists of environment from different countries as new attempts to cope with global crisis faced by human being. KH KPP Noer Nasroh Hadiningrat who is far way from the discourse of eco-theology has naurallybuilt a paradigm related to the issue of environment based on his reflection on Islamic values and traditions. Forest which becomes his dominant environment where his pesantren is located has led him to cosmic awareness of the importance of conserving the mandat of God to human being. This awareness manifests in what is called “the words of forest” (kalam rimba) transferred to students and society around pesantren. In addition, Kiai Noer as the key actor also get involved in practical activities such as establishing vocational school of forestry to establish a continous transformation and implication for the conserva-tion of forest with its ecosystem, particularly in Indonesia.","PeriodicalId":30844,"journal":{"name":"Islamica Jurnal Studi Keislaman","volume":"12 1","pages":"333-357"},"PeriodicalIF":0.0,"publicationDate":"2018-03-05","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48800655","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2018-03-05DOI: 10.15642/ISLAMICA.2018.12.2.261-287
Syamsul Arifin, Nafik Muthohirin, Tongat Tongat, W. Wahyudi
This article attempts to uncover the point of encounter of human rights and sharī‘ah in Indonesia which often contradict with each other in light of differences in its development base, both as a concept and, furthermore, as an instrument, which ultimately leads to the human dimension. The basis of the development in question is that human rights derived from human rationality, while sharī‘ah comes from revelation. Therefore, this article seeks to explore the compatibility between the two. Human rights and sharī‘ah always have a point of encounter because in principle they are both fighting for humanity. The intersection between the two is often the case—and it becomes common, because the basis for the development of the law originates from different sources. Human rights comes from human rationality, while sharī‘ah departs from Allah’s revelation. Thus, it is only natural that various debates arise as in general a discourse of knowledge. It’s just that it needs to be understood that the conflict and tension that arise, should not lead to violence. On the one hand, Muslim groups who reject the principles of human rights are undoubtedly existent. However, on the other hand, many Muslims also graciously accept human rights. Accommodative people hold the view that they have a common vision of justice, peace, equality and tolerance. Human rights need not be viewed as contradictory to Islam, in part because many Muslim-majority countries recognize and ratify human rights instruments issued by the United Nations.
{"title":"Interseksi Hak Asasi Manusia dan Sharī‘ah di Indonesia","authors":"Syamsul Arifin, Nafik Muthohirin, Tongat Tongat, W. Wahyudi","doi":"10.15642/ISLAMICA.2018.12.2.261-287","DOIUrl":"https://doi.org/10.15642/ISLAMICA.2018.12.2.261-287","url":null,"abstract":"This article attempts to uncover the point of encounter of human rights and sharī‘ah in Indonesia which often contradict with each other in light of differences in its development base, both as a concept and, furthermore, as an instrument, which ultimately leads to the human dimension. The basis of the development in question is that human rights derived from human rationality, while sharī‘ah comes from revelation. Therefore, this article seeks to explore the compatibility between the two. Human rights and sharī‘ah always have a point of encounter because in principle they are both fighting for humanity. The intersection between the two is often the case—and it becomes common, because the basis for the development of the law originates from different sources. Human rights comes from human rationality, while sharī‘ah departs from Allah’s revelation. Thus, it is only natural that various debates arise as in general a discourse of knowledge. It’s just that it needs to be understood that the conflict and tension that arise, should not lead to violence. On the one hand, Muslim groups who reject the principles of human rights are undoubtedly existent. However, on the other hand, many Muslims also graciously accept human rights. Accommodative people hold the view that they have a common vision of justice, peace, equality and tolerance. Human rights need not be viewed as contradictory to Islam, in part because many Muslim-majority countries recognize and ratify human rights instruments issued by the United Nations.","PeriodicalId":30844,"journal":{"name":"Islamica Jurnal Studi Keislaman","volume":"12 1","pages":"279-305"},"PeriodicalIF":0.0,"publicationDate":"2018-03-05","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48547165","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2018-03-04DOI: 10.15642/islamica.2018.12.2.405-429
Sirajul Arifin
The article examines the hybrid contract that is still debated although the contract has framed pawn products in Islamic financial institutions. The pawn system which has been regulated by the DSN-MUI, however, still leaves a problem. The problem arises because the mortgage system is a combination system of several contracts that require collateral. Collateral is used to build bank trust and the customer’s responsibility that the customer will return the loan in accordance with the contract. The used contracts are the loan, mortgage and lease agreements. If the financing in the mortgage system is default, the collateral item becomes the compensation for the repayment of the remaining debt of the customer. Pawn systems that require sublimation of several contracts in pawn products still become a subject of criticism. Hadiths about the prohibition of bay‘ and salaf, prohibitions requiring additional debt, and the prohibition of charging fees for collateral are those that criticize and are not aware of pawn hybrid contract. Even though the pawn hybrid contract is still criticized, the demand for contemporary transactions in sharia financial institutions cannot be ignored, even its presence is a necessity as long as it does not violate sharia norms and values.
{"title":"Litigasi Hybrid Contract Gadai pada Lembaga Keuangan Syariah","authors":"Sirajul Arifin","doi":"10.15642/islamica.2018.12.2.405-429","DOIUrl":"https://doi.org/10.15642/islamica.2018.12.2.405-429","url":null,"abstract":"The article examines the hybrid contract that is still debated although the contract has framed pawn products in Islamic financial institutions. The pawn system which has been regulated by the DSN-MUI, however, still leaves a problem. The problem arises because the mortgage system is a combination system of several contracts that require collateral. Collateral is used to build bank trust and the customer’s responsibility that the customer will return the loan in accordance with the contract. The used contracts are the loan, mortgage and lease agreements. If the financing in the mortgage system is default, the collateral item becomes the compensation for the repayment of the remaining debt of the customer. Pawn systems that require sublimation of several contracts in pawn products still become a subject of criticism. Hadiths about the prohibition of bay‘ and salaf, prohibitions requiring additional debt, and the prohibition of charging fees for collateral are those that criticize and are not aware of pawn hybrid contract. Even though the pawn hybrid contract is still criticized, the demand for contemporary transactions in sharia financial institutions cannot be ignored, even its presence is a necessity as long as it does not violate sharia norms and values.","PeriodicalId":30844,"journal":{"name":"Islamica Jurnal Studi Keislaman","volume":"12 1","pages":"405-429"},"PeriodicalIF":0.0,"publicationDate":"2018-03-04","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43730845","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2018-03-03DOI: 10.15642/islamica.2018.12.2.455-480
M. Muslih
This research focuses on the implementation of teaching religion and science in “Trensains” Senior High School at Tebuireng Islamic Boarding School 2. This research concludes that the implementation of the integration of religion and science is summarized in a notion of “trensains” that makes the Qur’an the basis of construction of science by Agus Purwanto and Salahuddin Wahid. The implemenation of such an integration can be catagorized into three dimensions, namely ontological, epistemological, and axiological. In addition, the ‘Trensains’ result in the integration of institutions, the integration of the curriculum, and the integration of learning process in the classroom, outside, and integration in daily activities. The problem experienced in learning includes the prevalence of dichotomy among eductors, and the various abilities of learners. The facilities of learning are not yet complete, and funds are limited. The solution is to strengthen the understanding of the concept of integration of science in all elements in the form of manual integration for educator and learners, and to optimize the performance of educators and guidance and counseling, effective educators in planning learning by doing training preparation of learning plan, to optimize the use of existing facilities, and to maximize the role of the education board and the school committe in order to establish cooperat-ion with stakeholder, agencies, government, or other communities in an effort to improve the quality of the school.
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