Pub Date : 2021-10-09DOI: 10.26555/ijish.v4i2.5044
Syamsul Anwar
Muhammadiyah’s al-Maun philosophy is a religious and social outlook developed by this organization, and underlies social programs, activities, and works it carries out in order to achieve an ideal form of human life organizing, i.e. what is called “a true Islamic society.” Inspired by the philosophical stance of existential dualism, while giving emphasis on the relative importance and significance of worldly life, this largest Muslim social association in Indonesia, in contradistinction to the the Sufis’ attitude, sees the world as a divine gift onto humankind and it is, therefore, good and innocent, as well as malleable and capable of recieving human conduct to construct it for the common benefits of humankind. This philosophy takes five principle as its bases: the doctrine of tawḥīd; the societal nature of human; the primacy of ethical values of justice, trustworthiness, fraternity, and solidarity; observance of divine law; and the importance of organization. Extracted out of sūrat al-Māʻūn in the Quran and hence its name, this philosophy aims to actualize the social dimension of maqāṣid al-sharīʻa, i.e. to realize the good interests of society’s members as a whole including, and primarily, the vernarable segment among them.
{"title":"Muhammadiyah Māʻūnic Philosophy and Financial Inclusion: A Maqasid Perspective","authors":"Syamsul Anwar","doi":"10.26555/ijish.v4i2.5044","DOIUrl":"https://doi.org/10.26555/ijish.v4i2.5044","url":null,"abstract":"Muhammadiyah’s al-Maun philosophy is a religious and social outlook developed by this organization, and underlies social programs, activities, and works it carries out in order to achieve an ideal form of human life organizing, i.e. what is called “a true Islamic society.” Inspired by the philosophical stance of existential dualism, while giving emphasis on the relative importance and significance of worldly life, this largest Muslim social association in Indonesia, in contradistinction to the the Sufis’ attitude, sees the world as a divine gift onto humankind and it is, therefore, good and innocent, as well as malleable and capable of recieving human conduct to construct it for the common benefits of humankind. This philosophy takes five principle as its bases: the doctrine of tawḥīd; the societal nature of human; the primacy of ethical values of justice, trustworthiness, fraternity, and solidarity; observance of divine law; and the importance of organization. Extracted out of sūrat al-Māʻūn in the Quran and hence its name, this philosophy aims to actualize the social dimension of maqāṣid al-sharīʻa, i.e. to realize the good interests of society’s members as a whole including, and primarily, the vernarable segment among them. ","PeriodicalId":33507,"journal":{"name":"IJISH International Journal of Islamic Studies and Humanities","volume":"1 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2021-10-09","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47383478","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}
Pemahaman mengenai pengelolaan keuangan secara syariah merupakan suatu hal yang mutlak dipahami oleh mahasiswa agar mahasiswa dapat secara bijak mengelola keuangan pribadinya dan dapat terhindar dari permasalahan keuangan dikemudian hari. Kesalahan dalam pengambilan keputusan dikarenakan tidak cukupnya pemahaman akan pengelolaan keuangan bisa dialami tidak hanya oleh mahasiwa, tetapi juga masyarakat secara luas. Hasil penelitian menunjukkan masih rendahnya indeks literasi keuangan Syariah pada masyarakat di Indonesia, hanya sebesar 16 orang dari 100 orang di Indonesia yang mempunyai tingkat literasi keuangan dengan baik dan menjalankannya dalam kesehariannya. Peranan mahasiswa sebagai agent of change diharapkan mampu menjembatani tingkat pemahaman mengenai literasi keuangan Syariah kepada masyarakat, agar masyarakat juga tidak salah dalam mengambil keputusan keuangan yang dapat menyebabkan kerugian.
{"title":"PERANAN LITERASI KEUANGAN SYARIAH TERHADAP PENGELOLAAN KEUANGAN MAHASISWA","authors":"Aisa Rurkinantia","doi":"10.21580/JISH.V6I2.9023","DOIUrl":"https://doi.org/10.21580/JISH.V6I2.9023","url":null,"abstract":"Pemahaman mengenai pengelolaan keuangan secara syariah merupakan suatu hal yang mutlak dipahami oleh mahasiswa agar mahasiswa dapat secara bijak mengelola keuangan pribadinya dan dapat terhindar dari permasalahan keuangan dikemudian hari. Kesalahan dalam pengambilan keputusan dikarenakan tidak cukupnya pemahaman akan pengelolaan keuangan bisa dialami tidak hanya oleh mahasiwa, tetapi juga masyarakat secara luas. Hasil penelitian menunjukkan masih rendahnya indeks literasi keuangan Syariah pada masyarakat di Indonesia, hanya sebesar 16 orang dari 100 orang di Indonesia yang mempunyai tingkat literasi keuangan dengan baik dan menjalankannya dalam kesehariannya. Peranan mahasiswa sebagai agent of change diharapkan mampu menjembatani tingkat pemahaman mengenai literasi keuangan Syariah kepada masyarakat, agar masyarakat juga tidak salah dalam mengambil keputusan keuangan yang dapat menyebabkan kerugian.","PeriodicalId":33507,"journal":{"name":"IJISH International Journal of Islamic Studies and Humanities","volume":"191 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2021-09-19","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"81897137","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}
The Islamic moral value of self-reliance is a value system that has been emphasized in numerous Ayat of the Glorious Qur’an and Ahadith of the Prophet (SAW). Kontagora Emirate consists of six local government areas with diverse cultural values and different languages, but with the majority of its population being Muslims and women. This paper seeks to look into the moral obligation in the conduct of business or trade by women in Islam and the conditions to be observed by Muslim women during vocations. It also aims to find out how they acquire the entrepreneurial skills; the duration taken to learn a particular skill and the types of businesses, trades, vocations etc. What impact does it have on the Muslim woman’s status economically, socially, educationally, politically? In order to achieve the above objectives, the paper adopts the survey method complimented with interview. The findings of the paper are that most Muslim women in Kontagora Emirate engage in one form of trade/vocation or the other through self help efforts such as Adashi and mini-women self help efforts kungiya. The paper concludes that with the help of Government and non-governmental/private individual’s assistance the women in Kontagora Emirate will achieve more and contribute more to economic growth of the Emirate and the state at large.
{"title":"Islamic Moral Value of self-reliance: A Drive for Poverty Alleviation and Entrepreneurship amongst Women in Kontagora Emirate, Nigeria","authors":"H. T. Yusuf","doi":"10.21580/JISH.V6I1.7456","DOIUrl":"https://doi.org/10.21580/JISH.V6I1.7456","url":null,"abstract":"The Islamic moral value of self-reliance is a value system that has been emphasized in numerous Ayat of the Glorious Qur’an and Ahadith of the Prophet (SAW). Kontagora Emirate consists of six local government areas with diverse cultural values and different languages, but with the majority of its population being Muslims and women. This paper seeks to look into the moral obligation in the conduct of business or trade by women in Islam and the conditions to be observed by Muslim women during vocations. It also aims to find out how they acquire the entrepreneurial skills; the duration taken to learn a particular skill and the types of businesses, trades, vocations etc. What impact does it have on the Muslim woman’s status economically, socially, educationally, politically? In order to achieve the above objectives, the paper adopts the survey method complimented with interview. The findings of the paper are that most Muslim women in Kontagora Emirate engage in one form of trade/vocation or the other through self help efforts such as Adashi and mini-women self help efforts kungiya. The paper concludes that with the help of Government and non-governmental/private individual’s assistance the women in Kontagora Emirate will achieve more and contribute more to economic growth of the Emirate and the state at large.","PeriodicalId":33507,"journal":{"name":"IJISH International Journal of Islamic Studies and Humanities","volume":"9 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2021-06-29","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"82743159","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}
Based on BWI’s data, the potential for wakaf money in Indonesia reaches at least IDR 180 trillion (www.gomuslim.co.id, 2017) per year. But in reality, the assets of large waqf funds are not necessarily linear with the level of welfare of the Muslim community in Indonesia. In addition, it is necessary to revitalize the endowment of money to revive its vital role. One way is to collaborate between Sukuk and money waqf agreements. The Waqf Linked Sukuk (WLS) can be seen as an ongoing financing instrument that Islam is trying to help maintain the ratio of public spending from, for and by the people. Furthermore, WLS can be an important innovation for economic sustainability, especially to finance micro-communities without interest rates. Whereas the WLS contract needs to be reviewed in favor of the public benefit from the perspective of maqashid shari'ah. This research uses a qualitative approach. Data collection methods used in this study are literature, documentation and interview methods. In analyzing the data that has been collected, researchers will use descriptive-analytical analysis with the ushuliyah approach. The results of this study are waqf and sukuk which consist of 2 different product orientations, namely Tabarru and Tijaroh, which are transformed and correlated in an effort to realize greater benefit value. The legal basis for allowing this WLS product is Q.S. Al-Maidah verse 1, Q.S. al-Isra 'verse 34, Q.S. Al-Baqarah verse 275, the hadith of the Prophet, fiqh rules are "basically, all muamalah is permitted unless there is an argument that forbids it", fiqh rules "should not endanger yourself or others, basically, all forms of muamalah may be done unless there is an argument which is prohibited forbid it ", the statement of DSN-MUI Number B-109 / DSN-MUI / II / 2019 concerning the Statement of Shari'ah Cash Waqf Linked Sukuk and the principle of" an act (regulation) of the government, having the core guaranteed the interests and welfare of its people ". The WLS product when viewed from the perspective of the shariah maqashid is very much in accordance with the six elements of the maqashid shariah.Keywords: cash waqf, sukuk, the maqashid shari’ah. AbstrakBerdasarkan penghitungan BWI, potensi wakaf uang di Indonesia setidaknya mencapai Rp 180 triliun (www.gomuslim.co.id, 2017) per tahun. Namun kenyataannya, aset wakaf uang yang besar ternyata belum tentu linier dengan tingkat kesejahteraan bagi komunitas Muslim di Indonesia. Selain itu, perlu revitalisasi wakaf uang guna menghidupkan kembali peran vitalnya. Salah satu caranya adalah dengan mengkolaborasikan antara Sukuk dan akad wakaf uang. Wakaf Linked Sukuk (WLS) dapat dipandang sebagai instrumen pembiayaan berkesinambungan yang coba diajukan oleh Islam guna membantu mempertahankan rasio belanja publik dari, untuk dan oleh rakyat. Lebih lanjut, WLS bisa menjadi inovasi penting untuk keberlanjutan ekonomi, khususnya untuk membiayai masyarakat mikro tanpa suku bunga. Padahal akad WLS per
根据BWI的数据，印尼的wakaf资金潜力每年至少达到180万亿印尼盾(www.gomuslim.co.id, 2017)。但实际上，大型waqf基金的资产并不一定与印尼穆斯林社区的福利水平呈线性关系。此外，有必要重振货币的禀赋，以恢复其至关重要的作用。一种方法是在伊斯兰债券和基金协议之间进行合作。Waqf挂钩伊斯兰债券(WLS)可以被视为一种持续的融资工具，伊斯兰教正试图帮助维持来自人民、为人民和由人民支付的公共支出比例。此外，WLS可以成为经济可持续性的重要创新，特别是在没有利率的情况下为微型社区提供资金。而WLS的合同需要从伊斯兰教法的角度来考虑公共利益。本研究采用定性方法。本研究使用的资料收集方法为文献法、文献法和访谈法。在分析收集到的数据时，研究人员将使用ushuliyah方法进行描述性分析。本研究的结果为waqf和sukuk，由Tabarru和Tijaroh两种不同的产品取向组成，通过转化和关联，以实现更大的利益价值。允许这种WLS产品的法律依据是《圣训》第1节，《圣训》第34节，《圣训》第275节，先知的圣训，教规是“基本上，所有的muamalah都是允许的，除非有禁止它的论点”，教规“不应该危及自己或他人，基本上，所有形式的muamalah都可以做，除非有禁止的论点禁止它”，DSN-MUI第B-109 / DSN-MUI / II / 2019号关于“伊斯兰教法现金Waqf挂钩伊斯兰债券声明”和“政府行为(监管)的原则，其核心是保证其人民的利益和福利”的声明。从伊斯兰教法的角度来看，WLS产品非常符合伊斯兰教法的六个要素。关键词:现金流通，伊斯兰债券，伊斯兰教法。[摘要]berdasarkan penghitungan BWI, potential wakaf wang di Indonesia setidaknya mencapi 180万亿卢比/年(www.gomuslim.co.id, 2017)。Namun kenyataannya是印尼穆斯林领袖，也是印尼穆斯林领袖。Selain itu, perlu reisisasi wakaf wang guna menghidupkan kembali peran vitalya。Salah satu caranya adalah dengan mengkolaborasikan antara Sukuk dan akad wakafang。Wakaf Linked Sukuk (WLS) dapat dipandang sebagai仪器pembiayaan berkesinambungan yang coba diajukan oleh Islam guna membantu mempertahankan rasio belanja publick dari, untuk danoleh rakyat。在此基础上，研究了中国经济的发展趋势，并对中国经济的发展趋势进行了分析。Padahal akad WLS perlu ditinjau keberpihakannya padadkemaslahatan public public dari perspetif maqashid syari 'ah。Penelitian的用法和样例:方法统计数据杨迪帕凯，dalam penelitian, ini adalah方法文献，文献资料，访谈。数据分析，数据分析，数据分析，数据分析Adapun hasil penelitian ini ialah wakaf dan sukuk yang terdiri atas 2 orientasi产品yang berbeda yitu akad tabarru dan tijaroh, yang ditransformasikan dan dikorelasikan dalam upaya mewujudkan nilai kemaslahatan yang lebih besar。apadapun landasan hukum diperbolehkannya产品WLS ini ialah q.s Al-Maidah ayat 1, q.s al-Isra ' ayat 34, q.s Al-Baqarah ayat 275, hadis Nabi, kaidah fikih yang“pada dasarnya, semua muamalah diperbolehkan kecuali ada dalil yang mengharamkannya”，kaidah fikih“tidak boleh membahayakan diri sendiri maupun orang lain, pada dasarnya, semua bentuk muamalah boleh dilakukan kecuali ada dalil yang mengharamkannya”，pernyataan DSN-MUI Nomor B-109/DSN-MUI/II/2019 tentang pernyataan Keselarasan Syari ' a Cash Waqf Linked Sukuk serta kaidah " suatu tindakan (peraturan) pemerintah, berintikan terjaminya kepentingan an kemaslahatan rakyatnya "。产品WLS是一种特殊的宗教信仰，是一种特殊的宗教信仰。Kata Kunci: wakaf wang, sukuk, maqashid syari 'ah
{"title":"Wakaf Linked Sukuk Dalam Perspektif Maqashid Syari’ah","authors":"Mohammad Farid Fad","doi":"10.21580/JISH.V6I1.8150","DOIUrl":"https://doi.org/10.21580/JISH.V6I1.8150","url":null,"abstract":"Based on BWI’s data, the potential for wakaf money in Indonesia reaches at least IDR 180 trillion (www.gomuslim.co.id, 2017) per year. But in reality, the assets of large waqf funds are not necessarily linear with the level of welfare of the Muslim community in Indonesia. In addition, it is necessary to revitalize the endowment of money to revive its vital role. One way is to collaborate between Sukuk and money waqf agreements. The Waqf Linked Sukuk (WLS) can be seen as an ongoing financing instrument that Islam is trying to help maintain the ratio of public spending from, for and by the people. Furthermore, WLS can be an important innovation for economic sustainability, especially to finance micro-communities without interest rates. Whereas the WLS contract needs to be reviewed in favor of the public benefit from the perspective of maqashid shari'ah. This research uses a qualitative approach. Data collection methods used in this study are literature, documentation and interview methods. In analyzing the data that has been collected, researchers will use descriptive-analytical analysis with the ushuliyah approach. The results of this study are waqf and sukuk which consist of 2 different product orientations, namely Tabarru and Tijaroh, which are transformed and correlated in an effort to realize greater benefit value. The legal basis for allowing this WLS product is Q.S. Al-Maidah verse 1, Q.S. al-Isra 'verse 34, Q.S. Al-Baqarah verse 275, the hadith of the Prophet, fiqh rules are \"basically, all muamalah is permitted unless there is an argument that forbids it\", fiqh rules \"should not endanger yourself or others, basically, all forms of muamalah may be done unless there is an argument which is prohibited forbid it \", the statement of DSN-MUI Number B-109 / DSN-MUI / II / 2019 concerning the Statement of Shari'ah Cash Waqf Linked Sukuk and the principle of\" an act (regulation) of the government, having the core guaranteed the interests and welfare of its people \". The WLS product when viewed from the perspective of the shariah maqashid is very much in accordance with the six elements of the maqashid shariah.Keywords: cash waqf, sukuk, the maqashid shari’ah. AbstrakBerdasarkan penghitungan BWI, potensi wakaf uang di Indonesia setidaknya mencapai Rp 180 triliun (www.gomuslim.co.id, 2017) per tahun. Namun kenyataannya, aset wakaf uang yang besar ternyata belum tentu linier dengan tingkat kesejahteraan bagi komunitas Muslim di Indonesia. Selain itu, perlu revitalisasi wakaf uang guna menghidupkan kembali peran vitalnya. Salah satu caranya adalah dengan mengkolaborasikan antara Sukuk dan akad wakaf uang. Wakaf Linked Sukuk (WLS) dapat dipandang sebagai instrumen pembiayaan berkesinambungan yang coba diajukan oleh Islam guna membantu mempertahankan rasio belanja publik dari, untuk dan oleh rakyat. Lebih lanjut, WLS bisa menjadi inovasi penting untuk keberlanjutan ekonomi, khususnya untuk membiayai masyarakat mikro tanpa suku bunga. Padahal akad WLS per","PeriodicalId":33507,"journal":{"name":"IJISH International Journal of Islamic Studies and Humanities","volume":"8 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2021-06-29","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"88772394","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}
Ada dua pemaknaan ketika memperbincangkan pendidikan, pertama, pendidikan adalah memanusiakan manusia dan kedua, pendidikan adalah transfer budaya. Pendidikan Islam adalah pendidikan yang membebaskan manusia untuk mengembangkan potensi yang dimiliki sesuai dengan fitrahnya. Pendidikan Islam juga harus mampu menjembatani berbagai keragaman yang ada pada masyarakat Indonesia yaitu dengan pendidikan berbasis multikulturalisme. Pendekatan yang digunakan adalah pendekatan sosio kultural. Menurut Abdurrahman Wahid, pendidikan Islam harus mampu memadukan sesuatu yang tradisional dan modern dengan tidak melupakan ajaran Islam. Pemikiran Gus Dur tentang pendidikan Islam sering disebut dengan neomodernisme, yaitu suatu gerakanprogresif dalam pemikiran Islam yang tidak hanya timbul dari modernisme Islam, tetapi juga tertarik pada pengetahuan tradisional.
{"title":"Analisis Kritis Pemikiran Pendidikan Progresif Abdurrahman Wahid","authors":"Nur Asiyah","doi":"10.21580/JISH.V6I1.8147","DOIUrl":"https://doi.org/10.21580/JISH.V6I1.8147","url":null,"abstract":"Ada dua pemaknaan ketika memperbincangkan pendidikan, pertama, pendidikan adalah memanusiakan manusia dan kedua, pendidikan adalah transfer budaya. Pendidikan Islam adalah pendidikan yang membebaskan manusia untuk mengembangkan potensi yang dimiliki sesuai dengan fitrahnya. Pendidikan Islam juga harus mampu menjembatani berbagai keragaman yang ada pada masyarakat Indonesia yaitu dengan pendidikan berbasis multikulturalisme. Pendekatan yang digunakan adalah pendekatan sosio kultural. Menurut Abdurrahman Wahid, pendidikan Islam harus mampu memadukan sesuatu yang tradisional dan modern dengan tidak melupakan ajaran Islam. Pemikiran Gus Dur tentang pendidikan Islam sering disebut dengan neomodernisme, yaitu suatu gerakanprogresif dalam pemikiran Islam yang tidak hanya timbul dari modernisme Islam, tetapi juga tertarik pada pengetahuan tradisional.","PeriodicalId":33507,"journal":{"name":"IJISH International Journal of Islamic Studies and Humanities","volume":"1 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2021-06-29","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"89451702","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}
AbstrakPembaruan atas hukum Islam meliputi pembaruan atas Ushūl al-Fiqh dan Fiqh. Ushūl al-Fiqh khususnya sebagai metode pengabilan hukum Islam merupakan salah satu yang paling disorot. Seiring dengan perkembangan zaman, Ushūl al-Fiqh dituntut peranannya untuk selalu luwes dan tanggap dalam merespon problematika umat. Oleh karena itu, secara tidak langsung, pembaruan Ushūl al-Fiqh merupakan hal yang tidak bisa dielakkan. Namun demikian, usaha untuk melakukan pembaruan mendapat respon beragam dari berbagai kalangan. Ada yang pro juga ada yang kontra. Tulisan ini adalah sebuah upaya untuk mendeskripsikan pembaruan yang terjadi dalam Ushūl al-Fiqh dengan menampilkan beberapa argumen dari para pemikir klasik maupun kontemporer. Tulisan ini merupakan studi kepustakaan dan dianalisis dengan metode deskriptif-analitik.Kata Kunci: Pembaruan, Ushūl al-Fiqh, Hukum Islam AbstractRenewal of Islamic law includes renewal of Ushūl al-Fiqh and Fiqh. Ushul al-Fiqh in particular as a method of imposing Islamic law is one of the most highlighted. Along with the times, Ushul al-Fiqh is required to have a role to always be flexible and responsive in responding to the problems of the people. Therefore, indirectly, the renewal of Ushūl al-Fiqh is inevitable. However, efforts to carry out reform have received mixed responses from various groups. There are pros and cons. This paper is an attempt to describe the reforms that have occurred in Ushūl al-Fiqh by presenting several arguments from classical and contemporary thinkers. This paper is a literature study and is analyzed using descriptive-analytic methods.Keywords: renewal, Ushūl al-Fiqh, Islamic Law
{"title":"Argumentasi Pembaruan Ushul Al-Fiqh: Problematika dan Tantangannya","authors":"M. S. Hidayat","doi":"10.21580/JISH.V6I1.8175","DOIUrl":"https://doi.org/10.21580/JISH.V6I1.8175","url":null,"abstract":"AbstrakPembaruan atas hukum Islam meliputi pembaruan atas Ushūl al-Fiqh dan Fiqh. Ushūl al-Fiqh khususnya sebagai metode pengabilan hukum Islam merupakan salah satu yang paling disorot. Seiring dengan perkembangan zaman, Ushūl al-Fiqh dituntut peranannya untuk selalu luwes dan tanggap dalam merespon problematika umat. Oleh karena itu, secara tidak langsung, pembaruan Ushūl al-Fiqh merupakan hal yang tidak bisa dielakkan. Namun demikian, usaha untuk melakukan pembaruan mendapat respon beragam dari berbagai kalangan. Ada yang pro juga ada yang kontra. Tulisan ini adalah sebuah upaya untuk mendeskripsikan pembaruan yang terjadi dalam Ushūl al-Fiqh dengan menampilkan beberapa argumen dari para pemikir klasik maupun kontemporer. Tulisan ini merupakan studi kepustakaan dan dianalisis dengan metode deskriptif-analitik.Kata Kunci: Pembaruan, Ushūl al-Fiqh, Hukum Islam AbstractRenewal of Islamic law includes renewal of Ushūl al-Fiqh and Fiqh. Ushul al-Fiqh in particular as a method of imposing Islamic law is one of the most highlighted. Along with the times, Ushul al-Fiqh is required to have a role to always be flexible and responsive in responding to the problems of the people. Therefore, indirectly, the renewal of Ushūl al-Fiqh is inevitable. However, efforts to carry out reform have received mixed responses from various groups. There are pros and cons. This paper is an attempt to describe the reforms that have occurred in Ushūl al-Fiqh by presenting several arguments from classical and contemporary thinkers. This paper is a literature study and is analyzed using descriptive-analytic methods.Keywords: renewal, Ushūl al-Fiqh, Islamic Law","PeriodicalId":33507,"journal":{"name":"IJISH International Journal of Islamic Studies and Humanities","volume":"12 1 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2021-06-25","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"75530400","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}
AbstractsIn Islam, there are preferences that said Islam has discriminated between women and man, which is it is gives a loss from woman. But in fact, they who don’t even know about the truth are judging how Islam treating their woman. They gives a negative assume without knowing the reason and the advantages from the Islam law. In fact, most of the Muslim are feels comfortable and keep their activities like usual, without any worries and bridle from the law that have made.AbstrakDalam Islam, pandangan mengenai adanya dikriminasi terhadap perbedaan antara wanita dan pria dianggap sangatlah merugikan para wanita. Padahal, mereka yang tidak mengetahui jelas suatu hukum hanyalah memberikan asumsi negatif terhadap bagaimana Islam memerlakukan para kaum muslimah tanpa mengetahui sebab dan keuntungan dari hukum yang telah dibuat. Pada kenyataanya, banyak dari kaum muslimah sendiri merasa nyaman dan tetap menjalani kehidupannya seperti biasa, tanpa adanya kekangan dari hukum yang telah dibuat.
{"title":"Wanita dalam Islam","authors":"L. Mubarokah","doi":"10.21580/JISH.V6I1.7378","DOIUrl":"https://doi.org/10.21580/JISH.V6I1.7378","url":null,"abstract":"AbstractsIn Islam, there are preferences that said Islam has discriminated between women and man, which is it is gives a loss from woman. But in fact, they who don’t even know about the truth are judging how Islam treating their woman. They gives a negative assume without knowing the reason and the advantages from the Islam law. In fact, most of the Muslim are feels comfortable and keep their activities like usual, without any worries and bridle from the law that have made.AbstrakDalam Islam, pandangan mengenai adanya dikriminasi terhadap perbedaan antara wanita dan pria dianggap sangatlah merugikan para wanita. Padahal, mereka yang tidak mengetahui jelas suatu hukum hanyalah memberikan asumsi negatif terhadap bagaimana Islam memerlakukan para kaum muslimah tanpa mengetahui sebab dan keuntungan dari hukum yang telah dibuat. Pada kenyataanya, banyak dari kaum muslimah sendiri merasa nyaman dan tetap menjalani kehidupannya seperti biasa, tanpa adanya kekangan dari hukum yang telah dibuat.","PeriodicalId":33507,"journal":{"name":"IJISH International Journal of Islamic Studies and Humanities","volume":"3 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2021-06-25","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"75212696","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 : 2021-06-12DOI: 10.24252/ijis.v1i1.25524
Rizqy Mutmainnah Amin
Cognitive learning theory emphasizes learning is a process that occurs in the human mind. Cognitive learning theory focuses more on the learning process than the learning outcome itself. Learning in this theoretical view does not only involve the relationship between stimulus and response. However, it is an activity that involves complex thought processes. This means that there is complex activity in the individual's brain during the learning process. Therefore, cognitive learning theory believes that learning is a thought process, and focuses more on the learning process itself than learning outcomes. Where in the context of psychology this thought process is referred to as mental activity, and in the context of education is called learning. Knowledge can only be gained through the learning process. Therefore, it is very important to study the position of the human brain here through the thought process. This is why God requires people to learn.
{"title":"THEORIES OF LEARNING COGNITIVISM AND ISLAMIC EDUCATION: IMPLICATIONS OF LEARNING COGNITIVISM THEORY IN ISLAMIC EDUCATION","authors":"Rizqy Mutmainnah Amin","doi":"10.24252/ijis.v1i1.25524","DOIUrl":"https://doi.org/10.24252/ijis.v1i1.25524","url":null,"abstract":"Cognitive learning theory emphasizes learning is a process that occurs in the human mind. Cognitive learning theory focuses more on the learning process than the learning outcome itself. Learning in this theoretical view does not only involve the relationship between stimulus and response. However, it is an activity that involves complex thought processes. This means that there is complex activity in the individual's brain during the learning process. Therefore, cognitive learning theory believes that learning is a thought process, and focuses more on the learning process itself than learning outcomes. Where in the context of psychology this thought process is referred to as mental activity, and in the context of education is called learning. Knowledge can only be gained through the learning process. Therefore, it is very important to study the position of the human brain here through the thought process. This is why God requires people to learn.","PeriodicalId":33507,"journal":{"name":"IJISH International Journal of Islamic Studies and Humanities","volume":"8 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2021-06-12","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"83703534","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}
Tulisan ini berusaha untuk menjawab pertanyaan apakah sebuah agama itu perlu menjadi besar? dan jika perlu menjadi besar, apa yang menjadi ukurannya. Data-data penelitian ini diperoleh melalui pembacaan atas buku, artikel jurnal, website, dokumen-dokumen lain yang sesuai dengan tema. Data yang diperoleh dianalisis dengan metode analisis isi. Hasil kajian ini menunjukkan bahwa agama perlu untuk menjadi besar, sebab agama diturunkan oleh Tuhan sebagai pedoman hidup bagi penganutnya. Agama mengajarkan kebaikan, kemanusian, perdamaian, dan lainnya, serta memerintahkan kepada penganutnya untuk mewujudkannnya. Meskipun menurut Dukheim, agama adalah sesuatu yang individual, tetapi untuk mewujudkan kemanfaatann perlu diwujudkan pelembagaan. Ukuran kebesaran agama tak sepatutnya diukur melalui jumlah penganut semata, tetapi sejauhmana agama itu mampu memberi kebaikan atas persoalan yang sedang dialami manusia. Atau diperluas, agama yang baik adalah agama yang mampu menjadi problem solver, bukan saja bagi penganutnya tetapi juga penganut agama lain. Meminjam pemikiran Weber bahwa agama bisa difungsikan sebagai pranata sosial yang baik.
{"title":"Kebesaran Agama dalam Negara (Studi atas Pandangan Emile Durkheim)","authors":"Kuat Ismanto, R. A. Mulia","doi":"10.21580/JISH.V5I2.5665","DOIUrl":"https://doi.org/10.21580/JISH.V5I2.5665","url":null,"abstract":"Tulisan ini berusaha untuk menjawab pertanyaan apakah sebuah agama itu perlu menjadi besar? dan jika perlu menjadi besar, apa yang menjadi ukurannya. Data-data penelitian ini diperoleh melalui pembacaan atas buku, artikel jurnal, website, dokumen-dokumen lain yang sesuai dengan tema. Data yang diperoleh dianalisis dengan metode analisis isi. Hasil kajian ini menunjukkan bahwa agama perlu untuk menjadi besar, sebab agama diturunkan oleh Tuhan sebagai pedoman hidup bagi penganutnya. Agama mengajarkan kebaikan, kemanusian, perdamaian, dan lainnya, serta memerintahkan kepada penganutnya untuk mewujudkannnya. Meskipun menurut Dukheim, agama adalah sesuatu yang individual, tetapi untuk mewujudkan kemanfaatann perlu diwujudkan pelembagaan. Ukuran kebesaran agama tak sepatutnya diukur melalui jumlah penganut semata, tetapi sejauhmana agama itu mampu memberi kebaikan atas persoalan yang sedang dialami manusia. Atau diperluas, agama yang baik adalah agama yang mampu menjadi problem solver, bukan saja bagi penganutnya tetapi juga penganut agama lain. Meminjam pemikiran Weber bahwa agama bisa difungsikan sebagai pranata sosial yang baik.","PeriodicalId":33507,"journal":{"name":"IJISH International Journal of Islamic Studies and Humanities","volume":"24 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2021-02-04","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"85699254","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}
Tulisan ini bermaksud melakukan sedikit penjelasan mengenai hadis-hadis tentang keutamaan surat al-Ikhas dengan langkah-langkah operasional: melacak hadis-hadis terkait, memaparkan redaksi hadis, melakukan takhrij hadis, melakukan i’tibar dengan skema sanad, melakukan kritik sanad dan matan, memaparkan syarah matan dan analisa. Sejauh penelusuran penulis banyak didapati hadis tentang keutamaan surat al-Ikhlas, namun dalam hal ini penulis fokus pada keutamaan surat al-Ikhlas yang menyamai sepertiga Al-Qur’an dalam Sunan Abi Dawud hadis nomor 1461.Sebagai hasil, terdapat perbedaan pendapat di kalangan ulama terkait pemahaman hadis tersebut, di antaranya mengatakan bahwa al-Ikhlas disebut sepertiga al-Qur’an karena ia mengandung unsur tauhid yang merupakan salah satu kandungan isi al-Qur’an, di samping itu, sebagian ulama berpendapat bahwa pahala membaca surat al-Ikhlas sama dengan pahala membaca sepertiga isi al-Qur’an, dan sebagian lagi berpendapat al-Ikhlas menyamai sepertiga al-Qur’an khusus bagi pelaku peristiwa sahabat ketika Nabi masih hidup. Kemudian dari ketiga pendapat tersebut, penulis setuju dengan dua pendapat pertama bahwasannya al-Ikhlas menyamai sepertiga al-Qur’an dilihat dari segi isinya dan pahala orang yang membacanya sama seperti membaca sepertiga al-Qur’an juga. Selain itu menurut penulis secara tidak langsung hadis tersebut mengajarkan kita untuk memegang teguh tauhid, memotivasi untuk mengkaji al-Qur’an lebih dalam dan memotivasi untuk gemar membaca al-Qur’an.Kata kunci: hadis, keutamaan qul huwallahu ahad.
这篇文章的目的是简单地解释al-Ikhas信件的重要性:追踪相关的圣训编辑、解说圣训编辑、进行圣训的执行、执行sanad方案、进行sanad批评和审查、解说和分析。到目前为止，我们已经发现许多关于al- f - f的重要性的圣训，但在这个例子中，作者专注于al- f - f的重要性，这相当于1461年沙南Abi Dawud hadis中古兰经的三分之一。结果，神职人员对圣训的理解存在分歧，其中一些人说，al- sari被称为古兰经的三分之一，因为它包含了古兰经中包含的陶hid元素，除此之外，一些学者认为，阅读al- f的奖励相当于阅读古兰经的三分之一，还有一些人认为al- to的重要性相当于古兰经的三分之一，特别是先知在世时的朋友事件。从这三种观点来看，作者同意前两种观点，即真诚等于古兰经的三分之一，而阅读它就像阅读古兰经一样的人将得到奖赏。此外，根据作者的间接圣训，它教导我们要坚守陶希德，激发对古兰经的深入研究，并鼓励我们对古兰经的热爱。关键词:圣训，古哈德。
{"title":"KEUTAMAAN SURAT AL-IKHLAS (Studi atas Hadis dalam Sunan Abu Dawud Nomor 1461)","authors":"S. Qomariyah","doi":"10.21580/JISH.V5I2.6292","DOIUrl":"https://doi.org/10.21580/JISH.V5I2.6292","url":null,"abstract":"Tulisan ini bermaksud melakukan sedikit penjelasan mengenai hadis-hadis tentang keutamaan surat al-Ikhas dengan langkah-langkah operasional: melacak hadis-hadis terkait, memaparkan redaksi hadis, melakukan takhrij hadis, melakukan i’tibar dengan skema sanad, melakukan kritik sanad dan matan, memaparkan syarah matan dan analisa. Sejauh penelusuran penulis banyak didapati hadis tentang keutamaan surat al-Ikhlas, namun dalam hal ini penulis fokus pada keutamaan surat al-Ikhlas yang menyamai sepertiga Al-Qur’an dalam Sunan Abi Dawud hadis nomor 1461.Sebagai hasil, terdapat perbedaan pendapat di kalangan ulama terkait pemahaman hadis tersebut, di antaranya mengatakan bahwa al-Ikhlas disebut sepertiga al-Qur’an karena ia mengandung unsur tauhid yang merupakan salah satu kandungan isi al-Qur’an, di samping itu, sebagian ulama berpendapat bahwa pahala membaca surat al-Ikhlas sama dengan pahala membaca sepertiga isi al-Qur’an, dan sebagian lagi berpendapat al-Ikhlas menyamai sepertiga al-Qur’an khusus bagi pelaku peristiwa sahabat ketika Nabi masih hidup. Kemudian dari ketiga pendapat tersebut, penulis setuju dengan dua pendapat pertama bahwasannya al-Ikhlas menyamai sepertiga al-Qur’an dilihat dari segi isinya dan pahala orang yang membacanya sama seperti membaca sepertiga al-Qur’an juga. Selain itu menurut penulis secara tidak langsung hadis tersebut mengajarkan kita untuk memegang teguh tauhid, memotivasi untuk mengkaji al-Qur’an lebih dalam dan memotivasi untuk gemar membaca al-Qur’an.Kata kunci: hadis, keutamaan qul huwallahu ahad. ","PeriodicalId":33507,"journal":{"name":"IJISH International Journal of Islamic Studies and Humanities","volume":"33 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2021-02-04","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"76273049","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}
京公网安备 11010802042870号
京ICP备2023020795号-1
扫码关注我们
求助内容：
应助结果提醒方式：