This article analyzes the Quranic Hermeneutics according to Nâser Makârem Shîrâzî concerning al-Mahdi theme in al-Amthal Tafseer. He interpreted al-Mahdi’s verses and diverted them to another meaning beyond the text. It is a forced interpretation to fit the desired theme, that Al-Râzî cannot justify, even for a religion’s ideology. A descriptive analytical method using hermeneutic approach on Q.S. al-Anbiya’ [21]:105 is implemented. This approach is applied by textually interpreting the verse followed by an in-depth discussion using ijtihad to justify Shîrâzî’s ideology. Hence, his Quranic Hermeneutics, as associated with Imam al-Mahdi, accommodates two meanings. First, it interprets the Quranic verses textually based on the linguistic principles where no single verse discusses al-Mahdi. Second, conducting an interpretation ijtihad on the verses, referring to the narration of ahl-bayt. He constructs his argument to justify God’s promise regarding the advent of al-Mahdi. Through these steps, he conveys that every Quranic verse contains exoteric (zâhir) and esoteric (bât{in) meanings. Q.S. al-Anbiyâ’ [21]:105 inspires him to perform ta’wîl ijtihadî. The word Zabûr in this verse is confirmed to be the Mazmur verses containing God’s promise, that He will bequeath the earth to the devout people, and tells their characteristics, which are similar to Imam al-Mahdi al-Muntazar’s.
{"title":"THE JUSTIFICATION OF SHIA IDEOLOGY IN THE QURANIC HERMENEUTICS: Reading the Interpretation of Nâser Makârem Shîrâzî","authors":"Udi Yuliarto, Muhammad Chirzin, Hamim Ilyas","doi":"10.18860/ua.v24i1.20538","DOIUrl":"https://doi.org/10.18860/ua.v24i1.20538","url":null,"abstract":"This article analyzes the Quranic Hermeneutics according to Nâser Makârem Shîrâzî concerning al-Mahdi theme in al-Amthal Tafseer. He interpreted al-Mahdi’s verses and diverted them to another meaning beyond the text. It is a forced interpretation to fit the desired theme, that Al-Râzî cannot justify, even for a religion’s ideology. A descriptive analytical method using hermeneutic approach on Q.S. al-Anbiya’ [21]:105 is implemented. This approach is applied by textually interpreting the verse followed by an in-depth discussion using ijtihad to justify Shîrâzî’s ideology. Hence, his Quranic Hermeneutics, as associated with Imam al-Mahdi, accommodates two meanings. First, it interprets the Quranic verses textually based on the linguistic principles where no single verse discusses al-Mahdi. Second, conducting an interpretation ijtihad on the verses, referring to the narration of ahl-bayt. He constructs his argument to justify God’s promise regarding the advent of al-Mahdi. Through these steps, he conveys that every Quranic verse contains exoteric (zâhir) and esoteric (bât{in) meanings. Q.S. al-Anbiyâ’ [21]:105 inspires him to perform ta’wîl ijtihadî. The word Zabûr in this verse is confirmed to be the Mazmur verses containing God’s promise, that He will bequeath the earth to the devout people, and tells their characteristics, which are similar to Imam al-Mahdi al-Muntazar’s.","PeriodicalId":53390,"journal":{"name":"Ulul Albab Jurnal Studi dan Penelitian Hukum Islam","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2023-06-27","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"80134924","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}
‘Iṣmah al-a’immah issue has been a polemic among the theology community of Sunni-Shia, particularly in the internal Shia. The Shia Ismâ’ilîyah and Ithnâ ‘Asyarîyah communities believe in the absolute ma’ṣûm character of their leaders/imam. Meanwhile, some Shia Zaidîyah communities limit the character, and the rest totally refuses it. Al-Ṭabatabâ’î, a Shia Ithnâ Asyarîyah ulama known to be moderate and is accepted in Sunni community, has similar opinion with his mazhab’s doctrine regarding ‘iṣmah al-a’immah. However, al- Ṭabatabâ’î tried not to dwell on a never-ending ‘iṣmah issue, but interpreted it contextually instead. This article reveals the ‘iṣmah al-a’immah concept of al- Ṭabatabâ’î by applying qualitative research and analytic descriptive method. According to al- Ṭabatabâ’î, an imam/leader must be ma’ṣûm before guiding people toward devotion. The ma’ṣûm level is achieved through knowledge, irâdah and ikhtiyar of imam in obeying Allah and staying away from immorality. Their obedience makes Allah grant them with a well-absorbed special insight (‘ilm ḥuḍûrî) to form a character that later becomes a self-controller from sinful acts, with which they eventually achieve the ma’ṣûm level. Al- Ṭabatabâ’î then tried to escape from further theological debate by interpreting ‘iṣmah as a potential which is achievable by ordinary people to protect human values.
{"title":"THE REACTUALIZATION OF ‘IṢMAH AL-A’IMMAH CONCEPT: Analysis on the Interpretation of al- Ṭabatabâ’î","authors":"Suraya Attamimi, N. Nurhayati","doi":"10.18860/ua.v24i1.20750","DOIUrl":"https://doi.org/10.18860/ua.v24i1.20750","url":null,"abstract":"‘Iṣmah al-a’immah issue has been a polemic among the theology community of Sunni-Shia, particularly in the internal Shia. The Shia Ismâ’ilîyah and Ithnâ ‘Asyarîyah communities believe in the absolute ma’ṣûm character of their leaders/imam. Meanwhile, some Shia Zaidîyah communities limit the character, and the rest totally refuses it. Al-Ṭabatabâ’î, a Shia Ithnâ Asyarîyah ulama known to be moderate and is accepted in Sunni community, has similar opinion with his mazhab’s doctrine regarding ‘iṣmah al-a’immah. However, al- Ṭabatabâ’î tried not to dwell on a never-ending ‘iṣmah issue, but interpreted it contextually instead. This article reveals the ‘iṣmah al-a’immah concept of al- Ṭabatabâ’î by applying qualitative research and analytic descriptive method. According to al- Ṭabatabâ’î, an imam/leader must be ma’ṣûm before guiding people toward devotion. The ma’ṣûm level is achieved through knowledge, irâdah and ikhtiyar of imam in obeying Allah and staying away from immorality. Their obedience makes Allah grant them with a well-absorbed special insight (‘ilm ḥuḍûrî) to form a character that later becomes a self-controller from sinful acts, with which they eventually achieve the ma’ṣûm level. Al- Ṭabatabâ’î then tried to escape from further theological debate by interpreting ‘iṣmah as a potential which is achievable by ordinary people to protect human values.","PeriodicalId":53390,"journal":{"name":"Ulul Albab Jurnal Studi dan Penelitian Hukum Islam","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2023-06-27","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"72493001","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}
This article describes the various forms of Islamic philosophy because some scholars claim that philosophical thought in Islam has declined after Ghazâlî's criticism. This library research uses qualitative method and historical approach, and focuses on examining the distinctive characteristics of each school of Islamic philosophical thought by emphasizing its epistemological aspects. This article shows that philosophy in Islamic world is very dynamic and not in a single character. In each period, the Islamic philosophy reveals a variety of patterns. To facilitate the discussion, this article is elaborated on a series of times and examines the distinctive patterns of epistemology that developed in each epoch. Although ontologically they are similar, there are epistemic differences in the philosophy developed by Muslim philosophers: Peripateticism, which dominated during the classical Islamic period (850-1250); 'Irfânâyah and two schools of wisdom (al-h}ikmah al-ishraqîyah/illumination theosophy and al-h}ikmah al-muta'âlîyah/transcendent theosophy), which dominated in the medieval Islamic period (1250-1850); and the school of al-h}ikmat al-ladunîyah/perennialist theosophy and al-'aqalîyah in the contemporary Islamic period (1850-present). This diversity emerged as a response to different challenges and adaptations to local situations.
{"title":"THE EPISTEMOLOGY OF ISLAMIC PHILOSOPHY: A Chronological Review","authors":"Amril Amril, A. K. Fata, Mohd Roslan Mohd Nor","doi":"10.18860/ua.v24i1.19858","DOIUrl":"https://doi.org/10.18860/ua.v24i1.19858","url":null,"abstract":"This article describes the various forms of Islamic philosophy because some scholars claim that philosophical thought in Islam has declined after Ghazâlî's criticism. This library research uses qualitative method and historical approach, and focuses on examining the distinctive characteristics of each school of Islamic philosophical thought by emphasizing its epistemological aspects. This article shows that philosophy in Islamic world is very dynamic and not in a single character. In each period, the Islamic philosophy reveals a variety of patterns. To facilitate the discussion, this article is elaborated on a series of times and examines the distinctive patterns of epistemology that developed in each epoch. Although ontologically they are similar, there are epistemic differences in the philosophy developed by Muslim philosophers: Peripateticism, which dominated during the classical Islamic period (850-1250); 'Irfânâyah and two schools of wisdom (al-h}ikmah al-ishraqîyah/illumination theosophy and al-h}ikmah al-muta'âlîyah/transcendent theosophy), which dominated in the medieval Islamic period (1250-1850); and the school of al-h}ikmat al-ladunîyah/perennialist theosophy and al-'aqalîyah in the contemporary Islamic period (1850-present). This diversity emerged as a response to different challenges and adaptations to local situations.","PeriodicalId":53390,"journal":{"name":"Ulul Albab Jurnal Studi dan Penelitian Hukum Islam","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2023-06-27","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"87808096","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}
A. Soleh, E. Rahmawati, Humaida Ghevira Syavia Camila, A. Buang
Islamic philosophy, Sufism, Islamic jurisprudence and Javanese traditions have their views on women. Some regard women as subordinate to men, some groups position women as equal to men, and others accept women as male leaders. This study aims to analyse the views of Islamic philosophy, Sufism, Islamic jurisprudence and Javanese traditions on women. This study is a literature review using qualitative methods. The data source was taken from the literature using primary sources as the main reference. The results indicated that Islamic philosophy represented by al-Fârâbî (870-950) and Sufism by Ibn Arabi (1165-1240) placed women in an equal position with men. Nevertheless, Islamic jurisprudence studies tend to place women below men. Meanwhile, the Javanese tradition encapsulates both views. On the one hand, the Javanese tradition places women as an important part of men, but on the other hand, it places women as men's assets. However, the Javanese tradition can accept women's leadership over men. Regarding this, this study recommends that Islamic philosophy and Sufism's perspectives on women should be socialized more to strengthen a balanced view of the relationship between women and men.
{"title":"THE PERSPECTIVE OF ISLAMIC PHILOSOPHY, SUFISM, ISLAMIC JURISPRUDENCE AND JAVANESE TRADITION ON WOMEN","authors":"A. Soleh, E. Rahmawati, Humaida Ghevira Syavia Camila, A. Buang","doi":"10.18860/ua.v24i1.20645","DOIUrl":"https://doi.org/10.18860/ua.v24i1.20645","url":null,"abstract":"Islamic philosophy, Sufism, Islamic jurisprudence and Javanese traditions have their views on women. Some regard women as subordinate to men, some groups position women as equal to men, and others accept women as male leaders. This study aims to analyse the views of Islamic philosophy, Sufism, Islamic jurisprudence and Javanese traditions on women. This study is a literature review using qualitative methods. The data source was taken from the literature using primary sources as the main reference. The results indicated that Islamic philosophy represented by al-Fârâbî (870-950) and Sufism by Ibn Arabi (1165-1240) placed women in an equal position with men. Nevertheless, Islamic jurisprudence studies tend to place women below men. Meanwhile, the Javanese tradition encapsulates both views. On the one hand, the Javanese tradition places women as an important part of men, but on the other hand, it places women as men's assets. However, the Javanese tradition can accept women's leadership over men. Regarding this, this study recommends that Islamic philosophy and Sufism's perspectives on women should be socialized more to strengthen a balanced view of the relationship between women and men.","PeriodicalId":53390,"journal":{"name":"Ulul Albab Jurnal Studi dan Penelitian Hukum Islam","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2023-06-27","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"79940006","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}
Piet Hizbullah Khaidir, Abdul Kadir Riyadi, Idri Idri, A. Ibrahim, Fathurrofiq Fathurrofiq
Sufism is a spiritual exercise dimension that is often done irationally in one hand. On the other hand, rationalism is a faculty of mind based totally on rational dimension. So, in fact, it is almost impossible to elaborate both of them in one bowl of life. However, Harun Nasution’s (HN) thought had blended both of them become a couple of wings to envision Indonesian muslim way of thinking and to aggregate his life both spiritually and ascetically. The root of his thought genealogically can be traced in four steps. Firstly, HN’s literate religious family nurtured his childhood. Secondly, his further adventure dealing with rationalism idea surely affected his progressive thought. His work: The Place of Reason in Abduh’s Theology, Its Impact on His Theological System and Views articulates his strong point on rationalism in Islamic studies. Moreover, it became direct correction to school of Ash’aria theology. Thirdly, sufism aspect of HN demonstrated himself as a consistent figure who do spiritual exercise (riyadhoh) for himself by enriching zikr and praying. Finally, his rational Islamic thought has influenced the Indonesian Islamic thought constellation within Indonesia muslim scholars until recently. In spite of many critics addressed to him, many appreciations also come to him. To analyze his faculty of thought, this paper aims at exploring datas on him based on historical phenomenological theory. It is to constitute the presence of subject (HN) in his historical life. His intentional consciousness with regards to his Islamic rationalism and sufism is a factor for rational sufism in the line of Indonesia’s Islamic thought constellation.
{"title":"RATIONAL SUFISM OF HARUN NASUTION: Phenomenological Historical Approach to His Thought and Intellectual Influence","authors":"Piet Hizbullah Khaidir, Abdul Kadir Riyadi, Idri Idri, A. Ibrahim, Fathurrofiq Fathurrofiq","doi":"10.18860/ua.v24i1.20760","DOIUrl":"https://doi.org/10.18860/ua.v24i1.20760","url":null,"abstract":"Sufism is a spiritual exercise dimension that is often done irationally in one hand. On the other hand, rationalism is a faculty of mind based totally on rational dimension. So, in fact, it is almost impossible to elaborate both of them in one bowl of life. However, Harun Nasution’s (HN) thought had blended both of them become a couple of wings to envision Indonesian muslim way of thinking and to aggregate his life both spiritually and ascetically. The root of his thought genealogically can be traced in four steps. Firstly, HN’s literate religious family nurtured his childhood. Secondly, his further adventure dealing with rationalism idea surely affected his progressive thought. His work: The Place of Reason in Abduh’s Theology, Its Impact on His Theological System and Views articulates his strong point on rationalism in Islamic studies. Moreover, it became direct correction to school of Ash’aria theology. Thirdly, sufism aspect of HN demonstrated himself as a consistent figure who do spiritual exercise (riyadhoh) for himself by enriching zikr and praying. Finally, his rational Islamic thought has influenced the Indonesian Islamic thought constellation within Indonesia muslim scholars until recently. In spite of many critics addressed to him, many appreciations also come to him. To analyze his faculty of thought, this paper aims at exploring datas on him based on historical phenomenological theory. It is to constitute the presence of subject (HN) in his historical life. His intentional consciousness with regards to his Islamic rationalism and sufism is a factor for rational sufism in the line of Indonesia’s Islamic thought constellation. ","PeriodicalId":53390,"journal":{"name":"Ulul Albab Jurnal Studi dan Penelitian Hukum Islam","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2023-06-27","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"74242074","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}
This study elaborates Mulyadhi Kartanegara's thoughts regarding the continuity of Islamic philosophy after the Ibn Rushd era. This research is a case study-based qualitative research using a review on Kartanegara's travel notes and research reports as the object. This research also uses other relevant studies to understand Kartanegara’s big idea. This study concludes that, although the idea on Islamic Philosophy does not perish in the Iranian region has been a thesis recognized by many researchers, Kartanegara explore further the dynamics of Islamic philosophical traditions in Iran since the post-Ibn Rushd era. He was dissatisfied with the explanations of many experts who emphasized the elaboration of a prominent philosopher, Mullâ Sadrâ, while ignoring the role of minor philosophers in supporting the continuity of the Islamic philosophical tradition in Iran. This research found, Kartanegara could construct the argument that Islamic philosophy is a living tradition marked by the continuity of ideas developed by minor and major philosophers. Mulyadhi also showed that Islamic philosophy has relevance for overcoming contemporary challenges, primarily related to the problem of knowledge production.
{"title":"LIVING ISLAMIC PHILOSOPHY: Reflection on Mulyadhi Kartanegara's Thought","authors":"Nuruddin Al Akbar","doi":"10.18860/ua.v24i1.20841","DOIUrl":"https://doi.org/10.18860/ua.v24i1.20841","url":null,"abstract":"This study elaborates Mulyadhi Kartanegara's thoughts regarding the continuity of Islamic philosophy after the Ibn Rushd era. This research is a case study-based qualitative research using a review on Kartanegara's travel notes and research reports as the object. This research also uses other relevant studies to understand Kartanegara’s big idea. This study concludes that, although the idea on Islamic Philosophy does not perish in the Iranian region has been a thesis recognized by many researchers, Kartanegara explore further the dynamics of Islamic philosophical traditions in Iran since the post-Ibn Rushd era. He was dissatisfied with the explanations of many experts who emphasized the elaboration of a prominent philosopher, Mullâ Sadrâ, while ignoring the role of minor philosophers in supporting the continuity of the Islamic philosophical tradition in Iran. This research found, Kartanegara could construct the argument that Islamic philosophy is a living tradition marked by the continuity of ideas developed by minor and major philosophers. Mulyadhi also showed that Islamic philosophy has relevance for overcoming contemporary challenges, primarily related to the problem of knowledge production.","PeriodicalId":53390,"journal":{"name":"Ulul Albab Jurnal Studi dan Penelitian Hukum Islam","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2023-06-27","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"85959892","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}
M. Zamzami, G. K. Gharamaleki, Abdullah Hosseinieskandian, Fikri Mahzumi
The design argument is one of the strongest arguments to prove God's existence. It has been analyzed by various thinkers throughout the history in defense of God’s existence. However, some empiricist philosophers who do not believe in God’s existence criticized and questioned this argument. David Hume (1711-1776) is one of those who made a tremendous effort to deny God’s existence. He also criticized the design argument. Hume’s critiques have always been challenged by philosophers and God-believing theologians. This article is made to criticize Hume’s critiques on the design argument from Ayatullâh Subḥânî’s perspective using descriptive-analytical method. Hume’s objection was due to misunderstanding of the argument’s purpose and function. It should be acknowledged that this argument can easily prove God’s essence along with other arguments such as ḥudûth, necessity, and possibility. The design argument pushes us to the supernatural limits. Also, this argument is supported by experimental sciences because every new discovery made in natural sciences provides us with a new sign to prove God.
{"title":"THE DESIGN ARGUMENT FOR GOD’S EXISTENCE: Ayatullâh Ja’far Subḥânî’s Criticism of David Hume’s Thoughts","authors":"M. Zamzami, G. K. Gharamaleki, Abdullah Hosseinieskandian, Fikri Mahzumi","doi":"10.18860/ua.v24i1.20698","DOIUrl":"https://doi.org/10.18860/ua.v24i1.20698","url":null,"abstract":"The design argument is one of the strongest arguments to prove God's existence. It has been analyzed by various thinkers throughout the history in defense of God’s existence. However, some empiricist philosophers who do not believe in God’s existence criticized and questioned this argument. David Hume (1711-1776) is one of those who made a tremendous effort to deny God’s existence. He also criticized the design argument. Hume’s critiques have always been challenged by philosophers and God-believing theologians. This article is made to criticize Hume’s critiques on the design argument from Ayatullâh Subḥânî’s perspective using descriptive-analytical method. Hume’s objection was due to misunderstanding of the argument’s purpose and function. It should be acknowledged that this argument can easily prove God’s essence along with other arguments such as ḥudûth, necessity, and possibility. The design argument pushes us to the supernatural limits. Also, this argument is supported by experimental sciences because every new discovery made in natural sciences provides us with a new sign to prove God.","PeriodicalId":53390,"journal":{"name":"Ulul Albab Jurnal Studi dan Penelitian Hukum Islam","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2023-06-27","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"86949902","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}
This article identifies the effect of trust, brand awareness, and social piety before doing donation using the Fintech platform. Therefore, this explanatory research examined the influence of four variables. The data were collected through a purposive sampling technique involving 250 societies across Lombok Island as respondents, as well as applying a case study approach. The data analysis technique is implemented through SEM (Structural Equation Modelling). The article shows a positive and significant impact among trust, brand awareness, and social piety in donation decisions through the fintech platform. However, brand awareness and trust do not affect social piety. Hence, this article recommends the fundraising institutions that actively collect funds through fintech platforms to always prioritize the openness principle in managing public funds. A transparent attitude can increase public trust to utilize the platform whenever they want to channel funds spontaneously.
{"title":"THE EFFECT OF TRUST, BRAND AWARENESS, AND SOCIAL PIETY IN DONATION DECISIONS THROUGH DIGITAL PLATFORMS","authors":"Dahlia Bonang, M. Baihaqi","doi":"10.18860/ua.v23i2.17596","DOIUrl":"https://doi.org/10.18860/ua.v23i2.17596","url":null,"abstract":"This article identifies the effect of trust, brand awareness, and social piety before doing donation using the Fintech platform. Therefore, this explanatory research examined the influence of four variables. The data were collected through a purposive sampling technique involving 250 societies across Lombok Island as respondents, as well as applying a case study approach. The data analysis technique is implemented through SEM (Structural Equation Modelling). The article shows a positive and significant impact among trust, brand awareness, and social piety in donation decisions through the fintech platform. However, brand awareness and trust do not affect social piety. Hence, this article recommends the fundraising institutions that actively collect funds through fintech platforms to always prioritize the openness principle in managing public funds. A transparent attitude can increase public trust to utilize the platform whenever they want to channel funds spontaneously.","PeriodicalId":53390,"journal":{"name":"Ulul Albab Jurnal Studi dan Penelitian Hukum Islam","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2022-12-27","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"83764881","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}
Baiq Elbadriati, Sabrang Gilang Gemilang, Vici Handalucia
The article examines the effect of productivity level towards the economic independence of women songket weavers and their religiosity level as a moderating variable. The research was conducted in Sukarara Village, Central Lombok, NTB Province, Indonesia, by involving 1,791 women songket weavers in the area. Cluster random sampling technique was applied, and the data were analyzed quantitatively using several tests, namely instrument research, classic assumption, Moderated Regression Analysis (MRA) or interaction and statistic tests. The data processing reveals that the level of productivity significantly influences the economic independence variable. However, the religiosity level does not moderate the relation of the productivity level and economic independence of women songket weavers when making personal and mutual decisions. The significance value is 0.998 alpha 0.05, which indicates the existence of a moderation homologizer or potential moderation. Religiosity in this research is homogenous and influences no variable. It means that most of the women songket weavers have the similar level of religiosity; thus, it cannot affect their productivity level and economic independence.
{"title":"TESTING THE RELIGIOSITY LEVEL AS A MODERATING VARIABLE TOWARDS THE PRODUCTIVITY LEVEL AND THE ECONOMIC INDEPENDENCE OF WOMEN SONGKET WEAVERS","authors":"Baiq Elbadriati, Sabrang Gilang Gemilang, Vici Handalucia","doi":"10.18860/ua.v23i2.17729","DOIUrl":"https://doi.org/10.18860/ua.v23i2.17729","url":null,"abstract":"The article examines the effect of productivity level towards the economic independence of women songket weavers and their religiosity level as a moderating variable. The research was conducted in Sukarara Village, Central Lombok, NTB Province, Indonesia, by involving 1,791 women songket weavers in the area. Cluster random sampling technique was applied, and the data were analyzed quantitatively using several tests, namely instrument research, classic assumption, Moderated Regression Analysis (MRA) or interaction and statistic tests. The data processing reveals that the level of productivity significantly influences the economic independence variable. However, the religiosity level does not moderate the relation of the productivity level and economic independence of women songket weavers when making personal and mutual decisions. The significance value is 0.998 alpha 0.05, which indicates the existence of a moderation homologizer or potential moderation. Religiosity in this research is homogenous and influences no variable. It means that most of the women songket weavers have the similar level of religiosity; thus, it cannot affect their productivity level and economic independence.","PeriodicalId":53390,"journal":{"name":"Ulul Albab Jurnal Studi dan Penelitian Hukum Islam","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2022-12-27","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"77698238","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}
Kajian ini berupaya melacak perkawinan anak pasca perubahan undang-undang perkawinan yang menyamaratakan usia perkawinan menjadi 19 tahun melalui teori sistem hukum yang digagas oleh Lawrence M. Friedman. Melalui pijakan teoretis tersebut, perkawinan anak pasca perubahan undang-undang perkawinan ditelaah dari sisi struktur hukum, budaya hukum dan substansi hukum. Sementara pertanyaan dasar yang akan dijawab adalah bagaimanakah idealitas perubahan undang-undang perkawinan dalam mencegah terjadinya perkawinan anak di Indonesia.Melalui kajian ini diperoleh kesimpulan bahwa dari sisi budaya hukum, idealitas perubahan undang-undang perkawinan harus berhadapan dengan kuatnya budaya kitab kuning yang telah menjadi pola pikir masyarakat. Sementara dari sisi subtansi hukum, ketiadaan sanksi dalam undang-undang perkawinan menjadi celah tersendiri dalam menanggulangi perkawinan anak. Walaupun demikian, dari sisi struktur hukum, dengan adanya PERMA Nomor 5 Tahun 2019 yang mengatur tentang pemeriksaan perkara dispensasi kawin, dapat dipandang sebagai upaya serius dari penyelenggara hukum untuk mengantisipasi “liarnya” pernikahan anak
这项研究试图通过劳伦斯·M·弗里德曼(Lawrence M. Friedman)制定的法律理论，将婚姻年龄统一为19岁的婚姻法。通过这个理论的基础，通过改变婚姻法后的孩子们的婚姻，从法律结构、法律文化和法律基础的各个方面进行研究。而解决的基本问题是，婚姻法在如何防止在印尼发生童婚方面的理想变化。通过这项研究得出的结论是，从法律文化的角度来看，婚姻法变化的理想主义必须与已经成为社会模式的黄书文化的强大性斗争。在法律的基础上，不受婚姻法制裁是一个单独的漏洞。然而，从法律结构的角度来看，由于2019年的第5个项目安排了对婚姻分配的调查，可能被视为法律组织者对孩子婚姻“狂野”的预期的认真努力
{"title":"LEGAL SYSTEM THEORY PERSPECTIVE ON CHILD MARRIAGE IN INDONESIA AFTER AMENDMENT TO THE MARRIAGE LAW","authors":"Agus Purnomo, D. M. Rohmatulloh","doi":"10.18860/ua.v23i2.17426","DOIUrl":"https://doi.org/10.18860/ua.v23i2.17426","url":null,"abstract":"Kajian ini berupaya melacak perkawinan anak pasca perubahan undang-undang perkawinan yang menyamaratakan usia perkawinan menjadi 19 tahun melalui teori sistem hukum yang digagas oleh Lawrence M. Friedman. Melalui pijakan teoretis tersebut, perkawinan anak pasca perubahan undang-undang perkawinan ditelaah dari sisi struktur hukum, budaya hukum dan substansi hukum. Sementara pertanyaan dasar yang akan dijawab adalah bagaimanakah idealitas perubahan undang-undang perkawinan dalam mencegah terjadinya perkawinan anak di Indonesia.Melalui kajian ini diperoleh kesimpulan bahwa dari sisi budaya hukum, idealitas perubahan undang-undang perkawinan harus berhadapan dengan kuatnya budaya kitab kuning yang telah menjadi pola pikir masyarakat. Sementara dari sisi subtansi hukum, ketiadaan sanksi dalam undang-undang perkawinan menjadi celah tersendiri dalam menanggulangi perkawinan anak. Walaupun demikian, dari sisi struktur hukum, dengan adanya PERMA Nomor 5 Tahun 2019 yang mengatur tentang pemeriksaan perkara dispensasi kawin, dapat dipandang sebagai upaya serius dari penyelenggara hukum untuk mengantisipasi “liarnya” pernikahan anak","PeriodicalId":53390,"journal":{"name":"Ulul Albab Jurnal Studi dan Penelitian Hukum Islam","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2022-12-27","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"82005905","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}
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