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<![CDATA[Nilai-nilai NILAI-NILAI SOSIAL PROFETIK ISLAM DALAM KODE ETIK KOMISI PEMBERANTASAN KORUPSI REPUBLIK INDONESIA ]]>
<![CDATA[Mualif, M.]]>;
<![CDATA[Islamy, Athoillah]]>
<![CDATA[ Risâlah, Jurnal Pendidikan dan Studi Islam Vol 7 No 2 (2021): Pendidikan dan Studi Islam ]]>
Publisher : <![CDATA[Fakultas Agama Islam Universitas Wiralodra Indramayu ]]>
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DOI: 10.31943/jurnal_risalah.v7i2.180
<![CDATA[Behind the phenomenon of corruption cases that are still rampant in the Indonesian government, there is an agency that has gained public trust and appreciation, namely the Komisi Pemberantasan Korupsi (KPK). The role and performance of the Corruption Eradication Commission is considered the most successful corruption eradication agency in Indonesia. This study aims to explore and at the same time identify the prophetic social value of Islam in the KPK code of ethics. This qualitative research is in the form of a literature review. This research approach uses a normative-philosophical approach. The primary data source of this research is the code of ethics of the Corruption Eradication Commission (KPK) of the Republic of Indonesia. While the secondary data sources are various scientific researches that are relevant to the main object of the discussion. The analytical theory used is the Ilmu Sosial Profetik paradigm (ISP) which was initiated by Kuntowijoyo. The results of this study conclude the existence of prophetic Islamic social values contained in various values of the KPK code of ethics. First, the value of transcendence (iman) in the code of ethics of religiosity. The existence of the value of religiosity can be said to be a manifestation of the value of Islamic transcendence which makes religious teachings as signs in the activities of social life in the performance of KPK members. Second, the value of humanization in the code of ethics of integrity and professionalism.the values of integrity and professionalism are humanization values that serve as ethical guidelines for KPK members in realizing truth values (amar makruf) in their various duties and activities. Third, the value of liberation (nahi munkar) in the code of ethics for justice and leadership. The KPK code of ethics in the form of justice and leadership values is a fundamental value for KPK members in realizing the orientation of the value of liberation from the political system that has a negative impact on people's lives.]]>
<![CDATA[Nilai Sosial Keberagamaan Islam dalam Moderasi Beragama ]]>
<![CDATA[Wahyudin, Wahyudin]]>;
<![CDATA[Taufiq, Ahmad]]>;
<![CDATA[Islamy, Athoillah]]>
<![CDATA[ Tadbir: Jurnal Manajemen Dakwah FDIK IAIN Padangsidimpuan Vol 3, No 2 (2021): Tadbir: Jurnal Manajemen Dakwah FDIK IAIN Padangsidimpuan ]]>
Publisher : <![CDATA[FDIK IAIN Padangsidimpuan ]]>
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<![CDATA[This study aims to identify the social values of Islamic religiosity in the indicators of religious moderation formulated by the Ministry of Religion of the Republic of Indonesia. This research center uses a normative-philosophical approach with analytical theory in the form of a Prophetic Social Science paradigm that was initiated by Kuntowijoyo. The results of the study show that there are various prophetic social values of Islam contained in the four indicators of religious moderation in Indonesia. First, the value of transcendence in the indicator of tolerance as a mindset and social attitude to realize an attitude of religious moderation, both in the context of inter-religious and intra-religious life. Second, the value of humanization in moderation indicators in the form of an attitude of national commitment and accommodative to local culture can take the form of various forms of benefit in order to maintain nationalism and plural local wisdom in Indonesia. Third, the value of liberation in indicators of anti-radicalism attitudes as an effort to realize the framework of realizing a safe and peaceful life.]]>
<![CDATA[Aktualisasi Nilai-nilai Profetik dalam Pendidikan Keluarga di Tengah Pandemi Covid-19 ]]>
<![CDATA[Islamy, Athoillah]]>;
<![CDATA[Istiani, Nurul]]>
<![CDATA[ Mawaizh : Jurnal Dakwah dan Pengembangan Sosial Kemanusiaan Vol 11 No 2 (2020): Da'wah in Pandemic Period ]]>
Publisher : <![CDATA[Faculty of Da’wa and Islamic Communication, State Institute for Islamic Studies of Syaikh Abdurrahman Siddik Bangka Belitung ]]>
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DOI: 10.32923/maw.v11i2.1460
<![CDATA[Penelitian ini bertujuan untuk mengeksplorasi strategi pengejawantahan nilai-nilai profetik Islam dalam pendidikan keluarga di tengah pandemi Covid 19. Penelitian ini merupakan jenis penelitian kualitatif yang berupa studi pustaka (library research). Penelitian ini merupakan penelitian konseptual dengan pendekatan normatif empiris. Penelitian ini menyimpulkan bahwa aktualisasi nilai-nilai profetik Islam dalam pendidikan keluarga di tengah pandemi Covid-19 dapat melalui berbagai fungsi keluarga itu sendiri, antara lain aktualisasi nilai doa, ihtiar, dan tawakkal dalam fungsi keagamaan, aktualisasi nilai taharah dalam fungsi sosial dan budaya, aktualisasi mahabbah dalam fungsi cinta kasih, aktualisasi nilai sakinah dalam fungsi proteksi, aktualisasi nilai halalan tayyiban dalam fungsi reproduksi, dan aktualisasi nilai iqtisad dalam fungsi ekonomi.]]>
<![CDATA[Universal Islamic Education in the Regulation of Da’wah Orientation of Majelis Taklim in Indonesia ]]>
<![CDATA[Widoyo, Agus Fatuh]]>;
<![CDATA[Islamy, Athoillah]]>;
<![CDATA[Zulihi, Zulihi]]>;
<![CDATA[Susilo, Adib]]>
<![CDATA[ PARADIGMA : JURNAL ILMU PENGETAHUAN AGAMA, DAN BUDAYA Vol 21 No 1 (2024): PARADIGMA Journal of Science, Religion and Culture Studies ]]>
Publisher : <![CDATA[Lembaga Penelitian dan Pengabdian Masyarakat Universitas Islam 45 ]]>
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DOI: 10.33558/paradigma.v21i1.8133
<![CDATA[The presence of the Minister of Religious Affairs Regulation in regulating the da’wah activities of the Majelis Taklim in Indonesia has reaped resistance. There are some negative opinions by Muslims who consider the Minister of Religious Affairs Regulation contains intervention, discrimination, and even bad stigma against the da’wah activities of the Majelis Taklim in the community. This qualitative study with a normative-philosophical approach aims to identify the content of universal Islamic Education values in the da’wah orientation of the Taklim Council in Indonesia in the Regulation of the Minister of Religious Affairs no. 29 of 2019 concerning the Majelis Taklim. Study data were collected through documentation techniques. Meanwhile, data analysis through reduction, presentation, and verification.This study concludes that there is a content of universal Islamic education values in regulations on the orientation of the Majelis Taklim in Indonesia, including the value of tafahum on the development of personality characters that respect human values, and religion. Furthermore, the value of tasamuh in the development of personality characters that respect social pluralism. Next, takaful value in the development of personality characters that maintain the integration of state life. This study affirm that the values of universal Islamic education can be disseminated in the Indonesian government's policy regarding the orientation of educational institutions and Islamic da’wah in a plural social life.]]>
<![CDATA[The Fiqh Paradigm in Strengthening Moderate Religiosity Through The Study of Kitab Turats in Pesantren ]]>
<![CDATA[Yazid, M. Aba]]>;
<![CDATA[Saiful Hidayat, Muhamad]]>;
<![CDATA[Islamy, Athoillah]]>
<![CDATA[ PARADIGMA : JURNAL ILMU PENGETAHUAN AGAMA, DAN BUDAYA Vol 21 No 2 (2024): PARADIGMA Journal of Science, Religion and Culture Studies ]]>
Publisher : <![CDATA[Lembaga Penelitian dan Pengabdian Masyarakat Universitas Islam 45 ]]>
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DOI: 10.33558/paradigma.v21i2.9969
<![CDATA[The purpose research is to find out the transmission of the fiqh paradigm in strengthening moderate religiosity through the study of kitab turats at Hidayatul Mubtadi'en Pekalongan Islamic Boarding School. Data were obtained through observation, interviews and documentation. This study confirms that the study of the book of Turats contains the dimensions of fiqh as a paradigm for strengthening the religiosity of its students, including the value of hifz'ird in strengthening humanist religiosity through the transformation of anti-violence values (al la unf) from the material of the book of Birrul Walidain and Tarbiyatul Walad. This value transformation can equip an ethical paradigm in upholding human values. The value of hifz ummah in strengthening pluralist diversity through the transformation of the value of tasamuh (tolerance), and i'tiraf al-'urf (friendly to culture) from the material in kitab at-Tibyan and kitab Hujjah Ahlussunnah wal Jama'ah. This value transformation can equip students to have an ethical paradigm in behavior and beliefs that respect social and cultural diversity. Furthermore, the value of hifz waton in strengthening nationalist religiosity through the transformation of the value of love for the homeland (al-muwathanah) from the material of Kitab at-Tahliyah wa at-Targhib and Kitab Mukhtarul Ahadith. This value transformation can equip students to have an ethical paradigm in the form of moderate attitudes and views in maintaining the integration of state life. The findings of this study confirm that the values of maqasid sharia and tarbiyah can be integrated in the transmission of moderate religious education in Islamic education activities.]]>
<![CDATA[Meninjau Kembali Fatwa Dakwah Digital di Indonesia Berdasarkan Paradigma Hukum Islam Kontemporer ]]>
<![CDATA[Islamy, Athoillah]]>;
<![CDATA[Muhammad Abduh]]>;
<![CDATA[Eko Siswanto]]>;
<![CDATA[Mohamad Badrun Zaman]]>
<![CDATA[ Al-Banjari : Jurnal Ilmiah Ilmu-Ilmu Keislaman Vol. 23 No. 1 (2024) ]]>
Publisher : <![CDATA[Pascasarjana UIN ANTASARI Banjarmasin ]]>
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DOI: 10.18592/albanjari.v23i1.12825
<![CDATA[The abundance of ideologically charged digital da'wah content often has implications for integration problems amidst the plurality of social life, not only among Muslims themselves, but also social relations with other religious communities. The polemic calls for the importance of digital da'wah paradigms and ethics, both regulated by state norms and religious norms. In this regard, this qualitative study with a normative-philosophical approach aims to identify the paradigm of contemporary maqasid sharia in the fatwa of the Indonesian Ulema Council of East Java Province No. 06 of 2022 on Digital Da'wah Ethics.. The maqasid sharia theory developed by Jasser Auda was used as the theory of analysis. Reduction, presentation, and verification techniques used in data analysis. The results of this study found the development of maqasid sharia value as the basis for the paradigm and ethics of digital da'wah in the provisions of the fatwa, namely the value of hifz 'ird in the importance of humanist and pluralist da'wah content, and The value of hifz waton in the importance of da'wah content that prioritises public conduciveness and nationalism. the importance of developing maqasid fiqh for preachers in the paradigm and ethics of da'wah in the midst of the plurality of social, religious and state life. However, this study has not examined the effectiveness of the fatwa in the field. It is important to study this further.]]>
<![CDATA[Opportunities for Women as Guardians of Marriage in Indonesia: an Overview in the Sociology of Islamic Law ]]>
<![CDATA[Islamy, Athoillah]]>
<![CDATA[ ASY SYAR'IYYAH: JURNAL ILMU SYARI'AH DAN PERBANKAN ISLAM Vol. 5 No. 1 (2020): Asy-Syar'iyyah Juni 2020 ]]>
Publisher : <![CDATA[FAKULTAS SYARIAH DAN EKONOMI ISLAM IAIN SYAIKH ABDURRAHMAN SIDDIK BANGKA BELITUNG ]]>
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DOI: 10.32923/asy.v5i1.1367
<![CDATA[Whether we realize it or not, gender inequality is one of the social problems that we can easily find in people's lives. The problem of gender bias can occur in various aspects of life, including the aspect of legal rights, such as the right as guardian of marriage in Indonesia. This study aims to find a discourse analysis of the opportunities for women as marriage guardians in Indonesia. This study employs empirical normative legal method. The primary data sources are the Compilation of Islamic Law (KHI) and social observation. The secondary data sources used were various other relevant studies. Meanwhile, the theory used as a tool of analysis is the sociological theory of Islamic law from Ibn Qayyim al-Jauzi regarding changes in Islamic law. This study concludes that based on the pattern of equality of gender relations in Indonesian society, granting the right of authority as guardian of marriage to female relatives is a form of istihsan bi al-'urf, the change of law from general law (kulii) to special or casuistic law (juz'i) based on existing culture or custom. This is parallel with Ibn Qayyim's theory of change in Islamic law which makes conditions (ahwal) and culture ('adat) part of the factors of changing Islamic law.]]>
<![CDATA[Paradigma Sosial Profetik dalam Kode Etik Politik di Indonesia ]]>
<![CDATA[Islamy, Athoillah]]>
<![CDATA[ ASY SYAR'IYYAH: JURNAL ILMU SYARI'AH DAN PERBANKAN ISLAM Vol. 5 No. 2 (2020): Asy-Syar'iyyah Desember 2020 ]]>
Publisher : <![CDATA[FAKULTAS SYARIAH DAN EKONOMI ISLAM IAIN SYAIKH ABDURRAHMAN SIDDIK BANGKA BELITUNG ]]>
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DOI: 10.32923/asy.v5i2.1558
<![CDATA[This study aims to reveal social prophetic values in the principles of political ethics in Indonesia. This research is a qualitative research in the form of literature review. This type of legal research is normative legal research with a philosophical approach. The primary data source of this research is the text of the code of ethics of politicians and political parties. Meanwhile, secondary data sources use various scientific studies that are relevant to the object of discussion. The analytical theory approach used is Kuntowijoyo's social prophetic paradigm theory. This study concludes that the various principles of political ethics in Indonesia are parallel with the values of humanization, liberation and transcendence. First, the principle of public benefit is parallel to the teachings of ukhuwah insaniyah and ta'awun insani. Second, the principle of honesty is parallel to the nature of shiddiq. Third, the principles of integrity and professionalism are parallel to the teachings of the khaira ummah, justice, deliberation, ulul albab, Imamat, and tauhid which are liberating. Fourth, the principle of accountability parallel with amanah. Fifth, this principle of justice is parallel to the universal teaching of Islam in the form of al-adalah.]]>
<![CDATA[Fikih Media Sosial di Indonesia (Studi Analisis falsafah hukum Islam dalam Kode Etik NetizMu Muhammadiyah) ]]>
<![CDATA[Istiani, Nurul]]>;
<![CDATA[Islamy, Athoillah]]>
<![CDATA[ ASY SYAR'IYYAH: JURNAL ILMU SYARI'AH DAN PERBANKAN ISLAM Vol. 5 No. 2 (2020): Asy-Syar'iyyah Desember 2020 ]]>
Publisher : <![CDATA[FAKULTAS SYARIAH DAN EKONOMI ISLAM IAIN SYAIKH ABDURRAHMAN SIDDIK BANGKA BELITUNG ]]>
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DOI: 10.32923/asy.v5i2.1586
<![CDATA[This study aims to reveal the philosophical values of Islamic law in the three ethical codes of NetizMu Muhammadiyah. This research is a literature review. The type of Islamic legal research in this study is a philosophical normative Islamic law research with an Islamic legal philosophy approach. The primary data source of this research, namely the NetizMU Muhammadiyah code of ethics), and secondary data using various relevant scientific researches. The theory used is a systems philosophy approach in Islamic law initiated by Jasser Auda.. This study concludes that there are values of Islamic law philosophy in the three NetizMU codes of ethics. First, the value of religious protection (hifz al-din) in the context of making the prophetic social values of religion the main basis for the code of ethics for the use of social media. Second, the value of public benefit (al-maslahat al-ammah) in the code of ethics for the use of social media as a medium for humanization (amar makruf) and liberation (nahi munkar). Third, the value of intellectual protection (hifz al-'aql) in the context of a code of ethics limiting freedom of expression, both in the form of information and communication on social media.]]>
<![CDATA[Memahami Pola Ijtihad dalam Modernisasi Hukum Wakaf di Indonesia ]]>
<![CDATA[Islamy, Athoillah]]>;
<![CDATA[Setiawan, Alfiandri]]>;
<![CDATA[Yazid, Nuryasni]]>
<![CDATA[ ASY SYAR'IYYAH: JURNAL ILMU SYARI'AH DAN PERBANKAN ISLAM Vol. 6 No. 1 (2021): Asy-Syar'iyyah Juni 2021 ]]>
Publisher : <![CDATA[FAKULTAS SYARIAH DAN EKONOMI ISLAM IAIN SYAIKH ABDURRAHMAN SIDDIK BANGKA BELITUNG ]]>
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DOI: 10.32923/asy.v6i1.1787
<![CDATA[This study aims to find the pattern of ijtihad in the renewal of waqf law in Indonesia as stipulated in Law No. 41 of 2004. The focus of the object of this research is Article 1 regarding the existence of waqf, Article 16 regarding waqf objects, and Article 40 concerning changes in the status of property. waqf. This research is a qualitative research in the form of literature review. This type of Islamic legal research is included in the category of philosophical normative legal research. The analytical theory used is the contemporary typology of ijtihad proposed by Yusuf al-Qaradawi. This research concludes that the construction of waqf legal reform in Article 1 regarding the existence of waqf, Article 16 regarding the object of waqf, and Article 40 regarding changes in the status of waqf assets tends to use the ijtihad intiqa'i approach, which is to choose a legal opinion of the classical fiqh school which is relevant to developmental conditions and needs of modern society. However, in article 40, the author considers that there is a selection of legal opinions from the jurisprudence schools that do not allow to sell or replace waqf objects which will cause problems in their application. This is because the waqf object in certain conditions can suffer damage and loss of benefit. Therefore, the legal construction in article 40 can be reconsidered.]]>
