Articles
<![CDATA[The Justice Dimensions in the Provision of Al-'Awl on Islamic Inheritance Law ]]>
<![CDATA[Taqiyuddin, Hafidz]]>
<![CDATA[ Hikmatuna : Journal for Integrative Islamic Studies Vol 7 No 2 (2021): Hikmatuna: Journal for Integrative Islamic Studies, December 2021 ]]>
Publisher : <![CDATA[UIN K.H. Abdurrahman Wahid Pekalongan ]]>
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DOI: 10.28918/hikmatuna.v7i2.3635
<![CDATA[This study focuses on the justice contained in al-'awl as a part of the inheritance system in Islam. For some people, justice in the Islamic inheritance is a form of injustice, and others consider it proportional justice. Therefore, tracing how the value of justice in the initial concept is a challenge in itself. Moreover, the concept of Al-Awl is considered as a reduction of existing parts. In addition, this article also focuses on the problem of the distribution of Al-Awl's manifestations with the provisions of God's law. This research used a qualitative method with a philosophical-theological approach to answering this question. This study shows that al-Awl in the Islamic inheritance system is closely related to the value of justice. This is because al-Awl shows equality by reducing legal provisions to avoid conflicts between family members, not injustice or proportional justice. Al-Awl is a solution to reduce the definite portion of all heirs proportionally, which is a way out that provides the general benefit compared to reducing the definite portion of some heirs. In addition, al-Awl's concept is a manifestation of the acceptance of God's law in the destiny of death and the reality of the remaining family structure.]]>
<![CDATA[The Feminine Aspect in Islamic Spirituality (A Study of the Thought of Annemarie Schimmel) ]]>
<![CDATA[Umi, Umi]]>;
<![CDATA[Dzawafi, Agus Ali]]>;
<![CDATA[Hafidz Taqiyuddin]]>
<![CDATA[ Jurnal Ar Ro'is Mandalika (Armada) Vol. 5 No. 2 (2025): JURNAL AR RO'IS MANDALIKA (ARMADA) ]]>
Publisher : <![CDATA[Institut Penelitian dan Pengembangan Mandalika Indonesia ]]>
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DOI: 10.59613/armada.v5i2.4900
<![CDATA[This research aims to explain the feminine aspect in Islamic spirituality by using the study of Annemarie Schimmel's thoughts. The term feminine is generally interpreted as a trait, a characteristic possessed by women. In the context of Sufism, the terms feminine and masculine do not lie in literal gender, but rather in the characteristics or spiritual traits that are considered to have traits that are often identified with the concept of feminine or masculine. The type of research used in this study is a pure type of library research that examines various related information from both primary data sources (primary source) and supporting data sources (second source). The results of this study explain that women have a very important role in Sufism. The attributes of Jalal and Jamal are two aspects of Allah's attributes towards His Essence. This is what Annemarie Schimmel's thinking is based on, she shows various feminine elements, such as the archetype of the soul (nafs) which is represented and embodied in the form of a woman, because nafs in Islam has several meanings associated with traits that are considered female characteristics. In the Quran for example, nafs can mean “soul” that incites evil (QS Yusuf: 53), “accusing soul” (QS al-Qiyamah :2), or “peaceful soul” (QS al-Fajr: 27-28).]]>
<![CDATA[Habitus and Legal Behavior in Islamic Inheritance Practice: A Socio-Legal Analysis in Rural Serang Regency, Indonesia ]]>
<![CDATA[Taqiyuddin, Hafidz]]>;
<![CDATA[Rusli, Rusli]]>;
<![CDATA[Adnan, Mohammad]]>;
<![CDATA[Alif, Muhammad]]>
<![CDATA[ El-Usrah: Jurnal Hukum Keluarga Vol. 8 No. 1 (2025): EL-Usrah: Jurnal Hukum Keluarga ]]>
Publisher : <![CDATA[Universitas Islam Negeri Ar-Raniry Banda Aceh ]]>
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DOI: 10.22373/p17zvd18
<![CDATA[This study investigates patterns of legal non-compliance in Islamic inheritance practices among rural Muslim communities in Petir District, Serang Regency, Indonesia, where the doctrinal authority of Farā’iḏ is often subordinated to customary logic and familial consensus. In many such settings, inheritance is distributed through informal arrangements that deviate from scriptural mandates, raising concerns about the erosion of Islamic legal norms and the role of religious figures in mediating these tensions. The research focuses on understanding the underlying drivers of this legal disobedience and analyzing how religious leaders respond to and interpret such practices within the community. Using a qualitative case study approach, the study draws on interviews and participant observation in two villages (Kubang Jaya and Kadugenep) and applies Bourdieu’s theory of habitus and Black’s theory of legal behavior to interpret the findings. The results show non-compliance is driven by strong customary expectations, gendered family roles, limited legal literacy, and practical constraints that hinder formal legal access. This study argues that these practices are not merely accidental or ignorant deviations but socially embedded responses to structural and normative dissonance. Religious leaders exhibit varied responses, ranging from strict textualism to pragmatic contextualization, often opting for ethical accommodation over legal enforcement. The study argues that inheritance’s legal disobedience reflects systemic social rationalities and negotiated religious authority. It contributes to ongoing discussions on Islamic legal pluralism by revealing how Farā’iḏ is accepted but selectively reconfigured to align with local moral economies and offers insight into strengthening legal literacy, religious guidance, and institutional responsiveness in Muslim-majority contexts.]]>
<![CDATA[TELAAH KONSEPTUAL MANTUQ DAN MAFHUM DALAM USHUL FIQH ]]>
<![CDATA[Siti Padlah]]>;
<![CDATA[Muhammad Fawwaz Akbar]]>;
<![CDATA[Hafidz Taqiyuddin]]>
<![CDATA[ Salimiya: Jurnal Studi Ilmu Keagamaan Islam Vol. 6 No. 2 (2025): Salimiya ]]>
Publisher : <![CDATA[Lembaga Penelitian, Penerbitan dan Pengabdian kepada Masyarakat (LP3M) IAIFA Kediri ]]>
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DOI: 10.58401/salimiya.v6i2.2179
<![CDATA[Penafsiran teks-teks agama dalam tradisi keilmuan Islam, terutama Al-Qur’an dan hadis, merupakan aspek fundamental dalam pembentukan hukum Islam. Dua konsep utama yang terlibat dalam proses penafsiran ini adalah mantuq dan mafhum. Mantuq merujuk pada makna pada makna yang tersirat atau tidak langsung terlihat dalam teks, yang dapat dipahami melalui penalaran dan konteks. Keduanya memiliki peran yang sangat penting dalam menentukan interpretasi hukum dan pemahaman ajaran Islam. Mantuq memberikan kejelasan dalam menetapkan hukum, karena makna yang terkandung di dalamnya sudah jelas dan tidak membutuhkan penafsiran lebih lanjut. Sebaliknya, mafhum memungkinkan perluasan pemahaman hukum yang lebih fleksibel, memberikan ruang untuk menyesuaikan dengan situasi yang tidak disebutkan secara eksplisit dalam teks. Kedua konsep ini sangat relevan dalam konteks ijtihad, yang memungkinkan ulama mengembangkan solusi hukum bagi persoalan-persoalan kontemporer. Pemahaman yang komprehensif terhadap mantuq dan mafhum tidak hanya penting dalam kajian teoretis, tetapi juga dalam aplikasi praktis fiqh sehari-hari. Penelitian ini mengungkapkan bahwa keduanya saling melengkapi dan memungkinkan hukum Islam untuk tetap berfungsi dan berkembang dalam menghadapi tantangan zaman modern.]]>
<![CDATA[Hak Waris Anak Perempuan di Cimanuk (Antara Kompilasi Hukum Islam dan Penetapan Pengadilan Agama Nomor 69/Pdt.P/2013/Pdlg) ]]>
<![CDATA[Somawinata, Yusuf]]>;
<![CDATA[Taqiyuddin, Hafidz]]>
<![CDATA[ AL-ISTINBATH : Jurnal Hukum Islam Vol 5 No 2 November (2020) ]]>
Publisher : <![CDATA[Institut Agama Islam Negeri Curup ]]>
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DOI: 10.29240/jhi.v5i2.1839
<![CDATA[This research was to explore the importance of the inheritance rights of women towards the inheritance rights of deceased brothers who were applied in the Pandeglang district, Banten. The object of this research is inheritance law in the Islamic Law Compilation. The secondary source of this research is the Religious Court Decision Number 69/Pdt.P/2013/PA.Pdlg. The interviews related to this research were conducted in Cimanuk sub-district, Pandeglang district. This research is a collaborative research of library and field research which is qualitative model. The collected data is processed by selecting and classifying data. Then the data is analyzed by comparing and interpreting. This study found that in general, the Cimanuk ulama or community leaders gave the asabah (remaining assets) portion to deceased brothers or sisters, both siblings and brothers who inherited along with the daughters. However, there are also those who argue that a brother or sister, both siblings and a father is veiled by a daughter, so that they do not get part of the inheritance inheritance. It was also found that in principle the determination had been made by the people of Cimanuk sub-district. The conclusion of this study is the provisions in the Pandeglang Religious Court Decision Number 69/Pdt.P/2013/PA.Pdlg. November 7th, 2013 shows the difference with the provisions in the Islamic Law Compilation. KHI has a stipulation that girls do not prevent (hijab) their brothers,inheritance right, while the Religious Court rulings show that girls can obstruct the inheritance rights of brothers.]]>
<![CDATA[Pengaruh 'Abd Al-Qahhär Terhadap Perkembangan Tarekat Syattariyah di Banten ]]>
<![CDATA[Nurhayanah, Nurhayanah]]>;
<![CDATA[Dzawafi, Agus Ali]]>;
<![CDATA[Taqiyuddin, Hafidz]]>
<![CDATA[ Syntax Literate Jurnal Ilmiah Indonesia ]]>
Publisher : <![CDATA[Syntax Corporation ]]>
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DOI: 10.36418/syntax-literate.v9i10.16237
<![CDATA[Karya ilmiah ini akan membahas pengaruh ‘Abd al-Qahhar terhadap Tarekat Syattariyah di Banten. Tarekat adalah cara, jalan untuk mengamalkan zikir tertentu kepada Allah SWT. Berdasarkan ulama ulama besar tertentu. Tarekat Syattariyah adalah ajaran yang pertama kali muncul di negara India pada abad ke-15. Tarekat ini diajarkan oleh tokoh yang telah mengembangkan dan mempopulerkannya yaitu Abdullah Asyattar yang kemudian disebarluaskan oleh para mursyid dan murid-muridnya, sampai dengan ke tanah Banten. Tujuan penelitian ini yaitu: untuk mengetahui pengaruh Abd Qahhar terhadap perkembangan Tarekat Syatariyyah di tanah Banten. Metode penelitian yang digunakan yaitu analisis kualitiatif dengan jenis penelitian lapangan (field research), yakni pengamatan langsung terhadap objek yang diteliti guna mendapatkan data yang relevan di Tanara Banten. Data primer penelitian ini yaitu mewawancarai Kyai Mustanjid Tajudin sebagai penyambung sanad (mursyid) dari Tarekat Syatariyyah di Tanara Banten. Data sekunder yang diperoleh atau dikumpulkan melalui buku-buku, brosur, dan artikel yang didapat dari website yang berkaitan dengan penelitian. Hasil dari penelitian ini bahwa terekat Syattariyah sangat popular sekali di kalangan masyarakat Banten, namun pada masa kesultanan Ageng Tirtayasa sudah tidak populer lagi karena di kembangkan oleh Sultan Haji atau Syaikh Abdullah Ibnu Abdul Qahhar Al-Syatari al- Bantani karena beranggapan tarekat ini berlawanan dengan politik.]]>
<![CDATA[Studi Tematik Hadis Tentang Mahar dan Budak dalam Tinjauan Syar’i ]]>
<![CDATA[Shohibul Umam]]>;
<![CDATA[Hafidz Taqiyuddin]]>
<![CDATA[ Akhlak : Jurnal Pendidikan Agama Islam dan Filsafat Vol. 3 No. 1 (2026): Januari: Akhlak : Jurnal Pendidikan Agama Islam dan Filsafat ]]>
Publisher : <![CDATA[Asosiasi Riset Ilmu Pendidikan Agama dan Filsafat Indonesia ]]>
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DOI: 10.61132/akhlak.v3i1.1745
<![CDATA[Dowry and slaves are two different things. Mahar is property or something given by a husband to his wife as part of their marriage. This is supported by a hadith from Muhammad Shallallahu 'Alaihi wa Sallam which says "Marry a woman with a dowry even if it's only a piece of egg." (Narrated by Bukhari). Meanwhile, slaves are human beings who are the same as other people and have rights that must be respected. There are several hadiths from Muhammad Shallallahu 'Alaihi wa Sallam which emphasizes protection for slaves. One example is "Indeed Allah Subhanahu wa Ta'ala will empower three people: a young man who is given an advantage by Allah in worship, a man who donates alms in secret so that his left hand does not know what his right hand is doing, and a slave owner who are honest and treat them well." (Narrated by Bukhari). This shows that slaves must be treated fairly and well by their employers and must not be seen as merchandise or exploited to work without pay.]]>
<![CDATA[Pendidikan Spiritualitas yang Berbasis Ekologis sebaga Upaya Menumbuhkan Kesadaran Lingkungan ]]>
<![CDATA[Raisul Muhadidsin]]>;
<![CDATA[Nabila Firliya Zahra]]>;
<![CDATA[Hafidz Taqiyuddin]]>
<![CDATA[ Karakter : Jurnal Riset Ilmu Pendidikan Islam Vol. 3 No. 1 (2026): Februari: Karakter : Jurnal Riset Ilmu Pendidikan Islam ]]>
Publisher : <![CDATA[Asosiasi Riset Ilmu Pendidikan Agama dan Filsafat Indonesia ]]>
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DOI: 10.61132/karakter.v3i1.1892
<![CDATA[The global ecological crisis indicates that technical methods and regulations alone are insufficient to change human behavior related to the environment, thus requiring approaches that touch on moral and spiritual aspects. This study aims to design and examine spiritual-ecological education as an alternative approach in building sustainable environmental awareness. This research uses a qualitative method based on literature study using Miles and Huberman's analysis through summarization, exposition, and data conclusion drawing. The results of the study show that spiritual-ecological education has three important outcomes, namely: (1) the integration of the values of monotheism, khalifah, and ecological trust creates a solid environmental ethical framework; (2) the methods of ecosufism and scientia sacra deepen students' affective and reflective understanding of the relationship between humans and nature; and (3) contextual learning methods such as eco-pesantren and environmental programs may connect spiritual values with real ecological activities. This study contributes scientifically by developing a theoretical basis for spiritual-ecological education that combines theological, philosophical, and pedagogical aspects of environmental education. These results imply the importance of developing lesson plans and teacher training that place spirituality as the basis of ecological understanding, with the caveat that drawing general conclusions from the study results requires further empirical testing.]]>
<![CDATA[KETERKAITAN ANTARA IJTIHAD DAN ETIKA DALAM USHUL FIQH ]]>
<![CDATA[Mareta Asprianti Safitri]]>;
<![CDATA[Muhammad Nasirudin]]>;
<![CDATA[Hafidz Taqiyuddin]]>
<![CDATA[ Salimiya: Jurnal Studi Ilmu Keagamaan Islam Vol. 6 No. 2 (2025): Salimiya ]]>
Publisher : <![CDATA[Lembaga Penelitian, Penerbitan dan Pengabdian kepada Masyarakat (LP3M) IAIFA Kediri ]]>
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DOI: 10.58401/salimiya.v6i2.2124
<![CDATA[This research is to explain the relationship between the ijtihad process and the ethical values that a mujtahid must have, including aspects of the discussion of ijtihad in ushul fiqh, and outlining the ethical principles that a mujtahid must have. The method in this study uses a qualitative approach that is library-based, data sources are collected from journals, books and other supporting materials that discuss ijtihad in ushul fiqh. Ijtihad plays an important role in the development of Islamic law, especially in facing the transformations that occur in technology, social, and culture as well as globalization. By using ijtihad, Islamic teachings remain relevant throughout time and can answer various questions that arise in the current era. However, ijtihad also has limitations; it must be carried out by people who qualify as mujtahid and must not conflict with the basic principles of Islamic teachings. To achieve broader results and in accordance with the needs of the community, ijtihad is currently carried out not only individually but also collectively through fatwa institutions. In conclusion, ijtihad functions as an important link between classical Islamic literature and contemporary conditions. Ethics are also an important foundation in ijtihad, because a mujtahid must be ethical for the sake of welfare, justice, and honesty for the benefit of all.]]>
<![CDATA[Konsep Islam tentang Keadilan: Kajian Interdisipliner ]]>
<![CDATA[Taqiyuddin, Hafidz]]>
<![CDATA[ Aqlania Vol. 10 No. 2 (2019): December ]]>
Publisher : <![CDATA[Jurusan Aqidah dan Filsafat Islam Fakultas Ushuluddin dan Adab UIN Sultan Maulana Hasanuddin Banten ]]>
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DOI: 10.32678/aqlania.v10i2.2311
<![CDATA[This article explores justice as conceptualized by Islam in various scholars. In Islam, in addition to obligations, there are also so-called rights. Related to these rights, of course, cannot be separated from what is called justice or a sense of fairness. Justice contained in Islamic teachings is doctrinated by various scientific aspects, be it philosophy, morals, theology or law. This research discusses specifically the relationship between rights and justice as conceptualized and taught in Islam. The result is that in Islam, the granting and provision of rights to a person or group cannot be separated from the existence of an important principle, namely justice.]]>
