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All Journal Al-Tahrir: Jurnal Pemikiran Islam JURNAL KARSA (Terakreditasi No. 80/DIKTI/Kep/2012) Ta'allum: Jurnal Pendidikan Islam KARSA: Jurnal Sosial dan Budaya Keislaman (Journal of Social and Islamic Culture) Ta'allum: Jurnal Pendidikan Islam
Muwahid Shulhan
Institut Agama Islam Negeri (IAIN) Tulungagung
Religion Arts Humanities Education Languange, Linguistic, Communication & Media Social Sciences Other

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REKONSTRUKSIHUKUM ISLAM DANIMPLIKASI SOSIAL BUDAYA PASCA REFORMASI DI INDONESIA Shulhan, Muwahid
JURNAL KARSA (Terakreditasi No. 80/DIKTI/Kep/2012) Vol 20, No 2 (2012): Islam, Budaya dan Hukum
Publisher : STAIN PAMEKASAN

Show Abstract | Download Original | Original Source | Check in Google Scholar

Abstract

Abstrak: Nabi Muhammad tidak sepenuhnya memusnahkan tradisi Arab pra-Islam. Bahkan, Nabi Muhammad banyak menciptakan aturan-aturan yang melegalkan hukum adat masyarakat Arab, sehingga memberi tempat bagi praktik hukum adat di dalam sistem hukum Islam. Signifikansi peran budaya dalam hukum Islam kemudian diteruskan oleh para penerusnya. Dengan demikian, budaya memiliki posisi yang penting dalam sejarah hukum Islam. Ini juga membuktikan bahwa budaya yang berkembang dalam masyarakat tidak harus tunduk dalam ekspresi hukum Islam (corak Arab), melainkan hukum Islam harus melakukan proses mutasi untuk beradaptasi di bawah naungan budaya yang hidup di masyarakat sepanjang budaya tersebut tidak bertentangan dengan ajaran fundamental dan spirit Islam. Dalam konteks Indonesia, paling tidak ada dua gagasan penting, yaitu: “fikih Indonesia” dan “pribumisasi Islam”. Dari kedua gagasan ini, setidaknya ada dua paradigma penting dalam upaya pribumisasi hukum Islam, yaitu: pertama, kontekstual, hukum Islam dipahami sebagai ajaran yang terkait dengan dimensi zaman dan tempat. Kedua, menghargai tradisi lokal. Dengan kedua paradigma ini, maka pribumisasi hukum Islam akan menjadi lebih jelas. Dengan demikian, pasca reformasi haruslah menjadi momen positif untuk merekontruksi budaya lokal, bukan malah menghancurkannya dengan pemaksaan konsep hukum yang tidak sesuai dengan kepribadian bangsa Indonesia. Abstract: The fact explains that the Prophet Muhammad is not completely destroy the tradition of pre-Islamic Arabia. In fact, Prophet Muhammad creating many rules of customary law which  legalizing pre-Islamic custom of  Arab society, thus giving the place for the practice of customary law in the Islamic legal system. The significance of  culture in Islamic law and then passed on by his successors. Thus, culture has an important position in the history of Islamic law. It also proves that the culture that developed in the community should not be subject to the legal expression of Islam (Arabic style), but Islamic law is the subject of  mutation process under the auspices of cultures living in the community as long as it  is not contrary to the fundamental teachings and spirit of Islam . In the Indonesian context, there are at least two important initiatives, namely: "fiqh Indonesia" and "pribumisasi Islam". There are at least two important principles in this process namely: first, contextual, Islamic law is understood as a doctrine which associated with the dimensions of time and space. Secondly, respect local traditions. With these two principles, pribumisasi of Islamic law will become clearer. Thus, the post-reform must be a positive moment to reconstruct the local culture, rather than destroy it by forcing  law concept which does not fit with the personality of the Indonesian people. Kata kunci: Hukum Islam, sosial budaya, pasca reformasi, pribumisasi Islam.
Dialektika Gaya Kepemimpinan Transformatif dan Madrasah Unggul dalam Perspektif Kebijakan Daya Saing Pendidikan Bermutu Shulhan, Muwahid
Taallum: Jurnal Pendidikan Islam Vol 5, No 2 (2017)
Publisher : Institut Agama Islam Negeri (IAIN) Tulungagung

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21274/taalum.2017.5.2.263-292

Abstract

ASEAN Economic Community is the era of globalization of the region. It is necessary to be observed the education in Indonesia carefully, so that Indonesian human resources are ready to face increasingly tight competition with other countries. Organizational culture at the school level requires leaders who are able to mobilize developments and changes that are doing creative activities, finding new strategies, methods, ways, or concepts in teaching so that learning is meaningful and giving birth to quality education. In this regard, it requires transformative leadership as an effort to produce a competitive education and produce learners who have integrity of personality, discipline, creative, innovative, and competitive attitude. The professionalism of educational leadership as a transformational leader needs to have competence, transparency, efficiency, and high quality. The Transformative Leadership Planning Strategy must be able to change the situation from ordinary to achieving by integrating and accommodating local-value-based jugglers, fostering human relationships by motivating subordinates, tut wuri handayani (humanist​), dynamic circumstances to elicit vision, initiative , and group creativity in innovation and improvement of madrasah (catalist) programs, ideas agent in innovation that give profit to all element of madrasah, especially for students interests, Madrasah Principals and staff that have the capability of religious-cultural discourse in the form of local culture Javanese) and religious (Islam) are used for the achievement of madrasah objectives, so as to enable the implementation of cultural leadership role, the occurrence of mission communications, vision, values ​​and philosophy of madrasah to the community, parents and government in order to obtain support and partnership so that enabling the role of social leadership (social leadership).
REKONSTRUKSIHUKUM ISLAM DANIMPLIKASI SOSIAL BUDAYA PASCA REFORMASI DI INDONESIA Shulhan, Muwahid
KARSA: Journal of Social and Islamic Culture Islam, Budaya dan Hukum
Publisher : Institut Agama Islam Negeri Madura

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.19105/karsa.v20i2.41

Abstract

Abstrak: Nabi Muhammad tidak sepenuhnya memusnahkan tradisi Arab pra-Islam. Bahkan, Nabi Muhammad banyak menciptakan aturan-aturan yang melegalkan hukum adat masyarakat Arab, sehingga memberi tempat bagi praktik hukum adat di dalam sistem hukum Islam. Signifikansi peran budaya dalam hukum Islam kemudian diteruskan oleh para penerusnya. Dengan demikian, budaya memiliki posisi yang penting dalam sejarah hukum Islam. Ini juga membuktikan bahwa budaya yang berkembang dalam masyarakat tidak harus tunduk dalam ekspresi hukum Islam (corak Arab), melainkan hukum Islam harus melakukan proses mutasi untuk beradaptasi di bawah naungan budaya yang hidup di masyarakat sepanjang budaya tersebut tidak bertentangan dengan ajaran fundamental dan spirit Islam. Dalam konteks Indonesia, paling tidak ada dua gagasan penting, yaitu: “fikih Indonesia” dan “pribumisasi Islam”. Dari kedua gagasan ini, setidaknya ada dua paradigma penting dalam upaya pribumisasi hukum Islam, yaitu: pertama, kontekstual, hukum Islam dipahami sebagai ajaran yang terkait dengan dimensi zaman dan tempat. Kedua, menghargai tradisi lokal. Dengan kedua paradigma ini, maka pribumisasi hukum Islam akan menjadi lebih jelas. Dengan demikian, pasca reformasi haruslah menjadi momen positif untuk merekontruksi budaya lokal, bukan malah menghancurkannya dengan pemaksaan konsep hukum yang tidak sesuai dengan kepribadian bangsa Indonesia. Abstract: The fact explains that the Prophet Muhammad is not completely destroy the tradition of pre-Islamic Arabia. In fact, Prophet Muhammad creating many rules of customary law which  legalizing pre-Islamic custom of  Arab society, thus giving the place for the practice of customary law in the Islamic legal system. The significance of  culture in Islamic law and then passed on by his successors. Thus, culture has an important position in the history of Islamic law. It also proves that the culture that developed in the community should not be subject to the legal expression of Islam (Arabic style), but Islamic law is the subject of  mutation process under the auspices of cultures living in the community as long as it  is not contrary to the fundamental teachings and spirit of Islam . In the Indonesian context, there are at least two important initiatives, namely: "fiqh Indonesia" and "pribumisasi Islam". There are at least two important principles in this process namely: first, contextual, Islamic law is understood as a doctrine which associated with the dimensions of time and space. Secondly, respect local traditions. With these two principles, pribumisasi of Islamic law will become clearer. Thus, the post-reform must be a positive moment to reconstruct the local culture, rather than destroy it by forcing  law concept which does not fit with the personality of the Indonesian people. Kata kunci: Hukum Islam, sosial budaya, pasca reformasi, pribumisasi Islam.
Dialektika Gaya Kepemimpinan Transformatif dan Madrasah Unggul dalam Perspektif Kebijakan Daya Saing Pendidikan Bermutu Muwahid Shulhan
Ta'allum: Jurnal Pendidikan Islam Vol 5 No 2 (2017)
Publisher : Institut Agama Islam Negeri (IAIN) Tulungagung

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21274/taalum.2017.5.2.263-292

Abstract

ASEAN Economic Community is the era of globalization of the region. It is necessary to be observed the education in Indonesia carefully, so that Indonesian human resources are ready to face increasingly tight competition with other countries. Organizational culture at the school level requires leaders who are able to mobilize developments and changes that are doing creative activities, finding new strategies, methods, ways, or concepts in teaching so that learning is meaningful and giving birth to quality education. In this regard, it requires transformative leadership as an effort to produce a competitive education and produce learners who have integrity of personality, discipline, creative, innovative, and competitive attitude. The professionalism of educational leadership as a transformational leader needs to have competence, transparency, efficiency, and high quality. The Transformative Leadership Planning Strategy must be able to change the situation from ordinary to achieving by integrating and accommodating local-value-based jugglers, fostering human relationships by motivating subordinates, tut wuri handayani (humanist​), dynamic circumstances to elicit vision, initiative , and group creativity in innovation and improvement of madrasah (catalist) programs, ideas agent in innovation that give profit to all element of madrasah, especially for students' interests, Madrasah Principals and staff that have the capability of religious-cultural discourse in the form of local culture Javanese) and religious (Islam) are used for the achievement of madrasah objectives, so as to enable the implementation of cultural leadership role, the occurrence of mission communications, vision, values ​​and philosophy of madrasah to the community, parents and government in order to obtain support and partnership so that enabling the role of social leadership (social leadership).
OrientasiEkonomi Islam dalam Arus Trend Ekonomi Era Global di Tengah Kegagalan Ekonomi Kapitalisme Muwahid Shulhan
AL-TAHRIR Vol 12, No 1 (2012): Ekonomi Syariah
Publisher : IAIN Ponorogo

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21154/al-tahrir.v12i1.52

Abstract

The convensional economic approach that was excessive to fulfill personal interest in Islamic countries has increased economic growth in the economy in western world. But behind this success,in fact they failed to actualize the social vision and normative purpose for creating economic science. In the next, it appeared a negative effect that was same as Fukuyama said “the Great Disruption”. For solving those dificulty problems faced by muslim countries must be started in making and realizing a Paradigm. A paradigm is a basic for answering all of the problems above. In that paradigm, there must be planted a new premis, in developing of the economic in Islamic rules and the literature of islamic economic building is based on the paradigm as in al-Qur’an and as-Sunah. al-Qur’an and al-Sunnah are the main point of our basic reference. The second premis of this methode refuses the imitative. The kapitalisme, socialisme and that derivation are not the ideal type, even we can collect another advantages sources for being adopted and integrated in islamic paradigm without reducing any rules.
REKONSTRUKSIHUKUM ISLAM DANIMPLIKASI SOSIAL BUDAYA PASCA REFORMASI DI INDONESIA Muwahid Shulhan
Karsa: Journal of Social and Islamic Culture Islam, Budaya dan Hukum
Publisher : Institut Agama Islam Negeri Madura

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.19105/karsa.v20i2.41

Abstract

Abstrak: Nabi Muhammad tidak sepenuhnya memusnahkan tradisi Arab pra-Islam. Bahkan, Nabi Muhammad banyak menciptakan aturan-aturan yang melegalkan hukum adat masyarakat Arab, sehingga memberi tempat bagi praktik hukum adat di dalam sistem hukum Islam. Signifikansi peran budaya dalam hukum Islam kemudian diteruskan oleh para penerusnya. Dengan demikian, budaya memiliki posisi yang penting dalam sejarah hukum Islam. Ini juga membuktikan bahwa budaya yang berkembang dalam masyarakat tidak harus tunduk dalam ekspresi hukum Islam (corak Arab), melainkan hukum Islam harus melakukan proses mutasi untuk beradaptasi di bawah naungan budaya yang hidup di masyarakat sepanjang budaya tersebut tidak bertentangan dengan ajaran fundamental dan spirit Islam. Dalam konteks Indonesia, paling tidak ada dua gagasan penting, yaitu: “fikih Indonesia” dan “pribumisasi Islam”. Dari kedua gagasan ini, setidaknya ada dua paradigma penting dalam upaya pribumisasi hukum Islam, yaitu: pertama, kontekstual, hukum Islam dipahami sebagai ajaran yang terkait dengan dimensi zaman dan tempat. Kedua, menghargai tradisi lokal. Dengan kedua paradigma ini, maka pribumisasi hukum Islam akan menjadi lebih jelas. Dengan demikian, pasca reformasi haruslah menjadi momen positif untuk merekontruksi budaya lokal, bukan malah menghancurkannya dengan pemaksaan konsep hukum yang tidak sesuai dengan kepribadian bangsa Indonesia. Abstract: The fact explains that the Prophet Muhammad is not completely destroy the tradition of pre-Islamic Arabia. In fact, Prophet Muhammad creating many rules of customary law which  legalizing pre-Islamic custom of  Arab society, thus giving the place for the practice of customary law in the Islamic legal system. The significance of  culture in Islamic law and then passed on by his successors. Thus, culture has an important position in the history of Islamic law. It also proves that the culture that developed in the community should not be subject to the legal expression of Islam (Arabic style), but Islamic law is the subject of  mutation process under the auspices of cultures living in the community as long as it  is not contrary to the fundamental teachings and spirit of Islam . In the Indonesian context, there are at least two important initiatives, namely: "fiqh Indonesia" and "pribumisasi Islam". There are at least two important principles in this process namely: first, contextual, Islamic law is understood as a doctrine which associated with the dimensions of time and space. Secondly, respect local traditions. With these two principles, pribumisasi of Islamic law will become clearer. Thus, the post-reform must be a positive moment to reconstruct the local culture, rather than destroy it by forcing  law concept which does not fit with the personality of the Indonesian people. Kata kunci: Hukum Islam, sosial budaya, pasca reformasi, pribumisasi Islam.
Dialektika Gaya Kepemimpinan Transformatif dan Madrasah Unggul dalam Perspektif Kebijakan Daya Saing Pendidikan Bermutu Muwahid Shulhan
Ta'allum: Jurnal Pendidikan Islam Vol 5 No 2 (2017)
Publisher : Fakultas Tarbiyah dan Ilmu Keguruan (FTIK) UIN Sayyid Ali Rahmatullah Tulungagung

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21274/taalum.2017.5.2.263-292

Abstract

ASEAN Economic Community is the era of globalization of the region. It is necessary to be observed the education in Indonesia carefully, so that Indonesian human resources are ready to face increasingly tight competition with other countries. Organizational culture at the school level requires leaders who are able to mobilize developments and changes that are doing creative activities, finding new strategies, methods, ways, or concepts in teaching so that learning is meaningful and giving birth to quality education. In this regard, it requires transformative leadership as an effort to produce a competitive education and produce learners who have integrity of personality, discipline, creative, innovative, and competitive attitude. The professionalism of educational leadership as a transformational leader needs to have competence, transparency, efficiency, and high quality. The Transformative Leadership Planning Strategy must be able to change the situation from ordinary to achieving by integrating and accommodating local-value-based jugglers, fostering human relationships by motivating subordinates, tut wuri handayani (humanist​), dynamic circumstances to elicit vision, initiative , and group creativity in innovation and improvement of madrasah (catalist) programs, ideas agent in innovation that give profit to all element of madrasah, especially for students' interests, Madrasah Principals and staff that have the capability of religious-cultural discourse in the form of local culture Javanese) and religious (Islam) are used for the achievement of madrasah objectives, so as to enable the implementation of cultural leadership role, the occurrence of mission communications, vision, values ​​and philosophy of madrasah to the community, parents and government in order to obtain support and partnership so that enabling the role of social leadership (social leadership).
Dialektika Gaya Kepemimpinan Transformatif dan Madrasah Unggul dalam Perspektif Kebijakan Daya Saing Pendidikan Bermutu Shulhan, Muwahid
Ta'allum: Jurnal Pendidikan Islam Vol 5 No 2 (2017)
Publisher : Fakultas Tarbiyah dan Ilmu Keguruan (FTIK) UIN Sayyid Ali Rahmatullah Tulungagung

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21274/taalum.2017.5.2.263-292

Abstract

ASEAN Economic Community is the era of globalization of the region. It is necessary to be observed the education in Indonesia carefully, so that Indonesian human resources are ready to face increasingly tight competition with other countries. Organizational culture at the school level requires leaders who are able to mobilize developments and changes that are doing creative activities, finding new strategies, methods, ways, or concepts in teaching so that learning is meaningful and giving birth to quality education. In this regard, it requires transformative leadership as an effort to produce a competitive education and produce learners who have integrity of personality, discipline, creative, innovative, and competitive attitude. The professionalism of educational leadership as a transformational leader needs to have competence, transparency, efficiency, and high quality. The Transformative Leadership Planning Strategy must be able to change the situation from ordinary to achieving by integrating and accommodating local-value-based jugglers, fostering human relationships by motivating subordinates, tut wuri handayani (humanist​), dynamic circumstances to elicit vision, initiative , and group creativity in innovation and improvement of madrasah (catalist) programs, ideas agent in innovation that give profit to all element of madrasah, especially for students' interests, Madrasah Principals and staff that have the capability of religious-cultural discourse in the form of local culture Javanese) and religious (Islam) are used for the achievement of madrasah objectives, so as to enable the implementation of cultural leadership role, the occurrence of mission communications, vision, values ​​and philosophy of madrasah to the community, parents and government in order to obtain support and partnership so that enabling the role of social leadership (social leadership).
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