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All Journal Jurnal Theologia Al-Ahkam OKARA: Jurnal Bahasa dan Sastra Jurnal Studi Islam
Ainol Yaqin
STAIN Pamekasan
Religion Arts Humanities Education Languange, Linguistic, Communication & Media Law, Crime, Criminology & Criminal Justice Social Sciences Other

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ANALISIS EKSPLORATIF TERHADAP PEMIKIRAN YŪSUF AL-QARḌĀWĪ TENTANG KESETARAAN DAN KEADILAN GENDER SEBAGAI BAGIAN MAQᾹṢID AL-QUR’ᾹN Ainol Yaqin
Jurnal Theologia Vol 30, No 1 (2019)
Publisher : Fakultas Ushuluddin dan Humaniora, Universitas Islam Negeri Walisongo Semarang, Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21580/teo.2019.30.1.3025

Abstract

Gender justice and gender equality are complex topics and drew the attention of many people. A number of Muslim jurists have studied it from various perspectives in order to understand and find a fair solution to the problem. However, most of them are rare to study it from the lens of maqāṣid al-Qur’ān, the purpose of al-Qur’an was revealed to the earth. Incorporating gender justice and gender equality in maqāṣid al-Qur’ān is considered urgent with the intent that people will really pay attention, watch, and put male and female proportionally. This paper focuses on analyzing Yūsuf al-Qarḍāwī's thought about gender equality and justice as part of maqāṣid al-Qur’ān. This article includes library research, whose datas are sourced from the literature. The results of this study revealed that men and women have equal rights in every aspect of life; education; economics, social, political, and law. They are also given equal rights in participating to be public leaders. Besides that, they have equal rights in selecting their belief (religion) based on their strong desire and their own belief and they have rights to get heritance as well as having rights to the goods they have. On the contrary, any kinds of discriminations, subordination, stereotyping, violence, and all forms of deviation inequality of gender bias, contradict and contrasted with maqāṣid al-Qur’ān.
EVOLUSI IJTIHAD IMAM SYAFI’I : Dari Qawl Qadīm ke Qawl Jadīd Ainol Yaqin
Al-Ahkam Volume 26, Nomor 2, Oktober 2016
Publisher : Faculty of Sharia and Law, Universitas Islam Negeri (UIN) Walisongo Semarang

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (41.777 KB) | DOI: 10.21580/ahkam.2016.26.2.899

Abstract

This article describes Imam al-Shāfi'i thought in building istinbath Islamic law method and its decition's which evolved from qawl qadīm to qawl jadīd. He is known as the founder of uṣūl al-fiqh science which is arranged systematically-logically and critically. He tried to combine the two schools of thought, those are: Maliki, known as ahl al-ḥadīth that thrives in the Hijaz, and the Hanafi, known as ahl al-ra'y that is entrenched in Iraq. He managed to combine the two schools by taking method good ahl al-ḥadīth and leaving the less ones successfully. Reciprocally, he took the good ahl al-ra’y method and left the poor. It was done for the reason that he had studied with Imam Malik and Muḥammad ibn Ḥasan al-Shaibani, the adherents of the Hanafi schools. The fatwa which he formulated at his living in Iraq is known as qawl qadīm. After he reviewed the fatwa built in Iraq and found the fragility of the arguments as a fundamental, finally, he triggered a new law, namely qawl jadīd which was based on the strong arguments.
REKONTRUKSI DAN REORIENTASI JIHAD DI ERA KONTEMPORER; KAJIAN TEMATIK ATAS AYAT-AYAT JIHAD Ainol Yaqin
OKARA: Jurnal Bahasa dan Sastra Vol. 10 No. 1 (2016): OKARA: Jurnal Bahasa dan Sastra
Publisher : IAIN MADURA

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.19105/ojbs.v10i1.807

Abstract

Jihad adalah spirit utama dalam membangun perkembangan dan kemajuan Islam. Tanpa semangat jihad, misi agung Islam itu hanya melayang dalam impian. Untuk itu, spirit jihad mesti selalu menyala dalam dada umat Islam dalam situasi dan kondisi apa pun disepanjang masa. Namun penting digarisbawahi bahwa jihad dalam Islam tidaklah diidentikkan dengan peperangan, pertempuran dan ekspedisi militer, tapi jihad memiliki pengertian yang komprehensif. Jihad dalam pengertian spesifik (peperangan) dapat diimplementasikan jika pihak lawan telah menggoncang stabilitas umat Islam dan sebagai alternatif terakhir. Sebaliknya, dalam kondisi kondusif, aman dan tenteram, jihad semacam itu sama sekali tidak dibenarkan Islam. Bahkan Islam mengecam pelaku tindakan anarkis, kekerasan, penganiyaan, teror, pengeboman dan sebagainya sebagai bentuk kejahatan. Karena itu, pemaknaan atas jihad dan implementasinya bisa berubah dan berkembang dengan memperhatikan konteks, tempat dan waktu. Dalam hal ini, jihad yang relevan dengan konteks Indonesia adalah berjihad dalam bentuk menegakkan keadilan, mengentaskan kemiskinan, menghilangkan kebodohan, menumpas kedhaliman, memberantas KKN dan segala bentuk amar ma’ruf nahi munkar. Inilah upaya jihad yang mesti senantiasa diperjuangkan umat Islam Indonesia dalam rangka menjunjung tinggi agama Islam sepanjang masa.
INTEGRASI ILMU AGAMA DAN SAINS (Kajian atas Pemikiran al-Ghazālī) Ainol Yaqin
Islamuna: Jurnal Studi Islam Vol. 3 No. 1 (2016)
Publisher : Madura State Islamic Institute (Institut Agama Islam Negeri (IAIN) Madura)

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.19105/islamuna.v3i1.946

Abstract

Tulisan ini difokuskan dalam mengkaji konsep yang digagas oleh al-Ghazālī mengenai integrasi ilmu pengetahuan. Sebagai seorang ulama’ besar, ia berupaya membangun konsepsi ilmu dari berbagai pendekatan disiplin ilmu. Menurutnya, mempelajari, meng­kaji dan mengembangkan ilmu sains tergolong fardu kifayah sejajar dengan mempejari ilmu ushul fiqh, tafsir, hadits, ekonomi, politik, dan ilmu keislaman lainnya. Dalam arti, kewajiban mem­pelajari ilmu semacam ini mengikat pada semua umat Islam, tetapi kewajiban tersebut dapat gugur apabila sudah terdapat sebagian umat Islam yang membidanginya. Walaupun termasuk fardu kifayah, al-Ghazālī mene­kankan ilmu semacam ini jangan sampai dikesam­ping­kan, karena hasil akhir/muara segala ilmu bertitik temu menuju Tuhan. Selain itu, jalan menuju Tuhan yang diawali dengan menge­tahui eksistensi-Nya dapat ditempuh dengan dua bukti, yakni dengan ayat-ayat qur’aniyah dan ayat-ayat kauniyah.
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