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All Journal LISAN AL-HAL: Jurnal Pengembangan Pemikiran dan Kebudayaan
Wawan Juandi
Universitas Ibrahimy Situbondo, Indonesia
Religion Education Social Sciences

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KONSTRUKSI MAQASHID SYARI’AH PROGRESIF: DARI MAQASHID EKSLUSIF MENUJU INSKLUSIF Nawawi Nawawi; Wawan Juandi
LISAN AL-HAL: Jurnal Pengembangan Pemikiran dan Kebudayaan Vol. 14 No. 1 (2020): JUNI
Publisher : LP2M Universitas Ibrahimy

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (852.776 KB) | DOI: 10.35316/lisanalhal.v14i1.604

Abstract

This paper found that the classical Maqashid Syari'ah which had been constructed by the previous ulama was exclusive because it had the main characteristics, namely: the object of study was only fiqh (fiqh oriented), using a partial Madinah periodization, the concept was ambiguous, non-linear, and partly the application is not hierarchically consistent. Consequently, the Maqashid in the current context is less accommodating. Thus, construction is needed the Maqashid Syari'ah moderate, namely: progressive Maqashid Syari'ah . The characteristics, at-tasamuh (maintaining tolerance), comprehensive studies (including theology, fiqh, and Sufism), proposing argumentation kulli from the proposition of juz'i, and use the periodization of Mecca. Besides that, construction Maqashid Syari'ah progressives have two concepts that can develop flexibly. First, the concept janib al-wujud (offensive aspects) can realize universal and inclusive values, such as constitutional, human rights, equality, pluralism, democracy, and the rule of law. Second, janib al-'adam (defensive aspects) can prevent radicalism, terrorism, violence, disintegration, and sectarianism.
RESTORASI MANAJEMEN WAKAF DARI TRADISIONAL MENUJU PROFESIONAL Wawan Juandi; Nawawi Nawawi
LISAN AL-HAL: Jurnal Pengembangan Pemikiran dan Kebudayaan Vol. 14 No. 2 (2020): DESEMBER
Publisher : LP2M Universitas Ibrahimy

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (506.033 KB) | DOI: 10.35316/lisanalhal.v14i2.1011

Abstract

This study found that waqf is a form of worship that contains a distinct benefit. The distinction of waqf is that its object is permanent and its benefits continue to flow for the benefit of Islamic preaching and the economic improvement. Waqf is not only in the form of immovable objects but also includes all handy objects. This is in accordance with the words of the Prophet, "hold on to the point and give the result." So far, waqf has only been managed traditionally. It needs restoration so that becomes professional, and becomes a potential and useful asset for the benefit of Muslims. Waqf in the history has contributed to Muslim civilization. Waqf as a medium for Islamic preaching (dakwah), such as mosques, universities, and schools because it will becomes the glory of Islam as rahmatal lil 'alamin. Waqf also has a function as a medium for improving the economy of Muslims, because a very urgent need is property to meet the needs of life. Meanwhile, what people face today is poverty. One of them is waqf which is managed productively and professionally. Fourteen centuries ago, the Prophet said, "almost poverty has fallen into disbelief". Therefore, it is necessary to change the mindset or rejuvenate that Islam is not synonymous with poverty and backwardness. So, it is inappropriate for Muslims to live in an Islamic country in poverty even if they are kafir dzimmi (kafir who has the protection in Islamic country).
IJTIHAD POLITIK KYAI: PERGESERAN OTORITAS KHR. ACH. FAWAID AS’AD SITUBONDO Nawawi Nawawi; Wawan Juandi
LISAN AL-HAL: Jurnal Pengembangan Pemikiran dan Kebudayaan Vol. 15 No. 2 (2021): DESEMBER
Publisher : LP2M Universitas Ibrahimy

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (437.565 KB) | DOI: 10.35316/lisanalhal.v15i2.1614

Abstract

This study found that the relationship between santri and kyai is a pattern of emotional relations such as the feudal system. Kyai has three pillars. They are the mass base as a pattern of social structure, the ulama base as a leadership structure and the cultural base as a scientific basis. However, these three pillars have experienced a shift due to the kyai's entry into practical politics due to his political ijtihad. This shift places the authority of the kyai from a spiritual teacher (central position) to a politician (peripheral position). In this case, the kyai is still obeyed when he is in a central position as a spiritual teacher and not obeyed when his position is marginal as a politician. Of course, this becomes an authority dilemma as experienced by kyai Fawaid who is directly involved in practical politics. The involvement of kyai Fawaid in politics does not belong to the opportunist category but is a form of concern for carrying out the commands of ma'ruf nahi munkar in social transformation. Kyai Fawaid's political ijtihad was strongly influenced by the habituation of Islamic boarding schools based on fiqh. Habituation here is to create a political situation and condition (persistence life situation) through a process of internalization and habituation in accordance with the values ​​of the pesantren, not to be carried away by the flow of political habituation which is always pragmatic and materialistic. The result of his Ijitihad that winning in politics by deception must be abandoned and losing in the right way must be maintained. Thus, the findings of this study can invalidate the theory from the results of research that has been carried out by Ernst Utrecht, Mochtar Naim, Daneli Lev, Justus van der Kroef, Arnold Brackman and Munir Mulkan, where they say that kyai or pesantren of Nahdlatul Ulama who participate politics are opportunists.
Co-Authors Nawawi Nawawi