Articles
<![CDATA[Zakat Management in Indonesia: a Legal Political Perspective ]]>
<![CDATA[Imam Yahya]]>
<![CDATA[ Al-Ahkam Vol 30, No 2 (2020): October ]]>
Publisher : <![CDATA[Faculty of Sharia and Law, Universitas Islam Negeri (UIN) Walisongo Semarang ]]>
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DOI: 10.21580/ahkam.2020.30.2.6420
<![CDATA[This article aims to describe the management of zakat in Indonesia in a political and legal perspective carried out by BAZNAS (Badan Amil Zakat Infaq and Sadaqah) and LAZ (Lembaga Amil Zakat). Management of zakat management in a political-law approach is manifested in the zakat management regulations in Indonesia, namely Law no. 23 of 2011 concerning Zakat Management. Through literature research with a political-law approach, this research finds the following three points. First, the existence of BAZNAS is legitimized by law as a non-structural institution under the President, which has the authority to manage zakat, whether it is the collection, distribution or development of zakat assets. Second, as a consequence, taxes that have been paid through central BAZNAS or regional BAZNAS can reduce taxable assets. Third, BAZNAS has the power to recommend LAZ as well as supervise LAZ's performance at all levels, and the results are reported to BAZNAS.]]>
<![CDATA[DEMOKRASI PESANTREN : MENEBAR FORMAT POLITIK YANG DAMAI ]]>
<![CDATA[Imam Yahya]]>
<![CDATA[ At-Taqaddum Volume 6, Nomor 2, November 2014 ]]>
Publisher : <![CDATA[Quality Assurance Institute (LPM) State Islamic University Walisongo Semarang ]]>
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DOI: 10.21580/at.v6i2.713
<![CDATA[Dalam bahasa KH Abdurrahman Wahid, Pesantren merupakan sebuah sub kultur budaya masyarakat Indonesia. Kyai sebagai pengasuh Pesantren menjadi tokoh sentral tidak saja sebagai pengeloa Pesantren tetapi Kyai juga sebagai tokoh dan panutan masyarakat Pesantren. Bahkan ada yang menyatakan bahwa Kyai di Pesantren bagaikan Raja-raja kecil yang mempunyai kekuasaan penuh atas masyarakat yang memberikan mandat kepadanya.Namun dalam dunia politik ketokohan Kyai tidak bisa disamakan dalam posisinya sebagai tokoh Pesantren. Hal ini bukan karena Kyai tidak layak untuk menjadi panutan dalam berpolitik, tetapi dalam dunia politik, Pesantren menggunakan perspektif sunni, di mana kekuasaan adalah kewajiban kelompok (fardu kifayah), sehingga politik dijadikan sebagai wasilah/media bukan ghoyah/tujuan dalam rangka mencapai kemashlahatan ummat.Banyaknya praktek politik yang mengatasnamakan politik Islam seperti khilafah Islamiyah di timur tengah semacam al-Qaedah, ISIS dan sejenisnya, menjadikan kesan politik Islam yang arogan dan menakutkan. Sementara berpolitik ala pesantren mencerminkan politik Islam yang penuh kedamaian dan persahabatan.]]>
<![CDATA[Sengketa Ekonomi Syariah di Indonesia Pasca Putusan Mahkamah Konstitusi Nomor 93/PUU-X/2012 ]]>
<![CDATA[Imam Yahya]]>
<![CDATA[ Al-Manahij: Jurnal Kajian Hukum Islam Vol 10 No 1 (2016) ]]>
Publisher : <![CDATA[Sharia Faculty of State Islamic University of Prof. K.H. Saifuddin Zuhri, Purwokerto ]]>
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DOI: 10.24090/mnh.v10i1.921
<![CDATA[Sengketa ekonomi syariah sebelum adanya Putusan Mahkamah Konstitusi (MK) Nomor 93/PUU-X/2012, masih terdapat pilihan forum, bisa di Pengadilan Agama atau di Pengadilan Umum. Namun dengan terbitnya putusan MK maka kewenangan mengadili perkara ekonomi syariah ada di Pengadilan Agama, sesuai dengan Undang-undang Nomor 3 Tahun 2006 tentang Peradilan Agama. Bagi Pengadilan Agama, putusan MK ini menjadi momen penting untuk meningkatkan pelayanan kepada masyarakat dengan mempersiapkan; 1) penguatan SDM Hakim dan Panitera, 2) penguatan hukum materiil dan hukum acaranya yakni Kompilasi Hukum Ekonomi Syariah (KHES) serta Kompilasi Hukum Acara Ekonomi Syariah (KHAES), serta 3) adanya dukungan masyarakat yang maksimal.Secarahukum, sengketa ekonomi syariah menjadi kompetensi Pengadilan Agama sejak berlakunya Undang-UndangRI Nomor 3 Tahun 2006 tahun. Namun faktanya sengketa ekonomi syariah tidak serta merta diselesaikan di Pengadilan Agama karena banyak peraturan dan tafsir yang berbeda.]]>
<![CDATA[Analysis of Qicblat Direction at Jami Al Iman Mosque Sunan Geseng Loano Purworejo ]]>
<![CDATA[Muhajir Muhajir]]>;
<![CDATA[Imam Yahya]]>;
<![CDATA[Frangky Suleman]]>
<![CDATA[ Jurnal Ilmiah Al-Syir'ah Vol 20, No 2 (2022) ]]>
Publisher : <![CDATA[IAIN Manado ]]>
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DOI: 10.30984/jis.v20i2.2013
<![CDATA[This research is motivated by the questions from the community around the mosque about the Qibla direction's accuracy and the early history of purchasing the Qibla direction. This study examines the historical and astronomical aspects so that the community can accept the calculation of the Qibla direction. Does this research focus on how before shopping towards the Qibla of the Jami' Al-Iman Sunan Geseng Loano Mosque? How accurate? This empirical research uses historical and astronomical or astronomical approaches. The research subjects were mosque takmir and community leaders in Loano Purworejo. Data were collected through observation, interviews, and documentation and analyzed through astronomy and normative. The results of this study indicate that the Jami' Al-Iman Sunan Geseng Loano Mosque was founded by Sunan Geseng in 1443 AD, using the supernatural through the media of the priest's hole to determine the Qibla direction.]]>
<![CDATA[The Hegemony of Pesantren Ulama in the Contemporary Political Dynamics of Central Java ]]>
<![CDATA[Yahya, Imam]]>;
<![CDATA[Ananda, Muhammad Aflahmuna]]>
<![CDATA[ JURNAL PENELITIAN Vol 21 No 2 (2024) ]]>
Publisher : <![CDATA[Universitas Islam Negeri K.H. Abdurrahman Wahid Pekalongan ]]>
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DOI: 10.28918/jupe.v21i2.7310
<![CDATA[This study aims to examine the hegemony of religious leaders (Ulama) in contemporary politics and how Ulama exercise their hegemonic roles in the political process in Central Java. Data was obtained through primary and secondary sources, with primary data collected through field research using interviews, and secondary data gathered through literature research. The findings indicate that the entanglement between Ulama and politics is caused by two factors: political oligarchy within political parties and the political hegemony of Ulama. The political hegemony of Ulama in the political constellation of Central Java makes them highly influential in political affairs. However, from the perspective of real political dimensions in Central Java, Ulama have yet to secure strategic positions in either the executive or legislative branches.]]>
<![CDATA[The Departure of the Guardian (Wali) after Taukil al-Wali in a Marriage Contract Ceremony in Batursari, Talun, Pekalongan: A Legal Anthropology Study ]]>
<![CDATA[Mundzir, M. Afief]]>;
<![CDATA[Sagaf, Muhammad]]>;
<![CDATA[Rofiq, Ahmad]]>;
<![CDATA[Yahya, Imam]]>
<![CDATA[ Hikmatuna : Journal for Integrative Islamic Studies Vol 10 No 2 (2024): Hikmatuna: Journal for Integrative Islamic Studies, December 2024 ]]>
Publisher : <![CDATA[UIN K.H. Abdurrahman Wahid Pekalongan ]]>
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DOI: 10.28918/hikmatuna.v10i2.9203
<![CDATA[Taukil al-wali is delegating marriage guardianship rights to the office of Religious Affairs (KUA) officials or community leaders. The local community widely accepts this practice because religious and traditional leaders legitimize it. This study aims to examine the community's view of the departure of the guardian (wali) after taukil al-wali and review this phenomenon from the perspective of legal anthropology. The research used a qualitative method with a legal anthropology approach. Data were obtained through observation, interviews, and documentation. The findings show that the people of Batursari Village view marriage as a sacred event, so the guardian delegating his marriage guardianship rights to KUA officials or community leaders is considered to have to leave the assembly for the marriage contract ceremony. This view is based on a limited understanding of the law of taukil al-wali, the influence of religious leaders, and respect (tabarukan) for those given a mandate. The guardian's departure is considered a valid condition for marriage; if not fulfilled, the marriage is deemed invalid and must be repeated. Local cultural values also influence this practice. Unwritten customary law becomes the community's main guideline in taukil al-wali. The strong influence of cultural values causes people's compliance with customs more dominant than formal rules. In conclusion, the guardian's departure after taukil al-wali reflects religious norms and local cultural integration. The legal anthropology perspective shows the important role of custom in shaping the distinctive marriage practices in the Batursari Village community.]]>
<![CDATA[The Departure of the Guardian (Wali) after Taukil al-Wali in a Marriage Contract Ceremony in Batursari, Talun, Pekalongan: A Legal Anthropology Study ]]>
<![CDATA[Mundzir, M. Afief]]>;
<![CDATA[Sagaf, Muhammad]]>;
<![CDATA[Rofiq, Ahmad]]>;
<![CDATA[Yahya, Imam]]>
<![CDATA[ Hikmatuna : Journal for Integrative Islamic Studies Vol 10 No 2 (2024): Hikmatuna: Journal for Integrative Islamic Studies, December 2024 ]]>
Publisher : <![CDATA[Universitas Islam Negeri K.H. Abdurrahman Wahid Pekalongan ]]>
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DOI: 10.28918/hikmatuna.v10i2.9203
<![CDATA[Taukil al-wali is delegating marriage guardianship rights to the office of Religious Affairs (KUA) officials or community leaders. The local community widely accepts this practice because religious and traditional leaders legitimize it. This study aims to examine the community's view of the departure of the guardian (wali) after taukil al-wali and review this phenomenon from the perspective of legal anthropology. The research used a qualitative method with a legal anthropology approach. Data were obtained through observation, interviews, and documentation. The findings show that the people of Batursari Village view marriage as a sacred event, so the guardian delegating his marriage guardianship rights to KUA officials or community leaders is considered to have to leave the assembly for the marriage contract ceremony. This view is based on a limited understanding of the law of taukil al-wali, the influence of religious leaders, and respect (tabarukan) for those given a mandate. The guardian's departure is considered a valid condition for marriage; if not fulfilled, the marriage is deemed invalid and must be repeated. Local cultural values also influence this practice. Unwritten customary law becomes the community's main guideline in taukil al-wali. The strong influence of cultural values causes people's compliance with customs more dominant than formal rules. In conclusion, the guardian's departure after taukil al-wali reflects religious norms and local cultural integration. The legal anthropology perspective shows the important role of custom in shaping the distinctive marriage practices in the Batursari Village community.]]>
<![CDATA[MEMBACA ULANG ATAS MAKNA AL-MUALLAFAH QULUBUHUM SEBAGAI PENERIMA ZAKAT ]]>
<![CDATA[Ulum, Khozainul]]>;
<![CDATA[Yahya, Imam]]>;
<![CDATA[Rofiq, Ahmad]]>
<![CDATA[ al-Mawarid Jurnal Syariah dan Hukum (JSYH) Vol. 6 No. 2 (2024): al-Mawarid Jurnal Syariah dan Hukum (JSYH) ]]>
Publisher : <![CDATA[Universitas Islam Indonesia ]]>
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DOI: 10.20885/mawarid.vol6.iss2.art9
<![CDATA[Salah satu golongan yang berhak menerima zakat adalah kelompok al-muallafah qulubuhum atau muallaf. Namun, dalam hal ini para ulama fikih berbeda pendapat mengenai siapa yang masuk dalam kategori muallaf; apakah bagian muallaf pada masa sekarang sudah gugur ataukah masih berlaku; dan apa ‘illah diberikannya harta zakat kepada golongan muallaf. Di kalangan masyarakat Muslim sendiri, telah berkembang pengertian bahwa keberlakuan bagian zakat untuk golongan muallaf hanyalah untuk mereka yang baru masuk Islam sebagai penguat iman. Dengan menggunakan metode istinbat al-ahkam dengan penekanan utama pada teori naskh dan ‘illah, penelitian ini mengkaji ulang pendapat para ulama fikih tentang muallaf, terutama mengenai gugur atau tidaknya bagian muallaf pada masa kini, dan ‘illah diberikannya zakat kepada kelompok ini. Dengan metode ini, penulis akan menyesuaikan pendapat para ulama fikih tentang ada atau tidak adanya naskh dalam masalah muallaf dengan teori naskh. Sedangkan untuk teori ‘illah, akan digunakan ketika menganalisa ‘illah-‘illah yang disampaikan oleh para ulama fikih dengan menelusuri ulang al-Qur’an maupun hadis yang diduga mengandung ‘illah diberikannya zakat kepada muallaf. Untuk mengetahui ada atau tidaknya ‘illah dimaksud dalam al-Qur’an maupun hadis, penulis akan menggunakan masalik al-‘illah yang notabene merupakan bagian dari teori ‘illah. Kesimpulan dari penelitian ini adalah bahwa bagian zakat untuk golongan muallaf tetap berlaku sampai sekarang dengan ‘illah ta’lif al-qulub bi al-Islam. Sedangkan orang-orang yang masuk dalam kategori muallaf adalah mereka yang baru masuk Islam dan non-Muslim. Kesimpulan ini memunculkan temuan bahwa zakat tidak hanya sebagai ibadah maliyyah ijtima’iyyah, tetapi juga ibadah maliyyah da’watiyyah dalam kerangka mempertahankan, menyebarkan dan melestarikan agama Islam.]]>
<![CDATA[Implementation of Technology-Based Learning (Utilization Of Technology In Smart Digital Class and Regular Class at MA Sunniyyah Selo) ]]>
<![CDATA[Jamalullael, Jaiz]]>;
<![CDATA[Rifiq, Ahmad]]>;
<![CDATA[Yahya, Imam]]>;
<![CDATA[Ridwan, Muhammad K.]]>;
<![CDATA[Wangsanata, Susana Aditiya]]>
<![CDATA[ Jurnal Progress: Wahana Kreativitas dan Intelektualitas Vol 12, No 2 (2024) ]]>
Publisher : <![CDATA[Universitas Wahid Hasyim Semarang ]]>
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DOI: 10.31942/pgrs.v12i2.11256
<![CDATA[AbstractDigitalization of education is now unavoidable. The use of digital media in learning is one way that can be done in the process of digitizing education. The aim of this research is to explore the application of technology-based learning in smart digital classes and regular MA Sunniyah Selo classes. This research uses a qualitative method with a case study approach. The case study in this research is used to compare technology-based learning in the two different classes. Observations, documentation and interviews were carried out to collect data before analysis was carried out by sorting, grouping, coding, looking for appropriate themes for later interpretation. The research results show that differences in digital media access in the learning process are not a differentiating factor in learning outcomes between smart digital classes and regular classes. Even some of the advantages of learning in smart digital classes are weaknesses in regular classes. Likewise, the advantages of the regular class are the weaknesses of the smart digital class. This shows that the effectiveness of technology-based learning in smart digital classes and regular classes influences the strategies, methods and approaches in the learning process. So that this can be used as a reference in developing technology-based learning in two different classes at once.]]>
<![CDATA[THE COUNTER RADICALISM AND INTOLERANCE STRATEGY OF NAHDLATUL ULAMA HIGHER EDUCATION IN INDONESIA ]]>
<![CDATA[Abdul Aziz]]>;
<![CDATA[Imam Yahya]]>;
<![CDATA[Fatah Syukur]]>;
<![CDATA[Mohamad Fathurohman]]>
<![CDATA[ Al-A'raf : Jurnal Pemikiran Islam dan Filsafat Vol. 20 No. 1 (2023) ]]>
Publisher : <![CDATA[UIN Raden Mas Said Surakarta ]]>
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DOI: 10.22515/ajpif.v20i1.6535
<![CDATA[This study aims to investigate the role of Nahdlatul Ulama Higher Education (PTNU) in Purworejo, Central Java, in relation to counter-extremism and intolerance in Indonesia. This is a qualitative study that focuses on narrative analysis. The data is gathered from various documents and news articles. The data is analyzed using Ernest Gellner's idea of civil society. The results show that PTNU has a significant role in Indonesia’s religious moderation movement through two main strategies. First, the institution's policies, which are aligned with national principles, serve to strengthen moderate ideologies. Second, as part of its tri-dharma commitment, PTNU integrates scientific, Islamic, and Indonesian principles into its curriculum and activities. Thus, this strategy integrates religious moderation systematically, with broad ramifications for academia and society. PTNU is known for combining academic excellence with holistic ideals, making it a center for religious moderation amid Indonesia's multifaceted extremism and intolerance. This study provides new insights on PTNU's role in the religious moderation movement and could inform both domestic and worldwide actions.]]>
