Articles
<![CDATA[Fiqh of Civilization at Traditional Islamic Boarding School: Contextualizing of Islamic Jurisprudence through Classical Texts of Mu’amalat ]]>
<![CDATA[Mustofa, Imam]]>;
<![CDATA[Hefni, Wildani]]>;
<![CDATA[Maliki, Ibnu Akbar]]>;
<![CDATA[Chamdan, Umar]]>
<![CDATA[ JURIS (Jurnal Ilmiah Syariah) Vol 23, No 2 (2024) ]]>
Publisher : <![CDATA[Universitas Islam Negeri Mahmud Yunus Batusangkar ]]>
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DOI: 10.31958/juris.v23i2.12245
<![CDATA[The culture of thought that is still traditionalist in most Islamic boarding schools raises questions about the relevance in the modern era. The use of yellow books as the main reference is considered extremely classic and generally in facing the complexity of modern society problems. Therefore, this study aimed to examine the contextualization of fiqh mu’amalat in the classic text of yellow book at Sidogiri Islamic Boarding School as one of the agendas of Halaqah Fiqh of Civilization. This was a qualitative study with primary data collected through observation and interview, while the secondary data was from literature studies on scientific writing references. Primary data included the results of interviews with the chairman of the supervisory board, the chairman of Bahtsul Masail, and the secretary of Islamic boarding school as well as observations of the business development activities of Islamic boarding school. Meanwhile, secondary data was in the form of written sources regarding the contextualization of fiqh mu’amalat supported by various references to books, journal articles, and other related documents. The results showed that the contextualization of fiqh mu’amalat at Sidogiri Islamic Boarding School was conducted through the elaboration of classic text (yellow book) with the reality of mu’amalat in modern society. Consistency in integrating the teachings of Salaf in the books of classical Ulema has succeeded in maintaining the application of the mu’amalat principles in every development of business units. The contextualization of fiqh Salaf started by making Bahtsul Masail an intellectual forum to answer the problems of mu’amalat in society. The results were actualized by making it a practical reference in every contract conducted in Islamic Boarding School Cooperative (Kopontren) business unit, Basmalah Store, and Baitul Mal wat Tamwil (BMT). The success of the economic empowerment confirmed that fiqh in Islamic boarding schools was not only studied dogmatically. This also showed the openness of Islamic boarding schools to accept progressive ideas in seeing new civilizations with their classical values. In conclusion, this study was expected to be an academic reference that pioneered the renewal of fiqh mu’amalat in the digital era.]]>
<![CDATA[Ideological Political Contestation in the Discourse of Hisab Rukyat in Indonesia ]]>
<![CDATA[Hefni, Wildani]]>
<![CDATA[ JURNAL PENELITIAN Vol 16 No 1 (2019): Volume 16 Nomor 1 2019 ]]>
Publisher : <![CDATA[Universitas Islam Negeri K.H. Abdurrahman Wahid Pekalongan ]]>
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<![CDATA[This article discusses the ideological contestation of the two mass organizations, Muhammadiyah and Nahdlatul Ulama (NU), that are the spearhead of the two paradigms in determining the beginning of the month of qamariah. Hisab is initiated by Muhammadiyah and rukyat is pioneered by Nahdlatul Ulama (NU). These two paradigms are the cause of the emergence of tension conflict due to the non-uniformity of the method of determining the beginning of the qamariah month in Indonesia. By using a power relations approach and reading of religious commodification, this article concludes that fragmentation of religious authority has given rise to a real phenomenon in the midst of society in the form of ideological political contestation played by two large mass organizations in Indonesia in determining the beginning of the qamariah month, NU and Muhammadiyah. The conception of power relations with the government is a problem that is often used as a basis for maintaining ideology and belief in a paradigm that has long been built. Moreover, religious issues drawn in ideological interests have led to a layer of group fanaticism which often makes religion a commodification of pragmatic interests.]]>
<![CDATA[Looking for Moderate Fiqh: The Thought of Mohammad Hashim Kamali on the Reformation of Rigidity and Inflexibility in Islamic Law ]]>
<![CDATA[Hefni, Wildani]]>;
<![CDATA[Mustofa, Imam]]>;
<![CDATA[Ahmadi, Rizqa]]>
<![CDATA[ AL-ISTINBATH : Jurnal Hukum Islam Vol 10 No 1 (2025) ]]>
Publisher : <![CDATA[Institut Agama Islam Negeri Curup ]]>
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DOI: 10.29240/jhi.v10i1.10694
<![CDATA[This article aims to examine Mohammad Hashim Kamali’s thoughts on the paradigm of moderate Islamic law (wasatiyyah), which emphasizes harmonious values and a humanistic approach as an integral part of maqasid al-shariah. The focus is on how Kamali’s moderate fiqh can address contemporary issues and offer an alternative to rigid, literal interpretations of Islamic law. This research employs a library research method, analyzing Kamali’s works and relevant literature to explore the foundations of his thought. A philosophical-normative analysis is used to discuss how Kamali’s ideas on moderate fiqh are rooted in the objectives of Islamic law (maqasid al-shariah) and how they align with contemporary needs for flexibility and human-centered legal reasoning. The study finds that Kamali proposes a reformation of Islamic law in response to the violence and rigidity fostered by formalistic legal understandings. His moderate fiqh, based on the principles of wasatiyyah, advocates for a balanced, context-sensitive approach to Islamic law that aligns with humanist values and social justice, all while upholding the core objectives of maqasid al-shariah. Kamali’s thought offers a significant contribution to the development of Islamic jurisprudence, proposing a moderate and adaptive legal framework that remains faithful to Islamic principles while responding to the complexities of the modern world. His approach can help reconcile traditional Islamic law with contemporary humanistic values, promoting peace, justice, and tolerance.]]>
<![CDATA[Fragmen Kajian Hukum Islam di Perguruan Tinggi Keagamaan Islam Indonesia ]]>
<![CDATA[Wildani Hefni]]>
<![CDATA[ Jurnal Hukum Islam Vol 16 No 1 (2018) ]]>
Publisher : <![CDATA[Universitas Islam Negeri K.H. Abdurrahman Wahid Pekalongan ]]>
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DOI: 10.28918/jhi.v16i1.1278
<![CDATA[This current study aims to discuss the concept of Islamic law studies in Indonesia’s Islamic higher education institutions by analyzing the lecturers’ research findings in a wide range of 2010 to 2015. A qualitative method was employed in this study by scrutinizing the lecturers’ scholarly piece on Islamic law studies as the primary data. Dealing with the data, this research carried out an intellectual history approach. The collected data were analyzed by using content analysis and based on the archeology of knowledge theory. The paper has revealed that the development of the Islamic law studies would be highly integrated with social changes. This result highlights that the Islamic law studies have experienced a dynamic process that is indicated by new perspectives even though they emerge from old approaches. The transformation process of the Islamic law studies is signaled by various social changes. It is demonstrated by the use of social sciences concerning the pattern and characteristics of its construction. Those changes can be noticed in the fragment of the Islamic law studies done by the lecturers in the Islamic universities that have rapidly developed into perfoming the pattern of integrative studies in a variety of approaches, methods, and construct analyses.]]>
<![CDATA[Penyuluhan Hukum Islam tentang Praktik Tajdidun Nikah Berdasarkan Teori Maslahah Al-Syathibi di Kecamatan Jatiroto, Kabupaten Lumajang ]]>
<![CDATA[Billah, A. Mu'tasim]]>;
<![CDATA[Hefni, Wildani]]>;
<![CDATA[Ishaq, Ishaq]]>
<![CDATA[ Batoboh Vol 10, No 1 (2025): BATOBOH: JURNAL PENGABDIAN PADA MASYARAKAT ]]>
Publisher : <![CDATA[Institut Seni Indonesia Padangpanjang ]]>
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DOI: 10.26887/bt.v10i1.4777
<![CDATA[Pengabdian ini berfokus pada praktik sosial keagamaan tajdidun nikah (pembaharuan akad nikah) di Kecamatan Jatiroto, Kabupaten Lumajang, yang secara lokal dikenal sebagai “nganyareh kabin”. Masyarakat melakukannya sebagai bentuk ihtiyath (kehati-hatian) dan upaya memperkuat keharmonisan rumah tangga. Namun, praktik ini belum dipahami secara utuh dari perspektif hukum Islam, sehingga memunculkan perdebatan normatif dan potensi kesalahpahaman hukum. Tujuan pengabdian ini adalah memberikan penyuluhan hukum Islam berbasis teori maslahah Imam Al-Syathibi, yang menekankan pentingnya kemaslahatan sebagai dasar penetapan hukum. Metode yang digunakan adalah pendekatan deskriptif-naratif dan partisipatif-edukatif, melalui ceramah, dialog, simulasi akad, dan evaluasi pre-test serta post-test. Hasil kegiatan menunjukkan peningkatan signifikan pemahaman masyarakat terhadap praktik tajdidun nikah secara normatif, serta penguatan kesadaran hukum dan keagamaan yang lebih kontekstual dan maslahat. Program ini juga mendorong tokoh agama lokal menjadikan materi penyuluhan sebagai bagian dari pembinaan keagamaan rutin. Dengan demikian, pengabdian ini tidak hanya bersifat edukatif, tetapi juga memperkuat peran hukum Islam yang adaptif dalam merespons dinamika sosial]]>
<![CDATA[IDEOLOGIZATION OF MBRAKAH IN MAINTAINING INDONESIA SUSTAINABLE FOOD SYSTEM: Extracting From Pesantren’s Values and Prophetic Tradition ]]>
<![CDATA[Ahmadi, Rizqa]]>;
<![CDATA[Hefni, Wildani]]>
<![CDATA[ AL-TAHRIR Vol 23 No 2 (2023): Islamic Studies ]]>
Publisher : <![CDATA[IAIN Ponorogo ]]>
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DOI: 10.21154/altahrir.v23i2.6036
<![CDATA[Originally, mbrakah was a practice of food combining or food custom for spiritual purposes. The mbrakah tradition also can be categorized as 'food fashion.' In the global academic discourse, food culture and spirituality are important issues with strong traditional roots in Sufism and prophetic traditions, especially in Sufism. Particularly, mbrakah is even more unique because it is rooted in Sufism traditions and early Islamic norms and has been in dialogue with local wisdom, namely Indonesian Culture and, more specifically, Pesantren culture. One of the oldest Islamic educational institutions in Indonesia. In this article, We conceptualize that the mbrakah tradition does not merely stop as a food-combining tradition only carried out for personal interests. Based on the literature review, we argue that mbrakah can be transformed from theology to food ideology. Although the ideology referred to in the article is not an ideology in a complex sense, it can be a way of thinking and manifested into a movement and shared awareness about the importance of successful food diversification for food security during food problems in Indonesia. Mbrakah is a local culture and holds a religious dimension that many researchers consider, and it has the potential to be highly effective as a transformative movement. ]]>
<![CDATA[Supremasi Sistem Peradilan Pidana Anak di Indonesia ]]>
<![CDATA[Ulum, Miftahul]]>;
<![CDATA[Hefni, Wildani]]>
<![CDATA[ Al-Jinayah : Jurnal Hukum Pidana Islam Vol. 5 No. 1 (2019): Juni 2019 ]]>
Publisher : <![CDATA[Islamic Criminal Law Study Program, Faculty of Sharia and Law, Sunan Ampel State Islamic University Surabaya, Surabaya, East Java, Indonesia. ]]>
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DOI: 10.15642/aj.2019.5.1.232-264
<![CDATA[The criminal justice system of Juvenile has not have an obvious regulation yet. It neither formulated the legal criminal action of material. The legal formal in Juvenile Criminal Justice System has been interdependently it doubts the certainty of law as well. It does not have an equal perception of paradigm among the legal officers. The judges just consider the civil law system instead of the substantial justice for juveniles. The juvenile justice system in Indonesia does not yet have a clear legal substance, the juvenile justice law and the juvenile justice system do not formulate clear materials, the statutory law in the juvenile justice process still requires interdependence and obscures the value of legal certainty. There has not been a strong perception and equality of paradigms in the circles of legal freedom (Investigators, Public Prosecutors, Judges, Avocados and Implementers of Criminal Decisions in Children's Prison) in the discussion of correct child law. The lack of infrastructure in the juvenile justice process is also a legal problem. Enforcement of juvenile justice is still shackled by the debate on the civil law system which is more oriented to legal certainty over the value of substantive justice. The justice paradigm is still highlighted in the normative juridical aspects of the sociological juridical. The Integrated Criminal Justice System is not going well. Infra structure of children which is still not feasible. There is no clear philosophical foundation in the juvenile justice process.]]>
<![CDATA[RELIGIOUS MOBILITY AND IDENTITY IN THE LIVES OF URBAN MUSLIM COMMUNITY IN AUSTRALIA: AN ANATOMY OF RELIGIOUS PRACTICE ]]>
<![CDATA[Hefni, Wildani]]>;
<![CDATA[Ahmadi, Rizqa]]>;
<![CDATA[Purnomo, Maslathif Dwi]]>
<![CDATA[ AKADEMIKA: Jurnal Pemikiran Islam Vol 27 No 2 (2022) ]]>
Publisher : <![CDATA[Lembaga Penelitian dan Pengabdian kepada Masyarakat, Institut Agama Islam Negeri Metro ]]>
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DOI: 10.32332/akademika.v27i2.5411
<![CDATA[This study aimed to discuss religious mobility in urban Muslim community of Australia by investigating organizational projects and religious practices. In addition, ethnographic fieldwork was conducted, which included extensive interviews and participation in organizational meetings. The results showed that urban Muslim community in Australia contributed significantly to the development of Islamic education, Islamic altruism, and spiritual performance. In this context, social sensitivity was reported by establishing institutions representing Muslim identities, such as Islamic Community of Melbourne Eastern Region (ISOMER) in Melbourne, Islamic Science and Research (ISRA) in Sydney, and Australian Sufi Association (ASA). Furthermore, religious mobility and practices were exemplified as agents of social change through the promotion of community engagement, which served as a manifestation of social solidarity. The three communities engaged in the social sphere were oriented toward spiritual-moral-ethical values to determine social movements in the educational, social, or religious ideology.]]>
<![CDATA[The New Fiqh in A National School of Legal Thought: A Paradigm Shift in National School of Islamic Law on M. Barry Hooker’s Perspective ]]>
<![CDATA[Wildani Hefni]]>
<![CDATA[ Justicia Islamica Vol 17 No 1 (2020) ]]>
Publisher : <![CDATA[Faculty of Sharia UIN Kiai Ageng Muhammad Besari Ponorogo ]]>
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DOI: 10.21154/justicia.v17i1.1966
<![CDATA[The polemic of the domain between religious regulation and state authority in the national school of Islamic law in Indonesia seems to be endlessly debated by Indonesian and Western Scholars, Muslims, and non-muslims. This article discusses western scholarly discourses on the National School of Islamic law by examining the thoughts and works of M. Barry Hooker. Hooker introduced the term “new fiqh” in the national school of Islamic discourse and explained that the state's Indonesian fiqh was instrumentalized. Based on the model of the study of public figures and grounded its primary data of Hooker’s work, this paper shows that Hooker criticizes the shifting paradigm of classical fiqh text to fiqh dominated by the state. The state determines the process of fiqh with various instruments and public transmission of sharia, including religious bureaucratization, state intervention in the Islamic legal education curriculum, and religious pulpit mediums.]]>
<![CDATA[Polemik Otoritas Hadis: Kontribusi Aisha Y. Musa dalam Peneguhan Hadis Sebagai Kitab Suci ]]>
<![CDATA[Ahmadi, Rizqa]]>;
<![CDATA[Hefni, Wildani]]>
<![CDATA[ Mutawatir : Jurnal Keilmuan Tafsir Hadith Vol. 10 No. 1 (2020): JUNI ]]>
Publisher : <![CDATA[Department of Qur'an dan Hadith Faculty of Ushuluddin and Philosophy UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/mutawatir.2020.10.1.27-47
<![CDATA[The polemic of hadith authority seems to be endlessly debated by Western and Eastern scholars, Muslims as well as non-Muslims. Aisha Y. Musa reconstructed the debate and discourse of the authority of prophetic traditions by looking at the early manuscripts of the hadith experts. Musa also presented the narratives of the opposition of hadith in the digital era. This debate shows that the authority of hadith did not always enjoy such widespread acceptance. Opposition to the hadith has emerged among Muslims from the first century and has not been limited to one era only, but until now in our contemporary digital era. The polemics are, however, not influenced by Western scholarship and orientalists. On the contrary, it is more response from Muslims to the elevation of the hadith along with the Qur’an as the duality of revelation.]]>
