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International Journal Ihya' 'Ulum al-Din

ihya
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Published by Universitas Islam Negeri Walisongo Semarang

ISSN : 14113708 EISSN : 25805983 DOI : -

Core Subject : Religion, Humanities, Art,

Religion Arts Humanities

International Journal IhyaUlum al-Din is an Indonesian journal of Islamic Studies published biannually by the State Islamic University (UIN) Walisongo Semarang Indonesia. The journal was firstly published in March 2000, presented in three languages (English, Arabic, and Indonesian). The journal focuses on Islamic studies with special emphasis on Indonesian Islamic original researches.

Arjuna Subject : -

Articles 221 Documents

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Relasi Kelisanan Al-Qur’an dan Pancasila Dalam Upaya Menjaga dan Mengembangkan Identitas Islam Indonesia Muhammad Alwi HS; Nur Hamid
International Journal Ihya' 'Ulum al-Din Vol 21, No 1 (2019)
Publisher : Universitas Islam Negeri (UIN) Walisongo Semarang, Indonesia

Yudian Wahyudi voiced his idea that Indonesia (read: Pancasila) is a religious and secular country simultaneously. The idea arose because many said Indonesia was a secular country, on the other hand, it was also mentioned that Indonesia was a religious country. It is said as a secular country because Indonesia has a lot of 'oriented' to the West. While referred to as a religious country because it has the majority Muslim population in the world. This paper will explain the position of the Pancasila as the way of life of the Indonesian people, associated with the Qur'an which is a way of life for Muslims. In this context, al-Qur'an will be explained as the realm of its orality, as is the identity of the Qur'an delivered verbally: from Allah, the Angel Gabriel, the Prophet Muhammad to the Arab community (audience). In this case, reading the oral side of the Koran, through the theory of Orality from Walter J. Ong, will be important if it is realized that there are distinct characteristics for oral delivery, one of which is the context that was born in the oral demands of the present, that is, when the Qur'an is delivered verbally, then the solution-problem or message delivered is based on the current context. At this point, Pancasila is present on Indonesian soil to answer problems and give messages that are also based on the Indonesian context. Also, through the integration of general knowledge in understanding and applying the values of Pancasila and the beauty of the Qur'an, it will give birth to a national and religious attitude that always responds to the development of the times appropriately. Both of these life guidelines maintain Indonesia's existing identity - which is good and advance the life of the nation and state.

Menyoal Peran dan Fungsi Masjid Pemerintah Studi atas Masjid Agung Syuhada Polewali Mandar Sulawesi Barat Husnul Fahimah Ilyas
International Journal Ihya' 'Ulum al-Din Vol 17, No 2 (2015)
Publisher : Universitas Islam Negeri (UIN) Walisongo Semarang, Indonesia

This policy genre study aims to identify the management, the function and the role of Great Mosque Syuhada in Polewali Mandar. It will also describe the physical condition and historical building of the mosque. The conducted qualitative research was based on interview, observation, document, and literature. The findings of the research show that the position of the grand mosque is assumed to be a representative mosque at the district level, and the provincial-level mosque that serves as a model of service and management that meets the standards, but the facts on the ground show that the management system and its management are still below the standard, which does not meet the standards imposed by the directorate of religious affairs of Islam and syariah. The roles and functions played by the Great Mosque or Masjid Agung Syuhada was limited to regular worship services, recitation, and implementation of great days of Islam.--- Penelitian ini bertujuan untuk mengetahui pengeloaan, fungsi, dan peran masjid Agung Syuhada sebagai masjid kabupaten Polewali Mandar, serta mendeskripsikan kondisi fisik dan sejarah pembangunan masjid tersebut. Penelitian kualitatif yang dilakukan berdasarkan pada wawancara, observasi, dokumen, dan pustaka. Temuan penelitian ini menunjukkan sistem pengelolaan masjid Agung Syuhada Polewali Mandar masih di bawah standar, belum sesuai dengan standar yang diberlakukan oleh Direktorat Urusan Agama Islam dan Syariah. Sedangkan peran dan fungsi yang dimainkan oleh Masjid Agung Syuhada Polewali Mandar hanya sebatas pada pelayanan ibadah rutin, pengajian dasar secara tradisional, dan pelaksanaan HBI (Hari Besar Islam).

Maqashid As-Ayariʻah sebagai Dasar Pengembangan Ekonomi Islam Nasitotul Janah; Abdul Ghofur
International Journal Ihya' 'Ulum al-Din Vol 20, No 2 (2018)
Publisher : Universitas Islam Negeri (UIN) Walisongo Semarang, Indonesia

In contrast to the secular economy of capitalism and socialism, Islamic Economy is the one built on syariʻah bases, norms and divine transcendent values in the divine revelation, the al-Qurʻan and the ḥadiṡ. In order to understand the essence of syariʻah, it is necessary to conduct shifting paradigm from a literalist approach merely focusing on textual and legal meaning to a substantialist approach seeking to capture the moral ideas and the original meaning of the syariʻah beyond the text, which are trans-historical or transcendental being and universal (general principle). This paradigm shifting occurs as the text is limited while the reality is infinite. Among the substantialist approaches offered is the use of maqashid syariʻah and mashlaḥah. Maqashid syariʻah refers to the essence of God's intention (Law Giver), which is the most essential formulated into five elements, they are: حفظ الدين (the religion keeping), حفظ النفس (the soul keeping), حفظ العقل (the intellect keeping), حفظ النسل (descendant keeping) and المال حفظ (the wealth keeping). Then, hierarchically, maqashid in classical theory is developed into 3 levels: الضرورية (primary needs /basic necessity), الحاجية (secondary needs), and التحسينية (tertiary needs). Under the argument of maqashid syariʻah, this Islamic economic concept must be developed, therefore on the one hand the Islamic economy will not lose its divine morality, but on the other hand it can also develop dynamically, progressively and even ready to handle the contemporary economic problems. Based on the explanation above, this research is focused on what is the basic philosophy that is the basis of the formulation and development of Islamic economics? This research data is library. The data collection method uses the documentation method, namely: collecting, then reviewing the data collected. After the data is collected, the data is analyzed by reducing data, presenting data in narrative form, and drawing conclusions. This study concludes that the Islamic Economy is closely related to the maqashid syariʻah namely ḥifẓ al-mal. Maqashid syariʻah is the basis for the development of the Islamic economy because it aims at the goal of creating human welfare and happiness by balancing the circulation of property fairly and balanced both personally and socially. Understanding of maqashid syariʻah is a necessity in berijtihad to answer various economic problems. Understanding of maqashid syariʻah is not only needed to formulate macroeconomic policies, but also policies that are microeconomic. In the economic context, maqashid syariʻah has a dual role, namely: as a means of control as well as a social engineering tool to realize human equality. He provides a rational philosophical basis of economic activity. Without the maqashid syariʻah, the understanding and practice of Islamic economics will be narrow, rigid, static, and slow. Islamic economics will lose the spirit and substance of its shari'a. But on the contrary, with the maqashid syariʻah the Islamic economy develops elastic, dynamic, in accordance with the character of the Shariʻah Islam which is universal and relevant for all space and time

Handling Pandemic in Islamic Literature (Study of The Book "Badzlul Unto Fadhli ath-Thâ'un" by Imam Ibn Hajar al-Asqalani) Sugeng Hariyadi; Ahmad Muflihin
International Journal Ihya' 'Ulum al-Din Vol 23, No 1 (2021)
Publisher : Universitas Islam Negeri (UIN) Walisongo Semarang, Indonesia

In the 9th century of hijri., a big scholar in the field of Hadith, Ibn Hajar al-Asqalani has described the guidance of the Shariat in dealing with an pandemic which was packaged in his book "Badzlul Mâ'un fî Fadhli ath-Thâ'un ". This book should be noted through the comparison of the pandemic study between the arguments of the imam with the views of modern scholars, in order to weigh the weight of their respective views. With this comparison, a scientific method of hazanah Islam can be seen in looking at a problematic community that has repeatedly occurred, such as the pandemic COVID-19, as well as connecting the scientific chain and Islamic literature passed down from the Prophet to the next generation, as it is known that the scientific chain known as 'sanad' is part of religion. This research reveals 3 main topics related to pandemic management guidance, namely the validity of syahid status for the dead, the origin of quarantine, and guidance during and after the pandemic.

TAFSIRAN KIAI PESANTREN TERHADAP BAIT-BAIT ALFIYAH IBN MALIK DAN TRANSFORMASI NILAI MORAL SANTRI: Kajian Intertekstualitas dan Analisis Wacana Kritis Muhamad Jaeni
International Journal Ihya' 'Ulum al-Din Vol 19, No 2 (2017)
Publisher : Universitas Islam Negeri (UIN) Walisongo Semarang, Indonesia

One of the most phenomenal grammatical books in Indonesian pesantren is Kitab Alfiyah Ibn Malik. The book was arranged in the form of poetry, which consists of 1002 poems. This book is studied with rote methods. Many santri are able to memorize a thousand poems. Uniquely, many kiai who often make that poem as a proposition of other sciences such as fiqh, tasawuf, and morals. This study focuses on the phenomenon of interpretation of the grammatical poems among Arab scholars and Islamic scholars in Indonesia. Besides this study also observes patterns and mechanisms interpreting Alfiyah poems as a linguistic study and constructing moral values santri in boarding school. This study used intertextual method and critical discourse analysis. The data are analyzed by Norman Fairlough’s content analysis and critical discourse. This study found that the book Alfiyah Ibn Malik taught in the boarding school not only memorized by the students but also interpreted by the kiai to the philosophical meaning. The interpretation of the kiai on Alfiyah's poems is very broadly encompassing religious values i.e. honesty, discipline, hard work, independence, creativity, democracy, homeland love, social concern, and responsibility.Salah satu buku gramatikal yang sangat fenomenal di pesantren Indonesia adalah kitab Alfiyah Ibn Malik. Kitab ini disusun dalam bentuk syair, yang terdiri dari 1002 sajak. Di pesantren Indonesia, kitab ini dikaji dengan motode hafalan. Banyak para santri yang mampu menghafal seribu sajak itu. Uniknya, banyak para kiai yang seringkali menjadikan sajak-sajak itu sebagai dalil dari ilmu-ilmu lain seperti fiqh, tasawuf, dan akhlak. Kajian ini mengamati fenomena tafsiran sajak-sajak gramatikal itu di kalangan ulama Arab dan kiai pesantren di Indonesia. Selain itu kajian ini juga mengamati pola dan mekanisme menafsirkan sajak-sajak Alfiyah sebagai kajian kebahasaan dan penanaman nilai-nilai moral santri di pondok pesantren. Metode yang digunakan meliputi metode intertekstual dan analisis wacana kritis. Adapun teknik analisis data yang yang digunakan adalah content analysis (analisis isi) dan analsis wacana (critical discourse) Norman Fairlough. Dari hasil peneltian ini ditemukan bahwa kitab Alfiyah Ibnu Malik yang diajarkan di pondok pesantren tidak hanya dihapal oleh para santri tapi juga ditafsirkan oleh para kiai kepada makna filosofis. Penafsiran para kiai atas sajak-sajak Alfiyah ini sangat luas mencakup nilai-nilai agama, kejujuran, kedisiplinan, kerja keras, kemandirian, kreativitas, demokrasi, cinta tanah air, kepedulian sosial dan tanggung jawab.

Living Hadis as A Lifestyle (A portrait of the Dialectics of Hadis and Culture in Indonesia) Faticha Sadiyah
International Journal Ihya' 'Ulum al-Din Vol 22, No 2 (2020)
Publisher : Universitas Islam Negeri (UIN) Walisongo Semarang, Indonesia

The intersection between religion and culture is one of the characteristics of Islam in Nusantara, especially in Indonesia, including a people understanding of the Hadis. In the fact, until now, the traditions of Indonesia is contain of qur’anic and hadis spirit. The result of this paper, the author considers that living sunnah is not only a learning or researching, but it has become a model of understanding of Indonesian people towards it or it’s become a lifestyle of moslem in Indonesia that is always make ‘hadis is live’ or ‘live on the sunnah.’The forms of living hadis can not be separated from the connection of hadis with the culture. This can be seen from the tradition in Indonesia such as praying for people who have died, mauludan, haul, halal bi halal, and berkatan. Some of these tradition are the character of Islam in Indonesia. As stated by dialectical theory, the hadis and the culture are two opposites thing. However, both of them can be reconciled. For example, the tradition of berkatan/ tumpengan, this tradition is an implementation of the advise of giving in Islam. So, the consequnce of the implementation of this understanding are different because it has connected with culture in Indonesia

KONTROVERSI PEMIKIRAN ANTARA IMAM MALIK DENGAN IMAM SYAFI’I TENTANG MASLAHAH MURSALAH SEBAGAI SUMBER HUKUM Taufiqur Rohman
International Journal Ihya' 'Ulum al-Din Vol 19, No 1 (2017)
Publisher : Universitas Islam Negeri (UIN) Walisongo Semarang, Indonesia

This article discusses about argument of maslahah mursalah as a source of law. The focus of the study in this paper is a controversial idea between Imam Malik and Imam Shafi'i about maslahah mursalah as a source of law. Controversy thinking between both of them as a source of law. First, Imam Malik used maslahah mursalah as a source of law, but Imam Malik stressed the establishment of the law by taking the benefit and using the ratio, it must not controvert with the rule of law that has been set by nash or ijma '. If there is a controversy then it must precede nash than maslahat. Secondly, Imam Shafi'i did not use maslahah mursalah as a source of law because it did not have a definite standard of nash and qiyas, while Imam Shafi'i’s establishment is all of law must be based on nash as qiyas. Imam Shafi'i did not mention this method in his book, al-Risalah. This controversy caused by the absence of a special argumentation that declare about maslahah accepted by Syar'i either directly or indirectly.---Artikel ini mendiskusikan kehujjahan maslahah mursalah sebagai sumber hukum. Fokus kajian dalam tulisan ini adalah kontroversi pemikiran Imam Malik dengan Imam Syafi’i tentang maslahah mursalah sebagai sumber hukum. Kontroversi pemikiran antara keduanya tentang kehujjahan maslahah mursalah sebagai sumber hukum. Pertama, Imam Malik menggunakan maslahah mursalah sebagai sumber hukum, tetapi Imam Malik menekankan bahwa pembentukan hukum dengan mengambil kemaslahatan yaitu dengan menggunakan rasio tidak boleh bertentangan dengan tata hukum yang telah ditetapkan nash atau ijma’. Apabila terjadi pertentangan maka wajib mendahulukan nash dibandingkan maslahat. Kedua, Imam Syafi’i tidak menggunakan maslahah mursalah sebagai sumber hukum karena mashlahah mursalah tidak memiliki standar yang pasti dari nash maupun qiyas, sedangkan pendirian Imam Syafi’i semua hukum haruslah didasarkan nash atau disandarkan pada nash sebagaimana qiyas. Imam Syafi’i sendiri tidak menyinggung metode ini dalam kitabnya al-Risalah. Adanya kontroversi ini karena tidak adanya dalil khusus yang menyatakan diterimanya maslahah oleh Syar’i baik secara langsung maupun tidak.

Implementasi Maqashid Syariah dengan Pengembangan Ekonomi Hijau Melalui Urban Farming Yusvita Nena Arinta
International Journal Ihya' 'Ulum al-Din Vol 21, No 2 (2019)
Publisher : Universitas Islam Negeri (UIN) Walisongo Semarang, Indonesia

The trend of conventional economic in emerging countries raises problems in other sectors with systematic. This results in inconsistencies with the main objectives of carrying out economic activities. Economic goals are not only oriented towards wealth, but also protect the living ecosystem (hifdzu-n-nafsi) and also protect offspring (hifdzu-n-nasli). Fundamental corrections are needed to find new ways of economic development. Green economy as a new way to solve economic problems applying Maqashid Shariah. Green economy through Maqashid Shariah focuses on 3 concepts: 1) the quality of economic growth, 2) environmental efficiency, and 3) social growth. As a paradigm that is able to maintain sustainable ecosystems in achieving social economic growth by supporting welfare improvement. Urban farming is becoming a new path of discovery to develop the prosperity of implementing a green economy in Indonesia. Urban farming is an industrial cycle that produces, processes and sells food and energy to meet the needs of city consumers. All activities are carried out by the method of using and reusing natural resources and urban waste. Besides fulfilling the basic needs of every family that is the basis of a measure of money, urban farming is needed to get money with other household needs. The idea of returning to nature shows that urban agriculture is able to meet economic quality growth targets, save energy and social interaction in accordance with Islamic economic principles.

MEMAHAMI KEMBALI PEMAKNAAN HADIS QUDSI Abdul Fatah Idris
International Journal Ihya' 'Ulum al-Din Vol 18, No 2 (2016)
Publisher : Universitas Islam Negeri (UIN) Walisongo Semarang, Indonesia

The scholars of hadith have different viewpoints in understanding the meaning of hadith Qudsi. The differences are affected by understanding of the concept of hadith Qudsi that is the the word of Allah conveyed through the words of the Prophet Muhammad. However, Hadith Qudsi is not like the Qur'an. This article will briefly show an understanding of hadith Qudsi and the Qur'an; and hadith Qudsi and Hadith Nabawi. The author agree with a view of the scholars of hadith who says that, the Hadith Qudsi is a special Hadith verbalized by Prophet both meaning and pronunciation. Therefore, there are no differences between Hadith Qudsi and the sayings of the Prophet in general. The Prophetic Hadith is classified into authentic hadith, hasan and da’eef; can also be found in hadith Qudsi. There may be some differences, in which Hadith Qudsi is not wider than Hadith Nabawi. Hadith Qudsi is not direct words of God, but only the ideas and then verbalized by the prophet himself.---Para ulama hadis memiliki sudut pandang yang berbeda dalam memahami makna hadits Qudsi. Perbedaan tersebut dipengaruhi oleh pemahaman konsep hadis Qudsi yaitu firman Allah yang disampaikan melalui firman Nabi Muhammad SAW. Namun, Hadis Qudsi tidak seperti Alquran. Artikel ini akan secara singkat menunjukkan pemahaman tentang hadits Qudsi dan Alquran; Dan hadis Qudsi dan Hadis Nabawi. Penulis setuju dengan pandangan para ulama hadis yang mengatakan bahwa, Hadis Qudsi adalah Hadis khusus yang diucapkan secara verbal oleh Nabi baik makna maupun pengucapannya. Oleh karena itu, tidak ada perbedaan antara Hadis Qudsi dan perkataan Nabi pada umumnya. Hadis Nabi diklasifikasikan ke dalam hadits, hasan dan da'eef yang otentik; Bisa juga ditemukan dalam hadis Qudsi. Mungkin ada beberapa perbedaan, di mana Hadis Qudsi tidak lebih luas dari Hadis Nabawi. Hadits Qudsi bukanlah kata-kata langsung dari Tuhan, tapi hanya gagasan dan kemudian diucapkan secara verbal oleh nabi sendiri.

Dialektika Social Entrepreneurship dan Fiqih Sosial Anis Fittria
International Journal Ihya' 'Ulum al-Din Vol 21, No 1 (2019)
Publisher : Universitas Islam Negeri (UIN) Walisongo Semarang, Indonesia

This paper aims to find out dialectics social entrepreneurship and social fiqh. Social entrepreneurship is a concept that combines social empowerment and entrepreneurship. Social Fiqh is fiqh that able to dialogue with development era. This study include in field research that uses qualitative research methods. The results of this study indicate that social entrepreneurship is in accordance with the concept of fiqh social that has five things (al-dharuriyyat al-khamsah). First, social entrepreneurship according to hifdz al-din (religion maintain). Second, hifdz al-aql (mind maintain). Third, hifdz al-nafs (soul maintain). Fourth, hifdz al-mal (wealth maintain). Fifth, hifdz al-nasl (generation maintain), also hifdz al-bi’ah (environtment maintain)

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Nur Hamid

Contact Email
elnur.hamid@walisongo.ac.id

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+6285733036860

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ihyaulumaldin@walisongo.ac.id

Editorial Address
Kantor Pascasarjana, Jalan Walisongo Nomor 3-5, Kota Semarang 50185, Jawa Tengah, Indonesia

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Kota semarang,

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