International Journal Ihya' 'Ulum al-Din
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.
Articles
221 Documents
<![CDATA[The Relationship of Hadith Style to the Social Society of the Nusantara: A Study on Qami 'Al-Tughyan by Nawawi Al-Bantani ]]>
<![CDATA[Perdana Putra Pangestu]]>
<![CDATA[ International Journal Ihya' 'Ulum al-Din Vol 23, No 1 (2021) ]]>
Publisher : <![CDATA[Universitas Islam Negeri (UIN) Walisongo Semarang, Indonesia ]]>
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DOI: 10.21580/ihya.23.1.7369
<![CDATA[One of the nusantara scholars with famous work inscriptions is Nawawi al-Bantani. These works are recorded in a multidisciplinary scope, one of which is Qami 'al-Tughyan. The significance of this research lies in the influence of environmental factors of Nawawi in the nusantara which have an influence on the style of writing, especially in the field of hadith. This study aims to reveal the facts of causality with the orientation of the literature analysis surrounding Nawawi's notes in compiling the Qami' al-Tughyan. The author will take an inductive qualitative approach by conducting a literature review through related literatures, derived from the object variables in the first ten sections (syu'bah) of the book Qami 'al-Tughyan. Then, the data will be explored in order to produce comprehensive and optimal research results. This research proves that the work recording model used by Nawawi is a causal representation of the situation in the nusantara, especially with regard to the practice of imperialism towards the indigenous people.]]>
<![CDATA[RASIONALISME ISLAM KLASIK DALAM PEMIKIRAN IBNU RUSYD ]]>
<![CDATA[Nur Kholis]]>
<![CDATA[ International Journal Ihya' 'Ulum al-Din Vol 19, No 2 (2017) ]]>
Publisher : <![CDATA[Universitas Islam Negeri (UIN) Walisongo Semarang, Indonesia ]]>
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DOI: 10.21580/ihya.19.2.2160
<![CDATA[This article is aimed at showing how the rationalism of Islamic thought has been well-ordered in the classical period. It also tries to describe Ibn Rushd’s philosophy with an explanation of the dialectic of thought and the background and impact of its influence. The dominance of orthodoxy in the classical era encouraged Ibn Rushd to think “antagonistically” about how to implement Islam rationally. The political situation in the Islamic world during the period of the Abbasid Daula also colored the dynamics of Islamic thought at that time; particularly the dialectic between the genuine currents of Islamic thought and Greek philosophy. In the philosophy of Ibn Rushd, some characteristics of Islamic rationalism can be found: (1) opposing the fatalism of belief and thought; (2) uniting the revelation (religion) and the reason (philosophy); (3) prioritizing the work of mind/takwil in solving all problems; (4) believing in the eternality of universal reason (al-‘aql al-fa’al).Artikel ini bertujuan menunjukkan betapa rasionalisme pemikiran Islam telah tertata kuat pada masa klasik. Artikel ini juga berupaya memaparkan filsafat Ibnu Rusyd yang disertai penjelasan mengenai dialektika pemikiran serta latar belakang dan dampak pengaruhnya. Dominasi pemikiran ortodoksi pada era klasik mendorong Ibnu Rusyd berpikir “antagonistik” tentang bagaimana berislam yang rasionalis. Situasi politik di dunia Islam pada masa Daulah Abbasiyah turut mewarnai dinamika pemikiran Islam saat itu; khususnya dialektika antara arus pemikiran Islam genuine dan filsafat Yunani. Dalam fisafat Ibnu Rusyd, dapat ditemukan beberapa karakteristik rasionalisme pemikiran Islam, yaitu: (1) menentang fatalisme keyakinan dan pemikiran; (2) menyatukan wahyu (agama) dan akal (filsafat); (3) mengutamakan kerja akal / takwil dalam menyelesaikan segala persoalan; (4) meyakini kekekalan akal universal (al-‘ql al-fa’al).]]>
<![CDATA[Pesantren for World Peace (A Case Study in a Pesantren in Jombang) ]]>
<![CDATA[Ali Makhrus]]>;
<![CDATA[Rizki Amalia]]>
<![CDATA[ International Journal Ihya' 'Ulum al-Din Vol 22, No 1 (2020) ]]>
Publisher : <![CDATA[Universitas Islam Negeri (UIN) Walisongo Semarang, Indonesia ]]>
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DOI: 10.21580/ihya.22.1.5611
<![CDATA[The issues of terrorism and radicalism emerge in almost all countries in the world. Acts of violence based on intolerance - religious, cultural, social- bring drastic consequences and often lead to a humanitarian crisis. Hate narratives, drastic changes of social order, poverty, and injustices influence people, especially youth, to be easily attracted by radical ideology. As a result, destructing church and other worship places, even killing non-Muslims become massive agendas held systematically and planned as the name of jihad. The wrong way to understanding Islam supporting peace and tolerance brings extremist people to have a perception that non-Muslim blood is halal. As a country with Muslims as the majority society, Indonesia needs to do comprehensive and systematic agendas to prevent young generations from radical ideology. Pesantrens as a reliable Islamic institution that have played significant roles in promoting peace and tolerance since many years ago need to have innovative ways to promote world peace. This study aimed to explore the role of a Pesantren in Jombang to promote world peace through conducting an international interfaith event namely ASEAN Youth Interfaith Camp involving 94 youths from many countries. This study was qualitative research using interview, observation and document analysis as tools to gather data. This study found that the Pesantren promote world peace through an international event involving credible speakers, and bringing the participants to visit some religious places and meeting various religious adherents. This paper hopefully could be an inspiration for other pesantrens in promoting world peace.]]>
<![CDATA[WAKAF TUNAI DALAM PERSPEKTIF HUKUM ISLAM ]]>
<![CDATA[M. Wahib Aziz]]>
<![CDATA[ International Journal Ihya' 'Ulum al-Din Vol 19, No 1 (2017) ]]>
Publisher : <![CDATA[Universitas Islam Negeri (UIN) Walisongo Semarang, Indonesia ]]>
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DOI: 10.21580/ihya.18.1.1740
<![CDATA[For a long time, Muslims have been accustomed to donating with immovable objects, such as land and buildings. Those who can enjoy and utilize the land and building of wakaf is a community that is domiciled in the location around the wakaf property. Therefore, the idea of wakaf with money arises as it goes along with the need for funds to alleviate poverty while the location of the needy communities is spread outside the wakif area. Money is more flexible and does not recognize the boundaries of the distribution area. Cash wakaf is usually in the form of cash given by the wakif to the needy parties through the hands of amil zakat institution, infak and alms. This paper examines the extent to which the potential of cash wakaf, especially in Indonesia. In addition, to get a more in-depth review of the law of cash wakaf in the view of Islam and also to get the right formula in optimizing the prospect of cash wakaf, of which with directed to productive wakaf.---Sejak lama, umat Islam terbiasa berwakaf dengan benda tidak bergerak, yaitu berupa tanah dan bangunan. Pihak yang dapat menikmati dan memanfaatkan harta wakaf tanah dan bangunan itu adalah masyarakat yang berdomisili di lokasi sekitar harta wakaf tersebut berada. Seiring dengan kebutuhan dana untuk pengentasan kemiskinan yang sangat besar dan lokasinya yang tersebar di luar daerah para wakif, maka muncullah pemikiran untuk berwakaf dengan uang. Uang bersifat lebih fleksibel dan tidak mengenal batas wilayah pendistribusian. Wakaf tunai biasanya berupa uang tunai yang diberikan oleh pewakaf kepada yang berhak menerimanya melalui tangan lembaga amil zakat, infak dan sedekah atau bisa juga dengan surat berharga seperti cek. Tulisan ini mengkaji sejauh mana potensi wakaf tunai, terutama di Indonesia. Selain itu juga untuk mendapatkan kajian lebih mendalam tentang hukum wakaf tunai dalam pandangan Islam dan juga untuk mendapatkan formula yang tepat dalam mengoptimalkan prospek cerah wakaf tunai, di antaranya dengan diarahkan ke wakaf produktif.]]>
<![CDATA[Menangkap Dimensi Profan Hukum Pidana Islam dan Relevansinya Bagi Pembangunan Hukum Nasional ]]>
<![CDATA[Junaidi Abdillah]]>
<![CDATA[ International Journal Ihya' 'Ulum al-Din Vol 21, No 2 (2019) ]]>
Publisher : <![CDATA[Universitas Islam Negeri (UIN) Walisongo Semarang, Indonesia ]]>
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DOI: 10.21580/ihya.21.2.4164
<![CDATA[Kendati secara yuridis-formal keberadaan Hukum Pidana Islam telah menjadi sub-sistem hukum nasional, namun upaya transformasinya masih menjadi isu kontroversial. Diakui, rumusan bentuk-bentuk hukuman dalam pidana Islam hingga saat ini masih menjadi medan perdebatan di kalangan ahli. Hal ini beerimbas pada sulitnya transformasi hukum pidana Islamke dalam Hukum Pidana Nasional. Paper ini hendak mencari jawaban dari pertanyaan: (1) Mengapa eksistensi Hukum Pidana Islam sulit ditransformasikan ke dalam HPN? (2) bagaimana peta perdebatan teori di kalangan ahli tentang Hukum Pidana Islam di Indonesia? Dan (3) bagaimana pendekatan tepat kaitanya dengan basis filosofis dalam transformasi hukum pidana Nasional? Tulisan ini menggunakan pendekatan normatif-filosofis. Penulis menggunakan unsur-unsur metodis umum seperti deduktif-induktif dan refleksi kritis pribadi dalam menganalisis. Pada akhir paper ini dirumuskan beberapa kesimpulan: (1) Terdapat sejumlah variabel yang menjadi hambatan transformasi pidana Islam ke hukum nasional yaitu: budaya, sosial dan problem keilmuan yang belum selesai di kalangan ahli terkait hukuman-hukuman pasti dalam pidana Islam. (2) Secara keilmuan para ahli dalam memandang materi hukum pidana Islam terdiametral dalam dua kutub. Sebagian memandang hukum pidana Islam dengan beberapa bentuk pidanya bersifat pasti dan sakral dengan demikian ia konstan dan sebagian lagi memandang rumusan pidana Islam merupakan entitas yang terbuka dengan pembaruan; (3) Metode yang tepat dalam memformalkan pidana Islam adalah dengan “membangun ulang” rumusan keilmuan pidana Islam yang berkarakterkan keindonesiaan dan pada saat yang sama harus memanfaatkan nalar kritis yang meniscayakan pelibatan akal publik dan pendekatan multidisipliner sehingga ia menjadi relevan untuk menjadi hukum nasional. ]]>
<![CDATA[Paradigma Hukum Islam dalam Penyelesaian Sengketa ]]>
<![CDATA[Abu Rokhmad]]>
<![CDATA[ International Journal Ihya' 'Ulum al-Din Vol 18, No 1 (2016) ]]>
Publisher : <![CDATA[Universitas Islam Negeri (UIN) Walisongo Semarang, Indonesia ]]>
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DOI: 10.21580/ihya.17.1.1731
<![CDATA[Disputes are a human phenomenon that is always present in society. In the event of a dispute, there are two mechanisms that can be used to resolve it, namely through court (litigation) and outside court (non-litigation). The litigation paradigm believes that the law must be enforced to end the conflict. In addition, a non-litigation paradigm is used, a paradigm that is rooted in consensus, deliberation or peace settlement between the parties. The philosophy of resolution is not to seek absolute victory on the one hand, so there must be another party to lose. This paradigm further encourages the conflict to end by making all parties as winners (win-win solution). Even if there is an unfulfilled desire, then both parties must bear the same weight loss. Islamic law also recognizes two paradigms of dispute settlement. Islamic law supports any dispute settled by law in the court (al-qadha). There is nothing wrong if society brings the issue before the judge. But Islamic law calls for moral advice, it is better for the parties to make peace and settle the matter in a kinship (islah, tahkim).---Sengketa merupakan fenomena manusiawi yang hampir selalu ada di masyarakat. Jika terjadi sengketa, ada dua mekanisme yang dapat digunakan untuk menyelesaikannya, yaitu melalui pengadilan (litigasi) dan di luar pengadilan (non-litigasi). Paradigma litigasi meyakini bahwa hukum harus ditegakkan untuk mengakhiri konflik yang terjadi. Di samping itu, juga digunakan paradigma non-litigasi, yaitu paradigma yang berakar pada konsensus, musyawarah atau penyelesaian damai antar para pihak. Falsafah resolusinya bukan untuk mencari kemenangan mutlak di satu pihak sehingga harus ada pihak lain yang kalah. Paradigma ini lebih mendorong agar konflik dapat diakhiri dengan menjadikan semua pihak sebagai pemenang (win-win solution). Kalaupun ada keinginan yang tak terpenuhi, maka kedua belah pihak harus menanggung beban kalah yang sama beratnya. Hukum Islam juga mengenal dua paradigma penyelesaian sengketa. Hukum Islam mendukung setiap sengketa diselesaikan secara hukum di pengadilan (al-qadha). Tidak ada yang salah bila masyarakat membawa persoalannya dihadapan hakim. Tetapi hukum Islam menyerukan anjuran moral, sebaiknya para pihak berdamai dan menyelesaikan masalahnya secara kekeluargaan (islah, tahkim).]]>
<![CDATA[Progresivitas Hukum Kewarisan Beda Agama di Indonesia Berbasis Keadilan dan Maṣlahah ]]>
<![CDATA[R Rohmawati]]>
<![CDATA[ International Journal Ihya' 'Ulum al-Din Vol 20, No 2 (2018) ]]>
Publisher : <![CDATA[Universitas Islam Negeri (UIN) Walisongo Semarang, Indonesia ]]>
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DOI: 10.21580/ihya.20.2.4047
<![CDATA[The Division of the inheritance of the most crucial of them, there is a difference of religion between the heirs and the muwarriṡ, both the difference when muwarriṡ was still alive or when a heir has died. Indonesia, Islamic law as contained in the compilation of Islamic law (KHI), have determined that religious differences can be a hindrance to each other can be inherited. Along with the development of the times, the provision in the KHI was not considered relevant to the needs of today's society, so the necessary progressive efforts to respond to the problem of Islamic inheritance laws in Indonesia. Complexity and plurality of society Indonesia demanding the Islamic jurist to do the renewal of the law, as the religious court judges has been made in resolving the different religious inheritance matters by using the rechtsvinding function justified by positive law and compile Islamic law, when there is no law that governs. The renewal of the law in the form of the granting of the estate to the heirs of muwarriṡ Muslims from non-Muslims and the granting of probate wajibah to non-muslim heirs of muwarriṡ of Islam. This is done for the sake of Justice and benefit of tegaknya in human life.]]>
<![CDATA[Moderate Behavior of Prophet Muhammad (PBUH) as a Role Model in Encountering Pluralism ]]>
<![CDATA[Ahmad Riyadh Maulidi]]>
<![CDATA[ International Journal Ihya' 'Ulum al-Din Vol 23, No 2 (2021) ]]>
Publisher : <![CDATA[Universitas Islam Negeri (UIN) Walisongo Semarang, Indonesia ]]>
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DOI: 10.21580/ihya.23.2.7213
<![CDATA[Moderation is the attitude of being in the middle that must be owned by a Muslim, especially Muslims in Indonesia who live amid pluralism. Problems in Indonesia related to intolerant behavior are mainly caused by the lack of moderate attitudes, especially Muslims. Islam should be a pioneer in implementing this reasonable behavior as the majority religion. The research describes some moderate behaviors exemplified by the Prophet Muhammad (SAW) during his life as a role model for Muslims. This research is qualitative descriptive research with a literature study method. The results showed that the moderate behavior of the Prophet Muhammad was reflected in his behavior when Surah al-Kafirun was revealed, his tolerance towards other religions, and his wisdom in solving the problem of laying the Black Stone. He is moderate in doing worship, not excessive. He also sleeps, breaks his fast, gets married, and orders people to pray in a new state that the values of moderate behavior from the exemplary human figure of the Prophet Muhammad (SAW) can be applied in overcoming the challenges of a pluralistic life to create a sense of unity.]]>
<![CDATA[Pemikiran Al-Khawarizmi dalam Meletakkan Dasar Pengembangan Ilmu Astronomi Islam ]]>
<![CDATA[Achmad Mulyadi]]>
<![CDATA[ International Journal Ihya' 'Ulum al-Din Vol 20, No 1 (2018) ]]>
Publisher : <![CDATA[Universitas Islam Negeri (UIN) Walisongo Semarang, Indonesia ]]>
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DOI: 10.21580/ihya.20.1.2782
<![CDATA[The progress of Islamic civilization is inseparable from the influence of the emergence and rapid development of Islamic astronomy. Islam leads the world civilization and breaks the record as the longest-running civilization lasting more than 14 centuries. At this time, astronomical activities in the Islamic world began to develop intensively. This condition cannot be separated from the role of al-Khwarizmi who made a very valuable contribution. The construction of his thinking which was based on mathematical astronomy made him the foundation of the development of Islamic astronomy, in addition to its development of the geocentric theory of Aristotle and Ptolemy. This is the real contribution of al-Khwarizmi that is very large and fundamental in the heyday of medieval Islam which eventually became the starting point of the scientific development and subsequent Muslim astronomers to date. The emergence of various observatories and planetariums which made observations with more modern tools finally gave birth to many new theories in the study of world astronomy. This study explores al-Khwarizmi's role in the growth and development of astronomy in his time to the present.]]>
<![CDATA[Kehujjahan Hadis Mursal Menurut Imam Madzhab Empat ]]>
<![CDATA[Achmad Azis Abidin]]>
<![CDATA[ International Journal Ihya' 'Ulum al-Din Vol 22, No 2 (2020) ]]>
Publisher : <![CDATA[Universitas Islam Negeri (UIN) Walisongo Semarang, Indonesia ]]>
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DOI: 10.21580/ihya.22.2.5697
<![CDATA[According to the muhaddits, a hadis is acceptable and reliable to be hujjah in law when its sanad has continuous authority till the Prophet Muhammad, beside that the narrator who delivered it is a tsiqat (‘adil and dhabt). If some sanads are ommited between the successor and the Prophet Muhammad, the hadis is called mursal. Islam scholars have different views in measuring the credibility and realibility of mursal hadis. Some of them absolutely received mursal hadis to be hujjah, the other one received it by giving requisites, while the rest of scholars absolutely rejected it. This article presented the opinion of four Islamic legal schools (Imam Abu Hanifah (d. 148 H), Imam Malik bin Anas (d. 179 H), Imam Syafi’i (d. 204 H), and Imam Ahmad bin Hanbal (d. 241 H)) regarding the validity of mursal hadis as hujjah. This result of this arcticle revealed that Imam Abu Hanifah, Imam Malik bin Anas, and Imam Ahmad bin Hanbal accepted mursal hadis as hujjah by generally requites. Furthermore, Imam Syafi’i accepted it by specially requites.]]>
