cover
Article Per Year (5 Year)
All
Home Page
OAI Link
Editorial Team
Contact
Reviewer
Google Scholar
Contact Name
Sadari
Contact Email
adpetikisindo@gmail.com
Phone
+6285267921835
Journal Mail Official
jurnal@adpetikisindo.or.id
Editorial Address
Jl. Pelita No. 364 RT. 07 Kelurahan Pelita Jaya Kecamatan Lubuklinggau Barat I kota Lubuklinggau
Location
Kota lubuk linggau,
Sumatera selatan
INDONESIA
Moderation: Journal of Islamic Studies Review
Published by Asosiasi Dosen PTKIS Indonesia
ISSN : 27761193     EISSN : 27761525     DOI : https://doi.org/10.63195/moderation.v1i1
Core Subject : Religion, Science, Education, Social,
Religion Education Library & Information Science Social Sciences Other
Moderasi: Jurnal Kajian Kajian Islam merupakan jurnal internasional yang diterbitkan oleh Ikatan Dosen PTKIS Indonesia. Semua artikel yang dikirimkan harus melalui proses tinjauan double-blind. Jurnal ini menerima artikel penelitian dan non penelitian yang akan direview oleh paling sedikit 2 (dua) reviewer. Setelah naskah diserahkan melalui proses online, editor jurnal memeriksa naskah dan menentukan kesesuaiannya untuk tinjauan sejawat lengkap. Jika seleksi awal berhasil, naskah akan dikirim ke satu atau lebih peer reviewer. Dewan editorial jurnal kemudian akan mempertimbangkan laporan peer reviewer dan menyerahkan keputusan akhir untuk menerima atau menolak manuskrip untuk diterbitkan. Bahasa yang digunakan dalam jurnal ini sejak tahun 2021 adalah bahasa Inggris dan bahasa Arab.
Arjuna Subject : Umum - Umum
Articles 88 Documents
 5   6   7   8   9 
SINEKTIKA DALAM AL-QUR’AN PERSPEKTIF MODEL PEMBELAJARAN: Studi Kasus Pendidikan Akidah-Akhlak (Karakter)Bagi Remaja Maskur, Asep; Karimah, Ummah
Moderation | Journal of Islamic Studies Review Vol. 6 No. 1 (2026): Moderation: Journal of Islamic Studies Review
Publisher : Asosiasi Dosen PTKIS Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.63195/moderation.v6i1.170

Abstract

This study aims to uncover the problems of Aqidah-Akhlak/character education (character building) and find alternative learning models as solutions. Facts in the field show that the character of adolescents is often problematic. Such conditions require appropriate solutions, one of which is through education. This study shows the existence of serious problems regarding character education caused by an inappropriate education system and learning patterns. Synectics in the Qur'an, the perspective of the learning model, offers an alternative learning approach constructed to increase spiritual, intellectual, emotional and social creativity. This improvement is carried out through a series of activities, in the form of optimizing the function of all potentials, especially hearing, sight and heart (intellect), by referring to the principles and instructions of the Qur'an. The implementation of this learning model is carried out using two strategies: First, combining each element that at first glance seems unrelated. Second, making analogies to find something or new meaning and making something unfamiliar become familiar. The results of this analysis are related to the discourse of the Synectics learning model designed by William J.J Gordon and the theory of Progressivism philosophy. John Dewey argued that: Progressivism is a forward-looking educational philosophy that positions students as subjects of education, equipped with the resources and potential to develop themselves and capable of resolving various problems they face. This philosophy holds that every human being, through their various experiences, always desires change, always develops, and becomes better. Synectics and Progressivism philosophy both emphasize that creativity is a crucial element in human development. Similarly, the interpretation of the verses of the Quran, particularly Surah Al-Nahl verse 78 and Surah Ali Imran verses 190 to 195 concerning the Ulu al-Albab (The Head of the Heart). As expressed in the views of Ibn Kathir, Sayyid Qutbh, and Quraish Shihab, the Ulu al-Albab (The Head of the Heart), with all its characteristics, is an inspiration for the ideal figure that should emerge as a product of an educational process.
KOMPARASI PEMBAHARUAN ISLAM: Yudian Wahyudi dan Sayyid Ahmad Khan Taqo Sidqi, Kholfan Zubair; Sadari, Sadari
Moderation | Journal of Islamic Studies Review Vol. 6 No. 1 (2026): Moderation: Journal of Islamic Studies Review
Publisher : Asosiasi Dosen PTKIS Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.63195/moderation.v6i1.171

Abstract

This article compares Yudian Wahyudi with world figures. The goal is none other than the spirit of “winning the appeal (menang banding)” and “winning the match (menang tanding)” but not “fighting (perang tanding).” This article is a comparison of Islamic reform between Yudian Wahyudi and Sayyid Ahmad Khan regarding the idea of Islamic progress. Yudian Wahyudi and Ahmad Khan do indeed appear to be fellow modern Islamic reformers. There are certainly similarities, but it is precisely these differences that we certainly need to examine. At first glance, this article describes in detail the striking differences. However, Yudian Wahyudi seems to be more different than just an Islamic reformer. Why is that? Because his ideas, concepts, and thoughts are very new. That is the novelty of Yudian Wahyudi that Ahmad Khan does not have, considering that Yudian Wahyudi himself has written about Ahmad Khan with the title: Al-Afghani and Ahmad Khan on Imperialism: A Comparison from the Perspective of Islamic Legal Philosophy. Therein, the advantages and differences that other thinkers have not yet discovered are discovered. One of the novelties of his thinking, Yudian Wahyudi advocated the need for experimental sciences in Islamic education, particularly in the Islamic boarding schools (pesantren) and Sufi orders (tarikat).
INTEGRASI ILMU & AGAMA DALAM PENDIDIKAN: Studi Perbandingan Pemikiran Yudian Wahyudi Dengan Seyyed Hossein Nasr Suwanto, Eko; Mijdal, Baha Shofa; sadari, Sadari
Moderation | Journal of Islamic Studies Review Vol. 6 No. 1 (2026): Moderation: Journal of Islamic Studies Review
Publisher : Asosiasi Dosen PTKIS Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.63195/moderation.v6i1.172

Abstract

The thoughts of Yudian and Nasr have made significant contributions to formulating an integrative Islamic education curriculum, namely uniting general and religious sciences within a single epistemological system. Nasr emphasized the importance of “sacred science” as the foundation of education that integrates with the spiritual and metaphysical dimensions of humankind. Meanwhile, Yudian proposed a more contextual approach through the reconstruction of Islamic epistemology based on local Indonesian social and cultural realities, yet transcendentally spiritual. The curriculum resulting from this synthesis of thought not only bridges the science-religion dichotomy but is also relevant for application in the world of contemporary Islamic education. Relevance to Madrasahs, Islamic Boarding Schools, and Contemporary Islamic Schools. The concept of science-religion integration is highly relevant for application in Islamic educational institutions such as madrasahs, Islamic boarding schools, and contemporary Islamic schools. Pesantren, as traditional Islamic institutions, can adopt Nasr's ideas to strengthen the Sufi and traditional scientific dimensions. Madrasahs and contemporary Islamic schools can integrate Yudian's approach within the context of national curriculum policies and the strengthening of national character based on Islamic values. This aligns with the vision of national Islamic education, which emphasizes not only intellectual intelligence but also spiritual and moral excellence. Therefore, these institutions have a significant opportunity to become pioneers of holistic Islamic education in Indonesia, and even globally. Implementing the integration of science and religion in Indonesia faces serious challenges, such as the dominance of the secular paradigm in science, the limited number of teachers and lecturers who understand Islamic epistemology, and the resistance of a still-dualistic academic culture. However, significant opportunities also exist, particularly with the emergence of Islamic universities adopting an integrative approach, such as UIN Sunan Kalijaga and UIN Syarif Hidayatullah. Globally, Nasr's thinking has made a significant contribution to bridging the dialogue between Islamic and Western intellectual traditions. Meanwhile, Yudian offers a local approach responsive to national dynamics, serving as a model for the Islamic world. Therefore, strengthening collaboration between educational institutions, researchers, and policymakers is key to the successful realization of this integration.
MAQASHID SYARIAH DALAM PERSPEKTIF YUDIAN WAHYUDI DAN IMAM AL-SHATIBI: Studi Perbandingan Pemikiran Ushul Fikih Alfikri, Ahmad; Aznan Siregar, M. Asgaff; Sadari, Sadari
Moderation | Journal of Islamic Studies Review Vol. 6 No. 1 (2026): Moderation: Journal of Islamic Studies Review
Publisher : Asosiasi Dosen PTKIS Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.63195/moderation.v6i1.173

Abstract

The debate on the maqashid of sharia between the approaches of Al-Shatibi and Yudian Wahyudi has significant implications for the development of ushul fiqh and Islamic law in Indonesia, both theoretically and practically. Indonesia, as a modern, pluralistic, constitutional, and non-religious nation-state, faces unique challenges in integrating Islamic values into the national legal system without falling into the trap of sharia formalism or extreme secularization. Theoretically, Al-Shatibi's approach makes an important contribution to strengthening the methodological legitimacy of maqashid in the study of ushul fiqh in Indonesia. The istiqra' framework and the hierarchy of maqashid (daruriyat, hajiyat, tahsiniyat) provide a relatively stable epistemological foundation that is acceptable across schools of thought. In an academic context, this framework serves as a normative anchor that prevents maqashi from being reduced to value-free ethical discourse. However, this approach needs to be criticized and further developed to avoid reproducing classical ushul fiqh. In the Indonesian context, characterized by democracy, legal pluralism, and modern sociopolitical dynamics, Al-Shatibi's maqashid risks losing its analytical power if it is not contextually reconstructed. This is where Yudian Wahyudi's theoretical contribution becomes relevant, particularly in establishing maqashid as a critical epistemological paradigm for historical fiqh products. Yudian's approach encourages a shift in ushul fiqh from merely a science of derivation to a science of evaluation, namely a science that not only produces law but also assesses the justice, rationality, and relevance of that law in the context of the modern state. This theoretical implication is crucial for the development of ushul fiqh in Indonesia to avoid being trapped in the dichotomy between “normative Islamic law” and “positive state law.” Theoretically, the development of maqashid sharia in Indonesia demands a methodological synthesis: maqashid must remain rooted in the ushul fiqh tradition (as inherited by Al-Shatibi), but also be developed as an instrument of epistemological criticism of social and legal realities (as pioneered by Yudian). This synthesis paves the way for the emergence of contextual Indonesian ushul fiqh (Islamic jurisprudence) with scientific legitimacy and social relevance. Practically, the debate on the principles of Islamic jurisprudence (maqasid) has a direct impact on legislative practices, religious courts, and religious fatwas in Indonesia. In the realm of legislation, the maqasid approach contributes to national law without having to be embodied in the symbolic and formal form of sharia. The principles of protecting religion, life, intellect, property, and descendants can be translated into constitutional norms such as human rights, social justice, and general welfare.
REKONTRUKSI PEMIKIRAN ISLAM MODERAT: Studi Komparatif Antara Yudian Wahyudi dan Fazlur Rahman Tentang Islam Kontekstual Septi Putri, Wulan; Raka Chiwi, Rayyan; Sadari, Sadari
Moderation | Journal of Islamic Studies Review Vol. 6 No. 1 (2026): Moderation: Journal of Islamic Studies Review
Publisher : Asosiasi Dosen PTKIS Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.63195/moderation.v6i1.174

Abstract

The thoughts of Yudian and Rahman are crucial in the development and enrichment of moderate Islamic discourse in the contemporary era. In an increasingly complex and dynamic global context, moderate Islamic discourse is crucial for bridging the gap between religious tradition and the demands of modernity, as well as between religious teachings and pluralistic social life. The thoughts of these two figures offer a strong foundation and a relevant perspective to address the various challenges facing Muslims today. One of the most relevant aspects of their thinking is how moderate Islam is positioned as a balanced middle ground between rigid conservatism and excessively liberalism. Both thinkers emphasize the importance of maintaining fundamental Islamic values without precluding the possibility of renewal and adaptation in accordance with current developments. In a situation where the polarization of religious thought is increasing and various forms of extremism are emerging that have the potential to threaten social harmony, the thoughts of Yudian and Rahman provide a moderate, inclusive, and constructive alternative. Rahman's thought, with its hermeneutic approach and focus on the maqasid sharia, provides a strong theoretical framework for understanding Islamic teachings in depth and context. This approach is highly relevant to addressing contemporary global and multidimensional issues, such as human rights, religious pluralism, and advances in science and technology. In a global context, Rahman's thinking encourages Muslims to foster dynamic dialogue and interpretation to ensure their relevance and positive contribution to modern civilization. This approach sees Islam not as a rigid and exclusive religion, but as a religion of mercy for all creation, upholding the values of humanity and justice. Furthermore, Yudian's practical and contextual thinking is instrumental in creating a moderate Islamic framework that is applicable to Indonesian society, which comprises diverse ethnicities, religions, and cultures. Addressing socio-political challenges such as intolerance, radicalism, and intergroup conflict, Yudian's ideas on interfaith dialogue and pluralism provide effective solutions for building harmony and tolerance. With Islam as a moderate and inclusive social force, Yudian's thinking contributes to maintaining social stability and strengthening democracy in Indonesia. Both thinkers emphasize the importance of education and critical thinking in fostering awareness among Muslims about the values of moderation. Education is the primary medium for transmitting the values of tolerance, justice, and openness to diversity. With education based on moderate Islamic thought, the younger generation will be able to understand religious teachings more holistically, be open to change, and avoid harmful extremist attitudes.
USHUL FIQH SEBAGAI KRITIK EPISTEMOLOGI HUKUM: Perbandingan Pemikiran Yudian Wahyudi dan Wael B. Hallaq Gumiri, Erik Rahman; Setiawan, Riki; sa, Sadari
Moderation | Journal of Islamic Studies Review Vol. 6 No. 1 (2026): Moderation: Journal of Islamic Studies Review
Publisher : Asosiasi Dosen PTKIS Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.63195/moderation.v6i1.175

Abstract

The epistemological debate between Hallaq and Yudian has important implications for the development of ushul fiqh and Islamic law in Indonesia. Theoretically, this comparison confirms that ushul fiqh can no longer be understood solely as the science of deriving law from normative texts, but rather as a discipline of legal epistemology. Ushul fiqh serves to assess the basic assumptions, rationality, and ethical orientation of a legal system. In the Indonesian context, this epistemological function is particularly relevant given that national law is built on a synthesis of customary law, Western law, and religious values. Ushul fiqh, within this framework, can serve as a tool for critical reflection on the normative foundations of national law without necessarily claiming formal supremacy over the state legal system. Hallaq's approach provides an important theoretical warning regarding the dangers of reducing Islamic law to an instrument of the state. The implication of this critique is the need to safeguard the epistemological autonomy of Islamic law from the logic of positivism and state sovereignty. In Indonesia, this warning is relevant in the context of legislation that claims to be based on sharia but lacks the moral dimension and substantive justice. Usul fiqh, therefore, must function as a moral guardian, not merely a symbolic legitimation of state legal products. However, if Hallaq's implications are applied literally, it has the potential to foster an exclusive and apolitical attitude that is less productive in the Indonesian context. Therefore, Yudian's approach offers more practical implications. Progressive ushul fiqh encourages the active involvement of Muslim scholars in the legislative, judicial, and public policy-making processes. Islamic law is not positioned as a parallel legal system, but rather as a source of public ethics that contributes to the formation of just and contextual national law. In practice, this implication is clearly evident in the development of Islamic family law, religious fatwas, and religious courts. Progressive ushul fiqh allows for a critical assessment of positive legal norms using the principles of justice, welfare, and protection of vulnerable groups. This approach aligns with the practice of Islamic law in Indonesia, which has historically been adaptive and dialogical. Thus, ushul fiqh functions not as an ideological opposition to the state, but as a critical partner that safeguards the ethical dimension of law. Another important implication is the development of Islamic legal education and methodology. Usul fiqh (Islamic jurisprudence) needs to be taught as a reflective discipline that combines historical analysis, legal philosophy, and the study of power. In Indonesia, this means opening a dialogue between ushul fiqh and modern legal science, without sacrificing the epistemological identity of Islam. Furthermore, the practical implications also touch on the relationship between Islamic law and constitutional democracy. Yudian's approach demonstrates that Islamic values can operate in the public sphere through deliberative, not coercive, mechanisms.
OTORITAS TUHAN DI TANGAN BIROKRASI: Menimbang Batas Intervensi Negara terhadap Syariah Menurut Yudian Wahyudi dan Abdullahi Ahmed An-Na’im David, Mohammad; Habim, Nurdin; Sadari, Sadari
Moderation | Journal of Islamic Studies Review Vol. 6 No. 1 (2026): Moderation: Journal of Islamic Studies Review
Publisher : Asosiasi Dosen PTKIS Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.63195/moderation.v6i1.176

Abstract

This article examines Human Rights (HAM) and Equality in Sharia according to Yudian Wahyudi and Abdullahi Ahmed An-Na’im. According to an-Na’im, human rights are universal as a minimum ethical standard that must be met by all legal systems, including Islamic law. Sharia must be reformed so as not to conflict with the principles of gender equality, religious freedom, and non-discrimination. An-Na’im does not hesitate to directly criticize classical Islamic legal texts. Meanwhile, Yudian presents a style of Islamic legal approach that is sourced from the Islamic treasure, namely ushul fiqh, not hermeneutics. According to him, maqasid sharia is actually the correct method in the exploration (al-istinbati) and application (at-tabiqi) of Islamic law. Thus, the difference between Yudian and an-Na’im lies in the level of methodological radicalism and the basis of normative legitimacy. Yudian tends to maintain continuity with the tradition of ushul fiqh and the authority of texts, while an-Na’im is more daring in deconstructing the normative structure of classical sharia. However, the two agreed that formalizing sharia as state law was not an ideal solution to the problems of modern Muslims. Yudian maintained continuity with the traditions of ushul fiqh and the authority of texts. His thinking style was characterized by continuity (istimrar), change (taghayyur), and transcendence (muta’alin), complemented by comparison and contrast. He pursued the maqasid of sharia in Yudian's style, using maqasid sharia as a method. Theoretically, the synthesis of Yudian's and an-Na’im's thinking opens the opportunity for a more comprehensive model of Islamic legal reform. From Yudian, we can draw a contextual maqasid sharia approach that is sensitive to local realities. From an-Na’im, we can draw a strong commitment to equality, freedom, and human dignity as universal ethical principles. This synthesis does not eliminate differences, but rather leverages the strengths of each approach to more comprehensively address legal and humanitarian challenges.
REKONSTRUKSI HUKUM ISLAM MELALUI PENDEKATAN KONTESKTUAL: Telaah Komparatif Pemikiran Yudian Wahyudi dan Tariq Ramadan Zaki Ridho Djakfar, Muhammad; Nurhidayat, Nurhidayat; Sadari, Sadari
Moderation | Journal of Islamic Studies Review Vol. 6 No. 1 (2026): Moderation: Journal of Islamic Studies Review
Publisher : Asosiasi Dosen PTKIS Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.63195/moderation.v6i1.177

Abstract

Relevance for Contemporary Islamic Legal Reform. These two approaches offer inspiration and important lessons for contemporary Islamic legal reform efforts, particularly in the Islamic world facing a deadlock between textual conservatism and secular modernism. First, Opening Space for Modern and Democratic Ijtihad. The idea of rational and collective ijtihad they espouse is crucial for opening up space for Islamic law that is relevant to modern, democratic, and multicultural life. Second, Bridging Islam and the Modern State. Their thinking helps address the tension between Islam and the state, between sharia and the constitution. Both demonstrate that Islam can exist within the framework of a nation-state (Yudian) or a secular state (Ramadan) without losing its values. Third, Instilling Universal Islamic Ethics. Legal reform is not simply a matter of changing the wording of fatwas; it must also address the ethos and universal values of Islam. This is crucial for making Islam a blessing for all the worlds in the global community. Fourth, Inspiration for the Young Intellectual Generation. Their thinking serves as a starting point for the younger generation of Muslims to develop an Islam that is open, reflective, and actively involved in building civilization.

Page 9 of 9 | Total Record : 88

 5   6   7   8   9 

Filter by Year

2021 2026


Reset
Filter By Issues
All Issue Vol. 6 No. 1 (2026): Moderation: Journal of Islamic Studies Review Vol. 5 No. 2 (2025) Vol. 5 No. 1 (2025) Vol. 4 No. 2 (2024) Vol. 4 No. 1 (2024) Vol. 3 No. 2 (2023) Vol. 3 No. 1 (2023) Vol. 2 No. 2 (2022) Vol. 2 No. 1 (2022) Vol. 1 No. 2 (2021) Vol. 1 No. 1 (2021) More Issue