ABHATS: Jurnal Islam Ulil Albab
Below is a concise, publication ready Aims & Scope for ABHATS: Jurnal Islam Ulil Albab in fluent American English. It centers the journal’s mission on epistemology and the integration of knowledge while reflecting your recent article profile. ________________________________________ About the Journal ABHATS: Jurnal Islam Ulil Albab is a biannual scholarly journal published by the Directorate of Islamic Boarding Schools (Direktorat Pondok Pesantren), Universitas Islam Indonesia. The journal advances innovative and creative studies in Islamic epistemology and the integration of knowledge (integrasi ilmu pengetahuan) across the revealed, rational, and empirical sciences. Aims & Readership Aims. ABHATS seeks to: 1. develop rigorous frameworks of Islamic epistemology and methodology; 2. model integrative thinking between classical Islamic scholarship and contemporary disciplines; 3. enrich scholarly culture and improve the quality of understanding in knowledge production; 4. strengthen methodological development for research and teaching; and 5. contribute solutions to contemporary social, legal, educational, and ethical questions—especially in Indonesian and broader Muslim contexts. Readership. Scholars and students of Islamic studies, philosophy of science, Qur’anic and Hadith studies, Islamic law, social sciences and humanities, education and da‘wa, public policy, and civil society. Scope ABHATS welcomes original research articles, conceptual/theoretical essays, critical literature reviews, and text based analytical studies that make explicit their epistemic and methodological contributions. Areas include, but are not limited to: 1. Epistemology & Philosophy of Knowledge Islamic theories of knowledge; integration of naqli–‘aqli–tajribi (revealed, rational, empirical) sciences; methodology building and theory of interpretation. 2. Qur’an, Hadith & Hermeneutics Exegesis and thematic studies, interpretive debates (e.g., anthropomorphism), intertextual and comparative approaches (e.g., Qur’an–Bible), and method critique. 3. Islamic Thought, Theology & Ethics Classical and contemporary kalām, Sufism, moral philosophy, and applied ethics for modern life. 4. Islamic Law & Legal Reform Uṣūl al fiqh, maqāṣid al sharī‘ah, siyāsah shar‘iyyah, sadd/fath al dhari‘ah, family and child welfare, waqf and philanthropy, human rights and constitutional questions, and Indonesian legal developments. 5. Society, Culture & Civilization Islam and urbanization, civil society and Pancasila, communal welfare (ḥifẓ al ummah), media and digital culture, gender and family roles, and contemporary social change. 6. Education, Da‘wa & Pesantren Studies Character education, pedagogy rooted in classical texts, youth and digital religiosity, and the intellectual heritage of pesantren. 7. Comparative, Interdisciplinary & Policy Relevant Studies Dialogue between Islamic scholarship and social sciences/humanities; analyses that connect normative theory with empirical evidence and policy implications. Topics of Particular Interest Submissions that exemplify the journal’s mission include: • Islamic work philosophy and modern urbanization (e.g., Ibn Khaldun’s insights); • renewal of waqf law and governance; • hermeneutical readings of prophetic traditions; • civil society, Pancasila, and public ethics; • gender, family, and child welfare in Islamic and comparative perspectives; • intertextual Qur’an–Bible studies; • da‘wa for youth in a gadget society; • character education from classical manuscripts. Contribution Criteria. Accepted papers clearly articulate their epistemological stance, demonstrate methodological rigor, and show how Islamic intellectual resources can integrate with, critique, or enrich contemporary knowledge and practice.
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<![CDATA[Understanding Gender Dysphoria from Western and Islamic Perspectives: A Literature Review ]]>
<![CDATA[El Fuadhilah, Halda Afifa]]>;
<![CDATA[Hasanudin, Fuat]]>
<![CDATA[ ABHATS: Jurnal Islam Ulil Albab Vol. 6 No. 2 (2025): September 2025 ]]>
Publisher : <![CDATA[Direktorat Pondok Pesantren Universitas Islam Indonesia ]]>
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DOI: 10.20885/abhats.vol6.iss2.art5
<![CDATA[This article discusses gender dysphoria from an Islamic perspective. Gender dysphoria is a gender identity disorder that has been classified in the DSM-V. In Islam, individuals with gender dysphoria should receive interventions so that they can live in accordance with the fitrah (innate disposition) bestowed upon them since birth. This study employs a literature review method, drawing on previous research to explore the definition, impact, and Islamic perspectives on gender dysphoria. The findings indicate that there is no specific Islamic term that directly corresponds to the phenomenon of gender dysphoria. However, several Islamic concepts of gender ambiguity show certain correlations with gender dysphoria. Still, cases of gender dysphoria are more complex than others, as they involve significant psychological aspects. [Artikel ini membahas gender dysphoria dari perspektif Islam dan Barat. Gender dysphoria merupakan gangguan identitas gender yang telah diklasifikasikan dalam DSM-V. Dalam pandangan Islam, individu dengan gender dysphoria perlu mendapatkan intervensi agar dapat menjalani kehidupan sesuai dengan fitrah yang dianugerahkan sejak lahir. Penelitian ini menggunakan metode studi literatur dengan menelaah penelitian-penelitian sebelumnya untuk mengkaji definisi, dampak, serta perspektif Islam terkait gender dysphoria. Hasil penelitian menunjukkan bahwa tidak terdapat istilah khusus dalam Islam yang secara langsung sepadan dengan fenomena gender dysphoria. Namun, beberapa konsep Islam mengenai ambiguitas gender memiliki korelasi dengan kondisi tersebut. Meski demikian, gender dysphoria lebih kompleks karena melibatkan aspek psikologis yang signifikan.]]]>
<![CDATA[Hak Asasi Manusia dalam UU No. 39 Tahun 1999 Perspektif Maqāṣid al-Syarī‘ah Yusuf Qardhawi ]]>
<![CDATA[Ulum, Ziadil Ulum]]>;
<![CDATA[Imawan, Dzulkifli Hadi]]>
<![CDATA[ ABHATS: Jurnal Islam Ulil Albab Vol. 6 No. 2 (2025): September 2025 ]]>
Publisher : <![CDATA[Direktorat Pondok Pesantren Universitas Islam Indonesia ]]>
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DOI: 10.20885/abhats.vol6.iss2.art10
<![CDATA[Human rights are a fundamental foundation of human dignity that cannot be abolished and serve as the basis of justice, freedom, and peace. Indonesia affirms this commitment through Law No. 39 of 1999 on Human Rights, which comprehensively regulates civil, political, economic, social, and cultural rights. This study aims to examine the implementation of human rights values within the law from the perspective of Yusuf Qardhawi’s Maqāṣid al-Syarī‘ah. The research employs a qualitative method using library research with historical-normative and socio-juridical approaches. Primary data are derived from Yusuf Qardhawi’s works on the concept of maqāṣid, while secondary data come from relevant academic literature on human rights and applicable legal instruments. The findings indicate that the provisions of Law No. 39 of 1999 are consistent with the core principles of Maqāṣid al-Syarī‘ah, namely the preservation of religion (ḥifẓ al-dīn), life (ḥifẓ al-nafs), intellect (ḥifẓ al-‘aql), lineage (ḥifẓ al-nasl), and property (ḥifẓ al-māl). In addition, Yusuf Qardhawi introduces an additional principle, the preservation of dignity (ḥifẓ al-‘irḍ), which is particularly relevant in modern contexts. An analysis of key articles of the law confirms that the protection of the right to life, freedom of expression, equality before the law, and socio-cultural rights represents the actualization of maqāṣid within the framework of contemporary legal systems. Therefore, Law No. 39 of 1999 can be regarded not only as an instrument fulfilling international human rights standards but also as one that aligns with the framework of maqāṣid al-syarī‘ah in realizing justice, public welfare, and respect for human dignity. [Hak asasi manusia merupakan fondasi fundamental martabat manusia yang tidak dapat dihapuskan serta menjadi dasar keadilan, kebebasan, dan perdamaian. Indonesia menegaskan komitmen tersebut melalui Undang-Undang No. 39 Tahun 1999 tentang Hak Asasi Manusia yang mengatur hak sipil, politik, ekonomi, sosial, dan budaya secara komprehensif. Penelitian ini bertujuan untuk mengkaji implementasi nilai-nilai hak asasi manusia dalam undang-undang tersebut dari perspektif Maqāṣid al-Syarī‘ah Yusuf Qardhawi. Penelitian menggunakan metode kualitatif berbasis studi pustaka dengan pendekatan historis-normatif dan yuridis-sosiologis. Data primer diperoleh dari karya-karya Yusuf Qardhawi terkait konsep maqāṣid, sedangkan data sekunder berasal dari literatur akademik mengenai hak asasi manusia serta perangkat hukum nasional yang relevan. Hasil penelitian menunjukkan bahwa substansi Undang-Undang No. 39 Tahun 1999 selaras dengan prinsip-prinsip utama Maqāṣid al-Syarī‘ah, yaitu menjaga agama (ḥifẓ al-dīn), jiwa (ḥifẓ al-nafs), akal (ḥifẓ al-‘aql), keturunan (ḥifẓ al-nasl), dan harta (ḥifẓ al-māl). Yusuf Qardhawi menambahkan satu prinsip tambahan, yakni menjaga kehormatan (ḥifẓ al-‘irḍ), yang relevan dalam konteks modern. Analisis terhadap pasal-pasal utama undang-undang menegaskan bahwa perlindungan hak hidup, kebebasan berpendapat, persamaan di hadapan hukum, serta jaminan sosial-budaya merupakan aktualisasi prinsip maqāṣid dalam kerangka hukum kontemporer. Dengan demikian, Undang-Undang No. 39 Tahun 1999 tidak hanya memenuhi standar hak asasi manusia internasional, tetapi juga konsisten dengan kerangka maqāṣid al-syarī‘ah dalam mewujudkan keadilan, kemaslahatan, dan penghormatan terhadap martabat manusia.]]]>
<![CDATA[Islamic Work Philosophy and Modern Urbanization: Ibn Khaldun's Perspective ]]>
<![CDATA[Mukti, Titania]]>;
<![CDATA[Ahyakudin]]>;
<![CDATA[Sujai]]>
<![CDATA[ ABHATS: Jurnal Islam Ulil Albab Vol. 6 No. 2 (2025): September 2025 ]]>
Publisher : <![CDATA[Direktorat Pondok Pesantren Universitas Islam Indonesia ]]>
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DOI: 10.20885/abhats.vol6.iss2.art1
<![CDATA[This research aims to reveal the concepts of Ibn Khaldun's thought, especially those related to economic life. The main focus of this study is Ibn Khaldun's contribution to economic philosophy. The method used is textual analysis based on primary sources, including works of interpretation and translation. The results of the study show that Ibn Khaldun, a prominent figure in Islamic thought, had a great influence on the development of modern economics. His monumental work, Al-Muqaddimah, deals with the relationship between human beings, especially Arab societies, in the context of the Arabic language. His contribution to economics can be understood through the perspective of Islamic history. The influence of Ibn Khaldun's thought on modern economic theory was significant, with far-reaching implications for contemporary thinkers and scholars. In his thoughts, Ibn Khaldun emphasized that work is an essential activity for humans in an effort to meet the needs of their lives. [Penelitian ini bertujuan untuk mengungkapkan konsep-konsep pemikiran Ibnu Khaldun, khususnya yang berkaitan dengan kehidupan ekonomi. Fokus utama dari kajian ini adalah kontribusi Ibnu Khaldun terhadap filosofi ekonomi. Metode yang digunakan adalah analisis tekstual berdasarkan sumber-sumber utama, termasuk karya tafsir dan terjemahan. Hasil penelitian menunjukkan bahwa Ibnu Khaldun, seorang tokoh terkemuka dalam pemikiran Islam, memiliki pengaruh besar terhadap perkembangan ekonomi modern. Karya monumental beliau, Al-Muqaddimah, membahas hubungan antara manusia, terutama masyarakat Arab, dalam konteks bahasa Arab. Kontribusi beliau terhadap ekonomi dapat dipahami melalui perspektif sejarah Islam. Pengaruh pemikiran Ibnu Khaldun terhadap teori ekonomi modern sangat signifikan, dengan dampak yang luas bagi para pemikir dan cendekiawan kontemporer. Dalam pemikirannya, Ibnu Khaldun menekankan bahwa bekerja adalah aktivitas yang esensial bagi manusia dalam upaya untuk memenuhi kebutuhan hidupnya.]]]>
<![CDATA[Pembaruan Wakaf dalamUndang-Undang No. 41 Tahun 2004 Tentang Wakaf dan Relevansinya dengan Pembaruan Wakaf di Negara-Negara Muslim ]]>
<![CDATA[Farid, Miftah]]>
<![CDATA[ ABHATS: Jurnal Islam Ulil Albab Vol. 6 No. 2 (2025): September 2025 ]]>
Publisher : <![CDATA[Direktorat Pondok Pesantren Universitas Islam Indonesia ]]>
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DOI: 10.20885/abhats.vol6.iss2.art2
<![CDATA[This article examines how waqf reform in the waqf law and how it is relevant to waqf reform in Muslim countries. This paper is qualitative with a normative juridical approach. This paper reveals that there are many waqf legal updates contained in the waqf law that are very different from the classical fiqh concept. These legal updates include the possibility of term or temporary waqf, the permissibility of movable waqf such as money, the obligation to record waqf pledges with PPAIW and many more. This spirit of renewal has also occurred in Muslim countries such as Egypt and Saudi Arabia. This shows that Indonesia is somewhat late in responding to the times related to the utilization of waqf institutions in a modern context, and it turns out that these updates show that the boundaries of madzhab become more flexible, although Indonesia is considered an adherent of the shafi'I madzhab, but in the context of waqf, many Maliki legal concepts are adopted by the waqf law. [ Tulisan ini mengkaji bagaimana pembaruan wakaf dalam UU wakaf dan bagaimana relevansinya dengan pembaruan wakaf di negara-negara muslim. Tulisan ini bersifat kualitatif dengan pendekatan yuridis normatif. Tulisan ini mengungkapkan bahwa banyak sekali pembaruan hukum wakaf yang terdapat dalam UU wakaf yang sangat berbeda dengan konsep fikih klasik. Pembaruan hukum tersebut diantaranya seperti kemungkinan adanya wakaf berjangka atau temporer, bolehnya wakaf bergerak seperti uang, adanya pengaturan kewajiban pencatatan ikrar wakaf pada PPAIW dan masih banyak lagi. Semangat pembaruan ini ternyata juga sudah jauh terjadi pada negara-negara muslim seperti mesir dan arab saudi. Ini menunjukkan Indonesia agak terlambat merespon perkembangan zaman terkait pemanfaatan lembaga wakaf dalam konteks modern, dan ternyata pembaruan-pembaruan ini memperlihatkan bahwa sekat-sekat madzhab menjadi lebih fleksibel, meskipun Indonesia dianggap penganut madzhab syafi’I, namun dalam konteks wakaf ini banyak konsep hukum maliki yang diadopsi oleh UU wakaf.]]]>
<![CDATA[Ormas dan Pengabaian Terhadap Nilai-Nilai Pancasila: Analisis Kritis Berbasis Hifz al-Ummah ]]>
<![CDATA[Ramadhanu, Ricky Adrian]]>;
<![CDATA[Faizal, Liky]]>;
<![CDATA[Al arif , M. Yasin Al arif]]>;
<![CDATA[Sofiana, Anis Sofiana]]>
<![CDATA[ ABHATS: Jurnal Islam Ulil Albab Vol. 6 No. 2 (2025): September 2025 ]]>
Publisher : <![CDATA[Direktorat Pondok Pesantren Universitas Islam Indonesia ]]>
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DOI: 10.20885/abhats.vol6.iss2.art4
<![CDATA[Indications of neglect toward Pancasila values by some Community Organizations (Ormas) in Indonesia are evidenced by various deviations found in the field. This is reinforced by the discovery of 3,326 cases of thuggery under the guise of community organizations reported by the police since May 1, 2025. This study aims to examine the consistency of community organizations in upholding Pancasila values and to analyze the legal and ethical consequences of such neglect, by integrating the ideological approach of Pancasila (based on Law No. 16 of 2017) and the principle of hifz al-ummah in maqasid shariah. The method employed is qualitative with a library research approach, relying on primary data from the Qur’an as part of the religious perspective and secondary data from scholarly journals and credible news sources, analyzed using a descriptive-analytic technique. The findings reveal that several community organizations exhibit deviant actions through practices of violence, thuggery, and illegal levies, which indicate a neglect of Pancasila values and the principle of hifz al-ummah (protection of humanity). These findings affirm the need for self-criticism among community organizations so that they may actively engage as actors in upholding Pancasila and religious values as moral-ethical safeguards against potential deviations, in line with the regulations governing community organizations. This research also provides a conceptual contribution by bridging national values and Islamic principles in analyzing field findings. [Indikasi pengabaian terhadap nilai-nilai Pancasila oleh sebagian Organisasi Kemasyarakatan (Ormas) di Indonesia disebabkan oleh berbagai temuan penyimpangan di lapangan. Hal tersebut diperkuat dengan temuan 3.326 kasus premanisme dengan mengatasnamakan ormas yang dilaporkan oleh pihak Polri sejak 1 Mei 2025. Penelitian ini bertujuan untuk mengkaji konsistensi ormas terhadap nilai-nilai Pancasila serta menganalisis konsekuensi hukum dan etis atas pengabaian tersebut, dengan mengintegrasikan pendekatan ideologis Pancasila (berdasarkan UU No. 16 Tahun 2017) dan prinsip hifz al-ummah dalam maqasid syari’ah. Metode yang digunakan adalah kualitatif dengan pendekatan library research, mengandalkan data primer Al-Qur’an sebagai bagian dari pendekatan agama dan data sekunder dari jurnal ilmiah serta kumpulan sumber berita yang kredibel, serta dianalisis menggunakan teknik deskriptif-analitik. Hasil penelitian menunjukkan bahwa sejumlah ormas menunjukan aksi yang menyimpang melalui praktik kekerasan, premanisme, dan pungutan liar, yang terindikasi mengabaikan nilai-nilai Pancasila dan prinsip hifz al-ummah (perlindungan umat manusia). Temuan ini menegaskan perlunya autokritik bagi ormas agar terlibat menjadi aktor yang berperan langsung dalam menjaga nilai Pancasila dan nilai agama sebagai perisai atau penjaga moral etik ormas dari potensi penyimpangan nilai ormas sesuai dengan UU ormas yang mengaturnya. Penelitian ini sekaligus memberikan kontribusi konseptual antara nilai-nilai kebangsaan dan prinsip-prinsip keislaman dalam menganalisis temuan di lapangan.]]]>
<![CDATA[Menelisik Makna Sosial-Spiritual Hadis Nabi Mempercepat Salat karena Mendengar Tangisan Bayi melalui Pendekatan Hermeneutika ]]>
<![CDATA[Alfani, Ilzam Hubby Dzikrillah]]>
<![CDATA[ ABHATS: Jurnal Islam Ulil Albab Vol. 6 No. 2 (2025): September 2025 ]]>
Publisher : <![CDATA[Direktorat Pondok Pesantren Universitas Islam Indonesia ]]>
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DOI: 10.20885/abhats.vol6.iss2.art3
<![CDATA[This article discusses the hadith of the Prophet Muhammad (peace be upon him) who hastened his prayer upon hearing the cry of a baby, as a reflection of his compassion, empathy, and social concern, especially toward the emotional burden of a mother. This research is qualitative in nature, relying on written references. The references collected were then analyzed descriptively through a hermeneutic approach. The hadith is analyzed textually and contextually to explore the humanistic, educational, and parenting values contained within it. The findings of this study indicate that the Prophet Muhammad (peace be upon him) set an example of balancing worship and social concern, demonstrating flexibility in the performance of worship without neglecting the psychological needs of the child and mother. These hadiths also affirm the permissibility of children being in the mosque, provided they maintain proper etiquette and cleanliness. Thus, these hadiths serve as an important foundation for building inclusive religious practices that are responsive to family values and children's education.[Artikel ini membahas hadis Rasulullah Saw. yang mempercepat salat karena mendengar tangisan bayi, sebagai refleksi kasih sayang, empati, dan kepedulian sosial, khususnya terhadap beban emosional seorang ibu. Penelitian ini bersifat kualitatif dengan mengandalkan referensi-referensi tertulis. Referensi yang dihimpun selanjutnya dianalisis secara deskriptif melalui pendekatan hermeneutika. Hadis dianalisis secara tekstual dan kontekstual untuk menggali nilai-nilai kemanusiaan, pendidikan, dan pengasuhan yang terkandung di dalamnya. Temuan pada penelitian ini menunjukkan bahwa Rasulullah Saw. memberi teladan tentang keseimbangan antara ibadah dan kepedulian sosial, serta menunjukkan fleksibilitas dalam pelaksanaan ibadah tanpa mengabaikan kebutuhan psikologis anak dan ibu. Hadis ini juga menegaskan kebolehan anak-anak berada di masjid, selama menjaga adab dan kebersihan. Dengan demikian, hadis tersebut menjadi pijakan penting dalam membangun praktik keagamaan yang inklusif dan responsif terhadap nilai-nilai keluarga dan pendidikan anak.]]]>
<![CDATA[Antropomorfisme dalam Karya Tafsir Salafi-Wahabi: Analisis Deskriptif Tafsir Taisir al-Karim ar-Rahman Karya Syaikh Abdurrahman as-Sa’di: Indonesia ]]>
<![CDATA[Anwar, Zaeni]]>;
<![CDATA[Azmy Subhan Robbani]]>;
<![CDATA[Wahyudistira Tanjung]]>
<![CDATA[ ABHATS: Jurnal Islam Ulil Albab Vol. 6 No. 2 (2025): September 2025 ]]>
Publisher : <![CDATA[Direktorat Pondok Pesantren Universitas Islam Indonesia ]]>
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DOI: 10.20885/abhats.vol6.iss2.art11
<![CDATA[This study examines the issue of anthropomorphism in the Salafi-Wahhabi exegetical tradition through a descriptive analysis of Taisīr al-Karīm al-Raḥmān by Shaykh ʿAbd al-Raḥmān al-Saʿdī. Its aim is to explore the exegetical methodology, theological tendencies, and the impact of this tafsīr within contemporary Islamic scholarship. The research employs a qualitative approach based on a literature study of the primary text, complemented by a historical-critical analysis of the intellectual context as well as limited comparison with classical works on creed and tafsīr concerning al-asmāʾ wa al-ṣifāt. The findings indicate that al-Saʿdī consistently applies the principle of tafwīḍ al-kayfiyyah maʿa ithbāt al-maʿnā affirming the meaning of the attributes as conveyed in the text, denying any resemblance, and withholding judgment on the modality while avoiding takyīf (specification of modality), tamthīl (likening), and taḥrīf (distortion), and refraining from taʾwīl (figurative interpretation) unless supported by strong evidence. His arguments rely on concise linguistic analysis and pedagogical clarity, making them accessible to modern readers, while positioning al-Saʿdī at the center of the taʿṭīl–tashbīh debate and fostering acceptance across schools of thought and regions. The study concludes that al-Saʿdī’s methodology presents an orthodox yet moderate and practical model for understanding the verses of the divine attributes, one that remains relevant for the development of contemporary Qurʾānic exegesis and for theological dialogue in both academic and public spheres. [Penelitian ini mengkaji isu antropomorfisme dalam tradisi tafsir Salafi-Wahabi melalui analisis deskriptif atas Taisir al-Karim ar-Rahman karya Syaikh ‘Abdurrahman as-Sa‘di. Tujuannya adalah menelaah metodologi penafsiran, kecenderungan teologis, dan jejak pengaruh tafsir tersebut dalam kajian keislaman kontemporer. Penelitian menggunakan pendekatan kualitatif berbasis studi pustaka terhadap teks primer, dilengkapi analisis historis-kritis atas konteks intelektual serta komparasi terbatas dengan literatur akidah dan tafsir klasik terkait al-asma’ wa al-shifat. Hasil menunjukkan bahwa as-Sa‘di secara konsisten menerapkan prinsip tafwidh al-kaifiyah ma‘a itsbat al-ma‘na menetapkan makna sifat sebagaimana nash, menafikan penyerupaan, serta menahan penetapan bagaimana-nya seraya menghindari takyif, tamtsil, dan tahrif, serta tidak melakukan ta’wil kecuali bila ditopang dalil yang kuat. Argumennya berbasis analisis kebahasaan yang ringkas dan pedagogis, sehingga mudah diakses pembaca modern, sekaligus memosisikan as-Sa‘di di tengah perdebatan ta‘thil–tasybih dan mendorong penerimaan lintas mazhab dan wilayah. Simpulan penelitian menegaskan bahwa metodologi as-Sa‘di menghadirkan model yang ortodoks namun moderat dan operasional untuk memahami ayat-ayat sifat, yang relevan bagi pengembangan studi tafsir kontemporer dan dialog teologis di ranah akademik maupun publik.]]]>
<![CDATA[The Representation of Āzar and Terah in the Qur'an and the Bible: Julia Kristeva's Intertextuality Perspective ]]>
<![CDATA[Auzia, Nadia Tamara Rifa]]>;
<![CDATA[Safitri, Nuraisyah]]>
<![CDATA[ ABHATS: Jurnal Islam Ulil Albab Vol. 6 No. 2 (2025): September 2025 ]]>
Publisher : <![CDATA[Direktorat Pondok Pesantren Universitas Islam Indonesia ]]>
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DOI: 10.20885/abhats.vol6.iss2.art7
<![CDATA[This paper examines the representation of the figure of Prophet Ibrahim's father in the Qur'an and the Bible through Julia Kristeva's intertextuality approach. The focus of the study is on the aspects of the characters' identities (Āzar and Terah), their positions of faith, and the narratives regarding the end of their lives. In the Bible, Terah is referred to as Abraham's father and depicted historically without explicit theological confrontation. Conversely, the Qur'an refers to Āzar as Ibrahim's father and positions him as a symbol of rejection of monotheism. A striking difference emerges in the narratives of their final days: the Bible implies a peaceful death for Terah, while the Qur’an explicitly states that Āzar died in polytheism. Through the principles of defamiliarization, expansion, and demystification in intertextuality theory, this study demonstrates that the Qur’an does not merely respond to previous narratives but redefines theological meaning to affirm a distinctive identity of faith. This study affirms that sacred texts do not stand alone but exist in a dialogical relationship that allows for shifts, reinterpretations, and the reshaping of meaning across traditions. [Tulisan ini mengkaji representasi sosok ayah Nabi Ibrahim dalam Al-Qur’an dan Alkitab melalui pendekatan intertekstualitas Julia Kristeva. Fokus kajian diarahkan pada aspek identitas tokoh (Āzar dan Terah), posisi keimanan mereka, serta narasi mengenai akhir kehidupan mereka. Dalam Alkitab, Terah disebut sebagai ayah Abraham dan digambarkan secara historis tanpa konfrontasi teologis yang eksplisit. Sebaliknya, Al-Qur’an menyebut Āzar sebagai ayah Ibrahim dan memposisikannya sebagai simbol penolakan terhadap tauhid. Perbedaan mencolok terlihat dalam narasi akhir kehidupan mereka: Alkitab mengisyaratkan kematian Terah yang damai, sedangkan Al-Qur’an secara tegas menyatakan bahwa Āzar wafat dalam kemusyrikan. Melalui prinsip-prinsip defamiliarisasi, ekspansi, dan demistifikasi dalam teori intertekstualitas, penelitian ini menunjukkan bahwa Al-Qur’an tidak sekadar merespons narasi sebelumnya, tetapi juga mendefinisikan ulang makna teologis untuk menegaskan identitas iman yang khas. Penelitian ini menegaskan bahwa teks-teks suci tidak berdiri sendiri, melainkan hadir dalam relasi dialogis yang memungkinkan terjadinya pergeseran, reinterpretasi, dan pembentukan ulang makna lintas tradisi.]]]>
<![CDATA[Integrasi Nilai Islam dan Realitas Sosial: Studi Peran Ganda Istri Perspektif Kitab Budurussa’adah ]]>
<![CDATA[Assaiq, Muhammad Royhan]]>
<![CDATA[ ABHATS: Jurnal Islam Ulil Albab Vol. 6 No. 2 (2025): September 2025 ]]>
Publisher : <![CDATA[Direktorat Pondok Pesantren Universitas Islam Indonesia ]]>
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DOI: 10.20885/abhats.vol6.iss2.art9
<![CDATA[The phenomenon of the dual role of wives in rural households is increasingly prominent as economic needs and educational awareness increase. This condition raises questions about the extent to which the practice of dual roles is in line with Islamic norms, especially in the perspective of the book Budurussa'adah by Sayyid Muhammad Amin, which emphasizes the rights and obligations of husband and wife. This study aims to analyze the factors behind the dual role of wives in Bleberan Village, Gunungkidul, the form of practice carried out, and its relevance to the teachings of the Budurussa'adah book. The research used a descriptive-analytic qualitative approach through in-depth interviews with four purposively selected married couples. Data were analyzed using the Miles & Huberman model and validated through source triangulation, member check, and peer debriefing. The results showed that economic factors were the main driver of dual roles, while education served as an additional legitimization. All practices were carried out with the husband's permission, thus in line with the norms of Budurussa'adah. This finding confirms that the dual role is not a deviation, but rather a form of adaptation of rural Muslim families to socio-economic dynamics, while showing the flexibility of reading turats in a modern context. [Fenomena peran ganda istri dalam rumah tangga pedesaan semakin menonjol seiring meningkatnya kebutuhan ekonomi dan kesadaran pendidikan. Kondisi ini menimbulkan pertanyaan mengenai sejauh mana praktik peran ganda sejalan dengan norma Islam, khususnya dalam perspektif kitab Budurussa’adah karya Sayyid Muhammad Amin yang menekankan hak dan kewajiban suami-istri. Penelitian ini bertujuan untuk menganalisis faktor yang melatarbelakangi peran ganda istri di Desa Bleberan, Gunungkidul, bentuk praktik yang dijalankan, serta relevansinya dengan ajaran kitab Budurussa’adah. Penelitian menggunakan pendekatan kualitatif deskriptif-analitik melalui wawancara mendalam terhadap empat pasangan suami-istri yang dipilih secara purposive. Data dianalisis dengan model Miles & Huberman dan divalidasi melalui triangulasi sumber, member check, serta peer debriefing. Hasil penelitian menunjukkan bahwa faktor ekonomi menjadi pendorong utama peran ganda, sementara pendidikan berfungsi sebagai legitimasi tambahan. Seluruh praktik dilakukan dengan izin suami, sehingga selaras dengan norma Budurussa’adah. Temuan ini menegaskan bahwa peran ganda bukanlah penyimpangan, melainkan bentuk adaptasi keluarga Muslim pedesaan terhadap dinamika sosial-ekonomi, sekaligus menunjukkan fleksibilitas pembacaan turats dalam konteks modern.]]]>
<![CDATA[Konsep Berdakwah pada Remaja di era Gadget society ]]>
<![CDATA[Risky, Abu]]>
<![CDATA[ ABHATS: Jurnal Islam Ulil Albab Vol. 6 No. 2 (2025): September 2025 ]]>
Publisher : <![CDATA[Direktorat Pondok Pesantren Universitas Islam Indonesia ]]>
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DOI: 10.20885/abhats.vol6.iss2.art6
<![CDATA[This study discusses the concept of da’wah (Islamic preaching) directed toward adolescents in the era of the gadget society, which is characterized by a high dependence on digital technology and social media. Adolescents represent an age group that is highly vulnerable to external influences, both positive and negative, making the right approach to da’wah particularly important. This research employs a literature review method to identify relevant da’wah strategies within the digital context. The findings indicate that social media plays a strategic role in disseminating Islamic values to adolescents through various forms of content such as writings, videos, podcasts, and direct interaction. Digital da’wah enables two-way communication, facilitates the clarification of teachings, and fosters emotional closeness between da’i (preacher) and mad’u (audience). Furthermore, this study emphasizes the need for collaborative da’wah, responsive monitoring of audiences, and the strengthening of religious education through creative and educational digital media. The novelty of this research lies in the integration of multimodal approaches, case studies of youth communities, the application of social theory, and the direct involvement of adolescents in determining the effectiveness of da’wah. Thus, da’wah in the digital era is not only a medium for delivering information but also an essential instrument in shaping the morals, identity, and spiritual awareness of adolescents. [Penelitian ini membahas konsep dakwah kepada remaja di era gadget society yang ditandai dengan ketergantungan tinggi pada teknologi digital dan media sosial. Remaja merupakan kelompok usia yang rentan terhadap pengaruh eksternal, baik positif maupun negatif, sehingga pendekatan dakwah yang tepat menjadi sangat penting. Penelitian ini menggunakan metode literature review untuk mengidentifikasi strategi dakwah yang relevan dalam konteks digital. Hasil kajian menunjukkan bahwa media sosial memiliki peran strategis dalam penyebaran nilai-nilai islam kepada remaja melalui berbagai bentuk konten, seperti tulisan, video, podcast, dan interaksi langsung. Dakwah digital memungkinkan komunikasi dua arah, memfasilitasi klarifikasi ajaran, serta membangun kedekatan emosional antara da’i dan mad’u. Selain itu, penelitian menekankan perlunya dakwah kolaboratif, pemantauan responsif terhadap audiens, serta penguatan pendidikan agama berbasis media digital yang kreatif dan edukatif. Kebaruan penelitian ini terletak pada integrasi pendekatan multimodal, studi kasus komunitas remaja, penerapan teori sosial, serta keterlibatan langsung remaja dalam menentukan efektivitas dakwah. Dengan demikian, dakwah di era digital bukan hanya sarana penyampaian informasi, tetapi juga instrumen penting dalam pembentukan akhlak, identitas, dan kesadaran spiritual remaja.]]]>
