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.
Articles
101 Documents
<![CDATA[Ibadurrahman Character Profiles as a Role Model for Gen Z: A Comparative Analysis of Tafsir Al-Munir and Al-Misbah (QS. Al-Furqan: 63-77): Profil Karakter Ibadurrahman Sebagai Role Model Generasi Z: Studi Analisis-Komparatif Tafsir al-Munir dan Tafsir al-Misbah dalam QS. Al-Furqan Ayat 63–77 ]]>
<![CDATA[Sulistyowati, Octalia Heri]]>;
<![CDATA[Imawan, Dzulkifli Hadi]]>
<![CDATA[ ABHATS: Jurnal Islam Ulil Albab Vol. 7 No. 1 (2026): Maret 2026 ]]>
Publisher : <![CDATA[Direktorat Pondok Pesantren Universitas Islam Indonesia ]]>
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DOI: 10.20885/abhats.vol7.iss1.art5
<![CDATA[Generation Z currently faces a complex digital paradox, where unlimited access to information is accompanied by identity crises, anxiety, and the attitude–behavior gap phenomenon, a discrepancy between value awareness and actual behavior. This study aims to reconstruct the character profile of ‘Ibād al-Raḥmān found in QS. Al-Furqan verses 63–77 as an alternative role model and curative solution to these problems. This study employs a qualitative method (library research) using thematic (mawḍū‘ī) and comparative (muqāran) exegesis approaches. The primary data sources are Tafsir al-Munir by Wahbah al-Zuḥaylī and Tafsir al-Misbah by M. Quraish Shihab. The results indicate a complementary synergy between the two scholars: al-Zuḥaylī emphasizes normative-theological aspects (legal obedience and eschatological orientation), while Quraish Shihab highlights sociological-humanist aspects (social stability and psychological well-being). The synthesis of these interpretations produces four main character dimensions: social ethics, spiritual balance, personal integrity, and transcendental awareness. Through recontextualization, the character of ‘Ibād al-Raḥmān proves relevant in addressing Generation Z’s challenges: the attribute of haunan (humility) serves as an antithesis to the culture of showing off (flexing), anti-zūr integrity functions as digital literacy ethics against hoaxes, and the practice of qiyām al-layl acts as a healing mechanism for mental health. [Generasi Z saat ini menghadapi paradoks digital yang kompleks, di mana kemudahan akses informasi justru diiringi dengan krisis identitas, kecemasan (anxiety), dan fenomena attitude–behavior gap atau kesenjangan antara kesadaran nilai dan perilaku nyata. Penelitian ini bertujuan untuk merekonstruksi profil karakter ‘Ibād al-Raḥmān yang termaktub dalam QS. Al-Furqan ayat 63–77 sebagai role model alternatif dan solusi kuratif bagi problematika tersebut. Penelitian ini menggunakan metode kualitatif (library research) dengan pendekatan tafsir tematik (mawḍū‘ī) dan komparatif (muqāran). Sumber data utama adalah Tafsir al-Munir karya Wahbah al-Zuḥaylī dan Tafsir al-Misbah karya M. Quraish Shihab. Hasil penelitian menunjukkan adanya sinergi komplementer antara kedua mufasir: al-Zuḥaylī menekankan aspek normatif-teologis (kepatuhan hukum dan orientasi akhirat), sedangkan Quraish Shihab menekankan aspek sosiologis-humanis (stabilitas sosial dan kesejahteraan psikologis). Sintesis kedua tafsir ini menghasilkan empat dimensi karakter utama, yaitu etika sosial, keseimbangan spiritual, integritas diri, dan kesadaran transendental. Melalui rekontekstualisasi, karakter ‘Ibād al-Raḥmān terbukti relevan untuk mengatasi tantangan Generasi Z: sifat haunan (rendah hati) sebagai antitesis budaya pamer (flexing), integritas anti-zūr sebagai etika literasi digital dalam melawan hoaks, serta praktik qiyām al-layl sebagai mekanisme healing bagi kesehatan mental.]]]>
<![CDATA[Western Colonialism in the Muslim World: A Historical Analysis of the Forms and Mechanisms of Domination: Kolonialisme Barat terhadap Dunia Islam: Analisis Historis atas Bentuk dan Mekanisme Dominasi ]]>
<![CDATA[Abdalah, Mohammad Ulil Albab]]>
<![CDATA[ ABHATS: Jurnal Islam Ulil Albab Vol. 7 No. 1 (2026): Maret 2026 ]]>
Publisher : <![CDATA[Direktorat Pondok Pesantren Universitas Islam Indonesia ]]>
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DOI: 10.20885/abhats.vol7.iss1.art10
<![CDATA[This study examines the historical background as well as the forms and mechanisms of Western colonialism in the Muslim world, emphasizing that the decline of Muslim societies should be understood as a historical and structural phenomenon rather than a consequence of Islamic theological teachings. Following the death of the Prophet Muhammad (peace be upon him), the Muslim world experienced significant political dynamics characterized by internal conflicts, the weakening of the caliphal authority, and the eventual collapse of major political powers such as the Abbasid and Ottoman empires. These conditions created structural vulnerabilities that enabled the penetration of external powers. At the same time, the stagnation of scientific and intellectual development, along with the decline of political support for scholarly traditions, further limited the capacity of Muslim societies to respond to global transformations. Within this context, European expansion into Muslim territories occurred gradually, beginning with the Reconquista in Andalusia, the Crusades, the maritime expansion of Iberian powers, and eventually the emergence of modern colonialism in the nineteenth and twentieth centuries. This research employs a qualitative method with a historical-critical approach based on library research. The findings indicate that Western colonialism was not limited to military and political domination but also operated through administrative and legal control, economic exploitation, educational and cultural restructuring, and the production of ideological and discursive representations of Islam. These processes ultimately formed a complex and long-term system of colonial hegemony that significantly shaped the political, economic, and intellectual structures of Muslim societies. [Tulisan ini mengkaji latar belakang historis serta bentuk dan mekanisme kolonialisme Barat terhadap dunia Islam dengan menekankan bahwa kemunduran masyarakat Muslim merupakan fenomena historis dan struktural, bukan akibat dari ajaran teologis Islam. Sejak wafatnya Nabi Muhammad SAW, dunia Islam menghadapi berbagai dinamika politik yang ditandai oleh konflik internal, melemahnya institusi kekhalifahan, serta runtuhnya kekuatan politik besar seperti Dinasti Abbasiyah dan Kesultanan Utsmani. Kondisi tersebut menciptakan kerentanan struktural yang membuka peluang bagi penetrasi kekuatan eksternal. Di sisi lain, stagnasi perkembangan ilmu pengetahuan dan melemahnya dukungan politik terhadap tradisi intelektual turut memperlemah kemampuan dunia Islam dalam merespons perubahan global. Dalam konteks tersebut, ekspansi Eropa ke wilayah-wilayah Muslim berlangsung secara bertahap, mulai dari Reconquista di Andalusia, Perang Salib, ekspansi maritim bangsa Iberia, hingga kolonialisme modern pada abad ke-19 dan ke-20. Penelitian ini menggunakan metode kualitatif dengan pendekatan historis-kritis berbasis studi kepustakaan. Hasil penelitian menunjukkan bahwa kolonialisme Barat tidak hanya berlangsung melalui dominasi militer dan politik, tetapi juga melalui kontrol administratif dan hukum, eksploitasi ekonomi, rekayasa pendidikan dan budaya, serta produksi wacana ideologis tentang Islam. Proses tersebut membentuk sistem hegemoni kolonial yang berdampak jangka panjang terhadap struktur politik, ekonomi, dan intelektual masyarakat Muslim.]]]>
<![CDATA[Qawâ’id al-Tafsîr as an Integrative Methodological Framework: Its Relation to Arabic Language and Uṣûl al-Fiqh: Qawâ’id al-Tafsîr sebagai Kerangka Metodologis Integratif: Relasi dengan Bahasa Arab dan Uṣûl al-Fiqh ]]>
<![CDATA[Khaerussalam, Ahmad]]>;
<![CDATA[Rokhim, Abdur]]>
<![CDATA[ ABHATS: Jurnal Islam Ulil Albab Vol. 7 No. 1 (2026): Maret 2026 ]]>
Publisher : <![CDATA[Direktorat Pondok Pesantren Universitas Islam Indonesia ]]>
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DOI: 10.20885/abhats.vol7.iss1.art8
<![CDATA[The study of qawâ’id al-tafsîr occupies a central position in Qur’anic exegesis as it serves as a methodological framework that ensures consistency, objectivity, and validity in interpreting the Qur’an. This article aims to analyze the concept of qawâ’id al-tafsîr and examine its relationship with the Arabic language and uṣûl al-fiqh as two foundational disciplines of tafsîr methodology. This research employs a qualitative approach through library research by examining classical and contemporary exegetical works, Arabic linguistic literature, and uṣûl al-fiqh sources. The findings reveal that qawâ’id al-tafsîr has a structural connection with the Arabic language, particularly in grammatical, semantic, and rhetorical aspects that determine the accuracy of Qur’anic textual interpretation. Furthermore, its relationship with uṣūl al-fiqh is evident through shared methodological principles, such as ‘âm-khâṣṣ, muṭlaq-muqayyad, and nâsikh-mansûkh, which function to balance textual meaning with the objectives of Islamic law (maqâṣid al-sharî’ah). This article argues that the integration of qawâ’id al-tafsîr, Arabic linguistics, and uṣûl al-fiqh is a prerequisite for constructing a comprehensive and systematic tafsîr methodology that remains relevant to contemporary scholarly challenges. [Kajian qawâ’id al-tafsîr menempati posisi sentral dalam ilmu tafsir karena berfungsi sebagai kerangka metodologis yang menjaga konsistensi, objektivitas, dan validitas penafsiran Al-Qur’an. Artikel ini bertujuan menganalisis konsep qawâ’id al-tafsîr serta mengkaji relasinya dengan bahasa Arab dan uṣûl al-fiqh sebagai dua disiplin yang membentuk fondasi metodologis tafsir. Penelitian ini menggunakan pendekatan kualitatif melalui studi kepustakaan dengan menelaah karya tafsir klasik dan kontemporer, literatur kebahasaan Arab, serta sumber-sumber uṣûl al-fiqh. Hasil kajian menunjukkan bahwa qawâ’id al-tafsîr memiliki keterkaitan struktural dengan bahasa Arab, khususnya dalam aspek gramatika, semantik, dan retorika, yang berperan menentukan ketepatan pemaknaan teks Al-Qur’an. Selain itu, relasinya dengan uṣûl al-fiqh tampak melalui kesamaan prinsip metodologis, seperti ‘âm-khâṣṣ, muṭlaq-muqayyad, dan nâsikh-mansûkh, yang berfungsi menyeimbangkan makna tekstual dengan tujuan hukum Islam (maqâṣid al-sharî’ah). Penelitian ini menegaskan bahwa integrasi qawâ’id al-tafsîr, bahasa Arab, dan uṣûl al-fiqh merupakan prasyarat bagi terbentuknya metodologi tafsir yang komprehensif, sistematis, dan relevan dalam menjawab tantangan keilmuan kontemporer.]]]>
<![CDATA[Implementation of the Digital Madrasah Program in Supporting Digital Transformation in the Madrasah Environment (A Case Study at MAN 3 Ngawi): Implementasi Program Madrasah Digital Dalam Mendukung Transformasi Digital di Lingkungan Madrasah (Studi Kasus di MAN 3 Ngawi) ]]>
<![CDATA[Sari, Irma Lupita]]>;
<![CDATA[Babyta, Babyta Priyanka Aishwarya]]>;
<![CDATA[Abu, Abu Darda]]>;
<![CDATA[Ayu, Ayu Era Wardhani]]>
<![CDATA[ ABHATS: Jurnal Islam Ulil Albab Vol. 7 No. 1 (2026): Maret 2026 ]]>
Publisher : <![CDATA[Direktorat Pondok Pesantren Universitas Islam Indonesia ]]>
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DOI: 10.20885/abhats.vol7.iss1.art12
<![CDATA[Digital transformation in the education sector is currently an urgent matter, especially after the changes in learning patterns following the pandemic, which require educational institutions to be more adaptive and responsive to technological developments. The Ministry of Religious Affairs of the Republic of Indonesia, through various educational policies, has promoted the implementation of the Digital Madrasah Programme as a strategic innovation to create modern, adaptive madrasahs that are relevant to the needs of the times. MAN 3 Ngawi is one of the schools in Ngawi that has implemented the digital madrasah programme. This study aims to explore the implementation of the Digital Madrasah Programme in supporting digital transformation at MAN 3 Ngawi, as well as to analyse the supporting and inhibiting factors. The method used is descriptive qualitative research with a case study approach, involving interviews, observations, and documentation as data sources. The results show that the digital madrasah programme increases the effectiveness of learning, facilitates access to materials, and supports digital-based administrative management. The success of the implementation is influenced by the commitment of madrasah leaders, the availability of digital facilities and infrastructure, teacher training, and positive responses from students, despite technical obstacles such as network stability and variations in teacher abilities. [Transformasi digital di sektor pendidikan saat ini merupakan hal yang mendesak, terutama setelah perubahan pola pembelajaran pascapandemi yang menuntut lembaga pendidikan untuk menjadi lebih adaptif dan responsif terhadap perkembangan teknologi. Kementerian Agama Republik Indonesia, melalui berbagai kebijakan pendidikan, telah mempromosikan implementasi Program Madrasah Digital sebagai inovasi strategis untuk menciptakan madrasah yang modern, adaptif, dan relevan dengan kebutuhan zaman. MAN 3 Ngawi adalah salah satu sekolah di Ngawi yang telah menerapkan program madrasah digital tersebut. Penelitian ini bertujuan untuk mengeksplorasi implementasi Program Madrasah Digital dalam mendukung transformasi digital di MAN 3 Ngawi, serta menganalisis faktor pendukung dan penghambatnya. Metode yang digunakan adalah penelitian kualitatif deskriptif dengan pendekatan studi kasus, yang melibatkan wawancara, observasi, dan dokumentasi sebagai sumber data. Hasil penelitian menunjukkan bahwa program madrasah digital meningkatkan efektivitas pembelajaran, mempermudah akses ke materi, dan mendukung pengelolaan administrasi berbasis digital. Keberhasilan implementasi dipengaruhi oleh komitmen pimpinan madrasah, ketersediaan sarana dan prasarana digital, pelatihan guru, serta respon positif dari siswa, terlepas dari adanya kendala teknis seperti stabilitas jaringan dan variasi kemampuan guru.]]]>
<![CDATA[Islamic Digital Wellbeing: An Islamic Education Perspective on Overcoming FOMO in Generation Z: Kesejahteraan Digital Islami (Islamic Digital Wellbeing): Perspektif Pendidikan Islam dalam Mengatasi FOMO pada Generasi Z ]]>
<![CDATA[utami, hawa]]>;
<![CDATA[niswah, luthfiyatun]]>;
<![CDATA[rochmat, Cecep]]>;
<![CDATA[dewi, Mutiara]]>
<![CDATA[ ABHATS: Jurnal Islam Ulil Albab Vol. 7 No. 1 (2026): Maret 2026 ]]>
Publisher : <![CDATA[Direktorat Pondok Pesantren Universitas Islam Indonesia ]]>
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DOI: 10.20885/abhats.vol7.iss1.art13
<![CDATA[The Fear of Missing Out (FOMO) phenomenon, widely experienced by Generation Z, arises from excessive social media use and a lack of spiritual balance in digital life. This condition leads to anxiety, dependency, and psychological imbalance, which negatively impacts the quality of life. To address these issues, this study aims to formulate an Islamic Digital Wellbeing model as a conceptual approach to reducing FOMO by integrating Islamic values and digital psychology theories. This study employs a Library Research method, examining various Islamic literature, modern psychology, and digital wellbeing theories to construct a comprehensive conceptual model. The results indicate that Islamic values such as wasathiyyah (balance), tazkiyah an-nafs (purification of the soul), adab (etiquette), and ihsan (spiritual awareness) serve as the primary foundation for Islamic digital wellbeing. The resulting model consists of five aspects: digital tazkiyah, niyyah and maqasid, digital adab, ihsan connectivity, and digital wasathiyyah. These aspects play a crucial role in helping Generation Z manage technology use proportionally, meaningfully, and as a form of worship. Based on these findings, this study suggests that the Islamic Digital Wellbeing model be implemented in character education, Islamic digital literacy, and youth development programs, while also serving as a basis for further empirical research in the educational and social fields. [Fenomena Fear of Missing Out (FOMO) yang banyak dialami oleh Generasi Z muncul akibat penggunaan media sosial yang berlebihan dan minimnya keseimbangan spiritual dalam kehidupan digital. Kondisi ini memunculkan kecemasan, ketergantungan, serta ketidakseimbangan psikologis yang berdampak pada kualitas hidup. Untuk menjawab persoalan tersebut, penelitian ini bertujuan merumuskan model Islamic Digital Wellbeing sebagai pendekatan konseptual dalam mengurangi FOMO dengan mengintegrasikan nilai-nilai Islam dan teori psikologi digital. Penelitian ini menggunakan metode Library Research dengan menelaah berbagai literatur keislaman, psikologi modern, dan teori kesejahteraan digital untuk menyusun model konseptual yang komprehensif. Hasil kajian menunjukkan bahwa nilai-nilai Islam seperti wasathiyyah (keseimbangan), tazkiyah an-nafs (penyucian jiwa), adab, dan ihsan (kesadaran spiritual) menjadi dasar utama terbentuknya kesejahteraan digital Islami. Model yang dihasilkan terdiri atas lima aspek, yaitu tazkiyah digital, niyyah dan maqasid, adab digital, ihsan connectivity, dan wasathiyyah digital, yang berperan dalam membantu Generasi Z mengelola penggunaan teknologi secara proporsional, bermakna, dan bernilai ibadah. Berdasarkan hasil tersebut, penelitian ini menyarankan agar model Islamic Digital Wellbeing diimplementasikan dalam pendidikan karakter, literasi digital Islami, serta program pembinaan remaja, sekaligus menjadi dasar penelitian lanjutan untuk pengujian empiris di bidang pendidikan dan sosial.]]]>
<![CDATA[From Narrative of Innocence to Theology of Presence: Barthesian Semiotic Analysis on "Aku Ada" by Panji Sakti: Dari Narasi Kepolosan Menuju Teologi Kehadiran: Analisis Semiotika Barthesian pada Lagu ’Aku Ada’ Karya Panji Sakti ]]>
<![CDATA[Haikal, M. Arsyad]]>;
<![CDATA[Heri Kuseri]]>;
<![CDATA[Moh. Ikhwan Faidlur Ruhman]]>;
<![CDATA[Bambang Irawan]]>
<![CDATA[ ABHATS: Jurnal Islam Ulil Albab Vol. 7 No. 1 (2026): Maret 2026 ]]>
Publisher : <![CDATA[Direktorat Pondok Pesantren Universitas Islam Indonesia ]]>
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DOI: 10.20885/abhats.vol7.iss1.art9
<![CDATA[This study examines the phenomenon of meaning transformation in the song Aku Ada by Panji Sakti, a work that presents a unique anomaly in the landscape of Indonesian Sufi music. Contrary to the general assumption that Sufi works are born from complex adult contemplation, genetic data from this research reveals that the song originated from the author’s spontaneous interaction with kindergarten children. The central problem lies in how a text born from the innocence of “childhood narrative” can transcend into a profound theological text for adult listeners. This study aims to dismantle this semiotic mechanism using a qualitative method with Roland Barthes’ Semiotics approach, supported by exclusive interview data as genetic context. The results reveal three key findings. First, at the connotation level, the children’s impulse to immediately help a friend (“when falling”, “when hungry”) is a pure manifestation of fitrah (innate nature), paralleling the ethics of Futuwwah. Second, at the myth level, the negation of fictional figures (“I am not Superman”) serves as a deconstruction of the “myth of power” and a critique of modern human ego inflation, while affirming the realism of physical presence. Third, the inspiration from the story of Prophet Ibrahim seeking a dining companion provides an intertextual basis for the ambiguity of the pronoun “Aku” (I), where the profane act of sharing food is reinterpreted as God’s manifestation (tajalli) through the availability of His servant. The conclusion confirms The Death of the Author theory, where the author’s pedagogical intent is surpassed by the text’s theological meaning production, proving that the path to gnosis (makrifat) can be found through the innocence of human nature. [Penelitian ini mengkaji fenomena transformasi makna dalam lagu ’Aku Ada’ karya Panji Sakti, sebuah karya yang menunjukkan anomali unik dalam lanskap musik sufistik Indonesia. Berbeda dengan asumsi umum bahwa karya sufistik lahir dari kontemplasi dewasa yang rumit, data genetik penelitian ini mengungkap bahwa lagu tersebut bermula dari interaksi spontan penulis dengan anak-anak Taman Kanak-Kanak (TK). Permasalahan utama penelitian terletak pada bagaimana teks yang lahir dari kepolosan ”narasi kanak-kanak” dapat mengalami transendensi makna menjadi teks teologis yang mendalam bagi pendengar dewasa. Penelitian ini bertujuan untuk membongkar mekanisme semiotis tersebut dengan menggunakan pendekatan kualitatif dan pisau analisis Semiotika Roland Barthes, didukung oleh data wawancara eksklusif sebagai konteks genetik. Hasil penelitian menunjukkan tiga temuan kunci. Pertama, pada tingkat konotasi, impuls anak-anak untuk segera menolong teman (”saat jatuh”, ”saat lapar”) merupakan manifestasi murni dari fitrah yang sejajar dengan etika futuwwah. Kedua, pada tingkat mitos, negasi terhadap tokoh fiksi (”Aku bukan Superman”) berfungsi sebagai dekonstruksi terhadap ”mitos kekuatan” (myth of power) dan kritik terhadap inflasi ego manusia modern, sekaligus menegaskan realisme kehadiran fisik. Ketiga, inspirasi kisah Nabi Ibrahim a.s. yang mencari teman makan menjadi landasan intertekstual bagi ambiguitas pronomina ”Aku”, di mana aksi profan berbagi makanan dimaknai ulang sebagai manifestasi (tajalli) Tuhan melalui ketersediaan hamba-Nya. Simpulan penelitian ini menegaskan berlakunya teori The Death of the Author, di mana intensi pedagogis pengarang dilampaui oleh produksi makna teologis teks, membuktikan bahwa jalan menuju makrifat dapat ditemukan melalui kepolosan fitrah manusia.]]]>
<![CDATA[LMS: A Framework for Mitigating AI Hallucination Risks in Islamic Education: LMS: Framework Memitigasi Risiko AI Hallucination Pendidikan Islam ]]>
<![CDATA[Prasidha, Angellita Salsabila]]>
<![CDATA[ ABHATS: Jurnal Islam Ulil Albab Vol. 7 No. 1 (2026): Maret 2026 ]]>
Publisher : <![CDATA[Direktorat Pondok Pesantren Universitas Islam Indonesia ]]>
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DOI: 10.20885/abhats.vol7.iss1.art14
<![CDATA[The rapid adoption of artificial intelligence in Learning Management Systems (LMS) presents a paradox for Islamic education, as it expands access to knowledge while simultaneously risking AI hallucinations that may distort Islamic values, scriptural evidence, and religious understanding. This study arises from such epistemological concerns and aims to develop a framework that is not only technically robust but also aligned with humanistic values and the ethical foundations of Islamic education. Using a qualitative approach involving critical literature review, observation of AI-supported LMS practices, and expert evaluations from Islamic education scholars and practitioners, the research explores the emergence of bias and hallucination risks in digital learning environments. Findings indicate that effective mitigation requires multilayered verification systems, strengthened digital literacy based on maqāṣid principles, the incorporation of explainable AI for transparency, and the active involvement of educators as guardians of scholarly authority. The study offers a novel contribution by emphasizing the humanization of AI through integrating technological design with Islamic pedagogical ethics, thus reducing error risks while reaffirming human dignity and responsibility in the educational process. [Adopsi kecerdasan buatan secara masif dalam Learning Management Systems (LMS) menghadirkan sebuah paradoks bagi pendidikan Islam, yakni di satu sisi memperluas akses terhadap pengetahuan, namun pada saat yang sama menimbulkan risiko halusinasi AI yang berpotensi mendistorsi nilai-nilai Islam, evidensi skriptural, dan pemahaman keagamaan. Kajian ini berangkat dari kegelisahan epistemologis tersebut dan bertujuan merumuskan sebuah kerangka yang tidak hanya tangguh secara teknis, tetapi juga selaras dengan nilai-nilai humanistik serta landasan etis pendidikan Islam. Dengan menggunakan pendekatan kualitatif melalui telaah literatur kritis, observasi terhadap praktik LMS berbasis AI, serta evaluasi pakar dari para sarjana dan praktisi pendidikan Islam, penelitian ini mengkaji kemunculan bias dan risiko halusinasi dalam ekosistem pembelajaran digital. Temuan penelitian menunjukkan bahwa mitigasi yang efektif memerlukan sistem verifikasi berlapis, penguatan literasi digital yang berlandaskan prinsip-prinsip maqāṣid, penerapan kecerdasan buatan yang dapat dijelaskan (explainable AI) guna memastikan transparansi, serta keterlibatan aktif para pendidik sebagai penjaga otoritas keilmuan. Studi ini memberikan kontribusi baru dengan menekankan urgensi humanisasi AI melalui integrasi desain teknologi dengan etika pedagogis Islam, sehingga mampu meminimalkan risiko kesalahan sekaligus meneguhkan kembali martabat dan tanggung jawab manusia dalam proses pendidikan.]]]>
<![CDATA[The Concept of Women's Deficiency in Sahih Bukhari No. 304: A Perspective of Fiqh Mubadalah by Faqihuddin Abdul Kodir: Konsep Kekurangan Wanita dalam Shahih Bukhari No. 304: Perspektif Fiqh Mubadalah Faqihuddin Abdul Kodir ]]>
<![CDATA[Nawawi, Muhammad]]>;
<![CDATA[Achmad, Mukhsin]]>
<![CDATA[ ABHATS: Jurnal Islam Ulil Albab Vol. 7 No. 1 (2026): Maret 2026 ]]>
Publisher : <![CDATA[Direktorat Pondok Pesantren Universitas Islam Indonesia ]]>
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DOI: 10.20885/abhats.vol7.iss1.art11
<![CDATA[This article addresses the prevailing stigma that views women as inherently possessing deficient intellect and religion, a perception often legitimized by literal interpretations of religious texts, specifically Sahih Bukhari Hadith No. 304. This misinterpretation perpetuates gender bias and undermines women's capacity in the public sphere. Consequently, this research aims to reinterpret the concept of women's deficiency to uncover a more just and humanistic meaning that aligns with the core Islamic values of equality. This study employs a qualitative library research method, utilizing a normative theological approach synergized with the hermeneutics of Fikih Mubadalah (Reciprocal Jurisprudence) to analyze primary and secondary literature regarding the Hadith. The analysis reveals that the term deficiency is not a theological verdict on women's nature but a contextual description; lack of reason refers to historical legal witness contexts, while lack of religion denotes the biological exemption from rituals during menstruation. Furthermore, scientific evidence suggests that emotional differences do not equate to intellectual inferiority. By integrating these perspectives, the study concludes that the Hadith serves as a universal motivation for charity rather than a tool for subordination. Ultimately, applying Fikih Mubadalah restores the equal status of men and women as complementary partners in building a civilized society based on mutual respect and piety. [Artikel ini membahas stigma yang berkembang yang memandang perempuan secara inheren memiliki kekurangan akal dan agama, sebuah persepsi yang sering kali dilegitimasi oleh penafsiran tekstual terhadap teks-teks keagamaan, khususnya Hadis Shahih Bukhari No. 304. Kesalahpahaman ini melanggengkan bias gender dan melemahkan kapasitas perempuan di ruang publik. Oleh karena itu, penelitian ini bertujuan untuk mereinterpretasi konsep kekurangan pada perempuan guna menemukan makna yang lebih adil dan humanis yang selaras dengan nilai-nilai inti kesetaraan dalam Islam. Studi ini menggunakan metode penelitian kepustakaan kualitatif, dengan menerapkan pendekatan teologis normatif yang disinergikan dengan hermeneutika Fikih Mubadalah untuk menganalisis literatur primer dan sekunder terkait hadis tersebut. Hasil analisis menunjukkan bahwa istilah kekurangan bukanlah vonis teologis terhadap kodrat perempuan melainkan deskripsi kontekstual; kurang aka" merujuk pada konteks historis kesaksian hukum, sedangkan kurang agama merujuk pada dispensasi biologis dari ritual ibadah saat menstruasi. Lebih jauh, bukti ilmiah menunjukkan bahwa perbedaan emosional tidak sama dengan inferioritas intelektual. Dengan mengintegrasikan perspektif-perspektif ini, studi ini menyimpulkan bahwa hadis tersebut sejatinya berfungsi sebagai motivasi universal untuk bersedekah dan bukan alat untuk subordinasi. Pada akhirnya, penerapan Fikih Mubadalah mengembalikan status kesetaraan laki-laki dan perempuan sebagai mitra yang saling melengkapi dalam membangun masyarakat yang berkeadaban berdasarkan rasa saling menghormati dan ketakwaan.]]]>
<![CDATA[Planning in Islamic Management as an Instrument to Achieve Maqashid Syariah from the Perspective of Hadith Studies: Perencanaan dalam Manajemen Islam sebagai Instrumen untuk Mencapai Maqashid Syariah dari Perspektif Studi Hadis ]]>
<![CDATA[Maliki, Emil]]>;
<![CDATA[Nasuki, Abdul Hay]]>;
<![CDATA[Mumtazi]]>;
<![CDATA[Fachriandy, Andy]]>;
<![CDATA[Muhsin, M Syaripuddin]]>;
<![CDATA[Hakiki, Ikrar Rafi]]>;
<![CDATA[Abdullah, Bahruddin]]>;
<![CDATA[Falahudin, Iwan]]>;
<![CDATA[Muhsin, Masrukhin]]>
<![CDATA[ ABHATS: Jurnal Islam Ulil Albab Vol. 7 No. 1 (2026): Maret 2026 ]]>
Publisher : <![CDATA[Direktorat Pondok Pesantren Universitas Islam Indonesia ]]>
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DOI: 10.20885/abhats.vol7.iss1.art15
<![CDATA[Planning is one of the fundamental functions in Islamic management and plays a strategic role in directing organizational activities so that they run effectively and efficiently in accordance with sharia values. From an Islamic perspective, planning is not solely oriented toward the achievement of worldly goals, but is also aimed at realizing the maqāṣid al-sharī‘ah, namely the protection of religion (ḥifẓ al-dīn), life (ḥifẓ al-nafs), intellect (ḥifẓ al-‘aql), lineage (ḥifẓ al-nasl), and wealth (ḥifẓ al-māl). This article aims to analyze the concept of planning in Islamic management as an instrument for achieving the maqāṣid al-sharī‘ah through the perspective of hadith studies. The research method employed is library research with a qualitative-descriptive approach, conducted through the exploration and analysis of the hadiths of the Prophet Muhammad (peace be upon him) related to the principles of planning, prudence, time management, and strategy in various aspects of life. The findings indicate that the Prophet’s hadiths, both implicitly and explicitly, contain principles of planning that are systematic, visionary, and oriented toward public benefit (maṣlaḥah), such as the importance of intention, preparation, prioritization, and consideration of long-term impacts. These principles are consistent with the objectives of the maqāṣid al-sharī‘ah and can serve as a normative foundation for contemporary Islamic management practices. Therefore, planning in Islamic management functions not only as a technical managerial tool but also as a strategic instrument for realizing the welfare of the ummah in accordance with the guidance of the Prophet’s hadiths. (Perencanaan merupakan salah satu fungsi fundamental dalam Perencanaan merupakan salah satu fungsi fundamental dalam manajemen Islam dan memiliki peran strategis dalam mengarahkan aktivitas organisasi agar berjalan secara efektif dan efisien sesuai dengan nilai-nilai syariah. Dalam perspektif Islam, perencanaan tidak hanya berorientasi pada pencapaian tujuan duniawi, tetapi juga diarahkan untuk mewujudkan maqāṣid al-sharī‘ah, yaitu perlindungan terhadap agama (ḥifẓ al-dīn), jiwa (ḥifẓ al-nafs), akal (ḥifẓ al-‘aql), keturunan (ḥifẓ al-nasl), dan harta (ḥifẓ al-māl). Artikel ini bertujuan untuk menganalisis konsep perencanaan dalam manajemen Islam sebagai instrumen untuk mencapai maqāṣid al-sharī‘ah melalui perspektif studi hadis. Metode penelitian yang digunakan adalah studi kepustakaan (library research) dengan pendekatan kualitatif-deskriptif, yang dilakukan melalui penelusuran dan analisis hadis-hadis Nabi Muhammad ﷺ yang berkaitan dengan prinsip-prinsip perencanaan, kehati-hatian, manajemen waktu, dan strategi dalam berbagai aspek kehidupan. Hasil penelitian menunjukkan bahwa hadis-hadis Nabi, baik secara implisit maupun eksplisit, mengandung prinsip-prinsip perencanaan yang sistematis, visioner, dan berorientasi pada kemaslahatan umum (maṣlaḥah), seperti pentingnya niat, persiapan, penentuan prioritas, serta pertimbangan dampak jangka panjang. Prinsip-prinsip tersebut selaras dengan tujuan maqāṣid al-sharī‘ah dan dapat dijadikan sebagai landasan normatif dalam praktik manajemen Islam kontemporer. Dengan demikian, perencanaan dalam manajemen Islam tidak hanya berfungsi sebagai alat manajerial teknis, tetapi juga sebagai instrumen strategis dalam mewujudkan kesejahteraan umat sesuai dengan tuntunan hadis Nabi.)]]>
<![CDATA[The Influence of Teachers Professional Competence on Students Learning Interest in Islamic Religious Education Subjects at Al-Mahrusiyah Middle School: Pengaruh Kompetensi Profesional Guru terhadap Minat Belajar Siswa pada Mata Pelajaran PAI di SMP Al-Mahrusiyah ]]>
<![CDATA[Syirva, Atika Nailah]]>;
<![CDATA[Subhakti, M. Dimas Arfan Adi]]>;
<![CDATA[Rohmah, Amirotun Nuzulur]]>
<![CDATA[ ABHATS: Jurnal Islam Ulil Albab Vol. 7 No. 1 (2026): Maret 2026 ]]>
Publisher : <![CDATA[Direktorat Pondok Pesantren Universitas Islam Indonesia ]]>
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DOI: 10.20885/abhats.vol7.iss1.art17
<![CDATA[This study aims to investigate the influence of teacher professional competence on student learning interest in Islamic Religious Education (PAI) at Al-Mahrusiyah Junior High School. Professional competence is a crucial aspect of a teacher's ability to master classroom learning. PAI, as a subject focused on Islamic teachings and law, requires an appropriate approach to ensure students' understanding. This study employed a quantitative method with a sample of 41 respondents at Al-Mahrusiyah Junior High School, Lirboyo, Kediri. Data collection techniques included questionnaires and data analysis using IBM SPSS Statistics 26. The results showed: (1) The professional competence of PAI teachers at Al-Mahrusiyah Junior High School was classified as good, with 2.4% (1 respondent) categorizing it as high, 92.6% (38 respondents) as moderate, and 4.8% (2 respondents) as low. (2) Student learning interest in PAI was also classified as good, with 4.8% (2 students) categorizing it as high, 87.8% (36 students) as moderate, and 7.3% (3 students) as low. (3) Teacher professional competence has an influence of 85.1% on students' learning interest. Analysis using simple linear regression shows a significance value of 0.000 < 0.05, so there is a significant influence of teacher professional competence on students' learning interest and the research hypothesis is accepted (H1 is accepted and H0 is rejected). The coefficient of determination (R Square) value of 0.851 shows that 85.1% of students' learning interest is influenced by teacher professional competence, while 14.9% is influenced by other factors outside the research. (Penelitian ini bertujuan untuk menyelidiki dampak kompetensi profesional guru terhadap hasil belajar siswa dalam mata pelajaran Pendidikan Agama Islam (PAI) di SMP Al-Mahrusiyah. Kompetensi profesional merupakan aspek penting dalam kemampuan guru menguasai pembelajaran di kelas. PAI sebagai mata pelajaran yang berfokus pada ajaran dan hukum Islam memerlukan pendekatan yang tepat agar siswa dapat memahami materi dengan baik. Penelitian ini menggunakan pendekatan kuantitatif dengan sampel sebanyak 41 responden dari SMP Al-Mahrusiyah Lirboyo Kediri. Teknik pengumpulan data yang digunakan adalah kuesioner, dan analisis data dilakukan menggunakan IBM SPSS Statistics 26. Hasil penelitian menunjukkan: (1) Kompetensi profesional guru PAI di SMP Al-Mahrusiyah tergolong baik, dengan kategori tinggi 2,4% (1 responden), sedang 92,6% (38 responden), dan rendah 4,8% (2 responden). (2) Minat belajar siswa pada mata pelajaran PAI juga tergolong baik, dengan kategori tinggi 4,8% (2 siswa), sedang 87,8% (36 siswa), dan rendah 7,3% (3 siswa). (3) Kompetensi profesional guru berpengaruh sebesar 85,1% terhadap minat belajar siswa. Analisis menggunakan regresi linier sederhana menunjukkan nilai signifikansi 0,000 < 0,05, Oleh karena itu, terdapat dampak yang signifikan dari kompetensi guru profesional terhadap hasil belajar siswa dan hipotesis penelitian (H1 diterima dan H0 ditolak). Nilai koefisien determinasi (R Square) sebesar 0.851 menunjukkan bahwa 85,1% hasil belajar siswa dipengaruhi oleh kompetensi guru profesional, sedangkan 14,9% dipengaruhi oleh faktor lain di luar penelitian.)]]>
