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
84 Documents
<![CDATA[The Strategy of Jogokariyan Mosque in Alleviating Poverty and Ignorance Through Mosque Management From The Perspective of At-Taubah:18 ]]>
<![CDATA[Risky, Abu Risky]]>;
<![CDATA[Betty Mauli Rosa Bustam]]>;
<![CDATA[Andi Musthafa Husain]]>
<![CDATA[ ABHATS: Jurnal Islam Ulil Albab Vol. 6 No. 1 (2025): Maret 2025 ]]>
Publisher : <![CDATA[Direktorat Pondok Pesantren Universitas Islam Indonesia ]]>
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DOI: 10.20885/abhats.vol6.iss1.art3
<![CDATA[The mosque serves as the center of community activities, functioning not only as a place of worship but also as a hub for social and economic empowerment. This study employs a qualitative approach using a case study method. Data collection techniques involve literature studies, where the researcher examines relevant sources to support this research. Jogokariyan Mosque implements various strategies to alleviate poverty and ignorance among its congregation. One such strategy is the regular mapping of dakwah activities to identify the specific needs of the congregation. Additionally, the mosque applies a personal approach to gain a deeper understanding of the congregation’s needs. A key initiative introduced is the Zero Balance program, ensuring that entrusted funds from the congregation are promptly distributed to those in need. Since 2005, Jogokariyan Mosque has also initiated the Independent Congregation Movement. This program encourages congregants to finance their own worship needs after calculating the cost per prayer space. This concept serves as motivation for congregants to take financial responsibility for their worship instead of relying on subsidies from others. Another strategy employed is Scenario Planning, in which the mosque management (Ta’mir) develops strategic plans to advance dakwah efforts. This planning is divided into three phases to ensure sustainable development. Through these strategies, Jogokariyan Mosque has significantly enlightened its congregation, empowering them to break free from poverty and ignorance. [Masjid merupakan pusat kegiatan umat yang tidak hanya berfungsi sebagai tempat ibadah, tetapi juga sebagai pusat pemberdayaan sosial dan ekonomi. Penelitian ini menggunakan pendekatan kualitatif dengan metode studi kasus. Teknik pengumpulan data dilakukan melalui studi kepustakaan, di mana peneliti mencari literatur yang mendukung penelitian ini. Masjid Jogokariyan menerapkan berbagai strategi dalam mengentaskan kemiskinan dan kebodohan di kalangan jamaahnya. Salah satu strateginya adalah pemetaan dakwah yang dilakukan secara rutin untuk mengidentifikasi kebutuhan jamaah secara lebih spesifik. Selain itu, masjid menerapkan pendekatan personal guna memahami kebutuhan jamaah secara langsung. Salah satu program unggulan yang diterapkan adalah Saldo Nol, yang memastikan dana amanah dari jamaah segera tersalurkan kepada yang membutuhkan. Sejak tahun 2005, Masjid Jogokariyan juga menginisiasi Gerakan Jamaah Mandiri. Program ini bertujuan mendorong jamaah untuk membiayai sendiri kebutuhan ibadah mereka setelah dilakukan perhitungan biaya per tempat shalat. Konsep ini menjadi motivasi bagi jamaah agar tidak hanya bergantung pada subsidi orang lain dalam beribadah. Strategi lain yang diterapkan adalah Scenario Planning, di mana Ta’mir Masjid Jogokariyan merancang perencanaan strategis dalam memajukan dakwah. Perencanaan ini dibagi ke dalam tiga periode untuk memastikan pengembangan dakwah yang berkelanjutan. Dengan strategi-strategi tersebut, Masjid Jogokariyan mampu memberikan pencerahan yang signifikan kepada jamaah, sehingga membantu mereka keluar dari kemiskinan dan kebodohan.]]]>
<![CDATA[Penerapan Kebijakan Fiskal pada Masa Khalifah Abu Bakar dan Umar bin Khattab: Analisis Historis dan Implikasinya dalam Ekonomi Islam ]]>
<![CDATA[Rahma, Atika]]>;
<![CDATA[Imawan, Dzulkifli Hadi]]>
<![CDATA[ ABHATS: Jurnal Islam Ulil Albab Vol. 6 No. 1 (2025): Maret 2025 ]]>
Publisher : <![CDATA[Direktorat Pondok Pesantren Universitas Islam Indonesia ]]>
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DOI: 10.20885/abhats.vol6.iss1.art5
<![CDATA[[Penelitian ini menganalisis penerapan kebijakan fiskal pada masa pemerintahan Khalifah Abu Bakar dan Umar bin Khattab serta relevansinya dalam ekonomi Islam modern. Fokus utama penelitian ini adalah bagaimana kedua khalifah menerapkan prinsip-prinsip keuangan negara, termasuk pengelolaan pendapatan, distribusi kekayaan, serta mekanisme pengeluaran dalam rangka menyejahterakan umat. Dengan metode penelitian historis dan analisis kebijakan, studi ini menemukan bahwa kebijakan fiskal yang diterapkan berlandaskan pada prinsip keadilan, transparansi, dan kesejahteraan sosial. Abu Bakar menitikberatkan pada distribusi zakat dan pemberdayaan masyarakat miskin, sedangkan Umar bin Khattab mengembangkan sistem administrasi keuangan yang lebih terstruktur dan memperkenalkan konsep Baitul Mal sebagai institusi fiskal negara. Temuan ini menunjukkan bahwa kebijakan fiskal di era Khulafaur Rasyidin memiliki kontribusi signifikan terhadap pembangunan ekonomi yang berkelanjutan dalam perspektif Islam. [This study analyzes the implementation of fiscal policy during the caliphates of Abu Bakr and Umar bin Khattab and its relevance to modern Islamic economics. The primary focus of this research is on how these two caliphs applied state financial principles, including revenue management, wealth distribution, and expenditure mechanisms to ensure the welfare of the people. Using historical research methods and policy analysis, this study finds that the fiscal policies implemented were based on the principles of justice, transparency, and social welfare. Abu Bakr emphasized zakat distribution and poverty alleviation, while Umar bin Khattab developed a more structured financial administration system and introduced the concept of Baitul Mal as a state fiscal institution. These findings suggest that the fiscal policies of the Rashidun Caliphs made significant contributions to sustainable economic development from an Islamic perspective.]]]>
<![CDATA[Konsep Syariat Islam dan Moderasi Beragama Dalam Menghadapi Tantangan Globalisasi ]]>
<![CDATA[Antony, Farizal]]>;
<![CDATA[Ja'far, A. Kumedi]]>
<![CDATA[ ABHATS: Jurnal Islam Ulil Albab Vol. 6 No. 1 (2025): Maret 2025 ]]>
Publisher : <![CDATA[Direktorat Pondok Pesantren Universitas Islam Indonesia ]]>
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DOI: 10.20885/abhats.vol6.iss1.art6
<![CDATA[Globalization presents significant challenges for Muslims in maintaining a balance between openness to change and the preservation of religious identity. In this context, the concepts of Islamic Sharia and religious moderation serve as key strategies in responding to contemporary dynamics without compromising the fundamental values of Islam. Islamic Sharia, as a system of law, morality, and spirituality, provides a framework that can be flexibly adapted through a contextual approach. Meanwhile, religious moderation, or wasathiyah, emphasizes balance, tolerance, and inclusivity to prevent extremism and promote social harmony. Using a literature review method, this study analyzes the application of these two concepts in addressing globalization challenges, including the influence of secularism, religious pluralism, and technological advancements. The findings indicate that integrating the flexible principles of Islamic Sharia with a moderate religious stance offers an effective solution to maintaining the relevance of Islam in the modern era while fostering a just and peaceful society. [Globalisasi membawa tantangan signifikan bagi umat Islam dalam menjaga keseimbangan antara keterbukaan terhadap perubahan dan pemeliharaan identitas keagamaan. Dalam konteks ini, konsep syariat Islam dan moderasi beragama menjadi strategi utama dalam merespons dinamika zaman tanpa kehilangan nilai-nilai fundamental Islam. Syariat Islam sebagai sistem hukum, moral, dan spiritual memberikan kerangka kerja yang dapat diadaptasi secara fleksibel melalui pendekatan kontekstual. Sementara itu, moderasi beragama atau wasathiyah menekankan keseimbangan, toleransi, dan inklusivitas guna menghindari ekstremisme serta mendukung harmoni sosial. Dengan metode studi kepustakaan, penelitian ini menganalisis penerapan kedua konsep tersebut dalam menghadapi tantangan globalisasi, termasuk pengaruh sekularisme, pluralisme agama, dan perkembangan teknologi informasi. Hasil kajian menunjukkan bahwa integrasi antara prinsip syariat Islam yang fleksibel dan sikap moderat dalam beragama menjadi solusi efektif untuk menjaga relevansi Islam di era modern serta membangun masyarakat yang adil dan damai.]]]>
<![CDATA[Electronic Judiciary (E-Court) from the Perspective of Maslahah Theory and Its Correlation with the Realization of a Supreme Judicial Institution ]]>
<![CDATA[Azis, Fitriah]]>;
<![CDATA[Nugraha , Alfajar]]>;
<![CDATA[Firdaos, Mochamad]]>
<![CDATA[ ABHATS: Jurnal Islam Ulil Albab Vol. 6 No. 1 (2025): Maret 2025 ]]>
Publisher : <![CDATA[Direktorat Pondok Pesantren Universitas Islam Indonesia ]]>
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DOI: 10.20885/abhats.vol6.iss1.art7
<![CDATA[The advancement of information technology has significantly driven reform within Indonesia’s judicial system, particularly through the implementation of an electronic court system (e-Court). This article aims to analyze e-Court from the perspective of maslahah theory in Islamic law and to assess its contribution to the realization of a supreme and dignified judiciary. Employing a qualitative-descriptive approach through a literature review method, this study evaluates the relevance of maqāṣid al-sharī‘ah values in the e-Court system. The findings reveal that e-Court not only enhances administrative efficiency but also aligns with the core principles of Islamic law, such as the protection of life (ḥifẓ al-nafs), intellect (ḥifẓ al-‘aql), wealth (ḥifẓ al-māl), and religion (ḥifẓ al-dīn). During the pandemic, the role of e-Court evolved from serving a secondary need to becoming a primary necessity due to its function in safeguarding human existence. Therefore, the e-Court system can be regarded as a strategic instrument for supporting a judicial institution that is inclusive, adaptive, and oriented toward public benefit (maslahah). This study recommends strengthening the implementation of e-Court based on Islamic values to ensure comprehensive substantive justice for society. [Perkembangan teknologi informasi telah mendorong reformasi signifikan dalam sistem peradilan Indonesia, salah satunya melalui implementasi sistem peradilan elektronik (e-Court). Artikel ini bertujuan untuk menganalisis e-Court dari perspektif teori maslahah dalam hukum Islam dan menilai kontribusinya terhadap perwujudan lembaga peradilan yang agung. Penelitian ini menggunakan pendekatan kualitatif-deskriptif dengan metode studi pustaka untuk mengevaluasi relevansi nilai-nilai maqāṣid al-sharī‘ah dalam sistem e-Court. Hasil kajian menunjukkan bahwa e-Court tidak hanya efisien secara administratif, tetapi juga sejalan dengan prinsip-prinsip syariat, seperti perlindungan terhadap jiwa (hifẓ al-nafs), akal (hifẓ al-‘aql), harta (hifẓ al-māl), dan agama (hifẓ al-dīn). Dalam situasi pandemi, e-Court bahkan telah meningkat kedudukannya dari kebutuhan sekunder menjadi kebutuhan primer karena perannya dalam melindungi eksistensi manusia. Oleh karena itu, sistem e-Court dapat diposisikan sebagai instrumen strategis dalam mendukung lembaga peradilan yang inklusif, adaptif, dan maslahat. Penelitian ini merekomendasikan penguatan implementasi e-Court berbasis nilai-nilai keislaman guna memastikan keadilan substantif yang menyeluruh bagi masyarakat.]]]>
<![CDATA[A Muamalah Fiqh Perspective on the Sale of Zakat Fitrah Rice According to Imam An-Nawawi ]]>
<![CDATA[Azhari, Nur Fahmi]]>
<![CDATA[ ABHATS: Jurnal Islam Ulil Albab Vol. 6 No. 1 (2025): Maret 2025 ]]>
Publisher : <![CDATA[Direktorat Pondok Pesantren Universitas Islam Indonesia ]]>
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DOI: 10.20885/abhats.vol6.iss1.art8
<![CDATA[Zakat fitrah is a personal obligation for every Muslim, performed at the end of Ramadan to purify the soul and assist the needy. In Indonesia, zakat fitrah is commonly given in the form of rice, reflecting the local staple food. However, issues arise when zakat administrators (amil) sell rice donated by one zakat giver (muzakki) to another muzakki without the original owner's consent. This practice, often repeated as part of zakat distribution mechanisms by some institutions, raises legal concerns. This study explores Imam An-Nawawi’s perspective on such practices, examining Shariah principles related to ownership rights, sale contracts, and the authority of amil in managing zakat assets. Using a normative approach through library research, the study analyzes Imam An-Nawawi’s key works, Al-Majmūʿ Sharḥ al-Muhadhdhab and Raudhatut Ṭālibīn. The findings indicate that according to Imam An-Nawawi, zakat fitrah remains the property of the muzakki until it is formally transferred to the rightful recipient (mustahiq). Therefore, any sale conducted by amil without consent from the muzakki contradicts Islamic principles of ownership and valid sale contracts. This research contributes to a deeper understanding of the boundaries of amil authority and provides legal clarity on contemporary zakat management practices from a Shafi’i jurisprudence perspective. [Zakat fitrah merupakan kewajiban personal bagi setiap Muslim sebagai bentuk penyucian diri dan solidaritas sosial. Di Indonesia, zakat ini biasanya ditunaikan dalam bentuk beras sesuai dengan makanan pokok masyarakat. Dalam praktiknya, ditemukan fenomena di mana amil zakat menjual beras zakat fitrah dari satu muzakki kepada muzakki lain tanpa izin pemiliknya, sebagai bagian dari mekanisme distribusi zakat. Penelitian ini bertujuan menelaah pandangan Imam An-Nawawi terhadap praktik tersebut, dengan fokus pada konsep kepemilikan, sahnya akad jual beli, dan batasan kewenangan amil. Metode yang digunakan adalah studi pustaka dengan pendekatan normatif terhadap karya-karya Imam An-Nawawi seperti Al-Majmū‘ Syarḥ al-Muhadzdzab dan Raudhatut Ṭālibīn. Hasil kajian menunjukkan bahwa menurut Imam An-Nawawi, harta zakat fitrah tetap menjadi milik muzakki hingga sampai ke tangan mustahik secara sah, sehingga penjualan oleh amil tanpa izin bertentangan dengan prinsip syariah. Temuan ini menegaskan pentingnya menjaga integritas syariah dalam pengelolaan zakat fitrah dan memberikan landasan normatif bagi praktik distribusi zakat di Indonesia.]]]>
<![CDATA[Moderasi Beragama dan Pengaruhnya terhadap Hubbul wathon di Lingkungan Perguruan Tinggi ]]>
<![CDATA[Hanif, Hamdan Arief]]>
<![CDATA[ ABHATS: Jurnal Islam Ulil Albab Vol. 6 No. 1 (2025): Maret 2025 ]]>
Publisher : <![CDATA[Direktorat Pondok Pesantren Universitas Islam Indonesia ]]>
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DOI: 10.20885/abhats.vol6.iss1.art9
<![CDATA[Moderasi beragama merupakan sikap beragama yang mengedepankan keseimbangan, toleransi, dan penolakan terhadap ekstremisme. Di tengah pluralitas masyarakat Indonesia, terutama di lingkungan perguruan tinggi yang menjadi miniatur keragaman bangsa, moderasi beragama memegang peranan strategis dalam memperkuat semangat hubbul wathon (cinta tanah air). Penelitian ini bertujuan untuk menggali korelasi antara sikap keberagamaan moderat dengan penguatan nilai-nilai nasionalisme di kalangan sivitas akademika. Metodologi yang digunakan adalah pendekatan kualitatif-deskriptif dengan teknik pengumpulan data melalui observasi, wawancara, dan studi literatur. Hasil penelitian menunjukkan bahwa praktik moderasi beragama yang dilakukan melalui diskusi lintas agama, kegiatan keagamaan yang inklusif, serta kurikulum pendidikan yang menanamkan nilai-nilai toleransi, memiliki pengaruh signifikan terhadap terbentuknya sikap cinta tanah air. Mahasiswa yang terlibat dalam kegiatan moderasi beragama cenderung menunjukkan sikap nasionalis yang lebih tinggi, inklusif terhadap perbedaan, dan aktif dalam menjaga persatuan bangsa. Dengan demikian, pengarusutamaan moderasi beragama di lingkungan perguruan tinggi menjadi kebutuhan strategis untuk membentuk generasi bangsa yang religius sekaligus nasionalis. Artikel ini merekomendasikan integrasi nilai-nilai moderasi dalam kurikulum pendidikan tinggi dan penguatan peran kampus sebagai ruang dialog keberagaman. [Religious moderation is a religious attitude that prioritizes balance, tolerance, and rejection of extremism. In the midst of the plurality of Indonesian society, especially in the university environment which is a miniature of the nation's diversity, religious moderation plays a strategic role in strengthening the spirit of hubbul wathon (love for the homeland). This study aims to explore the correlation between moderate religious attitudes and the strengthening of nationalist values among academics. The methodology used is a qualitative-descriptive approach with data collection techniques through observation, interviews, and literature studies. The results of the study indicate that the practice of religious moderation carried out through interfaith discussions, inclusive religious activities, and educational curricula that instill values of tolerance have a significant influence on the formation of an attitude of love for the homeland. Students who are involved in religious moderation activities tend to show a higher nationalist attitude, are inclusive of differences, and are active in maintaining national unity. Thus, mainstreaming religious moderation in the university environment is a strategic need to form a generation of the nation that is both religious and nationalist. This article recommends the integration of moderation values in the higher education curriculum and strengthening the role of the campus as a space for diversity dialogue.]]]>
<![CDATA[Pelatihan Akademi Digital Lansia Terhadap Penipuan dan Berita Hoax Melalui Kerjasama dengan Tular Nalar ]]>
<![CDATA[Mupida, Siti]]>
<![CDATA[ ABHATS: Jurnal Islam Ulil Albab Vol. 6 No. 1 (2025): Maret 2025 ]]>
Publisher : <![CDATA[Direktorat Pondok Pesantren Universitas Islam Indonesia ]]>
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DOI: 10.20885/abhats.vol6.iss1.art10
<![CDATA[Maraknya penggunaan teknologi informasi dan komunikasi telah menimbulkan permasalahan baru, berkembangnya penyebaran informasi dan pesan bohong (hoax). Telepon genggam menjadi sarana dari kehidupan lansia untuk berkomunikasi dengan keluarga, sahabat maupun warga. Oleh karena itu, penulis melihat tantangan bagi para lansia, terutama di wilayah Kampar, Kecamatan Rumbio Jaya. pendekatan Service Learning pada Program Akademi Digital Lansia di Kecamatan Rumbio Jaya merupakan pendekatan pembelajaran yang menyajikan suatu penerapan praktis dari pengetahuan baru dan berbagai keterampilan melalui proyek atau tugas terstruktur dan kegiatan lainnya.Tular Nalar diciptakan untuk membantu meredam laju infodemik yang ramai beredar. Hadir dalam bentuk portal pembelajaran online, Tular Nalar dilengkapi dengan berbagai materi mengenai cara berpikir kritis yang dapat diaplikasikan dalam kehidupan nyata. Mafindo (Masyarakat Anti Fitnah Indonesia) adalah organisasi masyarakat sipil anti-hoax yang telah memelopori banyak inisiatif untuk melawan infodemic atau wabah hoax. Bahkan ujaran hoax dan ujaran kebencian telah merambah pada bidang agama melalui media sosial. Visi dan misinya adalah menciptakan masyarakat yang tercerahkan dan kebal terhadap berbagai tipuan dan ujaran kebencian. [The widespread use of information and communication technology has created new challenges, notably the rise of false information and hoaxes. Mobile phones have become a vital communication tool for the elderly to stay connected with family, friends, and community members. Therefore, the author identifies a significant challenge for the elderly, especially in Kampar, Rumbio Jaya District. The Service Learning approach used in the Elderly Digital Academy Program in Rumbio Jaya District provides a learning model that applies newly acquired knowledge and skills through structured projects, assignments, and other practical activities. Tular Nalar was created to help curb the rapid spread of infodemics. Presented as an online learning portal, Tular Nalar is equipped with a wide range of materials on critical thinking that can be applied in daily life. Mafindo (Indonesian Anti-Slander Society) is a civil society organization that leads anti-hoax initiatives and has pioneered numerous programs to fight against the infodemic or hoax epidemic. Hoaxes and hate speech have even infiltrated religious domains through social media. The vision and mission of this initiative are to create an enlightened society that is resilient against deception and hate speech.]]]>
<![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[Pemikiran Fikih Sosial KH Sahal Mahfudz dan Implementasinya dalam Pemberdayaan Masyarakat ]]>
<![CDATA[Firdaus, Muhammad Ridwan]]>
<![CDATA[ ABHATS: Jurnal Islam Ulil Albab Vol. 6 No. 1 (2025): Maret 2025 ]]>
Publisher : <![CDATA[Direktorat Pondok Pesantren Universitas Islam Indonesia ]]>
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DOI: 10.20885/abhats.vol6.iss1.art11
<![CDATA[Social fiqh is the idea of KH Sahal Mahfudz in responding to the gap between the fiqh concepts contained in the text and social conditions. KH Sahal Mahfudz is a large and growing cleric and cleric in Kajen, Pati, Central Java trying to carry out a community empowerment movement to realize the concept of fiqh that touches social values. Social fiqh initiated by KH Sahal Mahfudz tries to develop qouly fiqh and manhajy fiqh so that existing fiqh is in line with ethical values, as well as fiqh aimed at the public benefit (ummah). This paper tries to explore the ideas of KH Sahal Mahfudz regarding social fiqh through literature study. Furthermore, the author conducted a content-analysis of the biography and a number of writings of KH Sahal Mahfudz related to the idea of social fiqh. [Fikih sosial merupakan gagasan dari KH Sahal Mahfudz dalam menjawab terdapatnya jurang pemisah antara konsep fikih yang terdapat dalam teks dengan kondisi sosial kemasyarakatan. KH Sahal Mahfudz merupakan ulama dan kiai yang besar dan berkembang di Kajen, Pati, Jawa Tengah mencoba melakukan gerakan pemberdayaan masyarakat untuk mewujudkan konsep fikih yang menyentuh nilai-nilai sosial. Fikih sosial yang digagas oleh KH Sahal Mahfudz mencoba mengembangkan fikih qouly dan fikih manhajy sehingga fikih yang ada sejalan dengan nilai-nilai etika, serta fikih yang bertujuan kepada kemaslahatan publik (umat). Tulisan ini mencoba menggali gagasan KH Sahal Mahfudz mengenai fikih sosial melalui studi kepustakaan. Selanjutnya penulis melakukan content-analysis terhadap biografi serta sejumlah tulisan-tulisan KH Sahal Mahfudz yang berkaitan dengan gagasan fikih sosial.]]]>
<![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.]]]>
