International Journal of Islamic Khazanah
IJIK (International Journal of Islamic Khazanah) is an international, peer-reviewed, and open-access journal that publishes original research and critical reviews in the field of Islamic studies. The journal aims to foster scholarly dialogue across cultures by welcoming high-quality contributions from academics, researchers, and practitioners worldwide. Published by Universitas Islam Negeri Sunan Gunung Djati Bandung, Indonesia, IJIK seeks to engage with global audiences and scholarly communities to advance the study of Islam in both classical and contemporary contexts.
Articles
86 Documents
<![CDATA[Socio-Economic Realities of Dalit Muslim Women in India During Covid-19 ]]>
<![CDATA[Rimmi Datta]]>;
<![CDATA[Jayanta Mete]]>
<![CDATA[ International Journal of Islamic Khazanah Vol. 12 No. 1 (2022): IJIK ]]>
Publisher : <![CDATA[UIN Sunan Gunung Djati Bandung ]]>
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DOI: 10.15575/ijik.v12i1.16385
<![CDATA[Dalit women, especially Muslims in India, are seen to be present at a crucial moment when they must overcome three barriers at once: class, race, and masculinity. Muslim Dalit women have been victims of sexual assault in rural India. The disadvantages of Muslim Dalit women are among the most notable exceptions; their disadvantages are never part of the battle for women in India. However, bourgeois feminism did not advance all the real issues of Dalit women by setting the feminist agenda. The additional bias against Muslim Dalit women due to their gender and caste is evident in the numerous successes achieved by the human development metrics of this group. In all aspects of human growth, literacy, and survival, Muslim Dalit women are far worse off than Dalit men and non-Dalit women. This study aims to comprehend the larger connotations that connect Muslim Dalit women's social spaces to COVID-19. In conjunction with these social and political trends, the mistreatment of Muslim Dalit women is on the rise, as is subtle or extreme discrimination within Dalit households. Therefore this study uses a qualitative approach to address issues concerning Dalit women]]>
<![CDATA[Participation of Muslim Female Students in Online Education: A Survey ]]>
<![CDATA[Mayurakshee Gangopadhyay]]>;
<![CDATA[Shreyosi Chatterjee]]>;
<![CDATA[Rini Patra]]>;
<![CDATA[Jayita Ash]]>;
<![CDATA[Sanjana Sarkar]]>
<![CDATA[ International Journal of Islamic Khazanah Vol. 12 No. 1 (2022): IJIK ]]>
Publisher : <![CDATA[UIN Sunan Gunung Djati Bandung ]]>
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DOI: 10.15575/ijik.v12i1.16455
<![CDATA[Contemporary India is a primitive, patriarchal society of various feudal tribes. When we refer to caste in Considering the education system to be secular in the sense, when dealing with minority participation, we must bear in mind the debate expressed by Irfan Ahmed that “the characterization of minorities is not just numbers but a comparative and powerless position vis-a-vis the majority community in a given government†. Socio-religious issues dominate the understanding of minority female students and their participation in the education system while the existing considerations are subject to the internal affairs of the state; The current social conditions affected by the pandemic have changed and forced these conditions to be watched out for in order to create a global education system. Using qualitavie and survey research methods. This study aims to take advantage of this global space to investigate the participation status of Muslim female students and to identify areas for improvement.]]>
<![CDATA[Analysis of the Qaulan Concept in the Qur'an as a Communication Model for Educators and Learners ]]>
<![CDATA[Hilda Ainissyifa]]>;
<![CDATA[Dindin Jamaluddin]]>;
<![CDATA[Fajar Farham Hikam]]>;
<![CDATA[Ika Kusuma Nindyah]]>
<![CDATA[ International Journal of Islamic Khazanah Vol. 12 No. 1 (2022): IJIK ]]>
Publisher : <![CDATA[UIN Sunan Gunung Djati Bandung ]]>
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DOI: 10.15575/ijik.v12i1.16610
<![CDATA[The effectiveness of an educator with his students in this learning depends on how effectively the communication is used, That's why this communication becomes a determinant of whether a student can receive and process information or not. Besides, many problems students who deal with behavioral (psychological) disciplines, can be solved by effective mutual communication with the teacher. The purpose of this research is the formation of a communication model between educators and students in accordance with the concept of the seven qaulan contained in the verses of the Qur'an which are carried out with a communication approach. The method in this research is the method of qualitative approach, using library research. In its implementation, researchers also use the maudhu'i or thematic interpretation method by collecting verses containing the word qaulan in the form of the target object, then examine on aspects of therapeutic communication. The results of this study are several models of educator communication and students, including: first, the concept of qaulan karima and qaulan tsaqila become a basic principle in communication; second, the concept of qaulan sadida becomes a model of an educator's self-analysis before communicating; third, the concept of qaulan ma'rufa and qaulan baligha become models of educator attitudes and appearances in communicating; Fourth, the concept of qaulan maysura becomes a process stage communicating educators; Fifth, the concept of qaulan layyina becomes an educational technique in communicating.]]>
<![CDATA[Da’wah Thoughts of Hasan Al Banna and Said Nursi: A Comparative Research in Islamic Education Perspective ]]>
<![CDATA[Ahmad Syafiq Yusof]]>;
<![CDATA[Muhammad Talhah Ajmain Jimaâain]]>;
<![CDATA[Muhammad Hazwan Mohd Shukor]]>
<![CDATA[ International Journal of Islamic Khazanah Vol. 12 No. 1 (2022): IJIK ]]>
Publisher : <![CDATA[UIN Sunan Gunung Djati Bandung ]]>
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DOI: 10.15575/ijik.v12i1.16761
<![CDATA[Islamic education has been strongly emphasized in Muslim communities. The quality of education and adherence to the Islamic world view will shape Muslim personalities toward the true meaning of excellence in this world and the hereafter. This article discusses and introduces the efforts of Tawhid purification from an Islamic Education perspective undertaken by Hassan Al Banna (1906-1949 AD) and Badiuzzaman Said Nursi (1877–1960 AD) to address emergent problems within the Egyptian and Turkish Muslim community in early 20th century whereby the absorption of values and thought outside the authenticity of Islam had successfully influenced society thinking in terms of religious beliefs and practices. Therefore, both Hassan Al Banna and Said Nursi offered a solution to this problem by implementing measures to purify tawhid in society. This article analyses their efforts in tawhid purification in implementing da’wah dictates in Egypt and Turkey. To achieve this goal, the historical analysis method is utilized to discuss the efforts of Hassan Al Banna and Said Nursi and present a critical examination of their efforts to save the tawhid of Muslims and ensure they return to the true teachings of Islam. The results of this study highlight Hassan Al Banna and Badiuzzaman Said Nursi as da’wah figureswho contributed to tawhid purification in the Islamicworld. At the same time, the findings could be used as guidelines for the religious, preachers, and researchers to propose tawhid purification as an important da’wah effort in society today.]]>
<![CDATA[Pig Kidney Xenotransplantation as an Alternative Solution for Hifdz Al Nafs ]]>
<![CDATA[Hudzaifah Achmad Qotadah]]>;
<![CDATA[Maisyatusy Syarifah]]>
<![CDATA[ International Journal of Islamic Khazanah Vol. 12 No. 2 (2022): IJIK ]]>
Publisher : <![CDATA[UIN Sunan Gunung Djati Bandung ]]>
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DOI: 10.15575/ijik.v12i2.17358
<![CDATA[Recently, US surgeons successfully tested pig kidney transplants on a human patient, which surprised the medical community. This has elicited a range of responses, including among Muslim communities about whether it is permitted by Shariah or vice versa. Some Muslim scholars have stated that pigs are prohibited animals under Islamic law. In contrast, others saw this success as the most recent alternative treatment for kidney failure in recent history. This research examines the issue of transplanting pig kidneys into human bodies by maqasid al-syari'ah (hifdz al-nafs). The full qualitative method was employed based on library research to investigate the stated problems, and all the findings were analyzed descriptively. The study shows, first and foremost, that a pig is one kind of animal that is prohibited under Islamic law in any form. Two conditions must be fulfilled before the transplant of a pig's kidney into a human body can be justified: (1) it must be performed in an emergency where there is no alternative medicine or other sacred organs available; and (2) the harm resulting from the transplant itself must be less than the harm resulting from not performing the transplant. Thus, the transplantation of a pig's kidney into a human body is part of the hifdz al nafs effort to implement maqasid al dharuriyyat for the patient's survival. This study contributes to contemporary Islamic medical ethics by addressing a critical biomedical innovation rarely explored in classical jurisprudence.]]>
<![CDATA[The Sharīʿah and the Muslim Feminists’ Public Display of the Female Body ]]>
<![CDATA[Ibrahim Olatunde Uthman]]>
<![CDATA[ International Journal of Islamic Khazanah Vol. 12 No. 2 (2022): IJIK ]]>
Publisher : <![CDATA[UIN Sunan Gunung Djati Bandung ]]>
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DOI: 10.15575/ijik.v12i1.17510
<![CDATA[Muslim feminists in Muslim societies have become increasingly independent and visible professionals in the modern world. They are visible in the public space, especially in the entertainment industry, as they use global information technology to Protectthemselves and their bodies. This raises the question of how Muslim women negotiate Islamic teachings over the visibility of their bodies. Few studies have interrogated this question in the light of Islamic teachings; hence, the need for this study. This paper aims at a detailed examination of the public visibility of Muslim feminists in light of Sharīʿah rulings on the public visibility of male and female bodies. Laura Mulvey’s Hollywood Theory on entertainment spectatorship, as used in her “Visual Pleasure and Narrative Cinema,” is adopted as the theoretical framework to engage the notions of the lustful male gaze and women’s erotic power of fitnah as prevalent in Islamic discourse. In addition, secondary data drawn from extant literature, interviews, and internet sources are used to interrogate the discourse of five purposefully selected Muslim feminists in the context of Sharīʿah rulings on the erotic power of women and their public visibility. The paper concludes that while Islamic teachings discourage the culture of public nudity by both males and females, the inequitable treatment of Muslim feminists regarding their public appearance is at variance with the above Sharīʿah rulings.]]>
<![CDATA[Idealizing a Dichotomy between Islam and Sharī‘ah: the Orientalist and Missiological Stereotype ]]>
<![CDATA[Abdulazeez Muhammad Ashimiyu]]>
<![CDATA[ International Journal of Islamic Khazanah Vol. 12 No. 2 (2022): IJIK ]]>
Publisher : <![CDATA[UIN Sunan Gunung Djati Bandung ]]>
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DOI: 10.15575/ijik.v12i2.17592
<![CDATA[Contacts between civilizations and the struggle for domination are parts of human historical facts. Religion is regardedas a major denominator in tracing the cultural and traditional identity of a given community. Objective accounts of these contacts establish the tendency of collaborative orientalists and missiological prejudices separating Islam from Sharia through treatises and media misrepresentations. This study employed a qualitative approach by applying analytical and descriptive method s . Th e d ata were collected from documentary evidence and literary works. Shara was identified by examining ideological prejudices and constructs that opposedIslam and its law. Both enthusiasts and rejectionists of orientalism and missionary evangelism have revealedthat the good image of Islam and Shar a is a consistent target;hence it is distorted. It is submitted that hate authorship should be discountenanced to create harmonious and peaceful co-existence among major faith-based adherents.]]>
<![CDATA[Capital Structure Impact on Classical and Islamic Banks Profitability: Evidence from Moroccan Context ]]>
<![CDATA[Mohamed Lachaari]]>;
<![CDATA[Mustapha Benmahane]]>
<![CDATA[ International Journal of Islamic Khazanah Vol. 12 No. 2 (2022): IJIK ]]>
Publisher : <![CDATA[UIN Sunan Gunung Djati Bandung ]]>
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DOI: 10.15575/ijik.v12i2.17709
<![CDATA[The focus of this paper is to clarify how capital structure affects Moroccan banks profitability and to answer the question about the impact of the participative banks introducing into the Moroccan banking system on bank’s profitability. Thus, the sample concerns, on one hand, data from 2007 until 2018 about the most important Moroccan banks regarding their market share and the collected data is analyzed using OLS regression. Therefore, in this work we introduce the participative banks data into the model to see how it behaves. Our findings show an increasing relationship between banks profitability and debt ratio with acceptable indicators. Therefore, leverage would be preferable to equity under study’s specific conditions, which means that bank’s profitability is generally related to bank’s capital structure. Although, when participative banks data are included we observe capital structure has no important effect on banks profitability in spite of the fact that the model is still significant.]]>
<![CDATA[Participative Finance, Microfinance, and Self Entrepreneurship in Morocco ]]>
<![CDATA[Adil Zarfi]]>
<![CDATA[ International Journal of Islamic Khazanah Vol. 12 No. 2 (2022): IJIK ]]>
Publisher : <![CDATA[UIN Sunan Gunung Djati Bandung ]]>
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DOI: 10.15575/ijik.v12i2.17710
<![CDATA[The main purpose of this study is to investigate the role of participative Finance and Microfinance in Morocco to enhance and empower entrepreneurship. The new banking law N° 103-12 reinforces the legal framework. It offers an opportunity to the participative financial institutions to implement their products and participate in the financial inclusion strategy in Morocco, which can facilitate the access of VSMEs and auto entrepreneurs to several modes of financing. For this reason, it is necessary to determine the place of participative Microfinance in the ecosystem of participative Finance and the necessary conditions for its implementation. It is also necessary to know if the formal financial system is well designed to serve the financing needs of auto entrepreneurs in Morocco. The study proposes a conceptual framework to establish the relationship between participative Finance, Microfinance, and entrepreneurship in the case of auto-entrepreneur schemes. In this regard, it seems necessary to know the degree of importance of financial inclusion and if it is enough to empower the auto entrepreneurs, which also helps to determine the contribution of participative Finance and Microfinance in entrepreneurship. Understanding the overall socio-economic structures in Morocco will help determine the obstacles and level of awareness on the demand or supply side. It will help to know whether the Shariah-compliant products can meet on expectations of the VSEs segment. For this purpose, the perception and attitudes of auto entrepreneurs were analyzed using an online survey. A group of experts' perceptions was also analyzed using a qualitative approach, in which semi-structured interviews were conducted. ]]>
<![CDATA[Integrating Green Sukuk and Cash Waqf Linked Sukuk, the Blended Islamic Finance of Fiscal Instrument in Indonesia: A Proposed Model for Fighting Climate Change ]]>
<![CDATA[Khairunnisa Musari]]>
<![CDATA[ International Journal of Islamic Khazanah Vol. 12 No. 2 (2022): IJIK ]]>
Publisher : <![CDATA[UIN Sunan Gunung Djati Bandung ]]>
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DOI: 10.15575/ijik.v12i2.17750
<![CDATA[Indonesia is the world’s first global and retail sovereign Green Sukuk issuer. In four years since its first issuance in 2018, Green Sukuk has been issued seven times to finance or refinance the projects or programs of Eligible Green Sectors. Then, in order to support the development of social investment and productive waqf, the Government of Indonesia (GoI) also issues Cash Waqf Linked Sukuk (CWLS) by blending Islamic finance and impact investing for the Sustainable Development Goals (SDGs). CWLS is the first blended Islamic finance for the fiscal instrument in Indonesia, which integrates Islamic commercial finance and Islamic social finance. In order to tackle climate change, this study promotes the integration between Green Sukuk and CWLS as well as adopting the Eshamconcept toward Perpetual Green CWLS as a new green financing alternative. This collaboration can be an innovative one in the future as a fiscal funding source to fight climate change which today becomes the development agenda priority in line with the intensified intention of extraordinary weather. Climate change has brought a high-cost impact on vulnerable and low-income people. Along with efforts to achieve the SDGs and Paris Agreement targets, a financing gap holds up the route to tackling climate change. Therefore, by using a literature study on the best practice of Green Sukuk and CWLS in publications mainly sourced from the Ministry of Finance (MoF) Republic of Indonesia, this conceptual paper focuses on three issues, namely: (1) describing Indonesia's sovereign Green Sukuk; (2) describing the CWLS; (3) explaining a proposed Perpetual Green CWLS as an Islamic green financing alternative.]]>
