Mozaic: Islamic Studies Journal
Mozaic: Journal of Islamic Studies focuses on providing readers with the best understanding of Islamic studies with an interdisciplinary approach, particularly anthropology from various perspectives: education, law, philosophy, theology, Sufism, history, culture, economics, social, and politics.
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54 Documents
<![CDATA[NALAR ISLAM PROGRESIF DALAM FIQIH UMAR BIN KHATTAB: PROGRESSIVE ISLAMIC REASON IN THE FIQIH OF UMAR BIN KHATTAB ]]>
<![CDATA[Nurul Fadzilah]]>;
<![CDATA[Mahathir Muhammad]]>
<![CDATA[ Mozaic: Islamic Studies Journal Vol. 2 No. 01 (2023) ]]>
Publisher : <![CDATA[Pascasarjana UIN Kiai Haji Achmad Siddiq Jember ]]>
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DOI: 10.35719/mozaic.v2i01.1866
<![CDATA[The presence of progressive Islam in the midst of the rapid dynamics of change has become a solution to problems that are considered to have not yet been answered. Significant currents of change demand Islam as a religion that is ahmahan lil alamin always relevant to various times and circumstances. In short, the Al-Qur'an with the jargon of sahih likuli age wa food continues to be implemented, therefore it is necessary that in this article the author will explain the progressive Islamic reasoning of the Prophet's closest friend, Umar bin Khattab. Umar bin Khattab was known for his strict adherence to Islamic law and his efforts to promote justice and equality. The role of Umar bin Khattab in the formation of the science of jurisprudence was very large. His contribution cannot be denied, it is even said that fiqh in general is the result of legal ijtihadijtihad from Umar bin Khattab. The principles of progressive fiqh of Umar bin Khattab are still the starting point in reviewing new laws in the flow of development and dynamics of science.]]>
<![CDATA[THE HISTORY OF HADITH'S WRITTEN AND BOOKKEEPING ]]>
<![CDATA[Azhar Fadhil]]>
<![CDATA[ Mozaic: Islamic Studies Journal Vol. 2 No. 2 (2023) ]]>
Publisher : <![CDATA[Pascasarjana UIN Kiai Haji Achmad Siddiq Jember ]]>
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DOI: 10.35719/mozaic.v2i2.1910
<![CDATA[Hadith is all that rests on the prophet muhammad Shalallahu "alaihi wa sallam from word to deed to the nature of which Has been a pillar of Islam to this day. Islam has a holy book The qur’an is as for a living clue and hadith as the source of the second law After the qur "an, for the qur" an, all of it is involuntary Mutawatir, while the agony of the hadith is partially related to the question And the other half takes place on ahad. The hadith which was delivered by the prophet muhammad shallallahu "Alaihi wasallam needed to be looked after and preserved so that the muslims Can learn it and make it a proper life guide, After the next generation of friends in the prophet emerged This generation of tabi "who have a common in the spirit of teaching and Ascribing the hadith to the prophet of god, followed by generations After that in observing and guarding the prophet prophet, therefore It will outline the historical bookkeeping of the hadith of the age The messenger of god to this day to know the authenticity of hadith's watchcare Hadith is the messenger of god.]]>
<![CDATA[THE ISLAMIC DA’WAH PROGRESSING AT THE IMPLEMENTATION OF MUHAMMADIYAH-'AISYIYAH COLLEGE EDUCATION: Gerakan Dakwah Islam Berkemajuan Pada Penyelenggaraan Perguruan Muhammadiyah-Aisyiah ]]>
<![CDATA[Hendri Masduki]]>;
<![CDATA[Muhammad Holis]]>;
<![CDATA[Nur Iskandar]]>;
<![CDATA[Siti Maisurah Dyanti]]>
<![CDATA[ Mozaic: Islamic Studies Journal Vol. 3 No. 1 (2024) ]]>
Publisher : <![CDATA[Pascasarjana UIN Kiai Haji Achmad Siddiq Jember ]]>
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DOI: 10.35719/mozaic.v3i1.2084
<![CDATA[Research includes descriptive research as a model in field research with evaluation methods (evaluative research) in order to conduct discourse aboutMuhammadiyah 'Aisyiyah College Education Governance Policy Prospectus of the Progressive Al-Islam Da'wah Movement as the context of the problem in this research. The results of the research findings show that, the management policy for the implementation of education at the Muhammadiyah 'Aisyiyah college, the prospectus of the progressive Al-Islam da'wah movement, is a real entity of the amar ma'ruf nahi munkar da'wah movement which is based on 3 (three) principle pillars (1) Humanist Principles, by prioritizing the principles egalitarian (equality) and rejecting various forms of discrimination; (2) Liberative Principles, by prioritizing selectivity by rejecting and fighting evil in various areas of life; (3) Transcendent Principle, by developing the principle of action in order to plant the seeds of goodness and spread benefits to every human being for the realization of a progressive world civilization through the provision of education. policy on the management of education at the Muhammadiyah 'Aisyiyah college, prospectus, the Al-Islam missionary movement is progressing as a movement model characterized by the existence of educational units; Islamic Boarding Schools and Islamic Boarding Schools; and the Muhammadiyah 'Aisyiyah College (PTMA) which is based on 4 (four) important pillars, namely (1) Al-Islam and Kemuhammadiyahan (AIK) as local content (MULOK) which must be taught at all levels; (2) Managerial processes using a collegial collective model in the management of education administration in accordance with the basic regulations in force in the organization; (3) Maximizing the use of cadres as human resources in the management of education in order to map the effectiveness of implementing quality standards that are competitive and able to respond to the challenges of the times; (4) Consolidation of sustainable programs involving all components in the management of education at Muhammadiyah and 'Aisyiyah universities with democratic principles; transparent; and accountable prospectus for the progressive Al-Islam missionary movement.]]>
<![CDATA[DIALECTIC OF ISLAMIC SOCIAL VALUES DURING THE TIME OF THE PROPHET WITH LIFE OF MODERN SOCIETY: Dialektika Nilai Sosial Islam Pada Masa Nabi dengan Kehidupan Masyarakat Modern ]]>
<![CDATA[Fatimatus Zahro]]>;
<![CDATA[Muhammad Farouq Auni Syafi]]>
<![CDATA[ Mozaic: Islamic Studies Journal Vol. 3 No. 1 (2024) ]]>
Publisher : <![CDATA[Pascasarjana UIN Kiai Haji Achmad Siddiq Jember ]]>
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DOI: 10.35719/mozaic.v3i1.2091
<![CDATA[According on Islam itself, those changes is something that must be embraced and made to an implementive factor of religion teachings. In due course, those become the problems and challenges itself to invent a precise implementation and actualization with the social changes that occurs, no matter that it’s from historical, geographic, social, politics, morals, and even ethical perspective. The purpose of these research is: 1) to examine the social aspect of Madinah Islamic civilization under the leadership of the Prophet Muhammad?. 2) To analyze the dialectics of Islamic social aspect on behalf of modern life. These research is included to qualitative research with library research type. The technique of data collecting and processing that used is library research technique. After that, the social theory that used on these research is Emille Durkheim’s social theories. The conclusion of these research is 1) Under the leadership of the Prophet Muhammad, Islam society is capable of becoming a social structure that materialize social and religion balances. 2) The social changes of modern society requires the adaptation of application and implementation from the teachings of Islamic religion.]]>
<![CDATA[THE LIBERAL ISLAMIC THOUGHT IN INDONESIA: SOCIAL CONTEXT AND IMPLICATIONS ]]>
<![CDATA[Himayatu Syarafatil Furqon Al-MasduQi]]>;
<![CDATA[Fathul Ghaffari]]>
<![CDATA[ Mozaic: Islamic Studies Journal Vol. 2 No. 2 (2023) ]]>
Publisher : <![CDATA[Pascasarjana UIN Kiai Haji Achmad Siddiq Jember ]]>
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DOI: 10.35719/mozaic.v2i2.2101
<![CDATA[Social changes in Indonesian society in the modern era cannot be avoided, because society itself has the potential to develop and change. So it becomes a problem for Islam to maintain its existence as a relevant religion at all times. As a manifestation of Islam's response to aligning its teachings with social changes that occurred was the emergence of the liberal Islamic network. Which offers a free mindset and development for individuals. The social situation in Indonesia is also partly influenced by the existence of this network, so it is necessary to study Indonesian social and liberal Islamic networks to find out how the liberal Islamic network influences social conditions in Indonesia. This paper uses library research methods, namely by collecting data such as books, journal articles and literary sources on the topic of social change and liberal Islamic networks.]]>
<![CDATA[ISLAM'S VIEW ON CHANGES IN FASHION TRENDS IN INDONESIA ]]>
<![CDATA[Firda Silaturrohmah]]>;
<![CDATA[Nikmatul Masruroh]]>;
<![CDATA[Ahmad Dzulkarnaen]]>
<![CDATA[ Mozaic: Islamic Studies Journal Vol. 3 No. 1 (2024) ]]>
Publisher : <![CDATA[Pascasarjana UIN Kiai Haji Achmad Siddiq Jember ]]>
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DOI: 10.35719/mozaic.v3i1.2104
<![CDATA[One of the interesting phenomena of social change to discuss is the matter of clothing style (fashion trends). Initially, Indonesian people only wore Islamic clothing at certain moments, such as events related to religion. However, today society tends to prioritize material interests above all else, even above religion. Transformation in society is often based on dissatisfaction with certain aspects of life. One of the transformations that occurs and is very visible is the evolution of changes in clothing fashion. This is in line with the rapid development of technology which is followed by several developments, including in this case the development of clothing styles. We cannot avoid this development, aligning an existing development is a necessity that needs to be done, but even so there are sharia rules that have been finalized and must be obeyed by Muslims in full. There have been various fatwas issued by scholars, but it seems that these fatwas are often ignored. "Islam's view of changes in fashion trends in Indonesia", views that this change is caused by the social situation of modern society which no longer prioritizes religion in the first position but they place material interests higher than everything else, including in this case religion.]]>
<![CDATA[SOCIAL CHANGES TOWARDS WOMEN'S PROGRESS IN EGYPT ]]>
<![CDATA[Ria Rufaidah Al Anshariyah]]>;
<![CDATA[Lailatul Mubarokah]]>;
<![CDATA[Abdul Holel]]>
<![CDATA[ Mozaic: Islamic Studies Journal Vol. 2 No. 2 (2023) ]]>
Publisher : <![CDATA[Pascasarjana UIN Kiai Haji Achmad Siddiq Jember ]]>
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DOI: 10.35719/mozaic.v2i2.2110
<![CDATA[Patriarchal culture is very strong in the Middle East where Middle Eastern society wants to eliminate the culture little by little by means of social change under the pretext of community empowerment, Social movements bring change with one of the movements carried out by Qasim Amin, he was the first person to voice women's emancipation as women can develop and progress from time to time without losing their identity. The results of the study show that social change in Egypt has increased women's participation in various aspects of life, including education, work, and politics. However, there are still several challenges that must be overcome, such as economic inequality and social discrimination that still occur. Social change in Egypt has brought significant progress for women, but further efforts are still needed to overcome the social and economic inequality that still exists. This study also shows that there is still much room for further research on social change and women's progress in Egypt.]]>
<![CDATA[SOCIAL CHANGE IN MUSLIM TEENAGERS AT THE ERA OF GLOBALIZATION; THEORETICAL AND PRACTICAL STUDIES ]]>
<![CDATA[Moh Hasan Bashori]]>;
<![CDATA[Fajar Hidayat]]>
<![CDATA[ Mozaic: Islamic Studies Journal Vol. 2 No. 2 (2023) ]]>
Publisher : <![CDATA[Pascasarjana UIN Kiai Haji Achmad Siddiq Jember ]]>
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DOI: 10.35719/mozaic.v2i2.2120
<![CDATA[The social changes that have occurred have resulted in many teenagers perhaps lacking the ability to fully understand the use of refined Javanese (kromo inggil). In addition, there has been a change in fashion, with many students no longer wearing batik as the kiblat and lacking the confidence to wear traditional Indonesian batik. Due to their tendency to imitate Western culture that many students see as the kiblat. a large number of young people have lost sight of their national identity as Indonesians and as a result Indonesian culture may be gradually forgotten. The purpose of this study is to explain how, in the era of globalization, social change occurs in teenagers. This shift is the result of the influence of Western culture that penetrates Indonesian teenage society through social media and influences interaction patterns, language styles, fashion changes, and other areas. This study uses a descriptive qualitative research design. This study shows that there is a change in the way teenagers interact with each other, including in terms of communication and language]]>
<![CDATA[CHARISMATIC LEADERSHIP OF KH. ALI WAFA ABDULLAH IN THE DEVELOPMENT OF ACCELERATION OF READING THE YELLOW BOOK IN PP. MAHFILUD DUROR II SUGER KIDUL JEMBER ]]>
<![CDATA[Abdullah Yaqin]]>
<![CDATA[ Mozaic: Islamic Studies Journal Vol. 3 No. 1 (2024) ]]>
Publisher : <![CDATA[Pascasarjana UIN Kiai Haji Achmad Siddiq Jember ]]>
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DOI: 10.35719/mozaic.v3i1.2142
<![CDATA[Charismatic leadership emphasizes the existence of a special aura possessed by a leader which results in many followers who are loyal and obedient to him. A charismatic leader must continue to maintain his specialness towards his followers so that their obedience and obedience do not fade. The purpose of this study was to determine how the charismatic leadership of KH. Ali Wafa Abdullah and its impact on the development system of the acceleration program for reading yellow books at PP. Mahfilud Duror II. This study used a qualitative research approach with a case study type of research or commonly called case studies. The purposive sampling technique was used as the subject of the study. The data collection technique in this study used massive observation, interviews, and documentation, the results of which were analyzed using an idiosyncratic data analysis model. The validity of the data used was by triangulation of sources and triangulation of techniques. This study concluded that the management of the Islamic boarding school had implemented a modern managerial system by making the charismatic power of the Kiai a strengthener and driver of the management. The charismatic leadership of the Kiai also influences the managers of the yellow book reading acceleration program using the Prakom method to voluntarily and responsibly carry out the main tasks and functions both as managers and mentors.]]>
<![CDATA[COMPARISON OF READING METHODS OF ASBAB AN-NUZUL M. FAZLUR RAHMAN AND MOHAMMAD TOLBI ]]>
<![CDATA[Muhammad Izul Ridho]]>;
<![CDATA[Muhammad Ruslan]]>
<![CDATA[ Mozaic: Islamic Studies Journal Vol. 3 No. 1 (2024) ]]>
Publisher : <![CDATA[Pascasarjana UIN Kiai Haji Achmad Siddiq Jember ]]>
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DOI: 10.35719/mozaic.v3i1.2143
<![CDATA[Since the beginning of the emergence of studies on asbab al-nuzul, Muslim scholars have had different opinions about it. Some consider it the most important part of the process of understanding the holy text of the Qur'an, while others have the opposite opinion. But today almost all Muslim scholars consider the study of asbab al-nuzul to be the most important part of the process of understanding the meaning of the holy text. Even the scope of its understanding has been expanded, one of the Muslim scholars who took part in expanding the study of asbab al-nuzul is Fazlur Rahman and Muhammad Tolbi. Fazlur divided the category of asbab al-nuzul into two categories; Micro and Macro. Next, he developed his understanding of asbab al-nuzul into his double movement theory which finally anchored on the understanding of the universal and flexible meaning of the Qur'an. Not much different from Fazlur, Tolbi tried to explain the meaning of the Qur'an using an interpretation method based on understanding the text through the historical context of the text. Tolbi believes that the verses of the Qur'an should be interpreted in the context in which they were revealed. Removing the verses of the Qur'an from their historical aspects will only make the verses understood in an understanding that benefits certain parties. Although they appear the same, the methods of these two scholars are actually very different]]>
