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<![CDATA[Peran Guru Ngaji di Era Sustainable Development Goals (SDGs) (Studi Kasus di Desa Semat Tahunan Jepara) ]]>
<![CDATA[Ahmad Saefudin]]>;
<![CDATA[Nur Fitriyah]]>
<![CDATA[ JURNAL INDO-ISLAMIKA Vol 10, No 2 (2020) ]]>
Publisher : <![CDATA[JURNAL INDO-ISLAMIKA ]]>
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DOI: 10.15408/idi.v10i2.17514
<![CDATA[The phenomenon of globalization has entered people's lives, including in Semat Village, Tahunan District, Jepara Regency. The indicator is the development of information technology tools and changes in people's attitudes and lifestyles that tend to follow modern styles. Even though, globalization has not discouraged people from participating in several activities that are in line with the SDGs target in the economic and education sectors, especially in efforts to end poverty and ensure inclusively and quality education. This study aims to emphasize the role of guru ngaji in promoting sustainable global development (SDGs) in the economic and educational domains. A crucial research question that will be answered is whether it is true that global phenomena can cause the younger generation to become increasingly dependent on technological tools and the gradual fading of the sense of solidarity among fellow communities.]]>
<![CDATA[PRINSIP PENDIDIKAN AGAMA ISLAM DALAM MEWUJUDKAN KESEHATAN MENTAL DAN GOOD GOVERNMENT ]]>
<![CDATA[Muhamad Fatihul Afham]]>
<![CDATA[ JURNAL INDO-ISLAMIKA Vol 8, No 1 (2018) ]]>
Publisher : <![CDATA[JURNAL INDO-ISLAMIKA ]]>
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DOI: 10.15408/idi.v8i1.17539
<![CDATA[This study aims to determine the principles of Islamic religious education in realizing mental health, as well as the role of Islamic education in creating good government. This study uses a qualitative approach with library research methods (literature study). Collecting data using documentation techniques. The data analysis used descriptive analysis techniques.The results showed that religion is an important element in mental development. Without religion, development plans will not be carried out properly. Because a person can carry out his plans properly depending on the calm of his soul. If his soul is restless he will not be able to deal with the problems inherent in implementing these plans. A mentality that grows without religion will not necessarily be able to achieve integrity due to a lack of peace and tranquility of the soul.Islamic Religious Education is education based on the teachings of the Islamic religion, namely in the form of guidance, care for students, so that later after completing education, they can understand, live and practice the teachings of Islam as a way of life for the sake of safety and welfare of life in this world and in the hereafter. Thus, if Islamic religious education can become a way of life for each individual, then mental health and goo govermunt will automatically be realized. ]]>
<![CDATA[Penerapan al-Qawā‘id al-Uṣuliyyah dan al-Qawā‘id al-Fiqhiyah dalam Kasus Riba dan Bank Syari'ah ]]>
<![CDATA[Lukita Fahriana]]>;
<![CDATA[JM. Muslimin]]>
<![CDATA[ JURNAL INDO-ISLAMIKA Vol 10, No 2 (2020) ]]>
Publisher : <![CDATA[JURNAL INDO-ISLAMIKA ]]>
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DOI: 10.15408/idi.v10i2.17527
<![CDATA[Artikel ini akan membahas tentang penggunaan atau penerapan al-Qawā‘id al-Uṣuliyyah dan al-Qawā‘id al-Fiqhiyah dalam pengambilan hukum pada kasus riba dan bank syari’ah. Salah satu al-Qawā‘id al-Uṣuliyyah yang digunakan dalam pengambilan hukum tentang riba ialah kaidah النهي يدل على التحريم “Dalil terkait pelarangan itu menunjukkan keharaman”, digunakan kaidah tersebut, sebab ayat Al-Qur’an yang berkaitan dengan riba menggunakan lafadz nahi (lafadz yang konteksnya menunjukkan larangan). Sedangkan salah satu al-Qawā‘id al-Fiqhiyah yang digunakan dalam kasus riba yaitu كل قرض جرّ منفعة فهو ربا, maksudnya adalah segala sesuatu yang mendatangkan keuntungan dalam kegiatan utang-piutang, maka itu tergolong ke dalam perbuatan riba. Adapun kegiatan dalam perbankan syari’ah, salah satunya menggunakan al-Qawā‘id al-Fiqhiyah yang bersifat umum, yakni الأصل فى المعاملة الإباحة إلا أن يدل دليل على التحريم, maksud penerapan kaidah tersebut dalam kasus perbankan syari’ah adalah segala jenis transaksi yang dikelola oleh perbankan (khususnya perbankan syari’ah seperti wakālah, murābahah, giro, deposito, dan lain-lain) adalah boleh selama tidak ada dalil lain yang mengharamkannya.]]>
<![CDATA[INTERNET DALAM BINGKAI DAKWAH ORGANISASI NAHDLATUL ULAMA ]]>
<![CDATA[muhammad itsbatul haq]]>
<![CDATA[ JURNAL INDO-ISLAMIKA Vol 8, No 2 (2018) ]]>
Publisher : <![CDATA[JURNAL INDO-ISLAMIKA ]]>
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DOI: 10.15408/idi.v8i2.17553
<![CDATA[This article focuses on the activities of the preaching of Nahdlatul Ulama as one of the religious organizations in Indonesia in the realm of the internet world. Nahdlatul Ulama (NU) is considered an Islamic organization that is anti-technological development. This assumption was born as a result of the wrong view of evaluating Nahdlatul Ulama as a pioneer of the traditionalist group due to the mismatch between religion and modernity. For Nahdlatul Ulama itself, the internet can be used as a useful medium for religion and can be used as a medium for deradicalization. The positive response of religion is seen in the use of the internet by Nahdlatul Ulama which is categorized into four forms of use, namely ideological, contextual, polemical and strategic use. All of these forms indicate that the internet as part of modernity can be used for the benefit and broadcast of religious information.]]>
<![CDATA[KONSEP PENDIDIKAN ISLAM DALAM HIZBUT TAHRIR ]]>
<![CDATA[Haniah Mase]]>
<![CDATA[ JURNAL INDO-ISLAMIKA Vol 9, No 2 (2019) ]]>
Publisher : <![CDATA[JURNAL INDO-ISLAMIKA ]]>
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DOI: 10.15408/idi.v9i2.17519
<![CDATA[Hizbuttahrir is synonymous with the Islamic caliphate or the establishment of an Islamic state. Since the beginning of this organization, it has actually proclaimed itself as an organization that was founded because of the failure of a number of previous organizations that wanted to establish an Islamic state such as the Muslim Brotherhood (IM). This paper will explain the other side of Hizbuttahrir related to the concept of education developed by Taqyuddin an-Nahbany, as the founder of Hizbuttahrir.]]>
<![CDATA[Tawhid Uluhiyyah (Oneness of Worship) and Veneration of Saints Tradition ]]>
<![CDATA[Muchammad Ikfil Chasan]]>;
<![CDATA[Arif Zamhari]]>
<![CDATA[ JURNAL INDO-ISLAMIKA Vol 11, No 1 (2021) ]]>
Publisher : <![CDATA[JURNAL INDO-ISLAMIKA ]]>
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DOI: 10.15408/jii.v11i1.20387
<![CDATA[This study examines the arguments of saints veneration according to Ayatollah Ja’far al-Subhani’s as one of the Shia Muslim scholars. This is qualitative study using literary research methods to obtain and analyze data with descriptive analysis techniques. Its primary source is the book buhuth qur’aniyyah fi al-tawhid wa al-shirk written by Ja’far al-Subhani himself. On the one hand, some Muslim scholars argue that the veneration of saints tradition including tabarruk (seeking blessings), tawassul (mediation), and tashaffu’ (seeking help) is an act of shirk as it suggests to worship other than Allah, and therefore violates the principle of tawhid uluhiyyah (oneness of worship) stating that Muslims must only worship Allah. On the other hand, Al-Subhani sees the tradition differently. Referring to his definition of worship (‘ibadah), he says that the veneration of saints does not violate the concept of tawhid uluhiyyah, but it is in line with tawhid. He sees it as an act of taqarrub (seeking proximity) which leads a Muslim to get closer to Allah, considering the saints are basically people having a special relationship with Allah.]]>
<![CDATA[Pemikiran Filsafat Islam Jawa Damardjati Supadjar ]]>
<![CDATA[Muhammad Sunandar Alwi]]>
<![CDATA[ JURNAL INDO-ISLAMIKA Vol 10, No 1 (2020) ]]>
Publisher : <![CDATA[JURNAL INDO-ISLAMIKA ]]>
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DOI: 10.15408/idi.v10i1.17509
<![CDATA[This article discusses the thoughts, methods, origins, and influences of Javanese Islamic philosophical thought Damardjati Supadjar. Born in Losari Village, Grabag District, Magelang Regency, March 30, 1940 died 17 February 2014 in Sleman Yogyakarta. The method of thinking is: unique, operational, and testified. The origin and influence of the philosophy of the process were greatly influenced by Whitehead, who developed himself by Damardjati Supadjar who became an (othak-athik gathuk) philosophy. Damardjati Supadjar thoughts about Javanese Islamic philosophy can be seen from the view of nature as sangkan paraning dumadi, which is about the origin and purpose of everything in the universe that comes from God and returns to Him. Humans as khalifatullah mongko ojo dumeh (forbidden from acting arbitrarily). In divinity there is sarira batara (kawula-gusti), that is, humans are only kumawula (servants) who have to melt in the leprosy (God). Then education is ngelmu iku kalakone kanthi laku behavior when the intention to get knowledge must be lived through behavior (the process of seeking knowledge). While morality is critical thinking on the basis of the teaching of acting to be a good human being.]]>
<![CDATA[DINAMIKA ISLAM POLITIK DAN ISLAM KULTURAL DI INDONESIA ]]>
<![CDATA[LL Saefudin Zuhri]]>
<![CDATA[ JURNAL INDO-ISLAMIKA Vol 8, No 1 (2018) ]]>
Publisher : <![CDATA[JURNAL INDO-ISLAMIKA ]]>
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DOI: 10.15408/idi.v8i1.17541
<![CDATA[This article discusses how the history of politics in Indonesia. The Islamic movement in Indonesia is so dynamic. This dynamic can be seen from the emerging Islamic movements, which can be grouped into two, namely the political Islam movement and cultural Islam. One of the dynamics that is still strongly discussed today is related to state ideology. Political Islam considers it necessary, while cultural Islam considers it unnecessary. Islam is most importantly embodied in the culture of society, not formalist. In conclusion, Islam does need to be embodied in cultural and political ways, but it does not need to be formalist. The two of them must complement each other. And The bigger the Islamic political movement at the ideological level causes the power of Muslims to weaken and experience stagnation. Therefore, in the Muslim struggle movement, another concept that moves culturally as an alternative is presented so that Muslims no longer experience delays in development.]]>
<![CDATA[AL-QUR’AN DAN HADIS SEBAGAI SUMBER HUKUM ISLAM ]]>
<![CDATA[Septi Aji Fitra Jaya]]>
<![CDATA[ JURNAL INDO-ISLAMIKA Vol 9, No 2 (2019) ]]>
Publisher : <![CDATA[JURNAL INDO-ISLAMIKA ]]>
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DOI: 10.15408/idi.v9i2.17542
<![CDATA[National and state life cannot be separated from legal regulations. As a religious community, it is appropriate to obey the legal orders stipulated in a teaching, just as Islam also has rules and laws that must be obeyed by its adherents. The source of law in Islam is the al-Qur'an and Sunnah, the words of Allah and the Sunnah of the Prophet which are the main foundation in Islamic teachings. Understanding of the two sources of law is important because they cannot be separated from one another, there is a relationship between the two in explaining the applicable laws in Islam. So it is proper to understand the two sources of law to be the main thing, if there is an error in understanding between the two, it will damage the existence of the source of the law. By understanding the two sources of law, namely al-Qur'an and Hadith, you will get legal instructions that are in accordance with the guidance of the Shari'a and sunnah of the prophet Muhammad. This paper describes the existence between the two sources of Islamic law in its application in a pluralistic society, using thematic methods.]]>
<![CDATA[Pembaruan Fiqih Indonesia (Telaah Tafsir Al-Bayan Karya T.M Hasbi Ash-Shiddieqy) ]]>
<![CDATA[Sobari sutarip]]>
<![CDATA[ JURNAL INDO-ISLAMIKA Vol 10, No 1 (2020) ]]>
Publisher : <![CDATA[JURNAL INDO-ISLAMIKA ]]>
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DOI: 10.15408/idi.v10i1.17532
<![CDATA[This paper discusses the methodology of interpreting the Koran by Teungku Muhammad Hasbi Ash Shiddieqy in Tafsir al Bayan. Tafsir Al Bayan is one of the interpretations of the work of the nation's children in the mid-20th century using Indonesian. Tafsir Al Bayan contains a complete interpretation of the Koran and 30 juz translations published in 1966. Tafsir Al Bayan is Hasbi's second work in the field of interpretation after he succeeded in writing his first work, Tafsir An Nur complete 30 Juz in 1956. The purpose of this research is to know the methodology of the exegete in interpreting the Koran. The method used in this research is the method of text analysis of the Al Bayan interpretation in particular, as well as referring to Hasbi's other works and studies on the study of the Al Bayan Tafsir and Hasbi's thoughts in various articles and journals. Research on the interpretation of T.M Hasbi in Tafsir Al Bayan produced several findings, namely: 1) Ittijah or the direction of T.M Hasbi's goals in writing Tafsir Al Bayan are; first, to perfect the translations of the Koran that have developed in Indonesian society. Second, provide concise comments explaining the meaning of the verses which require explanation according to the new style of interpreting the verses of the Quran. 2) The method used by T.M Hasbi in interpreting the Koran is the tahlili method by comparing the opinions of other mufassirs. 3) The approach used by T.M Hasbi in interpreting the Qur'an in general is the bir ro'yi approach, but the elements of bil ma'tsur and linguistic elements also color in Hasbi's interpretation. 4) Interpretation style Ttafsir al Bayan is identical to fiqh style which is full of tajdid and ijtihad nuances. T.M Hasbi's appeal and strong encouragement for Tajdid and ijtihad are an important element in distinguishing Tafsir Al Bayan from others.]]>
