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<![CDATA[Muhammad Abduh’s Thought on Muhammadiyah Educational Modernism: Tracing the Influence in Its Early Development ]]>
<![CDATA[Shabir, Muslich]]>;
<![CDATA[Susilo, Sulistiyono]]>
<![CDATA[ QIJIS Vol 6, No 2 (2018) ]]>
Publisher : <![CDATA[IAIN Kudus ]]>
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DOI: 10.21043/qijis.v6i2.3813
<![CDATA[This article originally attempts to particularly find an answer whether the Muslim educational reforms introduced by the Muhammadiyah movement in Indonesia influenced by the ideas of 'Abduh. The results concluded the Muhammadiyah's educational reform programs were to a significant extent influenced by 'Abduh and founded on ideas which were undeniably similar to the ideas of 'Abduh. This suggests that the reform shows traces of a probable but unquantifiable influence of ‘Abduh and that this reform is certainly, at the very least, a reflection of ‘Abduh’s pervasive influence throughout the larger world of Islam.]]>
<![CDATA[Psychological Meaning of Spiritual Experience Participants Naqshbandiyah Khalidiyah in Kebumen Indonesia ]]>
<![CDATA[Saliyo, Saliyo]]>
<![CDATA[ QIJIS Vol 6, No 2 (2018) ]]>
Publisher : <![CDATA[IAIN Kudus ]]>
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DOI: 10.21043/qijis.v6i2.3930
<![CDATA[AbstractThis study aims at identifying the psychological  experiences of spiritual participants in Naqshabandiyah Khalidiyah tarekat. This experience was obtained after the participants of the baiat tarekat and carried out the spiritual teachings of the tarekat. The research method used is using a phenomenology.. The results of this study found themes of spiritual experience when the activities of baiat, tawajuhan, suluk, after baiat, and interaction with tarekat friends. Even so, not everyone finds spiritual experience in the tarekat, in every activity. The reason is that spiritual experience is not one of the main goals of a person following the Naqsabandiyah Khalidiyah  tarekat. However, not everyone finds spiritual experience in tarekat. The reason is that spiritual experience is not one of the main goals of a person following the spiritual  tarekat.]]>
<![CDATA[Waqf Accountability in the Republic of Yemen: An Empirical Analysis ]]>
<![CDATA[Ayedh, Abdullah]]>;
<![CDATA[Echchabi, Abdelghani]]>;
<![CDATA[Ihsan, Hidayatul]]>
<![CDATA[ QIJIS Vol 6, No 2 (2018) ]]>
Publisher : <![CDATA[IAIN Kudus ]]>
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DOI: 10.21043/qijis.v6i2.4030
<![CDATA[The purpose of the study is to investigate how the Yemeni mutawallis (awqaf managers) perceive their accountability and how they discharge it. Accordingly, a survey was conducted covering 156 respondents from most of the Yemeni regions, and data analysis was based on descriptive statistics. The findings revealed that the mutawallis are mostly perceived to be accountable to the government awqaf institutions, followed by the accountability to the waqif (donor). These perceptions were influenced by the organizational values and rules governing the waqf. Finally, the most significant mechanism used in discharging waqf accountability is the regular issuance of financial annual reports followed by the fulfilment of government auditing requirements, waqif requirements, as well as the customers’ satisfaction. These findings have significant implications for the Islamic economics and waqf theory, for the practitioners as well as for the policy makers in waqf and related areas.]]>
<![CDATA[ImÄm al-Ḥaramayn al-JuwaynÄ« and Jadal Theory in the Eleventh Century (A Critical Analysis of ImÄm al-Ḥaramayn’s al-KÄfÄ«ya fi al-jadal) ]]>
<![CDATA[Widigdo, Mohammad Syifa Amin]]>
<![CDATA[ QIJIS Vol 6, No 2 (2018) ]]>
Publisher : <![CDATA[IAIN Kudus ]]>
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DOI: 10.21043/qijis.v6i2.3695
<![CDATA[This study presents a critical navigation and interpretation of the book al-KÄfiya fÄ« al-jadal by ImÄm al-Ḥaramayn al-JuwaynÄ« (d. 478/1085). In this book, he elucidates foundational thoughts of jadal (dialectic) theory and its application. Despite its importance in the development of jadal in Islamic scholarship and dialectical art, ImÄm al-Ḥaramayn’s al-KÄfiya unfortunately has never been studied. Existing studies on the art of Islamic disputation theory discuss al-KÄfiya’s position and contribution, but the discussion of its content is not comprehensive. In this respect, this article not only provides a more comprehensive understanding of ImÄm al-Ḥaramayn’s theory of jadal but more importantly demonstrates how ImÄm al-Ḥaramayn formulates jadal as a scholastic method. He shows that jadal is essentially scholastic for its orientation of finding truth in the forms of epistemological and psychological certainty (al-yaqÄ«n) in juridical and theological knowledge. ]]>
<![CDATA[Kawin Maupah: an Obligation to Get Married After Talak Tiga in the Tradition of Binjai Village in Pasaman District: a Maqasid al-Shari’ah Review ]]>
<![CDATA[Saputra, Eko]]>;
<![CDATA[Busyro, Busyro]]>
<![CDATA[ QIJIS Vol 6, No 2 (2018) ]]>
Publisher : <![CDATA[IAIN Kudus ]]>
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DOI: 10.21043/qijis.v6i2.3738
<![CDATA[Allah SWT hates divorce the most even though He still allows us to do it. If the repudiation (talaq) has been conducted three times, the husband and wife should not reconcile unless the ex-wife marries another man (muḥallil) and has been divorced by her second husband after having an intercourse as a husband and wife. In contrast, there is an obligation for married couples who have been separated because of the third talaq to remarry in Nagari Binjai. This obligation is based on the belief that this is a religious obligation that must be followed by the tradition. The separation because of the third talaq is believed to bring disaster to the village and the subjects will suffer in present life and will not smell the heaven aroma in the hereafter. Even though kawin maupah tradition is maslahah and permissible by some Islamic scholars, it still requires the husband and wife to conduct intercourse prior to the divorce. The maslahah of the kawin maupah is contrary to the Prophet’s guidance, since there is no sexual intercourse in this payment-ordered marriage. Therefore, the practice of kawin maupah by the Nagari Binjai community does not fulfill the qaṣd al-Syâri’ and maqâṣid al-aṣliyah which should be actualized in the maqâṣid al-syarî'ah’s theory.]]>
<![CDATA[Neo-patriarchy and the Problem of the Arab Crisis: A Critical Study on Hisham Sharabi’s Works ]]>
<![CDATA[Yoyo, Yoyo]]>
<![CDATA[ QIJIS Vol 6, No 2 (2018) ]]>
Publisher : <![CDATA[IAIN Kudus ]]>
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DOI: 10.21043/qijis.v6i2.3808
<![CDATA[The paper tries to elaborate the ideas of Hisham Sharabi on Neo-patriarchy culture and its relevance to the current situations. He perceived that Neo-patriarchy as one of main causes of the Arab crisis. According to him, the Arab societies in general did not adopt modernism in its real form. Therefore, rather transforming into modern society they turned into “distorted modernism.†The data of this research particularly are Sharabi’s works that were published during 1980s as crucial period of his intellectual journey. The paper found three major conclusions on neo-patriarchy culture postulated by Sharabi: 1) neo-patriarchy culture is the real form of Arab’s failure in transforming its societies into modern one, it reflected such as in authoritarian political system, economic dependent and social-political fragmentation; 2) criticism is pre-conditions for modern Arab societies’ transformation. One of the efforts to achieve real modernism according to Sharabi is to deconstruct some distorted definitions of democracy, civil society, etc., and build fresh meaning of the terms. ]]>
<![CDATA[Bank Selection Criteria and SERVQUAL Survey among Muslims in Mauritius ]]>
<![CDATA[Abduh, Muhamad]]>;
<![CDATA[Ramjaun, Shaheen Bibi]]>;
<![CDATA[Mustaqim, Muhamad]]>
<![CDATA[ QIJIS Vol 6, No 2 (2018) ]]>
Publisher : <![CDATA[IAIN Kudus ]]>
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DOI: 10.21043/qijis.v6i2.3756
<![CDATA[As a Muslim minority country located far off the east coast of South Africa, Mauritius has successfully introduced Islamic finance since 1998. However, the development is not as expected since two Islamic banking windows were closed down and the only Islamic commercial bank in the country has been struggling hard in order to generate favorable expected profits. The aims of this study are to investigate the bank selection criteria among Muslims in Mauritius and to evaluate the customer satisfaction upon the Islamic banking service quality in the country. The findings show that privacy, easy access, service quality, facilities, transparency and bank reputation are the factors influence Muslim Mauritian to patronize bank and interestingly religion and religiosity are out of it. The importance – performance analysis is used to provide an interesting visual analysis on the service quality items examined. The findings suggest that Islamic banks must improve their Tangible and Reliability aspects in order to satisfy the customers and eventually become more profitable.]]>
<![CDATA[Psychological Meaning of Spiritual Experience Participants Naqshbandiyah Khalidiyah in Kebumen Indonesia ]]>
<![CDATA[Saliyo Saliyo]]>
<![CDATA[ QIJIS Vol 6, No 2 (2018) ]]>
Publisher : <![CDATA[IAIN Kudus ]]>
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DOI: 10.21043/qijis.v6i2.3930
<![CDATA[AbstractThis study aims at identifying the psychological experiences of spiritual participants in Naqshabandiyah Khalidiyah tarekat. This experience was obtained after the participants of the baiat tarekat and carried out the spiritual teachings of the tarekat. The research method used is using a phenomenology.. The results of this study found themes of spiritual experience when the activities of baiat, tawajuhan, suluk, after baiat, and interaction with tarekat friends. Even so, not everyone finds spiritual experience in the tarekat, in every activity. The reason is that spiritual experience is not one of the main goals of a person following the Naqsabandiyah Khalidiyah tarekat. However, not everyone finds spiritual experience in tarekat. The reason is that spiritual experience is not one of the main goals of a person following the spiritual tarekat.]]>
<![CDATA[Waqf Accountability in the Republic of Yemen: An Empirical Analysis ]]>
<![CDATA[Abdullah Ayedh]]>;
<![CDATA[Abdelghani Echchabi]]>;
<![CDATA[Hidayatul Ihsan]]>
<![CDATA[ QIJIS Vol 6, No 2 (2018) ]]>
Publisher : <![CDATA[IAIN Kudus ]]>
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DOI: 10.21043/qijis.v6i2.4030
<![CDATA[The purpose of the study is to investigate how the Yemeni mutawallis (awqaf managers) perceive their accountability and how they discharge it. Accordingly, a survey was conducted covering 156 respondents from most of the Yemeni regions, and data analysis was based on descriptive statistics. The findings revealed that the mutawallis are mostly perceived to be accountable to the government awqaf institutions, followed by the accountability to the waqif (donor). These perceptions were influenced by the organizational values and rules governing the waqf. Finally, the most significant mechanism used in discharging waqf accountability is the regular issuance of financial annual reports followed by the fulfilment of government auditing requirements, waqif requirements, as well as the customers’ satisfaction. These findings have significant implications for the Islamic economics and waqf theory, for the practitioners as well as for the policy makers in waqf and related areas.]]>
<![CDATA[Imām al-Ḥaramayn al-Juwaynī and Jadal Theory in the Eleventh Century (A Critical Analysis of Imām al-Ḥaramayn’s al-Kāfīya fi al-jadal) ]]>
<![CDATA[Mohammad Syifa Amin Widigdo]]>
<![CDATA[ QIJIS Vol 6, No 2 (2018) ]]>
Publisher : <![CDATA[IAIN Kudus ]]>
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DOI: 10.21043/qijis.v6i2.3695
<![CDATA[This study presents a critical navigation and interpretation of the book al-Kāfiya fī al-jadal by Imām al-Ḥaramayn al-Juwaynī (d. 478/1085). In this book, he elucidates foundational thoughts of jadal (dialectic) theory and its application. Despite its importance in the development of jadal in Islamic scholarship and dialectical art, Imām al-Ḥaramayn’s al-Kāfiya unfortunately has never been studied. Existing studies on the art of Islamic disputation theory discuss al-Kāfiya’s position and contribution, but the discussion of its content is not comprehensive. In this respect, this article not only provides a more comprehensive understanding of Imām al-Ḥaramayn’s theory of jadal but more importantly demonstrates how Imām al-Ḥaramayn formulates jadal as a scholastic method. He shows that jadal is essentially scholastic for its orientation of finding truth in the forms of epistemological and psychological certainty (al-yaqīn) in juridical and theological knowledge. ]]>
