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<![CDATA[Muslim Minority in Yogyakarta: Between Social Relationship and Religious Motivation ]]>
<![CDATA[Warsah, Idi]]>;
<![CDATA[Masduki, Yusron]]>;
<![CDATA[Imron, Imron]]>;
<![CDATA[Daheri, Mirzon]]>;
<![CDATA[Morganna, Ruly]]>
<![CDATA[ QIJIS Vol 7, No 2 (2019) ]]>
Publisher : <![CDATA[IAIN Kudus ]]>
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DOI: 10.21043/qijis.v7i2.6873
<![CDATA[This study aimed to investigate the relationship between minority Muslim families and those of non-Muslims in Banjarasri, Kalibawang, Kulon Progo Yogyakarta; and to find out the religious diversity motivation of the Muslim families. This study used descriptive qualitative method by applying a phenomenological approach. The data were garnered using observation and interview. This study revealed that the acculturation of arts, cultures, and social community made Muslim families and non-Muslim families live side by side. The religious motivation of Muslim minority for the sake of maintaining their faith rested upon both extrinsic and intrinsic motivations. Extrinsically, it could be seen from the strong influence of the mosque administrators, the power of various religious activities to enhance religious awareness, and the solid cohesiveness of the group to strengthen as well as protect religious motivation. Intrinsically, the religious motivation of Muslims in Banjarsari was basically the effect of self-awareness by reasons of their minor position, so that such motivation yielded strong inner capacity from each Muslim family to revive and get more deeply into Islam.]]>
<![CDATA[Reconstruction of Fiqh Nusantara: Developing the Ijtihad Methodology in Formulating Fiqh from Indonesian Perspective ]]>
<![CDATA[Kasdi, Abdurrohman]]>
<![CDATA[ QIJIS Vol 7, No 2 (2019) ]]>
Publisher : <![CDATA[IAIN Kudus ]]>
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DOI: 10.21043/qijis.v7i2.4797
<![CDATA[Fiqh Nusantara which is relevant to Indonesian Muslims is Fiqh that is suitable for the personality and character of the Indonesian people so that it can meet their needs. The importance of taking Fiqh stipulations from the results of Ijtihad that is more in line with the needs of the Nusantara community makes Fiqh not rigid in applying it. Fiqh Nusantara exists to revive the Fiqh so that it can participate in shaping the directions and movements of Indonesian people’s lives. This article aims at analyzing the reconstruction of Fiqh Nusantara, by developing the methodology of Ijtihad (Process of legal reasoning in rationalizing law based on the Qur’an and Sunnah) to formulate Fiqh (Islamic law) that is compatible with Indonesian people. The research used qualitative methods with juridical-sociological approaches. The result of this research shows that Fiqh Nusantara evolves along with the introduction of Islam in Indonesia which is known as Nusantara at that time. The reconstruction of the Fiqh Nusantara is done by reinterpreting the Shara theorem contained in traditional Fiqh, by reading the conditions of the community to realize the objectives of Islamic law, while referring to the Mazhab (school of thought) and Ijtihad as an effort to solve problems that occur in Indonesia by considering local wisdom, traditions, or customs.]]>
<![CDATA[Holistic-Integrative Education System in an Islamic Kindergarten ]]>
<![CDATA[Fauzi, Fauzi]]>;
<![CDATA[Supa'at, Supa'at]]>;
<![CDATA[Novikasari, Ifada]]>
<![CDATA[ QIJIS Vol 7, No 2 (2019) ]]>
Publisher : <![CDATA[IAIN Kudus ]]>
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DOI: 10.21043/qijis.v7i2.6449
<![CDATA[This research aims at examining the holistic-integrative approach system model appliedto an Islamic Kindergarten in Purwokerto city, Banyumas Regency. This qualitative research employs acase study with observation, interview and documentation as the data collection techniques. The data are then analyzed using two analysis techniques, namely content analysis and comparative analysis, with an interactive cycle. Based on the findings, the education developed through thesystematic approach ranges from the input resourcesstrengthening process, processes and transformation of raw inputs involving process quality elements, setting output targets with clear and measurable characteristics, and orientation to education unit users. The Islamic Kindergarten’s system is formulated in an integrated holistic system format model of early childhood education (sources, environment, process, transformation, output, and user). The model is developed by the researcher out of Kaufman’s model and Smith’s modelfor general system approach model.]]>
<![CDATA[Reading Types of Islamic Fundamentalism in Lampung Province (A Study on Doctrine and Movement of Islamism at Lampung University) ]]>
<![CDATA[Mustofa, Imam]]>;
<![CDATA[Enizar, Enizar]]>;
<![CDATA[Hadi, Mukhtar]]>;
<![CDATA[Irwansyah, Dedi]]>
<![CDATA[ QIJIS Vol 7, No 2 (2019) ]]>
Publisher : <![CDATA[IAIN Kudus ]]>
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DOI: 10.21043/qijis.v7i2.5719
<![CDATA[Islamic fundamentalism is usually identified and associated with the Islamic radicalism movement. This Islamic fundamentalism doctrine and movement have prepared students to be their successors. Lampung University as the biggest university in Lampung cannot be separated as its target. This article attempts to investigate types of fundamentalism at Lampung University; the fundamentalism development at the university; and the responses of university and faculty members towards religious activities at the. This study was a result of qualitative research applying two data sources in the words of primary data source and secondary data source. The collecting data methods were documentation and interview. The interviews were intended to lecturer, staff, university activist, and student. The documentation was held by examining the literature correlated with religious practice. The collected data were analyzed by using content analysis. The analysis was conducted through plotting the study and practice of religion, and analyzing the pattern of the study, religion practice and the contextualization of within Islamic study of Indonesia. Based on the analysis, this study concluded that the right-leaning Islamic doctrine which usually called Islamic fundamentalism turning a finger to Lampung University was not oriented on radicalism movement. This movement developed seriously Islamic education. Fundamentalism at Lampung University, not only moved to the education sector (tarbiyah) but also came into political sectors (siyasah). Unfortunately, university lets them move, because of their active roles in Islamic education for students. Nevertheless, some groups responded to their movement by initiating to create a similar student unit, namely KMNU (the Family of Nahdatul Ulama Students). However, the existence of this organization has not given significant improvements towards religious practices and discourses at Lampung University.]]>
<![CDATA[Public Caning: Should it Be Maintained or Eliminated? (A Reflection of Implementation Sharia Law in Indonesia) ]]>
<![CDATA[Armia, Muhammad Siddiq]]>
<![CDATA[ QIJIS Vol 7, No 2 (2019) ]]>
Publisher : <![CDATA[IAIN Kudus ]]>
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DOI: 10.21043/qijis.v7i2.4974
<![CDATA[This article investigated the corporal punishment through judicial caning in Aceh, Indonesia. The judicial caning is conducted publicly and easily watched by the crowd, including children. This article aimed to search the facts that occurred during the implementation of judicial canning in Aceh. This study employed a qualitative method, with the interview as the main instrument and also used the black-letter law as a supporting approach. The research finding showed that public caning does not guarantee a deterrent effect on the defendants. In some cases, such as gambling and drinking, some of them will potentially repeat the same cases the following years, because the law concerning gambling and drinking does not accommodate rehabilitation mechanism. Furthermore, children attending the canning process will likely imitate the process in their future life. This research has a clear novelty as publication related to judicial caning is still limited in research and articles regarding the Indonesian legal system.]]>
<![CDATA[Capitulation and Siyasah Syar’iyah Al-Maliyah Impact on Economic Stability of the 18th & 19th Ottoman Turks ]]>
<![CDATA[Saharuddin, Desmadi]]>;
<![CDATA[Meirison, Meirison]]>;
<![CDATA[Chusna, Inayatul]]>;
<![CDATA[Mulazid, Ade Sofyan]]>
<![CDATA[ QIJIS Vol 7, No 2 (2019) ]]>
Publisher : <![CDATA[IAIN Kudus ]]>
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DOI: 10.21043/qijis.v7i2.4847
<![CDATA[Free trade and foreign investment that characterize the 21st Century trade and business model do not benefit all parties, particularly Islamic countries. Only those who have well-established economic system and large capital gain the most benefit. This condition had occurred during the Ottoman Khalifah. Therefore, this article aims to prove that free trade and foreign investment during the Ottoman, in the form of capitulation, brought negative impact on the Ottoman’s economy and politics. Capitulation is an agreement between the Ottoman and Western European countries that regulated economic and legal sectors by giving privilege to the European countries to come and trade in the Ottoman. The Ottoman became a free market place that eliminated the Islamic economic system. The Ottoman saw the agreement as its Siyasah Syar’iyah Al-Maliyah to protect the political sovereignty when facing European countries. Once the agreement benefited the Ottoman, later it caused economic political problems. The domestic industries faced difficulty when competing with foreign trades. The Ottoman government did not have full authority over the law and justice of the Europeans in the Ottoman. The capitulation that was expected by the Ottoman to protect its economy and politics had put the country under the domination of Western Europe. What happened to the Ottoman is proof that the free market is only beneficial to developed countries with active industries. Therefore, this historical fact should be reference for Islamic countries in conducting their foreign economic system.]]>
<![CDATA[Tolerance Islam Theology of Education Hermeneutic Reading of Tariq Ramadan Thought ]]>
<![CDATA[Qomaruzzaman, Bambang]]>;
<![CDATA[Busro, B]]>
<![CDATA[ QIJIS Vol 7, No 2 (2019) ]]>
Publisher : <![CDATA[IAIN Kudus ]]>
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DOI: 10.21043/qijis.v7i2.5128
<![CDATA[The survey results on the intolerance of religion teachers in Indonesia signaled the need for the formulation of a more peaceful and tolerant Islamic theological education. This paper reads Ricoeur’s hermeneutics on Tariq Ramadan’s thoughts in formulating the tolerant Islamic education theology. There are three aspects of theology proposed by Tariq Ramadan, namely (1) educational activities are at the heart of Islamic theology, there is no faith without understanding and no understanding without education; (2) education is oriented to encourage individuals to gain religious experience that bears a commitment to participate in creating justice and social achievement; and (3) religious experience resulted from the education is transformed for the benefit of people through the implementation of education and tolerant dakwah (Islamic teachings). ]]>
<![CDATA[Public Caning: Should it Be Maintained or Eliminated? (A Reflection of Implementation Sharia Law in Indonesia) ]]>
<![CDATA[Muhammad Siddiq Armia]]>
<![CDATA[ QIJIS Vol 7, No 2 (2019) ]]>
Publisher : <![CDATA[IAIN Kudus ]]>
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DOI: 10.21043/qijis.v7i2.4974
<![CDATA[This article investigated the corporal punishment through judicial caning in Aceh, Indonesia. The judicial caning is conducted publicly and easily watched by the crowd, including children. This article aimed to search the facts that occurred during the implementation of judicial canning in Aceh. This study employed a qualitative method, with the interview as the main instrument and also used the black-letter law as a supporting approach. The research finding showed that public caning does not guarantee a deterrent effect on the defendants. In some cases, such as gambling and drinking, some of them will potentially repeat the same cases the following years, because the law concerning gambling and drinking does not accommodate rehabilitation mechanism. Furthermore, children attending the canning process will likely imitate the process in their future life. This research has a clear novelty as publication related to judicial caning is still limited in research and articles regarding the Indonesian legal system.]]>
<![CDATA[Capitulation and Siyasah Syar’iyah Al-Maliyah Impact on Economic Stability of the 18th & 19th Ottoman Turks ]]>
<![CDATA[Desmadi Saharuddin]]>;
<![CDATA[Meirison Meirison]]>;
<![CDATA[Inayatul Chusna]]>;
<![CDATA[Ade Sofyan Mulazid]]>
<![CDATA[ QIJIS Vol 7, No 2 (2019) ]]>
Publisher : <![CDATA[IAIN Kudus ]]>
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DOI: 10.21043/qijis.v7i2.4847
<![CDATA[Free trade and foreign investment that characterize the 21st Century trade and business model do not benefit all parties, particularly Islamic countries. Only those who have well-established economic system and large capital gain the most benefit. This condition had occurred during the Ottoman Khalifah. Therefore, this article aims to prove that free trade and foreign investment during the Ottoman, in the form of capitulation, brought negative impact on the Ottoman’s economy and politics. Capitulation is an agreement between the Ottoman and Western European countries that regulated economic and legal sectors by giving privilege to the European countries to come and trade in the Ottoman. The Ottoman became a free market place that eliminated the Islamic economic system. The Ottoman saw the agreement as its Siyasah Syar’iyah Al-Maliyah to protect the political sovereignty when facing European countries. Once the agreement benefited the Ottoman, later it caused economic political problems. The domestic industries faced difficulty when competing with foreign trades. The Ottoman government did not have full authority over the law and justice of the Europeans in the Ottoman. The capitulation that was expected by the Ottoman to protect its economy and politics had put the country under the domination of Western Europe. What happened to the Ottoman is proof that the free market is only beneficial to developed countries with active industries. Therefore, this historical fact should be reference for Islamic countries in conducting their foreign economic system.]]>
<![CDATA[Tolerance Islam Theology of Education Hermeneutic Reading of Tariq Ramadan Thought ]]>
<![CDATA[Bambang Qomaruzzaman]]>;
<![CDATA[B Busro]]>
<![CDATA[ QIJIS Vol 7, No 2 (2019) ]]>
Publisher : <![CDATA[IAIN Kudus ]]>
Show Abstract
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DOI: 10.21043/qijis.v7i2.5128
<![CDATA[The survey results on the intolerance of religion teachers in Indonesia signaled the need for the formulation of a more peaceful and tolerant Islamic theological education. This paper reads Ricoeur’s hermeneutics on Tariq Ramadan’s thoughts in formulating the tolerant Islamic education theology. There are three aspects of theology proposed by Tariq Ramadan, namely (1) educational activities are at the heart of Islamic theology, there is no faith without understanding and no understanding without education; (2) education is oriented to encourage individuals to gain religious experience that bears a commitment to participate in creating justice and social achievement; and (3) religious experience resulted from the education is transformed for the benefit of people through the implementation of education and tolerant dakwah (Islamic teachings). ]]>
