Articles
10 Documents
Search results for
, issue
" Vol 7, No 2 (2011): (Juni)"
:
10 Documents
clear
<![CDATA[MODEL INTEGRASI SAINS DAN AGAMA DALAM PENGEMBANGAN AKADEMIK KEILMUAN UIN ]]>
<![CDATA[Mulyono, Mulyono]]>
<![CDATA[ JURNAL PENELITIAN KEISLAMAN Vol 7, No 2 (2011): (Juni) ]]>
Publisher : <![CDATA[LP2M IAIN Mataram ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
<![CDATA[This article explains the efforts made by Universitas Islam Negeri (UIN/the State Islamic University) to integrate science and religion as a solid foundation for scientific academic institutions. Based on a case study at UIN Sunan Kalijaga, the study shows that the institution develops a new paradigm to terminate the dichotomy of science and religion and to integrate them. This is called an integrated-interconnected paradigm symbolized as âSpider Webâ (Jaring Laba-laba). The former Rector of UIN Sunan Kalijaga, Prof. Dr. H. Amin Abdullah (2001-2010) proposed the idea. This idea contends that religious knowledge and sciences are mutually integrated and interconnected. Integration here means that each field in religion and science can benefit from one another to develop new research areas or studies, without which such an effort can be unsuccessful. The integration thus necessitates interconnection among the disciplines in religion and science.]]>
<![CDATA[PENGELOLAAN WAKAF UANG DI BAITULMÃL MUAMALAT DALAM PERSPEKTIF HUKUM POSITIF DI INDONESIA ]]>
<![CDATA[Suhairi, Suhairi]]>
<![CDATA[ JURNAL PENELITIAN KEISLAMAN Vol 7, No 2 (2011): (Juni) ]]>
Publisher : <![CDATA[LP2M IAIN Mataram ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
<![CDATA[Muslims in Indonesia have been practicing cash endowment prior to the enactment of the Act No. 41 of 2004. It is therefore interesting to examine how this endowment has been managed by BMM and analyze it from the perspective of Indonesian law. The BMM has managed cash endowment since 2002. The primary data of this research was collected through interviews while the secondary data were gained from documentation. The analysis was deductively conducted by examining the compatibility of cash donation management with the provision of the state regulation. The management of cash endowment in BBM is not totally in line with the existing regulation especially regarding declaration of intent (ikrar) and the waqf certificate. Nevertheless, the investment aspect of waqf managed in BMM has met the regulation in that it at least keeps the nominal value but not the capital money. In terms of the usage of the endowment outcome, the cash donation has met with the state regulation although the money has only been used little for investment.]]>
<![CDATA[TRADISI NYANDAK MASYARAKAT SASAK DALAM PERSPEKTIF FIQH MUâAMALAH ]]>
<![CDATA[Musawar, Musawar]]>
<![CDATA[ JURNAL PENELITIAN KEISLAMAN Vol 7, No 2 (2011): (Juni) ]]>
Publisher : <![CDATA[LP2M IAIN Mataram ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
<![CDATA[This article discusses sandak, a common tradition of muamalah (Islamic transaction) among the Sasak in Lombok. The tradition constitutes a model of transaction that contains commercial and economic value where the creditor takes over the debtorâs land or rice field as a secure deposit. There is no exact equivalent term for sandak in Islamic law, and yet it can still be classified as sale, lease and crop sharing which is clearly part of muaâmalah. However, seen from the concept of al-rahn (mortgage), al-qarld (loan/lease) and al-riba (interest), sandak is legally problematic because some aspects of it are forbidden. To avoid being trapped in an illegal transaction, the Sasak, who mostly follow the Shafiâite School, tend to be flexible by adopting the Hanafite school which is believed to be more accommodative to this tradition than the first school. There are two models of sandak. First, the creditor takes benefits of the secure deposit such as the rice field or garden upon the debtorâs approval, a practice permitted by the Hanafite. Second, the parties involving in this transaction use the principle of baây al-wafaâ, that is transaction to fulfill humanâs need, arguing that the need may elevate emergency.]]>
<![CDATA[SISTEM PELAYANAN HAJI PADA KANWIL KEMENTERIAN AGAMA PROVINSI NUSA TENGGARA BARAT ]]>
<![CDATA[Nashuddin, Nashuddin]]>
<![CDATA[ JURNAL PENELITIAN KEISLAMAN Vol 7, No 2 (2011): (Juni) ]]>
Publisher : <![CDATA[LP2M IAIN Mataram ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
<![CDATA[The study analyzes the pilgrim service system that includes registration, health, manasik of hajj, accommodation, consumption and transportation services. It also attempts to explain the responses of the stakeholders and the constraints faced by the Regional Office of Religious Affairs of West Nusa Tenggara Province in providing services to pilgrim. This is qualitative research that gathers its data through observation, interview and documentation. The study shows that the service of pilgrim provided by the office did not entirely meet with the needs and expectations of the hajj participants. The participants felt that registration, health, catering and accommodation services were all satisfying except for manasik tutoring services and transportation. The study also demonstrates that the hajj service, registration and procedure went fast, simple, open and accessible, making the whole process run easily. To sustain its professionalism in giving the hajj service, the office adopted an integrated principle, which is adaptive and responsive, that make the whole process of pilgrim effective.]]>
<![CDATA[METODE TAFSIR NAFAHÃT AL-QURâÃN KARYA NÃSHER MAKÃREM AL-SYÃRÃZà ]]>
<![CDATA[Yuliarto, Udi]]>
<![CDATA[ JURNAL PENELITIAN KEISLAMAN Vol 7, No 2 (2011): (Juni) ]]>
Publisher : <![CDATA[LP2M IAIN Mataram ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
<![CDATA[One of the most important works in Qurâanic exegesis that employs a thematic approach is Tafsîr Nafahât al-Qurâân Uslûb Jadîd fî al-Tafsîr al-Maudlûâî li al-Qurâân al-Karîm, authored by Nâsher Makârem al-Syîrâzî. The study seeks to elucidate the methodology of exegesis employed in the work. Thematic approach of the Qurâan (tafsir al-maudlûâî) has developed significantly and showed diverse models in terms of the pattern of interpretation and theme. The author of the work, al-Syîrâzî, offers a new approach in thematic exegesis, which significantly differs from that introduced by al- Farmâwî, whose model of interpretation has so far dominated the field. Al-Syîrâzî thus opens pathways for reform of Qurâanic exegesis. His approach is built on the Syiâi theological doctrine of the five principles, namely knowing God and Oneness of God, Prophethood, Leadership, Eschatology and Justice. The adoption of these principles in the work of al-Syîrâzî has created a distinctive nuance of Qurâanic exegesis, which is rational and comprehensive.]]>
<![CDATA[PERAN FATHIMAH BINTI ABDUL WAHAB BUGIS DALAM PENULISAN KITAB PARUKUNAN MELAYU ]]>
<![CDATA[Saifuddin, Saifuddin]]>
<![CDATA[ JURNAL PENELITIAN KEISLAMAN Vol 7, No 2 (2011): (Juni) ]]>
Publisher : <![CDATA[LP2M IAIN Mataram ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
<![CDATA[In general, female ulama (scholars) have not received acknowledgment in the tradition of Islamic scholarship despite the fact that many female ulama play an important role in the field. There has been reluctance to admit the female author. Not surprisingly, Fathimah binti Abdul Wahab Bugis, who originally authored Parukunan Melayu, is neglected precisely because her name does not appear in the book, since the bookâs authorship is often associated with a male ulama, namely Mufti Jamâluddîn. This article aims to uncover the role of Fathimah in writing the book Parukunan Melayu. Through historical and documentary methods, the study demonstrates that the book was written by Fathimah and yet female voices have a little weight in the work. There is a great part of the work that just repeats what has been echoed in the works of al-Sayyid al-âAlawî, Syekh Muhammad Arsyad, and Syekh Nûr al-Dîn al-Rânîrî. This does not mean, however, that there is simply no voice for women. It is likely that Fâthimahâs thought have been reflected in the work. However, based on intertextuality analysis, such thoughts are not typical of Fathimahâs, but are derived from her predecessorsâ among ulama. Keywords]]>
<![CDATA[IJTIHÃD MUHAMMADIYAH DALAM MENENTUKAN KE-HUJJAH-AN HADIS BIDANG AQIDAH DAN IBADAH ]]>
<![CDATA[Kasman, Kasman]]>
<![CDATA[ JURNAL PENELITIAN KEISLAMAN Vol 7, No 2 (2011): (Juni) ]]>
Publisher : <![CDATA[LP2M IAIN Mataram ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
<![CDATA[The research analyzes ijtihâd (legal reasoning) ofMuhammadiyah in determining the hujjiyat al-hadîts (the prophetictradition as authoritative source) in the Majelis Tarjih Decisionsfrom 1929 to 1972, pertaining to âaqîdah (theology) and âibâdah(worship). Building on inter-textual analysis, Takhrîj (verification)al-hadîts and coherence analysis, the study finds three importantthings: First, Muhammadiyah employed two different strategiesin holding the hadis as authoritative source; regarding theology, ituses khabar mutawatir, and al-sunnah al-shahîhah concerningworship. It emphasizes on continuation of transmission and criteriaof transmitters as âadl (just) and dlabit (entrusted), but less on thecritics of matn (substance) of tradition. Second, there are somedifferences of matn al-hadîts in the collection used by TarjihDecisions. In Kitab Iman, 6 traditions are classified as âhâd(transmitted only through one companion), but none of them isdlaâîf (weak). Meanwhile, regarding the issue of worship, thereare 2 weak traditions. Third, theoretically, the Muhammadiyahlegal reasoning produces sound legal rules despite the fact thatthese are too general to use and thus less useful in some respects.The Muhammadiyah ijtihâd in the field of hadîts can be classifiedinto tarjîhî (selection), or even taqlîdî (blind acceptance). This leadinto inconsistency as it was seen in the use of weak traditionsregarding the issues of worship and tradition transmitted through]]>
<![CDATA[FORMALISASI SYARIAT ISLAM DALAM PANDANGAN KIAI NU STRUKTURAL ]]>
<![CDATA[HM, Sahid]]>
<![CDATA[ JURNAL PENELITIAN KEISLAMAN Vol 7, No 2 (2011): (Juni) ]]>
Publisher : <![CDATA[LP2M IAIN Mataram ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
<![CDATA[The objective of this research is to analyze the view of the NU kyai, who are the board members of the organization. The focus of the study is on the formalization of Islamic criminal law. The study maps out the typology of thought of the NU kyai regarding Jakarta Charter in the state constitution, the raising of sharîa regulations and by laws in several regions, and the endorsement of Anti Pornography Act. The study shows that the NU kiai conceive of the formalization of Islamic Sharia in Indonesia regarding Islamic criminal law within the framework of preserving the nation and its socio-culture, namely defending the unity of Indonesia and its Pancasila as an ideology. In this perspective, the relation of the state and religion is symbiotic where both are mutually dependent. However, they differ in terms of giving priority between symbiotic formalism and symbiotic substantive within the state-religion relation. Regarding socio-cultural context, their perceptions come under three categories: idealism, transformism, and pragmatism.]]>
<![CDATA[TRADISI NYAER KITAB KIFAYAT AL-MUHTAJ SEBAGAI MEDIA DAKWAH DI LOMBOK ]]>
<![CDATA[Acim, Subhan Abdullah]]>;
<![CDATA[Ahyar, Ahyar]]>
<![CDATA[ JURNAL PENELITIAN KEISLAMAN Vol 7, No 2 (2011): (Juni) ]]>
Publisher : <![CDATA[LP2M IAIN Mataram ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
<![CDATA[he study explores the origin of nyaer tradition in Lombok and the reasons the people hold it during Islamic celebrations. Specifically, the study attempts to uncover the values of education of the tradition as means of propagating Islam. The study finds that the nyaer tradition of the book of Kifayah al-Muhtaj began since the coming of Islam into the island and has been maintained from the earlier generation up to the present. The common reasons for upholding nyaer is because it is seen as medium through which the continuity of generations is assured, religious values are preserved and Islamic propagation is established. As a means of disseminating Islam, the book promotes Islamic messages such as consistence and mutual respect among people. The book also fosters charity and the spirit of love for the Prophet and strengthens Islamic unity. For Muslims in Lombok, the book plays a pivotal role in bringing the people into the realization of Islamic teachings.]]>
<![CDATA[Analisis Bahasa Hukum dalam Hukum Pidana Islam ]]>
<![CDATA[Hariyato, Hariyanto]]>
<![CDATA[ JURNAL PENELITIAN KEISLAMAN Vol 7, No 2 (2011): (Juni) ]]>
Publisher : <![CDATA[LP2M IAIN Mataram ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
<![CDATA[The exact punishment for offenders of Islamic criminal law (jarîmah hudûd) has been clearly mentioned through the language of legal texts in the Qurâan and hadith. However, the realization of the sentence has been problematic and criticized by human rights proponents because they suggest that in contemporary life religious and legal discourses have to be in line with justice, truth, human rights and international law. This study aims to explore legal language of the Qurâan and hadith concerning Islamic criminal law. It shows that any reading and understanding on legal language should consider legal language and the meaning of legal language in various and respective contexts of human life. The truth of the legal language of Islamic criminal law is included in the truth of the religious knowledge, which is dogmatic.]]>
