Journal of Islamic Studies and Humanities
Journal of Islamic Studies and Humanities (JISH) intends to publish a high-standard of theoretical or empirical research articles within the scope of Islamic studies and humanities, which include but are not limited to theology, mysticism, cultural studies, philology, law, philosophy, literature, archaeology, history, sociology, anthropology, and art. All accepted manuscripts will be published both online and in printed forms.
Articles
164 Documents
<![CDATA[Media dan Demokrasi di Era Global: Studi Dakwah Islam Kontemporer di Indonesia ]]>
<![CDATA[Rachmawati, Farida]]>
<![CDATA[ Journal of Islamic Studies and Humanities Vol 2, No 2 (2017) ]]>
Publisher : <![CDATA[UIN Walisongo Semarang ]]>
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DOI: 10.21580/jish.22.2521
<![CDATA[Globalization has affected all the cultural subsystems of today's society, especially in media. How Islamic da’wa opportunities in the midst of media globalization is the focus of this article. Library studies have been used in this study. The result shows that Islamic da’wa is in the marginal position and has not been able to become a major player. There are four opportunities that can be used in preaching Islam in the era of media globalization. First, the freedom of information media is filled with enhancing creativity in making Islamic content more interesting and reflecting Islam's rahmatan lil 'alamin. Secondly, Islamic missionary media participated in the formation of public opinion. Third, the education of Muslims based on morality. Muslims must be faithful to the teachings of religion and consistent with the religious ideal. Fourth, to maximize the source of Islamic capitalism such as zakat, as a tool to achieve the welfare of all people.* * *Globalisasi telah memengaruhi semua subsistem budaya masyarakat saat ini, terlebih di bidang media. Bagaimana peluang dakwah Islam di tengah globalisasi media merupakan fokus dari artikel ini. Studi kepustakaan telah digunakan dalam penelitian ini. Hasilnya menunjukkan bahwa posisi dakwah Islam berada di posisi terpinggirkan dan belum mampu menjadi pemain utama. Terdapat empat peluang yang bisa digunakan dalam berdakwah Islam di era globalisasi media. Pertama, kebebasan media informasi diisi dengan meningkatkan kreativitas dalam membuat konten-konten Islami yang lebih menarik dan mencerminkan Islam rahmatan lil ‘alamin. Kedua, media dakwah Islam Ikut serta menjadi pemain dalam pembentukan opini publik. Ketiga, pendidikan umat Islam berbasis moralitas. Muslim harus setia pada ajaran agama dan konsisten terhadap idealitas agama. Keempat, mendayagunakan secara maksimal sumber kapitalisme Islam seperti zakat, sebagai alat untuk mencapai kesejahteraan seluruh umat. ]]>
<![CDATA[A Study of Overpopulation and Ecological Suicide: How Religion Plays a Role ]]>
<![CDATA[Thoyyibah, Dzurriyatin]]>;
<![CDATA[Maola, Mochammad]]>
<![CDATA[ Journal of Islamic Studies and Humanities Vol 5, No 2 (2020): Journal of Islamic Studies and Humanities ]]>
Publisher : <![CDATA[UIN Walisongo Semarang ]]>
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DOI: 10.21580/jish.v5i2.7494
<![CDATA[The damage of overpopulation gives a warning toward ecological issue. The massive number of human population could not be defined as an advantage at all, moreover with the imbalance of development and migration. Every human being are consuming and taking space for living. Lessons from many ecological disasters have been occurred across the globe. Some scholars are addressing religion as one of the source toward the ecological crisis. Meanwhile some other are distinguishing between world religion and indigenous religion and accusing world religion as the problem toward ecological crisis, and indigenous religion is a way closer and attach to the nature. This paper will study the overpopulation of human and it’s impact toward ecological suicide. In addition, religion in this context, will be analyzed whether it has a role, either as trigger, booster (religious justification), or solution. By using literature study and descriptive analysis, this paper is presenting the overview of religions role toward ecological crisis to give insight on how to understanding and practicing religion to make sure the demography bonus doesn’t led to overpopulation and gives bad impact toward ecological suicide.]]>
<![CDATA[PENGGUNAAN METODE KAIDAH USHULIYAH DALAM MEMAHAMI NASH SECARA TEKSTUALIS DAN KONTEKSTUAL ]]>
<![CDATA[azizi, alfian qodri]]>
<![CDATA[ Journal of Islamic Studies and Humanities Vol 5, No 1 (2020): Journal of Islamic Studies and Humanities ]]>
Publisher : <![CDATA[UIN Walisongo Semarang ]]>
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DOI: 10.21580/jish.v5i1.5963
<![CDATA[ AbstractIn essence the product of a Kaidah is an extract from the proposition of the Al- Qur’an and the Hadith which is the main priority source of Islamic law. However, what needs to be an important point is that the use of kaidah cannot be immediately applied to all legal cases equally because this causes one to be trapped in a textualist, partial, and historical dimension of legal understanding. Therefore, this paper would like to examine how the method of understanding textual kaidah ushuliyah ? and How is the application of the kaidah ushuliyah to suit the social context of the community? This research is in the qualitative domain which is more directed towards conceptual leadership based on library analysis. The results of this research are the method of understanding textually kaidah ushuliyyah divided into mutakallimin methods, ahnaf methods, mixed methods. Furthermore, so that the use of the kaidah ushuliyyah can be in accordance with the social context it must be reviewed in accordance with the specificity of the reasons rather than based on the general speech.]]>
<![CDATA[Pengaruh Mazhab Mufassir Terhadap Perbedaan Penafsiran ]]>
<![CDATA[Atabik, Ahmad]]>
<![CDATA[ Journal of Islamic Studies and Humanities Vol 2, No 1 (2017) ]]>
Publisher : <![CDATA[UIN Walisongo Semarang ]]>
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DOI: 10.21580/jish.21.2516
<![CDATA[This article explores the influence of aqidah and fiqh mazhab or sect in different interpretations. The interpreters prefer using the word ikhtilaf to be juxtaposed with interpretation. Ibnu Taimiyah mentions an article ikhtilaf al-salaf fi al-tafsir in the book Muqaddimah fi Usul al-Tafsir and the other scholars' works. The interpretation difference is divided into two parts, variative difference (tanawwu') and contradictory disputes (tadad). Both of those interpretation difference forms occured among the scholars, but in terms of difference (contradictory) quantity is relative small. In this article, it is found that mazhab mufassir often influence their interpretation result. Affiliation of mazhab fiqh is very influencial on an interpreter's interpretation. The affiliation of kalam also influences a mufassir in interpreting the verses of the Qur'an. The influence of this difference leads to various interpretation and enriches the scientific treasures in Islamic religion.* * *Artikel ini mengeksplorasi tentang pengaruh mazhab aqidah dan fiqih dalam perbedaan penafsiran. Para ahli tafsir lebih memilih penggunaan kata ikhtilaf untuk disandingkan dengan penafsiran. Semisal, Ibnu Taimiyah menyebut sebuah pasal ikhtilaf al-salaf fi al-tafsir dalam kitab Muqaddimah fi Usul al-Tafsir, serta karya ulama-ulama lainnya. Perbedaan penafsiran dibagi menjadi dua bagian, yakni perbedaan variatif (tanawwu’), dan perselisihan kontradiktif (tad}a d). Kedua bentuk perbedaan penafsiran itu, terjadi dikalangan para ulama, namun dari segi kuantitasnya perbedaan (kontradiktif) relatif kecil. Dalam artikel ini, ditemukan bahwa mazhab mufassir seringkali mempengaruhi hasil penafsirannya. Afiliasi terhadap mazhab fiqih sangat berpengaruh pada penafsiran seorang penafsir. Begitu juga, afiliasi terhadap mazhab kalam juga sangat mempengaruhi seorang mufassir dalam menafsirkan ayat-ayat al-Qur’an. Sehingga, pengaruh perbedaan ini menyebabkan banyaknya penafsiran yang beragam dan memperkaya khazanah keilmuan dalam agama Islam.]]>
<![CDATA[MENIMBANG KEKUATAN DAN KELEMAHAN HERMENEUTIKA SEBAGAI METODE INTERPRETASI TEKS-TEKS KEAGAMAAN ]]>
<![CDATA[fsh, supangat]]>
<![CDATA[ Journal of Islamic Studies and Humanities Vol 5, No 2 (2020): Journal of Islamic Studies and Humanities ]]>
Publisher : <![CDATA[UIN Walisongo Semarang ]]>
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DOI: 10.21580/jish.v5i2.6146
<![CDATA[The use of hermeneutics in understanding the Qur'an is confronted with controversies in disclosure, revolving around hermeneutic historicity, hermeneutic dissimilarities with interpretation, differences in the character of the Qur'an and the Bible, subjectivity and relativity of interpretation, reproduction of meaning and contextuality, not in detail, and not procedural. For groups who consider strengths and weaknesses in the interpretation of the Koran actually has the same purpose, namely to explain the purpose and message of the Qur'an as religious texts as a guide to human beings that is appropriate at every time and place. For those who are considered media interpreters of the Koran trying to elaborate the teachings of the Koran according to its context as a strength. Whereas those who consider hermeneutic weaknesses as a means of interpretation of religious texts feel obliged to apply the Qur'an in the lives of Muslims throughout time, which have been understood literally by the ulama and maintain the genuine and very established methods that have been formulated by Salafus shâlih namely interpretation and takwil methods that cannot be matched with hermeneutics. When accepting a new method, Muslims must be able to be wise to see strengths and weaknesses as a means of interpreting religious texts, not rejecting blindly and also not accepting as a whole, selective attitude is very necessary. Hermeneutics is accepted as a method of interpretation aimed at living the world of texts which nuances of the past with the empirical world today, so that it can answer all the problems that occur in the midst of society, by paying attention to the interpretation methods that have been formulated by scholars with compromise. Keywords: Hermeneutics, Religious texts, Accept and reject, compromise]]>
<![CDATA[Tahlilan Muhammadiyah: Analisis Konflik Sosial Masyarakat Kotagedhe Yogyakarta ]]>
<![CDATA[Aslamah, Sayyidah]]>
<![CDATA[ Journal of Islamic Studies and Humanities Vol 2, No 2 (2017) ]]>
Publisher : <![CDATA[UIN Walisongo Semarang ]]>
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DOI: 10.21580/jish.22.2522
<![CDATA[Tahlillan according to Nahdliyin is religious activities that can strengthen social ties. On the contrary, for the Muhammadiyah community in Kotaghede, tahlilan became the trigger for conflict. This conflict is interesting to observe because it occurs not between Nahdliyin and Muhammadiyah communities, but occurs in the Muhammadiyah community itself, between those who disagreed and who practiced it. This article finds out how the conflict occurred related to the understanding of Islam and local culture. This finding is based on the observation of the four groups involved. First, Muhammadiyah and Nahdliyin communities that practiced tahlilan; second, the Muhammadiyah community that opposes it; third, Muhammadiyah community in Kotagedhe who agreed and practiced the tahlilan, and fourth, Nahdliyin community who commented on it.* * *Tahlilan bagi masyarkat Nahdliyin adalah aktivitas keagamaan yang mampu memperkuat ikatan sosial. Namun sebaliknya bagi masyarakat Muhammadiyah di Kotaghede, tahlilan menjadi pemicu konflik. Konflik ini menarik untuk diamati karena terjadi bukan antara masyarakat Nahdliyin dan Muhammadiyah, akan tetapi terjadi pada masyarakat Muhammadiyah sendiri, antara yang tidak setuju dan yang melaksanakannya. Artikel ini menemukan bagaimana konflik itu terjadi terkait dengan pemahaman Islam dan budaya lokal. Temuan ini berdasarkan pada pengamatan terhadap empat kelompok yang terlibat; pertama, masyarakat Muhammadiyah dan Nahdliyin yang menjalankan tahlilan; kedua, masyarakat Muhammadiyah yang menentangnya; ketiga masyarakat Muhammadiyah di Kotagedhe yang setuju dan menjalankan tahlilan, dan keempat masyarakat nahdliyin yang memberikan komentar.]]>
<![CDATA[UNIVERSALITAS EKONOMI SYARIAH (PENDEKATAN DIALOG AGAMA) ]]>
<![CDATA[najachah, elysa]]>
<![CDATA[ Journal of Islamic Studies and Humanities Vol 5, No 1 (2020): Journal of Islamic Studies and Humanities ]]>
Publisher : <![CDATA[UIN Walisongo Semarang ]]>
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DOI: 10.21580/jish.v5i1.6957
<![CDATA[Economy is an inseparable thing in life. For that we need dialogue skills in various aspects of life related to the economy. The religious dialogue approach is an alternative to solving economic problems. This study uses an interfaith study approach. Islamic economics emerged with rules prohibiting all forms of usury. The prohibition of usury has been put forward by other religions. Religious dialogue regarding the economic view of Sharia has been carried out. The findings of this study are that there is a side of universality obtained from Islamic economics as a solution to economic problems that can be accepted by Islam and non-Islamic religions.  ]]>
<![CDATA[Penafsiran ṬÄhir Ibn ‘ĀsyÅ«r Terhadap Ayat-ayat tentang Demokrasi: Kajian atas Tafsir al-TaḥrÄ«r wa al-TanwÄ«r ]]>
<![CDATA[Nikmah, Lutfiyatun]]>
<![CDATA[ Journal of Islamic Studies and Humanities Vol 2, No 1 (2017) ]]>
Publisher : <![CDATA[UIN Walisongo Semarang ]]>
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DOI: 10.21580/jish.21.2517
<![CDATA[This study explains Ibn ‘ĀsyÅ«r interpretation of the verses about democracy in the Tafsir al-TaḥrÄ«r wa al-TanwÄ«r with historical approach. Some of the issues explained include democratic relations with Islam, democratic practices in Muslim countries, acceptance of Ibn ‘ĀsyÅ«r on the existential principles of democracy namely the principle of freedom, equality, and popular sovereignty. This thesis finds that there is a difference between liberal democracy and Islamic democracy where freedom in Islam is restricted as long as its actions do not harm others. In Islam there is a supreme source that can not be changed by the will of the people ie shari'a law as applied qiá¹£Äs. The decision-making is based on quality (opinions that are more directed to the goal) while the technique is not standardized. Relation of state and religion according to Ibn ‘ĀsyÅ«r is integrative in terms of rejecting secularization between the two.* * *Penelitian ini menjelaskan penafsiran Ibn ‘ĀsyÅ«r tentang ayat-ayat tentang demokrasi dalam tafsir al-TaḥrÄ«r wa al-TanwÄ«r dengan pendekatan sejarah. Isu yang akan dipaparkan di antaranya hubungan demokrasi dengan Islam, praktek demokrasi di negara muslim, penerimaan Ibn ‘ĀsyÅ«r mengenai prinsip-prinsip eksistensial demokrasi yaitu prinsip kebebasan, persamaan, dan kedaulatan rakyat. Tesis ini menemukan bahwa terdapat perbedaan antara demokrasi liberal dan demokrasi Islam dimana kebebasan dalam Islam dibatasi selama tindakannya tidak membahayakan orang lain. Dalam Islam ada sumber tertinggi yang tidak dapat diubah oleh kehendak rakyat yakni hukum syari’at seperti diterapkannya qiá¹£Äs. Adapun pengambilan keputusan didasarkan pada kualitas (pendapat yang lebih mengarah kepada tujuan) sedangkan tekniknya tidak dibakukan. Hubungan negara dan agama menurut Ibn ‘ĀsyÅ«r adalah integratif dalam artian menolak sekularisasi di antara keduanya.]]>
<![CDATA[KEUTAMAAN SURAT AL-IKHLAS (Studi atas Hadis dalam Sunan Abu Dawud Nomor 1461) ]]>
<![CDATA[QOMARIYAH, SITI LAILATUL]]>
<![CDATA[ Journal of Islamic Studies and Humanities Vol 5, No 2 (2020): Journal of Islamic Studies and Humanities ]]>
Publisher : <![CDATA[UIN Walisongo Semarang ]]>
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DOI: 10.21580/jish.v5i2.6292
<![CDATA[Tulisan ini bermaksud melakukan sedikit penjelasan mengenai hadis-hadis tentang keutamaan surat al-Ikhas dengan langkah-langkah operasional: melacak hadis-hadis terkait, memaparkan redaksi hadis, melakukan takhrij hadis, melakukan i’tibar dengan skema sanad, melakukan kritik sanad dan matan, memaparkan syarah matan dan analisa. Sejauh penelusuran penulis banyak didapati hadis tentang keutamaan surat al-Ikhlas, namun dalam hal ini penulis fokus pada keutamaan surat al-Ikhlas yang menyamai sepertiga Al-Qur’an dalam Sunan Abi Dawud hadis nomor 1461.Sebagai hasil, terdapat perbedaan pendapat di kalangan ulama terkait pemahaman hadis tersebut, di antaranya mengatakan bahwa al-Ikhlas disebut sepertiga al-Qur’an karena ia mengandung unsur tauhid yang merupakan salah satu kandungan isi al-Qur’an, di samping itu, sebagian ulama berpendapat bahwa pahala membaca surat al-Ikhlas sama dengan pahala membaca sepertiga isi al-Qur’an, dan sebagian lagi berpendapat al-Ikhlas menyamai sepertiga al-Qur’an khusus bagi pelaku peristiwa sahabat ketika Nabi masih hidup. Kemudian dari ketiga pendapat tersebut, penulis setuju dengan dua pendapat pertama bahwasannya al-Ikhlas menyamai sepertiga al-Qur’an dilihat dari segi isinya dan pahala orang yang membacanya sama seperti membaca sepertiga al-Qur’an juga. Selain itu menurut penulis secara tidak langsung hadis tersebut mengajarkan kita untuk memegang teguh tauhid, memotivasi untuk mengkaji al-Qur’an lebih dalam dan memotivasi untuk gemar membaca al-Qur’an.Kata kunci: hadis, keutamaan qul huwallahu ahad. ]]>
<![CDATA[Al-Fiqh Al-IslÄmiy wa ĀṡÄruhu ‘alÄ al-QÄnÅ«n al-ŪrÅ«biy ]]>
<![CDATA[Meirison, M]]>
<![CDATA[ Journal of Islamic Studies and Humanities Vol 2, No 2 (2017) ]]>
Publisher : <![CDATA[UIN Walisongo Semarang ]]>
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DOI: 10.21580/jish.22.2524
<![CDATA[Islamic Jurisprudence and Its Effects on European Law. A must for every Muslim to know and a right to know where someone draws European law and obsessed with him and not to say that Europe is the bearer of progress and prosperity for us and family law (ahwal as-syakhsiyah) as civilization and without it will live in the darkness and the darkness in life. Western nations will easily be said that the Islamic world has been indebted to the west to build their laws, especially in the field of private law (ahwal as-syaikhsiyah), marriage, inheritance and other mu'amalah actual fields formerly derived from Islam itself as joint property ownership in marriage. Even Islamic law has effect until the current international law.* * *Pengaruh Fiqh Islam Terhadap Hukum di Eropa. Sebuah keharusan bagi setiap muslim untuk mengetahui dan berhak untuk tahu di mana seseorang menggambar hukum Eropa dan terobsesi dengannya dan agar tidak mengatakan bahwa Eropa adalah  pembawa kemajuan dan kemakmuran bagi kita dan hukum keluarga (ahwal as-syakhsiyah) sebagai peradaban dan tanpa itu akan hidup dalam kegelapan dan kegelapan dalam kehidupan. Bangsa barat dengan mudah akan mengatakan dunia Islam telah berhutang kepada barat untuk membangun hukum mereka terutama di bidang ahwal as-syaksiyah, pernikahan, waris dan bidang mu'amalah lainnya yang sebenarnya dahulunya berasal dari Islam sendiri seperti kepemilikan harta bersama dalam perkawinan. Bahkan hukum Islam mempunyai pengaruh sampai kepada hukum internasional yang berlaku sekarang.]]>
