http://islamica.uinsby.ac.id/index.php/islamica/issue/feed ISLAMICA: Jurnal Studi Keislaman 2020-03-11T07:49:41+00:00 Ahmad Nur Fuad islamica@uinsby.ac.id Open Journal Systems ISLAMICA: Jurnal Studi Keislaman http://islamica.uinsby.ac.id/index.php/islamica/article/view/516 Ideologi Argumen-Argumen Keagamaan Tradisi Lingkaran Hidup dalam Kitab Kuning 2020-02-07T04:11:11+00:00 Iswahyudi Iswahyudi yudi_prapto@yahoo.com Udin Safala udinsafal9@gmail.com <p>This article will show that the implementation of the Javanese Islamic tradition in the form of the ritual of the life cycle (life circle) is the implementation of the ideology of Sh?fi‘? developed by his followers (<em>a</em><em>s}h{?b</em>). The ideology was then known as the ideology of <em>a</em><em>s}h}?b al-sh?fi‘?yah</em>. The ritual of the life in the form of a birth ritual (<em>metu</em>), marriage (<em>manten</em>) and death (<em>mati</em>) has been mentioned in the classic Islamic book (<em>kitab kuning</em>). Allegations that Javanese Islam as syncretic Islam and the adoption of Hindu and Buddhist traditions are wrong. The ritual of the life circle as shown in this article is emerging from within Islam itself as an embodiment of the interpretation of Islamic doctrine. The reseacher gets this conclusion after doing a research of various classic Islamic books that explain the ritual of the life circle. To find out the conclusion, the reseacher used the ideological criticism of Pierre F. Bourdieu. This article, therefore, rejects the views of outsiders such as Geertz, Beatty and Mulder, who explain that the ritual of Javanese Muslim is impure doctrine of Islam.</p> 2019-09-01T00:00:00+00:00 Copyright (c) 2019 Iswahyudi http://islamica.uinsby.ac.id/index.php/islamica/article/view/470 Permasalahan dan Upaya Pengembangan Kajian Islam Multidisipliner di Pascasarjana Universitas Islam Negeri (UIN) Sunan Ampel Surabaya 2020-02-07T09:05:16+00:00 Khoirun Niam fniam70@yahoo.co.id Masdar Hilmy masdar.hilmy@gmail.com <p>The transformation of IAIN Sunan Ampel Surabaya to UIN Sunan Ampel Surabaya has an impact on changing the epistemology of science. The choice of twin towers as the paradigm needs to be translated to various levels of academic practice, so that the persons of academic community in UIN Sunan Ampel can understand and implement the paradigm. The studies in UIN Sunan Ampel also must be oriented to the paradigm. One of them is in Postgraduate Program, which seeks to develop inter, multi and trans-disciplinary Islamic studies at the level of PhD program. This study found that (1) most of the Stakeholders Postgraduate Program of UIN Sunan Ampel Surabaya have good understanding of inter and multidisciplinary Islamic studies; (2) the problems in implementing the inter and multidisciplinary Islamic studies are in four aspects: aspects of students, aspects of lecturers, aspects of curriculum, and aspects of carrying capacity and policies.</p> 2019-09-01T00:00:00+00:00 Copyright (c) 2019 Khoirun Niam, Masdar Hilmy http://islamica.uinsby.ac.id/index.php/islamica/article/view/525 Al Jam’iyatul Washliyah dan Pelestarian Akidah Ahl Sunnah wa al-Jam?‘ah di Indonesia 2020-02-07T09:44:13+00:00 Ja'far Ja'far jafar@uinsu.ac.id <p>The development of Islam in Indonesia cannot be separated from the role and influence of Islamic organizations. Islamic organizations in this region are usually divided into two; traditionalist and modernist. One of the Islamic organizations labeled as traditionalists is Al Jam’iyatul Washliyah. Studies on Al Washliyah have been carried out, but the research on the role of Al Washliyah in developing the <em>Ahl al-Sunnah wa al-Jam</em><em>?‘</em><em>ah</em> school has not been carried out and is still neglected. This article aims to examine the role of the Al Washliyah organization in strengthening the <em>Ahl al-Sunnah wa al-Jam</em><em>?‘</em><em>ah</em> school in Indonesia. By combining library and field studies, this study found that Al Washliyah played an active role in developing the thought of the school through its institution called the Al Washliyah Fatwa Council, while the scholars of Al Washliyah had produced works in theology in line with framework of <em>Ahl al-Sunnah wa al-Jam</em><em>?</em><em>‘ah</em>.</p> 2019-09-01T00:00:00+00:00 Copyright (c) 2019 Ja'far Ja'far http://islamica.uinsby.ac.id/index.php/islamica/article/view/615 Model Moderasi Beragama Berbasis Pesantren Salaf 2020-02-29T11:39:01+00:00 Ali Nurdin ali.nurdin@uinsby.ac.id Maulidatus Syahrotin Naqqiyah maulinaqqy@gmail.com <p>Nahdlatul Ulama adalah salah satu organisasi Islam terbesar di Indonesia yang memiliki dan mengedepankan prinsip <em>tawasut}</em> (moderat). Pondok Pesantren <em>Salaf </em>Al-Anwar merupakan salah satu pondok pesantren berbasis paham Nahdlatul Ulama’ dan menganut ajaran <em>Ahl as-sunnah wa al-Jama&gt;ah.</em> Tujuan penelitian ini adalah untuk memahami dan mendeskripsikan model moderasi beragama yang dikembangkan dan diimplementasikan Pondok Pesantren Salaf Al-Anwar, Sarang, Rembang, Jawa Tengah. Penelitian ini menggunakan jenis deskriptif-kualitatif&nbsp; dengan data penelitian yang diperoleh dari hasil wawancara dengan informan dan hasil pengamatan. Hasil penelitian ini mendeskripsikan bahwa model moderasi beragama yang dilakukan di Pondok Pesantren Al-Anwar adalah model penerapan sistem pendidikan dengan berbasis kurikulum salafi dengan materi pesan berbasis pada kitab-kitab <em>tura&gt;th.</em> Model ini merupakan salah satu media yang efektif &nbsp;dalam menanamkan sikap moderat bagi para santri dan masyarakat. Kiai sebagai pewaris perjuangan para ulama’ memiliki kredibilitas yang kuat dalam menanamkan sikap moderat bagi para santri dan masyarakat. &nbsp;Implementasi moderasi beragama di pesantren dapat dilakukan melalui sikap dan perilaku santri yang selalu berpedoman pada dua prinsip pemikiran yang telah ditanamkan dan dikembangkan di pesantren, yaitu; <em>pertama, </em>santri harus memiliki keilmuan khusus sebagai bekal untuk dirinya sendiri dan ilmu umum untuk menghadapi masyarakatnya. <em>Kedua,</em> santri dalam menyelesaikan problema masyarakat dan bangsa harus selalu merujuk kepada empat pilar bangsa, yang disingkat PBNU, yaitu; Pancasila, Bhinneka Tunggal Ika, Negara Kesatuan Republik Indonesia (NKRI), dan Undang-Undang Dasar 1945</p> 2019-09-01T00:00:00+00:00 Copyright (c) 2019 Ali Nurdin, Maulidatus Syahrotin Naqqiyah http://islamica.uinsby.ac.id/index.php/islamica/article/view/619 Konstruksi Metodologi Fiqh al-Bukh?r? dan Kegagalan dalam Pembentukan Mazhab 2020-03-11T07:49:41+00:00 Muh. Fathoni Hasyim fathoni.hasyim@uinsby.ac.id <p class="p1">The popularity of al-Buk<span class="s1">h?r?</span> as the expert of h<span class="s2">}</span><span class="s1">ad?</span>th is indisputable; he reached his top figure; his name becomes a guarantee of his h<span class="s2">}</span><span class="s1">ad?</span>th validity; besides, he is also well-known as the expert of Islamic law (<span class="s1"><em>faq?</em></span><em>h</em>). However, his expertise in Islamic law is often disregarded. In f<span class="s1">act, the authority of al-Bukh?r?</span> in Islamic law reaches its peak as an absolute mujtahid (<em>mujtahid mut</em><span class="s2">}}</span><em>laq</em>)<em>.</em> This phenomenon raised some questions<span class="s1">. Firstly, is al-Bukh?r? affiliated with one of the established Sunn?</span> madhhabs? When a mujtahid has reached his absolute rank, he needs of his own fiqh methodology construct-ion, other than following another methodology. Secondly, does al-Bukh<span class="s1">?</span>r<span class="s1">? </span>have his own methodology? Frankly, an absolute mujtahid has an opportunity to establish his own madhhab ordained to his name. Thirdly, why is al-Bukh<span class="s1">?r?</span>’s madhhab unpopular among Sunn<span class="s1">?</span> madhhabs? This article found that al-Bukh<span class="s1">?r?</span> is not affiliated to certain madhhabs, then explored the methodology formation as well as other factors underlying the failure of formation of al-Bukh<span class="s1">?</span>r<span class="s1">?</span>’s madhhab.</p> 2019-09-01T00:00:00+00:00 Copyright (c) 2019 Muh. Fathoni Hasyim