ISLAMICA: Jurnal Studi Keislaman http://islamica.uinsby.ac.id/index.php/islamica ISLAMICA: Jurnal Studi Keislaman Pascasarjana Universitas Islam Negeri Sunan Ampel Surabaya en-US ISLAMICA: Jurnal Studi Keislaman 1978-3183 Konsep Kafir Perspektif Izzat Darwazah dan Implikasinya pada Realitas Kekinian http://islamica.uinsby.ac.id/index.php/islamica/article/view/563 <p class="p1">The word <span class="s1"><em>kā</em></span><em>fir</em> is always interesting to be interpreted. Basically, this word is used by <span class="s1">the Qur’ān</span> to mention the unbelievers of Allah and who are hostile to Muslims in the process of Islamic da’wah. But this article will describe the use of the word <span class="s1"><em>kā</em></span><em>fir</em> in the contemporary era. Is it still relevant to be mentioned for the unbeliever of Allah? Dose it has another interpretation term in real life and evident? To answer these questions, Izzat Darwazah’s view on <span class="s1"><em>kā</em></span><em>fir</em> in <span class="s1">the Qur’ān, i.e., <em>al-Kāfir</em></span>&nbsp;will be conducted as a model of interpretation. This article finds that the word <span class="s1"><em>kāfir</em></span>, officially, <span class="s1">cannot be removed from the Qur’ān and intellectual discourse</span>. However, it will not be relevant to call the unbeliever as <em>k<span class="s1">ā</span>fir</em>. Yet, the common word used in the democratic era is non-Muslim. This word also will eliminate the barrier between Muslim and the unbeliever in a plural society; and as linguistic analysis, more compatible than <span class="s1"><em>kā</em></span><em>fir</em> which had metaphor meaning.&nbsp;</p> Rudy al Hana Copyright (c) 2020 Rudy al Hana https://creativecommons.org/licenses/by-nc-sa/4.0 2020-03-01 2020-03-01 14 2 171 193 10.15642/islamica.2020.14.2.171-193 Telaah Kritis terhadap Argumen Mayoritas Ulama tentang Nasab Anak Zina http://islamica.uinsby.ac.id/index.php/islamica/article/view/578 <p class="p1">he lineage of the children of adultery as agreed by religious scholars <em>(‘ulam</em><span class="s1"><em>ā</em></span><em>’</em>) and Indonesian Ulama Council (MUI) is ascribed to the mother, not the father. This is due to the unclarity of the marital bond between the woman and the man who conduct adultery, and due to the uncertainty of sperms that fertilize the ovum (egg cell) of a woman. Consequently, the children of adultery become exiled and marginalized in society, bearing mistakes of their ‘parents’. In fact, Islam has emphasized that every child born is essentially chaste. If the child born from adultery is ascribed to the mother, he/she does not have whatever rights from the father. Therefore, it is important to review the question regarding the lineage of the children of adultery, in order to determine the future of the children. Based on the literature research with critical analysis method, this article argues that the children of adultery remain to be biologically ascribed to the father together with their rights from the latter. The children born from adultery do not bear the mistakes of their ‘parents.’ In the contemporary era, to determine the children lineage can use such a tool as DNA test that is believed as accurate.</p> Muhammad Muhammad Copyright (c) 2020 Muhammad Muhammad https://creativecommons.org/licenses/by-nc-sa/4.0 2020-03-01 2020-03-01 14 2 194 219 10.15642/islamica.2020.14.2.194-219 Kearifan Lokal Pesantren sebagai Bangunan Ideal Moderasi Islam Masyarakat Madura http://islamica.uinsby.ac.id/index.php/islamica/article/view/549 <p class="p1">In many social studies, Madura is known as an archipelago with its various local wisdom, embodied in the socio-religious systems and structures of pesantren. Pesantren is a social system and structure that contains local values which have great influence especially on the formation of Islamic traditions among the Madurese community. This study employs a qualitative approach with a library method, combined with the perspective of the sociology of religion. Theoretically, this study is aimed to enrich the scholarship on social and religious studies, and practically to build Islamic culture that upholds the values of moderatism. The findings of this study contain an in-depth description of local wisdom values of pesantren in Madura, their role in, and influence on, the formation of Islamic moderatism among the Madurese community.</p> Zainuddin Syarif Abd Hannan Copyright (c) 2020 Zainuddin Syarif, Abd Hannan https://creativecommons.org/licenses/by-nc-sa/4.0 2020-03-01 2020-03-01 14 2 220 240 10.15642/islamica.2020.14.2.220-240 Dimensi Religiusitas Agensi Pendidikan Politik Partai NasDem Jawa Timur http://islamica.uinsby.ac.id/index.php/islamica/article/view/613 <p>Religious discourse in political praxis always attracts the attention of many experts. Some of them consider that the use of religion represents more pragmatic interest of political parties for stimulating voters in general elections. This study argues that the use of religion in political praxis is not merely for the pragmatic purposes of the party, but also for the party’s idealistic goals. This is the reason that makes the implementation of political education important for integrating religious dimensions. NasDem Party of East Java is known for its concern in promoting its ideal image as a nationalist-religious party. In order to realize its image and political vision, NasDem carries religion-based politics in its political education. This article aims to study issues such as how religious dimensions are contained in political education and how the orientations of the agency of political party are. This article found an important finding that there were two dimensions in the implementation of political education, namely the ritual-symbolic and substantive religious dimensions. The orientation of the symbolic religious dimension is to strengthen the faith and the creation of nationality-religious integrated understanding, while the substantive dimension is oriented to shape a humanist-religious consciousness and God’s mandate in the political role.</p> Luluk Mashluchah Copyright (c) 2020 Luluk Mashluchah https://creativecommons.org/licenses/by-nc-sa/4.0 2020-03-01 2020-03-01 14 2 241 268 10.15642/islamica.2020.14.2.241-268 Konsep Kebahagiaan Menurut Ibn al-Haytham http://islamica.uinsby.ac.id/index.php/islamica/article/view/603 <p class="p1">Ibn al-Haytham (965-1039) is so far known merely as a mathematician and scientist. It is understand-able because most of his available works at this time are on mathematics and science. As a result, researches on his philosophical, psychological, and theological thought are still lacking. This paper discusses Ibn al-Haytham’s philosophy of happiness, using historical research method by collecting and analyzing his works linguistically, particularly his <em>Kit<span class="s2">āb</span> Thamarat al-Ḥ</em><em>ikmah</em>. The results reveal that Ibn al-Haytham, as well as Muslim philosophers of his time, accepted the concept of happiness from Greek philosophers, such as Socrates, Plato and Aristotle. However, he incorporated religio-metaphysical dimensions to his concept of happiness. This finding shows that Ibn al-Haytham is not only a mathematician and scientist, but also a philosopher like <span class="s2">al-Fārābī, Ibn Miskawayh, </span>and <span class="s2">al-Ghazālī</span>.</p> Usep Mohamad Ishaq Copyright (c) 2020 Usep Mohamad Ishaq https://creativecommons.org/licenses/by-nc-sa/4.0 2020-03-01 2020-03-01 14 2 269 290 10.15642/islamica.2020.14.2.269-290 Ahmad Lutfi Fathullah dan Digitalisasi Ḥadīth di Nusantara http://islamica.uinsby.ac.id/index.php/islamica/article/view/570 <p class="p1">This article aims to discuss the relationship between Ahmad Lutfi Fathullah and digitalization of Ḥadīth in Indonesia. The emergence of digitalization of Ḥadith in Indonesia can be associated with one of the leading scholars in the field of Ḥadīth, namely Ahmad Lutfi Fathullah through the Center of Ḥadīth Studies (PKH). The reason for the efforts of Ḥadīth digitalization by Ahmad Lutfi Fathullah departed from the awareness to maintain the existence of Ḥadīth studies in the modern era that demands the use of technological tools. The effort to digitalize the Ḥadīth as the result of collaboration with the use of technology has now given birth to a variety of digital Ḥadīth products, such as software, websites, android applications and Ḥadīth visualization. The effort to digitalize the Ḥadīth, one of which is undertaken by Ahmad Lutfi Fathullah at this time, has made the tradition of Ḥadīth studies, especially in Indonesia experience a dynamic orientation and transformation of Ḥadīth studies.</p> Rahmatullah Rahmatullah Copyright (c) 2020 Rahmatullah Rahmatullah https://creativecommons.org/licenses/by-nc-sa/4.0 2020-03-01 2020-03-01 14 2 291 316 10.15642/islamica.2020.14.2.291-316 Dinamika Identitas dan Religiusitas pada Branding Halal di Indonesia http://islamica.uinsby.ac.id/index.php/islamica/article/view/553 <p class="p1">The term “halal” (<em>ḥ</em><span class="s2"><em>alāl</em></span>) is now not only the domain of religious studies but also has implications for socio-economic studies. Halal discourse finds space for debate in lecture studies, seminars, and conferences both at local and international levels. The business sector also gives serious attention to the halal labelling of the products produced. It is a fact that halal claims have become widespread and become a product phenomenon not only in Indonesia, but also in the world. This phenomenon needs to be seen and examined whether it is as a form of religious awareness and obedience or just a business-oriented trending calculation. By using Habermas’ critical theory, this study reveals that “halal” can be interpreted as a phenomenon of identity disclosure both in religious, social, and state life. “Halal” is not only related to the issue of whether or not it is permissible, but also has an influence on various lines of life, whether religious, social, cultural, political, or economic. In addition, this study also reveals that the “halalization” of products, both goods and services, raises halal consumption behaviour as a form of religious obedience, even though this is not actually a measure of the religiosity of a religious community.</p> Nikmatul Masruroh Copyright (c) 2020 nikmatul masruroh http://creativecommons.org/licenses/by-nc-sa/4.0 2020-10-17 2020-10-17 14 2 317 338 10.15642/islamica.2020.14.2.317-338