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 Interseksi Hak Asasi Manusia dan Sharī‘ah di Indonesia http://islamica.uinsby.ac.id/index.php/islamica/article/view/433 <p>This article attempts to uncover the point of encounter of human rights and sharī‘ah in Indonesia which often contradict with each other in light of differences in its development base, both as a concept and, furthermore, as an instrument, which ultimately leads to the human dimension. The basis of the development in question is that human rights derived from human rationality, while sharī‘ah comes from revelation. Therefore, this article seeks to explore the compatibility between the two. Human rights and sharī‘ah always have a point of encounter because in principle they are both fighting for humanity. The intersection between the two is often the case—and it becomes common, because the basis for the development of the law originates from different sources. Human rights comes from human rationality, while sharī‘ah departs from Allah’s revelation. Thus, it is only natural that various debates arise as in general a discourse of knowledge. It’s just that it needs to be understood that the conflict and tension that arise, should not lead to violence. On the one hand, Muslim groups who reject the principles of human rights are undoubtedly existent. However, on the other hand, many Muslims also graciously accept human rights. Accommodative people hold the view that they have a common vision of justice, peace, equality and tolerance. Human rights need not be viewed as contradictory to Islam, in part because many Muslim-majority countries recognize and ratify human rights instruments issued by the United Nations.</p> Syamsul Arifin Nafik Muthohirin Tongat Tongat Wahyudi Wahyudi ##submission.copyrightStatement## http://creativecommons.org/licenses/by-nc-sa/4.0 2018-03-05 2018-03-05 12 2 279 305 10.15642/islamica.2018.12.2.261-287 Konstruksi Sosial-Teologis Ritual Ijazah Asma' Artho (Uang Azimat) di Pondok Pesantren Fathul Ulum Kwagean Pare Kediri http://islamica.uinsby.ac.id/index.php/islamica/article/view/442 <p>This article scrutinizes social and theological constructions of the practice of <em>ijazah Asma Artho</em> or <em>Uang Azimat </em>(money blessing tradition) in Fathul Ulum Islamic Boarding School. <em>Asma Artho</em> is not a practice of doubling money. It is only money blessed by kiai. There is a symbol contained in the post-blessing money, the kiai, through his team, writes the word <em>Bāsi</em><em>ṭ</em>, one of <em>Asmā’ al-</em><em>Ḥ</em><em>usnā</em>, on the blessed money. Socially, the practice, which is routinely implemented every year, is not only sought by the <em>santri</em>, but also the general public and businessmen. If <em>santri</em> and the general public wishes the blessing of their rejection from this ritual process, then it is different from the perspective of the business community, where they believe this money (<em>Asma Artho</em>) has enough impact on the increase in the business’s current good. For them, the more blessed the money is, the more fortune it earns. In understanding the theological construct of this blessed money, the author examines the meaning of the <em>Bāsi</em><em>ṭ</em>, one of <em>Asmā’ al-</em><em>Ḥ</em><em>usnā</em>, and the interpretation of this word in the Qur’an which is contained in the money and how to read the <em>rajah</em>. This bleesed money is based on the thought of Abū Ḥāmid al-Ghazālī, Abū Bakr Muḥammad Shatā al-Dimyātī, and Ma‘rūf al-Karkhī. Al-Karkhī said has even said that anyone who reads the <em>mawlid</em> upon the Prophet Muhammad on some silver or gold-plated dirhams and then mix the dirhams with other dirhams, these dirhams will then get a blessing.</p> Mukhammad Zamzami ##submission.copyrightStatement## http://creativecommons.org/licenses/by-nc-sa/4.0 2018-03-05 2018-03-05 12 2 306 332 10.15642/islamica.2018.12.2.288-314 Renungan Ekoteologis KH. KPP. Noer Nasroh Hadiningrat di Pesantren Walisongo Tuban http://islamica.uinsby.ac.id/index.php/islamica/article/view/443 <p>This article is an attempt to describe the theological paradigm of environment existing in Pesantren Walisongo Tuban. From an academic perspective, this paradigm is often regarded as eco-theology. This discourse has been widely discussed by many experts and activists of environment from different countries as new attempts to cope with global crisis faced by human being. KH KPP Noer Nasroh Hadiningrat who is far way from the discourse of eco-theology has naurallybuilt a paradigm related to the issue of environment based on his reflection on Islamic values and traditions. Forest which becomes his dominant environment where his pesantren is located has led him to cosmic awareness of the importance of conserving the mandat of God to human being. This awareness manifests in what is called “the words of forest” (<em>kalam rimba</em>) transferred to students and society around pesantren. In addition, Kiai Noer as the key actor also get involved in practical activities such as establishing vocational school of forestry to establish a continous transformation and implication for the conserva-tion of forest with its ecosystem, particularly in Indonesia.</p> Fikri Mahzumi ##submission.copyrightStatement## http://creativecommons.org/licenses/by-nc-sa/4.0 2018-03-05 2018-03-05 12 2 333 357 10.15642/islamica.2018.12.2.315-339 Paradigma Dakwah Islam Fethullah Gulen di Abad Kontemporer http://islamica.uinsby.ac.id/index.php/islamica/article/view/454 <p>This article seeks to examine Fethullah Gulen’s <em>da‘wah</em> activities by which he integrates his movement into the globalized world. Despite the fact that Turkish Coup in 2016 tarnished Gulen and his movement, and scholars come to question Gulen’s intentions, Gulen’s activities are to be explored so as for Islamic movements somewhere else to emulate his success in <em>da‘wah</em>. This article offers a perspective using the <em>da‘wah</em> approach. Question under discussion in this article is as to which steps of <em>da‘wah </em>lead Gulen movement to be a respected Islamic movement prior to the 2016. Gulen managed to widen the<em> da‘wah</em> from merely conventional <em>da‘wah</em> such a that of preaching into educations, dialogues, and economic. It is indeed Gulen’s emotional preaching that fascinates listeners and drives them voluntarily to engage in his activities of <em>da‘wah</em> and to give hand to his missionary works which include building schools, TV stations, radios, hospitals, and banks. Gulen’s <em>da‘wah</em> in economic goes in line with his effort to broaden his influence on international level which in turn leads the movement integrated into the global economy. It is interfaith dialogue and pluralism that bring Gulen into integrating Islam with cosmopolitanism in the globalized world. Muslims no longer belong solely to <em>ummah</em>, but they are citizen of the globalized world.</p> Akhmad Rizqon Khamami ##submission.copyrightStatement## http://creativecommons.org/licenses/by-nc-sa/4.0 2018-11-29 2018-11-29 12 2 358 383 10.15642/islamica.2018.12.2.358-383 The Islamic Models of Saving and Investment sebagai Suatu Tawaran atas Perilaku Impulse Buying pada Produk dan Jasa Taḥsīnīyāt http://islamica.uinsby.ac.id/index.php/islamica/article/view/387 <p>The behavior of impulsive buying becomes common today, along with the rampant variety of marketing promotions carried out by business people. Many consumers make purchases impulsively after being attracted to several factors that drive this behavior. The purchases due to unplanned decisions often occur in products and services of <em>ta</em><em>ḥ</em><em>sīnīyāt</em>. Actually there is nothing wrong with the behavior of impulsive buying, if the consumers who do it have fulfilled the <em>ḍ</em><em>arūrīyāt</em> needs and have prepared their future needs. However, it becomes a problem if impulsive buying for products and services of <em>ta</em><em>ḥ</em><em>sīnīyāt</em> precede the primary needs that have not been fulfilled properly. This research will try to provide a brief solution on how to limit the self from <em>rughbah</em> and <em>shahwat </em>of buying, by planning income for several financial posts. Here the author offers the concept of Islamic models of saving and investment which can also be interpreted as Islamic family wealth management. It is hoped that this research can provide a meaningful contribution to human developmen</p> Ika Yunia Fauzia ##submission.copyrightStatement## http://creativecommons.org/licenses/by-nc-sa/4.0 2018-03-01 2018-03-01 12 2 384 404 10.15642/islamica.2018.12.2.155-175 Litigasi Hybrid Contract Gadai pada Lembaga Keuangan Syariah http://islamica.uinsby.ac.id/index.php/islamica/article/view/448 <p>The article examines the hybrid contract that is still debated although the contract has framed pawn products in Islamic financial institutions. The pawn system which has been regulated by the DSN-MUI, however, still leaves a problem. The problem arises because the mortgage system is a combination system of several contracts that require collateral. Collateral is used to build bank trust and the customer’s responsibility that the customer will return the loan in accordance with the contract. The used contracts are the loan, mortgage and lease agreements. If the financing in the mortgage system is default, the collateral item becomes the compensation for the repayment of the remaining debt of the customer. Pawn systems that require sublimation of several contracts in pawn products still become a subject of criticism. Hadiths about the prohibition of bay‘ and salaf, prohibitions requiring additional debt, and the prohibition of charging fees for collateral are those that criticize and are not aware of pawn hybrid contract. Even though the pawn hybrid contract is still criticized, the demand for contemporary transactions in sharia financial institutions cannot be ignored, even its presence is a necessity as long as it does not violate sharia norms and values.</p> Sirajul Arifin ##submission.copyrightStatement## http://creativecommons.org/licenses/by-nc-sa/4.0 2018-03-04 2018-03-04 12 2 405 429 10.15642/islamica.2018.12.2.405-429 Semiotika Istilah Arab Akad Wadī‘ah Yad al-Ḍamānah pada Produk Penghimpunan Dana Bank Syariah http://islamica.uinsby.ac.id/index.php/islamica/article/view/391 <p>The purpose of this research is to know the impact and result of Arabic term semiotics on <em>wadī‘ah yad al-d</em><em>}</em><em>amānah</em> contract. The result of the research shows that after the experiment conducted through the training in the classroom, the comprehension ability of the respondents to the Arabic term semiotization experiment on the <em>wadī‘ah yad al-ḍ</em><em>amānah</em> contract as one of Islamic bank fund raising products has increased significantly with an average achievement up to 78 percent. Based on observations and interviews, the most preferred by respondents was symbolic method in facilitating the understanding of Arabic terms on <em>wadī‘ah yad al-ḍ</em><em>amānah</em> contract. The reason is because the information transformation is more simple, solid and clear. Symbolic method through the media sign or picture of gift and ribbon presumably can be creative innovation in comprehending the Arabic terms contained in <em>wadī‘ah yad al-ḍ</em><em>amānah</em> contract.</p> Hendri Hermawan Adinugraha Ana Kadarningsih Godham Eko Saputro ##submission.copyrightStatement## http://creativecommons.org/licenses/by-nc-sa/4.0 2018-03-03 2018-03-03 12 2 430 454 10.15642/islamica.2018.12.2.430-454 Pembelajaran Ayat-ayat Kawnīyah di SMA Trensains 2 Pesantren Tebuireng Jombang http://islamica.uinsby.ac.id/index.php/islamica/article/view/427 <p>This research focuses on the implementation of teaching religion and science in “Trensains” Senior High School at Tebuireng Islamic Boarding School 2. This research concludes that the implementation of the integration of religion and science is summarized in a notion of “trensains” that makes the Qur’an the basis of construction of science by Agus Purwanto and Salahuddin Wahid. The implemenation of such an integration can be catagorized into three dimensions, namely ontological, epistemological, and axiological. In addition, the ‘Trensains’ result in the integration of institutions, the integration of the curriculum, and the integration of learning process in the classroom, outside, and integration in daily activities. The problem experienced in learning includes the prevalence of dichotomy among eductors, and the various abilities of learners. The facilities of learning are not yet complete, and funds are limited. The solution is to strengthen the understanding of the concept of integration of science in all elements in the form of manual integration for educator and learners, and to optimize the performance of educators and guidance and counseling, effective educators in planning learning by doing training preparation of learning plan, to optimize the use of existing facilities, and to maximize the role of the education board and the school committe in order to establish cooperat-ion with stakeholder, agencies, government, or other communities in an effort to improve the quality of the school. &nbsp;</p> Muslih Muslih ##submission.copyrightStatement## http://creativecommons.org/licenses/by-nc-sa/4.0 2018-03-03 2018-03-03 12 2 455 480 10.15642/islamica.2018.12.2.455-480 Kritik Abdul Karim Amrullah terhadap Rābiṭah di Minangkabau dalam Tafsir Al-Burhān http://islamica.uinsby.ac.id/index.php/islamica/article/view/457 <p>This article explores the thought of Abdul Karim Amrullah on the issue of <em>rābi</em><em>ṭ</em><em>ah</em> in Minangkabau. He is regarded as very critical in responding social and cultural life, especially relating to <em>tarekat</em>. All behaviors of society should have basis from the Qur’an and Sunnah. All acts which are not based on the Qur’an and Sunnah are considered as innovation (<em>bid‘ah</em>) that should be avoided. Amrullah categorically rejected <em>rābi</em><em>ṭ</em><em>ah</em> for there was no sharī‘ah basis for it, although the <em>kaum tua</em> (conservative) in Minangkabau attempted to conserve <em>rābi</em><em>ṭ</em><em>ah</em> in their <em>surau</em>. <em>Rābi</em><em>ṭ</em><em>ah</em> as one of <em>wasīlah</em> (mediator) is understood as a medium to reach God through substitute face. What is meant is the <em>murshid</em> who taught their followers to achieve the determined position in their own <em>tarekat</em>. Amrullah’s criticism towards <em>rābi</em><em>ṭ</em><em>ah</em> in Minangkabau initially resulted in resistence, especially among the founder of <em>tarekat</em>. However, in the course of time the issue of <em>tarekat</em> declined, and even underwent significant decay in Minangkabau.</p> Helfi Helfi ##submission.copyrightStatement## http://creativecommons.org/licenses/by-nc-sa/4.0 2018-03-02 2018-03-02 12 2 481 506 10.15642/islamica.2018.12.2.481-506 Epistemologi Ḥadīth Kontemporer Muḥammad Shaḥrūr http://islamica.uinsby.ac.id/index.php/islamica/article/view/428 <p>The development of ḥadīth in Indonesia needs an epistemological change, from ideological to critical reasoning. If the epistemology does not change, the development of hadith will be stagnant. Ḥadīth studies will only repeat the views of scholars from the classical period that cannot be applied in Indonesian context, or even will not be able to contribute to solve socio-religious problems in modern society. It is because the development of method in understanding hadith is not only influenced by time and situation, but also by changes in epistemology. A contem-porary thinker, Muḥammad Shaḥrūr has a controversial theory of hadith understanding where he uses <em>burhānī</em> epistemology, an epistemology that prioritizes reason rather than text or intuition. The implication of Shaḥrūr’s thought in the domain of contemporary ḥadīth studies will imply that hadith studies will take into account historical factors and social sciences to grasp meaning relevant and compatible with the principle of humanism. This is of course relevant with the principle of Islam, <em>ṣ</em><em>āli</em><em>ḥ</em><em> li kull zamān wa makān</em>.</p> Nasrulloh Nasrulloh ##submission.copyrightStatement## 2018-03-03 2018-03-03 12 2 507 530 10.15642/islamica.2018.12.2.507-530