ISLAMICA: Jurnal Studi Keislaman http://islamica.uinsby.ac.id/index.php/islamica ISLAMICA: Jurnal Studi Keislaman Graduate Studies of Sunan Ampel State Islamic University Surabaya, Indonesia en-US ISLAMICA: Jurnal Studi Keislaman 1978-3183 Problematika Kajian Tafsir di Perguruan Tinggi Islam dan Masyarakat Kalimantan Selatan http://islamica.uinsby.ac.id/index.php/islamica/article/view/665 <p class="p1">This article is intended to examine the development of published works on the interpretation of the Qur’<span class="s1">ā</span>n in South Kalimantan in the 2000s, by comparing the works written by intellectuals in Islamic university (in the case of Antasari State Islamic University, Banjarmasin) and beyond. By applying the continuity-change and challenge-response approaches, this article finds that the two types of exegetical works show that the authors' interpretation is limited to theory, not yet in an effort to produce original interpretive works. In general, most of the exegetical works written by intellectuals in Islamic university are intended to meet the formal requirements of education, such as achieving degrees and preparing lecture handbooks. Meanwhile, the works of Muslim intellectuals beyond the university appear to be more responsive to many issues, such as issues of ritual, science, and magic. In terms of originality, both exegeses work mostly originate from traditional sources, while the former applies a thematic approach (<em>mawḍ</em><span class="s1"><em>ū</em></span><em>‘</em><span class="s1"><em>ī</em></span>) as a tool for modern interpretation and the latter applies an analytical approach (<em>taḥ</em><em>l</em><span class="s1"><em>ī</em></span><em>l</em><span class="s1"><em>ī</em></span>) for a conventional one.</p> Wardani Wardani Copyright (c) 2020 Wardani http://creativecommons.org/licenses/by-nc-sa/4.0 2020-09-01 2020-09-01 15 1 1 27 10.15642/islamica.2020.15.1.1-27 Kitab Mir’at al-Ṭullāb dan Penerapan Fiqh Iṣlāḥ dalam Konflik Komunal pada Masa 'Abd al-Ra'ūf al-Sinkīlī http://islamica.uinsby.ac.id/index.php/islamica/article/view/730 <p class="p1">The Mir’at al-Ṭullāb<span class="s2">&nbsp;written by al-Sinkīlī</span> in the seventeenth century apparently did not mention the requirement of being male to become a head of state (sultan). This<span class="s2"> is interesting because the Shāfi‘ī</span> school of fiqh which is used as a reference actually mentions this condition. Therefore, it is necessary to pay attention to the factors underlying it. Based on the literature studies and looking at the social history of the Acehnese people at that time, it can be found that the book was written when the Acehnese were polarized and there were conflicts between different religious and political groups. The conflict was very severe and was able to threaten the unity and power of the sultan at that time. The exclusion of being male as one of the requirements for public office (political authority or judge) is a manifestation of the application of I<span class="s2">slamic jurisprudence by al-Sinkīlī</span> whi<span class="s2">ch was introduced from the Qur’ā</span>n and the Sunnah so that it became legitimate (<span class="s2"><em>shar‘ī</em></span>) while at the same time strengthening the position of the sultan, the idea of which was eventually able to reduce the political conflict in the community.&nbsp;</p> Zainal Muttaqin Copyright (c) 2020 Zainal Muttaqin http://creativecommons.org/licenses/by-nc-sa/4.0 2020-09-01 2020-09-01 15 1 28 47 10.15642/islamica.2020.15.1.28-47 Budaya Literasi dan Infiltrasi Gerakan Islam Radikal di Pesantren Indonesia http://islamica.uinsby.ac.id/index.php/islamica/article/view/752 <p class="p1">Since 2002, the discourse of pesantren has been linked to radicalism. This has led to a new typology of pesantren, namely radical pesantren. This typology of pesantren is usually known to adhere to the Salafi Jihadi ideology. This article examines how Salafi Jihadi pesantrens have radical tendencies. The study mainly focused on the literacy culture that was developed. By using the qualitative-phenomenological method, this article finds that several basic concepts in Islam, in this case, the enforcement of Islamic law and the concept of jihad, have been interpreted in a pejorative way by the Salafi Jihadi pesantren community, thus causing radical and counterproductive understanding and actions to religious values. The Salafi Jihadi pesantren is different from other pesantrens that have been known before. The Salafi Jihadi pesantren teaches not only material on the fiqh of ablution, prayer, or muamalah, but also on jihad and <em>aḥ</em><span class="s2"><em>kām al-dimmah</em></span> (the law of shedding blood). In addition, it was also found that culture of literacy is apparently not the only factor that determines whether a pesantren can be labelled radical or not, but there are still many other supporting factors, such as the entry of ex-radicals to pesantren, lack of government control, exclusivity, and doctrinal pedagogy.</p> Abdul Malik Tamjidillah Tamjidillah Satriawan Satriawan Copyright (c) 2020 Abdul Malik, Tamjidillah Tamjidillah, Satriawan Satriawan http://creativecommons.org/licenses/by-nc-sa/4.0 2020-09-01 2020-09-01 15 1 48 67 10.15642/islamica.2020.15.1.48-67 Keterlibatan Masyarakat dalam Membangun Harmoni Sosial Muslim-Kristen Pra dan Pasca Konflik Etnik di Maluku http://islamica.uinsby.ac.id/index.php/islamica/article/view/645 <p>The aim of the article is to give a sociological description and analysis toward the civic engagement of Taniwel Timur in building social harmony between Muslims and Christians, pre and post-conflict in Maluku. There are two main important points which are, the history of Muslims-Christians’ engagement in building a relationship and social interaction, and Muslims-Christians’ engagement becomes the basic in building harmonious social relationships. This research employed a qualitative research method through a structured interview technique with key informants, observation, and library study. The result of the research found that;&nbsp;first, the Muslims-Christians engagement divided into two which are the&nbsp;association&nbsp;form of civic engagement such as religious institutions, custom and government and&nbsp;everyday&nbsp;form of civic engagement consist of such simple, routine interactions of life as Christians and Muslims family visiting each other, eating together often enough, jointly participating in festivals and allowing their children to play together.&nbsp;Second,&nbsp;the Muslims-Christians’ engagement was based on strong brotherhood, cooperation with many parties, strong traditions and mutual trust.&nbsp;Association&nbsp;form and&nbsp;everyday&nbsp;form of civic engagement had the same position to build a strong social system. It also created a sphere of solidarity, justice, and fraternity. In conclusion, Taniwel Timur's society can construct a harmonious social life.&nbsp;</p> Nathalia Debby Makaruku Izak Y. M. Lattu Tony Robert C. Tampake Copyright (c) 2020 Nathalia Debby Makaruku, Izak Y. M. Lattu, Tony Robert C. Tampake http://creativecommons.org/licenses/by-nc-sa/4.0 2020-09-01 2020-09-01 15 1 68 91 10.15642/islamica.2020.15.1.68-91 Analisis Sistem Pemikiran Gender Berbasis Keagamaan di Pesantren Jawa Timur http://islamica.uinsby.ac.id/index.php/islamica/article/view/661 <p class="p1">This research concentrates on the religious-based gender framework within the pesantren education system by which pesantren has an institutional vision to empower women and naturally participates in developing gender discourse with Islamic religious nuance.<span class="Apple-converted-space">&nbsp; </span>This research was conducted in East Java by taking the site of Pesantren Nurul Islam Antirogo, Pesantren Al-Falah Karangharjo Jember, and Pesantren Annuqayah Guluk-Guluk Sumenep. This research found that those pesantrens carried out reconstruction through theological-philosophical awareness that was designed from the dialogic process of re-interpretative religious normative texts with reality. The emergence of this awareness led the pesantren to direct their education system to feel egalitarian, non-discriminatory, and non-subordinate towards women inside and outside the pesantren.<span class="Apple-converted-space">&nbsp; </span>The axiology of the pesantren education system leads to the normative value of the unity of humanity.<span class="Apple-converted-space">&nbsp; </span>The realization of the education system ends up on peace values whether in the cultural, social, or even religious domains.</p> Mustari Bosra Umiarso Umiarso Asyraf Isyraqi bin Jamil Copyright (c) 2020 Mustari Bosra, Umiarso Umiarso, Asyraf Isyraqi bin Jamil http://creativecommons.org/licenses/by-nc-sa/4.0 2020-09-01 2020-09-01 15 1 92 115 10.15642/islamica.2020.15.1.92-115 Review Pemikiran Moderat Para Tokoh Islam dalam Buku Pendidikan Agama Islam dan Budi Pekerti http://islamica.uinsby.ac.id/index.php/islamica/article/view/784 <p class="p1">Nowadays, moderate Islamic thought has been emphasized by the Indonesian government. This can be seen from the school curriculum that includes moderate Islamic thought and tolerance. This study seeks to review moderate Islamic thinking that was initiated by Islamic reformers in the book <em>Pendidikan Agama Islam (PAI) dan Budi Pekerti</em> of class XI Senior High School, that was published by the Ministry of Education and Culture in 2014 and 2017. This article used library research. All data is collected through documentation and analyzed using content analysis. The results of this study stated that in the 2014 edition of the <em>PAI dan Budi Pekerti</em> class XI there was one Islamic figure whose thoughts were extreme and did not include moderate, namely Muh<span class="s1">}</span>ammad b. ‘Abd <span class="s2">al-Wahhāb</span>. So that in the 2017 edition of <em>PAI dan Budi Pekerti </em>class XI, the figure of ‘Abd al-Wah<span class="s2">hā</span>b is no longer presented and replaced with a moderate-minded Islamic figure, namely Namik Kemal. The nine other Islamic figures have moderate Islamic thoughts both in the 2014 and 2017 book edtions.</p> Lilik Huriyah Hammis Syafaq Nasihatul Latifah Copyright (c) 2020 Lilik Huriyah, Hammis Syafaq, Nasihatul Latifah http://creativecommons.org/licenses/by-nc-sa/4.0 2020-09-01 2020-09-01 15 1 116 132 10.15642/islamica.2020.15.1.116-132 Keuangan Negara Menurut al-Māwardī dalam al-Aḥkām al-Sulṭānīyah wa al-Walāyāt al-Dīnīyah dan Peluang Implementasinya di Indonesia http://islamica.uinsby.ac.id/index.php/islamica/article/view/764 <p class="p1">This article deals with the public finance from the perspective of Islamic law according to al-M<span class="s1">ā</span>ward<span class="s1">ī</span> in his al-Aḥkām al-Sulṭānīyah wa al-Walāyāt al-Dīnīyah, particularly in the government expenditure sector and supervision of public finance. This article tries to analyze opportunities and challenges in aplying the concept of public finance from Islamic perspective. Using library research method with multidisciplinary approaches, namely: legal, philosophical and sociological, this article reveals some findings. Fisrt, the public finance according to al-M<span class="s1">ā</span>ward<span class="s1">ī</span> is divided into two parts, namely the limited expenditure and unlimited expenditure. A limited government expenditure includes the expenditure from the source of zakat, <em>ghan</em><span class="s1"><em>ī</em></span><em>mah</em> and <em>fay’</em>, while unlimited expenditures are allocated to fund the government activities, such as routine, civil and military, development, subsidies and social welfare. Second, the supervision of the public finances, according to al-M<span class="s1">ā</span>ward<span class="s1">ī</span> is covered in the h<span class="s2">}</span>isbah system, namely the amar makruf system that involves two parties, independent institutions created by the government and society. Third, the opportunity to enforce the financial concept based on Islamic law is open, because Islamic law has existed and become part of the source of positive or national law, and supported by the character of Islamic law itself which is fair or balanced between material (worldly) and spiritual interests and is dynamic. Fourth, there are challenges for the implementation of Islamic law in the field of public finance, such as the poor understanding of society to the teachings of Islam, the lack of religious norms in statutory products, weakness in the unity of Muslims, and the weak poor political will.</p> Rahmat Rahmat Azwar Iskandar Khaerul Aqbar Copyright (c) 2020 Rahmat Rahmat, Azwar Iskandar, Khaerul Aqbar http://creativecommons.org/licenses/by-nc-sa/4.0 2020-09-01 2020-09-01 15 1 133 158 10.15642/islamica.2020.15.1.133-158