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All Journal Al-Manahij: Jurnal Kajian Hukum Islam ULUL ALBAB El-HARAKAH : Jurnal Budaya Islam Jurnal KALAM Jurnal Theologia Teosofi: Jurnal Tasawuf dan Pemikiran Islam Al-Ulum Farabi IJTIHAD Jurnal Wacana Hukum Islam dan Kemanusiaan ISLAMICA: Jurnal Studi Keislaman Potensia JAWI : Journal of Southeast Asia Islamic Contemporary Issues Wawasan : Jurnal Ilmiah Agama dan Sosial Budaya Episteme: Jurnal Pengembangan Ilmu Keislaman KONTEMPLASI: JURNAL ILMU-ILMU USHULUDDIN MIQOT: Jurnal Ilmu-ilmu Keislaman Jurnal Konstitusi Tafaqquh: Jurnal Penelitian Dan Kajian Keislaman Al-Dzikra: Jurnal Studi Ilmu al-Quran dan al-Hadits Islamika Inside: Jurnal Keislaman dan Humaniora Jurnal Ilmiah AL-Jauhari Jurnal Studi Islam dan Interdisipliner ALQALAM Journal of Contemporary Islam and Muslim Societies MADANIA: JURNAL KAJIAN KEISLAMAN Jurnal Jurnalisa : Jurnal Jurusan Jurnalistik Al-Ittihad: Jurnal Pemikiran dan Hukum Islam Jurnal Bimas Islam Al Ashriyyah Jurnal Konstitusi Al-Buhuts (e-journal) Jurnal Transformasi Administrasi Al-Manahij : Jurnal Kajian Hukum Islam ESENSIA: Jurnal Ilmu-Ilmu Ushuluddin Millah: Journal of Religious Studies Jurnal Lektur Keagamaan Penamas JRP (Jurnal Review Politik) Islamika Inside: Jurnal Keislaman dan Humaniora Kontemplasi : Jurnal Ilmu-Ilmu Ushuluddin
Ahmad Khoirul Fata
IAIN SULTAN AMAI GORONTALO
Religion Arts Humanities Economics, Econometrics & Finance Education Languange, Linguistic, Communication & Media Law, Crime, Criminology & Criminal Justice Public Health Social Sciences Other

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Hadis Gadir Khum Dalam Pandangan Syiah Dan Sunnah Izzuddin Washil; Ahmad Khoirul Fata
AL-DZIKRA: JURNAL STUDI ILMU AL-QUR'AN DAN AL-HADITS Vol 12, No 1 (2018)
Publisher : Universitas Islam Negeri Raden Intan Lampung

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (456.239 KB) | DOI: 10.24042/al-dzikra.v12i1.2925

Abstract

Hadis Gadir Khum yang menjadi titik tolak perpisahan mazhab Sunni dan Syiah juga terdapat dalam kitab-kitab hadis utama kaum Sunni. Seperti kaum Syiah, para ulama Sunnah juga mengakui keabsahan derajat hadis-hadis tersebut. Bahkan hadis-hadis itu dianggap mutawatir. Namun demikian, antara kaum Syiah dan Sunni memiliki pemahaman yang berbeda terhadap hadis-hadis tersebut. Perbedaan terjadi dalam memahami kata mawlā. Sunni berpendapat bahwa kata itu bermakna pelindung/penolong, sementara Syiah berpendapat bahwa kata itu bermakna khalifah/pemimpin. Perbedaan pemahaman ini membawa kedua kelompok tersebut terlibat dalam pertengkaran sepanjang sejarah Islam. Namun demikian, banyak kalangan di Sunni dan Syiah yang berupaya membangun hubungan harmonis dengan mencari hal-hal yang sama di antara keduanya. Semata-mata untuk kepentingan ukhuwwah Islāmiyyah dan kejayaan umat Islam.
RETHINKING HOWARD M. FEDERSPIEL’S THESIS ON THE CONFLICT BETWEEN PERSATUAN ISLAM VS PERMOEFAKATAN ISLAM Pepen Irpan Fauzan; Ahmad Khoirul Fata
Journal of Contemporary Islam and Muslim Societies Vol 5, No 1 (2021)
Publisher : UIN Sumatera Utara

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.30821/jcims.v5i1.8889

Abstract

Abstract: This article discusses the thesis written by Howard M. Federspiel on the conflict between Persatuan Islam (PERSIS) and Permoefakatan Islam. This present study employed the historical methods of heuristic, historical critic, interpretation, historiography to examine Federspiel’s thesis by pointing out the new facts related to the initial history of PERSIS and its relationship with Permoefakatan Islam. It reveals that Permoefakatan Islam was not part of PERSIS. It was an entirely separate organization established in 1924 to accommodate the aspirations of the old and young generations. It was not a reaction due to presence of A. Hassan in PERSIS. PERSIS’s reformist character had always been there since its establishment as an organization, and A. Hassan’s presence emphasized this character.Keywords: Federspiel, PERSIS, Permoefakatan Islam, A. Hassan
PORTRAYING POLITICAL POLARIZATION IN PERSATUAN ISLAM IN THE CASE OF MOHAMAD NATSIR VS ISA ANSHARI Pepen Irpan Fauzan; Ahmad Khoirul Fata
Journal of Contemporary Islam and Muslim Societies Vol 3, No 2 (2019)
Publisher : UIN Sumatera Utara

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (179.81 KB) | DOI: 10.30821/jcims.v3i2.5589

Abstract

Abstrak: Memotret Polarisasi Politik Persatuan Islam dalam Kasus Mohamad Natsir vs Isa Anshary. Meski sama-sama berasal dari Persis (Persatuan Islam) dan berafiliasi pada Masyumi, Mohamad Natsir dan Isa Anshary memiliki perbedaan pandangan politik yang cukup tajam, yang terpenting di antaranya tentang dasar negara, antara Islam dan Pancasila. Memang, keduanya sama-sama menginginkan negara Indonesia berdasarkan Islam. Namun Natsir memiliki sikap yang lebih lentur daripada Isa Anshary. Tak pelak perbedaan sikap kedua tokoh itu berimbas pada organisasi mereka, Persis. Tulisan ini mencoba mengkaji pemikiran keduanya terkait posisi Islam dan Pancasila sebagai dasar negara, latar belakang dan implikasinya terhadap Persatuan Islam. Dari kajian yang dilakukan ditemukan bahwa perbedaan pandangan politik mereka didasari oleh latar belakang sosio-historis dan pengalaman politik yang berbeda. Sikap Natsir yang moderat disebabkan oleh pengalaman terlibat dalam pemerintahan. Sementara Isa Anshary lebih kaku karena pengalaman hidupnya selama Revolusi Fisik dan pengalaman politiknya di luar pemerintahan. Kajian ini mengimplikasikan bahwa sikap politik elite Persis sangat beragam dan tidak monolitik.Kata Kunci: PERSIS, Masyumi, negara, Pancasila, Natsir, Isa Anshary Abstract: Despite having similar background Persatuan Islam and affiliated to Masyumi Party, Mohammad Natsir and Isa Anshary have quite different political view. One of the most significant differences is their view on the foundation of the country, between Islam and Pancasila. Both of these figures had actually proposed Indonesia to base on Islam. However, Natsir’s attitude on this issue is more flexible than that of Isa Anshary’s, which ultimately have impact on their organization. This article examines the differences of these two figures related to their position on Islam and Pancasila as the basis of the country, the background and implication of their differences on PERSIS. This study concludes that their political differences stemmed from their socio-historic and political experience differences. Natsir’s moderate atttidue is due to his experience of being involved in government practices. Meanwhile, Isa Anshary’s is more uncompromising due to his experience during Physical Revolution and his political experience outside the government system. Keywords: PERSIS, Masyumi, state, Pancasila, Natsir, Isa Anshary
HADITS TENTANG DARAH WANITA MENURUT AL-SHAN’ANI: Suatu Telaah Mukhtalaf al-Hadits Zakiul Fuady Muhammad Daud; Irwanto Irwanto; Ahmad Khoirul Fata
Farabi Vol 19 No 1 (2022): Farabi
Publisher : LPPM IAIN Sultan Amai Gorontalo

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.30603/jf.v19i1.2708

Abstract

Hadith is one of the sources of Islamic law, one of its functions is an explanation of the Qur'an. However, because hadiths are not always narrated mutawatir so there are some hadiths that seem contradictory (mukhtalif hadith). The purpose of this study was to determine the method of resolving mukhtalif hadiths about women's blood based on Imam as-Shan'ani's view contained in the book of Subul al-Salam. This research is a literature review that uses the book of Subul al-Salam as one of the primary data sources and uses content analysis as the method of analysis. The results showed that Imam Shan'ani resolve contradictory hadiths related to women's blood using the al-jam'u wa at-taufiq method or compromising the hadiths so that every muslim could practice mukhtalif hadiths customized according to their circumstances.
Positivisasi Syariah di Indonesia, Legalisasi atau Birokratisasi? Pepen Irpan Fauzan; Ahmad Khoirul Fata
Jurnal Konstitusi Vol 15, No 3 (2018)
Publisher : The Constitutional Court of the Republic of Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (406.945 KB) | DOI: 10.31078/jk1537

Abstract

Tulisan ini mengkaji pemberlakuan hukum syariah sebagai bagian dari hukum nasional Indonesia. Ada dua permasalahan pokok yang dibahas: pertama, bagaimanakah posisi hukum Islam dalam tubuh hukum nasional? Kedua, apakah legalisasi syariah telah mencerminkan idealitas hukum syariah bagi masyarakat Islam Indonesia? Untuk membahas dua permasalahan ini, penulis memfokuskan pada UU tentang Zakat, wakaf dan haji. Dari kajian yang penulis lakukan, dapat disimpulkan beberapa hal: pertama, keberadaan UU terkait zakat, wakaf dan haji merupakan perwujudan penerimaan sistem hukum Indonesia terhadap pemberlakuan hukum Islam sebagai bagian integral dari hukum nasional. Kedua, meski telah masuk dalam sistem hukum nasional, namun UU tentang zakat, wakaf dan haji mempunyai kekuatan dan kelemahan. Kekuatannya terletak bahwa hukum Islam telah menjadi hukum positif, sehingga pemberlakuannya menjadi mutlak di tengah masyarakat. Kelemahannya, UU itu lebih menitikberatkan pada persoalan administratif, dari pada mandatory. Konsekuensinya, UU tersebut tidak lebih dari sekedar birokratisasi-syari’ah.This paper examines the implementation of sharia as part of Indonesian national law. There are two main issues that are discussed: first, what is the position of Islamic law in the body of national law? Second, does the legalization of sharia reflect the ideal of shariah for Indonesian Islamic society? To discuss the two issues, the authors focus on the Law on Zakat, wakaf and hajj. From the writer's study, it can be concluded: First, the existence of the zakat, wakaf and hajj laws is the embodiment of acceptance of Indonesian legal system towards the implementation of Islamic law as an integral part of national law. Second, although it has been included in the national legal system, the Law of zakat, wakaf and hajj has strengths and weaknesses. Its strength lies in that Islamic law which has become a positive law, so its enforcement becomes absolute in society. The weakness is that the Law focuses on administrative matters rather than mandatory. Consequently, the law is nothing more than a shari'ah-bureaucratization.
Kritik Nalar Feminisme Dalam Aturan Kuota Perempuan Di Ruang Politik Ahmad Khoirul Fata
Jurnal Transformasi Administrasi Vol 4 No 2 (2014)
Publisher : Puslatbang KHAN

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Abstract

Quota of 30 percent for women in the central board of political parties and the list of candidates are believed to be effective tool to increase the number of women representation in parliament. In the end, women will have a significant role in the policy-making process. But these rules have a number of problems related to basic assumptions about gender justice. Quota for women implicitly looks woman homogeneously, ignore the personal factor, specific and unique conditions surrounding women. Ignorance of the things that the typical course of a condition not fair to women who may have negative consequences for women themselves and the people they represent. This paper attempts to unravel the problem of justice contained in the rules of the quota of women representation in the parliament and central board of political parties.
Islam, Adat, Dan Tarekat Syattariyah Di Minangkabau Roni Faslah; Ahmad Khoirul Fata
Al-Ittihad: Jurnal Pemikiran dan Hukum Islam Vol 6 No 2 (2020): Desember 2020
Publisher : Sekolah Tinggi Islam Syariah (STIS) Al-Ittihad Bima

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Abstract

Tulisan ini mengkaji dinamika Islam dan adat lokal di Minangkabau, serta keterlibatan tarekat Syattariyah dalam proses tersebut. Dengan menggunakan pendekatan sosio-historis, tulisan ini menungkapkan bahwa proses pergumulan antara Islam dan tradisi lokal di Minangkabau mengalami dinamika yang keras bahkan cenderung mengarah ke konflik. Di sini tarekat Syattariyah memberikan perannya sebagai bagian dari agen yang membentuk tradisi keagamaan di Minangkabau. Namun demikian, tradisi yang dicipta itu kemudian mengundang kritik dari para pembaharu. Konflik antara Kaum Padri versus Kaum Adat, yang kemudian berlanjut antara Kaum Muda versus Kaum Tua selalu melibatkan tarekat ini. Meski demikian, tarekat Syattariyah mampu menunjukkan vitalitasnya hingga tetap eksis dan berkembang di Minangkabau hingga sekarang ini. Bahkan berkembang ke daerah-daerah sekitarnya.
Problematika Pelaksanaan Haji: Studi Atas Polemik Seputar Mina Jadid dan Perluasan Tempat Sa’i Gultom Harahap; Ahmad Khoirul Fata
Al Ashriyyah Vol. 8 No. 1 (2022): Al Ashriyyah
Publisher : Sekolah Tinggi Agama Islam Nurul Iman Bogor

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.53038/alashriyyah.v8i01.114

Abstract

This article studies the problem that raises in the Hajj implementation, these are on Mina Jadid (the new Mina) and on the fleshed out of the Sa’i place. This article is wrotte for a reason that the problems make polemics in the public sphare. This article brings the polemics forward to show the public, and all their argumentation. After that, the authors take a conclusion based on better argument. From the study, authors can take a conclusion that the fleshed out of the Mina and Sa’i place are requirement in this time, and never make a changed ritual of hajj.
Model Penerapan Syariah dalam Negara Modern (Studi Kasus Arab Saudi, Iran, Turki, dan Indonesia) Pepen Irpan Fauzan; Ahmad Khoirul Fata
Al-Manahij: Jurnal Kajian Hukum Islam Vol 12 No 1 (2018)
Publisher : Sharia Faculty of State Islamic University of Prof. K.H. Saifuddin Zuhri, Purwokerto

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (1054.985 KB) | DOI: 10.24090/mnh.v12i1.1328

Abstract

Modernization of politics in islamic world causes hard dynamics in the relation betwen religion (sharī’ah) with state or politics. This paper tries to discuss the historical background of that discussion, and tries to show the models of sharī ’ah implementation in the context of modern state. The result of this study is that there are three models of sharī ’ah implementation in modern Islamic world: integration betwen religion (Islam) and state as in Saudi Arabia and Islamic Republic of Iran. In this model sharī ah formally becomes the positive law. The second model is secular state. In this model religion (and sharī’ah) separated from the state. The best example for this model is Republic of Turkey. And the last is symbiosis-intersectional model as Republic of Indonesia. This model is the middle position betwen both of them. The difference of the models are caused by the diversity of socio-historical-economic-political background of these states.
Exclusive Islam From The Perspective of Ibn Taymiyah Siti Mahmudah Noorhayati; Ahmad Khoirul Fata
ESENSIA: Jurnal Ilmu-Ilmu Ushuluddin Vol. 18 No. 2 (2017)
Publisher : UIN Sunan Kalijaga Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/esensia.v18i2.1482

Abstract

To build the idea of Islamic inclusiveness, Nurcholish Madjid made Ibn Taymiyah a reference. The definition of “Islam” as al-inqiyad, al-istislam, and al-ikhlash by Ibn Taymiyah became the foundation for Madjid to propagate the ideology of religious unity of the prophets, in the form of monotheism or submission only to Allah. But on the other hand there are many scholars who viewed the contrary, that Ibn Taymiyah was not an inclusive thinker. Instead he was the source of inspiration for the contemporary Islamic radicalism. This paper attempts to probe the religious ideas of Ibn Taymiyah. The focus of this paper is on the thought of Ibn Taymiyah on Islam and other religions, especially Judaism and Christianity. Research on some of his works showed that it is not quite right to conclude that Ibn Taymiyah was an inclusive thinker. There are, in fact, some of his ideas that seem to be inclusive as Madjid referred to. However, in-depth study on his thought showed that he had exclusive views on Islam. In addition to interpreting Islam linguistically, Ibn Taymiyah also considered that Islam brought by Prophet Muhammad is the true way of salvation. Meanwhile Judaism and Christianity have experienced deviations and therefore cannot guarantee the salvation of their adherents.[Dalam upaya mengkonstruk pemikiran Islam inklusifnya, Nurcholish Madjib merujuk pemikiran Ibnu Taymiyah sebaga landasan definisi sikap keislaman. Bagi Ibnu Taymiyah, definisi Islam ialah sikap tunduk/patuh (al inqiyad), memberikan keselamatan (al Istislam), dan keluhuran budi (al ikhlas). Corak pendefinisian ini juga dijadikan Nurcholis Madjid untukmempropaganda kesatuan ideology kenabian dalam bentuk kesatuan ketuhanan dan kepatuhan hanya pada Allah. Pada sisi yang lain, pandangan Nurcholish Madji ini jauh berbeda dengan para cendikiawan muslim yang lain. Posisi Ibnu Taymiyah terkait sikap keislaman dikategorikan sebagai pemikir ekslufisme dan fundamentalisme. Bahkan, tidak jarang dari mereka, mengatakan jika ajaran Ibnu Taymiyah menjadi sumber pemikiran radikal di era sekarang. Oleh karena itu, artikel ini akan mencoba untuk mengeksplorasi ide Ibnu Taymiyah secara holistik, khususnya sikap inklusif-eksklusif terhadap agama lain. Pada kesimpulannya, berdasarkan karya pribadinya, membuat konklusi Ibnu Taymiyah sebagai pemikir Islam-Inklusif tidaklah, sepenuhnya benar. Ada banyak fakta sikap Ibnu Taymiyah yang berbeda dari pemikiran inklusif. Sebab, kalau diteliti secara mendalam, pemaknaan linguistic terhadap kata Islam sendiri bagi Ibnu Taymiyah adalah kepasrahan dan penyelematan yang datang dari Nabi Muhammad SAW. Dia masih menganggap bahwa agama lain merupakan wujud deviasi dari ajaran Islam. Serta, ketundukan mereka tidak akan membawanya pada keselamatan nantinya.]
Co-Authors Abdullah Khusairi Amril Amril Andries Kango Anna Sofiana Anwari Anwari Atmo Prawiro Atmo Prawiro Eka Putra B. Santoso Fajar Nursahid Fauzan . Fauzan Fauzan Fauzan, Pepen Irpan Fauzan, Pepen Irpan Fauzan, Pepen Irpan Fauzi, Mahfud Firdina Dwi Yanti Gultom Harahap Gun Gun Abdul Basit Imam Sopyan Irwanto Irwanto Izzuddin Izzuddin Izzuddin Washil Izzuddin Washil Izzuddin Washil, Izzuddin M Ainun Najib Mahfudh Fauzi Moh. Nor Ichwan Mohd Roslan Mohd Nor Muh. Hukkam Azhadi Muh. Khamdan Muhammad Ainun Najib Muhammad Ainun Najib, Muhammad Ainun Muhammad Hasan Said Iderus Muhammad Hasan Said Iderus, Muhammad Hasan Muhammad Mutawali Mustofa Mustofa Mustofa Mustofa Oki Setiana Dewi Oki Setianad Dewi Pepen Irpan Fauzan Pepen Irpan Fauzan Pepen Irpan Fauzan Rahmah Murtadha Ridwan Ridwan Rifki Abror Ananda Roni Faslah Salsabila, Unik Hanifah Siti Mahmudah Noorhayati Siti Mahmudah Noorhayati Sopyan, Imam Wahyudi Korompot Zakiul Fuady Muhammad Daud