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PENGENALAN METODOLOGI FILOSOFIS DALAM KAJIAN FIKIH BUDAYA DAN SOSIAL Idri, Idri
JURNAL KARSA (Terakreditasi No. 80/DIKTI/Kep/2012) Vol 20, No 2 (2012): Islam, Budaya dan Hukum
Publisher : STAIN PAMEKASAN

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Abstrak: Pemahaman dan penetapan hukum dalam fikih tidak dapat dipisahkan dari teks-teks sumber ajaran Islam seperti Al-Qurâan dan Hadits Nabi juga konteks yang berupa fakta empiris dalam kehidupan masyarakat muslim. Kedua aspek ini menjadi konsiderasi meskipun posisi dan porsinya tidak mesti sama. Sebagai ajaran samawi tentu teks lebih dikedepankan daripada konteks, tetapi melupakan konteks sama sekali bukanlah tindakan yang benar karena pada dasarnya hukum Islam diturunkan untuk kepentingan manusia agar mereka bahagia di dunia dan akhirat. Teks atau dalil-dalil hukum Islam sifatnya terbatas, sementara persoalan-persoalan hukum dalam masyarakat tidak terbatas. Budaya dan kehidupan sosial masyarakat senantiasa berkembang. Terlebih pada zaman globalisasi sekarang ini yang menuntut adanya cara pendekatan tertentu dalam penetapan hukum Islam kontemporer.Tulisan ini mencoba untuk memper-kenalkan metodologi filosofis dalam kajian fikih yang berkenaan dengan budaya dan sosial. Setidaknya ada tiga pendekatan filosofis terhadap fikih budaya dan sosial. Pertama, pendekatan historis, yaitu hukum Islam yang sudah dipraktikkan umat Islam dalam sejarah, bukan semata-mata sebagai aturan hukum syariat. Kedua, mempertimbangkan prinsip-prinsip hukum Islam yang bersifat absolut dan universial dalam menetapkan fikih sosial dan budaya. Ketiga, melakukan pemahaman yang seimbang antara pendekatan tekstual dan kontekstual. Abstract: The understandingand establishmentof law inIslamic jurisprudencecan not beseparatedfrom thetextsof Islamicsource such asthe Quran and Traditions of the Prophet as well as the context which are the empirical factsin the life of Muslim community. The two aspects become considerationalthough their positionandportions are notnecessarily the same. Certainly, as thedivineteachings, the text is moreadvancedthanthe context, but forgetting thecontextis not the correct actionbecause basicallyIslamic lawrevealedto mankindso thatthey are happyin this world and hereafter. Texts ofIslamic law are limited, while thelegalissuesin the communityare endless and unlimited.Culturalandsocial life ofthe communityare constantly evolvingespecially in theeraof globalization,demands aparticularapproachin setting the contemporaryIslamic law.This paper attemptstointroduce aphilosophicalmethodologyin the study ofIslamicjurisprudencewith regard toculturaland social issues.There are at leastthreephilosophicalapproachtosocial and cultural jurisprudence. First,the historical approach, the Islamic law that has beenpracticedinMuslimhistory,not merelyas a ruleof practice.Secondly, considering the principlesof Islamic law which areabsoluteanduniversialin settingsocial andculturalfiqh. Third,understandingthebalancebetweentextual andcontextualapproaches. Kata Kunci: Fikih, hukum Islam, sosial, budaya, filosofis, metodologi Â

ENHANCEMENT OF ISLAMIC HIGHER EDUCATION MANAGEMENT IN INDONESIA (A Brief Comparation with Melbourne University Management in Australia) Idri, Idri
JURNAL TADRIS STAIN PAMEKASAN Vol 6, No 1 (2011)
Publisher : STAIN Pamekasan

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Abstract: Islamic Higher Education is demanded to answer the challenge of the era by preparing competent, professional, and Islamic graduates. This goal can be achieved through strengthening the management by studying from other universities that have been established and advanced as Melbourne University, the university which belongs to the top 10 colleges top in the world knowing for teaching excellence and research. Islamic Higher Education also need to do some strategic steps to improve the quality of its graduates through the opening excellent programs that have relevance to the needs market labor, ensuring the availability of funds and building and strengthening cooperation with relevant parties.

Kritik HadÃ®th dalam Perspektif Studi Kontemporer Idri, Idri
ISLAMICA: Jurnal Studi Keislaman Vol 4, No 2 (2010): Islamica
Publisher : Program Pascasarjana UIN Sunan Ampel Surabaya

Critical studies of hadÃ®th do not always aim at arguing against the legitimacy of hadÃ®th as one of the sources of Islamic Law. Nor do it doubt âlike many orientalist would do- the authenticity of the hadÃ®th as a source of Islamic teaching. Critical studies of hadÃ®th are about investigating the accuracy and validity of the narration chain. Considering that many hadÃ®ths take a long period of time before they are being narrated, inaccuracy might have taken place in that process. Therefore a critique is needed. In the context of contemporary life, a critique is even more needed especially that which looks at hadÃ®th in terms of its relation with modern science, technology, gender issues, human rights, freedom of expression, and so on. This paper discusses the notion of the critical studies of hadÃ®th in contemporary life by focusing on four issues (1) the cognitive foundation of the studies, (2) the objects of the critique, (3) the necessity of the critique, and (4) the normative standards of the critique.

Otentisitas HadÃ®th MutawÃ¢tir dalam Teori Common Link G.H.A. Juynboll Idri, idri
ISLAMICA: Jurnal Studi Keislaman Vol 7, No 2 (2013): Islamica
Publisher : Program Pascasarjana UIN Sunan Ampel Surabaya

Almost all Muslims agree that an authentic prophetic tradition (hadÃ®th) is that which comes directly from the Prophet. A tradition such as thisâlike the QurâÃ¢nâis reliable in terms of its chain of narration and message. Hence, it brings legal and moral implication for the Muslims to apply in their daily life. In the science of prophetic tradition, such tradition is called darÃ»rÃ®, literally means compulsory in the sense that it necessitates Muslims to comply. Different sort of view however, is being introduced by an orientalist named G.H.A. Juynboll. He comes up with an entirely different view concerning an authentic prophetic tradition both in terms of its category and definition. He reckons that there is no such thing as an authentic prophetic tradition. Every prophetic tradition is vague, and falls therefore under the category of being inauthentic. This paper is interested in dealing critically with this controversial view by giving particular attention to four main issues; the issue of definition, criteria, the number of narrators, and the rationale of a prophetic tradition to be deemed authentic.

Keilmuan Hukum Islam dalam Perspektif Epistemologis Idri, Idri
ISLAMICA: Jurnal Studi Keislaman Vol 2, No 2 (2008): Islamica
Publisher : Program Pascasarjana UIN Sunan Ampel Surabaya

This paper is aimed at exploring the epistemological aspect of the science of Islamic Law, that is, its methods and procedures of analysis. For this purpose, the paper makes use of the deductive-coherency method, inductive-correspondence method, scientific method, phenolmenological method, and functional as well structural method. The paper argues that procedures in studying Islamic Law consists of there levels of analysis, namely taxonomy analysis, competence analysis and information processing. In reading Islamic Law in this way, it is hoped that this science may be developed along side with other social sciences and humanities.

METODE LIQÃâ DAN KASHF DALAM PERIWAYATAN HADIS Idri, Idri
Mutawatir : Jurnal Keilmuan Tafsir Hadith Vol 5 No 2 (2015): DESEMBER
Publisher : Program Studi Perbandingan Agama, Fakultas Ushuluddin dan Filsafat, Universitas Islam Negeri (UIN) Sunan Ampel Surabaya

The historical account of hadith literatures clarifies that there are different methods among Muslim scholars in search of the authenticity of hadith. The dispute lies on the variance methods used by hadith and sufi scholars. Sufi scholars tend to have their own methods in establishing the reliability of hadith narration by liqÃ¢â al-NabÃ® and kashf. This method suggests that Sufiwith high ranking of spiritualitycould meet Prophet directly by dreams. By this way, Sufi scholar might acquire the original Islamic teachings from Prophet, including hadith. In this, they argue for the authenticity of hadiths narrated by such a way. On the other hand, the methods used by sufi are not accommodated by hadith scholars. It is said that every hadith narrated by dream or kashf is unrecognized and considered as false (mawá¸Ã»â). Addressing these differences, this article tries to examine some problems related to the method of authenticity of hadith narration, the account of hadith on the convergence to the Prophet by dream, kashf as a source of Islamic teaching, the status of mysterious hadiths transmission, and the validation of knowledge based on kashf.

METODE LIQÃ‚â€™ DAN KASHF DALAM PERIWAYATAN HADIS Idri, Idri
Mutawatir : Jurnal Keilmuan Tafsir Hadith Vol. 5 No. 2 (2015): DESEMBER
Publisher : Program Studi Perbandingan Agama, Fakultas Ushuluddin dan Filsafat, Universitas Islam Negeri (UIN) Sunan Ampel Surabaya

The historical account of hadith literatures clarifies that there are different methods among Muslim scholars in search of the authenticity of hadith. The dispute lies on the variance methods used by hadith and sufi scholars. Sufi scholars tend to have their own methods in establishing the reliability of hadith narration by liqâ? al-Nabî and kashf. This method suggests that Sufiwith high ranking of spiritualitycould meet Prophet directly by dreams. By this way, Sufi scholar might acquire the original Islamic teachings from Prophet, including hadith. In this, they argue for the authenticity of hadiths narrated by such a way. On the other hand, the methods used by sufi are not accommodated by hadith scholars. It is said that every hadith narrated by dream or kashf is unrecognized and considered as false (maw?û?). Addressing these differences, this article tries to examine some problems related to the method of authenticity of hadith narration, the account of hadith on the convergence to the Prophet by dream, kashf as a source of Islamic teaching, the status of mysterious hadiths transmission, and the validation of knowledge based on kashf.

OTENTISITAS H{A{ADÃƒÅ½TH MUTAWÃƒâ€šTIR DALAM TEORI COMMON LINK G.H.A. JUYNBOLL Idri, Idri
el-Qist : Journal of Islamic Economics and Business (JIEB) Vol. 4 No. 1 (2014): eL-Qist:
Publisher : Program Studi Ekonomi Syariah, Fakultas Ekonomi dan Bisnis Islam UIN Sunan Ampel Surabaya

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Almost all Muslims agree that an authenticprophetic tradition (h}adÃƒÂ®th) is that which comes directly fromthe Prophet. A tradition such as thisÃ¢â‚¬â€like the QurÃ¢â‚¬â„¢ÃƒÂ¢nÃ¢â‚¬â€isreliable in terms of its chain of narration and message.Hence, it brings legal and moral implication for the Muslimsto apply in their daily life. In the science of prophetictradition, such tradition is called d}arÃƒÂ»rÃƒÂ®, literally meanscompulsory in the sense that it necessitates Muslims tocomply. Different sort of view however, is being introducedby an orientalist named G.H.A. Juynboll. He comes up withan entirely different view concerning an authentic prophetictradition both in terms of its category and definition. Hereckons that there is no such thing as an authentic prophetictradition. Every prophetic tradition is vague, and fallstherefore under the category of being inauthentic. This paperis interested in dealing critically with this controversial viewby giving particular attention to four ma

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