International Journal Ihya' 'Ulum al-Din
International Journal IhyaUlum al-Din is an Indonesian journal of Islamic Studies published biannually by the State Islamic University (UIN) Walisongo Semarang Indonesia. The journal was firstly published in March 2000, presented in three languages (English, Arabic, and Indonesian). The journal focuses on Islamic studies with special emphasis on Indonesian Islamic original researches.
Articles
173 Documents
<![CDATA[Kaidah Fiqh dan Ushul Fiqh Tentang Produk Halal, Metode Istinbath dan Ijtihad dalam Menetapkan Hukum Produk Halal ]]>
<![CDATA[Wijayanti, Ratna]]>;
<![CDATA[Meftahudin, M]]>
<![CDATA[ International Journal Ihya' 'Ulum al-Din Vol 20, No 2 (2018) ]]>
Publisher : <![CDATA[Universitas Islam Negeri (UIN) Walisongo Semarang, Indonesia ]]>
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DOI: 10.21580/ihya.20.2.4048
<![CDATA[The purpose of the discovery of Islamic law must be understood by the mujtahid in order to develop legal thinking in Islam in general and answer contemporary legal issues whose cases are not explicitly regulated by the Koran and Hadith, especially those related to the field of muamalah. In reviewing the matter to be determined by law, the Indonesian Ulema Council Fatwa Commission is based on the Qur'an and Sunnah as its main source. In this context, there are several methods used by the Indonesian Ulema Council Fatwa Commission. First, every Fatwa Decree must have a basis on the Book of Allah and the Sunnah of the Apostle that is not bad, and not contrary to the benefit of the people. Second, if it is not found in the Book of Allah and the Sunnah of the Apostles, the Fatwa Decree should not contradict ijma ', qiyas that mu'tabar, and other legal arguments, such as ihtisan, maslahah mursalah, and saddu al-dzari'ah. Third, before making a decision before deciding on a fatwa, it must first be carefully studied for each problem presented to the MUI at least a week before the trial. If the problem is clear the law (qath'iy) let the commission convey it as it is, and the fatwa will fall after the text is known from the Koran and the Sunnah. Whereas in the case of khilafiyah occurring among the schools of thought, what is stated is the result of tarjih after observing the jurisprudence of muqaran (comparison) using the rules of ushul fiqh muqaran related to scholarship.]]>
<![CDATA[Moslem Sculptor (Negotiation of Sculptor at Prumpung Magelang Towards The Doctrine of Sculpting’s Prohibition on Islam) ]]>
<![CDATA[Zuhri, Muh]]>;
<![CDATA[Rafiq, Ahmad]]>;
<![CDATA[Mustofa, Ahmad]]>
<![CDATA[ International Journal Ihya' 'Ulum al-Din Vol 23, No 1 (2021) ]]>
Publisher : <![CDATA[Universitas Islam Negeri (UIN) Walisongo Semarang, Indonesia ]]>
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DOI: 10.21580/ihya.23.1.7863
<![CDATA[Normatively, Islamic doctrine prohibits figurative art in the form of sculpture or painting. The prohibition actually comes not from the Koran but from various narrations of the Prophet's hadith. However, it has been transformed into an orthodox doctrine for its adherents. This research does not aim to find the essential meaning of the hadith text which prohibits figurative art, but to find out how the Moslem sculptors, who live at Prumpung Magelang area, respond and negotiate toward it, so in the end they decided to compromise with their profession as a sculptor. Reception theory is used in this study to map the creative reasoning model of Moslem sculptors when negotiating with texts. Through the reception approach, and field data collection through in-depth interviews with several informants consisting of Muslim sculptors at Prumpung Magelang, this research concludes that the existence of the statue, according to the perspective of the Moslem sculptors at Prumpung Magelang is merely works of art so that in existence there are no theological problems.]]>
<![CDATA[Hegemoni dan Counter Hegemony Otoritas Tradisional Studi Pemikiran Gender Ulama NU di Kecamatan Trangkil Pati ]]>
<![CDATA[Ma’mur, Jamal]]>
<![CDATA[ International Journal Ihya' 'Ulum al-Din Vol 17, No 2 (2015) ]]>
Publisher : <![CDATA[Universitas Islam Negeri (UIN) Walisongo Semarang, Indonesia ]]>
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DOI: 10.21580/ihya.16.2.1654
<![CDATA[A systemic gender inequality in society is a result of reconstruction of society’s religious and cultural values. The role of ulama is needed to eliminate this inequality. As intellectual and moral leader of the ummat, ulama holds a strategic position to create an intellectual and moral building of the ummat which is manifested in daily life, including in patriarchal gender relationship. The NU ulama of district Trangkil Pati is one of traditional authority holders which have dynamics in thought deserved to be studied. Despite the fact that patriarchal thought is still dominating the majority of NU members, counter to hegemony done by some progressive ulama seems to be able to build a new understanding of gender which is more equal.--- Ketidaksetaraan gender sistemik di masyarakat merupakan hasil rekonstruksi nilai-nilai agama dan budaya masyarakat. Peran ulama dibutuhkan untuk menghilangkan ketidaksetaraan ini. Sebagai pemimpin intelektual dan moral ummat, ulama memegang posisi strategis untuk menciptakan bangunan intelektual dan moral umat yang diwujudkan dalam kehidupan sehari-hari, termasuk dalam hubungan gender patriarki. Ulama NU di kabupaten Trangkil Pati adalah salah satu pemegang otoritas tradisional yang memiliki dinamika pemikiran yang layak untuk dipelajari. Terlepas dari kenyataan bahwa pemikiran patriarki masih mendominasi mayoritas anggota NU, melawan hegemoni yang dilakukan oleh beberapa ulama progresif nampaknya mampu membangun pemahaman baru tentang gender yang lebih setara.]]>
<![CDATA[KEBIJAKAN RUANG PUBLIK PEREMPUAN DI SAUDI ARABIA: Benarkah Sebuah Agenda Politik Double Interest? ]]>
<![CDATA[Roji, Fatkhur]]>
<![CDATA[ International Journal Ihya' 'Ulum al-Din Vol 19, No 2 (2017) ]]>
Publisher : <![CDATA[Universitas Islam Negeri (UIN) Walisongo Semarang, Indonesia ]]>
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DOI: 10.21580/ihya.19.2.2162
<![CDATA[The emergence of the Saudi government's policy of allowing women to drive alone these days has become an interesting phenomenon to be examined, since before they forbid women to drive without a mahram. Since the appointment of the crown prince Salman bin Abdul Aziz, the Saudi government appears more dynamic and moderate. This new policy is in place to promote the development of the country with and to give women the right to participate freely in it. Observers see this as a political agenda of government, where with the political interest is expected Saudi Arabia can compete in the increasingly tight global economic competition. This article examines the policies of the Saudi Arabian government thoroughly from a social, economic, and political standpoint.Munculnya kebijakan pemerintahan Saudi Arabia yang membolehkan perempuan untuk berkendara sendiri akhir-akhir ini menjadi fenomena yang menarik untuk diteliti, sebab sebelumnya mereka melarang perempuan berkendara tanpa mahram. Semenjak diangkatnya putera mahkota Salman bin Abdul Aziz, pemerintahan Saudi tampil lebih dinamis dan moderat. Kebijakan baru ini diberlakukan untuk meningkatkan perkembangan negara dengan dan untuk memberikan hak terhadap perempuan agar dapat berperan bebas di dalamnya. Para pengamat melihat ini sebagai agenda politik pemerintahan, dimana dengan kepentingan politik tersebut diharapkan Saudi Arabia dapat ikut bersaing dalam kompetisi ekonomi global yang semakin ketat. Artikel ini mengamati kebijakan pemerintah Saudi Arabia ini secara menyeluruh dari sudut pandang sosial, ekonomi, dan politik.]]>
<![CDATA[Epistemology of Islamic Education Al-Jabiri Perspective of the Conservative-Modernist-Neo Modernist Flow and Burhani-Bayani-Irfani ]]>
<![CDATA[Utomo, Sigit Tri]]>;
<![CDATA[Mu’anayah, Nur Alfi]]>
<![CDATA[ International Journal Ihya' 'Ulum al-Din Vol 22, No 2 (2020) ]]>
Publisher : <![CDATA[Universitas Islam Negeri (UIN) Walisongo Semarang, Indonesia ]]>
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DOI: 10.21580/ihya.22.2.5673
<![CDATA[This research is a qualitative study using a library approach, the object is the epistemology of Islamic education, conservative-modernist-neo-modernist and burhani-bayani-irfani. The data collection method in this research uses literature study. In this stage, the researcher tries to select data (books) in the epistemology of Islamic education, conservative-modernist-neo-modernist and burhani-bayani-irfani. In this writing, the analysis used with hermeneutics, namely the author explains that behind the text there is context meaning or behind the explicit meaning there is an explicit meaning if interpreted literally can be interpreted as an interpretation or interpretation of the epistemology of Islamic education, conservative-modernist-neo-modernist and burhani-bayani- irfani. The author also uses content analysis, namely research conducted on information documented in recordings, both images, sounds, writing and others. With this method, data analysis and scientific processing will be carried out on the epistemological content of Islamic education, the conservative-modernist-neo-modernist and burhani-bayani-irfani schools. The results showed that science continues to develop throughout the history of thought such as rational flow of viewing educational activities as actualizing the potentials of individuals so that according to this flow the essence of education is the transformation of various potential potentials into actual abilities. The success of the transformation of the various potentials that exist in this rational flow, is largely determined by how much the optimization of the functions of sense powers and ratios. Baby epistemology is an epistemology that emphasizes the authority of the text as an indicator of truth. Reason in this epistemology is only as a support text and does not have a good space or in other words lower when compared to the text. In object Bayani tradition can be seen in fiqh. Second, Burhani epistemology is knowledge gained from demonstrative analogies which in this case gives the role of reason and senses in human beings. Third, the epistemologist irfani is knowledge gathered from the human heart.]]>
<![CDATA[MEMBUMIKAN HUKUM ISLAM PROGRESIF: Respons Konsumen Muslim terhadap Undang-Undang Jaminan Produk Halal ]]>
<![CDATA[Mashudi, M]]>
<![CDATA[ International Journal Ihya' 'Ulum al-Din Vol 19, No 1 (2017) ]]>
Publisher : <![CDATA[Universitas Islam Negeri (UIN) Walisongo Semarang, Indonesia ]]>
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DOI: 10.21580/ihya.18.1.1742
<![CDATA[The law on the guarantee of halal products authorized by the House of Representatives on 25 September 2014 is a legal umbrella for the Indonesian people about food products, drugs, and cosmetics that have been started for a long time and have been postponed several times. The existence of this law is a progressive law that places humans as the primary object. Furthermore, this provides an opportunity for the role of society (especially Muslim consumers) in promoting and educating halal products. The law on the guarantee of halal products born through law is the “ijtihad†(private examination of Islamic law) through which living law in society becomes the source of national law concerning food products, medicines, and cosmetics. Efforts to legal ground is through various models such as promoting it to the parties through law enforcement, realizing halal as a culture of life, etc.---Undang-undang tentang jaminan produk halal yang disahkan oleh DPR RI pada tanggal 25 September 2014 merupakan payung hukum bagi masyarakat Indonesia tentang produk makanan, obat-obatan terlarang, dan kosmetik yang telah dimulai sejak lama dan telah beberapa kali mengalami penundaan. Keberadaan undang-undang ini merupakan hukum progresif yang menempatkan manusia sebagai objek utama. Lebih jauh lagi, ini memberi kesempatan bagi peran masyarakat (terutama konsumen Muslim) dalam mempromosikan dan mendidik produk halal. Hukum tentang Jaminan produk halal yang lahir melalui undang-undang merupakan “ijtihad†(ujian pribadi tentang hukum Islam) yang melaluinya hukum hidup di masyarakat menjadi sumber hukum nasional mengenai produk makanan, obat-obatan, dan kosmetik. Upaya membumikan hukumnya adalah melalui berbagai model seperti mempromosikannya kepada para pihak melalui penegakan hukum, mewujudkan halal sebagai budaya kehidupan, dll.]]>
<![CDATA[Islam, State, and Nationalism in Brunei Darussalam, India, Indonesia, and Malaysia: A Comparative Perspective ]]>
<![CDATA[Royyani, Muh Arif]]>;
<![CDATA[Shobaruddin, Muhammad]]>
<![CDATA[ International Journal Ihya' 'Ulum al-Din Vol 21, No 2 (2019) ]]>
Publisher : <![CDATA[Universitas Islam Negeri (UIN) Walisongo Semarang, Indonesia ]]>
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DOI: 10.21580/ihya.21.2.4832
<![CDATA[Islam has comprehensive roles in some aspects of human activity. It enlarged from theological aspect to political aspects. Some former colonized countries where Islam was coexisted, this religion became an embryo of nationalist movements during colonization era. This essay scrutinizes the role of Islam in escalating nationalism during colonization era and it relation with the states in post colonization era in four former colonized countries namely Brunei Darussalam, India, Indonesia, and Malaysia. By using comparative method, the essay researched some main literature (library research) related to Islam and nationalism. It was founded that Islam has significant roles in nationalist movement in the four analyzed countries through several channels. Meanwhile, in the post-independence era, the relation between Islam and state system are variably. In India, Islam is separated from state system (secular). In contrast, Islamic ideology became the main sources of state system in Brunei Darussalam (adopted entirely) and Malaysia (adopted partially). Then, Islam in Indonesia seems like “a gray zone†because the country does not using Islamic law but still adopting Islamic thoughts in several cases. ]]>
<![CDATA[Aksiologi Religiusitas Islam pada Falsafah Hidup Ulun Lampung ]]>
<![CDATA[Baharudin, M]]>;
<![CDATA[Luthfan, Muhammad Aqil]]>
<![CDATA[ International Journal Ihya' 'Ulum al-Din Vol 21, No 2 (2019) ]]>
Publisher : <![CDATA[Universitas Islam Negeri (UIN) Walisongo Semarang, Indonesia ]]>
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DOI: 10.21580/ihya.21.2.4147
<![CDATA[Penelitian ini mengkaji dasar-dasar falsafah hidup Ulun Lampung, korelasinya dengan nilai keagamaan dalam Islam, dan hirarkinya dalam teori nilai. Penelitian menggunakan pendekatan kualitatif dalam bidang filsafat. Populasi penelitian ini adalah akademisi UIN Raden Intan Lampung, dalam pengambilan sampel dengan metode purposive sampling. Pengumpulan data diperoleh dari wawancara mendalam dan data-data pustaka, dan analisis data menggunakan kaidah-kaidah ke filsafatan dan dalam mengambil kesimpulan digunakan metode lingkaran hermeneutika. Penelitian ini menemukan bahwa: (1) Falsafah hidup Ulun Lampung sering disebut dengan Piil pesenggiri dan unsur-unsurnya yaitu : (a) Bejuluk Adok, (b) Nemui Nyimah, (c) Nengah Nyapur dan, (d) Sakai Sambayan. (2) Falsafah hidup Ulun Lampung tersebut mengandung nilai filosofi: ketuhanan, kemanusiaan, keadilan, persatuan, kerakyatan, kebijaksanaan. Filosofi tersebut terdapat nilai-nilai yang parallel dengan nilai-nilai relegiusitas Islam yang berakar pada Al-Qur’an dan As Sunnah. (3) Nilai religius Islam yang terdapat pada falsafah hidup Ulun Lampung adalah pada tataran hirarki tertinggi.]]>
<![CDATA[KARAKTER HUBUNGAN DAN HARMONISASI KEHIDUPAN ANTARA KELOMPOK KEAGAMAAN RIFA’IYAH DAN NU ]]>
<![CDATA[Yuwono, Dandung Budi]]>
<![CDATA[ International Journal Ihya' 'Ulum al-Din Vol 18, No 1 (2016) ]]>
Publisher : <![CDATA[Universitas Islam Negeri (UIN) Walisongo Semarang, Indonesia ]]>
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DOI: 10.21580/ihya.17.1.1733
<![CDATA[This research is to reveal the socio-religious conflicts that have been occurred between the religious group of Rifa’iyah and NU (Nahdlatul Ulama). The result of this research showed that economic competition has resulted in social conflicts and tensions. There has been a sensitive relation between religious groups of Rifa’iyah and NU. In ordert to create and keep a harmony, both need various activities that include togetherness between Rifa’iyah and NU as a social cohesion. In the future, religious spirit and ‘corporate culture’ is a model how to develop a harmony, which can provides support for preventing conflict. This research is classified as qualitative research. The data in this research is collected using three of data collection techniques, namely observation, participative observation, and indepth-interview. The analysis data used in this research is triangulation analysis techniques with attention to emic and ethic perspective.---Penelitian ini bertujuan untuk mengungkap konflik sosio-religius yang terjadi antara kelompok keagamaan Rifa'iyah dan NU (Nahdlatul Ulama). Hasil penelitian ini menunjukkan bahwa persaingan ekonomi telah mengakibatkan konflik sosial dan ketegangan di antara dua kelompok tersebut. Terdapat hubungan sensitif antara kelompok agama Rifa'iyah dan NU. Dalam rangka menciptakan dan menjaga harmoni, keduanya membutuhkan berbagai kegiatan yang mencakup kebersamaan antara Rifa'iyah dan NU sebagai sebuah kohesi sosial. Ke depan, semangat religius dan 'budaya perusahaan' adalah model bagaimana mengembangkan harmoni, yang bisa memberi dukungan untuk mencegah konflik. Penelitian ini diklasifikasikan sebagai penelitian kualitatif. Data dalam penelitian ini dikumpulkan dengan menggunakan tiga teknik pengumpulan data, yaitu observasi, observasi partisipatif, dan indepth-interview. Data analisis yang digunakan dalam penelitian ini adalah teknik analisis triangulasi dengan memperhatikan aspek emik dan etik.]]>
<![CDATA[Buku dan Penyebaran Ideologi Radikal di Lembaga Pendidikan ]]>
<![CDATA[Rokhmad, Abu]]>
<![CDATA[ International Journal Ihya' 'Ulum al-Din Vol 20, No 1 (2018) ]]>
Publisher : <![CDATA[Universitas Islam Negeri (UIN) Walisongo Semarang, Indonesia ]]>
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DOI: 10.21580/ihya.20.1.2745
<![CDATA[This article aims to examine the use of religious reading books as a medium for the dissemination of radical ideologies in educational institutions. The role of the book as a window of knowledge is undoubted, but the book as a disseminator of radicalism also gets justification. Hardline Islamic groups have used certain reading books as justifiers and reinforcement of the radical notions believed. The contents of the book are then taught and indoctrinated to students and students by teachers through a single interpretation and normative-scriptural approach]]>
