cover
Contact Name
-
Contact Email
-
Phone
-
Journal Mail Official
-
Editorial Address
-
Location
Kota semarang,
Jawa tengah
INDONESIA
International Journal Ihya' 'Ulum al-Din
ISSN : 14113708     EISSN : 25805983     DOI : -
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.
Arjuna Subject : -
Articles 152 Documents
Pemikiran Abdullah Ahmed An-Naim tentang Dekontruksi Syari’ah sebagai Sebuah Solusi Taufiq, Ahmad
International Journal Ihya' 'Ulum al-Din Vol 20, No 2 (2018)
Publisher : Universitas Islam Negeri (UIN) Walisongo Semarang, Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (217.297 KB) | DOI: 10.21580/ihya.20.2.4044

Abstract

The laws contained in the Qur'an still exist that require interpretation and have the potential to develop. Muslims worldwide may be entitled to apply Islamic law, provided it does not violate the rights of other people and groups, both within and outside of the Islamic community. That is, in claiming and using individual and collective rights to self-determination, Muslims must also recognize and guarantee equal rights for others. Abdullah, descriptive-analytical nature. Ahmed An-Naim to answer the gap between shari'ah and issues of modernity . Shari'a decontructions are used for Islamic legal issues using the Knife of Analysis used first by Mahmud Thaha's Theory of Law Evolution, the second nasikh mansukh theory, the third  Makiyyah and Madaniyah, the fourth the interpretation of the gender-based text, the fifth concept of shari'a on human rights
TEORI KEBENARAAN DALAM PEMIKIRAN HUKUM AL-GHAZALY (1058-1111 M): Kajian FIlosofis-Metodologis Rofiq, Ahmad
International Journal Ihya' 'Ulum al-Din Vol 18, No 2 (2016)
Publisher : Universitas Islam Negeri (UIN) Walisongo Semarang, Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (252.032 KB) | DOI: 10.21580/ihya.17.2.1736

Abstract

According to Al-Ghazaly, truth must be seen and placed within the framework of belief and certainty, ranging from the form of indrawy, khayaly, to beliefs that will not be influenced by any factor. Therefore, he clarifies man in the category of lay and khawas. This is so that someone does not necessarily make generalizations and make sure that someone has made a mistake. This paper will examine in fact what the theory of truth is in the thought of Al-Ghazaly’s law and how it is constructed epistemologically. The goal is to know about the theory of truth and how the methodology it developed. The study finds that according to Al-Ghazaly, the truth in legal thought, must be seen and placed within the framework of belief and certainty. The confirmed truth of religion or al-ma'lum min al-din bi-durahurah requires one to accept it with submission.---Menurut Al-Ghazaly, kebenaran harus dilihat dan diletakkan dalam kerangka keyakinan dan kepastian, mulai dari wujud indrawy, wujud khayaly, hingga keyakinan yang tidak akan dapat dipengaruhi oleh faktor apapun. Karena itu pula, ia mengklafisikan manusia pada katagori awam dan khawas. Ini dimaksudkan agar seseorang tidak merta melakukan generalisasi dan memastikan bahwa seseorang telah melakukan kesalahan. Tulisan ini akan mengkaji sesungguhnya apa teori kebenaran dalam pemikiran hukum Al-Ghazaly dan bagaimana teori tersebut dibangun secara epistemologis. Tujuannya, untuk megetahui tentang teori kebenaran dan bagaimana metodologi yang dikembangkannya tersebut. Penelitian ini menemukan, bahwa menurut Al-Ghazaly, kebenaran dalam pemikiran hukum, harus dilihat dan diletakkan dalam kerangka keyakinan dan kepastian. Kebenaran yang telah dipastikan dari agama atau al-ma'lum min al-din bi-dlarurah menuntut seseorang wajib menerimanya dengan ketundukan.
Implementasi Maqashid Syariah dalam Sidang Itsbat Hilal Penentuan Awal Ramadhan Ismail, I; Ghofur, Abdul
International Journal Ihya' 'Ulum al-Din Vol 21, No 1 (2019)
Publisher : Universitas Islam Negeri (UIN) Walisongo Semarang, Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (3571.019 KB) | DOI: 10.21580/ihya.21.1.4163

Abstract

The trial of the initial determination of Ramadhan, Shawwal and Zulhijjah is often a criticism for those who say the initial determination of Ramadhan is in line with the reckoning system, it does not need a congregation hearing that consumes state money, leave it to the community to join the organization it believes. This paper explains the position of the congregation of itsbat to determine the beginning of Ramadan in the perspective of maqashid sharia. By analyzing the practice of the congregation trial and the prevailing rules in Indonesia, it can be concluded that the practice of the trial of the congregation has been classified as perfect for the initial determination of the month of Ramadan. In maqashid syariah, the trial of the initial determination of Ramadhan is included in the category of dharuriyyat in particular and hajiyat in general. The congregation is needed by the Muslim community of Indonesia, considering that to increase the value of benefit and reject the harm which is the core of maqashid sharia is in the trial of itsbat. Therefore, adhering to the congregation of itsbat is to maintain benefit while rejecting harm.
Nawa Dewata Hinduistik dan Walisongo: Role-Model Dakwah Walisongo Lufaefi, Lufaefi; Amalia, Zahro Nur
International Journal Ihya' 'Ulum al-Din Vol 22, No 1 (2020)
Publisher : Universitas Islam Negeri (UIN) Walisongo Semarang, Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (6106.738 KB) | DOI: 10.21580/ihya.22.1.5587

Abstract

Islam is a religion of compassion. This fact is different from the majority of followers who translate it in all segments of life in a formalistic form, so that the compassionate identity of Islam is often mortgaged. Islam is exclusive with other religions and beliefs. As a result, Islam is also difficult to expand and accused of being a rigid and exclusive religion. Islam that was born and developed in the archipelago practiced by Walisongo is flexible with other beliefs. One of its practices Walisongo succeeded in taking inspiration from the Hinduism of the Hindu Nawa Dewata to become Sufistic trustees. The nine deities in Hinduism were replaced by nine saints who later became known as Walisongo. Through Walisongo's da'wah analysis Islamizing other religions, namely theological approach, games and cultural accuracy, it was found that the change in cosmology of Nawa Dewata became Walisongo because in Islam and Hinduism both contained values of compassion, compassion, and intertwining among creatures God. The saints carried out the takeover by prioritizing three main principles, namely prioritizing the interests of the community over him, compassion as the concept of a human unity with God, and an emotional approach. All three make Islam easily understood as a religion of affection, so that it is easily accepted by Hindus.
DELIK PENODAAN AGAMA ISLAM DI INDONESIA Nurdin, Nazar
International Journal Ihya' 'Ulum al-Din Vol 19, No 1 (2017)
Publisher : Universitas Islam Negeri (UIN) Walisongo Semarang, Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (218.825 KB) | DOI: 10.21580/ihya.18.1.1745

Abstract

Criminal Law and Article 27-28 of the Law on Information and Electronic Transactions constitute a legal instrument to ensnare a perpetrator of religious blasphemy. This article is a legal research with a normative-empirical approach. The findings indicate that: first, judges' consideration in the case of defamation of Islam contained in the decision Number: 80 / Pid.B / 2015 / PN Bna, Number: 10 / Pid.Sus / 2013 / PN.Pt and Number: 06 / Pid.B / 2011 / PN.TMG is more looking at the impact of criminal acts committed. However, in its implementation the three decisions are not entirely based on the applicable law rules, including the decision based on the provisions in Law No. 1 of 1965 on Prevention and or Defamation of Religion, but adopted an unwritten source of law from the Fatwa of Indonesian Council of Ulama. Another implementation is in the case of religious blasphemy at the community level tended to be followed by very severe punishment to the perpetrators. Secondly, religious blasphemy is not mentioned in detail in Islamic legal literature. If the perpetrators of desecration of a Muslim, Islamic law tend to refer to the perpetrators as kafir. Whereas if the perpetrator is a non-Muslim, one cannot be included in the category of apostasy (riddah). Categorization as a kafir does not necessarily make the Muslims punished jarimah had (hudud). Therefore, punishment takzir can be an alternative punishment that can be applied to the perpetrators of religious blasphemy, both Muslims and non-Muslims---Tindak pidana penodaan agama yang termanifestasikan dalam pasal 156a Kitab Undang-Undang Hukum Pidana dan pasal 27-28 UU Informasi dan Transaksi Elektronik merupakan satu instrumen hukum untuk menjerat seorang pelaku penistaan agama. Artikel ini merupakan penelitian hukum dengan pendekatan normatif-empiris. Hasil temuan menunjukkan bahwa: pertama, pertimbangan majelis hakim dalam perkara penodaan agama Islam yang termuat dalam putusan Nomor: 80/Pid.B/2015/PN Bna, Nomor: 10/Pid.Sus/2013/PN.Pt dan Nomor: 06/Pid.B/2011/PN.TMG lebih melihat kepada dampak yang ditimbulkan dari perbuatan pidana yang dilakukan. Namun dalam implementasinya tiga putusan tidak seluruhnya berlandaskan aturan hukum yang berlaku, termasuk mendasarkan putusan pada ketentuan dalam UU PNPS  Nomor 1 Tahun 1965 tentang Pencegahan dan atau Penodaan Agama, tetapi mengadopsi sumber hukum tidak tertulis dari Fatwa Majelis Ulama Indonesia. Implementasi lainnya ialah dalam kasus penodaan agama yang ramai di tingkat masyarakat cenderung diikuti hukuman amat berat kepada para pelaku. Kedua,penodaan agama tidak disebutkan secara rinci dalam literatur hukum Islam. Jika pelaku penodaan seorang Muslim, hukum Islam cenderung menyebut pelaku sebagai kafir. Sementara jika pelaku seorang non-Muslim, seorang tidak bisa dimasukkan ke dalam kategori murtad (riddah). Kategorisasi sebagai kafir tidak lantas menjadikan Muslim dihukum jarimah had (hudud). Oleh karena itu, pidana takzir bisa menjadi hukuman alternatif yang bisa diterapkan kepada para pelaku penodaan agama, baik Muslim maupun non-Muslim
Kehujjahan Hadis Mursal Menurut Imam Madzhab Empat Abidin, Achmad Azis
International Journal Ihya' 'Ulum al-Din Vol 22, No 2 (2020)
Publisher : Universitas Islam Negeri (UIN) Walisongo Semarang, Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (5072.82 KB) | DOI: 10.21580/ihya.22.2.5697

Abstract

According to the muhaddits, a hadis is acceptable and reliable to be hujjah in law when its sanad has continuous authority till the Prophet Muhammad, beside that the narrator who delivered it is a tsiqat (‘adil and dhabt). If some sanads are ommited between the successor and the Prophet Muhammad, the hadis is called mursal. Islam scholars have different views in measuring the credibility and realibility of mursal hadis. Some of them absolutely received mursal hadis to be hujjah, the other one received it by giving requisites, while the rest of scholars absolutely rejected it. This article presented the opinion of four Islamic legal schools (Imam Abu Hanifah (d. 148 H), Imam Malik bin Anas (d. 179 H), Imam Syafi’i (d. 204 H), and Imam Ahmad bin Hanbal (d. 241 H)) regarding the validity of mursal hadis as hujjah. This result of this arcticle revealed that Imam Abu Hanifah, Imam Malik bin Anas, and Imam Ahmad bin Hanbal accepted mursal hadis as hujjah by generally requites. Furthermore, Imam Syafi’i accepted it by specially requites.
Pemikiran Al-Khawarizmi dalam Meletakkan Dasar Pengembangan Ilmu Astronomi Islam Mulyadi, Achmad
International Journal Ihya' 'Ulum al-Din Vol 20, No 1 (2018)
Publisher : Universitas Islam Negeri (UIN) Walisongo Semarang, Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (497.947 KB) | DOI: 10.21580/ihya.20.1.2782

Abstract

The progress of Islamic civilization is inseparable from the influence of the emergence and rapid development of Islamic astronomy. Islam leads the world civilization and breaks the record as the longest-running civilization lasting more than 14 centuries. At this time, astronomical activities in the Islamic world began to develop intensively. This condition cannot be separated from the role of al-Khwarizmi who made a very valuable contribution. The construction of his thinking which was based on mathematical astronomy made him the foundation of the development of Islamic astronomy, in addition to its development of the geocentric theory of Aristotle and Ptolemy. This is the real contribution of al-Khwarizmi that is very large and fundamental in the heyday of medieval Islam which eventually became the starting point of the scientific development and subsequent Muslim astronomers to date. The emergence of various observatories and planetariums which made observations with more modern tools finally gave birth to many new theories in the study of world astronomy. This study explores al-Khwarizmi's role in the growth and development of astronomy in his time to the present.
Paradigma Hukum Islam dalam Penyelesaian Sengketa Rokhmad, Abu
International Journal Ihya' 'Ulum al-Din Vol 18, No 1 (2016)
Publisher : Universitas Islam Negeri (UIN) Walisongo Semarang, Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (128.999 KB) | DOI: 10.21580/ihya.17.1.1731

Abstract

Disputes are a human phenomenon that is always present in society. In the event of a dispute, there are two mechanisms that can be used to resolve it, namely through court (litigation) and outside court (non-litigation). The litigation paradigm believes that the law must be enforced to end the conflict. In addition, a non-litigation paradigm is used, a paradigm that is rooted in consensus, deliberation or peace settlement between the parties. The philosophy of resolution is not to seek absolute victory on the one hand, so there must be another party to lose. This paradigm further encourages the conflict to end by making all parties as winners (win-win solution). Even if there is an unfulfilled desire, then both parties must bear the same weight loss. Islamic law also recognizes two paradigms of dispute settlement. Islamic law supports any dispute settled by law in the court (al-qadha). There is nothing wrong if society brings the issue before the judge. But Islamic law calls for moral advice, it is better for the parties to make peace and settle the matter in a kinship (islah, tahkim).---Sengketa merupakan fenomena manusiawi yang hampir selalu ada di masyarakat. Jika terjadi sengketa, ada dua mekanisme yang dapat digunakan untuk menyelesaikannya, yaitu melalui pengadilan (litigasi) dan di luar pengadilan (non-litigasi). Paradigma litigasi meyakini bahwa hukum harus ditegakkan untuk mengakhiri konflik yang terjadi. Di samping itu, juga digunakan paradigma non-litigasi, yaitu paradigma yang berakar pada konsensus, musyawarah atau penyelesaian damai antar para pihak. Falsafah resolusinya bukan untuk mencari kemenangan mutlak di satu pihak sehingga harus ada pihak lain yang kalah. Paradigma ini lebih mendorong agar konflik dapat diakhiri dengan menjadikan semua pihak sebagai pemenang (win-win solution). Kalaupun ada keinginan yang tak terpenuhi, maka kedua belah pihak harus menanggung beban kalah yang sama beratnya. Hukum Islam juga mengenal dua paradigma penyelesaian sengketa. Hukum Islam mendukung setiap sengketa diselesaikan secara hukum di pengadilan (al-qadha). Tidak ada yang salah bila masyarakat membawa persoalannya dihadapan hakim. Tetapi hukum Islam menyerukan anjuran moral, sebaiknya para pihak berdamai dan menyelesaikan masalahnya secara kekeluargaan (islah, tahkim).
Progresivitas Hukum Kewarisan Beda Agama di Indonesia Berbasis Keadilan dan Maá¹£lahah Rohmawati, R
International Journal Ihya' 'Ulum al-Din Vol 20, No 2 (2018)
Publisher : Universitas Islam Negeri (UIN) Walisongo Semarang, Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (196.045 KB) | DOI: 10.21580/ihya.20.2.4047

Abstract

The Division of the inheritance of the most crucial of them, there is a difference of religion between the heirs and the muwarriṡ, both the difference when muwarriṡ was still alive or when a heir has died. Indonesia, Islamic law as contained in the compilation of Islamic law (KHI), have determined that religious differences can be a hindrance to each other can be inherited. Along with the development of the times, the provision in the KHI was not considered relevant to the needs of today's society, so the necessary progressive efforts to respond to the problem of Islamic inheritance laws in Indonesia. Complexity and plurality of society Indonesia demanding the Islamic jurist to do the renewal of the law, as the religious court judges has been made in resolving the different religious inheritance matters by using the rechtsvinding function justified by positive law and compile Islamic law, when there is no law that governs. The renewal of the law in the form of the granting of the estate to the heirs of muwarriṡ Muslims from non-Muslims and the granting of probate wajibah to non-muslim heirs of muwarriṡ of Islam. This is done for the sake of Justice and benefit of tegaknya in human life.
WAKAF TUNAI DALAM PERSPEKTIF HUKUM ISLAM Aziz, M. Wahib
International Journal Ihya' 'Ulum al-Din Vol 19, No 1 (2017)
Publisher : Universitas Islam Negeri (UIN) Walisongo Semarang, Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (166.056 KB) | DOI: 10.21580/ihya.18.1.1740

Abstract

For a long time, Muslims have been accustomed to donating with immovable objects, such as land and buildings. Those who can enjoy and utilize the land and building of wakaf is a community that is domiciled in the location around the wakaf property. Therefore, the idea of wakaf with money arises as it goes along with the need for funds to alleviate poverty while the location of the needy communities is spread outside the wakif area. Money is more flexible and does not recognize the boundaries of the distribution area. Cash wakaf is usually in the form of cash given by the wakif to the needy parties through the hands of amil zakat institution, infak and alms. This paper examines the extent to which the potential of cash wakaf, especially in Indonesia. In addition, to get a more in-depth review of the law of cash wakaf in the view of Islam and also to get the right formula in optimizing the prospect of cash wakaf, of which with directed to productive wakaf.---Sejak lama, umat Islam terbiasa berwakaf dengan benda tidak bergerak, yaitu berupa tanah dan bangunan. Pihak yang dapat menikmati dan memanfaatkan harta wakaf tanah dan bangunan itu adalah masyarakat yang berdomisili di lokasi sekitar harta wakaf tersebut berada. Seiring dengan kebutuhan dana untuk pengentasan kemiskinan yang sangat besar dan lokasinya yang tersebar di luar daerah para wakif, maka muncullah pemikiran untuk berwakaf dengan uang. Uang bersifat lebih fleksibel dan tidak mengenal batas wilayah pendistribusian. Wakaf tunai biasanya berupa uang tunai yang diberikan oleh pewakaf kepada yang berhak menerimanya melalui tangan lembaga amil zakat, infak dan sedekah atau bisa juga dengan surat berharga seperti cek. Tulisan ini mengkaji sejauh mana potensi wakaf tunai, terutama di Indonesia. Selain itu juga untuk mendapatkan kajian lebih mendalam tentang hukum wakaf tunai dalam pandangan Islam dan juga untuk mendapatkan formula yang tepat dalam mengoptimalkan prospek cerah wakaf tunai, di antaranya dengan diarahkan ke wakaf produktif.

Page 1 of 16 | Total Record : 152