TAJDID
TAJDID (print ISSN: 0854-9850; online ISSN: 2621-8259) is published by the Center for Research and Development (Lembaga Penelitian dan Pengembangan/LPP) Institut Agama Islam Darussalam (IAID) Ciamis Jawa Barat Indonesia since 1993. TAJDID is a peer-reviewed, open access, and free charge publication, which focuses on publishing quality, scientific research articles. The subject covers textual and fieldwork studies with various perspectives of all Islamic areas studies including Islamic law, philosophy, education, mysticism, history, theology, and many more.
Articles
89 Documents
<![CDATA[Sufisme di Priangan:Doktrin, Ritual, dan Sosial-Politik ]]>
<![CDATA[Abdurahman, Dudung]]>
<![CDATA[ TAJDID Vol 23 No 2 (2016) ]]>
Publisher : <![CDATA[Research and Development Institution, Darussalam Institute for Islamic Studies ]]>
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<![CDATA[Tarekat community in Priangan performed religious and social-political movements that keep changing along with Moslems’ dynamic movement and political development of Indonesia . The change and diversity of the tarekat movement occurs in its three communities, namely: Godebag community in Tarekat Qadiriyah wa Naqsyabandiyah (TQN) Suryalaya, Wara’i community in Tarekat Idrisiyah Pagendingan, and Tijani community in Tarekat Tijaniyah Garut. This research reveals several significant issues. First, the core of Sufi’s doctrine that is developed in tarekat ritual system functions to strengthen spirituality and morality of the tarekat community. Different Sufi’s doctrines in each tarekat result in different social-political relationship among those three tarekat communities. Second, the social-political roles, relationships and participations of the tarekat community change along with the political changes of the government that ruled both in colonial era and in the Indonesian independence. Third, the social-political movement of the tarekat community can be differentiated into: inclusive-pragmatism of Godebag community, exclusivism-fundamentalism of Wara’i community, and fundamentalism-pragmatism of Tijani com-munity. Fourth, tarekat community movements promote spiritual and moral public education in social-political life in Indonesia . Based on the findings, it can be concluded that social-political movements of tarekat community are in line with Sufi’s doctrines that change into various movement types. Therefore, tarekat community is predicted to develop changing social-political movements.]]>
<![CDATA[Konsep Ihsân dalam Wacana Pendidikan Islam ]]>
<![CDATA[Husni, Husni]]>
<![CDATA[ TAJDID Vol 26 No 1 (2019): Islamic Studies ]]>
Publisher : <![CDATA[Research and Development Institution, Darussalam Institute for Islamic Studies ]]>
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DOI: 10.36667/tajdid.v26i1.317
<![CDATA[This article studies the concept of Ihsan (good deed) in the thought of ulama mufassirs (Muslim scholars interpretering the Qur’an). The result of the study being carried out by the writer is that the concept of ihsan being too narrowly interpreted, proves that it has wide interpretation in the thought of muffasirs. If so far among society the concept of ihsan has been narrowly interpreted on the good deed or doing good deed, so according to mufassirs, the concept means: (1) carrying out all obligations, (2) being patient to receive all the obligation and anything forbidden by God, (3) being obedient and always perfects his obedience in quality as well as in the way, (4) forgiving, (5) being sincere, (6) realizing the existence of God, (7) emphasizing the esoteric aspect rather than exoteric world, (8) knowledge, (9) being firm in the truthfulness, (10) havng understanding about the true teachings of God, (11) having good comprehension about the law appropriately applied among the Islamic society. The wide meaning of this concept because this concept is really expressed by the Koran in context. This article tries to attach the concept of Ihsan in several meanings about the education world]]>
<![CDATA[Konsep Etika Belajar dalam Pemikiran Pendidikan Islam Klasik ]]>
<![CDATA[Mulyasana, Dedi]]>
<![CDATA[ TAJDID Vol 26 No 1 (2019): Islamic Studies ]]>
Publisher : <![CDATA[Research and Development Institution, Darussalam Institute for Islamic Studies ]]>
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DOI: 10.36667/tajdid.v26i1.319
<![CDATA[The concept of learning etics of Al-Zarnuji is an educational ethics reference which has widely employed in Islamic boarding school, Pesantren up to now. However, the concept has not been known and implemented yet in formal education. Exploring Al-Zarnuji's consept by using content analysis method, this study reveals some main findings regarding the learning ethics for learners. They are (1) advice of learning, (2) obligation of learning good and bad behavior, (3) prohibition of learning magic, (4) learning intention, (5) tawadlu, (6) the way of choosing teacher, (7) the way of choosing subject, and (8) the advice for learners.]]>
<![CDATA[Pembaruan Hukum Islam di Indonesia ]]>
<![CDATA[Ismail, Ismail]]>
<![CDATA[ TAJDID Vol 26 No 2 (2019): Islamic Studies ]]>
Publisher : <![CDATA[Research and Development Institution, Darussalam Institute for Islamic Studies ]]>
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DOI: 10.36667/tajdid.v26i2.331
<![CDATA[In the early days of the entry of Islam in Indonesia the emphasis of Islamic teachings on legal aspects was not as strong as it is now. From the historical record, Islam that developed in Indonesia in the early days was very oriented towards tasawuf. This is because Islamic tasawuf who came to the archipelago, in certain aspects "fit" with the background of the local community influenced by Hindu-Buddhist asceticism and syncretism of local beliefs. In the next stage, Islam is oriented to Sufism, gradually becoming more oriented towards shari'ah. This change in orientation was partly due to a process of renewal or refinement that began in the 17th century and continues today. The Islamic law developing in Indonesia nowadays has got much changing from its origin, syafi’iyah to moderate. The modernity of Islamic law that take long time is provable by appearing of the national fiqh mazhab (religious sect). To get the better understanding on the happening process, the writer will divide into two periods of modernity. First is the initial period indicated by having ijtihad and self-releasing on taklid or fanatic attitude to a certain mazhab. The Second period load the effort to bear the mazhab that is suitable to the national personality. This is called National mazhab later.]]>
<![CDATA[Konsep Ridhâ Allah dalam Diskursus Pendidikan Islam ]]>
<![CDATA[Azis, Abdul]]>;
<![CDATA[Rizal, Soni Samsu]]>
<![CDATA[ TAJDID Vol 26 No 1 (2019): Islamic Studies ]]>
Publisher : <![CDATA[Research and Development Institution, Darussalam Institute for Islamic Studies ]]>
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DOI: 10.36667/tajdid.v26i1.322
<![CDATA[The aims of this article are to discover the concept of mardlati ‘l llah (the pleasure of Allah) and its implication on education. The concept of ridla Allah in Koran is refer to seven meanings. There are al-amr bi al-ma’ruf (command what is just) and nahy ‘an al-munkar (forbid what is evil); jihad in the way of Allah; fear and hope in Allah; spend of our substance and donation for the poor and the needy in the cause of Allah; work righteous deeds; reconciliation between groups in conflict; and believe in qadha and qadar Allah. These seven concepts, according to this research, are closely related to the idea of character education which is currently becoming an important issue ini contemporary education]]>
<![CDATA[Penggunaan Ilmu Munâsabah dalam Istinbâth Hukum ]]>
<![CDATA[Yusuf, M.S.]]>
<![CDATA[ TAJDID Vol 26 No 2 (2019): Islamic Studies ]]>
Publisher : <![CDATA[Research and Development Institution, Darussalam Institute for Islamic Studies ]]>
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DOI: 10.36667/tajdid.v26i2.332
<![CDATA[In the history of science Koran, the ‘ilm al-munâsabah is a discipline that is relatively rarely studied. This is because its validity is still being debated among interpreter. However, its role in the process of istinbath is very important. Linkage turf in the Qur'an to be the focus in the study of ‘ilm al-munâsabah. ‘Ilm al-munâsabah which is a sub-discipline of 'Ulûm al-Qur’ân seeks to unravel the meaning of the linkage parts by order of the verses in the Qur'an Manuscripts (tartîb mushhafî). Therefore he did not reveal the meaning behind the relationship part of the Qur'an in order of descent (tartîb nuzûlî). ‘Ilm al-munâsabah attempt to give legitimacy to the existence of the Koran had been coded to date. The question of why the composition of the existing Qur’an must be different from the composition of the Qur'an while falling gradually to the Prophet is one issue being answered by this science. ‘Ilm al-munâsabah also tried to prove the appropriateness and validity of the present arrangement of the Qur’an manuscripts by making the wisdom and the core meaning of each verse and letter sequences that exist within it. In the development of the interpretation of the Koran, ‘ilm al-munâsabah increasingly essential to apply in the lessons and meanings in the Qur’an manuscripts by arrangement today. The science of munâsabah Alquran acts as an alternative method in disclosing and revealing (al-kasyf wa al-izhhār) the content of the Koran with the central point of study on meaningful linkages and even lafzhi linkages.]]>
<![CDATA[Syari’at Islam dan Hukum Nasional: Problematika Transformasi dan Integrasi Hukum Islam ke dalam Hukum Nasional ]]>
<![CDATA[Nurrohman, Nurrohman]]>
<![CDATA[ TAJDID Vol 26 No 2 (2019): Islamic Studies ]]>
Publisher : <![CDATA[Research and Development Institution, Darussalam Institute for Islamic Studies ]]>
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DOI: 10.36667/tajdid.v26i2.333
<![CDATA[Sharia law or Islamic law in Indonesia, recently, is undergoing the process of transformation and integration toward national law. During this process dualism in terms and institutions difficult to be avoided. If in education there are madrasah and school (sekolah), in law there are sharia law and national law. The question is whether, through gradual transformation, this dualism eventually heading to integration and unification of law? This paper will try to see the problems and handicaps faced by Indonesia in order to transform and integrate sharia law toward national law. But this paper will fistly discuss the relationship between Islamic law, human rights and international law, the position of Islamic law in national law system as well as how Islamic law interact with local culture. This research concludes that the transformation of Islamic law in Indonesia needs to consider the multi-ethnic, multi-cultural and multi-religious faction of Indonesia. Transformation must not only end in the formalization process but also the internalization process. If the internalization process goes well, then Islamic law will enter Muslim community awareness as ethical and moral awareness. So that at the private level Islamic law will be practiced, becoming a way of life regardless of whether it is formalized in legislation or not. For Islamic law to be formally transformed at the public level in legislation, Muslims need to renew their understanding of syûra and ijmâ.]]>
<![CDATA[Analisis Historis Pendidikan Islam pada Masyarakat Madinah ]]>
<![CDATA[Ainusyamsi, Fadlil Yani]]>
<![CDATA[ TAJDID Vol 26 No 1 (2019): Islamic Studies ]]>
Publisher : <![CDATA[Research and Development Institution, Darussalam Institute for Islamic Studies ]]>
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DOI: 10.36667/tajdid.v26i1.327
<![CDATA[This article aims to discover the history of education in the early of Islam in Medina. This research uses a historical analysis method. Research data sources are a number of literatures that is considered valid and credible. This research succeeded in describing several findings. Education pattern of Muhammad in plurality of Medina society tended to be informal, emphasizing the role of family and halâqahs. This study also found historical facts that the values of pluralism, intellectualism, and the spirit of urbanism had become a part of learning and education of Muhammad. The style of the leadership of the Muhammad in the midst of the pluralist society of Medina offers a pattern that is very concerned about the existence of the community students through an example (uswah and qudwah hasanah). In addition, the Prophet taught with full attention and tenderness and humility. He never underestimated someone who came asking for teaching. Islamic education pattern of Muhammad in Medina was marked by a number of characteristics, namely education organized by through the construction of the mosque as a centre of movement, centre of education, and centre of community. The principle carried out by the Muhammad in fostering society is the ethical approach (moral virtue). He believes that moral values not only create peace between individuals in a nation, but also between nations]]>
<![CDATA[Konsep Qiyâs dan Maslahah dalam Ijtihad Muhammad Rasyid Ridla ]]>
<![CDATA[Iman, Fauzul]]>
<![CDATA[ TAJDID Vol 26 No 2 (2019): Islamic Studies ]]>
Publisher : <![CDATA[Research and Development Institution, Darussalam Institute for Islamic Studies ]]>
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DOI: 10.36667/tajdid.v26i2.334
<![CDATA[The jurists have different perspectives and method choices in ijtihad. Salaf scholars, who were spearheaded by Imam Ahmad ibn Hanbal and Ibn Taimiyah, tended to use the Koran and as-Sunnah as the basis and main reference in establishing Islamic law. They involved very little ra'yu in performing establishment of law. Even if ra'yu is used in the process of establishment of law, they tend to only choose qiyâs as the only involvement of ra'yu in jijtihad. On the other hand, the jurists who are at the rational pole give a large portion of the role of reason (ra'yu) in jihad. Imam Abu Hanifah, for example, one of the proponents of a rational school of thought, placed ra'yu (istihsân) in the process of establishment of law with a sizable portion, even when compared to the portion of the hadith. This article tries to parse Ridla's thoughts about the position of the Koran, hadith, and ra'yu, both in their position as sources and methods of ijtihad. The results of the discussion concluded that Muhammad Rasyid Ridla fervently fought for the use of the Koran and Hadith as the main basis and reference in jihad, while not being hesitant to use qiyâs and mashlahat as ijtihad methods. For him, ijtihad is a demand for thinking that must be continuously opened and encouraged because it is a dynamic and universal teaching of the Koran. Ridla show that Islam is a dynamic, flexible, and friendly teaching towards the development of society]]>
<![CDATA[Pengembagan Metode Pengajaran Tafsir di Pesantren ]]>
<![CDATA[Bisri, Hasan]]>
<![CDATA[ TAJDID Vol 26 No 1 (2019): Islamic Studies ]]>
Publisher : <![CDATA[Research and Development Institution, Darussalam Institute for Islamic Studies ]]>
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DOI: 10.36667/tajdid.v26i1.328
<![CDATA[By using reflective methods, this article seeks to elaborate the methods of interpretive learning in Islamic boarding schools. In developing methodological learning, it seems that the munâzharah method is the most appropriate, because this method can bring up bold and critical thinking on something that is already considered standard, so that creativity and innovation will develop brilliantly. The material being studied at pesantren is the interpretation of the Koran which is textualized in the classical books (al-turâts) which are now popularly known as the kitab kuning. From this book, the students absorb and draw religious knowledge to be developed and applied in society. With the development of modern scientific studies and the rapid growth of science and technology and economy accompanied by various social problems, the development of teaching methods and interpretation studies in pesantren must be renewed and refined, such as the munâzharah. With this method, teaching interpretations can stimulate the active involvement of students, both intellectually and emotionally, so that brilliant ideas emerge.]]>
