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Reinterpretasi Makna Jihad Dan Teroris
Full text linkThis paper aims to find a very clear distinction between jihad and terrorism. The concept of jihad is often regarded as the source of the proliferation of terrorism because of misunderstanding in understanding religion. The very hard thought of religion or radicalism with certain genes can has increasingly strong role for the growth of extremism, terrorism which finally will act of terror on the pretext of jihad fi sabilillah. The situation and the opportunity was used by the enemy to continue claimed that “Islam is terrorismâ€. The data presented in this paper is sourced from some literatures. The results of this paper, that jihad is the real struggle whether with the soul, materials, verbal acts and thoughts in order to up hold the religion and Islamic values peacefully. Instead of terrorists is an act of terrorizing, threatening, frightening the masses with certain motives and goals
Islam dan Pluralisme Dalam Pembangunan Politik di Indonesia (Perspektif Pemikiran Abdurrahman Wahid)
Full text linkThis paper aims to explore the thoughts of Abdurrahman Wahid about Islam and plurarism in political development in Indonesia, referring to the condition of the Indonesian nation that is difficult to live amid a climate of religious plurality, then he voiced the call for peaceful coexistence in the social life of religious communities in Indonesia. For Abdurrahman, with his keen thoughts on religion and nationalism, he directed his thoughts on inclusiveness in religious life. This paper is presented in the literature review. The results can be drawn from this paper, that the plurarism according to Gus Dur, namely the existence of awareness to know each other and dialogue sincerely so that one group with each other take and give. Islam as the majority religion in Indonesia, continued Gus Dur, has important values in creating harmony among peoples and achieve political stability in Indonesia. This idea can be glimpsed in terms of indigenous Islam, democratic values and human rights, humanitarian principles in the plurality of society, the principle of justice, egalitaria
Asal-Usul Bangsa Arab: Studi Kritis atas Pemikiran Louis Awad
Full text linkThis purpose of this article is to describe the Arabian History, the origin and critics
on the deviation to the history done by Louis Awad to the Arab society. In the history,
the arabian was related to the Semitic sociaty who descent from Sam bin Nuh. The
data of this tudy is based on a library research with Muqoddimah Fi Fiqh al-Lughoh
al-Arobiyah by Dr. Louis Awad as the main source. In his book, Dr. Louis Awad
explains a contradictive explaination from the historical facts, he even avoid the facts.
He assumes that Arabian is not related to the Semitic nation, but come from the Indo-
Europian race. Further he said the origin of Semiyah is the Indo-Europian race. It is
certainly a form of fraud, which aims to obscure the history, to demean the position of
the Arabian, which is the ultimate objective, is to put the Arabic, the Qur'an in a low
position
CONCEPT OF WALI MUJBIR IN MARRIAGE (LEGAL CRITICISM OF COUNTER LEGAL DRAFT COMPILATION OF ISLAMIC LAW)
Full text link Responding to demands from a group of parties to formalize Islamic law, the Counter Legal Draft Compilation of Islamic Law (CLD KHI) team has compiled a pluralist, democratic, humanist, and gender fair Islamic law text.This manuscript reaps pros and cons during society because it is considered not in line with the values contained in the Qur’an and hadith.Because of the discrepancy between the opinions of most jurists in general with the contents of the CLD-KHI, of course, it will result in the absence of legal certainty in the future. The object of this research is only focused on the concept of walimujbir. The method used in this research is a qualitative method with a descriptive approach, data is collected openly according to what is obtained from primary and secondary sources. The results of this study indicate that the presence of a guardian in a marriage is positioned as a pillar of Marriage. In contrast, in the CLD-KHI formulation, a guardian is not required in a marriage. The formulation of Islamic family law reform offered by CLD-KHI is based solely on public logic, local wisdom, and on several perspectives such as democracy, pluralism, human rights, justice, gender equality, and western ideology. In matters of marriage, especially regarding guardians of mujbir, the ideas of CLD-KHI are different and even contradict the common understanding of principles of Islamic teachings and practices
Komparasi Fatwa Ulama Indonesia dalam Menyikapi Pandemi Coronavirus Disease 2019 (COVID-19)
Full text linkThe COVID-19 pandemic has not ended yet; in fact it mutated and gave rise to a new variant which was later known as omicron. COVID-19 has threatened various sectors of life including religious life; religious rituals during the pandemic are limited and must follow health protocols to avoid the spread of the virus. Religious authorities play an important role in responding to this situation, including in issuing fatwas regarding guidelines for the implementation of worship during the COVID-19 period. Therefore, this article discusses the guidelines for the implementation of worship issued by these religious authorities. The focus of this article is to compare the fatwas of religious authorities regarding guidelines for the implementation of worship during the COVID-19 period; the fatwas referred to here are limited to the fatwas of the Indonesian Ulema Council (MUI), the fatwas of the Majlis Tarjih Muhammadiyah, and the fatwas of Lajnah Bahsul Masail Nahdlatul Ulama. This research is a library research with a comparative descriptive approach. The results of the study show that the fatwas related to the guidelines for the implementation of worship during the pandemic issued by the three religious authorities synergize, cooperate with and support each other in dealing with the COVID-19 pandemic. Unlike MUI and Nahdlatul Ulama, Muhammadiyah responded with concrete actions, namely establishing the Muhammadiyah COVID-19 Command Center (MCCC) with the main task of coordinating various programs in the context of dealing with the COVID-19 pandemic
Urgensi Talak Di Depan Sidang Pengadilan Perspektif Maslahah Mursalah
Full text linkThis paper aims to find the urgency of the divorce that must be imposed in front of the court as stipulated in article 115 Compilation of Islamic Law based on the review of maslahah mursalah. This was done because there was a controversy about the talak provisions in classical fiqh with the provisions of the divorce contained in the Marriage Law in Indonesia. The data presented in this paper are sourced from the literature. The results of this paper indicate that the review of Maslahah Mursalah against the imposition of divorce which must be done in front of the court is that the divorce has legal certainty for both husband and wife if they are to remarry, in addition to guaranteeing the child's livelihood and living for his wife, and the wife can claim the right to share property without this. In addition, the Religious Court is one of the institutions that can narrow divorce and at the same time can abort talak habits that are arbitrary
Polygami Practices of Khulafa al-Rasyidin: A Classical Turast Study
Full text linkThis paper aims to trace the practice of polygamy by the prophet's companions (khulafa al-rasyidin). Polygamy is part of Islamic teachings engraved in the Alquran and practiced by the Prophet Muhammad as written in history; besides that, the references of polygamy by Prophet Muhammad are straightforward to find, those have been written and translated into various languages in the world while the manuscript that explains about polygamy practices of Khulafa al-Rasyidin is still lacking. This paper is carried out with a historical normative approach by tracing the classical books (turast), while the data comes from primary and secondary data. From various classic references, it was found that the practice of polygamy carried out by Abu Bakar and Umar bin Khathab, no history was found; however, in some narrations, it is said that Umar bin Khathab and Abu Bakar had many wives, without explaining whether they were polygamous, divorced or caused by death. Unlike Ali bin Abi Thalib, he never practiced polygamy during his marriage to Fatimah. Usman bin Affan married two daughters of the Prophet, the first wife named Ruqayyah binti Rasulullah. After Ruqayyah died, Usman remarried Ummu Kaltsum binti Rasulullah. Usman never did polygamy while marrying the Prophet's daughter. Although Ali bin Abi Talib and Usman bin Affan did not mix the Prophet's daughters after they died, Ali and Usman remarried many women.Tulisan ini bertujuan untuk menelusuri praktik poligami yang dilakukan oleh para sahabat nabi (khulafa al-rasyidin). Poligami merupakan bagian dari ajaran Islam yang terukir secara nyata dalam Alquran dan dipraktikkan oleh Nabi Muhammad saw sebagai mana yang ditorehkan dalam sejarah. Selain itu, sangat mudah ditemui referensi terkait praktik poligami nabi bahkan sudah ditulis dan diterjemahkan ke berbagai bahasa di dunia. Hal ini ternyata jauh berbeda dengan poligami yang di praktikkan oleh para sahabat nabi (khulafa al-rasyidin). Ini tentu menarik untuk dikaji karena sangat minimnya referensi terkait praktik poligami para sahabat nabi. Pendekatan yang digunakan dalam tulisan ini adalah normative historis dengan menelusuri kitab-kitab klasik (turast), sementara data yang digunakan berasal dari data primer dan data sekunder. Dari berbagai referensi yang penulis telusuri dalam kitab klasik, ditemukan bahwa praktik poligami yang dilakukan oleh Abu Bakar dan Umar bin Khathab, tidak ditemukan riwayat, hanya saja dalam beberapa riwayat dikisahkan bahwa Umar dan Abu Bakar mempunyai Istri yang banyak, tanpa menjelaskan apakah di poligami, dicerai atau ditinggal mati. Berbeda halnya dengan dua khalifah setelah mereka, Ali bin Abi Thalib misalnya, selama menikah dengan Fathimah tidak pernah melakukan praktik poligami. Begitu juga dengan Usman bin Affan yang menikahi dua putri Rasulullah, istri pertama bernama Ruqayyah binti Rasulullah, setelah Ruqayyah wafat Usman menikah lagi dengan Ummu Kaltsum binti Rasulullah, Usman tidak pernah melakukan poligami selama menikahi putri Rasulullah. Walaupun Ali bin Abi Thalib dan Usman bin Affan tidak memadu putri-putri Rasulullah, namun setelah mereka wafat Ali dan Usman menikah lagi dengan wanita lain dalam jumlah yang banyak.
Strategi Jihad Digital Sebagai Upaya Perlawanan Informasi Negatif: Studi Metode Istihsan pada Akun Instagram
Full text linkThis research aims to provide educational insight for netizens on how to get smart ways to counteract negative information on social media, especially Instagram as the object of this discussion. The method used by the author in this discussion is a literature study with the main sources being documentation, news, articles that are in accordance with the topic of study. The results of this study are that there are several groups of netizens who are easily influenced by negative news, they are also easily provoked based on social media behavior. Digital jihad strategies on Instagram accounts using the istihsan method as a step to combat misinformation or news; negative by verifying or "tabayyun", then filtering the news sources and measuring in terms of benefits and harm, so that valid conclusions can be found regarding the source of the news circulating on social media Instagram
Reconstruction of the Makar and Relevance with the concept of al-Baghyu in the Fikih Jinayah
No full textThe 2019 General Election (Pemilu, Indonesia) divided Indonesian society into two sides, namely the #2019GantiPresiden and the #Jokowi2Periode. The situation between the two sides was tense, which could potentially cause a commotion and worsen the public's situation. Supporters of Jokowi's camp describe the #2019GantiPresiden movement as an attempt to commit makar (treason) against the legitimate government, while the government's opposing side describes the accusation of treason as a violation of democratic freedoms. Based on the foregoing, the question arises as to whether going against the government can be considered makar, which is a criminal act. This study is a type of normative research that uses library research to collect data. This study concludes that opposing the government (Oposisi) or criticizing the government is not makar, but rather the right to free expression. Makar as a negative brand image should not exist in a democratic post-reform environment. It should be used sparingly so that there is no arbitrariness that violates human rights. This corresponds to the definition of al-bughah in Islamic criminal law. Pemilihan umum (Pemilu) pada tahun 2019 telah memecahkan masyarakat dengan dua kubu/ dua gerakan, yaitu gerakan #2019GantiPresiden dan gerakan #Jokowi2Periode. Situasi pun mencekam antara kedua belah pihak yang berpotensi mengarah kepada keributan, dan menyebabkan kondisi masyarakat semakin memanas. Pendukung kubu Jokowi menyebut gerakan #2019GantiPresiden merupakan upaya makar terhadap pemerintahan yang sah, sementara kubu diseberang pemerintah (oposisi) menyebut tuduhan makar tersebut merupakan pelanggaran terhadap kebebasan demokrasi. Berdasarkan latar belakang diatas timbul pertanyaan apakah bersebrangan dengan pemerintah dapat dikatakan sebagai makar yang merupakan tindak pidana? Penelitian ini termasuk jenis penelitian normatif dengan teknik pengumpulan data melalui penelusuran kepustakaan (method of library). Penelitian ini menyimpulkan bahwa bersebrangan dengan pemerintah (oposisi) atau mengkritik pemerintah belum bisa dimaknai sebagai makar melainkan hak kebebasan berpendapat. Makar sebagai brand image negative tidak sewajarnya muncul dalam suasana berdemokrasi pasca reformasi. Seharusnya makar dimakanai secara limitative agar tidak ada kesewenang-wenangan yang merugikan hak asasi manusia. Hal tersebut sejalan dengan makna al-bughah dalam hikum pidana Islam.
The Urgency of Ahlus Sunnah wal Jamaah Based Islamic Jurisprudence in Maintaining Cohesiveness of the Indonesian Republic
Full text linkThis study aims to determine the urgency of Ahl as-Sunnah wal-Jamaah Based Islamic Jurisprudence in Maintaining Cohesiveness of the Indonesian Republic. This study is literature research, which uses documentation techniques in collecting research data. At the same time, the analysis technique used in this research is the descriptive inductive technique. After conducting in-depth research, a conclusion was found that ahlus sunnah wal jamaah Based Islamic Jurisprudence is urgently disseminated and practiced. Ahlus sunnah wal jamaah Based Islamic Jurisprudence can be a strong binder of unity and integrity because there are ahlus sunnah wal jamaah Based Islamic Jurisprudence values of hubul wathon (love of the homeland), unity, and tolerance among religious believers. This teaching is more accepting of the differences in the broader community than radical and liberal Islam teachings, which divide the unity among Muslims and often create commotion and quarrels in society. Ahl as-Sunnah wal-Jamaah Based Islamic Jurisprudence can block Islamic sharia that deviates and leaves the corridor of the principle of tasriul ahkam, namely realizing the benefit of human life. The benefit will be easily realized if in a country the people are united, in harmony, live in peace, and are not hostile to each other
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