7 research outputs found
TELAAH MAQASYID SYARI’AH DAN HAK REPRODUKSI WANITA TENTANG KEPUTUSAN MEMILIH CHILDFREE
Get PDFThe purpose of this study is to examine sharia maqashid and women's reproductive rights in the childfree phenomenon. The decision to be childfree raises a negative stigma from society. Childfree as a view regarding the decision that a married coupe wil choose not to have children in their home life. This concerns women's reproductive rights. The type and method of research that the author uses is a library research model with a qualitative approach. The results showed that having offspring is not an obigation but a right that can be chosen or abandoned with ful consideration and a sense of responsibility. And women's reproductive rights to the childfree paradigm are basicaly the right to freedom in determining what is the choice in life. In terms of Isamic law, the absence of a sharih nash or expressy prohibiting the practice of 'az that substantialy has similarities with Childfree shows that the act of Childfree is not prohibited by Shari'a. While in the maqashid view, the action of Childfree can manifest in various aspects, the proposal of al-khamsah depends on the ilat (factors) that drive a person to make a decision as a folower of Childfre
Kontekstualisasi Pemahaman Hadis
Get PDFContextualization of Comprehending Prophetic Traditions (hadîth). Prophetic traditions (hadîth) which is considered as the second source of guidance for the Muslim's way of life, also functions as explanatory injunction of the messages inherent in the Qur'an which render infinite or global meanings. The author argues that due to its detailed and operative character in explaining the meaning of the Qur'an so that it can be applied in the real life in accordance with time and space, hadîth has often been misunderstood without considering the context of the ever-developing life. In the present essay, the writer attempts to analyze contextual theory as an alternative theory in semantics that can be implemented in understanding the prophetic tradition
KONTEKSTUALISASI PEMAHAMAN HADIS
Get PDFAbstract: Contextualization of Comprehending Prophetic Traditions (hadîth). Prophetic traditions (hadîth) which is considered as the second source of guidance for the Muslim’s way of life, also functions as explanatory injunction of the messages inherent in the Qur’an which render infinite or global meanings. The author argues that due to its detailed and operative character in explaining the meaning of the Qur’an so that it can be applied in the real life in accordance with time and space, hadîth has often been misunderstood without considering the context of the ever-developing life. In the present essay, the writer attempts to analyze contextual theory as an alternative theory in semantics that can be implemented in understanding the prophetic tradition. Kata Kunci: matan, dalâlah, pemahaman hadi
KEDUDUKAN DAN PERAN PEREMPUAN SEBAGAI KEPALA KELUARGA MENURUT HUKUM ISLAM (Studi terhadap Kelompok Pemberdayaan Perempuan Kepala Keluarga-PEKKA di Kabupaten Asahan)
Get PDFAbstract: The role of women is increasingly widespread, one of them being the role of substitute as the backbone of the family or the head of the family. Some of the women who played this role received a negative response from the community because of taboo. This happens because the majority of people still understand that women can only play a role in domestic matters. Unlike in Asaha Regency there are groups of women as family heads (PEKKA). This role is in conflict with KHI and Law no. 1 year 74 states that "men as heads of families and women housewives" then from this paper the author tries to examine through the perspective of Islamic law in order to know the role of women as heads of families, the implementation of duties as female head of household and the success of women as family heads according to Islamic law perspective. This study is a field research (field research) conducted by a qualitative approach method. The nature of the research used in this thesis is descriptive analytic. The data source of this study consists of primary data and secondary data. Primary data was collected from research informants, by conducting interviews and observations, while secondary data is obtained through documentation studies. From the results of the study it can be concluded that the role of women as family heads in the Asahan PEKKA group is the main breadwinner to take decisions and policies for various reasons. As well as acting as a protector for the family and doing the work of the husband, helper, spouse.Keywords: Women, family heads, PEKKA, Asahan
Hadis-Hadis Tentang Syafaat Dalam Kitab Saḥīḥ Muslim
No full textHadiths about Intercession in the Book of Saḥīḥ MuslimThis article discusses the Hadith about syafaat (intercession) in Sahih Muslim using the thematic hadith approach. The term syafaat (intercession) comes from the root word syaf'u or syafÄ'ah which literally means intercession (help) to convey a request to Allah or mediation, intercession or intermediary between two people. The author traces the hadiths in Sahih Muslim that talk about the topic of intercession, the result is found that in Sahih Muslim this word with its various derivations (isytiqaq) is repeated 38 times spread over 30 hadiths. In terms of structure or form of expression, the terms of intercession that are spread in Sahih Muslim appear at least in five forms of invented words (isytiqaq) each of which implies different meanings. The following article discusses at least seven kinds of expression of syafaat (intercession) with various meanings with various pressures, such as the substance of intercession, the purpose of intercession, the limitations of intercession, the way to obtain intercession, the giver and recipient of intercession, the time of the appearance of intercession, and the conditions for intercession to occur. The elaboration of these topics intends to emphasize the meaning of intercession and the matters related to it.
THE APPLICATION OF USHUL FIQH TO MECHANICAL SLAUGHTERING OF ANIMALS
Get PDFAbstractThe development of the era and the demands of modern industry have brought about major changes in the procedures for slaughtering animals, one of which is the emergence of mechanical slaughtering methods that are widely used in the global food industry. On the one hand, this method offers efficiency, speed, and cleanliness. On the other hand, doubts and questions arise from Muslims regarding the validity of this method from the perspective of Islamic law. Through qualitative analysis methods of primary and secondary data obtained through literature studies, it was found that there is no clear regulation regarding the mechanical method of slaughtering animals, which has led to doubts and questions from Muslims regarding the validity of mechanical slaughtering. From these findings, it can be concluded that a clear regulation is needed regarding the mechanical slaughter of animals with the standard of maslahah mursalah within the framework of ushul fiqh. Because through this maslahah mursalah, a strict control mechanism, audit, and accountability for the entire slaughtering process are needed. In addition, it is also accompanied by tawthīq (verification) of the halalness of the product which is able to create public trust in the halal industry itself. For this reason, the author suggests that religious authorities and fatwa institutions be proactive in establishing regulations, compiling technical guidelines, and providing education to the public regarding mechanical animal slaughter.Keyword: Animal Slaugther, Mechanical, Islamic Jurisprudenc
Plurality In Academic Tradition: The Case of Lecturers? Educational Background at the Graduate School Syarif Hidayatullah State Islamic University (UIN) Jakarta from 1982-2014
No full textThis book initially was a research which is completed and
submitted to the Graduate School Syarif Hidayatullah State Islamic
University (UIN) Jakarta, as a partial fulfillment of the requirements for
the degree of Master of Islamic Education.
The idea of the book originated primarily from a reality that
diversity occurs in all educational levels. For the UIN cases, the
phenomena of diversity can be noticed from its academic community;
whether it comes from different social or religious organizations,
educational background, cultural or ethnicity, countries or even
religions. Hence, as a unique institution which produces a distinct
tradition of Islamic studies, the UIN provide lecturers with different
scholarly tradition; either graduated from the Eastern, Western or local
universities.
To that end, I performed a research and focused merely on
lecturers? educational background to understand further how they dealt
with differences, in particular concerning the impact on students? work. I
presumed that lecturers struggled with internal conflicts since the
background has different educational tradition. The Western, Eastern
and local educational traditions have been explored further in this book
chapter to help readers understand these different entities respectively.
By exploring the notion of collaboration which closely related
with conflict resolution, I ended up with a conclusion that the East-West
tension nowadays have been melted, although not entirely. I argued that
lecturers? collaboration not only can be traced through the intrapersonal
or interpersonal aspects. The need to combined those two levels with an
additional aspect, the epistemological dimension; become substantial.
This statement can be verified since the epistemological dimension of
lecturers? educational background becomes the basis on both side to
work collaboratively. This general finding indicated that two salient
factors that support the process of lecturers? collaboration, including
their background as a pesantren graduates and their participation to
promote the Indonesian Islam. By having a team-work, they construct
the idea to promote the moderate culture amid academic community.
With this finding, I reaffirm a general statement which declared the
Graduate School UIN Jakarta as a smelting place. My hope that these
findings will give a positive contribution on discussion toward research
on East-West relationship, diversity and equity, lecturers? collaboration,
and professional communities. In view of that, I realized that this research to some degree is a
collaboration of so many people whom I cannot mention their names one
by one proportionally in this acknowledgment. For this reason, I would
like to express my sincere thanks and gratitude to all of people who have
assisted me in completing my study and in particular in finishing this
research.
First of all, I would like express my deepest gratitude to the
Graduate School, which delivers to the Rector of UIN Jakarta, Prof. Dr.
Dede Rosyada, MA; the Director of the Graduate School, Prof. Masykuri
Abdillah, MA; and to both Chairpersons of Doctoral and Master degree,
Prof. Didin Saepudin, MA and JM Muslimin, PhD. My deepest gratitude
also delivers to my thesis supervisor, Prof. Dr. Komaruddin Hidayat, MA
whose sharp criticism and insightful comments have made this work
much better that I could predict before. The choice of the Graduate
School as the focus of this study also owes much to his constructive
comments on my earlier proposal. Thanks to share the idea and
encourage me during every phase of my study.
My deepest appreciation also goes to all my lecturers who have
shared their knowledge and experiences during their lectures and
personal conversation with me. I owe much to Prof. Dr. Azyumardi Azra,
MA; Prof. Suwito, MA; Prof. Iik Arifin Mansurnoor, MA; Prof. M. Atho
Mudzhar, MSPD; Prof. Huzaemah Tahido Yanggo, MA; Prof. Yunan
Yusuf, MA; Prof. Zainun Kamaluddin Fakih, MA; Prof. Abuddin Nata,
MA; Prof. Abdul Mujib, MA; Prof. Murodi, MA; Fuad Jabali, PhD;
Yusuf Rahman, PhD; Muhammad Zuhdi, PhD; Dr. Abd. Chair; Ahmad
Luthfi Fathullah, MA; Asep Saepudin Jahar, PhD; Ayang Utriza Yakin,
PhD; Ahmad Dardiri, MA; Suparto, PhD; Usep Abdul Matin, PhD; Dr.
Gazi, MA. I also like to extend my gratitude to Prof. Quraish Shihab,
MA; Prof. A. Malik Fadjar, MA; Prof. Ahmad Aziz Dahlan, MA; Prof.
Zaitunah Subhan, MA; Prof. Yunasril Ali, MA; Prof. Nasaruddin Umar,
MA; Prof. Husni Rahim, MA; Bambang Suryadi, PhD; Yeni Ratna
Yuningsih, PhD; Nurlena Rifa?i, PhD; Didin Syafrudin, PhD; Din Wahid,
PhD; Ali Munhanif, PhD; and other lecturers. Their patience, feedback,
and comments were remarkable in guiding my study. To have had the
opportunity to learn from each of them is my privilege.
My deepest gratitude also goes to Dr. Shirley Baker from Alliant
University, California, USA; Prof. Dr. Margareth Gfrerer from DAAD
Scholarship Program, Germany; and Prof. Andi Faisal Bakti, MA; who
taught me the way to create a good academic writing. Although in this
study the author is still a beginner, yet this thesis become the first work
which developed in English language. I am grateful to them for allow me to join in their classes as a Master student representative among the
Doctoral candidates of the Graduate School in which I learned so much.
In addition, I would like to give my sincere thanks and
appreciation to PPIM UIN Jakarta. Special thanks deliver to the
directors: Saiful Umam, PhD; Dadi Darmadi, PhD; and Ismatu Ropi,
PhD; who provide lots of events related with the research on Islamic
Studies, such as seminars, conferences and even references in which I
collected the materials needed for writing this thesis. Other thankfulness
delivers to STFI Sadra with similar events in Islamic philosophy. Special
thanks go to Pak Dani Nur Fajar and Kak Rintis Mulya; who always
inform and delivers invitations for those events. By participating those
events I gain lots of information to enhance my knowledge in Islamic
studies.
Not less importantly, I also owe much to Bu Zulfa Indira
Wahyuni, M.Psi; as the secretary of my thesis supervisor. Thanks for
facilitate and arrange schedules for my meeting with the professor. I also
owe much to the Research Library of the Graduate School, from which I
collected the materials needed for writing this thesis. Special thanks to
Bu Alfida, Pak Imron and Mas Rofiq. Furthermore, the completion of
this study would not be possible without support and help from members
of the Graduate School. I am really indebted to Mas Arief, Mas Adam,
Kak Vhemmy, Kak Ima, Kak Nisa, Kak Haula Noor, Kak Windy, Pak
Nanang, Mas Jayadi, Mas Ikin, Mas Tony, Pak Anin, Mpok Siti, Pak
Rodian, Pak Muhali, Pak Opih, Pak Teguh, Pak Zul, Pak Nisan, Pak
Odang, Pak Rojalih (alm.), and other members of the Graduate School.
My gratitude goes next to Yayasan Al-Mas?udiyah, Sukabumi. I
would like to express my heartfelt gratitude to all the asa>ti>dh and santris
at the Pesantren Miftahul Huda Al-Mas?udiyah, Rindu Alam, Sukabumi.
A place where I was raised and educated with the religious sciences. A
place with a tranquility which stimulate me to learn more about ad-di>n
and pursue further for a higher degree in learning. My deepest gratitude
delivers to Abah Didi (KH. Syeikh Ibnu Mas?ud Rd. Didi Djajadinata);
Drs. Ade Suwardi Mufti Al-Huda; Ibu Hetty Munigar; H. Abdulrohman;
Drs. KH. Mustafidin Ahmad; Ust. H. Abdul Madjid, SM, MM.Pd (alm.);
Ust. H. Rahmat Saleh, S.Ag.
In particular, to my former college, STAI Al-Mas?udiyah; as a
place for me to express my notion in which I dedicated with. The
completion of this study would not be possible without the support from
the member of this institution. I would like to express my sincere
appreciation and thanks to Ust. H. Ahmad Bisri Musthafa, MA; Ust. Dr.
Ahmad Izzan, MA; Ust. Ade Djuanda, M.Ag (alm.); Ust. Drs. Soheh Abdurahman, M.Pd; Ibu Euis Andriani, M.Pd; Ust. Hoerudin, MA; Ust.
Zarqoni Heryanto, SE; Ust. Ariza Ajiwinata, SHI; Umi Khaeratunnisak,
S.Ag; Ust. Yudi Ruswandi, S.Pd.I; Ust. Asep Rijwan Suhendi, S.Pd.I;
Ust. Entis Sutisna, SHI; and other academic staff and lecturers. Other
thankfulness also delivers to Pesantren Al-Bayyinah, Muara Sanding,
Garut; as the first place at Indonesia that introduced to my family and
stayed before transferal to Sukabumi. My deepest gratitude delivers to
Abah Anwar (KH. Anwar Musaddad); Abah Yusuf (KH. Yusuf
Tauzirie); and to their family KH. Cecep Abdul Halim, Lc and Ibu Hj.
Lilis Nurjanah. My gratitude also delivers to Jemaah Salam Singapore
and Jemaah Al-Kautsar Batam; specially for mama Haslinda, uncle
Jailani, uncle Hamzah, uncle Jamaludin, and to all jemaahs. Thanks to
become my family in this world and the next. Their support and pray
from the beginning to the end of my study was extraordinary.
My thanks also deliver to my tutors and friends in the foreign
languages: to Mr. Harris, Herr Sonny, Yusuf Altuntas abi, Ibrahim
Terzioglu abi, Mr. Arthur Gubaydullin, Monsieur Abdelaziz Abbaci, Mr.
Abo Bakr Chalifa Amtar Ali, Simona Sienkiewicz, Jameela Musorma,
Farzona Saidova, Siti Maleekah, Siti Jannah. To my classmates, from the
Doctoral candidates in the year 2014/2015: Bu Rosdiana, Bu Rubiyanah,
Bu Yuke, Bu Suryani, Bu Nikmah, Bu Husnul, Bu Nisa, Bu Yanti, Pak
Mahmud, Pak Ayyub, Pak Hanafi, Pak Farhan, Pak Marsaid, Pak
Fauzani, Pak Afwan, Ust. Azmi, Pak Yoyo, Pak Udin, Pak Isa, Pak
Uksan, Ust. Istikhori, Pak Yusri, Pak Wari, Pak Pendeta (Hannas), Pak
Budi, Pak Fauzani, Pak Asep, Pak Syam, Pak Ayatullah, Pak Mujahid,
Pak Iman, Pak Julian, Dahrul Abi, Mas Sofi, Abg Zakaria, Abg
Zulfarizal. To my classmates from Master candidates in the year
2014/2015: Liana, Nurul, Mbk Izzah, Meta, Bu Zuraida, Bu Junaidah,
Zulfa, Arliana, Kak Khalilah, Syifa Abla, Mbk Yuni, Abg Sahlan, Abg
Amir, Abg Akmal, Bro Oka, Bro Nawir, Bro Tamam, Abg Harahap, Bro
Alwi, Bro Fauzan, Ust. Hizbullah, Bro Fawzi, Ust. Atho, Ust. Yunal,
Ust. Daud, A Anwar, A Komar, Bg Afif, Ust. Aziz, Bg Alfiandri, Bg
Zulkifli, Bro Imam, Ust. Sirojuddin, Bg Luthfi, Ust. Anang, and the
others. To my friends in the women quite room (WQR): Bu Nurlaila, Bu
Ainal, Bu Fadhlina, Bu Ida Musdafia, Kak Deffi, Unni Yeni, Kak Roza,
Bu Wulan, Kak Rifqy, Mutiara. Also other friends whom I recognized:
Pak Ali Halidin, Pak Idrianto Faishal, Pak Paulus Tasik Galle, Pak
Appriliantoni, Pak Daminto, Pak Yahya Agil, Pak Saparudin, Mas Adzan
Noor, Bu Any Widayatsari, Kak Wina Tresna Rahayu, Bu Umi Kulsum,
Bu Nuraini, Kak Ngainurrahmah, Abg Zain, Bro Yudril, Bro Fadhil, Bro
Hafidz, A Sansan, Mas Ainun, Kak Dewi Sutrisna, Kak Sonia, Abg Ikhwan, Bg Iwan, Bro Rof?il, Abg Mas?adi, Teh Rika, Vhya, Hasna, A
Fahmi, Bu Ipah, Bro Rama, Bro Adit, Mas Adeni, and other friends
whom I cannot mention their names one by one proportionally. Special
thanks to all of them who has helped me differently formulate my ideas
and enjoy the difficult time I had to face during the completion of my
study in Jakarta.
Not less importantly, also to those who act as my teacher and
friends: Pak Mu?min, Ust. Anshor, Pak Umar, Mr. Iksan, Pak Irawan,
Pak Hasan, Pak Zulfis, Pak Umar Syam, Pak Irvani, Pak Amir, Pak Asep
Saepulloh, Romo Gregorius Soetomo, Abg Irham; whose valuable
criticism and comments have helped me shape the focus of my study.
Also to Buya Ihsan Ahmad and to my Libyan friend?s, Bro Othman
Eltalis; who helped me to read and retranslate by using an appropriate
Arabic language for the abstract of this thesis. Thanks for taking the
time amid the bustle of activities. Thanks for the kindness and
encouragement.
To the one and my only sister, Masayu Fatimah Azzahrah Bte
Masagos Zainudin, I owe you many things for your sincere support and
help during the completion of this study. Thanks for having a great
discussion about our study while keep on accompany my loneliness in
Jakarta. Thanks to become the best sister and I promise to spend my
time more with you again after finishing the writing.
Above all, my deepest respect and gratitude go to my big family
at Singapore, the family of Masagos and Ibrahim. The most importantly
to my parent, Masagos Zainudin Bin Masagos Mohamad and Selina Bte
Ibrahim who always motivate with their loves and pray for my life. Their
decision to put me and my sister to learn and lives more at Sukabumi is
the best selection to gain more worthy life provision. Both affection for
us is one of the sublime realities of worldly life, therefore, filial gratitude
to them is a most urgent and tireless duty. Thanks for sacrifice your life
for both of us. Jazakalla>h ah}san al-jaza>?!
All praise is due to the Lord, the Almighty, who gives the
breath, the strength ? in truth everything ? to this humble servant. He
indeed, who taught me and assisted me in this life journey.
Alh}amdulilla>hi h}amdan kathi>ra>
