Al'Adalah

INVESTIGATING THE INFLUENCE OF MUKTI ALI’S SCIENTIFIC-CUM-DOCTRINER ON AMIN ABDULLAH’S INTEGRATION-INTERCONNECTION IN ISLAMIC STUDIES

2023-06-09T10:01:05+00:00

Amin Abdullah's concepts of integration-interconnection and Mukti Ali's scientific-cum-doctriner have something in common. However, when developing his concept of integration-interconnection, Abdullah never quoted Ali's ideas, even though the relationship between the two thinkers and their thoughts was very close-as if the scientific-cum-doctriner concept was different from integration-interconnection. Abdullah prefers to cite the opinions of foreign thinkers, such as Ian G. Barbour, al-Jabiri, Nidhal Goessoum, and others when formulating integrations. Is it true that Abdullah tends to marginalize the conceptual role of Ali as his predecessor? Do the integration-interconnection and scientific-cum-doctor have nothing in common? This article investigates the influence and relationship of Ali's scientific-cum-doctriner thinking in Islamic studies in Indonesia. Abdullah admits that scientific-cum-doctriner is still at the level of method, not yet an approach, while integration-interconnection is already in the area of the approach. However, the two ideas have something in common. Both believed that one field of knowledge could not work independently, and both had the spirit to dialogue about the sciences, especially religious and other sciences.

BECOMING AN IDEAL PERSON TODAY

2023-08-28T02:36:31+00:00

Research on Islamic studies will always continue and will continue to grow. This paper compares Abdul Karim al-Jili's and Jean Piaget's thoughts on the perfect human, especially in the tasawwuf. Al-Jili divides the levels insan kamil into three stages: al-bidayah, at-tawasuth, and al-khitam. From each step of becoming an ideal person, there is a part of the stage that humans must go through mujahadah, riyadoh, ma’rifat, mortal', musyafah, and musahadah. Meanwhile, to achieve Piaget's theory emphasizes the learning process according to the pattern of individual cognitive development stages. According to Piaget, the learning process consists of three steps: assimilation, accommodation, and equilibration. In practice, there are at least six methods applied in shaping human behavior: right ways (uswah hashanah), training and habituation, taking lessons (ibrah), advice (mau’idzah), discipline, and independence.

DETERMINING THE MUJTAHID MADHHAB

2023-08-28T02:52:03+00:00

This research attempts to improve the procedures (conditions) for forming a mujtahid in Islamic Jurisprudence, who is worthy of being called a mujtahid in deciding issues, Commands, Prohibitions, and the permissibility of Allah. The point of forming a mujtahid is often discussed by fundamentalists and people who have difficulty "becoming a mujtahid" in our time, they claim that the ushuliyyun have made conditions that are impossible for Sharia scholars to achieve today, and they also claim that they do not need to what is required by the ushuliyyun. There are differences of opinion between the two disputing camps; to get out of the theoretical framework towards actual reality, it is necessary to create a model to become a judge, apart from the mujtahid absolute who lays the foundation (Terms - Conditions) in Istinbath because they have agreed to deny it. This research discusses the mujtahid madhhab explicitly because, in each madhhab, many scholars have reached the degree of mujtahid madhhab. The Maliki school is filled with that and other schools of thought. However, without denying other schools of view, this research will be specific to one of the scholars' Maliki, Qadhi Abd al-Wahhab al-Baghdady. Thus, it becomes clear where the origins of the formation of a mujtahid are. However, some conditions must be met, and those who want to reach the degree of the mujtahid, but cannot fulfill the lightest requirements to become a mujtahid, namely the quality - the nature of the mujtahid madhhab, then in fact, it is a destroyer of the basis of ijtihad in Shari'a.

POSITIONING AHL AL-BAYT WITHOUT TENDENCIES

2023-08-28T02:39:43+00:00

Shiites tend to prioritize Ahl al-Bayt's position in transmitting Hadith. It affects the determination of Hadith as a primary source in Islamic Sharia. The Zaydi Maddhab, the Shi'a branch, is very dominant in Yemen. However, al-Shawkani, educated by his father and his Zaydist teachers, has a different view from Zaydism in positioning Ahl al-Bayt. Al-Shawkani saw that the uncertain political conditions in Yemen and the rise of blind taqlid directed Muslims to go astray and heresy at that time. This study examines al-Shawkani's stance on Ahl al-Bayt's position in determining the basis of Sharia law through his relevant works. Therefore, this socio-historical investigation also reveals the contribution of al-Shawkani thought in Islamic studies. This research shows that although al-Shawkani was influenced by Zaydism, objectively, he did not prioritize Ahl al-Bayt and was not passionate about one particular madhhab—a stance often opposed by Yemen's Zaydist scholars. In his works, al-Shawkani indirectly agrees with the opinion of Sunni scholars in determining the narrators of the Hadith as the primary source for deciding Islamic Sharia law. Thus, the contribution of al-Shawkani, who positions Hadith narrators objectively and scientifically, both Ahl al-Bayt and non-Ahl al-Bayt, is set the same as the criteria most scholars of Hadith experts determined.

MODELS FOR STRENGTHENING THE RELIGION AND TRADITION OF THE KOMPOLAN JAILANIAN

2023-08-25T08:53:28+00:00

This research is motivated by the negative impact of the globalization era. The younger generation primarily imitates foreign cultures, sometimes negates religious teachings, and neglects local traditions. Furthermore, this ethnographic study aims to describe the existence of the Kompolan Jailanian and its model of strengthening rule and religion in East Bataal, Ganding, Sumenep, East Java. The study revealed that the Kompolan Jailanian has a historical role, goals, values/teachings, practices, and particular customs in the East Bataal community. Whereas the models of strengthening Islam and tradition are remembered (dhikr), thinking (fikr), and practice (‘amal). Likewise, the strengthening strategy is also maintained in family education.

ACTUALIZATION OF ALI YAFIE'S ECOLOGICAL FIQH IN THE DYNAMICS OF INDONESIAN MUSLIM THOUGHT

2023-08-28T07:56:35+00:00

Ecological damage is a real threat to human survival. Ecological imbalance is the leading cause of various natural disasters. Human superiority and anthropocentrism views on science, technology, and religious legitimacy are the arguments for exploiting nature. Religious regulations in the form of laws on nature conservation are urgently needed to overcome these problems. One of them is actualizing and contextualizing fiqh on environmental sustainability. Therefore, this research explores Ali Yafie's thoughts on interpreting the science of fiqh in ecological sustainability. The study uses a descriptive analysis method to analyze Yafie's ideas on the dynamics of environmental fiqh actualization in Indonesia. This article elaborates on five primary components of life (al-daruriyyat or al-kulliyat al-khams) that all humankind must adequately maintain. The five components are hifz al-nafs (protection of life), hifz al-'aql (maintaining the mind), hifz al-mal (protection of property), hifz al-nasl (maintaining posterity), and hifz al-din (maintaining religion). Yafie added that one crucial principle in the five components is hifz al-bi'ah (preserving the environment). This results from his ijtihad in preserving ecology, namely the balance of the relationship between humans and their surroundings. Yafie concluded that the law of protecting and preserving the environment is mandatory (fard al-kifayah) that will be accounted for in this life and the afterlife.

BREAKING THE CIRCULATION OF HATE, IMPRISONING THE TERRORISTS

2023-08-28T07:31:25+00:00

The Islamic State in Iraq and Syria (ISIS) spreads radical terror and invites people to commit violence to achieve their goals. ISIS also spreads hatred towards other groups contrary to their views based on their exclusive religious understanding. They consider their group to be the most righteous and others to be apostates or infidels, including the state or the government. Therefore, the Indonesian government must be wary of this group. Thus, the Indonesian government has banned ISIS radicalism in Indonesia because it is not by the values of Pancasila and the constitution. This research examines the imprisoning policy of the perpetrators of spreading ISIS radicalism and the form of policy formulation as a containment effort for terrorism crimes in the future. This normative juridical research method uses a statute approach and a conceptual approach. This research shows that the policy is that criminal responsibility for spreading radicalism can be imposed on individuals and groups, whether civilian, military, or police, who are responsible individually, or corporations. The corporation in question is an institution that is suspected and proven to have spread radicalism which leads to acts of terrorism. This crime originates from the regeneration of terrorist cells, which develop despite the different ways and modes of carrying out their actions. In addition, different perspectives on ideology also encourage the proliferation of terrorist cells that seek to incorporate Islamic law constitutionally and change Pancasila with an exclusive religious ideology.

REDESIGNING ISLAMIC TRANSFORMATIONAL LEADERSHIP FOR MUSLIM MINORITIES IN THE WEST

2023-09-12T08:06:26+00:00

Islam is a comprehensive religion that does not discuss one aspect of knowledge but covers all aspects, including leadership. Islamic leadership must be based on the pillars of Islam, namely the Qur'an and Hadith. Islamic leaders must work towards a vision to create a just society where the rule of law is upheld among all believers and non-believers. In the context of Islam in Western countries, leadership faced many challenges during the early years of the 21st century. These challenges can come from internal organizational challenges, such as social, cultural, and structural challenges. However, challenges arise from external contexts, such as social, cultural, legal, and political. In Islamic economic philosophy, the leadership model that is considered ideal is one based on fair and ethical leadership principles. This qualitative research aims to explain and redesign the transformational leadership theory with Islamic leadership. The study results are four characteristics that can influence transformational Islamic leadership: government pressure, media hostility, international politics, and a legal system. The impact of international politics unites the Muslim population to some extent. Australia's Muslim population hails from many countries, including a significant group born and raised in Australia. As a result, the Muslim population in Australia is a minority in an international context.

HUMANITARIAN TURN IN CONTEMPORARY ISLAMIC STUDIES

2023-09-12T08:17:51+00:00

This research aims to examine Ali Zain al-Jufri's religious moderation. Through his work, al-Insaniyya qabla al-Tadayyun (Humanity before Religiosity), al-Jufri responds to the religious forms of Muslims in several parts of the world. By focusing on this work, the researchers thoroughly explore al-Jufri's thoughts regarding religious moderation. Why is this work relevant for study? Apart from the fact that no previous research has examined al-Jufri's work, this work is increasingly relevant to study if we reflect on current sociological facts. Much violence occurs in the name of religion. Those behaviors are nothing more than forms of interpretation, which are then considered the voice of God. At least, al-Jufri's work is one way out as an oasis to these problems. The method used in this research is a review-based qualitative method that focuses on examining al-Jufri's work. This research is classified as library research. In the end, this research concluded that there are three significant values of al-Jufri's religious moderation, including the command to speak good words (Surah al-Baqarah [2]: 83), the prohibition on killing fellow humans (Surah al-Ma'idah [3]: 32), and the order to uphold justice on earth (Surah al-Nisa [5]: 135). Therefore, al-Jufri distinguished religion and religiosity. Humanity, for him, is above religiosity, not religion.