RESOLUSI JIHAD : NASIONALISME KAUM SANTRI MENUJU INDONESIA MERDEKA

Nahdlatul Ulama is an Islamic-nationalist organization that has many important roles in achieving Indonesian independence. One of the contributions of this organization is present in Jihad Resolution. Jihad resolution was born as an answer to the uncertainty that hit the Indonesian leaders in facing the invaders. Through Jihad Resolution, the santri and freedom fighters succeeded in defeating Allied forces from Indonesia. Jihad resolutions which generally contain two categories of jihad. First, fardhu ‘ain it is for everyone who is within a 94 km radius of the epicenter of occupation of the invaders. Second, fardlu kifayah for residents who are outside the radius. However, under certain conditions and emergencies, the status can be increased to fardhu ‘ain. Jihad resolution is considered as a strategic decision and of great value in providing moral support to the nation's leaders and igniting the patriotism of the santri, the people and the ulama in the physical revolution against the invaders. The clerics left the pesantren, leading the resistance to the last drop and gave command in front of the santri. Jihad Resolution is a manifesto of the nationalism of Indonesian clerics and clerics in upholding the building of Indonesian independence that the nation's founding fathers have just built. The existence of this fatwa signifies how kyai and santri not only understand religious issues, but also master national problems and play an active role in providing strategic solutions to existing problems. There are two strategic impacts on the resolution of jihad for the life of the nation and state. First, affirming the sovereignty of Indonesia as an independent nation from all forms of invaders in the Indonesian homeland. Second, united the unity of the warriors in a row to win independence and in the future gave birth to the Indonesian National Army.

INDAHNYA PERBEDAAN HUKUM DALAM TRADISI MEMUKUL “KENTONGAN” (Telaah Kritis Kitab Sharĥ Hazz al-Raús Fī Radd al-Jāsús Karya Kiai Muhammad Faqih Maskumambang)

The scientific traditions of Islamic boarding schools in the archipelago or Nusantara have very unique characters because they are based on a very strong yellow book reference. In addition, Islamic boarding schools have become accustomed to interacting with differences of opinion, especially in responsing to laws regarding certain local traditions that develop in traditional Muslim environments. Various works have been produced in response to local traditional law with different issues. One of them is the work of KH. Muhammad Faqih Maskumambang Gresik entitled Sharĥ Hazz al-Raús Fī Radd al-Jāsús, a book that reveals the debate about the author with KH. Hasyim Asy'ari Jombang has to do with the traditional law of hitting Kentongan. The debate between the two senior figures of the pesantren and NU has given rise to noble traditions, namely even though they differ in the frame of mutual respect. His article only reveals the question of how epistemic reasoning used by Kiai Faqih Maskumambang and Kiai Hasyim Asy'ari in understanding the text of the Qur'an and hadith, as well as how the comments of the flu are related to the tradition of hitting the Kentongan ahead or after the adhan as a sign of entering prayer. Even though the arguments used are the same, only the conclusions of understanding give birth to very basic differences; a difference that describes local fiqh that is unique, and serious at the same time. The rest of the two remained together in difference. Together in NU and the Aswaja Islamic tradition, it is different because both have conclusions that are not the same in establishing the law of hitting kentongan.

HUMANISASI FIKIH DALAM FENOMENA “AZAN TOLERAN” PADA MASYARAKAT TANI TEMANGGUNG

This field research uses the phenomenology approach. Islam as a moderate, humanist, and rahmatan lil amin alamin religion must be able to solve the increasing of complexity problems. This complexity can be found in the phenomenon of delaying the time of praying together in farming community of Temanggung which is be great debate in the middle community of Temanggung. The phenomenon of delaying the time of praying together in farming community of Temanggung cannot be solved just using the Fikih approach. Humanization of Fikih is urgent to be done in solving this problem, so Islam can be a solution to the community problems in Temanggung. Based on the Ijma’ Ulama, Fikih require the implementation of Azan and praying together on time, although this opinion still becomes an ikhtilaf. Based on sample of 27 mosques which were the object of this research, there are two models of delaying the time of praying together in farming community of Temanggung, namely; first, the model of delaying the time of praying Dhuhur and Ashar together. Second, the model of delaying the time of praying Ashar together. The reason for the delaying the time of praying together in farming community of Temanggung is related with factor of working. Agricultural working does not allow imam, muazin and majority men to carry out the Syari’at. Furthermore, this causing raises an agreement of delaying the time of praying together in farming community of Temanggung. Fikih humanization is carried out using a socio-economic approach, so Fikih can be accepted by Temanggung's farming community.

DISPARITAS USIA MINIMAL PERKAWINAN DALAM KOMPILASI HUKUM ISLAM PERSPEKTIF TEORI BATAS MAṢLAḤAH SA’ĪD RAMAḌĀN AL-BŪṬI

This research is a document research that discussed and analyzed about the disparity in the minimum age limit of marriage in Article 15 of the Indonesian Islamic Law by using the theory of maṣlaḥah Sa'īd Ramaḍn al-Būṭi. This research became urgent in order to increase khazanah of science which is progressive and also opened insight into the opportunities for new thoughts, regarding the absence of rules in the disparity of minimum age limits of marriage for men and women in Islamic law. The data of this study were collected through the documentation method. After that, the reading was done on the text (text reading) and then the texts were analyzed. The result showed that the disparity in the minimum age limit of marriage in Article 15 KHI was based on consideration of the benefit of the family and household. The conclusion of the author's brief research was that the substance contained in Article 15 of the KHI concerning about the disparity in the minimum age limit of marriage for men and women included the benefits of parenting (mental, spiritual, financial and physical), social balance, and responsibility of marriage. The disparity in the minimum age limit of marriage in Article 15 of the KHI was a benefit if it was reviewed by using the theory maṣlaḥah from Sa'īd Ramaḍān al-Būṭi, because it had fulfilled five conditions, which were maslaḥah must be within the scope of the Shari'ah objectives, does not contradict to The Qur'an, does not contradict with the Sunnah, does not contradict with Qiyas, and does not contradict with the more urgent maṣlaḥah.

PANDANGAN MAQASHIDU AL-SYARIAH TERHADAP KINERJA FISKAL DAN TATA KELOLA SISTEM EKONOMI

One of the dominant factors that influence a country's economic performance is the political economy system used. In the new order era the fiscal policy adopted was with a budget deficit based on the economic system known as the economic system of the Pancasila democracy. Based on previous literature studies, researchers have examined a lot about how the economic system is applied and fiscal policy becomes its supporting instrument. So that the assumption arises whether fiscal performance based on the economic system is applied in accordance with Islamic law. In this article, researchers analyze fiscal performance in Indonesia using the Maqashidu sharia perspective. By using the phenomenology approach, this research explores data from phenomena that occurred during the New Order era which were examined qualitatively by comparing economic and maqashidu syariah theories. The purpose of this research is to find out the fiscal performance and its application in terms of Islamic law using Maqashidu sharia instruments. After conducting research, the authors found that fiscal implementation in Indonesia was based on the Pancasila economic system and used budget deficit policies. Furthermore, the budget deficit policy aims to maintain economic stability in the macro sector, political stability and national security. The goal is mandatory and absolute. The main conclusion is based on the findings of the authors that fiscal policy and its application based on the Pancasila economic system are stated to be permissible Islamic perspective. With god or absolute reason and must be done if it aims to meet the needs or meet many people

ISLAM NUSANTARA : TELAAH METODOLOGIS DAN RESPONS TERHADAP KHILAFATISME DI INDONESIA

This library research discusses the paradigm and methodology of Islam Nusantara and it’s response to the idea of islamic state or called khilafah islamiyah in Indonesia. As library research this paper tries to explore several problems; firstly, how the paradigm of Islam Nusantara; secondly, how the methodology of Islam Nusantara; and thirdly, how it’s response to the idea of islamic state or called khilafah islamiyah. From these purposes could be mapping and solving several problems in our society. However, the emphasis on the methodology of Islam Nusantara is an urgent need as the basis of typology. Islam Nusantara proposes a thesis that Islam should be understood contextually and historically. In addition, this article also describes how Islam Nusantara through manhaj al-fikr or its thinking methodology response to the idea of a literal-scripturalist or khilafah islamiyah in Indonesia. From this we get a conclusion that strengthening the base of Islam Nusantara through the formulation of appropriate methodology will result in a comprehensive understanding of Islam and compatible with the era.

MAQASHID AL-SYARIAH SEBAGAI KONSEP DASAR DALAM TEORI PEMBENTUKAN HUKUM ISLAM DI INDONESIA

The majority of fuqoha 'has defined fiqh as a result of understanding, tashawwur and critical reasoning (al-idrak) of a mujtahid. But on the other hand, fiqh as a result of ijtihad teryata is often described as divine law (sharia). As Ijma '(consensus), there are many differences in defining it, but until now there are still many fuqoha' who regard ijma 'as qath'i propositions which are level with texts and are sariari-made propositions' and even claim that those who oppose ijma 'including infidels. Humans often traditionalize actions that are considered good and are their daily needs, so that Islam also still recognizes and contributes to maintaining the tradition (‘Urf) into a method of observation, not only maintaining it but because it pays more attention to the benefit of the people. Because Islam comes in the context of regulating the social order that is oriented towards achieving benefit and avoiding loss (madlarat), moreover the texts of the Shari'a itself do not provide a detailed solution to the diversity of problems of each community. Traditionally the implications of Urf are very limited to only space and time, while legal decisions continue to apply even in different situations and conditions. So the view of jurisprudence towards the world (jurist's worldview) is intended as the development of the Urf concept in order to achieve the universality of maqashid al-sharia.

KONSEP DASAR TEORI BATASAN: TELA’AH PEMIKIRAN M. SYAHRUR DALAM METODOLOGI FIQH ISLAM KONTEMPORER

Shahrur's anxiety began with the cessation of the understanding of the muhkamat verses which should continue to develop in accordance with the times, according to Syahrur that understanding was influenced by the thoughts of the previous scholars who were still shackled from the traditional Fiqh concept. against the Qur'an and Hadith with a hermenetic approach, and linguistic. In redefining laws relating to humans, Shahrur does not use qiyas and ijma 'of the scholars, so understanding the Qur'an is purely a textual approach. Syahrur believes that there is no synonymity in at Tanzil, so that each text stands alone and has its own meaning. Whereas the Sunnah is the first form of understanding of the Prophet Muhammad, in other words that the understanding of the prophet is the first step towards understanding the Qur'an and the opening of subsequent understandings in accordance with the context and age at which Tanzil is located.

KUALITAS SANAD HADIST DALAM KITAB MIFTÂHUL JANNAH KARYA K.H.R AS’AD SYAMSUL ARIFIN SUKOREJO-SITUBONDO

This study examines the quality of the hadith in the Miftahul Jannah by KHR. As'ad Syamsul Arifin. This book explains the rules of fiqh briefly. The majority of the fiqh chapters are not accompanied by hadith explanations, there are only four chapters accompanied by hadith, but their status is not included, so further studies are needed before believing and practicing the hadith. The focus of the study in this study is how the quality of the hadith sanad used by KHR As’ad Syamsul Arifin in the Miftahul Jannah book. The purpose of this study describes the quality of the hadith sanad used by Kyai As'ad Syamsul Arifin in the Miftahul Jannah book. The results of the study in the first hadith found that the sanad is weak (dhaif). The location of his weakness in the person of Abd Karim through the hadith narrated by al-Thabarani. But the hypocrisy of this hadith can be elevated to hasan lighairihi because there is a path of hadith narrated by Ibn Ady based on Abu Bakr al-Siddiq, and the path narrated by Ibn Abu Na'im from Ja'far b. Ishaq, who is both dhaif. Personally the narrator of the second hadith has a weak Sanad, in Abi al-Nadlr al-Abar who is not found his biography (majhul), but this hadith can be elevated to be hasan lighairihi because there are similar hadith narrated by al-Nasâ'i from the path Talhah and by Ibn Majah whose hadith is of value.

OASE SPIRITUAL PESANTREN DI NUSANTARA : STRATEGI MEMBANGUN EMOTIONAL SPIRITUAL QUOTIENT (ESQ) SANTRI

This study presents the strategy of Building Emotional-Spiritual Quotient santri in pesantren Nurul Jadid, Paiton, Probolinggo, East Java. Emotional-spiritual intelligence, making students have intellectual, emotional and spiritual intelligence, is very necessary to be developed in pesantren. Emotional intelligence generates thoughts and actions. Whereas spiritual intelligence leads humans to understand the meaning of happiness through prosocial behavior. Happy as a subjective feeling, more about how someone has a sense to interpret. The sense in question is a sense of meaning for other human beings, for nature, and especially for the great power that humans realize is God. This study uses qualitative with case study approach. The results showed that, the strategy of the pesantren in developing the emotional- spiritual intelligence santri in Nurul Jadid Paiton Probolinggo was carried out through; first, equating the perceptions of the pesantren community about the importance of emotional-spiritual intelligence, habituating Islamic behavior to all components of the pesantren, strengthening the activities of santri in pesantren, making binding regulations for santri, muhasabah carried out periodically by the pesantren component.