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<![CDATA[Beragama Di Tengah Kebhinekaan: Pemaknaan Keberagamaan Pemeluk Buddha Dan Islam Di Dusun Sodong Kecamatan Sampung Kabupaten Ponorogo ]]>
<![CDATA[Ainurrofiq, Faiq]]>
<![CDATA[ Kodifikasia Vol 12, No 1 (2018) ]]>
Publisher : <![CDATA[IAIN PONOROGO ]]>
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DOI: 10.21154/kodifikasia.v12i1.1418
<![CDATA[Penelitian ini mengkaji bagaimana pemeluk agama Islam dan Budha di Dusun Sodong memaknai agamanya sehingga tercipta kehidupan yang rukun di tengah-tengah masyarakat multi agama. Pemaknaan agama oleh para pemeluknya akan membawa dampak pada perilaku keberagamaan mereka sehingga hal tersebut penting untuk kaji. Pemaknaan yang inklusif akan memunculkan sikap toleran terhadap yang lain, sebaliknya pemaknaan yang eksklusif akan memunculkan sikap intoleran terhadap yang lain. Penelitian ini termasuk dalam penelitian kualitatif, teknik pengumpulan datanya dengan wawancara dan observasi. Hasil penelitian menunjukkan corak keberagamaan yang inklusif di kalangan pemeluk Buddha dan Islam di Dusun Sodong. Inklusifitas pemeluk Buddha tampak pada pemaknaan bahwa semua agama memiliki tujuan yang baik, oleh sebab itu tidak menjadi masalah apapun agama yang dipilih, asalkan bisa membawa kebaikan. Sikap inklusif pemeluk Islam tampak dalam pemaknaan agama yang menitik beratkan pada aspek kemaslahatan bersama (rahmatan lil alamin). Pemaknaan ini menempatkan perbuatan baik (amal shalih) sebagai ruh untuk menciptakan kehidupan yang harmonis.]]>
<![CDATA[Interpretation of Gender Bias in QS. Al-Taubah/9 verse 71: Critical Review of Tafsir Al-Qur’an Tematik The Ministry of Religion Affairs Republic of Indonesia ]]>
<![CDATA[Ainurrofiq, Faiq]]>;
<![CDATA[Amir, Abdul Muiz]]>;
<![CDATA[Widus Sempo, Muhammad]]>
<![CDATA[ RELIGIA Vol 23 No 2: Oktober 2020 ]]>
Publisher : <![CDATA[IAIN Pekalongan ]]>
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DOI: 10.28918/religia.v23i2.2381
<![CDATA[This paper aims to critically explore interpretation result of QS. Al-Taubah/9:71 in Tafsir Qur’an Tematik by The Ministry of Religion Affairs Republic of Indonesia. This conducted because it is suspected that it contains a gender bias interpretation. This research used a critical qualitative-interpretative design by investigating the interpretation of QS. al-Taubah / 9: 71 using a contextualization interpretation. The findings reveal that the Thematic Interpretation of Al-Quran by the Ministry of Religion affairs published for the first time in 2009 represents the interpretation of the QS. al-Taubah/9: 71 as legitimacy of limiting the area of political leadership for women. Therefore, the product of such interpretations tends to be bias because it limits the area of state leadership based on a particular gender. This interpretation seems to contrast with the meaning of the significance of the verse that is found through the exploration of textual, contextual-historical, and dynamic contextual approaches. The meaning of the significance obtained from this verse only discusses about the socio-spiritual relationship in the internal Muslim community, not in the political context. The same results can also be seen in Tafsir al-Wajiz, in which the work is also the interpretation of the Ministry of Religion published in 2016, as well as the interpretation of scholars in various classical commentaries. The implication of the results of the interpretation of gender bias in Tafsir Qur’an Tematik can have an impact toward government policies in positioning positions for women in the society, especially in the area of the structural leadership of the country.]]>
<![CDATA[Beragama Di Tengah Kebhinekaan: Pemaknaan Keberagamaan Pemeluk Buddha Dan Islam Di Dusun Sodong Kecamatan Sampung Kabupaten Ponorogo ]]>
<![CDATA[Ainurrofiq, Faiq]]>
<![CDATA[ Kodifikasia: Jurnal Penelitian Islam Vol 12, No 1 (2018) ]]>
Publisher : <![CDATA[IAIN PONOROGO ]]>
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DOI: 10.21154/kodifikasia.v12i1.1418
<![CDATA[Penelitian ini mengkaji bagaimana pemeluk agama Islam dan Budha di Dusun Sodong memaknai agamanya sehingga tercipta kehidupan yang rukun di tengah-tengah masyarakat multi agama. Pemaknaan agama oleh para pemeluknya akan membawa dampak pada perilaku keberagamaan mereka sehingga hal tersebut penting untuk kaji. Pemaknaan yang inklusif akan memunculkan sikap toleran terhadap yang lain, sebaliknya pemaknaan yang eksklusif akan memunculkan sikap intoleran terhadap yang lain. Penelitian ini termasuk dalam penelitian kualitatif, teknik pengumpulan datanya dengan wawancara dan observasi. Hasil penelitian menunjukkan corak keberagamaan yang inklusif di kalangan pemeluk Buddha dan Islam di Dusun Sodong. Inklusifitas pemeluk Buddha tampak pada pemaknaan bahwa semua agama memiliki tujuan yang baik, oleh sebab itu tidak menjadi masalah apapun agama yang dipilih, asalkan bisa membawa kebaikan. Sikap inklusif pemeluk Islam tampak dalam pemaknaan agama yang menitik beratkan pada aspek kemaslahatan bersama (rahmatan lil alamin). Pemaknaan ini menempatkan perbuatan baik (amal shalih) sebagai ruh untuk menciptakan kehidupan yang harmonis.]]>
<![CDATA[The Use Of Hermeneutics Double Movement Fazlur Rahman In Comprehending Hadith Of The Unsuccessful Leadership Of Women ]]>
<![CDATA[Faiq Ainurrofiq]]>
<![CDATA[ Jurnal Ushuluddin Vol 27, No 2 (2019): July - December ]]>
Publisher : <![CDATA[Universitas Islam Negeri Sultan Syarif Kasim Riau ]]>
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DOI: 10.24014/jush.v27i2.6719
<![CDATA[This study examines the hadith about the failure of a nation when led by women. Textually, the meaning of the hadith is contrary to social reality that exhibits the number of women to become leaders in the political sphere. Using the contextual approach of double movement hermeneutics, Fazlur Rahman, this study compares textualist and contextualist methods in interpreting the hadith based on the meaning of the text and the historical, social and political context that underlie the emergence of the hadith. Based on the results of the study, it was found that the cause of a person's inability to be a leader was not because of his gender but because of lacking the capacity to be a leader. It can be found leaders who fail because they do not have leadership capacity, only with popularity, money, and political dynasties, and less capable in leadership. Lastly, this type of leader is addressed by the hadith, not the focus on gender]]>
<![CDATA[Interpretation of Gender Bias in QS. Al-Taubah/9 verse 71: Critical Review of Tafsir Al-Qur’an Tematik The Ministry of Religion Affairs Republic of Indonesia ]]>
<![CDATA[Faiq Ainurrofiq]]>;
<![CDATA[Abdul Muiz Amir]]>;
<![CDATA[Muhammad Widus Sempo]]>
<![CDATA[ Religia Vol 23 No 2 (2020): Author geographical coverage: Germany, Malaysia, and Indonesia ]]>
Publisher : <![CDATA[IAIN Pekalongan ]]>
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DOI: 10.28918/religia.v23i2.2381
<![CDATA[This paper aims to critically explore interpretation result of QS. Al-Taubah/9:71 in Tafsir Qur’an Tematik by The Ministry of Religion Affairs Republic of Indonesia. This conducted because it is suspected that it contains a gender bias interpretation. This research used a critical qualitative-interpretative design by investigating the interpretation of QS. al-Taubah / 9: 71 using a contextualization interpretation. The findings reveal that the Thematic Interpretation of Al-Quran by the Ministry of Religion affairs published for the first time in 2009 represents the interpretation of the QS. al-Taubah/9: 71 as legitimacy of limiting the area of political leadership for women. Therefore, the product of such interpretations tends to be bias because it limits the area of state leadership based on a particular gender. This interpretation seems to contrast with the meaning of the significance of the verse that is found through the exploration of textual, contextual-historical, and dynamic contextual approaches. The meaning of the significance obtained from this verse only discusses about the socio-spiritual relationship in the internal Muslim community, not in the political context. The same results can also be seen in Tafsir al-Wajiz, in which the work is also the interpretation of the Ministry of Religion published in 2016, as well as the interpretation of scholars in various classical commentaries. The implication of the results of the interpretation of gender bias in Tafsir Qur’an Tematik can have an impact toward government policies in positioning positions for women in the society, especially in the area of the structural leadership of the country.]]>
<![CDATA[ANALIZING ISNAD-CUM-MATN OF TAUḤID PHRASE ON PROPHET’S FLAG HADITH ]]>
<![CDATA[Abdul Muiz Amir]]>;
<![CDATA[Akbar Akbar]]>;
<![CDATA[Faiq Ainurrofiq]]>;
<![CDATA[Muhammad Widus Sempo]]>
<![CDATA[ Jurnal Studi Ilmu-ilmu Al-Qur'an dan Hadis Vol. 22 No. 1 (2021): Januari ]]>
Publisher : <![CDATA[UIN Sunan Kalijaga Yogyakarta ]]>
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DOI: 10.14421/qh.2021.2201-04
<![CDATA[The flag inscribed with the phrase tauḥīd has been claimed by Jihadist-extremism groups to use the narrative hadith as a representation of the flag of the Prophet Muhammad (Liwā' and Rāyah). This phenomenon inspires researchers to carry out in-depth investigations on the history of the hadith, either through micro analysis (isnād) or macro analysis (matn). The purpose of this investigation is to reveal the status and motive for the existence of the phrase tauḥīd on the Prophet's flag. This research uses a qualitative interpretive study to explore the historical-critical paradigm through isnād-cum-matn approach by Harald Motzki. The findings show that the phrase tauḥīd, which is claimed to be part of the symbol of the Prophet's flag, is only the form of insertion (idrāj) by Ḥayyan bin Ubaidillah as “the real common link”. The deviation was carried out as propaganda against the political contestation between the Abbasiyya dynasty and the Umayya dynasty in Egypt. This study’s results supply a new perspective that the religious symbols used as religious identity are not all based on valid sources.Keywords: Prophet’s Flag, Tauḥīd Phrase, Hadith, Isnād-cum-Matn, Political Religion Symbolic]]>
<![CDATA[Kontribusi Abdul Karim Soroush dalam Mendialogkan Agama dan Sains ]]>
<![CDATA[Faiq Ainurrofiq]]>;
<![CDATA[Abdul Muiz Amir]]>;
<![CDATA[Ahmad Faruk]]>
<![CDATA[ FIKRAH Vol 10, No 2 (2022): December 2022 ]]>
Publisher : <![CDATA[Prodi Aqidah dan Filsafat Islam, Fakultas Ushuluddin, Institut Agama Islam Negeri Kudus ]]>
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DOI: 10.21043/fikrah.v10i2.17189
<![CDATA[This paper explores Abdul Karim Soroush's contribution to the dialogue between religious and scientific knowledge and its consequences for the humanist-anthropocentric development of religious knowledge. Documentation procedures were used to collect the data, which were subsequently examined using content analysis techniques. After doing an analysis, the author draws three conclusions: Soroush first equated religious knowledge and non-religious knowledge. The two are interdependent and will continue to evolve. Therefore, Soroush encouraged conversation so that religious understanding is constantly contextual. Soroush's second argument for the interaction between religious knowledge and science was based on the principle of shrinkage and development. The doctrine of contraction and expansion was inspired by Surah al-Baqarah 245 and the Sufi tradition. Thirdly, Soroush thought religious knowledge would undergo evolution and refinement while conversing with non-religious information. It is anticipated that refining humanist-anthropocentric religious knowledge would bring practical solutions to the human problems from which this religion derives.]]>
<![CDATA[Interpretation of Gender Bias in QS. Al-Taubah/9 verse 71: Critical Review of Tafsir Al-Qur’an Tematik The Ministry of Religion Affairs Republic of Indonesia ]]>
<![CDATA[Faiq Ainurrofiq]]>;
<![CDATA[Abdul Muiz Amir]]>;
<![CDATA[Muhammad Widus Sempo]]>
<![CDATA[ Religia Vol 23 No 2 (2020): Author geographical coverage: Germany, Malaysia, and Indonesia ]]>
Publisher : <![CDATA[UIN K.H. Abdurrahman Wahid Pekalongan ]]>
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DOI: 10.28918/religia.v23i2.2381
<![CDATA[This paper aims to critically explore interpretation result of QS. Al-Taubah/9:71 in Tafsir Qur’an Tematik by The Ministry of Religion Affairs Republic of Indonesia. This conducted because it is suspected that it contains a gender bias interpretation. This research used a critical qualitative-interpretative design by investigating the interpretation of QS. al-Taubah / 9: 71 using a contextualization interpretation. The findings reveal that the Thematic Interpretation of Al-Quran by the Ministry of Religion affairs published for the first time in 2009 represents the interpretation of the QS. al-Taubah/9: 71 as legitimacy of limiting the area of political leadership for women. Therefore, the product of such interpretations tends to be bias because it limits the area of state leadership based on a particular gender. This interpretation seems to contrast with the meaning of the significance of the verse that is found through the exploration of textual, contextual-historical, and dynamic contextual approaches. The meaning of the significance obtained from this verse only discusses about the socio-spiritual relationship in the internal Muslim community, not in the political context. The same results can also be seen in Tafsir al-Wajiz, in which the work is also the interpretation of the Ministry of Religion published in 2016, as well as the interpretation of scholars in various classical commentaries. The implication of the results of the interpretation of gender bias in Tafsir Qur’an Tematik can have an impact toward government policies in positioning positions for women in the society, especially in the area of the structural leadership of the country.]]>
<![CDATA[Implementasi Metode Tasmī’ Bagi Santriwati Penghafal Al-Qur'an Guna Meningkatkan Kualitas Hafalan (Studi Kasus Di Pondok Pesantren Putri Al-Munjiyah Durisawo Ponorogo) ]]>
<![CDATA[Nanda Aprilia Dwi Kusuma Ningsih]]>;
<![CDATA[Faiq Ainurrofiq]]>
<![CDATA[ JUSMA: Jurnal Studi Islam dan Masyarakat Vol. 2 No. 2 (2023) ]]>
Publisher : <![CDATA[Institut Agama Islam Negeri Ponorogo ]]>
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DOI: 10.21154/jusma.v2i2.1955
<![CDATA[Abstrak: Menghafal Al-Qur’an merupakan suatu proses mengulang-ulang bacaan Al-Qur’an baik dengan cara membaca maupun mendengar, sehingga bacaan tersebut dapat melekat pada ingatan dan dapat diucapkan atau diulang kembali tanpa melihat mushaf Al-Qur’an. Tahapan yang paling penting bagi seseorang dalam menghafalkan Al-Qur’an adalah proses yang ditempuh untuk menjaga hafalan tersebut agar tertancap dalam hati dan pikiran sang penghafal. Terdapat beberapa metode yang dapat dilakukan untuk menguatkan atau menjaga hafalan Al-Qur’an diantaranya yaitu dengan murajaah, talaqi, tasmī’ ataupun mengikuti musabaqoh. Metode tasmī’ merupakan metode yang efektif untuk menjaga kualitas hafalan seseorang. Di Pondok Pesantren Putri Al-Munjiyah ini terdapat beberapa metode yang digunakan untuk menjaga kualitas hafalan para santrinya. Di antaranya adalah metode murajaah, tasmī’, dan adanya sema’an rutin setiap hari Jum’at dan hari Ahad. Jenis penelitian yang penulis gunakan adalah penelitian lapangan, yaitu penelitian yang berbasis data-data lapangan terkait dengan subjek penelitian dengan menggunakan pendekatan metode deskriptif kualitatif. Dari pembahasan diatas dapat disimpulkan bahwa Dengan diterapkannya metode tasmī’ di Pondok Pesantren Putri Al-Munjiyah mampu meningkatkan kualitas hafalan para santri. Terbukti dengan setelah santri mengikuti ujian tasmī’, hafalannya menjadi lebih lancar dari pada sebelumnya. Selain itu juga peningkatan dalam pengucapan tajwid dan penguasaan makharijul huruf yang meningkat setelah mengikuti rangkaian program metode tasmī’, karena jika terdapat kesalahan mereka bisa mengetahuinya dan kemudian memperbaiki kesalahan tersebut.]]>
<![CDATA[الدفاع عن التفسير الديني المحافظ: قراءة في تصوير دور المرأة في كتب محمد متولي الشعراوي في ضوء التحليل النقدي للخطاب ]]>
<![CDATA[Ainurrofiq, Faiq]]>;
<![CDATA[Ibnu Burdah]]>;
<![CDATA[Munirul Ikhwan]]>
<![CDATA[ Jurnal Adabiyah Vol 22 No 1 (2022): June (Islamic Humanities) ]]>
Publisher : <![CDATA[Faculty of Adab and Humanities - Alauddin State Islamic University of Makassar ]]>
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DOI: 10.24252/jad.v22i1a2
<![CDATA[تبحث هذه المقالة في تصوير دور المرأة في كتب محمد متولي الشعراوي خاصة فيما يتعلق بعمل المرأة في القطاع العام. واختار الباحثون منهج التحليل النقدي للخطاب للكشف عن أشكال الخطابات التمييزية ضد المرأة. إضافة إلى ذلك يسعى الباحثون الكشف عن الأيديولوجية الكامنة وراء ظهور الخطابات الدينية التمييزية في تصوير دور المرأة. وبدأوا الكشف عن الخطابات التمييزية بتحليل العناصر اللغوية في مستوى البنية الكبرى والبنية العليا والبنية الصغرى. وأخيرا، قدم الباحثون ثلاث نتائج في هذه المقالة. أولا، كان الشعراوي يفرق بصورة واضحة بين دور الرجل والمرأة. يكفي على المرأة أن تعمل في القطاعات المنزلية وأما الرجل فعليه حقوق أن يعمل في القطاعات العامة. يجوز على المرأة أن تعمل في القطاعات العامة في حالة الضرورة فقط. ثانيا، هيمنة الأيديولوجية الإسلامية المحافظة الأبوية والظروف الاجتماعية حول حياة الشعراوي تؤثر كثيرا على إدراكه الاجتماعي حيث تعينه على إنتاج الخطابات التي تميل إلى تهميش دور المرأة. في هذا السياق رفض الشعراوي دعوة المساواة بين الجنسين. ثالثا، كانت الخطابات الدينية التي تهمش دور المرأة يستخدمها الشعراوي لاستجابة انتشار الحركة النسائية في مصر. من خلال هذه الخطابات الدينية التي تقيد دور المرأة يسعى الشعراوي أن يعارض انتشار أيديولوجية نسوية بل يحفظ ويداوم أيديولوجية أبوية ضد نسائية. Abstract This paper examines the representation of women's in the Muhammad Mutawalli al-Sha'rawi’s books which discusses the role of women in the public sector, especially in the workforce. The researcher used critical discourse analysis to determine the forms of discrimination in the depiction of women's roles. In addition, the author tries to find the ideological background that influences the emergence of discriminatory discourse on the role of women. The tracking of discrimination against women in the text books begins by finding discriminatory discourses at the level of the micro structure, super structure and macro structure. Finally, the authors propose three findings. First, al-Sha'rawi distinguishes between the roles of men and women. Women play a role in the domestic sphere while men play a role in the public sphere. Women are allowed to work only in urgent circumstances. Second, the dominance of an Islamic conservative anti-feminist ideology greatly affects al-Sha'rawi's social cognition in formulating religious views related to the role of women so that the discourse that emerges tends to be discriminatory against women. In this context al-Sha'rawi rejects the discourse of equality between men and women. Third, discourses on limiting the role of women in the public sphere are al-Sha'rawi's response to the establishment of feminist ideology that is developing in Egypt. By reproducing religious discourse that limits the role of women, al-Sha'rawi and other Islamists counter ideology against the feminist movement and continue to strive to maintain an anti-feminist ideology.]]>
