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All Journal Al-Manahij: Jurnal Kajian Hukum Islam Ulul Albab: Jurnal Studi Islam Analisis: Jurnal Studi Keislaman FIKRAH Al-Jami'ah: Journal of Islamic Studies Journal of Nonformal Education Nurani: Jurnal Kajian Syariah dan Masyarakat Episteme: Jurnal Pengembangan Ilmu Keislaman KONTEMPLASI: JURNAL ILMU-ILMU USHULUDDIN Musawa : Jurnal Studi Gender dan Islam Dinika : Academic Journal of Islamic Studies Al-Bayan: Jurnal Studi Al-Qur´an dan Tafsir AL QUDS : Jurnal Studi Alquran dan Hadis Arabiyatuna : Jurnal Bahasa Arab Jurnal Studi Ilmu-ilmu Al-Qur'an dan Hadis Jurnal Teknik Elektro dan Komputer TRIAC SUHUF: Jurnal Pengkajian Al-Qur'an dan Budaya Ulumuna Hermeneutik : Jurnal Ilmu Al-Qur'an dan Tafsir TAFSE: Journal of Qur'anic Studies Fikrah: Jurnal Ilmu Aqidah dan Studi Keagamaan Al-Manahij : Jurnal Kajian Hukum Islam Ijtimā`iyya: Journal of Muslim Society Research QOF: Jurnal Studi Al-Qur'an dan Tafsir ESENSIA: Jurnal Ilmu-Ilmu Ushuluddin Jurnal Lektur Keagamaan Jurnal REP (Riset Ekonomi Pembangunan) Dinika: Academic Journal of Islamic Studies. Epistemé: Jurnal Pengembangan Ilmu Keislaman Kontemplasi : Jurnal Ilmu-Ilmu Ushuluddin Gotong Royong
Abdul Mustaqim
Universitas Islam Negeri (UIN) Sunan Kalijaga Yogyakarta
Religion Arts Humanities Civil Engineering, Building, Construction & Architecture Computer Science & IT Control & Systems Engineering Economics, Econometrics & Finance Education Electrical & Electronics Engineering Energy Engineering Languange, Linguistic, Communication & Media Law, Crime, Criminology & Criminal Justice Social Sciences Other

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Spiritualitas Perempuan Dalam Al-Qur'an Mustaqim, Abdul
Musawa Jurnal Studi Gender dan Islam Vol. 6 No. 2 (2008)
Publisher : Sunan Kalijaga State Islamic University & The Asia Foundation

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/musawa.2008.62.173-193

Abstract

The study of women's spirituality is one of the interesting themes in gender issues as it provokes controversies. There are doubting questions and negative perception about women's spirituality. There are subtle mixtures between mythology and theological argument that portray women's failure to attain spiritual power. By referring to the Qur'an, -the ultimate source of values for Muslims, by way of employing thematic methods of interpretation, the author argues that contrary to the negative image spread about women's spirituality, the Qur'an states that women and men have been bestowed equal potency to cultivate their utmost spirituality and appreciate them for maintaining and improving their spiritual purity and strength. The Qur'an highlights good stories about women's spirtuality; how their participation in advancing spiritual values is significant to build peaceful civilization based on belief in Unity of God, good deeds and belief in the Hereafter. Furthermore, the author points out that negative images of women's spirituality have root from hadits which are textually and partially understood, as well as mixed and coloured with stories from biblical mythology.
Konsep Mahram dalam Al-Quran (Implikasinya Bagi Mobilitas Kaum Permpuan di Ranah Publik) Mustaqim, Abdul
Musawa Jurnal Studi Gender dan Islam Vol. 9 No. 1 (2010)
Publisher : Sunan Kalijaga State Islamic University & The Asia Foundation

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/musawa.2010.91.1-18

Abstract

This article describes the concept of mahram in the Qur' an. The word mahram is mentioned 83 times in the Qur'an, and it relates or addresses to various issues: from food, bank interest to kinships. This present study discusses the mahram concept in its relation to kinship in which marriage between the designated kin is for bidden. Mahr am has been usually associated with the restrictions of women travelling alone, without accompanying mahram. However, such restriction is not found in the Qur' an but in the hadus literature. Nowadays women have participated in public affairs and traveled around the world. How shall we reconcile the idea of mahram in the Qur'an, hadits and social contexts of our time? This study suggests that the Qur'anic idea of mahram is for maintaining the familial chain particularly among those for whom marrying each other is not permissible. It is not for prohibiting women from travelling. In the latter concern, the the guarding of women's safety might be replaced by social system.
Etik PEmanfaatan Keanekaragaman Hayati Dalam PErsPEKtif al-Qur’an Mustaqim, Abdul
HERMENEUTIK Vol 7, No 2 (2013): Hermeneutik: Jurnal Ilmu al-Qur'an dan Tafsir
Publisher : Program Studi Ilmu Al-Qur`an dan Tafsir, Fakultas Ushuluddin, IAIN Kudus

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21043/hermeneutik.v7i2.930

Abstract

Tulisan ini mengekplorasi tentang etika pemanfaatan keanekaragaman hayati dalam perspektif al-Qur’an. Keanekaragamanhayati adalah segala macam bentuk ciptan Allah swt di muka bumiini, baik yang terdiri dari alam binatang maupun alam tumbuhan.Dalam perspektif al-Qur’an keanekaragaman tersebut merupakananugrah sang pencipta yang merupakan tanda-tanda kekuasaannya.Artikel ini bertujuan untuk mengungkap bagaimana perspektif alQur’an dalam melihat pemanfaatan keanekaragaman hayati yangdimaksud tersebut, dengan menggunakan pendekatan kontenanalisis penulis berusaha untuk membongkar sisi-sisi yang belumterungkap dalam al-Qur’an yang berkaitan dengan keragamanciptaan Allah. Hasilnya adalah terungkapnya tujuan Allahmenciptakan makhluknya yang beragam tersebut sesungguhnyaadalah diperuntukkan untuk manusia agar dapat dimanfaatkandalam kehidupan. Hal itu membutuhkan etika manusia agarkelangsungan kehidupan ala mini tetap seimbang dan tidakmerusak keberlanjutan ekologi.
PSYCHOLOGICAL NUANCE IN Q.S. YUSUF: A Study on Thematic Tafseer with Psychological Approach Mustaqim, Abdul; Khalid, Muhammad
ULUL ALBAB Jurnal Studi Islam Vol 22, No 1 (2021): Islamic Education and History
Publisher : Universitas Islam Negeri Maulana Malik Ibrahim Malang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.18860/ua.v22i1.10228

Abstract

Surah Yusuf is the only Surah in The Quran telling the story of Prophet Yusuf. It contains several important psychological dimensions to teach people about moral. However, the study of psychological dimensions is rarely (or never) conducted. Using thematic method and psychological approach, this article aims to describe and analyze comprehensively the dimensions of psychological emotions of Prophet Yusuf’s story. As a result, this research concludes that there are psychological emotional terms in the story, such as fear (khawf), sadness (ḥuzn), jealousy (ghirah), envy (ḥasad), hate (kurh), joy (faraḥ), lust (shahwah), and regret (nadm). Actually, these emotions are good for self-protection, competition, and self-defense. From the story, humans can learn how to control these emotions well, so they do not fall into difficulty. The reason why the Quran pays attention to psychological emotions in the story of Yusuf is to teach that all humans including the prophets have psychological emotions. So, they should be wise in dealing with emotions and to adjust or control them.
The Criticisms on the Orientalists’ Shubha and the Arguments on the Authenticity of the Qur’an Mustaqim, Abdul
DINIKA : Academic Journal of Islamic Studies Vol 5, No 1 (2020)
Publisher : IAIN Surakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22515/dinika.v5i1.1646

Abstract

This article reconsiders the shubha (misgrounded conceit) proposed by the orientalists. The first shubhais about the revelation of the Qur’an; the second shubhais about the differences of qira’at (recitations or readings) claimed by the orientalists as proof that the Quran is not entirely authentic for the existence of false readings. The third shubha is about the authorship and the relationship of the Qur’an with previous divine books (Tawrat and Bible) showing that the Qur’an is a plagiarism work of The Prophet Muhammad or the notion of influence or borrowings from Judeo-Christian tradition. Employing the theological-historical approach, this article argues that, firstly, that the Qur’an is a Divine Revelation is evident from the linguistic style in which it very often uses direct speech to Muhammad, such as “Say, (O Muhammad to the mankind)”, and from the criticism posed by the Qur’an to Muhammad as the recipient of the revelation. Historically, the process of the writing of the Qur’an has started since the lifetime of the Prophet Muhammad and was based on reliable sources, either oral or written, supported by oaths from witnesses from the companions affirming the reliability of the existing records of the Qur’an during that period. Secondly, concerning the variation of the readings, if they are transmitted in mutawatir, they are the accepted readings, because theologically the Qur’an was revealed with differences of readings of sab’at ahruf, in which there are a lot of hikma and there is no contradiction. Finally, concerning the similarities (either the content or dictions) between the Qur’an and previous divine books, the notion of plagiarism is not relevant; it suggests the consistent and reliable chains of Divine Revelation between the messengers, making they are not in contradiction to the revelation received by the Prophet Muhammad (Q.S. Al-Nisaʾ[4]: 163-164). From the historical-philological perspective, the similarities of concepts or content between the Qur’an and Bible indicate that the Qur’an is in dialogue with the textual discourses found in its environment. It is reasonable because the Qur’an was not revealed in a vacuum context. 
Teori Hudûd Muhammad Syahrur dan Kontribusinya dalam Penafsiran Al-Qur’an Abdul Mustaqim
AL QUDS : Jurnal Studi Alquran dan Hadis Vol 1, No 1 (2017)
Publisher : Institut Agama Islam Negeri (IAIN) Curup

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (302.607 KB) | DOI: 10.29240/alquds.v1i1.163

Abstract

One of the great thinkers in the contemporary era is Muhammad Syahrûr, a Syrian liberal Islamic figure. Through his controversial works, al-Kitâb wal Qur’ân: Qirâ’ah Mu`âshirah, (al-Kitab and al-Qur’an: a Contemporary Reading) Syahrur introduces a new theory of Quranic interpretation, called as the theory of limits. He asserts that the theory of limits is an approach within ijtihad (individual interpretation) to study the muhkamât verses (clear and direct verses of law) of the Qur’an. The term limit (hudûd) used by Shahrur refers to the meaning of “the bounds or restrictions of God which should not be violated, contained in the dynamic, flexible, and elastic domain of ijtihad.”. By using the descriptive-analytical method, the article is talking about the contribution of the theory of limits in qur’anic interpretation that makes significant contributions to the enhancement of Qur’anic studies.
The Epistemology of Javanese Qur’anic Exegesis: A Study of Ṣāliḥ Darat’s Fayḍ al-Raḥmān Abdul Mustaqim
Al-Jami'ah: Journal of Islamic Studies Vol 55, No 2 (2017)
Publisher : Al-Jami'ah Research Centre

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/ajis.2017.552.357-390

Abstract

This article seeks to analyse the structure of the epistemology of Fayḍ al-Raḥmān, a Javanese Qur’anic-exegetical work by Ṣāliḥ Darat, a prominent Javanese ulama in the nineteenth century. It is the only Javanese Qur’anic-exegetical work (kitāb al-tafsīr) with the Sufi-esoteric interpretation (al-tafsīr al-ṣūfi al-ishārī). Yet, there has not been research discussing its epistemology of interpretation whereas it is significant to grasp its fundamental structure of thought. Employing historical-philosophical approach, this article argues that Fayḍ al-Raḥmān’s exegesis reflect the illuminative epistemology (‘irfāni) by which Ṣāliḥ Darat does not only explain the textual meaning (al-ma‘nā al-ẓāhir) but also the esoteric meaning (al-ma‘nā al-ishārī) of the Qur’an. In Ṣāliḥ Darat’s view, the relation of the two resembles the relation between spirit and body that cannot be separated. The esoteric interpretation thus constitutes revealing inner meanings of the Qur’an. According to Ṣāliḥ Darat, the ideal interpretation is to grasp both the textual and esoteric meaning of the Qur’an. With the Sufi-esoteric interpretation, Ṣāliḥ Darat truly intends to bridge the epistemological polemics between Muslim jurists (fuqahā’) who are inclined to the textual meaning and Sufi-philosophers who are inclined to the esoteric meaning. Besides, written in Arabic-pegon script, Ṣāliḥ Darat’s Fayḍ al-Raḥmān fortifies the Javanese cultural identity in the sense that Javanese Qur’anic exegesis have equal authority as Arabic Qur’anic exegesis. This also reflects the cultural strategy to oppose the policy of the Dutch colonialism that enforced the use of Latin alphabet on behalf of bureaucracy and correspondence at the time.[Artikel ini mendiskusikan tentang struktur epistemologi tafsir Fayḍ al-Raḥmān karya Ṣāliḥ Darat. Kitab tersebut merupakan satu-satu kitab tafsir berbahasa Jawa dengan corak tafsir sufi isyari. Namun demikian, selama ini belum ada riset-riset terdahulu yang mengkaji tentang isu epistemologi tafsirnya. Padahal, dengan mengkaji epistemologinya, kita akan memahami struktur fundamental pemikirannya. Dengan pendekatan historis-filosofis, artikel ini berargumen bahwa epistemologi tafsir Fayḍ al-Raḥmān mencerminkan epistemologi ‘irfāni (illuminasi) dengan corak tafsir sufi isyari. Ketika menafsirkan al-Qur’an, Ṣāliḥ Darat tidak hanya menjelaskan dimensi makna zahir ayat, tetapi juga makna batinnya. Baginya, relasi keduanya tidak dapat dipisahkan, ibarat tubuh dan ruh. Sehingga, penafsiran al-Qur’an menjadi lebih hidup dan mendalam. Penafsiran yang ideal ialah manakala mampu menangkap kedua makna tersebut secara sinergis. Dengan corak tafsir sufi isyari, Ṣāliḥ Darat sebenarnya ingin mendamaikan konflik epistemik antara kaum fuqaha’ yang hanya berorietasi pada makna zahir dan kaum sufi yang hanya berorientasi pada makna batin. Di sisi lain, penggunaan tulisan Arab-Pegon dalam kitab tafsirnya merefleksikan peneguhan identitas kultural Jawa bahwa tafsir berbahasa Jawa memiliki otoritas yang sama dengan tafsir-tafsir yang berbahasa Arab. Hal ini juga merupakan strategi kebudayaan untuk melawan kolonialisme Belanda yang ketika itu menginstruksikan agar menggunakan tulisan laitin dalam birokrasi dan surat-menyurat.]
KONFLIK TEOLOGIS DAN KEKERASAN AGAMA DALAM KACAMATA TAFSIR AL-QUR’AN Abdul Mustaqim
Epistemé: Jurnal Pengembangan Ilmu Keislaman Vol 9 No 1 (2014)
Publisher : IAIN Tulungagung

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21274/epis.2014.9.1.155-176

Abstract

Fenomena konflik dalam sejarah manusia telah terjadi seperti yang dijelaskan dalam al-Qur’an. Selama masih ada masyarakat, konflk, bahkan yang menjurus pada kekekerasan tak akan sirna sehingga ada perang atau pertempuran (al-qital atau al-harb). Umumnya, konflik yang terjadi di masyarakat disebabkan oleh setidaknya tiga faktor: etnis (qabilah), teologi (akidah) dan ekonomi (ghanimah). Artikel ini bertujuan untuk membahas tentang konflik teologis dan kekekrasan dalam perspektif al-Qur’an. Dengan menggunakan metode tematik, penulis menyimpulkan bahwa al-Qur’an mengakui adanya beberapa konflik. Al-Qur’an juga mengakui konflik sebagai condicio sine quo non–untuk terus survival for the fittest–yang diwakili oleh istilah al-khasm atau al-mukhashamah, (QS al-Zumar: 31) ikhtilaf (QS Ali Imran [3]: 103, 105) dan tanazu ‘(QS al-Nisa’ [4]: 59). Namun pada saat yang sama, al-Qur’an juga menyarankan untuk membuat resolusi konflik. Sehingga harmoni sosial dalam masyarakat multikultural akan tercapai dengan baik. The conflict phenomena in the history of human being have been happened as described in the Qur’an. As long as there is a society, there is a conflict and sometime it leads to violence, so that there are wars or battle (al-qital or al-harb). Generally, the conflict happened in the society caused by at least three factors: ethnicity (qabilah), theology (aqidah) and economy (ghanimah). The purpose of this article is discuss about the theological conflict and violence in Qur’anic perspective. By using it, the writer conclude that the Qur’an recognizes there are some conflicts. The Qur’an also acknowledges the conflict as condicio sine quo non–to keep on the survival for the fittest–as represented by the terms al-khasm or al-mukhashamah, (Q.S. al-Zumar: 31) ikhtilaf (Q.S. Ali Imran [3]: 103, 105), and tanazu’ (Q.S. al-Nisa’[4]: 59). But at the same time, the Qur’an suggests to make conflict resolution too. Thus, the social harmony will be achieved well in the multicultural societies.
Kisah Al-Qur’an: Hakekat, Makna, dan Nilai-nilai Pendidikannya Abdul Mustaqim
Ulumuna Vol 15 No 2 (2011): Desember
Publisher : Universitas Islam Negeri Mataram

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.20414/ujis.v15i2.199

Abstract

Qur’anic stories are among God’s methods to educate human being. They contain moral of stories which send messages to people without indoctrinating. Conversely, they provide some interesting and enjoyable teachings and values. The main objective of the narrative stories of the Qur’an is to give lesson to human beings, along with their two functions, ‘abd al-Lâh (servant of God) who must serve the Lord and as khalîfah al-Lâh (representative of the Lord). By using descriptive analytical method and thematic interpretation approach, the article describes various educational values in the stories of the Qur’an. From some samples of stories in the Qur’an, the writer concludes that there are many educational values in the stories of the Qur’an, namely tauhid (the unity of God), intellectual, moral, sexual, spiritual and democracy values.
Dialektika Agama: Harmoni dalam Jemaat Ahmadiyah (Resepsi Jemaat Ahmadiyah Indonesia Manislor Kuningan Jawa Barat terhadap Ayat-Ayat Jihad dan Perdamaian) Adrika Fithrotul 'aini; Abdul Mustaqim
FIKRAH Vol 4, No 2 (2016): FIKRAH: JURNAL ILMU AQIDAH DAN STUDI KEAGAMAAN
Publisher : Prodi Aqidah dan Filsafat Islam, Jurusan Ushuluddin, Institut Agama Islam Negeri Kudus

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (165.007 KB) | DOI: 10.21043/fikrah.v4i2.1768

Abstract

Intoleransi, diskriminasi, dan kekerasan kerap terjadi di mana-mana di bumi Nusantara ini, sebagaimana sikap kekerasan yang terjadi di kelompok Ahmadiyah Manislor Kuningan beberapa tahun lalu. Kejadian yang seperti ini perlu adanya suatu konfirmasi penafsiran mengenai ayat al-Qur’an yang mengacu pada signifikansi nilai-nilai perdamaian yang harus dijunjung antar sesama. Al-Qur’an juga membincangkan mengenai perdamaian (rekonsiliasi). Reinterpretasi tersebut berguna untuk penghapusan penindasan, penegakkan kebebasan beragama, dan perdamaian. Adapun tulisan ini mengambil dua pokok permasalahan, yakni nilai-nilai perdamaian apa saja yang ada dalam jemaat Ahmadiyah?, kemudian bagaimana pemahaman Jema’at Ahmadiyah Manislor Kuningan terhadap ayat-ayat tentang perdamaian yang diresepsi sehingga membentuk suatu konsep yang menjadi tameng terhadap terjadinya kekerasan selanjutnya. Dari beberapa telaah pustaka yang penulis lakukan, belum ada penelitian yang membahas mengenai dialektika agama dalam Jemaat Ahmadiyah yang difokuskan pada studi resepsi. Hasil ini penelitian ini menunjukkan bahwa Jema’at Ahmadiyah Manislor dalam memahami ayat al-Qur’an tentang Jihad dengan pendekatan resepsi, di mana ayat jihad tersebut tidak hanya diartikan dan diaplikasikan begitu saja, akan tetapi dilihat dari sisi historis dan konteks masa sekarang yang secara tidak sadar melibatkan horison (pre understanding) mereka. Oleh karena itu, ayat tersebut dengan sendirinya sebenarnya dapat menjadi solusi dari perselisihan yang terjadi dalam Jema’at Ahmadiyah Manislor Kuningan.
Co-Authors Adam, Mohammed Adrika Fithrotul 'aini Ahmed, Essam Mustafa Aperilian Damara, Tidar Pangestu Azzah Nor Laila Azzaki, Muhammad Adnan Devyce, Achmad Dini Maulana Lestari Dzalfa Farida Humaira Dzulqarnain, Muhammad Idlom Eko Zulfikar Endang Kartini Panggiarti Enriko Teja Sukmana Fatah Syukur, Fatah Fitria, Restu Furwanti, Reni Habib Habib, Habib Holilulloh, Andi Iin Solikhin Laila, Azzah Nor M. Nurul Huda Machasin Machasin Mahmud Yunus Mustofa Mohammed Adam Mohammed Abdulali Muhammad Idlom Dzulqarnain Muhammad Irsad, Muhammad Muhammad Khalid Nadhifah, Nadhifah Nisa', Mir'atun Ni’am, Mohammad Fattahun NURUL AZIZAH Patah, Akhmad Robiatul Adawiyah Sahiron, Sahiron Saifuddin Zuhri Qudsy Sulistiyanto Sulistiyanto, Sulistiyanto Syaiful . Taufik, Egi Tanadi