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All Journal Jurnal KALAM Jurnal Theologia Al-Tahrir: Jurnal Pemikiran Islam Potensia Jurnal Ushuluddin JIA (Jurnal Ilmu Agama) Jurnal Studi Islam Musawa : Jurnal Studi Gender dan Islam Jurnal Dakwah: Media Komunikasi dan Dakwah El-Mashlahah Holistik: Journal For Islamic Social Sciences Diya Al-Afkar: Jurnal Studi al-Quran dan al-Hadis MAHKAMAH: Jurnal Kajian Hukum Islam Al-Bayan: Jurnal Studi Al-Qur´an dan Tafsir Diroyah : Jurnal Studi Ilmu Hadis AL QUDS : Jurnal Studi Alquran dan Hadis Raheema Jurnal Obsesi: Jurnal Pendidikan Anak Usia Dini JURNAL YAQZHAN: Analisis Filsafat, Agama dan Kemanusiaan Al-Dzikra: Jurnal Studi Ilmu al-Quran dan al-Hadits Islamika Inside: Jurnal Keislaman dan Humaniora Jurnal Studi Al-Qur'an MAGHZA: Jurnal Ilmu Al-Qur´an dan Tafsir Jurnal At-Tibyan: Jurnal Ilmu Alqur’an dan Tafsir Jurnal Ibn Abbas Tribakti: jurnal pemikiran keIslaman Jurnal Studi Ilmu-ilmu Al-Qur'an dan Hadis Khatulistiwa: Journal of Islamic Studies Tarbawiyah Jurnal Ilmiah Pendidikan HUMANISMA : Journal of Gender Studies Dialogia: Jurnal Studi Islam dan Sosial EL-AFKAR : Jurnal Pemikiran Keislaman dan Tafsir Hadis Jurnal Ulunnuha Al-Fath Ishlah: Jurnal Ilmu Ushuluddin, Adab dan Dakwah FiTUA : Jurnal Studi Islam Indonesian Journal of Humanities and Social Sciences Waraqat : Jurnal Ilmu_Ilmu Keislaman Jurnal Studi Hadis Nusantara REVELATIA: Jurnal Ilmu al-Qur`an dan Tafsir Jurnal Perspektif SINDA: Comprehensive Journal of Islamic Social Studies Ta’wiluna: Jurnal Ilmu Al-Qur’an,Tafsirdan Pemikiran Islam Maghza: Jurnal Ilmu al-Qur'an and Tafsir QOF: Jurnal Studi Al-Qur'an dan Tafsir HUMANISMA : Journal of Gender Studies Jurnal Tafsere Jurnal Semiotika-Q: Kajian Ilmu al-Quran dan Tafsir Jurnal SMART (Studi Masyarakat, Religi, dan Tradisi) Al-Misykah: Jurnal Studi Al-qur'an dan Tafsir Aqwal: Journal of Quran and Hadies Studies Spiritualita : Journal of Ethics and Spirituality Islamika Inside: Jurnal Keislaman dan Humaniora Al-Karim: International Journal of Quranic and Islamic Studies Al-Qudwah: Jurnal Studi Al-Qur'an dan Hadis Al-Shamela : Journal of Quranic and Hadith Studies Islamic Thought Review Tribakti: Jurnal Pemikiran Keislaman Canonia Religia: Jurnal Studi Teks Agama dan Sosial Indonesian Journal of Humanities and Social Sciences
Eko Zulfikar
Universitas Islam Negeri Raden Fatah Palembang
Religion Arts Humanities Education Environmental Science Languange, Linguistic, Communication & Media Law, Crime, Criminology & Criminal Justice Physics Public Health Social Sciences Other

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Kaidah Tafsir: Keistimewaan Al-Asma’ Al-Husna Diakhir Ayat Al-Qur’an Zulfikar, Eko
Ta’wiluna: Jurnal Ilmu Al-Qur'an, Tafsir dan Pemikiran Islam Vol. 3 No. 2 (2022): Ta’wiluna: Jurnal Ilmu Al-Qur’an, Tafsir dan Pemikiran Islam
Publisher : Lembaga Penelitian, Penerbitan dan Pengabdian kepada Masyarakat (LP3M) IAIFA Kediri

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.58401/takwiluna.v3i2.710

Abstract

This paper discusses the rules of interpretation of the privileges of al-asma’ al-husna at the end of the verses of the Qur’an. By using the ulumul Qur’an approach and interpretation knowledge, it was found that the mention of al-asma’ al-husna at the end of the verse of the Qur’an has significant features. Al-Qur’an verses containing al-asma’ al-husna at the end of the verse show the attributes of the great God. The content of the meaning that has been explained al-Qur'an, when accompanied by the names of Allah al-asma’ al-husna indicate His greatness and power. In addition, the explanation of the verses of the Qur'an which shows the mercy, taufik, guidance and maghfirah of Allah always ends with His names which contain the attributes of Rahman and Rahim (love). While in the verses of al-Qur’an related law, retribution, punishment, and torment closed with the names of God which includes the nature of Might, Power, Wisdom, Science, and His Power.
Argumentation of Gender Equality in the Interpretation of Jilbab Verse by Amina Wadud's Perspective Zulfikar, Eko; Mustaqim, Abdul
QOF Vol. 8 No. 2 (2024)
Publisher : Institut Agama Islam Negeri (IAIN) Keiri

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.30762/qof.v8i2.2502

Abstract

This article discusses Amina Wadud’s gender equality argument in interpreting the verse of jilbab in QS. al-Aḥzab [33]: 59. This is based on the historical fact that the verse is always associated with the command for women to veil and distinguish between free and enslaved person women during the jahiliyah period. Using a descriptive-analytical qualitative method with Amina Wadud’s gender analysis approach, this article concludes that the understanding of QS. al-Aḥzab [33]: 59 warns Muslims always to control themselves, guard and protect women, and not neglect the commandments of Allah. From the perspective of Amina Wadud’s progressive interpretation, QS. al-Aḥzab [33]: 59, which is initially interpreted as women getting orders to veil and not dress openly as self-protection from sexual harassment from the opposite sex, develops to get protection from all kinds of dangers that befall it. This verse instructs the prohibition of harming or harassing women because, in the public sphere, they have a strategic position to foster aspects of community morality. Changes supported by modern currents show that the opportunity for women’s contribution has developed relatively high, so the umbrella of protection for women has become a significant thing. This is in line with Pasal 28G Ayat (1) UUD 1945, which mandates that the state guarantee the enjoyment of rights without discrimination and gender differences. Thus, Amina Wadud’s argument indicates that protection under any conditions for women must be established to have a positive impact on the progress of sexually-based morals in society and eliminate the culture of objectification attached to women.
Hadis Sifat Allah: Keunikan Ganjil, Makna dan Tafsir Komprehensif Ummy Fadillah Barokah; Uswatun Hasanah; Eko Zulfikar
Indonesian Journal of Humanities and Social Sciences Vol. 4 No. 2 (2023): Indonesian Journal of Humanities and Social Sciences, July, 2023
Publisher : Universitas Islam Tribakti Lirboyo Kediri

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.33367/ijhass.v4i2.4354

Abstract

This article explores the meaning of the hadith that states that Allah is "odd" and loves the "odd." Through a qualitative research approach and literature analysis, this study concludes that the understanding of this hadith contains deep meaning. Through a qualitative research approach and analysis of the literature, the study concludes that the understanding of this hadith has a deep meaning. Textually, the Hadīth underlines the importance of the obedience and piety of Allah's servants to His commands and the Oneness of Allah as the only God who has no partner and deserves to be worshipped. However, in a social context, Allah is inclusive, loving not only the odd-numbered but also the even-numbered ones. It is reflected in His command to worship and His creation, which includes various numbers, odd and even. Therefore, this hadith cannot be used as a guide for achieving individual or group goals. Hopefully, this article can serve as an essential foundation for further research on the meaning of the hadith related to Allah being "odd" and liking "odd". Hence, more in-depth studies using various approaches are needed for a more comprehensive understanding.
Living Qur'an Approach in the Tradition of Zikir Wirdul Lathif in Raudhatuzzahro Madras Palembang: Dynamics, Meanings, and Receptions in Contemporary Islamic Contexts Fatimah Amirah; Halimatussa'diyah; Zulfikar, Eko; Muhammad Fadhil
Al-Karim: International Journal of Quranic and Islamic Studies Vol. 3 No. 1 (2025): Al-Karim: International Journal of Quranic and Islamic Studies, March
Publisher : Universitas Islam Tribakti Lirboyo Kediri

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.33367/al-karim.v3i1.6541

Abstract

This study examines the tradition of reciting Wirdul Lathif dhikr at Madras Raudhatuzzahro Palembang within the framework of Living Qur’an. The research aims to understand the process of reciting Wirdul Lathif, how it has developed into a tradition, and how the female students (santriwati) perceive and respond to this practice. This study employs a qualitative method with a Living Qur’an approach and a field research design. Data were collected through interviews, observations, and documentation. The findings reveal that the Wirdul Lathif dhikr tradition undergoes an externalization process from teachers to students, followed by objectivation through the teaching of texts, sanad (chain of transmission), and recitation methods, and ultimately internalization by the female students. This process transforms Wirdul Lathif into a collective practice performed every Wednesday before the Asr prayer. Furthermore, the study identifies three types of reception among the female students: exegetical reception (understanding its meaning and theological foundation), aesthetic reception (appreciating the beauty of the recitation), and functional reception (applying it in daily life). Contribution: Theoretically, this study contributes to Living Qur’an research by demonstrating how wirid and dhikr texts are not only memorized and recited but also shape the religious patterns and spirituality of Muslim communities. This study also enriches the understanding of how Qur'anic reception manifests in communal religious practices.
M. Amin Abdullah's Contribution to Contemporary Islamic Studies through the Philosophy of Islamic Sciences Zulfikar, Eko
Islamic Thought Review Vol. 2 No. 1 (2024): June 2024
Publisher : Universitas Islam Negeri Sjech M. Djamil Djambek Bukittinggi

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.30983/itr.v2i1.8239

Abstract

This article aims to determine M. Amin Abdullah's contribution to contemporary Indonesian Islamic studies through the Philosophy of Islamic Sciences. This is motivated by the fact that Islamic studies in Indonesia have experienced stagnation and rigidity, so it is necessary to provide the right solution through new methods and approaches. This article uses qualitative methods, library research, and descriptive-analytical data analysis techniques. Thus, this article concludes that Amin Abdullah has succeeded in providing a new paradigm for developing contemporary Indonesian Islamic studies. He presents the Philosophy of Islamic Sciences to deconstruct the reconstruction of Islamic studies by linking classical sciences with contemporary sciences. By offering various concepts of thought from intellectual figures, he produces a framework for Islamic studies that is progressive, new, transformative, fresh, not static, and relevant to the times' demands and science's development. He contributes his thoughts on Islamic studies in Indonesia using multidisciplinary, interdisciplinary, and transdisciplinary methods based on the integration-interconnection scientific paradigm. The results of his thinking can foster a broader foundation for Muslim thinking, and contemporary Islamic studies can face the challenges of a more complex era.
Wawasan Al-Qur'an Tentang Ekologi: Kajian Tematik Ayat-ayat Konservasi Lingkungan Zulfikar, Eko
QOF Vol. 2 No. 2 (2018)
Publisher : Institut Agama Islam Negeri (IAIN) Keiri

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.30762/qof.v2i2.578

Abstract

As hudan li al-na>s, The Qur’an is certainly not only a metaphysical-eschatological sense, but also concerns to the practical problems of human life in the world, includes the basic guidelines on how humans take care of the universe and conserve the environment. This paper introduced some ways or humans efforts in conserving the environment. This study  focused on the searching of verses on ecology, and it also  examined verses relating to environmental conservation in the Qur’an by using thematic method. It was found that the verses about the ecology introduced by the Qur'an were in the form of an environment (al-bi>ah), the whole world (al-‘a>lami>n), the sky or universe (al-sama>’), earth (al-ard}), human (al-insa>n), fauna (al-an’a>m or da>bbah), flora (al-naba>t or al-h{arts), water (ma>’), angin (al-ri>h}), sun (al -syams), moon (al-qamar), star (al-buru>j), and mountain (jabal). In seeking to identify the use of the existence of the verses about ecology, there are at least five efforts to conserve the environment: (1) maintain environmental cleanliness, (2) maintain the balance of nature, (3) plant trees for reforestation, (4) manage the land dead and empty, and (5) maintain and protect animals.  
Tafsir Tarbawi: Perspective KH. Mishbah Musthafa about Islamic Education Values in QS. al-Inshirah Takrip, Muhammad; Zulfikar, Eko
Tarbawiyah Jurnal Ilmiah Pendidikan Vol 7 No 1 (2023): Tarbawiyah : Jurnal Ilmiah Pendidikan
Publisher : Institut Agama Islam Negeri (IAIN) Metro

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.32332/tarbawiyah.v7i1.5872

Abstract

This article aims to analyze tarbawi's interpretation of the values of education in QS. al-Inshirah. The focus of his research is directed at the interpretation of Mishbah Mushtafa in his book of interpretation al-Iklil which has Javanese nuances. By using the thematic method and content analysis, it was concluded that: First, QS. al-Inshirah is the 94-th letter in the Qur'an. In accordance with its name al-Insyirah, this letter contains an explanation of the courage of the Prophet Muhammad SAW for the harsh rejection of the polytheists for the da'wah he delivered so that the Prophet was victorious. Second, although in general QS. al-Inshirah talksabout the story of the Prophet Muhammad against the polytheists, but in it there are educational values that should be instilled in the souls of all Muslims.There are at least six educational values in the QS. al-Inshirah which is extracted from the interpretation of Mishbah Mushtafa in his commentary book al-Iklil, namely the value of openness, the value of morals, the value of effort (effort), the value of perseverance and perseverance, the value of patience, and the value of monotheism.
Khazanah Tasawuf Nusantara: Telaah Atas Pemikiran Maqamat Tasawuf Nawawi Al-Bantani Dalam Kitab Salalim Al-Fudhala’ Zulfikar, Eko
Spiritualita Vol. 4 No. 1 (2020)
Publisher : Prodi Tasawuf dan Psikoterapi Fakultas Usluhuddin dan Dakwah IAIN Kediri

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.30762/spr.v4i1.1177

Abstract

Not a few of the archipelago gave birth to world-class scholars. One of them is Muhammad Nawawi al-Bantani, from Serang, Banten. He was a scholar who was very productive in writing, and many of the books he wrote were in Arabic. Among his phenomenal works is in the field of Sufism, Salalim al-Fudhalaâ’ ala Hidayat al-Adzkiya ‘ila Thariq al-Auliyaâ’. This paper tries to explore the thoughts of the mysticism of Nawawi mysticism in the book Salalim al-Fudhalaâ’. With pure literature study and intertextuality data analysis, it was found that the thoughts of Nawawi Sufism can be classified into nine parts, namely repentance, qana'ah, zuhud, studying the knowledge of Shariâ’a, practicing the Sunnah of the Prophet, tawakal, sincerity, ‘uzlah (isolating oneself), and take advantage of time. The concept of Maqamat Tasawuf Nawawi is an implementation of the basic concept of Sufism, namely piety and integration between Shari'a, tarekat and essence.
Epistemologi Tafsir al-Jami' li Ahkam al-Qur'an Karya al-Qurtubi abidin, ahmad zainal; Zulfikar, Eko
KALAM Vol 11 No 2 (2017)
Publisher : Faculty of Ushuluddin and Religious Study, Universitas Islam Negeri Raden Intan Lampung

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24042/klm.v11i2.1326

Abstract

A review of epistemology of al-Qurtubi tafsir is very important. This is to determine how the origins, sources, methods, and steps are taken by the author. As comprehensive tafsir with fiqh pattern, this work contributes information and relatively different approach in which the author is far from fanaticism sect. He uses various arguments of the scholars then he chooses a strong one according to the mufassir. With descriptive-analytic study, this paper finds that al-Qurtubi epistemology base is a combination of bil ma'sur and bil ma'qul, a combination of textual and contextual which expresses many perspectives before it has been chosen as the truth by al-Qurtubi without fanaticism impression against embraced sect. Based on the review of his resume, this paper proves that the interpretation of al-Qurtubi is a representation in which the author associates and responds to the problems that happened at that era and answers based on the era.
Manahij Tafsir Tabi'in Mujahid Bin Jabar Dan Penafsirannya Zulfikar, Eko
AL-DZIKRA: JURNAL STUDI ILMU AL-QUR'AN DAN AL-HADITS Vol 13 No 1 (2019)
Publisher : Faculty of Ushuluddin and Religious Study, Universitas Islam Negeri Raden Intan Lampung

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24042/al-dzikra.v13i1.3666

Abstract

AbstrakTulisan ini mencoba melakukan eksplorasi terhadap karya tafsir tabi’in, Muja>hid bin Jabar. Dalam mengindentifikasi keberadaan tafsir Mujahid, paling tidak terdapat dua sumber penafsiran yang digunakan pengarang dalam menafsirkan al-Qur’an; (1) sumber bi al-ma’tsur, yakni berdasarkan pada penjelasan al-Qur’an sendiri, berdasarkan hadis Nabi, pendapat sahabat, dan israiliyyat; (2) sumber bi al-ra’yi, yakni berdasarkan ijtihad sang mufassir. Sementara dalam menjelaskan al-Qur’an, metode yang diusung Mujahid adalah metode ijmali, yakni menafsirkan ayat al-Qur’an dengan bahasa yang ringkas, padat, dan tidak panjang lebar. Di samping itu, Mujahid juga menggunakan metode muqaran meskipun hanya relatif sedikit. Untuk corak penafsirannya, tafsir Mujahid tidak sampai pada corak disiplin ilmu tertentu, hanya sebatas kental dengan nuansa penafsiran dari gurunya – Ibn ‘Abbas, meskipun dalam beberapa penafsiran terdapat corak fiqhi dan kalami dengan kapasitas yang sangat sedikit. AbstractThis paper tries to explore the work of tafsir tabi’in, Mujahid bin Jabar. In identifying the existence of Mujahid, interpretation there are at least two sources of interpretation used by the author in interpreting the Qur’an; (1) the source of bi al-ma’tsur, that is based on the Qur’an’s own explanation, in addition to the prophetic traditions, opinions of prophet’s companion, and also israiliyyat (2) the source of bi al-ra’yi, based on the ijtihad of the interpreter. While in explaining the Qur’an, the method that Mujahid carried is the ijmali method, which is to interpret the verses of the Qur’an in a brief language, solid, and not lengthy, also using the muqaran method although only slightly. For his interpretive style, Mujahid’s interpretation does not extend to any particular discipline, only limited with the feel of interpretation of his teacher – Ibn ‘Abbas, although in some interpretations there is a fiqhi and kalami pattern with very little capacity.
Co-Authors AA Sudharmawan, AA Abad Badruzaman Abd Muqit Abdul Gofur Abdul Kher Abdul Kher Abdul Mustaqim Abdurrazak Adrika Fithrotul Aini, Adrika Fithrotul AFIYAH, NUR Aftonur Rosyad Aftonur Rosyad Aftonur Rosyad, Aftonur AGUS NURHADI Agusriana, Sundari Ahmad Baedowi Ahmad Bahauddin AM Ahmad Wafi Nur Sasfaat Ahmad Zainal Abidin Ahmad Zainal Abidin Ahmad Zainal Abidin Ahmad Zainal Abidin Al-Khanafi, M. Imam Sanusi Almunadi Almunadi Almunadi Almunadi, Almunadi Anisatul Mardiah Annisaa Tusakdia Apriyanti Apriyanti Ayu, Putri Azhar Amrullah Hafizh Bayyinah, Iffatul Beko Hendro Daniel Happy Putra Deddy Ilyas Deddy Ilyas, Deddy Dewi Ratnawati Doni Prayitno Dwi Junita, Rina Fatimah Amirah Giri Aldi HALIMATUSSA'DIYAH Halimatussa'diyah, Halimatussa'diyah Halimatussa’diyah Halimatussa’diyah Hasanah, Uswatun Hilda Husaini Rusdi Iffatul Bayyinah Iskandar Iskandar Iskandar Iskandar John Supriyanto Juwita, Rahma Khozinul Alim Kusnadi Kusnadi Kusnadi Lukman Nul Hakim Lukmanul Khakim Mardiah, Anisatul Masuwd, Mowafg Mufti Rasyid Muhajirin Muhajirin Muhajirin, Muhajirin Muhammad Fadhil Muhammad Uzaer Damairi Nora Ria Retnasih Nur Afiyah Prayitno, Doni Rahmat Hidayat Redo Saputra Rosyida Amalia Rumi Chafidhoh Rusdiana Navlia Salamah Noorhidayati Sarmilah, Sarmilah Takrip, Muhammad Tengku Riza Zarzani N Ummy Fadillah Barokah Uswatun Hasanah Uswatun Hasanah Wicaksono, Dandy Zain, Zaki Faddad Syarif