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All Journal Hadharah: Jurnal Keislaman dan Peradaban Al-Adyan: Journal of Religious Studies Jurnal Pemikiran Islam (JPI) Majalah Ilmiah Tabuah: Ta`limat, Budaya, Agama dan Humaniora Al-Hijr: Journal of Adulearn World AL Fikrah: Jurnal Pemikiran dan Pendidikan Islam.
Eka Putra Wirman
Universitas Islam Negeri Imam Bonjol Padang
Religion Humanities Computer Science & IT Education Languange, Linguistic, Communication & Media Law, Crime, Criminology & Criminal Justice Social Sciences Other

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ARAT SABULUNGAN : STRATEGI DAN NEGOSIASI KULTURAL MINORITAS MUSLIM DI KEPULAUAN MENTAWAI Eka Putra Wirman; Muhammad Ilham; Refinaldi
Majalah Ilmiah Tabuah: Ta`limat, Budaya, Agama dan Humaniora Vol. 25 No. 2 (2021): Majalah Ilmiah Tabuah : Ta`limat, Budaya, Agama dan Humaniora
Publisher : Fakultas Adab dan Humaniora UIN Imam Bonjol Padang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.37108/tabuah.v25i2.630

Abstract

This article will describe the recruitment strategy for the younger generation segment and the cultural negotiation strategy of the Mentawai Muslim minority in the midst of local traditions. Practically, this paper contributes to friendly and negotiable models of Islamic cultural studies with local values. The research was conducted with a qualitative approach. Data were collected through observation, documentation, and interview techniques. Data analysis was carried out with reference to technical analysts Miles and Huberman. Arat Sabulungan as a local belief for the original Mentawai people, is an elementary value for the Mentawai people. The historical-political factors of the New Order era, sociologically, made the consistency of religious beliefs not smooth. In addition, this is also caused by cultural negotiations which in the Islamic concept are more "difficult" compared to non-Islamic ones. The practice of Arat Sabulungan is a variable that contributes to the difficulty of the cultural negotiation. The strategy used by Islamic preachers which has been considered successful so far is by way of syncretic da'wah and education. The younger generation is a “guarded group”. 
PEMBAHASAN AKIDAH DALAM KITAB AL-JĀMI’ LI AHKĀM AL-QUR’ĀN KARYA AL-QURṬUBI̅ Resya Farasy Fitrah Naffasa; Eka Putra Wirman; Zulheldi Zulheldi
Hadharah: Jurnal Keislaman dan Peradaban Vol 16 No 2 (2022) Hadharah: Jurnal Keislaman dan Peradaban
Publisher : UIN Imam Bonjol Padang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15548/h.v16i2.4844

Abstract

Banyak orang yang keliru dalam memahami kedudukan akal dan wahyu. Mereka bersifat apatis karena merasa kehidupannya sudah ditentukan oleh Allah. Selain itu, mereka mudah menyalahkan orang lain karena memiliki pemahaman yang berbeda dengan dirinya. Penelitian ini bertujuan untuk menemukan penjelasan al-Qurṭubi̅ tentang permasalahan tersebut yang mana topik pembahasan ini adalah topik kedua yang dibahas al-Qurṭubi̅ secara detail di dalam kitab tafsirnya al-Jāmi' li Ahkām al-Qur'ān.Hasil dari penelitian ini, dilihat dari penafsiran al-Qurṭubi̅ pada ayat-ayat yang berhubungan dengan akal dan wahyu, dapat diketahui bahwa pemahaman al-Qurṭubi̅ tentang hal ini adalah pemahaman aliran Asy’ariyah. Al-Qurṭubi̅, menempati wahyu sebagai posisi yang lebih tinggi daripada akal. Wahyu berfungsi sebagai informasi dan pedoman agar akal tidak terjerumus pada pemahaman yang salah. Sedangkan akal berfungsi untuk memahami dan mengetahui semua hal yang diinformasikan oleh wahyu. Saat menafsirkan ayat-ayat yang berhubungan dengan kebabasan manusia dalam berkehendak, al-Qurṭubi̅ menjelaskan bahwa sebenarnya Allah memiliki peran dalam pebuatan manusia. Hal ini tidak seperti apa yang dipahami oleh aliran Mu’tazilah. Al-Qurṭubi̅ menekankan bahwa walaupun ada peran Allah dalam perbuatan manusia, manusia tetap harus mengusahakan apa yang ia kehendaki agar mendapatkan manfaat untuk dirinya dan menghindari kemudharatan. Pemahaman al-Qurṭubi̅ tentang pembahasan ini berasal dari pemahaman Asy’ariyah dalam teori al-kasb. Perbuatan manusia pada hakikatnya berasal dari kemampuan yang Allah berikan. Akan tetapi, manusia tidak kehilangan sifatnya sebagai pembuat. Adapun penjelasan al-Qurṭubi̅ tentang kedudukan orang yang berbuat dosa, al-Qurṭubi̅ memberikan kritik dan bantahan pada aliran Khawarij. Dilihat dari cara al-Qurṭubi̅ menafsirkan ayat, al-Qurṭubi̅ memberikan penjelasan yang sama dengan apa yang dijelaskan oleh al-Asy’ariy. Orang yang berbuat dosa tetapi tidak menyekutukan Allah bukanlah disebut sebagai orang kafir. Mereka adalah orang yang fasik.
Tasawuf Urban dan Tasawuf Perenial dalam Kehidupan Masyarakat Perkotaan Diah Arvionita; Efendi Efendi; Eka Putra Wirman; Zainal Zainal
Jurnal Pemikiran Islam Vol 3, No 1 (2023): Januari-Juni
Publisher : Program Studi Aqidah dan Filsafat Islam

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/jpi.v3i1.16368

Abstract

Sufism is a concept within Islam that aims to lead individuals towards God. The practice of Sufism involves purifying the inner self through righteous deeds. In the journey of Sufism, there are three stages to be traversed: knowledge as the beginning, action as the middle, and God's grace as the culmination. By practicing Sufism, individuals can attain a deeper relationship with God and find inner peace. Through the process of purifying the inner self and engaging in righteous deeds, Sufism helps individuals enhance their spiritual quality and gain a profound understanding of their religion. In the contemporary era, Sufism has experienced development, marked by the emergence of new terms such as Urban Sufism and Perennial Sufism. Urban Sufism refers to the practice of Sufism in urban contexts, where individuals apply Sufi principles in their daily lives amidst the modern and complex urban environment. This demonstrates the adaptation of Sufism to the challenges and needs of the present time. On the other hand, Perennial Sufism refers to an approach that connects the essence of mystical and spiritual teachings from various religions. In Perennial Sufism, the common principles of spirituality and religious experiences are found across different religious traditions, serving as a bridge to understand and achieve unity with God.AbstrakTasawuf sebuah konsep dalam Islam yang memiliki tujuan untuk membawa manusia menuju Tuhan. Praktik tasawuf melibatkan pensucian batin dengan amal shaleh. Dalam perjalanan tasawuf, terdapat tiga tahapan yang harus dilalui, yaitu ilmu sebagai yang awal, amal sebagai yang tengah, dan karunia Allah sebagai yang akhir. Dengan mengamalkan tasawuf, individu dapat mencapai hubungan yang lebih mendalam dengan Tuhan dan memperoleh kedamaian dalam jiwa. Melalui proses pensucian batin dan pelaksanaan amal shaleh, tasawuf membantu manusia untuk meningkatkan kualitas spiritualitasnya dan memperoleh pemahaman yang lebih mendalam tentang agama. Perkembangan tasawuf di era kontemporer saat ini, yang ditandai dengan munculnya beberapa istilah baru seperti Tasawuf Urban atau Tasawuf Perkotaan dan Tasawuf Perenial. Tasawuf Urban mengacu pada praktik tasawuf yang dilakukan dalam konteks perkotaan, di mana individu mengaplikasikan prinsip-prinsip tasawuf dalam kehidupan sehari-hari di tengah kehidupan perkotaan yang modern dan kompleks. Hal ini menunjukkan adaptasi tasawuf dengan tantangan dan kebutuhan zaman. Sementara itu, Tasawuf Perenial merujuk pada pendekatan tasawuf yang menghubungkan inti dari ajaran-ajaran mistis dan spiritual dari berbagai agama. Dalam Tasawuf Perenial, kesamaan prinsip-prinsip spiritual dan pengalaman keagamaan ditemukan di seluruh tradisi agama, dan hal ini digunakan sebagai jembatan untuk memahami dan mencapai kesatuan dengan Tuhan
MUHAMMAD ABDUH: REFORMASI DAN PURIFIKASI INTELEKTUALITAS DUNIA PENDIDIKAN ISLAM TAHUN 1866-1905M Budi Darmawan; Eka Putra Wirman; Zainal Zainal; Efendi Efendi
AL Fikrah: Jurnal Pemikiran dan Pendidikan Islam Vol 3 No 2 (2023): alfikrah
Publisher : Institut Binamadani Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.51476/alfikrah.v3i2.501

Abstract

Muhammad Abduh was a reformer and thinker who was very influential in the history of Islamic thought. His thoughts have had a significant impact on various stages of people's thinking life including aspects of Al-Qur'an interpretation, education, social, politics, civilization and so on. But the focus of the discussion in this article is about thinking and its contribution to education because education for Abduh is very important in determining the wheel of progress for future generations. Abduh's belief in the power of reason made Muhammad Abduh apply a lot of understanding which said that humans have freedom of thought and action according to the teachings he brought. Abduh reformed various sectors, but his biggest reform was through education. Abduh made education the main way to purify the Islamic world which was polluted by taklid. This education reform by Muhammad Abduh aimed to restore reason to a proper position in the Islamic world, because a reform and purification of education will have a long-lasting impact. and continuously on Muslims.
RELIGIOUS MODERATION IN TAFSIR NUSANTARA: BALANCING SYARIAT AND HAKIKAT IN AL-QAUL AL-BAY?N BY SYEKH SULAIMAN AR-RASULI Melisa Rezi; Zulkifli; Eka Putra Wirman; Abrar
Al-Hijr: Journal of Adulearn World Vol. 5 No. 3 (2026)
Publisher : Sekolah Tinggi Agama Islam Al-Hikmah Pariangan Batusangkar, West Sumatra, Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.55849/alhijr.v5i3.1320

Abstract

The discourse on religious moderation in contemporary Islamic studies is generally understood within a socio-political framework or as a form of normative tolerance, thereby paying insufficient attention to the theological and spiritual foundations that sustain it. Within this landscape of previous studies, this research offers a distinctive and novel perspective by positioning religious moderation (wasathiyyah) as a conceptual integration between syariat and hakikat, constructed directly through Qur’anic exegetical narratives within the Tafsir Nusantara tradition. This study aims to examine how Syekh Sulaiman ar-Rasuli (Inyiak Canduang) formulates the concept of religious moderation through his interpretation of Juz 30 in Tafsir al-Qaul al-Bay?n f? Tafs?r al-Qur’?n, and how this construction reflects the distinctive wasathiyyah orientation of Nusantara scholars. This research employs a qualitative method using a textual study approach (library research), through a thematic analysis of eight surahs in Juz ‘Amma as the primary data source, supported by classical tafsir literature and contemporary studies on religious moderation. The findings show that religious moderation in Inyiak Canduang’s tafsir is constructed through four main dimensions: moderation in creed, worship, social life, and psycho-spiritual life. Moderation is not understood as a compromise of religious teachings, but as a balance between firmness of faith, inner sincerity, consistency in worship, social concern, and spiritual tranquility. This study contributes to strengthening the discourse on religious moderation in Indonesia by emphasizing the importance of a theological-spiritual foundation rooted in Qur’anic exegesis as the basis for fostering authentic, contextual, and sustainable religious life.
Politik Bahasa Islam: Kontestasi Otoritas, Identitas, dan Etos dalam Pemikiran Islam Kontemporer Rahmat Satria Dinata; Junizar Suratman; Eka Putra Wirman
Al-Adyan: Journal of Religious Studies Vol 6, No 2 (2025)
Publisher : Universitas Islam Negeri Imam Bonjol Padang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15548/al-adyan.v6i2.12855

Abstract

Penelitian ini menganalisis Tradisionalisme, Neo-Tradisionalisme, dan Radikalisme dalam Islam kontemporer melalui kerangka politik bahasa Islam Bernard Lewis, yang memandang bahasa bukan sekadar medium komunikasi, melainkan arena perebutan makna, legitimasi, otoritas keagamaan, serta pembentukan identitas dan etos sosial. Penelitian ini menggunakan pendekatan kualitatif melalui telaah literatur analitis terhadap karya-karya representatif ketiga arus pemikiran, dengan pembacaan kritis yang diperdalam melalui elemen Analisis Wacana Kritis Fairclough pada level teks dan fungsi sosial-ideologisnya. Temuan penelitian menunjukkan bahwa Tradisionalisme meneguhkan otoritas keagamaan transenden melalui kesinambungan sanad dan bahasa turāth, yang membentuk identitas keislaman berbasis kontinuitas tradisi serta etos adab keilmuan. Neo-Tradisionalisme menegosiasikan otoritas penafsiran dengan merevitalisasi terminologi klasik dalam ruang global-digital, sehingga melahirkan identitas keislaman hibrid dan etos revitalisasi berbasis jejaring. Sementara itu, Radikalisme mengklaim otoritas kebenaran tunggal melalui bahasa pemurnian sebagai instrumen eksklusi dan konfrontasi ideologis, yang menghasilkan etos puritan dan konfrontatif. Kebaruan penelitian ini terletak pada pemanfaatan politik bahasa sebagai ruang analitis bersama untuk membaca kontestasi otoritas, identitas, dan etos Islam kontemporer, serta membuka peluang kajian lanjutan melalui analisis media digital dan perbandingan lintas budaya.This study analyzes Traditionalism, Neo-Traditionalism, and Radicalism in contemporary Islam through Bernard Lewis’s framework of Islamic language politics, which understands language not merely as a medium of communication but as an arena of struggle over meaning, legitimacy, religious authority, and the formation of identity and social ethos. Employing a qualitative approach based on an analytical literature review of representative works from the three intellectual currents, the study is informed by critical reading using elements of Fairclough’s Critical Discourse Analysis at the levels of textual construction and socio-ideological function. The findings show that Traditionalism reinforces transcendent religious authority through the continuity of sanad and the language of turāth, shaping an Islamic identity grounded in the continuity of tradition and an ethos of scholarly adab. Neo-Traditionalism negotiates interpretive authority by revitalizing classical terminology within global-digital spaces, producing a hybrid Islamic identity and a network-based ethos of revitalization. Radicalism, by contrast, claims exclusive truth authority through the language of purification as an instrument of exclusion and ideological confrontation, resulting in a puritan and confrontational ethos. The originality of this study lies in its use of language politics as a shared analytical space to examine the contestation of authority, identity, and ethos in contemporary Islam, while opening avenues for future research through digital media analysis and cross-cultural comparison.
Co-Authors Abrar Budi Darmawan Diah Arvionita Efendi Efendi Junizar Suratman Melisa Rezi Muhammad Ilham Rahmat Satria Dinata Refinaldi Resya Farasy Fitrah Naffasa Zainal Zainal Zulheldi Zulheldi Zulkifli