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<![CDATA[DIALOG AL-QUR’AN DENGAN BUDAYA LOKAL NUSANTARA: RESEPSI AL-QUR’AN DALAM BUDAYA SEKATEN DI KERATON YOGYAKARTA ]]>
<![CDATA[Zuhdi, Muhammad Nurdin]]>;
<![CDATA[Sawaun, Sawaun]]>
<![CDATA[ MAGHZA Vol 2 No 1 (2017): Januari - Juni 2017 ]]>
Publisher : <![CDATA[Fakultas Ushuluddin Adab dan Humaniora (FUAH), Institut Agama Islam Negeri (IAIN) Purwokerto ]]>
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DOI: 10.24090/maghza.v2i1.1548
<![CDATA[This article examines the culture of Sekaten in the palace of Yogyakarta. Sekaten derived from the word Syahadatain is a religious social phenomenon created by Sunan Kalijaga as a means of spreading Islam in the land of Java. The focus of the study of this article is to examine the reception of the Qur'an in the Sekaten culture. this article is the result of research using cultural acculturation approach. From the analysis that has been done, it can be concluded that Sekaten is a religious social phenomenon that was created as a da'wah strategy in grounding the values of the Qur'an. in order to ground the values of the Qur'an, Sekaten combines three important elements, namely religion, culture, and economy. The integration of these three elements is represented by three important symbols of civilization for the people of Yogyakarta and its surroundings, namely the triangle formed between the Yogyakarta Palace as the cultural center, the Great Mosque as the center of Religion, and Pringharjo Market as the economic center.]]>
<![CDATA[DIALOGUE OF THE QUR’AN AND SCIENCE: ]]>
<![CDATA[Zuhdi, M. Nurdin]]>
<![CDATA[ Hunafa: Jurnal Studia Islamika Vol 15 No 1 (2018): QURANIC STUDIES ]]>
Publisher : <![CDATA[State Institute of Islamic Studies (IAIN) Palu ]]>
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DOI: 10.24239/jsi.v15i1.512.125-149
<![CDATA[The aim of the study is to investigate the forms of integration-interconnection of Qur’anc verses and health sciences at Faculty of Health Sciences of Universitas ‘Aisyiyah Yogyakarta. The study also reveals and analyzes the implementation of learning strategy used in the integration-interconnection application of Qur’anic verses and health sciences at University of ‘Aisyiyah Yogyakarta as well as its relevance with campus philosophy as a professional and Qur’anic campus. The study used mixed method by combining 2 methods at the same time (quantitative and qualitative). The approach used in the study was science integration-interconnection approach offered by M. Amin Abdullah. Based on the analysis of the study, it can be concluded that there are 2 forms of integration-interconnection of Qur’anic verses and health sciences at Faculty of Health Sciences, University of ‘Aisyiyah Yogyakarta, namely: Formal integration and Non-Formal Integration. Formal integration is learning process which has been set in university’s learning curriculum as a set of subjects to take each semester. Formal integration consists of 3 forms, namely (1) integration in learning system; (2) integration in students’ thesis; and (3) integration in lecturers’ research in which the lecturers at FIKES must relate or integrate the research with Qur’anic verses. Meanwhile, Non-formal integration is Qur’anic learning outside the subjects or curriculum set by the university. Non-formal learning can be found in additional lessons outside learning subjects. There are 6 forms of non-formal integration, namely Reading Qur’an (BAQ), Islamic Basic Study Orientation (OSDI), Character Management Program (PROPEMKA), Objective Structured Competency in Islamic-values Examination (OSCIE), Baitul Arqam Purna (BAP) and Tahfizhul Qur’an Program (PTQ).]]>
<![CDATA[Perempuan Dalam Revivalisme (Gerakan Revivalisme Islam dan Politik Anti Feminisme di Indonesia) ]]>
<![CDATA[Zuhdi, M Nurdin]]>
<![CDATA[ Musawa Jurnal Studi Gender dan Islam Vol. 9 No. 2 (2010) ]]>
Publisher : <![CDATA[Sunan Kalijaga State Islamic University & The Asia Foundation ]]>
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DOI: 10.14421/musawa.2010.92.237-257
<![CDATA[Conversations about women will never cease to be discussed. Because of concerns about women's studies has always been an issue that attracts attention. But unfortunately, the conversation about women in Islam has always rested on the conclusion that Islam is less or even no female friendly. It has been proven in every blade of which is recorded by history in which the marginalization of women is still happening everywhere and in almost all fields, both in the workplace, in households, communities, cultures and even countries. Marginalization of women does not only occur in Islam alone, even going in the other major religions such as Christianity, Catholicism, Hinduism and Buddhism. And in conversation, every woman always on the contested positions, especially in the discourse of the Islamic revival movement that will be discussed in this article. Movement of Islamic revivalism has thought that leads to return to the teachings of religion. However, in the context of women who claimed to be returning to the teachings of religion is a house of women, ie. women returning to domestication. Here, the struggle against the rise of the women's movement into thinking clashed with the Islamic revival. This article tried to explain the thoughts and ideas of the Islamic revival movement and their implications for the progress and the rise of women in Indonesia.]]>
<![CDATA[PEREMPUAN DALAM AL-QUR’AN DAN GERAKAN ORGANISASI MASYARAKAT ISLAM ANTI KESETARAAN ]]>
<![CDATA[Zuhdi, M Nurdin]]>
<![CDATA[ Musawa Jurnal Studi Gender dan Islam Vol. 11 No. 1 (2012) ]]>
Publisher : <![CDATA[Sunan Kalijaga State Islamic University & The Asia Foundation ]]>
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DOI: 10.14421/musawa.2012.111.1-24
<![CDATA[Start from the decline in awareness of Muslims because of imperialism and Western hegemony makes Muslims started to straighten ourselves out of recession. Since then buzzed the glory of the Islamic revival. Even at the point of life is the rise of Islam has become an international phenomenon. Awakening consciousness departs from the central theme: fight and beat back attacks from internal crash parties to discredit the foreign Muslims. This movement logosentrisme Islamic Estuary. It is believed as a shortcut only to get out of the crisis and degradation, with the triumph of Islam aspired. Revival movement is trying to grow back the spirit of faith, the stagnation of thought and jurisprudence, as well as movement (harakah) and jihad. This also brings resurrection exam for Muslims so that encourages them to find the causes of falls and the opprobrium that hit. Moving on from this consciousness, they find a new awareness, namely: changing the faith, activate thoughts, and stimulate the Islamic movements. In ndonesia itself has grown and developed a kind of revival movement is a movement, example as Ikhwanul Muslim, Hizbut Tahrir, the Salafi Movement etc. They apparently had a big hand in developing the movement to promote Islamic revivalism in Indonesia.]]>
<![CDATA[MAQASYID ASY- SYARI’AH SEBAGAI METODOLOGI PENAFSIRAN AL-QUR’AN ALTERNATIF “ALA” JARINGAN ISLAM LIBERAL ]]>
<![CDATA[M. Nurdin Zuhdi]]>
<![CDATA[ AN NUR: Jurnal Studi Islam Vol. 4 No. 2 (2012): An-Nur: Jurnal Studi ISlam ]]>
Publisher : <![CDATA[Istitut Ilmu Al-Qur'an (IIQ) An-Nur Yogyakarta Komplek PP An Nur Ngrukem PO BOX 135 Bantul 55702 Yogyakarta Tlp/Fax (0274) 6469012. http://jurnalannur.ac.id/ ]]>
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<![CDATA[Liberal Islam Network (JIL) is one of the Islamic movement is quite controversial. Appears and the development of liberal Islamic Network has been warmly welcomed, but on the other hand also a lot of cursing. Liberal Islam Network movement is quite different from other Islamic movements. Inside the Liberal Islam Network special is a different view of Islam. Especially their concept of the importance of renewal in the methodology of interpretation of the Koran. How was the view of the Liberal Islam Network against al-Quran and its interpretation? Methodologies such as whether he offers as an alternative rule in interpreting the Koran? Liberal Islam Network believes that the Koran must be understood according to the context and spirit of the era. To understand the Qur'an that are suited to the context and spirit of his day is not enough just by using existing methodologies (classical methodology). This is where the Liberal Islam Network offers a methodology offers an alternative interpretation of the Koran based on Usul Fiqh (maqashid al-syari'ah or hermeneutics).]]>
<![CDATA[Language politeness in students’ text messages sent to the lecturers through WhatsApp application: A sociopragmatic study ]]>
<![CDATA[Miftahush Shalihah]]>;
<![CDATA[Muhammad Nurdin Zuhdi]]>
<![CDATA[ EnJourMe (English Journal of Merdeka) : Culture, Language, and Teaching of English Vol 5, No 2 (2020): December 2020 ]]>
Publisher : <![CDATA[Universitas Merdeka Malang ]]>
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DOI: 10.26905/enjourme.v5i2.4926
<![CDATA[Students and lecturers often communicate, both in formal and semi-formal situations. Good communication between students and lecturers remains within the limits of politeness even though it is not in a formal situation. The existence of social media certainly facilitates communication between students and lecturers. This research aims to describe and analyze the politeness of language in short messages from students to lecturers through the WhatsApp application at Universitas 'Aisyiyah Yogyakarta (UNISA). This research employed a qualitative research. The data from this study were 105 conversations between lecturers and students through the WhatsApp messaging application. The analysis in this research was carried out to determine 1) obedience and violation to the tact maxim, generosity maxim, approbation maxim, modesty maxim, agreement maxim and sympathy maxim, 2) forms of language politeness, that are positive face and negative face, and 3) function of language politeness that are representative, directives, expressive, commisive and declaratives. The results showed that most of students used polite language in their text messages and used formal language which contained complete politeness expressions such as greetings, self-introductions, apologies at the beginning and/or at the end of text messages, intention in sending messages, thank you –note and closing. Most of the text employs positive face. Students’ text messages mostly function as representative and directives. DOI: 10.26905/enjourme.v4i2.4926]]>
<![CDATA[KRITIK INTERPRETASI AL-QURA’AN: MELACAK METODOLOGI PENELITIAN BUKU KRITIK ATAS KRITIK INTERPRETASI AL-QUR’AN KARYA AKSIN WIJAYA ]]>
<![CDATA[M. Nurdin Zuhdi]]>
<![CDATA[ Fikri : Jurnal Kajian Agama, Sosial dan Budaya Vol 1 No 1 (2016): Fikri : Jurnal Kajian Agama, Sosial dan Budaya ]]>
Publisher : <![CDATA[Institut Agama Islam Ma'arif NU (IAIMNU) Metro Lampung ]]>
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<![CDATA[Secara umum, artikel ini membahas tentang teori interpretasi al-Qura`an yang digagas oleh Ibnu Rushd. Namun yang menjadi fokus kajian dalam artikel ini adalah mengkaji tentang metodologi penelitian yang digunakan oleh Aksin Wijaya dalam membedah pemikirannya Ibnu Rushd dalam penafsiran al-Qur'an. Adapun yang menjadi objek kajian dalam artikel ini adalah menguraikan tentang metodologi penelitian yang digunakan Aksin Wijaya dalam disertasinya yang berjudul “Kritik atas Kritik Interpretasi alQur'an: Telaah Kritis Teori Interpretasi al-Qur'an Ibnu Rushdâ€. Dengan menelaah 3 buku karya Ibnu Rushd (Fashl al-Maqal, al-Kashf an Manahaij Adillah, dan Tahafut alTahafut), Aksin Wijaya mengungkapkan bahwa pemikiran Ibnu Rushd telah melahirkan tindakan intoleransi dan otoriter yang berujung pada penyingkiran terhadap orang lain dan aliran lain yang berada di luar kelompoknya, sembari mengangkat kelompoknya sendiri. Menurut Aksin, terlepas dari kelebihan dan kekurangan teori interpretasi alQur‟an Ibnu Rushd sesungguhnya interpretasi terhadap alQur'an dengan masyarakat dan realitas sosial yang berbedabeda, pembaca al-Qur‟an hendaknya berpegang pada 5 prinsip moral etis, yakni kejujuran, kesungguhan, kemenyuluruhan, pengendalian diri, dan rasionalitas. Dengan berpegang dengan prinsip-prinsip moral di atas, pembaca al-Qur‟an akan senantiasa menjaga diri untuk tidak menarik al-Qur‟an ke dalam kepentingan pribadi, kelompok atau terjebak pada aliran-aliran tertentu.]]>
<![CDATA[DIALOGUE OF THE QUR’AN AND SCIENCE: ]]>
<![CDATA[M. Nurdin Zuhdi]]>
<![CDATA[ Hunafa: Jurnal Studia Islamika Vol 15 No 1 (2018): QURANIC STUDIES ]]>
Publisher : <![CDATA[State Institute of Islamic Studies (IAIN) Palu ]]>
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DOI: 10.24239/jsi.v15i1.512.125-149
<![CDATA[The aim of the study is to investigate the forms of integration-interconnection of Qur’anc verses and health sciences at Faculty of Health Sciences of Universitas ‘Aisyiyah Yogyakarta. The study also reveals and analyzes the implementation of learning strategy used in the integration-interconnection application of Qur’anic verses and health sciences at University of ‘Aisyiyah Yogyakarta as well as its relevance with campus philosophy as a professional and Qur’anic campus. The study used mixed method by combining 2 methods at the same time (quantitative and qualitative). The approach used in the study was science integration-interconnection approach offered by M. Amin Abdullah. Based on the analysis of the study, it can be concluded that there are 2 forms of integration-interconnection of Qur’anic verses and health sciences at Faculty of Health Sciences, University of ‘Aisyiyah Yogyakarta, namely: Formal integration and Non-Formal Integration. Formal integration is learning process which has been set in university’s learning curriculum as a set of subjects to take each semester. Formal integration consists of 3 forms, namely (1) integration in learning system; (2) integration in students’ thesis; and (3) integration in lecturers’ research in which the lecturers at FIKES must relate or integrate the research with Qur’anic verses. Meanwhile, Non-formal integration is Qur’anic learning outside the subjects or curriculum set by the university. Non-formal learning can be found in additional lessons outside learning subjects. There are 6 forms of non-formal integration, namely Reading Qur’an (BAQ), Islamic Basic Study Orientation (OSDI), Character Management Program (PROPEMKA), Objective Structured Competency in Islamic-values Examination (OSCIE), Baitul Arqam Purna (BAP) and Tahfizhul Qur’an Program (PTQ).]]>
<![CDATA[SCIENCE FOOTPRINTS IN HAMKA’S INTERPRETATION ]]>
<![CDATA[Rizki Firmansyah]]>;
<![CDATA[M. Nurdin Zuhdi]]>;
<![CDATA[Nor Faizah Kaeni]]>
<![CDATA[ Al-Mubin Jurnal Ilmiah Islam ]]>
Publisher : <![CDATA[Department of Research and Community Service at the Ummul Quro Al-Islami Bogor Institute ]]>
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DOI: 10.51192/almubin.v4i1.93
<![CDATA[Hamka dengan tafsirnya sebenarnya lebih dikenal dengan tafsir bi al-matsur, dan karenanya mungkin saja tidak mungkin menemukan isu sains dalam tafsirnya. Terlebih hal tersebut bukan kajian utama para peneliti ketika mengkaji tafsir Hamka. Namun jika dilihat lagi dengan seksama tafsir ini justru kaya dengan corak dan metode dari berbagai referensi tafsir sehingga memungkinkannya memasukan berbagai hal dalam tafsirnya, tak terkecuali isu sains. Jenis penelitian ini adalah penelitian kualitatif dengan pendekatan analisis teks, data dari penelitian ini di ambil dari tafsir al-Azhar karya Hamka dan sumber yang bersesuain dengan tema penelitian. Hasil penelitian menunjukan bahwa Hamka meskipun tafsirnya tidak menggunakan metode sains murni tetapi ditemukan beberapa ayat kauniyah yang ia ditafsirkan dengan penjelasan sains]]>
<![CDATA[Cadar and Women’s Awrat In Indonesian Qur'an Literature ]]>
<![CDATA[Indal Abror]]>;
<![CDATA[M. Nurdin Zuhdi]]>;
<![CDATA[Iwan Setiawan]]>;
<![CDATA[Ahmad Suhendra]]>
<![CDATA[ Jurnal Studi Ilmu-ilmu Al-Qur'an dan Hadis Vol. 22 No. 2 (2021): Juli ]]>
Publisher : <![CDATA[UIN Sunan Kalijaga Yogyakarta ]]>
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DOI: 10.14421/qh.2021.2202-09
<![CDATA[The use of cadar becomes a controversial discussion in Indonesia. However, the majority of scholars consider the cadar is not an obligation in religion. Bearing in mind, there are differences in the limits of women's genitalia or awrat. It shows in the Quranic interpretation of literature in Indonesia that cadar's views lie in the different scholars in interpreting and determining the limits of women's genitalia. This paper uses a comparative method to compare the interpretations of Hasbi Ash-Shiddieqy and Quraish Shihab in understanding verses about the cadar and the limits of women's Awrat (genitalia) in both interpretations. This research method is qualitative and library research. Hasbi Asy-Syiddieqy, in his interpretation of An-Nur, explains that women are obliged to cover their jewelry, while Quraish Shihab considers the cadar is not an obligation in religion because, for him, the face is not part of the awrat (genitalia) that must be covered. The difference can be seen from their educational and scientific backgrounds. Hasbi Asy-Syiddieqy has a background in Islamic law (Fiqh), so the style of interpretation in the book of An-Nur is more nuanced in fiqh. However, Quraish Shihab highlights the nuances of interpretation in the book of Al-Misbah, which tends to imitate the model or style of interpretation of Muhammad Abduh and Rashid Rida. This cadar is part of the need for tahsiniyat (Luxuries). The need for tahsiniyat is a need which if not fulfilled, does not threaten the existence of one of the maqashid ash-shariah (objectives of sharia) and does not cause difficulties.]]>
