Articles
<![CDATA[Kapitalisasi Tubuh Perempuan ]]>
<![CDATA[Nurani, Shinta]]>
<![CDATA[ MUWAZAH Vol 9 No 1: Juni 2017 ]]>
Publisher : <![CDATA[IAIN Pekalongan ]]>
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DOI: 10.28918/muwazah.v9i1.1120
<![CDATA[The female’s body is something that very dangerous if it is not controlled. Different views of stereotypes and negative labels are given to women. In fact, women serve as commodities and a capitalist political instrument through beauty and sexuality often addressed to women and occur under the hegemony and dominance of certain rulers who are to control commodities and politicization over the female’s body. The correlation of female's body control with their environment raises a women's movement in need of religion in which all activities and movements of women must be based on several alternatives of life ethics that must be held like having to cover ‘aurat’, while working in a safe environment, and others. If the respectable women are able to survive and understand the feminine authenticity of the self as a counterweight to the masculinity that has been produced in general and all areas of public life.]]>
<![CDATA[IMPLIKASI TAFSIR KLASIK TERHADAP SUBORDINASI GENDER: PEREMPUAN SEBAGAI MAKHLUK KEDUA ]]>
<![CDATA[Nurani, Shinta]]>
<![CDATA[ MUWAZAH Vol 7 No 2: Desember 2015 ]]>
Publisher : <![CDATA[IAIN Pekalongan ]]>
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<![CDATA[Discriminatory views about women in the classical interpretation of the Qur’an such as the Qur’anic interpretation ofal-Suyuti, al-Baidhawi, Ibn Kathir, al-Qurtubi, and each other, places womenas being the second creation and the second sex. The logical consequence of this Qur’anic interpretations which is produce a stigma that women do not deserve to be a certain tasks because women are weak creatures who often relies on men and the second sex after male. The effect of this viewsettlesin the subconscious so that it becomespublic knowledge that the women is subordination ofmen. Therefore we need are contextualization visionary interpretation of gender to realize the mission of the Qur’an as anideal guidance in life, perfect religious, and rahmatan lil Alamin.Pandangan diskriminatif terhadap perempuan dalam penafsiran tafsir klasik seperti penafsiran al-Suyuthi, al-Baidhawi, Ibn Kathir, al-Qurtubi, dan lainnya menempatkan perempuan sebagai makhluk kedua dan jenis kelamin kedua. Konsekuensi logis dari interpretasi yang bias gender ini menghasilkan satu stigma bahwa perempuan tidak pantas memikul tugas-tugas tertentu karena perempuan merupakan makhluk lemah yang selalu bergantung kepada laki-laki dan menjadi makhluk kedua setelah laki-laki. Pengaruh dari pandangan ini mengendap di alam bawah sadar perempuan sehingga menjadi pemahaman umum bahwa perempuan adalah subordinasi laki-laki. Oleh karena itu, kita membutuhkan sebuah rekontekstualisasi penafsiran gender untuk mewujudkan misi dari al-Quran sebagai petunjuk ideal dalam hidup, agama yang sempurna, dan rahmatan lil Alamin.]]>
<![CDATA[Urban Sufism And Transformation Of Islamic Culture In Millenial Society ]]>
<![CDATA[Nurani, Shinta]]>
<![CDATA[ RELIGIA Vol 21 No 2: Oktober 2018 ]]>
Publisher : <![CDATA[IAIN Pekalongan ]]>
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DOI: 10.28918/religia.v21i2.1508
<![CDATA[Penelitian ini membahas tentang Sufisme masyarakat perkotaan yang menjadi tren budaya Islam populer di masyarakat milenium. Memahami tentang Sufisme menjadi bentuk untuk menemukan solusi masalah kehidupan yang hanya memiliki karakteristik temporer dan reaksioner. Sufisme yang semula di bidang privat kemudian berkembang menjadi budaya Islam populer untuk menciptakan kesalehan sosial. Budaya Islam populer itu adalah bentuk kebiasaan hidup berulang (habitus) dan diterima secara kolektif sebagai bentuk kebiasaan umum. Pembentukan kebiasaan Sufi di kalangan masyarakat perkotaan memulai penciptaan simbol Sufi perkotaan seperti kesalehan, hijab, jubah, serban, sarung dan lain-lain. Fenomena ini memicu lahirnya transformasi konsep dan praktik tasawuf dalam kelompok tariqa seperti Tarekat Naqsabandiyah Haqqani Pekalongan. Oleh karena itu, fokus makalah ini akan membahas tentang bagaimana transformasi konvensional tasawuf terhadap Sufisme perkotaan, fenomena Sufisme perkotaan terkait dengan kyai menjadi agen transformasi sosial di Tarekat Naqsabandiyah Haqqani di Pekalongan dan diskusi sufisme perkotaan sebagai populer simbol Islam di era seribu tahun. ]]>
<![CDATA[Hermeneutika Qur'an Ekofeminis: Upaya Mewujudkan Etika Ekologi al-Qur’an Yang Berwawasan Gender ]]>
<![CDATA[Nurani, Shinta]]>
<![CDATA[ RELIGIA Vol 20 No 1: April 2017 ]]>
Publisher : <![CDATA[IAIN Pekalongan ]]>
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DOI: 10.28918/religia.v20i1.840
<![CDATA[This paper aims to offer ecological feminism as a concept of environmental ethics by mapping the ecology in Qur’anic’s perspective and Muslim ecofeminist and how to apply hermeneutics Muslims ecofeminist in the verses Qur’an of ecology, and how the contribution of this paper can be formulated ecological ethics of the Qur’an sound gender. This study was analyzed using hermeneutic approach of Gadamer called effective history because in understanding the concept of hermeneutics Qur'an ecofeminist there must be a historical event that is different from the Muslim ecofeminist which will not be separated from the circumstances that surrounded him. Hopefully, through the model hermeneutic interpretation of the ecological verses and the views of Muslim ecofeminist can generate strategic actions resolve the ecological crisis through environmental awareness with the feminine character qualities and how should the mutual relationship between man and God (habl ma’a Allah), man with him own (habl ma’a nafsih), man to man (habl ma’a al-nas), and the man with the universe (habl ma'a al-kawn), regardless of gender specific.]]>
<![CDATA[Al-Qur’an and Social Disability: Study Dilthey’s Hermeneutics ]]>
<![CDATA[Husain, Hafiz Syed]]>;
<![CDATA[Nurani, Shinta]]>
<![CDATA[ Jurnal Penelitian Volume 15 Nomor 2 2018 ]]>
Publisher : <![CDATA[IAIN Pekalongan ]]>
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DOI: 10.28918/jupe.v15i2.1645
<![CDATA[Disability is a very complex issue and probably can influence various aspects in community life. Persons with disabilities are often hard to maintain the interaction between the limitation of individual function and the problems in their environment due to the negative attitude and stigma by discriminative people toward persons with disabilities. Besides, religion and normativity rules are very attentive and respect them (persons with disabilities). Inclusive education is effective and essential for persons with disabilities, but the modification of curriculum in class cannot meet their education rights relating to the social life as it should. The research method used is analytical descriptive in order to observe the possibility of hermeneutics towards the criticism of positivism as the dominant theme in research of social sciences, arts, and humanities. This paper relates to the disability social activities termed as social disability coming from the interpretation of Quran and social reality that then emerge the precious understanding and life experience for persons with disabilities so that it gives positive impact for students with disability, no disability, family, and large community.]]>
<![CDATA[SALAFÎ WOMEN AND ISLAMIC MOVEMENTS: The Case of Salafism in Jama‘ah al-Khidhir ]]>
<![CDATA[Nurani, Shinta]]>
<![CDATA[ ULUL ALBAB Jurnal Studi Islam Vol 20, No 2 (2019): Islamic Politics and Society ]]>
Publisher : <![CDATA[Universitas Islam Negeri Maulana Malik Ibrahim Malang ]]>
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DOI: 10.18860/ua.v20i2.5666
<![CDATA[One of the ideology and Islamic movement in Indonesia in 1980s was Salafî. This article focuses on a group called Majlis al-Khidhir led by a young Salafist named Abu Ahmad Muhammad al-Khidhir. This article is talking about Salafî women starting to search for and converse of identity as well as their patterns of interest to be Salafî women in carrying out Islamic sharia and the role of al-Khidhir in their lives into Salafîs in accordance with the Quran, hadith, and the attitude of the al-salaf al-ṣâliḥ. The result reveals that the identity and politics of al-Khidhir Salafî women movement has four dimensions. First, Salafî is not a revolutionary movement that opposes Pancasila and especially for Salafî women to obey their husband as ulil amri gives a great responsibility to educate his wife and children. Second, Salafî has different symbols cloths (dress or gamis which covers her body, shows no body shape, not transparent that are plain black from top to bottom, wearing veils or niqâb and socks). Third, Jama‘ah al-Khidhir identified his followers using a familiar greeting, including 'akhi' for men and 'ukhti' for women refer to the symbol of piety and value standards for mutual respect among members of the Salafî community. Fourth, al-Khidhir empowers Salafî women are active in da'wah by using writings and images which are distributed through various media, especially social media WhatsApp, Facebook and Telegram in order to attract the interest of womens to follow the path of al-salaf al-ṣâliḥ.]]>
<![CDATA[Niqab, Protest Movement, and the Salafization of Indonesian Islam ]]>
<![CDATA[Ahmad, Maghfur]]>;
<![CDATA[Muniroh, Siti Mumun]]>;
<![CDATA[Nurani, Shinta]]>
<![CDATA[ QIJIS Vol 9, No 2 (2021) ]]>
Publisher : <![CDATA[IAIN Kudus ]]>
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DOI: 10.21043/qijis.v9i2.8195
<![CDATA[This study aims to reveal the niqab as a protest movement and an instrument of regeneration (salafization) for Salafi Muslim women in Indonesia. The niqab has been one of the important symbols in the Salafi Islamic movement and has been the main dress for Salafi Muslim women. This study is of importance since the existing niqab studies are more related to religious identity, culture, motivation, stigma, and stereotypes. Data in this phenomenological research were obtained through interviews, observations, and documentation involving the niqab-wearing women from Salafi Islam activists at Majlis Ta’lim Al-Izzah of Pekalongan and Pondok Pesantren SJR Al-Salafy of Yogyakarta. The data were then analyzed with the Moustakas’ model. This study has shown that the niqab in the internal circle of Salafi Islam has a plural meaning. Among Salafi Muslims, it not only functions as a cultural identity or a symbol of piety in religion but also holds the spirit of protest, resistance, struggle, and an instrument of da’wah to expand the influence of Salafi ideology. That is, the niqab has become a symbol of resistance to both the hegemony of religiosity and the established dressing culture for Indonesian Muslim women. It is also a symbol of the struggle towards the kaffah Islam and an essential instrument for the regeneration of Salafi Islam. Overall, the niqab phenomenon in Indonesia indicates that the salafization in Indonesian Islam has been running in a structured, massive, and sustainable way.]]>
<![CDATA[Hierarchy of Values in Qur’anic Hermeneutic of Abdullah Saeed (A Study of Contextual Interpretation in Q.S. Al-Hujurat) ]]>
<![CDATA[Shinta Nurani]]>
<![CDATA[ AL QUDS : Jurnal Studi Alquran dan Hadis Vol 5, No 1 (2021) ]]>
Publisher : <![CDATA[Institut Agama Islam Negeri (IAIN) Curup ]]>
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DOI: 10.29240/alquds.v5i1.1951
<![CDATA[This article discusses an interpretation of the Qur’an by Abdullah Said using the contextual interpretation model. However, this paper will focus on how Abdullah Saeed developed the concept hierarchy of values inspired by Fazlur Rahman's thought, how application and implication of this concept in Qur’anic interpretation. Abdullah Saeed developed and formulated the concept hierarchy of values into five levels, including obligatory values, fundamental values, protective values, implementational values, and instructional values. The five hierarchies of values become a complete unified frame as an effort to the contextual interpretation of the Qur’an, especially the ethico-legal verses that mostly fill the daily life of most Muslims based on the understanding of maqashid al-sharia and the concept of good deeds. This study uses a descriptive analysis method and hermeneutic analysis techniques to apply the concept hierarchy of values in the Qur’anic interpretation. The results of this paper are in the contextual interpretation of QS. Al-Hujurat in the 1st-5th verses are instructional value; the 6th and 9th verses are combination of fundamental, protectional and impementational values; the 7th-8th verses and the 14th-18th verses are obligatory value; the 10th verse implementational value; the 11th-13th verses are instructional value. In QS. Al-Hujurat contain the five hierarchical levels of values that have been specifically conceived by Abdullah Saeed]]>
<![CDATA[Living Qur’an as New Market Trends of Islamic Education in Indonesia ]]>
<![CDATA[Shinta Nurani]]>;
<![CDATA[Luthfi Maulana]]>;
<![CDATA[Eni Purwati]]>
<![CDATA[ Hayula: Indonesian Journal of Multidisciplinary Islamic Studies Vol 6 No 1 (2022): Hayula: Indonesian Journal of Multidisciplinary Islamic Studies ]]>
Publisher : <![CDATA[Laboratorium Prodi Pendidikan Agama Islam UNJ ]]>
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DOI: 10.21009/hayula.006.01.01
<![CDATA[This research reviewed living Al-Qur’an as phenomenon and trend in learning Islamic Education in Indonesia. The causing factor is such as the moral panic of parents about modern-contemporary life. Many parents encourage their children to practice the Al-Qur'an, with the hope that the children will be more careful and fortify themselves from a free life. The panicked moral attitude of these parents is used by Islamic educational institutions as a market to gain capital gains, such as establishing an educational house/center based on living Qur'an learning. Several educational institutions also offer the concept of Islamic Boarding School, Tahfidz Center, and compete to use the Al-Qur'an as their product brand. This literature research used a social phenomenological science approach with the living Quran theory. This research found that 1) the trend of living Qur'an education in Islamic learning in Indonesian Islamic educational institutions was as a social impact of the spread of moral panic, 2) moral panic among parents of students became a new business field for managers of Islamic religious education institutions. 3) Al-Qur’an is a product that has its own market share, and 4) the phenomenon of living al-Quran was as a trend of Islamic education methods in Indonesia.]]>
<![CDATA[Niqab, Protest Movement, and the Salafization of Indonesian Islam ]]>
<![CDATA[Maghfur Ahmad]]>;
<![CDATA[Siti Mumun Muniroh]]>;
<![CDATA[Shinta Nurani]]>
<![CDATA[ QIJIS Vol 9, No 2 (2021) ]]>
Publisher : <![CDATA[IAIN Kudus ]]>
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DOI: 10.21043/qijis.v9i2.8195
<![CDATA[This study aims to reveal the niqab as a protest movement and an instrument of regeneration (salafization) for Salafi Muslim women in Indonesia. The niqab has been one of the important symbols in the Salafi Islamic movement and has been the main dress for Salafi Muslim women. This study is of importance since the existing niqab studies are more related to religious identity, culture, motivation, stigma, and stereotypes. Data in this phenomenological research were obtained through interviews, observations, and documentation involving the niqab-wearing women from Salafi Islam activists at Majlis Ta’lim Al-Izzah of Pekalongan and Pondok Pesantren SJR Al-Salafy of Yogyakarta. The data were then analyzed with the Moustakas’ model. This study has shown that the niqab in the internal circle of Salafi Islam has a plural meaning. Among Salafi Muslims, it not only functions as a cultural identity or a symbol of piety in religion but also holds the spirit of protest, resistance, struggle, and an instrument of da’wah to expand the influence of Salafi ideology. That is, the niqab has become a symbol of resistance to both the hegemony of religiosity and the established dressing culture for Indonesian Muslim women. It is also a symbol of the struggle towards the kaffah Islam and an essential instrument for the regeneration of Salafi Islam. Overall, the niqab phenomenon in Indonesia indicates that the salafization in Indonesian Islam has been running in a structured, massive, and sustainable way.]]>
