Articles
<![CDATA[Media Baru Dan Moral Panic: Studi Atas Majlis Al-Khidhir ]]>
<![CDATA[Shinta Nurani]]>
<![CDATA[ Jurnal Kajian Islam Interdisipliner Vol 3, No 2 (2018) ]]>
Publisher : <![CDATA[Sunan Kalijaga State Islamic University Yogyakarta, Indonesia. ]]>
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DOI: 10.14421/jkii.v3i2.1208
<![CDATA[Tulisan ini merupakan studi kasus Majlis al-Khidhir, salah satu kelompok Salafi di Indonesia yang mengalami moral panic karena khawatir eksistensinya akan tergerus oleh modernitas dengan adanya perubahan media dakwah. Selain itu, keberadaan kelompok yang mengatasnamakan dakwah Salafi (Salafi Selebriti) padahal sejatinya merusak citra dakwah Salafi telah bergerak lebih cepat dalam memanfaatkan media dakwah tersebut. Akhirnya negosiasi terhadap modernitas dilakukan Majlis al-Khidhir dengan tetap memegang teguh ideologi literalisnya tetapi terbuka terhadap media baru untuk melebarkan dakwahnya. Konsekuensinya, ‘telegram’ menjadi media baru paling efektif bagi Majlis al-Khidhir untuk mengeluarkan fatwa dan berinteraksi dengan pengikut setianya. [This paper is a case study of Majlis al-Khidhir, one of the Salafi Group in Indonesia who experienced moral panic for fear of its existence will be eroded by modernity with the changes of da'wah media. Coupled with the existence of a group that on behalf of Salafi da’wah (Celebrity Salafism) but in fact damage the image of da’wah Salafi has moved faster in utilizing the medium of propaganda. Finally, the negotiations against modernity were carried out by Majlis al-Khidhir by maintaining its literalist ideology but open to new media to spread its preaching. Consequently, 'telegram' became the most effective new medium for Majlis al-Khidhir to issue a fatwa and interact with its loyal followers.]]]>
<![CDATA[Studi Kitab Tabyin Al-Islah Karya K.H.A. Rifa’i Kalisalak ]]>
<![CDATA[Shinta Nurani]]>
<![CDATA[ Jurnal Kajian Islam Interdisipliner Vol 2, No 1 (2017) ]]>
Publisher : <![CDATA[Sunan Kalijaga State Islamic University Yogyakarta, Indonesia. ]]>
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DOI: 10.14421/jkii.v2i1.1081
<![CDATA[Tulisan ini membahas praktik penafsiran yang dilakukan oleh seorang ulama abad ke-19, K.H. Ahmad Rifa’i dalam Kitab Tabyin al-Islah. Kitab tersebut merupakan salah satu karya yang dihasilkan oleh K.H.A. Rifa’i sebagai upaya praktik penafsiran yang disusun secara tematik bukan secara tertib mushafi , bercorak fiqh dan mempertimbangkan kondisi serta realitas sosio-kultural yang terjadi pada era kolonialisme. Keberadaan kitab tersebut dan beberapa karya lainnya oleh K.H.A. Rifa’I menjadi senjata intelektual untuk melawan dan memberontak terhadap kolonialisme. Pola pemikiran, sikap dan tingkah laku noncooperation ini diwariskan kepada generasi Jam’iyah Rifa’iyah hingga sekarang ini.[This paper discusses the interpretive practice undertaken by a nineteenth-century scholar, K.H. Ahmad Rifa’i in Tabyin al-Islah. The book is one of the works produced by K.H.A. Rifa’i as an attempt of interpretive practice which is organized thematically rather than orderly mushafi patterned fiqh and considering socio-cultural conditions and realities that occurred in the era of colonialism. The existence of the book and several other works by K.H.A. Rifa’i became an intellectual weapon against and rebelled against colonialism. This pattern of thought, attitude, and behavior of noncooperation is passed on to Jam’iyah Rifa’iyah’s generation until now.]]]>
<![CDATA[Integrasi Triadik Tafsir al-Qur’an: Upaya Penyelesaian Problem Kontemporer Indonesia ]]>
<![CDATA[Luthfi Maulana]]>;
<![CDATA[Shinta Nurani]]>
<![CDATA[ Living Islam: Journal of Islamic Discourses Vol 1, No 1 (2018) ]]>
Publisher : <![CDATA[UIN Sunan Kalijaga Yogyakarta ]]>
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DOI: 10.14421/lijid.v1i1.1206
<![CDATA[Islam is a religion raḥmatan lil ‘ālamīn and has major source of al-Qur’an shalih li kulli zaman wa makan that contains everything about human life, but the Koran can’t speak for themselves; it requires the efforts of dialogue between man and the Koran to dynamic the verses of the Koran in human life anywhere and anytime, including in Indonesia in the contemporary era. Indonesia is the largest and poverty issues. A variety of complex issues in Indo- nesia can be solved by using an alternative solution offers integration concept triadic that includes the integration between Islam, Indonesia, and science, by constructed the concept of triadic that Islam expected more grounded and dynamic in society to address the problems of contemporary Indonesian.Muslim population in the world. But although Indonesia is categorized as the largest Muslim country, as a heterogeneous country, Indonesia has a lot of issues of particular concern and should be resolved quickly and accurately, the problems faced by Indonesia most such as corruption.]]>
<![CDATA[Al-Qur’an and Social Disability: Study Dilthey’s Hermeneutics ]]>
<![CDATA[Hafiz Syed Husain]]>;
<![CDATA[Shinta Nurani]]>
<![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[IMPLIKASI TAFSIR KLASIK TERHADAP SUBORDINASI GENDER: PEREMPUAN SEBAGAI MAKHLUK KEDUA ]]>
<![CDATA[Shinta Nurani]]>
<![CDATA[ Muwazah Vol 7 No 2 (2015) ]]>
Publisher : <![CDATA[UIN K.H. Abdurrahman Wahid Pekalongan ]]>
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DOI: 10.28918/muwazah.v7i2.518
<![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[Kapitalisasi Tubuh Perempuan ]]>
<![CDATA[Shinta Nurani]]>
<![CDATA[ Muwazah Vol 9 No 1 (2017) ]]>
Publisher : <![CDATA[UIN K.H. Abdurrahman Wahid 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[Hermeneutika Qur'an Ekofeminis: Upaya Mewujudkan Etika Ekologi al-Qur’an Yang Berwawasan Gender ]]>
<![CDATA[Shinta Nurani]]>
<![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[Urban Sufism And Transformation Of Islamic Culture In Millenial Society ]]>
<![CDATA[Shinta Nurani]]>
<![CDATA[ Religia Vol 21 No 2: Oktober 2018 ]]>
Publisher : <![CDATA[IAIN Pekalongan ]]>
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DOI: 10.28918/religia.v21i2.1508
<![CDATA[This paper examines Sufism of urban society as a trend of popular Islamic culture in millennial society. Understanding Sufism is a foundation of searching for the alternative life problem solutions, which are currently criticized as being merely temporary and reactionary. Sufism develops from the private sphere into a popular Islamic culture through which to enhance social piety. This popular Islamic culture is a form of repetitive life habits (habitus) that is accepted collectively as a form of general habit. The formation of Sufism habits among urban society initiates the creation of urban Sufism symbols such as piety, hijab, robe, turban, sarong and others. This phenomenon gives birth to how the concepts and practices of Sufism are transformed by members of a tariqa group such as the Tarekat Naqsabandiyah Haqqani Pekalongan. Therefore, the focus of this paper is twofold. The first focus is on the discussion about the way the conventional Sufism transforms into urban Sufism. This transformation denotes a phenomenon of urban Sufism wherein a kiai (English: Javanese terminology referring to a Muslim cleric) acts as an agent of the social transformation in the Naqsabandiyah Haqqani in Pekalongan. The second focus is on the discussion about urban Sufism as a popular symbol of Islam in the millennial era.]]>
<![CDATA[SALAFI, MEDIA BARU DAN MORAL PANIC STUDI ATAS MAJLIS AL-KHIDHIR ]]>
<![CDATA[Shinta Nurani]]>
<![CDATA[ Aqlam: Journal of Islam and Plurality Vol 4, No 1 (2019) ]]>
Publisher : <![CDATA[IAIN Manado ]]>
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DOI: 10.30984/ajip.v4i1.913
<![CDATA[Abstract: This paper is a case study of Majlis al-Khidhir, one of the Salafi Group in Indonesia which experienced moral panic as its existence might be eroded by modernity along with the changes of da'wah media. The existence of many Salafy groups massively utilizing internet media for their da’wah and propaganda in fact have damaged the image of Salafi da’wah. In this case, Majlis al-Khidhir, finally, do negotiations by maintaining its literalist ideology, at the same time open to new internet media to spread its dakwah activities. As a result, 'telegram' became the most effective new medium for Majlis al-Khidhir to circulate a fatwa and interact with its loyal followers.Keywords: New Media, Moral Panic, Salafi, Majlis al-Khidhir Abstrak: Tulisan ini merupakan studi kasus Majlis al-Khidhir, salah satu kelompok Salafi di Indonesia yang mengalami moral panic karena khawatir eksistensinya akan tergerus oleh modernitas dengan adanya perubahan media dakwah. Selain itu, keberadaan kelompok yang mengatasnamakan dakwah Salafi (Salafi Selebriti) padahal sejatinya merusak citra dakwah Salafi telah bergerak lebih cepat dalam memanfaatkan media dakwah tersebut. Akhirnya negosiasi terhadap modernitas dilakukan Majlis al-Khidhir dengan tetap memegang teguh ideologi literalisnya tetapi terbuka terhadap media baru untuk melebarkan dakwahnya. Konsekuensinya, ‘telegram’ menjadi media baru paling efektif bagi Majlis al-Khidhir untuk mengeluarkan fatwa dan berinteraksi dengan pengikut setianya.Kata Kunci: Media Baru, Moral Panic, Salafi, Majlis al-Khidhir.]]>
<![CDATA[Child Marriage in Male-Feminist: Contextual Qur’anic Interpretation ]]>
<![CDATA[Fina Jazalatun Ni’mah]]>;
<![CDATA[Shinta Nurani]]>
<![CDATA[ Muwazah Vol 14 No 1 (2022) ]]>
Publisher : <![CDATA[UIN K.H. Abdurrahman Wahid Pekalongan ]]>
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DOI: 10.28918/muwazah.v14i1.5599
<![CDATA[Child marriage has happened in several regions that apply a Patriarchal culture. It causes an increase in the Indonesian population. Besides, it also impacts when getting married at teenage age, such as the occurrence of domestic violence. It may be worst and may cause many deaths of children and mothers. In the concept of gender equality, the ideal marriage comes from the harmonious cooperation between husband and wife. Therefore, stopping child marriage is not easy. It is due to educational, social, economic, and cultural factors. This research uses a literature study with a qualitative approach that analyses the concept of feminist hermeneutics. The Qur'an does not directly mention the age limits for marriage, but An Nisa 'verse 6 gives a hint related to marriage. This research focuses on the comparative interpretation of the contextual male feminists’ criticism, namely KH. Husein Muhammad and KH. MA. Sahal Mahfud. The results of this research examine that child marriage according to KH. Husein Muhammad is still happening in society because of culture. Then, children should marry with the requirement that they have reached puberty and have mental and physical readiness in line with KH. Sahal Mahfudh suggestion revealed that mujbir's guardians might marry their children. However, it requires permission and approval from prospective adult women. It is very important because if the woman has no inner and outer consent, the marriage carried out will be very dangerous.]]>
