Articles
<![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[UIN K.H. Abdurrahman Wahid 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[UIN K.H. Abdurrahman Wahid 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[Mubadalah dalam Hak Cerai: Interpretasi QS. an-Nisa Ayat 128-130 perspektif Nalar Keadilan Gender ]]>
<![CDATA[Khuzaimah, Matsna]]>;
<![CDATA[Shinta Nurani]]>
<![CDATA[ Aqwal: Journal of Qur'an and Hadis Studies Vol 3 No 1 (2022) ]]>
Publisher : <![CDATA[Universitas Islam Negeri K.H. Abdurrahman Wahid Pekalongan ]]>
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DOI: 10.28918/aqwal.v3i1.5700
<![CDATA[Artikel ini membahas tentang keadilan gender dalam hak cerai dalam QS. an-Nisa ayat 128-130 perspektif mafhum mubadalah Faqihuddin Abdul Kodir. Tujuan dari penelitian ini untuk mengetahui penafsiran QS. an-Nisa ayat 128-130 menurut Faqihuddin Abdul Kodir dan konsep hak cerai dalam bingkai keadilan gender perspektif mafhum mubadalah Faqihuddin Abdul Kodir. Metode yang digunakan dalam penelitian ini adalah kualitatif dengan menggunakan pendekatan Teori Interpretasi Hermenutika Jorge G Gracia. Hasil penelitian ini menunjukkan bahwa penafsiran QS. an-Nisa ayat 128-130 menurut Faqihuddin Abdul Kodir yaitu tentang berpalingnya suami dari sang istri (QS. an-Nisa: 128), berpoligami (QS. an-Nisa: 129), dan jalan meminta cerai (QS. an-Nisa: 130). Oleh sebab itu mafhum mubadalah Faqihuddin Abdul Kodir sesuai dengan prinsip-prinsip keadilan gender. Dimana menurut beliau keadilan yang sebenarnya adalah menempatkan perempuan dan laki-laki pada hak mereka, tanpa menyakiti dirinya, anak dan juga keluarga disekitarnya. Sehaingga penafsirannya pada QS. an-Nisa ayat 128-130 sesuai dengan bingkai keadilan gender, yaitu menempatkan setiap orang pada haknya, tanpa menyakiti pihak lainnya.]]>
<![CDATA[Contemporary Qur’anic Lithography in Indonesia: Aesthetic of Reception of the Marble Al-Qur’an Manuscript ]]>
<![CDATA[Nurani, Shinta]]>;
<![CDATA[Maulana, Luthfi]]>
<![CDATA[ Jurnal Theologia Vol 33, No 2 (2022) ]]>
Publisher : <![CDATA[The Faculty of Islamic Theology and Humanities, UIN Walisongo Semarang, Indonesia ]]>
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DOI: 10.21580/teo.2022.33.2.12788
<![CDATA[This study discusses the marble manuscripts of the Al-Qur’an and the meaning of its aesthetic reception manuscripts. The type of research is field research with the research locus at Masjid Al-Muhtaram, Kajen, Pekalongan Regency as a place to store the marble stone manuscripts. This study used Wolfgang Iser’s reception theory. Therefore, the results of this study are (1) the marble stone Manuscript of the Qur’an made by Nur Hidayat Siba that started in 2011 until 2021. It has reached 13 juz of Qur’an derived from marble measuring 60 x 90 cm with a marble thickness of 2 cm. It is also written with beautiful khat and gold colour wrapping on every khat. (2) Those manuscript provides three meanings of aesthetic reception. First, the objective meaning of the Qur’an as a holy book must be preserved through beautiful media as a form of appreciation for the greatness of the Qur’an. Second, the expressive meaning is used as a medium of Islamic da’wah, and spirituality increases faith and religious aspects for those who see and read it. Third, the meaning of documentary as a form of habitus to always interact with the Qur’an in everyday life.]]>
<![CDATA[HERMENEUTIKA QUR’AN EKOFEMINIS: UPAYA MEWUJUDKAN ETIKA EKOLOGI AL-QUR’AN YANG BERWAWASAN GENDER ]]>
<![CDATA[Nurani, Shinta]]>
<![CDATA[ Religia: Jurnal Ilmu-Ilmu KeIslaman Vol 20 No 1 (2017) ]]>
Publisher : <![CDATA[Universitas Islam Negeri K.H. Abdurrahman Wahid 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[AKUNTANSI KESALINGAN: REKONSTRUKSI AKUNTANSI RUMAH TANGGA PERSPEKTIF MUBADALAH ]]>
<![CDATA[Sholihah, Ria Anisatus]]>;
<![CDATA[Nurani, Shinta]]>;
<![CDATA[Mubarok, Muhammad Sultan]]>
<![CDATA[ Imanensi: Jurnal Ekonomi, Manajemen, dan Akuntansi Islam Vol 8 No 2 (2023): Imanensi: Jurnal Ekonomi, Manajemen, dan Akuntansi Islam ]]>
Publisher : <![CDATA[Forum Dosen Ekonomi dan Bisnis Islam (FORDEBI) ]]>
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DOI: 10.34202/imanensi.8.2.2023.63-76
<![CDATA[This article aims to reconstruct household accounting from a mubadalah perspective. This article uses literature research through mubadalah analysis initiated by Faqihuddin Abdul Kodir to reconstruct the concept of household accounting which is perceived more as a private area and is attached to feminine characteristics so that household accounting is associated with the prospect of mutuality (mubadalah). The main finding is the mutual relationship between husband and wife that is needed in implementing household accounting practices with the stages: (1) commitment; (2) budgeting; (3) recording; (4) decision making; and (5) long-term financial planning. This study has implications for the use of the philosophical foundation of horizontal social monotheism in economic activities, especially household accounting practices. Abstrak Artikel ini bertujuan untuk merekonstruksi akuntansi rumah tangga dari perspektif mubadalah. Artikel ini menggunakan riset kepustakaan melalui analisis mubadalah yang digagas Faqihuddin Abdul Kodir untuk merekonstruksi konsep akuntansi rumah tangga yang lebih dipersepsikan sebagai wilayah privat dan lekat dengan karakteristik feminim sehingga akuntansi rumah tangga dikaitkan perspektif kesalingan (mubadalah). Temuan Utama adalah relasi kesalingan antara suami istri diperlukan dalam melaksanakan praktik akuntansi rumah tangga dengan tahapan: (1) penetapan komitmen; (2) penganggaran; (3) pencatatan; (4) pengambilan keputusan; dan (5) perencanaan keuangan jangka Panjang. Kajian ini berimplikasi pada penggunaan landasan filosofis tauhid sosial horizontal dalam aktivitas ekonomi terutama praktik akuntansi rumah tangga.]]>
<![CDATA[Sarong and Peci in Santri Tradition: Frithjof Schuon's Perennial Philosophy Perspective ]]>
<![CDATA[Farid]]>;
<![CDATA[Savira, Annisa Ghina]]>;
<![CDATA[Nurani, Shinta]]>;
<![CDATA[Khasri, M. Rodinal Khair]]>
<![CDATA[ Tribakti: Jurnal Pemikiran Keislaman Vol. 36 No. 1 (2025): Tribakti: Jurnal Pemikiran Keislaman ]]>
Publisher : <![CDATA[Universitas Islam Tribakti (UIT) Lirboyo Kediri ]]>
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DOI: 10.33367/tribakti.v36i1.6383
<![CDATA[In the context of Indonesia and several regions in Asia, including Africa, the sarung and peci play a significant role as cultural artifacts with both material and non-material value. This research explores the correlation between the sarung and peci with forming individual and collective identities, particularly within religious communities, such as the santri. Through a perennial philosophy approach, we analyze the role of religion in the cultural acculturation process among the santri. The study results indicate that the sarung and peci are symbols of religious expression and shape a collective identity that encompasses both esoteric and exoteric aspects. Additionally, there is a dualism in the symbolic structure built through the cultural acculturation of the santri, where the sarung and peci become symbolic representations of moral transcendence that distinguish them from the general populace]]>
<![CDATA[Sarong and Peci in Santri Tradition: Frithjof Schuon's Perennial Philosophy Perspective ]]>
<![CDATA[Farid]]>;
<![CDATA[Savira, Annisa Ghina]]>;
<![CDATA[Nurani, Shinta]]>;
<![CDATA[Khasri, M. Rodinal Khair]]>
<![CDATA[ Tribakti: Jurnal Pemikiran Keislaman Vol. 36 No. 1 (2025): Tribakti: Jurnal Pemikiran Keislaman ]]>
Publisher : <![CDATA[Universitas Islam Tribakti (UIT) Lirboyo Kediri ]]>
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DOI: 10.33367/tribakti.v36i1.6383
<![CDATA[In the context of Indonesia and several regions in Asia, including Africa, the sarung and peci play a significant role as cultural artifacts with both material and non-material value. This research explores the correlation between the sarung and peci with forming individual and collective identities, particularly within religious communities, such as the santri. Through a perennial philosophy approach, we analyze the role of religion in the cultural acculturation process among the santri. The study results indicate that the sarung and peci are symbols of religious expression and shape a collective identity that encompasses both esoteric and exoteric aspects. Additionally, there is a dualism in the symbolic structure built through the cultural acculturation of the santri, where the sarung and peci become symbolic representations of moral transcendence that distinguish them from the general populace]]>
<![CDATA[Contemporary Qur’anic Lithography in Indonesia: Aesthetic of Reception of the Marble Al-Qur’an Manuscript ]]>
<![CDATA[Nurani, Shinta]]>;
<![CDATA[Maulana, Luthfi]]>
<![CDATA[ Jurnal Theologia Vol. 33 No. 2 (2022) ]]>
Publisher : <![CDATA[The Faculty of Ushuluddin and Humanities, Universitas Islam Negeri Walisongo Semarang, Indonesia ]]>
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DOI: 10.21580/teo.2022.33.2.12788
<![CDATA[This study discusses the marble manuscripts of the Al-Qur’an and the meaning of its aesthetic reception manuscripts. The type of research is field research with the research locus at Masjid Al-Muhtaram, Kajen, Pekalongan Regency as a place to store the marble stone manuscripts. This study used Wolfgang Iser’s reception theory. Therefore, the results of this study are (1) the marble stone Manuscript of the Qur’an made by Nur Hidayat Siba that started in 2011 until 2021. It has reached 13 juz of Qur’an derived from marble measuring 60 x 90 cm with a marble thickness of 2 cm. It is also written with beautiful khat and gold colour wrapping on every khat. (2) Those manuscript provides three meanings of aesthetic reception. First, the objective meaning of the Qur’an as a holy book must be preserved through beautiful media as a form of appreciation for the greatness of the Qur’an. Second, the expressive meaning is used as a medium of Islamic da’wah, and spirituality increases faith and religious aspects for those who see and read it. Third, the meaning of documentary as a form of habitus to always interact with the Qur’an in everyday life.]]>
<![CDATA[Contestations of Women's Body Autonomy on TikTok: A Study of Ideology, Qur'anic Interpretation, and Gender Identity among Indonesian Islamic Organizations ]]>
<![CDATA[Nurani, Shinta]]>;
<![CDATA[Maulana, Luthfi]]>;
<![CDATA[Marom, Naelil]]>
<![CDATA[ Digital Muslim Review Vol. 3 No. 2 (2025): December ]]>
Publisher : <![CDATA[Universitas Islam Negeri Sultan Maulana Hasanuddin Banten ]]>
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DOI: 10.32678/dmr.v3i2.48
<![CDATA[This study analyses contestations over women’s body autonomy on social media among four Indonesian Islamic organisations: Nahdlatul Ulama (NU), Muhammadiyah, the Indonesian Ulema Council (MUI), and Salafi groups. Using Michel Foucault’s theory of power, data from interviews and documentary studies reveal three key findings. First, conceptions of women’s body autonomy vary considerably—from traditionalist to neo-modernist within NU, classical revivalist to reformist in Muhammadiyah, monolithic among Salafi groups, and contextual in MUI. Second, interpretations of QS. An-Nur: 31 regarding aurat constitute the primary point of divergence. Third, a notable shift in gender identity emerges, particularly among Neo-Modernist NU and Reformist Muhammadiyah, who actively challenge traditional stigmas. This study illuminates how religious ideology mediates global media influences on local gender politics in Indonesia.]]>
