Articles
<![CDATA[Praktik Penafsiran Hermeneutik K.H.A. Rifa'i ]]>
<![CDATA[Shinta Nurani]]>
<![CDATA[ Panangkaran: Jurnal Penelitian Agama dan Masyarakat Vol. 2 No. 1 (2018) ]]>
Publisher : <![CDATA[LP2M UIN Sunan Kalijaga ]]>
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DOI: 10.14421/panangkaran.2018.0201-04
<![CDATA[This paper discuss about the practice of hermeneutical interpretation by a nineteenth-century scholar, K.H. Ahmad Rifa'i in his works. Some of the books he wrote are an attempt of interpretive practice that is organized thematically rather than an orderly mushafi, fiqh-style using hermeneutic principles that always connect between text, context and contextualization based on socio-cultural conditions and realities that occurred in the era of colonialism. The use of hermeneutic principles in each of his works aims to produce a contextual, modernist, reformative interpretation, and in accordance with the needs of the society at that time. The existence of works and da'wah K.H.A. Rifa'i became an intellectual weapon against and rebelled against colonialism. The patterns of thought, attitude and behavior of noncooperation are passed on to Jam'iyah Rifa'iyah generation until now.[Tulisan ini membahas praktik penafsiran hermeneutis yang dilakukan oleh seorang ulama abad ke-19, K.H. Ahmad Rifa’i dalam karya-karyanya. Beberapa kitab yang ditulisnya merupakan sebuah upaya praktik penafsiran yang disusun secara tematik bukan secara tertib mushafi, bercorak fiqh dengan menggunakan prinsip-prinsip hermeneutik yang selalu menghubungkan antara teks, konteks dan kontekstualisasi berdasarkan kondisi serta realitas sosio-kultural yang terjadi pada era kolonialisme. Penggunaan prinsip hermeneutik dalam setiap karyanya bertujuan untuk menghasilkan penafsiran yang kontekstual, modernis, reformatif, dan sesuai dengan kebutuhan masyarakat saat itu. Keberadaan karya dan dakwah K.H.A. Rifa’i menjadi senjata intelektual untuk melawan dan memberontak terhadap kolonialisme. Pola pemikiran, sikap dan tingkah laku noncooperation diwariskan kepada generasi Jam’iyah Rifa’iyah hingga sekarang ini.]]]>
<![CDATA[The Quran and Mental Health in Post-Pandemic Era ]]>
<![CDATA[Shinta Nurani]]>
<![CDATA[ MAGHZA Vol 6 No 2 (2021): Juli - Desember 2021 ]]>
Publisher : <![CDATA[Fakultas Ushuluddin Adab dan Humaniora (FUAH), Universitas Islam Negeri Profesor Kiai Haji Saifuddin Zuhri Purwokerto ]]>
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DOI: 10.24090/maghza.v6i2.5711
<![CDATA[The Covid 19 pandemic has spawned many phenomena of mental health disorders such as anxiety, fear, moral panic, overthinking, post-pandemic stress disorder, xenophobia, post-traumatic stress, and others. Therefore, this paper discusses (1) the Quranic perspective on mental health; (2) the response and contextual interpretation of the verses of the Quran related to mental health in the post pandemic era which can be normative and performative guidelines to be actualized in everyday life. This paper uses a type of literature-qualitative research with a phenomenological approach and thematic interpretation as to a contextual reading of the Quran related to mental health in the post pandemic era. The findings of this paper are that the Quran emphasizes the need for prevention and healing of mental health through (1) the importance of being resilient which is manifested in being easy to adapt in the face of changing eras (QS. Ar Rad: 11); (2) there is no difficulty in religion (QS. Al Hajj: 78); (3) do not fall into self-social-psychological destructions (QS. Al Baqarah: 195); (4) surrender and be pleased with all the provisions of Allah (QS. At Thaghabun [64]: 11); and (5) maintaining mental health is part of jihad in the post pandemic era (QS. An Nisa: 95).]]>
<![CDATA[Mubadalah in Divorce Rights: Interpretation of QS. An-Nisa Verse 128-130 Perspective of Gender Justice Reason ]]>
<![CDATA[Matsna Khuzaimah]]>;
<![CDATA[Shinta Nurani]]>
<![CDATA[ AQWAL Journal of Qur'an and Hadis Studies Vol. 3 No. 1 (2022) ]]>
Publisher : <![CDATA[IAT dan ILHA, UIN KH ABDURRAHMAN WAHID ]]>
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DOI: 10.28918/aqwal.v3i1.5700
<![CDATA[This article discusses gender justice in divorce rights in QS. an-Nisa verses 128 - 130 from the perspective of understanding mub is Faqihuddin Abdul Kodir. The purpose of this study was to determine the interpretation of QS. Al-Nisa verses 128 -130 according to Faqihuddin Abdul Kodir and the concept of divorce rights in the frame of gender justice perspective mafhum mub is Faqihuddin Abdul Kodir. The method used in this research is qualitative using the approach of Jorge G Gracia's Hermeneutic Theory of Interpretation. The results of this study indicate that the interpretation of the right to divorce in QS. an-Nisa verses 128 -130 according to Faqihuddin Abdul Kodir are about the husband's turning away from his wife (Surat al-Nisa: 128), polygamy (Surat al-Nisa: 129), and the way to ask for a divorce (Surat al-Nisa: 130). Therefore understanding mub is to use the interpretation of the QS. Al-Nisa verse 128 - 130, Faqihuddin Abdul Kodir in accordance with the principles of gender justice, namely placing women and men in their rights, without hurting himself, the children and also the family around him]]>
<![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[LPPM UIN K.H. Abdurrahman Wahid 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[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[Urban Sufism And Transformation Of Islamic Culture In Millenial Society ]]>
<![CDATA[Nurani, Shinta]]>
<![CDATA[ Religia: Jurnal Ilmu-Ilmu KeIslaman Vol 21 No 2 (2018) ]]>
Publisher : <![CDATA[Universitas Islam Negeri K.H. Abdurrahman Wahid Pekalongan ]]>
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DOI: 10.28918/religia.v21i2.1508
<![CDATA[This article aims to explain dakwah in the fiction novel Kyai Joksin Kyai Tanpa Pesantren by Imam Sibawaih el-Hasany. A literary work more often than not contains messages the author wants to convey. Religious moral messages are often presented in the form of a novel, with the goal of inspiring the readers. Novel Kyai Joksin Kyai Tanpa Pesantren is one of the literary works full of religious messages, which are particularly connected to dakwah. Through the lens of dakwah theory, this study focuses on the method of dakwah used by Kyai Joksin. This study concludes that Novel Kyai Joksin Kyai Tanpa Pesantren is a narrative about the journey of a kyai who has no pesantren (English: Islamic boarding school). Despite this drawback, but the preaching of the kai turns out to be effective. This effectiveness resides upon the methods of the dakwah the kyai applied which are characterised by politeness and gentleness, uswatun hasanah, advice, wills, wisdom, justice, and dialogue.]]>
