Articles
<![CDATA[Pemikiran Hermeneutika Amina Wadud Muhsin ]]>
<![CDATA[Eka Prasetiawati]]>
<![CDATA[ Bahasa Indonesia Vol 4 No 1 (2018): Jurnal Ilmiah Spiritualis: Jurnal Pemikiran Islam dan Tasawuf, Maret 2018 ]]>
Publisher : <![CDATA[Program Studi Ilmu Tasawuf IAI Pangeran Diponegoro Nganjuk, Jawa Timur ]]>
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DOI: 10.53429/spiritualis.v4i1.42
<![CDATA[Perkembangan ilmu pengetahuan terjadi pada semua bidang ilmu. Tak terkecuali bidang ilmu-ilmu al-Qur‟an. Di Barat lahir seorang tokoh perempuan yang menghebohkan dunia Islam pada saat itu, bahkan hingga saat ini. Namanya adalah Amina Wadud Muhsin. Ia seorang Profesor Islamic Studies yang pernah menjadi imam shalat Jum‟at. Dalam jum‟atan tersebut, imamnya perempuan, khatibnya perempuan dan barisan makmumnya bercampur aduk antara laki-laki dan perempuan. Sejak 1400 tahun lebih Islam di sebarkan oleh Nabi Muhammad, baru Amina Wadud-lah orang yang berani menjadi imam shalat Jum‟at. Amina Wadud melakukan hal tersebut tentu bukan asal-asalan, namun juga memiliki dasar. Dasar yang di pakai olehnya adalah hermeneutika tauhid. Dalam hal ibadah, seseorang tidak boleh di halangi hanya karena jenis kemanin, asalkan bertauhid, ia boleh beribadah. Selain itu, factor kondisi geografis dimana Amina Wadud tinggal juga menjadi alasan utmanya untuk melakukan hal itu.]]>
<![CDATA[The Meaning Of Tabarruj In The Perspective Of Indonesian Mufasirs (Schleiermacher Hermeneutics Analysis) ]]>
<![CDATA[Riza Lailaturohmah]]>;
<![CDATA[Eka Prasetiawati]]>;
<![CDATA[Ikhwanuddin Ikhwanuddin]]>
<![CDATA[ International Journal of Research Vol 1 No 2 (2023): International Journal of Research ]]>
Publisher : <![CDATA[Institut Agama Islam Sumatera Barat ]]>
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DOI: 10.55062//IJR.2023.v1i2/341/5
<![CDATA[This article discusses tabarruj from the perspective of Indonesian mufasirs. Nowadays, women are often considered tabarruj when they leave the house adorned. However, not all women understand this. As a first step in contributing to the existing problems, we try to respond to the phenomenon with theological glasses, namely contextual interpretation of tabarruj verses. However, we limit this research to QS. al Nur [24] : 31, QS. al Nur [24] : 60 and QS. al Ahzab [33] : 33 by Hamka and Bisri Mustafa. The method used is thematic method by making Schleiermacher's hermeneutics as the analysis knife. This research looks for how the Indonesian mufasir views tabarruj and what if the interpretation is read through Schleiermacher's hermeneutic criticism. The result of this study is the concept of tabarruj according to the interpretation of Hamka and Bisri Mustafa is that it does not stop at the meaning of adornment. But more than that, both of them present the context of adornment that should be done by a woman. So if you look at the current social setting in Indonesia, this interpretation is still relevant to be applied.]]>
<![CDATA[Criticism of Audiovisual Interpretation: Ad-Dakhîl Fit-Tafsîr in the Interpretation of Husain Basyaiban ]]>
<![CDATA[Sulistiana Suyatmi Anjeli]]>;
<![CDATA[Muhammad Irsad]]>;
<![CDATA[Eka Prasetiawati]]>
<![CDATA[ Jurnal Semiotika Quran Vol 4 No 1 (2024): Jurnal Semiotika-Q: Kajian Ilmu al-Quran dan Tafsir ]]>
Publisher : <![CDATA[Program Magister Ilmu Al-Qur'an dan Tafsir, Fakultas Ushuluddin dan Pemikiran Islam, Universitas Islam Negeri Raden Fatah Palembang ]]>
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DOI: 10.19109/jsq.v4i1.22143
<![CDATA[أنجيلي، سوليستيانا سوياتمي. "نقد التفسير السمعي البصري: الدخيل صالح التفسير في تفسير حسين باصيبان." مجلة جامعة معارف لامبونج (UMALA) مترو لامبونج، 2024. من الواضح أن دراسة الإسلام على وسائل التواصل الاجتماعي ليست جديدة وتعتبر غير عقلانية في الحياة اليومية. ويتجلى ذلك من خلال القنوات العديدة التي تستخدم الصور ومقاطع الفيديو لتوصيل الدعوة الإسلامية لمستخدمي الإنترنت. إحدى قنوات اليوتيوب التي تبث غالبًا الدين هي قناة اليوتيوب التي تحمل اسم المستخدم kadamsidik. يركز هذا البحث على قناة كادامصديق على اليوتيوب التي تناقش تفسير سورة الكهف [18]: 83-98، وخاصة قصة ذو القرنين. يهدف هذا البحث إلى شرح ونقد تفسير حسين باصيبان لسورة الكهفي [18]: 83-98 على اليوتيوب كدامصديق استنادا إلى النظرية النقدية في الدخيل في التفسير. هذا البحث هو نوع من الأبحاث المكتبية مع المصدر الأساسي لقناة Kadamsidik. أما المصادر الثانوية فهي كتاب منهج الدخيل النقدي لأولينوها، وتفسير الخازن، وتفسير الألوسي، بالإضافة إلى مقالات متعلقة بالدخيل. يتناول هذا البحث تفسير الحسين لقصة ذو القرنين في الكهف [١٨]: ٨٣-٩٨، ويركز على قيمة الدخيل المستخرجة من تفسير الحسين. ويخلص هذا البحث إلى أنه من بين المراحل الثلاثة التي فسرها حسين بصيبان من سورة الكهف [18]: 83-98، حدد المؤلف اثنين منها، وهما الدخيل على شكل تفسير مع نوع التاريخ الذي يدان على أنه تاريخ الإسرائيليات موقوف . أحدهما تاريخ صحيح، والآخر تفصيل المجامل. خاتمة.]]>
<![CDATA[The Strengthening Religious Moderation for IPNU IPPNU Students through Interpretation Wasathiyah Efforts to Prevent Radicalism at Metro ]]>
<![CDATA[Eka Prasetiawati]]>;
<![CDATA[Muhammad Irsad]]>;
<![CDATA[M. Rizal Ma'ruf Baharudin]]>
<![CDATA[ International Journal of Community Engagement Payungi Vol. 4 No. 1 (2024): International Journal of Community Engagement Payungi ]]>
Publisher : <![CDATA[Yayasan Payungi Smart Madani ]]>
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DOI: 10.58879/ijcep.v4i1.45
<![CDATA[The phenomenon of intolerance that occurs among teenagers, especially in the school environment, outside school and even in universities. This country needs to be aware of the potential for radicalism and address how to overcome it. Today's young generation, especially Muslims who are still laymen, are easily influenced by Ustad's lectures on YouTube media (da'wah) which are quite viral and whose scientific knowledge is not yet clear. Therefore, this activity aims to provide theoretical and practical assistance to strengthen the understanding of moderation through Tafsir Wasathiyah for Metro City IPNU and IPPNU students. This activity adopts the Asset Based Community Development method, an approach that makes potential a strength in developing a community. Participants in this activity were 20 IPNU and IPPNU Metro city students. This activity was carried out in the Madrasah Aliyah Roudhotut Tholibin Metro Utara Hall. The results of this activity show that 1] IPNU and IPPNU MA Ma'arif Roudhotut Thalibin students are potential human resource assets for developing their abilities; 2] Strengthening the understanding of moderation through wasathiyah interpretation for Metro City IPNU and IPPNU students is very useful in order to avoid radicalism; 3] Helping students to have a spirit of nationalism through the practice of Aswaja practice because students at this age are very vulnerable to being infiltrated by intolerant ideas. Keywords: Strengthening Religious Moderation, Prevent Radicalism]]>
<![CDATA[Penguatan Kreatifitas Santri Melalui Pelatihan Sulam Payet Hijab Di Pondok Pesantren Tri Bhakti At-Taqwa Raman Utara ]]>
<![CDATA[Ajeng Khori Alfani]]>;
<![CDATA[Diah Fatimatuzzahro]]>;
<![CDATA[Irna Nissa Nur Aisyah]]>;
<![CDATA[Ressa Amara]]>;
<![CDATA[Moh Adzkiyaunuha]]>;
<![CDATA[Ikhwan Aziz Q]]>;
<![CDATA[Wiwied Pratiwi]]>;
<![CDATA[Eka Prasetiawati]]>;
<![CDATA[Miftahur Rohman]]>;
<![CDATA[Lukman Habibbul Umam]]>
<![CDATA[ Jurnal Pengabdian Multidisiplin Vol. 4 No. 2 (2024): Jurnal Pengabdian Multidisiplin ]]>
Publisher : <![CDATA[Kuras Institute & Scidac Plus ]]>
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DOI: 10.51214/002024041042000
<![CDATA[Pengabdian ini dilatar belakangi oleh sedikitnya minat santri putri untuk mengikuti kegiatan ekskul handcraf dan kurangnya kreatifitas yang dimiliki oleh santri putri Pondok Pesantren Tri Bhakti At-Taqwa. Kegiatan pengabdian kepada masyarakat di Pondok Pesantren Putri Tri Bhakti At Taqwa meliputi penyampaian materi, praktek sulam payet dan pemasaran produk hijab payet. Pengabdian masyarakat ini menggunakan metode Asset Bassed Community Development (ABCD) yakni memberdayakan asset yang ada berupa asset manusia dan potensi masyarakat yang ada di Pondok Pesantren. Dengan adanya pelatihan ini diharapkan dapat memberikan motivasi agar santri putri memiliki kemauan dalam berkreasi salah satunya dengan sulam payet hijab. Dari masalah yang ada di lingkungan pesantren yakni kurangnya kreatifitas dan kemauan untuk mengikuti kegiatan ekstrakulikuler handcraft. Narasumber berinisiatif mengadakan pelatihan handcraft. Adapun peserta yang mengikuti berjumlah 15 orang. Kegiatan yang dilakukan seperti penyampaian materi oleh narasumber, praktek sulam payet hijab dan pemasaran produk. Berdasarkan hasil dari pelaksanaan pengabdian yang dilakukan dapat disimpulkan bahwa santri putri Pondok Pesantren Tri Bhakti At-Taqwa dapat memahami materi dan proses pembuatan sulam payet hijab secara seksama serta mampu menciptakan Sumber Daya Manusia yang kreatif, inovatif dan efektif.]]>
<![CDATA[Akun Instagram Lambe Turah sebagai Media Informasi dan Bisnis Perspektif Teori Industri dan Ayat Muamalah ]]>
<![CDATA[Bustanul Karim]]>;
<![CDATA[Ika Ariyati]]>;
<![CDATA[Eka Prasetiawati]]>
<![CDATA[ Bulletin of Indonesian Islamic Studies Vol. 2 No. 1 (2023): Bulletin of Indonesian Islamic Studies ]]>
Publisher : <![CDATA[KURAS Institute ]]>
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DOI: 10.51214/biis.v2i1.502
<![CDATA[The role of social media as a medium for sharing status, photos, and videos has turned into a business tool. There are few accounts on behalf of individuals or organizations. However, the account manager is anonymous, such as the Lambe Turah account, which is the object of research in this article. This paper aimed to analyze Lambe Turah's account based on industry and Muamalah's theory. This paper used a type of qualitative research. Data collection was carried out using the note-taking technique. Data analysis was carried out using descriptive-analysis techniques through the selected theory. The study results show that Lambe Turah's Instagram account is a news account on social media that provides factual and non-factual information for financial gain, so it can be classified as non-journalist media. In the muamalah aspect (socio-economic), the sources of information presented by the Lambe Turah account are not listed as validity indicators. This information related to the news on the account cannot be used as the primary reference. In the view of Ayat Muamalah, the validity of information is the main requirement for the eligibility of information to be reported and disseminated. Therefore, the efforts made by Lambe Turah as a provider of information and business services have yet to be guided by the production principles discussed in the Qur'an.]]>
<![CDATA[: (STUDI PENDEKATAN TAFSIR MAQĀṢIDI) ]]>
<![CDATA[Solehah, Naimmatus]]>;
<![CDATA[Irsad, Muhammad]]>;
<![CDATA[Prasetiawati, Eka]]>
<![CDATA[ Dialogia Vol. 22 No. 1 (2024): DIALOGIA : JURNAL STUDI ISLAM DAN SOSIAL ]]>
Publisher : <![CDATA[IAIN Ponorogo ]]>
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DOI: 10.21154/dialogia.v22i1.8804
<![CDATA[Developments from time to time affect significant changes in women, one of which is their position in society to get a job. Such women are called working women. This study examines women workers in the Qur'an using the thematic method and maqāṣidi interpretation as its approach. This research focuses on Q.S al-Qaṣaṣ [28] : 23 and Q.S al-Aḥzāb [33] : This research is a literature review with the primary sources of tafsir al-Qurthubi, tafsir Jalālain, and tafsir al-Munir. The conclusion of this study indicates that the verse describes the permissibility of women working as long as they maintain their honor. In addition, women are also not allowed to be excessive in adornment. While from the findings regarding the aspects of maqāṣid al-syarī'ah and the fundamental values of the Qur'an, the author finds a prominent aspect which is hifdzu nafs, because in this verse it is explained that the two women protect themselves from being crowded with other herders by waiting for the herders to finish at the water source, there is also a value of equality that stands out because it shows the equal position between men and women in terms of work. If contextualized in this day and age, women are allowed to work to fill their spare time and develop their skills. The wisdom that can be learned is that women can utilize their time by doing useful work, and work to meet their needs as long as they pay attention to the conditions when working.]]>
<![CDATA[Mahabbah Concept According to Abu Hamid Muhammad Al-Ghazali ]]>
<![CDATA[Ahmad Arif]]>;
<![CDATA[Muhammad Nur Amin]]>;
<![CDATA[Eka Prasetiawati]]>
<![CDATA[ Quality : Journal Of Education, Arabic And Islamic Studies Vol. 1 No. 2 (2023) ]]>
Publisher : <![CDATA[Perkumpulan Dosen Fakultas Agama Islam Indramayu ]]>
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DOI: 10.58355/qwt.v1i2.28
<![CDATA[According to Sufi thought, every step we take in life is an opportunity to learn more about God and become closer to him. Serious believers in God have a decision between the following three paths, each of which is informed by one of the three fundamental capabilities of the human mind. If a person is willing to put in their best effort, they will engage in jihad (mujahid) and seek martyrdom in the sake of Allah SWT. If he uses his mind to its fullest capacity, he may engage in ijtihad and become closer to God's truth via inference. If he puts out his best spiritual effort, he will engage in mujahadah in order to deepen his devotion to God. following the teachings of Abu Hamid Muhammad Al-Ghazali. QS Surah Al-Imran [2]:31 and Al-Baqarah [3]:165 explain mahabbah, although they don't go into great depth about the many steps involved. Humans are encouraged to be able to carry out the obligations of Muslims because this will bring us close to Allah SWT. This verse is included in the hubbun chapter of the book of tafsir arba'in fi usul al-din, where he explains that the ultimate love is only Allah with us carrying out his commands and staying away from his prohibitions, then this is clear evidence of our love for him. The approach is a socio-historical character analysis that employs the author's tafsir book as an analytical knife. Findings are presented in the guise of an explanation of the Arabic term mahabbah, which means "deep love" or "fondness" and comes from the verb Ahabba-Yuhibbu-mahabbatan. To have a mahabbah is to have an intense emotional attachment to anything to the point that it takes precedence over one's own life, happiness, and possessions. Mahabbah may also refer to the internal and external disposition of one who demonstrates love for the Owner of All Greatness by obeying His precepts and avoiding His admonitions. which can be easily put into practise and has not lost any of its relevance.]]>
<![CDATA[Reorientation of Al-Silm Kaffah Q.S. Al-Baqarah [2] : 208 (Comparative Study of Tafsir Al-Jaila>ni and Tafsir Al-Mishba>h) ]]>
<![CDATA[Muhammad Alfian Masykur]]>;
<![CDATA[M. Ikhwanuddin]]>;
<![CDATA[Eka Prasetiawati]]>
<![CDATA[ Quality : Journal Of Education, Arabic And Islamic Studies Vol. 1 No. 2 (2023) ]]>
Publisher : <![CDATA[Perkumpulan Dosen Fakultas Agama Islam Indramayu ]]>
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DOI: 10.58355/qwt.v1i2.31
<![CDATA[The Islam Kafah term which was born from the word al-Silm ka>ffah Qur’an al-Baqarah [2]: 208 has been popular for quite a long time. But, this term is still understood as paradigm that Islamic values must always be implemented as formal legal rules and only focus on symbolic attributes. Such a paradigm of Islam, actually makes it easy for some circles to justify other parties that their Islam is not Kafah or imperfect, and of course this has a negative impact on relations between fellow Muslims. The purpose of this study is to try to reveal the orientation of Sufism and social-society in the word al-Silm ka>ffah as well as to explain its relevance to the contemporary Indonesian context. The method used in this study is a comparative study of exegesis, namely between al-Jaila>ni's interpretation with the s}u>fi> isya>ri feature and al-Mishba>h's interpretation with the al-Ada>bi al-Ijtima>'i feature. The results of this study show that al-Silm ka>ffah implies the necessity for believers to enter Islam as a whole in the sense that it is not only limited to what appears outwardly but must be improved on the inner side which includes the soul, heart and spirit. Al-Silm ka>ffah also means that as a Muslim, he should enter into the essence of Islam, namely peace which is reflected in every behavior or action as a whole, both towards himself, his family, humans in general, even the environment and the universe. By paying attention to the values that have been found, it is hoped that the spirit of implementing Islamic values as a whole can have a more positive output for the Muslims themselves and for society in general.]]>
<![CDATA[Pengembangan Bahan Ajar Tahsinul Qiro'ah Berbasis An-Nahdliyah Untuk Meningkatkan Keterampilan Membaca Al-Qur'an ]]>
<![CDATA[Prasetiawati, Eka]]>
<![CDATA[ TADRIS: Jurnal Pendidikan Islam Vol 14 No 2 (2019) ]]>
Publisher : <![CDATA[State Islamic Institute of Madura ]]>
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DOI: 10.19105/tjpi.v14i2.2389
<![CDATA[Tujuan utama penelitian ini berusaha mengembangkan bahan ajar Tahsinul Qiro’ah berbasis metode an-Nahdliyah untuk meningkatkan ketrampilan membaca al-Qur’an dikalangan mahasiswa di IAIM NU Metro Lampung. Jenis penelitian ini adalah model pengembangan (development research) yang mengacu pada metode R&D model Akker. Prosedur pengembangannya meliputi tahap preliminary dan tahap uji formatif yang terdiri atas uji diri sendiri, uji ahli, uji satu-satu, uji kelas kecil dan uji lapangan. Teknik pengumpulan datanya meliputi observasi, wawancara, dokumentasi. Analisis data menggunakan triangulasi, reduksi data, display data dan kesimpulan. Hasil penelitian menunjukkan bahwa dari hasil post tes afektif (ketrampilan) dan kognitif mahasiswa menggunakan modul Tahsinul Qiro’ah untuk meningkatkan ketrampilan membaca al-Qur’an berbasis metode an-Nahdliyah menghasilkan temuan bahwa hasil kognitif mahasiswa di bidang tajwid lebih bagus dari pada hasil praktiknya, di mana nilai rata-rata kognitif sebesar 3,0% dalam kategori berhasil menguasai materi dengan baik. Sedangkan nilai rata-rata aspek ketrampilan sebesar 2,4% menunjukkan bahwa mahasiswa cukup terampil. ]]>
