Articles
<![CDATA[Madrasah Diniyah and Ma'had Al-Jami'ah-Based Religious Moderation Policy in State Islamic University in Indonesia ]]>
<![CDATA[Naim, Ngainun]]>;
<![CDATA[Abad Badruzaman]]>;
<![CDATA[Izzatul Amalina]]>
<![CDATA[ JURNAL PENELITIAN Vol. 20 No. 2 (2023) ]]>
Publisher : <![CDATA[Universitas Islam Negeri K.H. Abdurrahman Wahid Pekalongan ]]>
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DOI: 10.28918/jupe.v20i2.1944
<![CDATA[This article seeks to elaborate the ma’had al-jami’ah-based religious moderation policy at UIN Sayyid Ali Rahmatullah Tulungagung. This issue is interesting because religious moderation is a government policy that must be implemented by government institutions, including Islamic religious universities. The problem is that there are no nationally formal technical-operational guidelines for implementation so each tertiary institution has an interpretation for making policies to strengthen religious moderation by their respective contexts and considerations. The current study used in this article is qualitative with data mining techniques through interviews, observation, and documentation. The data that has been obtained is then analyzed using the Miles, Huberman, and Saldańa model which divides the stages of data analysis into data condensation, data presentation, and conclusion. This article argues that UIN Sayyid Ali Rahmatullah made interesting policies for religious moderation in the form of madrasah diniyah and ma’had al-jami’ah learning policies. Madrasah diniyah and ma’had al-jami’ah are designed not only as an activity to provide religious knowledge to students but also as a strategy for internalizing religious moderation and prevention of radicalism ideology.]]>
<![CDATA[ETIKA BERKOMUNIKASI: Kajian Tematik Term Qaul dalam al-Qur’an ]]>
<![CDATA[Badruzaman, Abad]]>
<![CDATA[ Epistemé: Jurnal Pengembangan Ilmu Keislaman Vol 9 No 1 (2014) ]]>
Publisher : <![CDATA[UIN Sayyid Ali Rahmatullah Tulungagung, Indonesia ]]>
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DOI: 10.21274/epis.2014.9.1.177-204
<![CDATA[Sebagai pedoman hidup umat Muslim, al-Qur`an dipercaya mengandung ajaran dasar bagi segenap aktivitas para pemeluknya. Al-Qur`an diyakini bukan hanya berisi ajaran tentang hubungan manusia dengan Tuhannya, tapi juga mengandung aturan tentang hubungan manusia dengan semesta serta dengan sesamanya. Tulisan ini akan mengintrodusir beberapa etika yang harus diindahkan setiap orang dalam berhubungan lewat komunikasi dengan sesamanya. Tulisan difokuskan pada penelusuran term qaul beserta yang mendahului dan atau mengiringinya dalam al-Qur`an. Dengan demikian, secara metode tulisan ini bersifat tematik. Yakni menjadikan term qaul dalam al-Qur`an—dengan berbagai konteks awalnya—sebagai tema kajian, kemudian disarikan nilai-nilai universalnya untuk dijadikan landasan normatif dalam berkomunikasi antar sesama. As a way of Moslems life, Qur’an is believed to contain the basic teaching for all activities of the adherents. Qur`an is believed to not only contain the doctrine of man relationship with God, but also contains rules about the human relationship with the universe and with each other. This study will introduce some of the ethics that should be ignored everyone in touch with each other through communication. This study focused on searching of qaul term and that precede or accompany in the Qur`an. Thus, in metodologically, this study is thematically. Which make qaul term in Qur`an initially-with a variety of contexts-as a theme study, then abstracted universal values to be used as a normative foundation in communication between each other.]]>
<![CDATA[Penafsiran Bakri Syahid Tentang Kepemimpinan dalam Al-Huda Tafsir Qur'an Basa Jawi ]]>
<![CDATA[Maya, Ria Tri]]>;
<![CDATA[Badruzaman, Abad]]>;
<![CDATA[Noorhidayati, Salamah]]>
<![CDATA[ Ta’wiluna: Jurnal Ilmu Al-Qur'an, Tafsir dan Pemikiran Islam Vol. 5 No. 3 (2024): Ta’wiluna: Jurnal Ilmu Al-Qur’an, Tafsir dan Pemikiran Islam ]]>
Publisher : <![CDATA[Lembaga Penelitian, Penerbitan dan Pengabdian kepada Masyarakat (LP3M) IAIFA Kediri ]]>
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DOI: 10.58401/takwiluna.v5i3.1830
<![CDATA[Leadership is important because it becomes the milestone of a community. About this leadership, not only found in the Qur’an but also found in Javanese philosophy, considering that Javanese philosophy is a teaching that is full of deep meaning. There are several figures who try to combine the Qur’an with Javanese philosophy, Bakri Syahid is one of them. In his work Al-Huda Tafsir Qur’an Basa Jawi it uses subtle Javanese language, he combines the Qur’an with Javanese philosophy. The conception of leadership according to Bakri Syahid in Tafsir Al-Huda there are three, namely socialist, mandate, and religious. When interpreting verses from the Qur’an Bakri Syahid also includes elements of Javanese culture. The influence of Javanese culture in Tafsir Al-Huda can be seen in its interpretation that combines Islamic teachings with Javanese culture, such as the use Javanese philosophical concepts contained in Serat Wulang Reh.]]>
<![CDATA[Tafsir Method of Tartib Nuzuli: An Analytical Study of Muhammad Darwazah's Kitab al-Tafsir al-Hadith and Muhammad al-Jabiri's Kitab Fahm al-Qur`an al-Hakim ]]>
<![CDATA[Badruzaman, Abad]]>;
<![CDATA[Aziz, Thoriqul]]>
<![CDATA[ Ishlah: Jurnal Ilmu Ushuluddin, Adab dan Dakwah Vol. 5 No. 2 (2023): Desember ]]>
Publisher : <![CDATA[Fakultas Ushuluddin, Adab dan Dakwah IAIN Kerinci ]]>
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DOI: 10.32939/ishlah.v5i2.287
<![CDATA[The study of tafsir tartib nuzuli is still quite rare. This study seeks to complete the study. Tafsir tartib nuzuli is still considered “strange” by the majority of Muslims. This study is library research using a descriptive-analysis method. There are at least four mufasirs (interpreters) who use the tafsir method of tartib nuzuli, namely Bayan al-Ma'ani by Abdul Qadir Huwaisy (Iraq: 1880-1978), Al-Tafsir al-Hadith by Muhammad Darwazah (Syria: 1887-1984), Ma'arij al-Tafakkur by Abdurrahman al-Maidani (Syria: 1927-2004), and Fahm al-Qur`an al-Hakim by Muhammad al-Jabiri (Morocco: 1935-2010). Of the four books of nuzuli interpretation, this paper will focus on two books, namely Al-Tafsir al-Hadith and Fahm al-Qur`an al-Hakim. The tafsir method of nuzuli has its own characteristics and contributions compared to other methods of interpretation. Tafsir tartib nuzuli can be an alternative method in portraying the Prophet’s da’wah journey / Islamic transformation from the time of Muhammad's prophethood until his death. Tartib nuzuli interpretation is more related to the chronology of the Prophetic Sirah Nabawiyah (Prophetic Journey) as narrated in the books of Sirah. Studi tentang tafsir tartib nuzuli masih cukup jarang dilakukan. Kajian ini berusaha untuk melengkapi studi tersebut. Tafsir tartib nuzuli dianggap masih ”asing” oleh mayoritas umat Islam. Kajian ini bersifat kepustakaan (library research) dengan menggunakan metode deskriptif-analisis. Setidaknya ada empat mufasir yang menggunakan metode tafsir tartib nuzuli yaitu Bayan al-Ma’ani karya Abdul Qadir Huwaisy (Irak: 1880-1978), Al-Tafsir al-Hadits karya Muhammad Darwazah (Suriah: 1887-1984), Ma’arij al-Tafakkur karya Abdurrahman al-Maidani (Suriah: 1927-2004), dan Fahm al-Qur`an al-Hakim karya Muhammad al-Jabiri (Maroko: 1935-2010). Dari empat kitab tafsir nuzuli tersebut, tulisan ini akan fokus pada dua kitab, yaitu Al-Tafsir al-Hadits dan Fahm al-Qur`an al-Hakim. Metode tafsir nuzuli memiliki ciri khas dan kontribusi tersendiri dibanding metode tafsir lain. Tafsir tartib nuzuli dapat menjadi metode alternatif dalam memotret perjalanan dakwah Nabi/formasi Islam sejak masa kenabian Muhammad sampai wafatnya. Tafsir tartib nuzuli lebih sinkron dengan kronologi Sirah Nabawiyah sebagaimana dinarasikan dalam kitab-kitab sirah.]]>
<![CDATA[Khiṭāb ‘Ilm Al-Nafs Al-Ṣūfī: Tatabbu' Al-Judhūr Wa Al-Naẓariyyāt Wa Al-Taṭbīqāt ]]>
<![CDATA[Rizqa Ahmadi]]>;
<![CDATA[Abad Badruzaman]]>
<![CDATA[ Refleksi: Jurnal Kajian Agama dan Filsafat Vol 20, No 1 (2021): Refleksi ]]>
Publisher : <![CDATA[Faculty of Ushuluddin Syarif Hidayatullah State Islamic University ]]>
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DOI: 10.15408/ref.v20i1.20435
<![CDATA[Sufi Psychology studies continue to be explored for the sake of scientific independence. The inhibiting factor of this study is the differences in terms of paradigmatic characters of the two disciplines. The Psychology that tends towards empirical-positivism is different from Sufism which tends to be subjective-personal. However, this fact did not reduce the efforts of the scholars to build a bridge between of the two. Recent psychology studies have placed spirituality as an important element so that the Transpersonal Psychology and Humanistic Psychology schools emerged. Likewise, contemporary Sufism studies are increasingly contextual to various socio-cultural problems and are not limited to the study of the doctrines and teachings of rigorous Sufi orders. Through a literature review that is presented descriptively with a historical-thematic approach, this paper presents Sufi Psychology as a synthesis between the two disciplines. Substantially, Sufi psychology has existed in early Islamic tradition. The nature of Sufi psychology is also scattered in the Sufi tradition that developed in the 3rd and 4th centuries of Hijriyah. As for the epistemic formula, the term Sufi Psychology can be found in the studies of Javad Nur Bakhsy, Robert Frager, Amir Najjar, and Lynn Wilcox. The theme of heart, self, and soul is the main topic of this study. In practical terms, theories of Sufi Psychology can complement findings that have not been widely disclosed in psychology, especially regarding psychiatric symptoms that are observed not only from behavioral assessments, as well as their relationship to transcendent elements.]]>
<![CDATA[PELATIHAN TARTIL AL-QUR’AN BAGI LANSIA: TRANSFORMASI SPIRITUAL DAN SOSIAL DI PERUMAHAN BUMI MAS TULUNGAGUNG ]]>
<![CDATA[Badruzaman, Abad]]>
<![CDATA[ Dinamika Penelitian: Media Komunikasi Penelitian Sosial Keagamaan Vol 23 No 02 (2023): Dinamika Penelitian: Media Komunikasi Penelitian Sosial Keagamaan ]]>
Publisher : <![CDATA[LP2M UIN Sayyid Ali Rahmatullah Tulungagung ]]>
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DOI: 10.21274/dinamika.2023.23.02.380-398
<![CDATA[The Tartil Al-Qur’an training for the elderly is part of religious education aimed at improving their ability to read the Qur’an correctly according to the rules of tajweed. This study aims to analyze the spiritual and social transformation experienced by the elderly in Perumahan Bumi Mas Tulungagung through the Tartil Al-Qur’an training program conducted at Masjid Jami’ Ar Royyan. The research employs a qualitative approach using observation, interviews, and documentation techniques involving training participants, facilitators, and mosque administrators. The findings indicate that the program positively impacts the quality of worship, religious understanding, and psychological well-being of the elderly. Additionally, it strengthens social interactions among participants and reduces the risk of social isolation. However, several challenges remain, such as the elderly’s physical and cognitive limitations, a lack of competent facilitators trained to teach older adults, and insufficient learning resources tailored to their needs.]]>
<![CDATA[Tafsir Ilmi Perlindungan Lingkungan terhadap Ekologi dan Keadilan Lingkungan ]]>
<![CDATA[Nuralita, Fadila Ikke]]>;
<![CDATA[Abad Badruzaman]]>
<![CDATA[ JOURNAL OF QUR'AN AND HADITH STUDIES Vol. 14 No. 1 (2025) ]]>
Publisher : <![CDATA[UIN Syarif Hidayatullah Jakarta ]]>
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DOI: 10.15408/quhas.v14i1.39957
<![CDATA[ Artikel ini memaparkan Tafsir ilmi dengan analisis secara mendalam mengenai tafsir perlindungan lingkungan terhadap ekologi dan keadilan lingkungan. Sumber data utama penelitian ini adalah berhubungan dengan tafsir ilmi dengan menggunakan desain penelitian kualitatif dengan metode literature research. Data dikumpulkan melalui tema-tema ayat-ayat Al-Qur’an tentang perlindungan lingkungan dan dianalisis dengan pendekatan tafsir ilmi. Al-Qur’an merupakan kitab suci yang menyampaikan pesan-pesan maupun kandungan untuk masyarakat dalam kehidupan seharai-hari terutama terkait lingkungan hidup. Hasil penelitian ditemukan tafsir ilmi dalam Al-Qur’an mengenai perlindungan lingkungan. Tafsir ilmi dibutuhkan oleh masyarakat guna memahami secara mendalam terkait makna ayat tentang perlindungan lingkungan yang dapat diaplikasikan dan sebagai wujud nyata terhadap ekologi dan Keadilan Lingkungan. ]]>
<![CDATA[BETWEEN FAITH AND FREEDOM: The Qur’an and the Childfree Lifestyle ]]>
<![CDATA[Qibtiyah, Maria]]>;
<![CDATA[Badruzaman, Abad]]>
<![CDATA[ Epistemé: Jurnal Pengembangan Ilmu Keislaman Vol 20 No 01 (2025) ]]>
Publisher : <![CDATA[UIN Sayyid Ali Rahmatullah Tulungagung, Indonesia ]]>
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<![CDATA[This article seeks to discuss the issue of being childfree from the perspective of the Qur’an. The topic has generated considerable debate within Indonesian society, making it essential to conduct further analysis, particularly within the context of a Muslim-majority country. Broadly speaking, public opinion is divided into two groups, each presenting its own arguments. Proponents of the childfree choice view it as a matter of personal autonomy, independent of religious norms. Conversely, opponents argue that the childfree lifestyle deviates from Indonesian social norms, which emphasize that married couples should endeavor to have children. Given the complexity of this issue, this article employs Gadamer’s hermeneutical framework in conjunction with an exegetical approach. It argues that several Qur’anic verses implicitly reject the notion of voluntary childlessness. For instance, Surah al-A‘rāf (7:86) encourages the multiplication of offspring, Surah al-Nahl (16:72) praises the birth of noble descendants, and Surah al-Ra‘d (13:23) mentions that children may serve as a means for their parents to attain paradise. These verses indicate that Islam generally disapproves of married couples who deliberately choose not to have children. However, because the meaning of the text is dynamic and continuously engages in dialogue with contemporary social realities—such as the childfree phenomenon—new interpretations may emerge through a fusion of horizons. In this context, the childfree choice is not explicitly deemed haram but may be tolerated if supported by valid reasons and if it yields certain benefits.]]>
<![CDATA[BETWEEN FAITH AND FREEDOM: The Qur’an and the Childfree Lifestyle ]]>
<![CDATA[Qibtiyah, Maria]]>;
<![CDATA[Badruzaman, Abad]]>
<![CDATA[ Epistemé: Jurnal Pengembangan Ilmu Keislaman Vol. 20 No. 01 (2025) ]]>
Publisher : <![CDATA[UIN Sayyid Ali Rahmatullah Tulungagung, Indonesia ]]>
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DOI: 10.21274/epis.2025.20.01.121-140
<![CDATA[This article deals with the childfree lifestyle through the lens of the Qur’an, a topic that has recently become controversial in Indonesia. Public opinion is divided: supporters argue that choosing not to have children is a matter of personal freedom, while opponents claim it contradicts social and religious expectations that married couples should try to have offspring. Using Gadamer’s hermeneutical perspective alongside Qur’anic interpretation, the article highlights several verses that encourage procreation—such as calls to increase descendants, praise for having noble offspring, and descriptions of children as a source of reward in the afterlife. These verses suggest that Islam generally discourages couples from intentionally avoiding children. However, the study also emphasizes that Qur’anic meaning is dynamic and must continually engage with contemporary realities, including the childfree trend. In this light, the childfree choice is explicitly forbidden but may be considered acceptable when supported by reasonable motives and when it contributes to personal or social benefit. This approach allows Islamic teachings on family and lineage to be understood in dialogue with contemporary realities.]]>
<![CDATA[PELATIHAN TARTIL AL-QUR’AN BAGI LANSIA: TRANSFORMASI SPIRITUAL DAN SOSIAL DI PERUMAHAN BUMI MAS TULUNGAGUNG ]]>
<![CDATA[Badruzaman, Abad]]>
<![CDATA[ Dinamika Penelitian: Media Komunikasi Penelitian Sosial Keagamaan Vol 23 No 02 (2023): Dinamika Penelitian: Media Komunikasi Penelitian Sosial Keagamaan ]]>
Publisher : <![CDATA[LP2M UIN Sayyid Ali Rahmatullah Tulungagung ]]>
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DOI: 10.21274/dinamika.2023.23.02.380-398
<![CDATA[The Tartil Al-Qur’an training for the elderly is part of religious education aimed at improving their ability to read the Qur’an correctly according to the rules of tajweed. This study aims to analyze the spiritual and social transformation experienced by the elderly in Perumahan Bumi Mas Tulungagung through the Tartil Al-Qur’an training program conducted at Masjid Jami’ Ar Royyan. The research employs a qualitative approach using observation, interviews, and documentation techniques involving training participants, facilitators, and mosque administrators. The findings indicate that the program positively impacts the quality of worship, religious understanding, and psychological well-being of the elderly. Additionally, it strengthens social interactions among participants and reduces the risk of social isolation. However, several challenges remain, such as the elderly’s physical and cognitive limitations, a lack of competent facilitators trained to teach older adults, and insufficient learning resources tailored to their needs.]]>
