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<![CDATA[DÄ«nÄmikiyyah Jam’iyyah Nahá¸ah al-‘UlamÄ’ fÄ« IthbÄt AwÄ’il al-ShuhÅ«r al-Qamariyyah bi IndunÄ«siyÄ ]]>
<![CDATA[Hefni, Wildani]]>
<![CDATA[ Al-Ahkam Volume 28, Nomor 2, Oktober 2018 ]]>
Publisher : <![CDATA[Faculty of Shariah and Law, State Islamic University (UIN) Walisongo ]]>
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DOI: 10.21580/ahkam.2018.18.2.2689
<![CDATA[As a largest muslim organization in Indonesia, NU has been admitted as an innovative pioneer of both hisÄb and ru’yat studies which has also been academically necessary in the history of hisab and rukyat studies in Indonesia. According to NU’s perspective, the year of 1984 was officially pointed to become the beginning of hisÄb and ru’yat movement which is symbolized by the establishment of Lajnah Falakiyah (the agency of Islamic astronomy study) of Nahdlatul Ulama. This research aims at knowing the extent of the dynamical discourse of NU in the development of hisÄb and ru’yat inquiry in Indonesia which its result has shown that within 1984-2000 there was a strained relation between NU and Indonesian government in understanding the concept of Islamic lunar month as it can be seen in a lot of differences in the determination of the initial and final month of qamariah. Meanwhile, in the aftermath of 2000s, the relation between both has dynamically walked in the effort of unification in determining the beginning and end of qamariah month.]]>
<![CDATA[Ideological Political Contestation in the Discourse of Hisab Rukyat in Indonesia ]]>
<![CDATA[Hefni, Wildani]]>
<![CDATA[ Jurnal Penelitian Volume 16 Nomor 1 2019 ]]>
Publisher : <![CDATA[IAIN Pekalongan ]]>
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DOI: 10.28918/jupe.v16i1.1826
<![CDATA[This article discusses the ideological contestation of the two mass organizations, Muhammadiyah and Nahdlatul Ulama (NU), that are the spearhead of the two paradigms in determining the beginning of the month of qamariah. Hisab is initiated by Muhammadiyah and rukyat is pioneered by Nahdlatul Ulama (NU). These two paradigms are the cause of the emergence of tension conflict due to the non-uniformity of the method of determining the beginning of the qamariah month in Indonesia. By using a power relations approach and reading of religious commodification, this article concludes that fragmentation of religious authority has given rise to a real phenomenon in the midst of society in the form of ideological political contestation played by two large mass organizations in Indonesia in determining the beginning of the qamariah month, NU and Muhammadiyah. The conception of power relations with the government is a problem that is often used as a basis for maintaining ideology and belief in a paradigm that has long been built. Moreover, religious issues drawn in ideological interests have led to a layer of group fanaticism which often makes religion a commodification of pragmatic interests.]]>
<![CDATA[MOBILITAS MURSYID CUM-AKTIVIS DALAM TRADISI TAREKAT ]]>
<![CDATA[Ahmadi, Rizqa]]>;
<![CDATA[Hefni, Wildani]]>
<![CDATA[ Jurnal THEOLOGIA Vol 30, No 2 (2019) ]]>
Publisher : <![CDATA[Fakulta Ushuluddin dan Humaniora Universitas Islam Negeri Walisongo Semarang, Indonesia ]]>
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DOI: 10.21580/teo.2019.30.2.3647
<![CDATA[Â This article elaborates on the role and movement of murshid as an informal institution in the tarekat, which is at the same time an integral part of the Sufism tradition. By using a socio-historical approach, this article identifies the intellectual movement of murshid in reproducing and reformulating strong beliefs as a connector of scientific transmission traditions (sanad), which are convened into two categories. First, the movement that interprets murshid activism in terms of their personal characteristics, such as their thoughts that play its function in regulating some religious aspects, especially as a reference for the followers. Second, the musrhid movement that links a structure into social functions, for example creating, disseminating, and carrying out culture. Murshid in this category is identified as the holder of scientific sanad that have vertical mobility to save the world so that it does not become a prison for individuality. This category of murshid charisma can be the foundation of the followers of the tarekat to avoid a lot of false information, the spread of hoax news from social media, and various other noises in this post-truth era.]]>
<![CDATA[PEREMPUAN, JILBAB, DAN SOLIDARITAS KEMANUSIAAN: STUDI GERAKAN PEREMPUAN BERHIJAB PASCA TRAGEDI NEW ZEALAND ]]>
<![CDATA[Hefni, Wildani]]>
<![CDATA[ Sawwa: Jurnal Studi Gender Vol 14, No 1 (2019): April ]]>
Publisher : <![CDATA[Pusat Studi gender dan Anak (PSGA) Universitas Islam Negeri Walisongo Semarang ]]>
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DOI: 10.21580/sa.v14i1.3511
<![CDATA[The movement of humanities solidarity that is widely voiced is the women's movement specifically to wear the hijab (hijab) as a form of solidarity with Muslims. women take a role that is based on the awareness of the importance of togetherness wearing headscarves as a symbol of strength to reject any rhetoric of hatred on any basis, be it identity, religion, race, and ethnicity. This paper describes the veiled women's movement as a form of humanitarian solidarity in the aftermath of the New Zealand tragedy. A descriptive qualitative study of library research was conducted using the Durkheiminism approach. This study produces findings that the hijab has a symbol of religious meaning that is closely related to solidarity and social identity. The veil becomes a symbol of social solidarity as well as resistance to abuse. The hijab movement was born as a collective act to revive the spirit of togetherness among religious followers in combating various acts of radicalism and terrorism.]]>
<![CDATA[INDONESIAN GLOBAL IKHWAN’S RECEPTION AND EXPRESSION TOWARD SUNNAH POLYGAMY IN ONLINE MEDIA ]]>
<![CDATA[Ahmadi, Rizqa]]>;
<![CDATA[Hefni, Wildani]]>;
<![CDATA[Mutrofin, Mutrofin]]>
<![CDATA[ ULUL ALBAB Jurnal Studi Islam Vol 20, No 1 (2019): Islamic Politics and Society ]]>
Publisher : <![CDATA[Universitas Islam Negeri Maulana Malik Ibrahim Malang ]]>
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DOI: 10.18860/ua.v20i1.5660
<![CDATA[Evidence of the strength of Indonesian Muslim relations with the text tradition can be found in various practices of daily life. The text referred to in this paper is religious texts, especially hadith. Each group in the community has an expression of diverse receptions to a text. Global Ikhwan, one of the urban Muslim communities in Indonesia which declares the call for polygamy, reveals interesting receptions and expressions to be explored. With a virtual ethnographic approach (netnography), the authors find that they perceive hadith exegesis. The group interpreted the command of polygamy with a more realistic interpretation. They perceive the command of polygamy in the hadith with the meaning of sunnah matrûkah (abandoned sunnah), which is not done by many Muslims. Their expressions are manifested in organizing a short course, coaching for prospective wives who are ready for polygamy, publications, and declarations to various media. If viewed from the aspect of the reception function of the text, the traditions that are receptions are categorized into informative functions, which function as sources of information for carrying out an action.]]>
<![CDATA[Nalar Sufistik dan Satire Nashruddin Hodja dalam Sastra Hikayat Jenaka ]]>
<![CDATA[Hefni, Wildani]]>;
<![CDATA[Mukholik, Ayis]]>
<![CDATA[ Islamika Inside: Jurnal Keislaman dan Humaniora Vol 7 No 2 (2021): DESEMBER ]]>
Publisher : <![CDATA[Fakultas Ushuluddin, Adab dan Humaniora Institut Agama Islam Negeri (IAIN) Jember ]]>
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DOI: 10.35719/islamikainside.v7i2.159
<![CDATA[Abstract: This article explores the Sufistic thoughts of Nashruddin Hodja with a focus on the study of the moral and spiritual messages analyze which contained in the works of comical tales. One of humorous Sufis who implemented his Sufism work is Nashruddin Hodja. He used this approach to educate the public and criticize the unjust rulers at the time of the 13th-century Mongol invasion of Turkey. The primary source of this research is a book written by Hodja under the title The Turkish Jester or The Pleasantries of Cogia Nasr Eddin Effendi: 1984. The researchers used qualitative methods analyzed using Schleiermacher's hermeneutic approach, which is grammatical interpretation and psychological interpretation. The result of this research indicates Nashruddin Hodja has Sunni Sufistic thought in terms of text and his psychology. The topics raised are human attitudes to God, individual and social ethics. Then the result can be formulated as a new approach in Sufism likes purifying the soul and fostering morals with an esoteric humorous nuance.]]>
<![CDATA[PEREMPUAN MENGGUGAT DISKRIMINASI: PEMBARUAN HUKUM KELUARGA DALAM NARASI YURIDIS MAHKAMAH KONSTITUSI ]]>
<![CDATA[Imam - Mustofa]]>;
<![CDATA[Wildani Hefni]]>;
<![CDATA[Mufliha Wijayati]]>
<![CDATA[ Raheema Vol 8, No 1 (2021) ]]>
Publisher : <![CDATA[PSGA LP2M IAIN Pontianak ]]>
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DOI: 10.24260/raheema.v8i1.1646
<![CDATA[ABSTRACT The polemic of discrimination against women seems to be endlessly debated. The strong conservatism of discriminatory policies against women has led to the practice of identity politics in regulations, including law No.1/1974 on marriage. Since the existence of the Constitutional Court in 2003 until now, there have been two decisions that annulled the provisions of the marriage law due to eliminate and discriminate against the right of women. This study examines the gender equality lawsuits of women in the Constitutional Court decisions in various legal narratives in Indonesia. Based on the content analysis approach, the result of this study conclude that two decisions of the Constitutional Court No. 46./PUU-XIII/2010 and No. 22 / PUU-XV / 2017 has a significant impact on increasing the dignity and status of Indonesian women. An indication of this is the elimination of discrimination in the form of equal rights between men and women as an effort to reform family law in Indonesia with gender equity. Keywords: Women, Gender Discrimination, Constitutional Court, Reform of Family Law ABSTRAK Polemik diskriminasi terhadap perempuan menjadi isu yang tak pernah selesai diperbincangkan. Kuatnya konservatisme kebijakan yang diskriminatif terhadap perempuan menyuburkan praktik politik identitas dalam regulasi, termasuk dalam Undang-undang No. 1 tahun 1974 tentang perkawinan. Sejak keberadaan Mahkamah Konstitusi tahun 2003, sampai saat ini sudah dua putusan Lembaga Tinggi Negara tersebut yang menganulir ketetapan dalam pasal-pasal Undang-undang perkawinan karena terbukti bias gender dan menimbulkan diskriminasi bagi kaum perempuan. Artikel ini mengkaji gugatan kesetaraan gender dari kaum perempuan dalam putusan-putusan Mahkamah Konstitusi yang menggugat hak-hak diskriminatif dalam pelbagai narasi hukum di Indonesia. Dengan menggunakan analisis isi, studi ini menyimpulkan bahwa narasi yuridis Putusan Mahkamah Konstitutusi No. 46./PUU-XIII/2010 dan putusan No. 22/PUU-XV/2017 berdampak signifikan bagi peningkatan harkat dan martabat perempuan Indonesia. Indikasi dari hal tersebut adalah penghapusan bentuk diskriminasi berupa kesataraan hak antara laki-laki dan perempuan sebagai upaya pembaruan hukum keluarga di Indonesia yang berkeadilan gender. Kata kunci: Perempuan, Diskriminasi Gender, Mahkamah Konstitusi, Pembaruan Hukum Keluarga]]>
<![CDATA[MOBILITAS MURSYID CUM-AKTIVIS DALAM TRADISI TAREKAT ]]>
<![CDATA[Rizqa Ahmadi]]>;
<![CDATA[Wildani Hefni]]>
<![CDATA[ Jurnal Theologia Vol 30, No 2 (2019) ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Humaniora, Universitas Islam Negeri Walisongo Semarang, Indonesia ]]>
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DOI: 10.21580/teo.2019.30.2.3647
<![CDATA[ This article elaborates on the role and movement of murshid as an informal institution in the tarekat, which is at the same time an integral part of the Sufism tradition. By using a socio-historical approach, this article identifies the intellectual movement of murshid in reproducing and reformulating strong beliefs as a connector of scientific transmission traditions (sanad), which are convened into two categories. First, the movement that interprets murshid activism in terms of their personal characteristics, such as their thoughts that play its function in regulating some religious aspects, especially as a reference for the followers. Second, the musrhid movement that links a structure into social functions, for example creating, disseminating, and carrying out culture. Murshid in this category is identified as the holder of scientific sanad that have vertical mobility to save the world so that it does not become a prison for individuality. This category of murshid charisma can be the foundation of the followers of the tarekat to avoid a lot of false information, the spread of hoax news from social media, and various other noises in this post-truth era.]]>
<![CDATA[Pendampingan Kader Pesantren Sebagai Aset Modal Sosial dalam Penguatan Moderasi Beragama ]]>
<![CDATA[Wildani Hefni]]>;
<![CDATA[Qurrotul Uyun]]>
<![CDATA[ Dimas: Jurnal Pemikiran Agama untuk Pemberdayaan Vol 20, No 2 (2020) ]]>
Publisher : <![CDATA[LP2M of Institute for Research and Community Services - UIN Walisongo ]]>
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DOI: 10.21580/dms.2020.202.5452
<![CDATA[Islamic boarding schools are an important element of education in Indonesia. Islamic boarding school educates students to understand and practice religion with a sense of tolerance and moderate. However, recently, the moderate nature of Indonesian Islam is challenged by the spirit of radicalism and conservatism Islam. In this context, this community service on mainstreaming religious moderation among students at Darus Sholah Islamic boarding school is very relevant to spread moderation and tolerant values in religious understanding. Strengthening religious moderatism among students at an Islamic boarding school is one of the strategies to prevent radicalism. Santri as a part of Islamic boarding schools plays an important role to build a social life in the process of socialization and internalization of socio-cultural values about harmony and peace as social capital. The result of this community service on strengthening religious moderatism among students of Islamic boarding schools will make the community of students at Islamic boarding school more aware and contribute to conveying religious understanding following the Islamic boarding school traditions. Pondok pesantren adalah satu elemen penting dalam dunia pendidikan di Indonesia. Pondok pesantren telah lama mengajarkan ilmu agama dengan nilai-nilai yang penuh toleransi dan moderat. Namun akhir-akhir ini, moderatisme Islam menghadapi tantangan dengan lahirnya pemahaman keislaman yang radikal dan konservatif. Dalam konteks ini, program pendampingan dan pemberdayaan kader pesantren di Darus Sholah menemukan relevansinya dengan tujuan untuk menguatkan serta menyebarluaskan pemahaman yang moderat dan toleran. Penguatan moderasi beragama dikalangan para santri merupakan salah satu strategi untuk mencegah lahirnya radikalisme. Santri sebagai bagian tak terpisahkan dari dunia pesantren memiliki peran yang cukup signifikan untuk menumbuhkan kehidupan sosial yang harmoni dan penuh dengan nilai perdamaian. Hasil dari pendampingan ini diharapkan dapat memberikan manfaat khususnya kepada para kader pesantren untuk lebih sigap dalam membumikan nilai-nilai pesantren yang moderat dan toleran.]]>
<![CDATA[Dīnāmikiyyah Jam’iyyah Nahḍah al-‘Ulamā’ fī Ithbāt Awā’il al-Shuhūr al-Qamariyyah bi Indunīsiyā ]]>
<![CDATA[Wildani Hefni]]>
<![CDATA[ Al-Ahkam Volume 28, Nomor 2, Oktober 2018 ]]>
Publisher : <![CDATA[Faculty of Sharia and Law, Universitas Islam Negeri (UIN) Walisongo Semarang ]]>
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DOI: 10.21580/ahkam.2018.18.2.2689
<![CDATA[As a largest muslim organization in Indonesia, NU has been admitted as an innovative pioneer of both hisāb and ru’yat studies which has also been academically necessary in the history of hisab and rukyat studies in Indonesia. According to NU’s perspective, the year of 1984 was officially pointed to become the beginning of hisāb and ru’yat movement which is symbolized by the establishment of Lajnah Falakiyah (the agency of Islamic astronomy study) of Nahdlatul Ulama. This research aims at knowing the extent of the dynamical discourse of NU in the development of hisāb and ru’yat inquiry in Indonesia which its result has shown that within 1984-2000 there was a strained relation between NU and Indonesian government in understanding the concept of Islamic lunar month as it can be seen in a lot of differences in the determination of the initial and final month of qamariah. Meanwhile, in the aftermath of 2000s, the relation between both has dynamically walked in the effort of unification in determining the beginning and end of qamariah month.]]>
