RELIGIA
Religia is a periodical scientific journal with ISSN Print: 1411-1632; Online: 2527-5992 published by the Faculty of Ushuluddin, Adab and Da'wah IAIN Pekalongan. This journal specializes in the study of Islamic sciences (Islamic Theology, Philosophy and Islamic thought, Tafsir-Hadith, Science of Da'wah, and Sufism). The managers invite scientists, scholars, professionals, and researchers in Islamic scholarship disciplines to publish their research results after the selection mechanism of the manuscript, the review of the partner bebestari, and the editing process. The Religia Journal is published in April and October each year. This journal has been indexed in a reputable national indexing agency.
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<![CDATA[Religiousness Attitude During Adulthood Elderly (Psychology Of Religion Perspectives) ]]>
<![CDATA[Subhi, Muhamad Rifa'i]]>
<![CDATA[ RELIGIA Vol 20 No 1: April 2017 ]]>
Publisher : <![CDATA[IAIN Pekalongan ]]>
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DOI: 10.28918/religia.v20i1.776
<![CDATA[Islam teaches the difference in someone's level of religiosity. The level of human religiosity can change from one moment to another. Humans have evolved a religious life. Including human experience in adulthood elderly in life and face the problems of life. This study focused on the real description of the attitude of religiosity which is owned by the elderly. The study was taken from the students at the boarding school Elderly Islamic boarding school (Pesantren) of Roudlotul Muta'allimin Dracik Kramat Batang. The research method used descriptive qualitative approach to straight dialogue (interview) of the respondents, namely the students of Elderly Islamic Boarding School (Pesantren). The study results showed that each of the students have the different religious involvement in filling elderly period (retirement). The involvement includes Ritual Involvement, Ideological Involvement, Intellectual involvement, experimental involvement, and consequential involvement.]]>
<![CDATA[Al-Qur'an dalam Okultisme Nusantara (Studi atas Transformasi Ayat al-Qur’an dalam Mantera-Mantera Lokal) ]]>
<![CDATA[Musaddad, Asep N.]]>
<![CDATA[ RELIGIA Vol 20 No 1: April 2017 ]]>
Publisher : <![CDATA[IAIN Pekalongan ]]>
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DOI: 10.28918/religia.v20i1.839
<![CDATA[This article aims to discuss the transformation of Qur’anic verses into local magical spells in the archipelago. This kind of phenomenon is one of the native’s reception of the Qur’an in the light of occultism, namely the belief in supernatural forces. Started with the preliminary sketch on the occultism in the archipelago, this article explores particularly some representative incantations from Banjarese, Javanese-Using, and Sundanese-Priangan. Modes of transformation and reception as represented in the selected incantations are the major discussion here. The findings lead to the unique picture on how the Qur’anic verses were transformed into several incantations with various modes. It finally represents one of the intersection of Islamic spectrums and local genius in the archipelago.]]>
<![CDATA[Hermeneutika Qur'an Ekofeminis: Upaya Mewujudkan Etika Ekologi al-Qur’an Yang Berwawasan Gender ]]>
<![CDATA[Nurani, Shinta]]>
<![CDATA[ RELIGIA Vol 20 No 1: April 2017 ]]>
Publisher : <![CDATA[IAIN 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[Hermeneutika Hadis Syuhudi Ismail ]]>
<![CDATA[Su'aidi, Hasan]]>
<![CDATA[ RELIGIA Vol 20 No 1: April 2017 ]]>
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DOI: 10.28918/religia.v20i1.837
<![CDATA[Hadis as a historical text should be in keeping with any social changes across times and situations of any kind. This is because Hadis is viewed as a sacred text which is shalih li kulli zaman wa makan (i.e., valid anywhere and anytime), despite ‘the impression’ that when being comprehended literally it seems at odd with the present-day context. Accordingly, research into matan within Hadis should adapt to the developing theories, including those of hermeneutics invented by orientalist scholars. In this regard, Gadamer’s hermeneutic presupposes three compulsory components in the study on texts, i.e., prejudice, time, and product. The component of time implies the importance of the contextual background that may underlie the emergence of Hadis (asbab al-Wurud), in an attempt to understand matan hadis as is requested by muhaddis. Moreover, the fact that matan hadis frequently take shape via the sentences of majazi, ramzi, and qiyasi, which altogether are closely connected to grammatical analyses, suggests how important it is to take into account the linguistic aspects in studying Hadis. This issue has been raised within the hermeneutics that emphasises the importance of the grammar in studying Hadis as was initiated by Schleiermacher. It seems that the contextualisation of Hadis as was done by Syuhudi Ismail also considers the hermeneutics. This paper tries to uncover and explain the similarities between Syuhudi Ismail’s contextualisation method and the hermeneutics in studying Hadis.]]>
<![CDATA[Kritik Atas Sunah Sebagai Bagian Tafsīr bi al-Ma’sūr: Menyoal Otoritas Sunah Sebagai Acuan Penafsiran dalam Tafsīr Al-Jalālain ]]>
<![CDATA[Miski, M]]>
<![CDATA[ RELIGIA Vol 20 No 1: April 2017 ]]>
Publisher : <![CDATA[IAIN Pekalongan ]]>
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DOI: 10.28918/religia.v20i1.838
<![CDATA[Tafsīr al-Jalālai, like Tafsīral-Maḥallī andas-Suyūṭī, has not been created from a vacuum, but from a specific context of social reality which is laden with certain ideologies. The questionsthat follow then are how al-Maḥallī and as-Suyūṭīhave put their own ideological genre into Tafsīr al-Jalālain when interpreting al-Qur’an and how this ideological preference in turn brings about theoretical implications for tafsīr bi al-ma’sūr? This paper adopts the perspective of constructionism and that of literature study. The primary data were Tafsīr al-Jalālain, which were analysed by means of intertextuality. The main findings revealed that Sunah in the Tafsīr al-Jalālain have been selected and sorted out in accordance with an ideological genre of Syafii. Building on these observations, we concluded that the existence of SunahNabi which are part of tafsīr bi al-ma‘ṡūr (an-Naql), despite being hailed as the most authoritative interpretation of al-Qur’an, tends to be biased and, therefore, its generalizability should be interpreted with caution. We suggested that there should be a more specific terminology in between al-Qur’an that is interpreted by Nabi himself (i.e., at-Tafsīr an-Nabawī), which tends to be neutral, and al-Qur’an that is interpreted by scholars through the lens of SunahNabi (at-Tafsīr bi as-Sunnah an-Nabawiyyah), which is undoubtedlyvulnerable to the interest of these scholars]]>
<![CDATA[Lesbi Akademik Potret Religiusitas Mahasiswi Perguruan Tinggi Islam ]]>
<![CDATA[Muiz, Abdul]]>
<![CDATA[ RELIGIA Vol 20 No 1: April 2017 ]]>
Publisher : <![CDATA[IAIN Pekalongan ]]>
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DOI: 10.28918/religia.v20i1.679
<![CDATA[In the terms of gender and sexuality, homosexual often has been accused as part of western culture, since Indonesian culture—and Islam—reputedly said it was aganist the western culture that uphold the freedom in many ways. Islam rejected the existence of homosexual. However there were some of them whom is born and raised in the islamic educational environments like Pesantren or islamic universities. This phenomena has become paradox from that thesis which lesbianism is not born from the womb of western culture. Even lesbianism itself is created by their own relational ideas. How the lesbians constructing religiousity over aganist the rigidity of textual commentation is the main question in this journal. And it has been founded that the lesbians feels their sexual orientation differences from early stage. That different kind of perception become their basis of behavior and interpreting life itself. Thus, their construction of religious commentary is not exactly similar with the majorities.]]>
<![CDATA[Lesbi Akademik Potret Religiusitas Mahasiswi Perguruan Tinggi Islam ]]>
<![CDATA[Abdul Muiz]]>
<![CDATA[ Religia Vol 20 No 1: April 2017 ]]>
Publisher : <![CDATA[IAIN Pekalongan ]]>
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DOI: 10.28918/religia.v20i1.679
<![CDATA[In the terms of gender and sexuality, homosexual often has been accused as part of western culture, since Indonesian culture—and Islam—reputedly said it was aganist the western culture that uphold the freedom in many ways. Islam rejected the existence of homosexual. However there were some of them whom is born and raised in the islamic educational environments like Pesantren or islamic universities. This phenomena has become paradox from that thesis which lesbianism is not born from the womb of western culture. Even lesbianism itself is created by their own relational ideas. How the lesbians constructing religiousity over aganist the rigidity of textual commentation is the main question in this journal. And it has been founded that the lesbians feels their sexual orientation differences from early stage. That different kind of perception become their basis of behavior and interpreting life itself. Thus, their construction of religious commentary is not exactly similar with the majorities.]]>
<![CDATA[Religiousness Attitude During Adulthood Elderly (Psychology Of Religion Perspectives) ]]>
<![CDATA[Muhamad Rifa'i Subhi]]>
<![CDATA[ Religia Vol 20 No 1: April 2017 ]]>
Publisher : <![CDATA[IAIN Pekalongan ]]>
Show Abstract
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DOI: 10.28918/religia.v20i1.776
<![CDATA[Islam teaches the difference in someone's level of religiosity. The level of human religiosity can change from one moment to another. Humans have evolved a religious life. Including human experience in adulthood elderly in life and face the problems of life. This study focused on the real description of the attitude of religiosity which is owned by the elderly. The study was taken from the students at the boarding school Elderly Islamic boarding school (Pesantren) of Roudlotul Muta'allimin Dracik Kramat Batang. The research method used descriptive qualitative approach to straight dialogue (interview) of the respondents, namely the students of Elderly Islamic Boarding School (Pesantren). The study results showed that each of the students have the different religious involvement in filling elderly period (retirement). The involvement includes Ritual Involvement, Ideological Involvement, Intellectual involvement, experimental involvement, and consequential involvement.]]>
<![CDATA[Hermeneutika Hadis Syuhudi Ismail ]]>
<![CDATA[Hasan Su'aidi]]>
<![CDATA[ Religia Vol 20 No 1: April 2017 ]]>
Publisher : <![CDATA[IAIN Pekalongan ]]>
Show Abstract
|
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Original Source
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DOI: 10.28918/religia.v20i1.837
<![CDATA[Hadis as a historical text should be in keeping with any social changes across times and situations of any kind. This is because Hadis is viewed as a sacred text which is shalih li kulli zaman wa makan (i.e., valid anywhere and anytime), despite ‘the impression’ that when being comprehended literally it seems at odd with the present-day context. Accordingly, research into matan within Hadis should adapt to the developing theories, including those of hermeneutics invented by orientalist scholars. In this regard, Gadamer’s hermeneutic presupposes three compulsory components in the study on texts, i.e.,  prejudice, time, and product. The component of time implies the importance of the contextual background that may underlie the emergence of Hadis (asbab al-Wurud), in an attempt to understand matan hadis as is requested by muhaddis. Moreover, the fact that matan hadis frequently take shape via the sentences of majazi, ramzi, and qiyasi, which altogether are closely connected to grammatical analyses, suggests how important it is to take into account the linguistic aspects in studying Hadis. This issue has been raised within the hermeneutics that emphasises the importance of the grammar in studying Hadis as was initiated by Schleiermacher. It seems that the contextualisation of Hadis as was done by Syuhudi Ismail also considers the hermeneutics. This paper tries to uncover and explain the similarities between Syuhudi Ismail’s contextualisation method and the hermeneutics in studying Hadis.]]>
<![CDATA[Kritik Atas Sunah Sebagai Bagian TafsÄ«r bi al-Ma’sÅ«r: Menyoal Otoritas Sunah Sebagai Acuan Penafsiran dalam TafsÄ«r Al-JalÄlain ]]>
<![CDATA[M Miski]]>
<![CDATA[ Religia Vol 20 No 1: April 2017 ]]>
Publisher : <![CDATA[IAIN Pekalongan ]]>
Show Abstract
|
Download Original
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Original Source
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Check in Google Scholar
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DOI: 10.28918/religia.v20i1.838
<![CDATA[TafsÄ«r al-JalÄlai, like TafsÄ«ral-MaḥallÄ« andas-SuyÅ«á¹Ä«, has not been created from a vacuum, but from a specific context of social reality which is laden with certain ideologies. The questionsthat follow then are how al-MaḥallÄ« and as-SuyÅ«á¹Ä«have put their own ideological genre into TafsÄ«r al-JalÄlain when interpreting al-Qur’an and how this ideological preference in turn brings about theoretical implications for tafsÄ«r bi al-ma’sÅ«r? This paper adopts the perspective of constructionism and that of literature study. The primary data were TafsÄ«r al-JalÄlain, which were analysed by means of intertextuality. The main findings revealed that Sunah in the TafsÄ«r al-JalÄlain have been selected and sorted out in accordance with an ideological genre of Syafii. Building on these observations, we concluded that the existence of SunahNabi which are part of tafsÄ«r bi al-ma‘ṡūr (an-Naql), despite being hailed as the most authoritative interpretation of al-Qur’an, tends to be biased and, therefore, its generalizability should be interpreted with caution. We suggested that there should be a more specific terminology in between al-Qur’an that is interpreted by Nabi himself (i.e., at-TafsÄ«r an-NabawÄ«), which tends to be neutral, and al-Qur’an that is interpreted by scholars through the lens of SunahNabi (at-TafsÄ«r bi as-Sunnah an-Nabawiyyah), which is undoubtedlyvulnerable to the interest of these scholars]]>
