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INDONESIA
RELIGIA
Published by Institut Agama Islam Negeri Pekalongan
ISSN : 14111632     EISSN : 25275992     DOI : -
Core Subject : Religion, Humanities, Education,
Religion Humanities Education
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.
Arjuna Subject : -
Articles 300 Documents
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Rebuke for the Ijtihad of the Prophet (Study of Q.S Al-Nisa’ [4]: 34 as a Verse ‘Itāb) Affani, Syukron
RELIGIA Vol 24 No 2: Oktober 2021
Publisher : IAIN Pekalongan

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.28918/religia.v24i2.2855

Abstract

As a human being, the Prophet was involved humanly in various dynamics of life. The Prophet used ijtihad reasoning and subjective tendencies, which are of course relative, in responding to life's problems. As a messenger of Allah, the actions and words of the Prophet are decisions for Muslims except for revelation with other provisions from Allah such as with Q.S al-Nisa ' 4:34; one of the verses that presents a lot controversial discussion. The Prophet's decision to qiṣāṣ a husband who committed violence against his wife, his passion is to provide justice and protection to women, but the decision was overturned by Q.S al-Nisa ' 4:34 which came down with other provisions as well as nuances of reprimand to the Prophet. The problem to be revealed in this paper is why Q.S al-Nisa ' 4:34 intervened in the Prophet's decision in responding to domestic violence. This research is a qualitative library research. The method of description is descriptive-analytical, which explains the basic construction of the Prophet's ijtihad and the significance of Q.S al-Nisa 4:34 to be analyzed using a historical-hermeneutical approach. The general conclusion from this paper is that Q.S al-Nisa' [4]: 34 places the issue of household and gender relations in the perspective of a social order that has been widely applied. The decision of the Prophet's qiṣāṣ itself is not wrong but tark al-awlā (leaving a better thing) because it can actually increase the escalation of domestic conflicts in patriarchal society.
Epistemology of Prison Interpretation: Analysis of Hamka and Sayyid Qutb’s Political Thoughts Huda, Nurul
RELIGIA Vol 24 No 2: Oktober 2021
Publisher : IAIN Pekalongan

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.28918/religia.v24i2.3282

Abstract

This article reviews the epistemology of the works of interpretation generated from prison rooms. Hamka and Qutb have similarities in their life struggles. Their presence in prison greatly influences the pattern of their phenomenal works in the field of interpretation, Al-Azhar and Fi Zilal al-Qur'an. The objective of writing this article is to make a typification through a hermeneutic-philosophy-based approach. From the analysis carried out, we find a conclusion that each character, even though both are in prison, both have differences and similarities in the character of the work produced. This can be seen from his interpretation of the verses concerning politics. A comparative analysis shows that three domains characterize the prison interpretation of the two: first, the interpretation is generated from a strong psychosocial aspect of the author's affection; second, the interpretation contains more explanations that are building a system of action; Third, the difference in interests in writing commentaries is caused by the external and internal background of the writer's life.
HERMENEUTIK: SENI MEMAHAMI TEKS AL-QUR’AN (Sebuah Studi Kritis) Mohammad Hipni
Religia Vol 14 No 1: April 2011
Publisher : IAIN Pekalongan

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.28918/religia.v14i1.30

Abstract

Abstrak: Al-Qur’an sebagai kitab suci merupakan pedoman bagiummat Islam dalam kehidupannya. Semua permasalahan hidup harusdikembalikan kepada al-Qur’an, karena al-Qur’an diasumsikanshalih li kulli zaman wa makan. Al-Qur’an sebagai teks wahyuyang telah berhenti proses tanzil-nya, ummat Islam memerlukanmetode untuk terus menghidupkan al-Qur’an sebagai perwujudanhudan li al-nas. Pilihan terhadap metode hermeneutik dalam upayapenggalian makna al-Qur’an menjadi problematis karena dianggapsebagai produk Barat. Di lain pihak ketiga penyangga hermeneutik(author, teks dan reader) dianggap sebagai metode responsif terhadapperkembangan zaman. Dalam makalah ini akan membahasbagaimana hermeneutik bisa diterapkan sebagai metode penafsiranal-Qur’an. Kajian ini memformulasi ulang penerapan hermeneutikterhadap al-Qur’an dengan komposisi tafsir dan usul fiqh, teks dankonteks.The Quran as the holly book of Moslem community is a guidance forthem to live in the world. All problems in their life must be referred toit, because it is assumed shalih li kulli zaman wa makan. Becausethe Quran was stopped revealing, Moslem community need methodsto keep its relevance in order to be hudan li al-nas. Choosinghermeneutics method to interpret the Quran becomes problematic because it is perceived as the West product. In other side, the threepillars of hermeneutics (author, text, and reader) are regarded as aresponsive method to the development of social life. In this paper, Iwill discuss how hermeneutics can be implemented as an exegesismethod. This study reformulates the implementation of hermeneuticsin interpreting the Quran with the composition of tafsir, ushul fiqh,text, and context.
HERMENEUTIKA DAN MISTERI SABDA TUHAN Manhaj Tafsir Thabathaba’i dalam Memaknai Huruf huruf Muqatta’ah Aris Widodo
Religia Vol 14 No 1: April 2011
Publisher : IAIN Pekalongan

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.28918/religia.v14i1.31

Abstract

Abstrak: Tulisan ini berupaya untuk menelisik bagaimana corak penafsiran Muhammad Hussein Thabathaba’i, seorang mufassir kontemporer dari negeri Iran, dalam magnum opusnya, al-Mîzân fî Tafsîr al-Qur’ân mengenai simbol-simbol dari Sabda Tuhan yang terwujud dalam huruf-huruf muqatta’ah dalam al-Qur’an. Dari analisa ini ditemukan bahwa meskipun Thabathaba’i memiliki proyek untuk menafsirkan al-Qur’an dengan pendekatan multi-dimensi, namun dalam prakteknya Thabathaba’i tidak selalu menerapkan semua pendekatan yang disebutkan dalam anak-judul karya tafsirnya itu. Dalam hal huruf-huruf muqatta’ah dalam al-Qur’an, penafsiran Thabathaba’i lebih menitik-beratkan pada pendekatan rawâ’iy, dan ‘ilmiy-fanniy, dan mengesampingkan pendekatan falsafiy, adabiy, târîkhiy, ijtimâ’iy, maupun hadîts yufassiru al-Qur’ân bi al-Qur’ân. Selain mendeskripsikan corak penafsiran Thabathaba’i, tulisan ini juga menyoroti posisinya yang kurang jelas dalam hal apakah huruf-huruf muqatta’ah itu termasuk dalam kategori ayat-ayat muhkamât atau tidak. This paper tries to search the exegesis style of Muhammad Hussein Thabathaba’i, an Iranian contemporary exegete, in his magnum opus al-Mizan fi Tafsir al-Qur’an about the symbols of God’s words manifested in muqatta’ah characters in the Quran. It is found that even though Thabathaba’i interprets the Quran using multi-dimension, he, in fact, does not always use all approaches mentioned in subtitle of his book. In the case of muqatta’ah characters in the Quran, his interpretation focuses more on rawa’i, and ilmi-fanni approach, and does not use falsafi, adabi, tarikhi, ijtima’i, and hadith yufassiru al-Qur’an bi al-Qur’an. Besides, this paper also analyses his unclear opinion that the muqatta’ah characters are included muhkamat verses or not.
KAIDAH KEBAHASAAN DALAM MEMAHAMI AL QUR’AN Ahmad Nurul Kawakip
Religia Vol 14 No 1: April 2011
Publisher : IAIN Pekalongan

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.28918/religia.v14i1.32

Abstract

Abstract: The article is intended mainly for understanding al-Qurantext stuctures (al-qowaid al-lughat). One of the distinguishingcharacteristic of al-Qur’an is the language style and structure. Forthis purpose, the article focuses on twelve important points of alqowaid.All of the most important point of these qowaid are explainedand also examples on each part. The article is written for introductionstudy, therefore further work on al-Qur’an language style isnecessary.Tulisan ini dimaksudkan secara khusus untuk memahami struktur teksal-Qur’an (al-qawaid al-lughat). Salah satu karakteristik al-Qur’anyang membedakannya dari yang lain adalah gaya dan strukturbahasanya. Untuk itu, tulisan ini difokuskan pada dua belas poin pentingal-qawaid. Semua poin yang sangat penting dari al-qawaid inidijelaskan dan diberi contoh pada masing-masing bagian. Tulisan iniditulis sebagai studi pengantar, untuk itu, studi lebih jauh tentang gayabahasa al-Qur’an masih diperlukan.
ETIKA BISNIS KOMUNITAS TIONGHOA MUSLIM YOGYAKARTA (Kajian atas Etos Kerja Konfusianisme dalam Perspektif Islam) Muhammad Shulthoni
Religia Vol 14 No 1: April 2011
Publisher : IAIN Pekalongan

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.28918/religia.v14i1.33

Abstract

Abstract: The success of Chinese Muslim entrepreneurs in businessis a well-known fact. On one side, there are explicit or implicitregulations in Jogjakarta (Java), discouraging the ethnic Chinese fromworking in non-commercial sectors. Their only opportunity to makea living is business. But, on the other side, their success warrantsnotice that even though the businessmen run their business withscientifical management, actually they have dependence on theirculture, ethics, and religious beliefs. This is because business is amobile activity. Business without reliable ethics can not succeedreliably. If business is a kind of human activity, business ethics can beperceived as a reflection of the actors in their behaviors.Through descriptive and interpretative approaches, this study reachedthe following conclu-sions: firstly, the Chinese Muslim entrepreneursof Jogjakarta are dependent on the constructs of business ethics whichcontain work ethos, hard work, thrift, honesty, and trust. Thosecharacteristics are then implemented in their business activities.Therefore, they have awareness in implementing business ethics inorder to engage in business as long as their life. They do their businesswith high self-discipline, self-confidence, diligence, industriousness,and hard work from the younger years in order to have highconsciousness to run their business in their maturity.Secondly, it can be said that Islamic teachings, for Chinese Muslimentrepreneurs of Jogjakarta, have a significant role in constructingtheir business ethics. These indications can be seen in their business activities and their perceptions. Its teachings are perceived as a sourceof motivation in economic behaviors. Even though their business ethicscannot be said to derive from religious teachings only, but rather thatsuch ethics progress along with the socio-cultural, socio-economicand socio-political developments of the community.Keberhasilan pengusaha muslim Cina dalam dunia bisnis merupakansebuah kenyataan yang tak terbantahkan. Di satu sisi, terdapatperaturan eksplisit ataupun implisit di Yogyakarta (Jawa) yangmengecilkan semangat mereka untuk bekerja di bidang non-komersial.Satu-satunya peluang mereka untuk memenuhi kebutuhan hidupnyaadalah bisnis. Di sisi yang lain, keberhasilan mereka ini semakinmenyatakan bahwa meskipun mereka menjalankan bisnisnya denganilmu manajemen, kenyataannya mereka memiliki ketergantungan padabudaya, etika dan kepercayaan agama mereka. Ini karena bisnismerupakan aktivitas yang mobile. Bisnis tanpa etika yang reliabletidak bisa mengantarkan pada kesuksesan. Jika bisnis merupakansebuah aktivitas manusia, etika bisnis bisa dianggap sebagai sebuahrefleksi aktor-aktornya dalam peri laku mereka.Melalui pendekatan deskriptif dan interpretatif, studi ini sampai padakesimpulan berikut: pertama, pengusaha muslim Cina Yogyakartatergantung pada konstruk etika bisnis yang mengandung etos kerja,kerja keras, sikap hemat, kejujuran dan kepercayaan. Karakteristikini kemudian diimplementasikan dalam kegiatan bisnis mereka. Karenaitu, mereka memiliki kesadaran dalam mengimplementasikan etikabisnis untuk masuk dalam dunia bisnis sepanjang hidup mereka.Mereka melakukan bisnis mereka dengan disiplin diri, percaya diri,rajin, tekun, dan kerja keras yang tinggi sejak usia muda supayamemiliki kesadaran yang tinggi dalam menjalankan bisnis merekamenurut kedewasaan mereka.Kedua, bisa dikatakan bahwa ajaran Islam, bagi pengusaha muslimCina Yogyakarta, memiliki peran yang signifikan dalam membentuketika bisnis mereka. Indikasinya bisa dilihat dalam kegiatan danpersepsi bisnis mereka. Ajaran-ajaran ini dirasakan sebagai sebuahsumber motivasi dalam peri laku ekonomi, meskipun etika bisnismereka tidak bisa dikatakan bersumber dari ajaran agama saja,namun lebih sebagai etika yang berkembang mengikuti perkembangansosio-kultural, sosio-ekonomi, dan sosio politik masyarakat.
REKONSEPSI EKONOMI ISLAM DALAM PERILAKU DAN MOTIVASI EKONOMI Rinda Asytuti
Religia Vol 14 No 1: April 2011
Publisher : IAIN Pekalongan

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.28918/religia.v14i1.34

Abstract

Perilaku ekonomi pada dasarnya dilatarbelakangi olehmotivasi dan motivasi dipengaruhi oleh pengetahuan dan perilakukeagamaan bagi umat beragama.Agama sebagai perangkat kepercayaan dan tuntunan hidup muslimseyogyanya mendasari dan memaknai perilaku ekonomi seorangmuslim. Prilaku ekonomi muslim telah digariskan dengan jelas yaknimenghindari Riba, Gharar, dan Maysir juga perilaku—perilakuspekulasi demi kepentingan pribadi.Sejauh mana motivasi mempengaruhi perilaku ekonomi Manusia danbagaimana Islam membahas motivasi ekonomi manusia, tulisan iniberusaha membahasnya dengan menggunakan paradigama ekonomiIslam.Human economic behavior is basically influenced by their motivation,and their motivation is influenced by their knowledge and religiousbehavior. Therefore, Moslems should make their religion (read: Islam)be their guidance to lead their economic behavior. Some of rules thatthey have to obey are to avoid riba, gharar, maysir, and anyspeculations for their own interest. This paper will discuss how farthe motivation influences human economic behavior from Islamiceconomic paradigm.
PENGELOLAAN LEMBAGA KEUANGAN SYARI’AH BERBASIS TOTAL QUALITY MANAGEMENT (TQM) Kuat Ismanto
Religia Vol 14 No 1: April 2011
Publisher : IAIN Pekalongan

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.28918/religia.v14i1.35

Abstract

Salah satu persoalan yang muncul dalam pengelolaankeuangan syari’ah adalah model tata kelola (manajemen) yangdigunakan masih sama dengan manajemen lembaga keuangankonvensional pada umumnya. Oleh karena itu diperlukan inovasi dalampengelolaannya. Implementasi Total Quality Management (TQM)pada lembaga keuangan syariah diharapkan mampu meningkatkankinerja dan kualitas lembaga tersebut. Implementasi TQM padalembaga keuangan syari’ah dititikberatkan pada proses perbaikanterus-menerus dengan memegang teguh nilai-nilai syari’ah. Denganimplementasi tersebut lembaga keuangan syari’ah lebih mengedepankanmutu/kualitas daripada persoalan agama.One of the problems appearing in Islamic finance management isthat the management system used by the Islamic finance institutionsis the same as the conventional ones. Therefore, it is necessary tomake innovation in Islamic finance management. The implementationof Total Quality Management (TQM) in Islamic finance institutionsis expected be able to improve their performance and quality. Thisimplementation is focused on continuous repairing process by holdingon shari’a values. By this implementation, the Islamic financeinstitutions will focus on quality more than religious matter.
ISTIQOMAH DAN KONSEP DIRI SEORANG MUSLIM Muhammad Harfin Zuhdi
Religia Vol 14 No 1: April 2011
Publisher : IAIN Pekalongan

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.28918/religia.v14i1.36

Abstract

Seorang muslim dengan tingkat keimanan kepada Allahdan istiqomah yang tinggi akan selalu konsisten dalam perilakunya.Artinya dia akan berperilaku taat hukum, konsisten denganidealismenya dan tidak pernah meninggalkan prinsip yang dia pegangmeskipun dia harus berhadapan dengan resiko maupun tantangan.Selanjutnya, seorang muslim yang konsisten akan dapat mengontroldirinya dan mengendalikan emosinya dengan baik. Dia tetap konsistendengan komitmennya, dan juga memiliki pikiran positif, dan tidak pernahkembali ke belakang meskipun dia dalam situasi yang betul-betultertekan. Gaya perilaku ini bisa menciptakan kepercayaan diri,integritas, dan kemampuan mengendalikan stress yang kuat. Dengandemikian, citra diri seorang muslim adalah sesuatu yangmerepresentasikan tentang dirinya. Artinya sejauhmana diamengevaluasi kualitas dirinya sebagai seorang muslim, keimanannyakepada Allah, dan perbuatan terbaiknya berdasarkan pada ajaranajaranIslam. Evaluasi ini tentunya jarang dilakukan karenamengandung unsur bias subyektif yang tinggi, namun ini merupakansalah satu ajaran Islam yang prinsip karena setiap muslim seharusnyamengevaluasi dirinya sebelum ia nantinya dievaluasi di hadapan Allah.Moslem with high belief in Allah and high “istiqamah” will have aconsistency in his attitude. It means that he will conduct accord withthe law, consistent with his ideals and never leave his principal althoughhe should face many risks and challenges.Consistent Moslem will be able to control his self and effectivelymanage his emotion. He is still consistent with his commitment, andalso has positive thinking, and never return to the back although instressful situation. This style of attitude eventually can create strongself-confidence, integrity and skill to manage the stress.Thus, self image of a Moslem is a representing of Moslem about hisself. It means how far does he evaluates quality of his self as aMoslem, his faith in Allah and his best doing based on Islamicteachings. This evaluation of course is hardly to be conducted becauseit has high subjective bias, but it is one of principal Islamic teachingsbecause every Moslem should evaluate his self before he will beevaluated in front of Allah.
PENAFSIRAN FILSAFAT MISTIS AYAT SAJDAH (Kajian Pemikiran Ibnu ‘Arabi) Ismail Ismail
Religia Vol 14 No 1: April 2011
Publisher : IAIN Pekalongan

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.28918/religia.v14i1.37

Abstract

Sujud al-Tilawah pada ayat sajdah memiliki kualifikasikhusus. Ibnu ‘Arabi, dengan metode isyari (kiasan), membuatpersilangan makna zhahir dan makna bathin dalam koridor filosofisuntuk memperoleh makna terdalam dari sebuah teks ayat-ayat sajdah.Menurutnya, semua ayat dari ayat sajdah berisi dua tema dasar,yaitu atribusi diri kepada Allah swt, bahwa hanya Dia dengan segenapkekuatan, kesempurnaan dan kemuliaan, dan bahwa Dia adalah YangWajib dan Layak dijadikan objek sujud dan dipatuhi oleh semuamakhluk, dengan masing-masing “dimensi spiritual” dalaminterkorelasinya.Sujud tilawah in sajdah verses has a specific qualification. IbnArabi used ishari method to get deep meaning of the text of sajdahverses. To him, all sajdah verses contain two basic theme; they arethe attribute of Allah that He is the only one who has all strength,perfectness, and magnificence, and the attribute that He is the onlyone that must be worshipped and obeyed by all creatures.

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