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<![CDATA[Ittijah Tafsir Falsafi: Analisis Tafsir Penciptaan Alam Menurut Imam Al-Ghazali dan Al-Farabi ]]>
<![CDATA[Pebriani Srifatonah]]>;
<![CDATA[Siti Aminah]]>;
<![CDATA[Eni Zulaiha]]>
<![CDATA[ Definisi: Jurnal Agama dan Sosial Humaniora Vol 2, No 1 (2023): Definisi: Jurnal Agama dan Sosial Humaniora ]]>
Publisher : <![CDATA[UIN Sunan Gunung Djati Bandung ]]>
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DOI: 10.1557/djash.v2i1.29406
<![CDATA[One of the models for the interpretation of the Qur'an is the ittijah of philosophical interpretation, which emerged in the Middle Ages or during the heyday of Islamic scholarship related to philosophy and religion. Some scholars say that philosophical thought cannot be reconciled with religion. Because philosophy is the result of human thought, while religion comes from God. This article tries to analyze the thoughts of Ibn Rushd and Imam Ghazal when explaining in the interpretation of verses related to the world of Qadim. Furthermore, the researcher will apply qualitative methods in compiling this writing, where the results of this research are related to the idea of philosophical interpretation in which the form of interpretation of the verses of the Qur'an uses philosophical thoughts or views. This cannot be distinguished from the views of the scholars regarding this philosophical interpretation in their journey. In this ittijah interpretation, the scholars have different opinions. First, a group of scholars who accept the existence of a philosophical interpretation such as Ibn Rushd and al-Farabi, and the next group is a group that disagrees with ittijahfalsaf, namely al-Ghazali and ar-Razi. In this study, researchers mainly focus on the debate between the advantages and disadvantages of the interpretation of the philosophical ittijah dedicated to the interpretation of al-Ghazali and al-Farabi.]]>
<![CDATA[Embracing Modernity: The Evolution of Contemporary Islamic Calligraphy in Indonesia (1979-2014) ]]>
<![CDATA[Muhamad Maksugi]]>;
<![CDATA[Asep Achmad Hidayat]]>;
<![CDATA[Usman Supendi]]>;
<![CDATA[Ajid Hakim]]>
<![CDATA[ Definisi: Jurnal Agama dan Sosial Humaniora Vol 2, No 3 (2023): Definisi: Jurnal Agama dan Sosial Humaniora ]]>
Publisher : <![CDATA[UIN Sunan Gunung Djati Bandung ]]>
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DOI: 10.1557/djash.v2i3.38626
<![CDATA[This study aims to analyze the journey of the acceptance of contemporary Islamic calligraphy in Indonesia from 1979 to 2014. Initially, contemporary calligraphy faced opposition from calligraphers who considered it a violation of Arabic script grammar and often linked it to issues of Islamic jurisprudence concerning halal and haram. The research employs a narrative-analytical historical approach, using data collection techniques such as interviews and exploration of print media. The findings reveal that the acceptance of contemporary Islamic calligraphy in Indonesia involved a lengthy process, beginning with its controversial emergence, conflicts between painters and calligraphers, a phase of revival, and ultimately its acceptance as one of the competition categories in the Mushabaqah Tilawatil Quran (MTQ). This study contributes to a deeper understanding of the dynamics of cultural change and acceptance in the context of Islamic art in Indonesia.]]>
<![CDATA[Pelembagaan Al-Quran melalui Festival Musabaqoh di Pondok Pesantren: Studi Kasus di Pondok Kebon Jambu Al-Islamy, Pesantren Babakan Ciwaringin, Cirebon, Jawa Barat ]]>
<![CDATA[Syamsul Ma’arif Bagaskara]]>;
<![CDATA[Yayan Rahtikawati]]>
<![CDATA[ Definisi: Jurnal Agama dan Sosial Humaniora Vol 2, No 2 (2023): Definisi: Jurnal Agama dan Sosial Humaniora ]]>
Publisher : <![CDATA[UIN Sunan Gunung Djati Bandung ]]>
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DOI: 10.1557/djash.v2i2.31258
<![CDATA[Dalam konteks pesantren dan lembaga Al-Quran, festival Musabaqoh menjadi salah satu bentuk pelembagaan Al-Quran yang semakin berkembang. Media-media yang digunakan dalam Musabaqoh memiliki karakteristik dan idiosinkrasi yang unik, menciptakan keindahan tersendiri. Studi ini difokuskan pada Pondok Kebon Jambu Al-Islamy di Pesantren Babakan Ciwaringin, Cirebon, dengan penekanan pada lembaga Tunas Pertiwi. Musabaqoh, sebagai bentuk perlombaan membaca atau menghafal Al-Quran, menjadi manifestasi dari perkembangan zaman yang turut memengaruhi banyak budaya dan adat istiadat. Pesantren ini menampilkan kreativitas, inovasi, dan keberagamaan melalui ajang Musabaqoh, yang mencakup Musabaqoh Tilawatil Quran, Syarhil Quran, dan Seni Kaligrafi Quran. Melalui kegiatan ini, pesantren Kebon Jambu tidak hanya mendalami Kitab Kuning, tetapi juga mendalam dalam pemahaman Al-Quran. Musabaqoh ini diselenggarakan setiap tahun dengan tujuan mengembangkan bakat dan semangat santri untuk bersaing secara kompetitif. Penelitian ini bertujuan untuk memahami lebih dalam tentang Musabaqoh dan bagaimana internalisasi nilainya terjadi dalam ajang perlombaan bergengsi ini.]]>
<![CDATA[Maulid Sebagai Ekspresi dan Aktualisasi Nilai-Nilai Al-Qur’an ]]>
<![CDATA[Revky Oktavian Sakti]]>;
<![CDATA[Yayan Rahtikawati]]>;
<![CDATA[Dadan Rusmana]]>
<![CDATA[ Definisi: Jurnal Agama dan Sosial Humaniora Vol 2, No 3 (2023): Definisi: Jurnal Agama dan Sosial Humaniora ]]>
Publisher : <![CDATA[UIN Sunan Gunung Djati Bandung ]]>
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DOI: 10.1557/djash.v2i3.31538
<![CDATA[Perayaan Maulid Nabi telah menjadi unsur penting dalam kebudayaan umat Islam, dianggap sebagai ekspresi dan aktualisasi nilai-nilai Al-Qur'an. Makalah ini membahas pelaksanaan Maulid Nabi di Kp. Pangkalan Raja Des. Sukamukti Kec. Majalaya Kab. Bandung, serta merinci cara merayakan Maulid Nabi dan implementasi masyarakat dalam menghidupkan ayat-ayat Al-Qur'an. Metode penelitian yang digunakan adalah kualitatif dengan studi lapangan, melibatkan Pemerintah, Ulama, dan Masyarakat. Data dikumpulkan melalui wawancara dan referensi buku yang berkaitan dengan Living Qur'an dan Maulid Nabi Muhammad SAW. Langkah-langkah penelitian melibatkan penentuan lokasi, pengumpulan data primer dan sekunder, pengelolaan data, dan teknik penulisan. Teori sosiologi antropologi Karl Marx digunakan untuk mengukur efektivitas tradisi Maulid Nabi di Kp. Pangkalan Raja Des. Sukamukti Kec. Majalaya Kab. Bandung. Hasil penelitian menunjukkan bahwa tradisi Maulid yang berkembang di wilayah tersebut merupakan fenomena budaya lokal dengan pelaksanaan Living Qur'an. Maulid dianggap sebagai tradisi kebudayaan yang muncul saat perayaan tersebut berlangsung, didasarkan pada landasan Al-Qur'an. Maulid Nabi memiliki makna penting sebagai praktek ibadah spiritual yang tidak dapat terpisahkan dari kehidupan masyarakat. Ritual-rutual seperti pembacaan Al-Qur'an bergiliran, pembacaan kalam ilahi, dan pembacaan tawasul berisi ayat-ayat Al-Qur'an menjadi bagian integral dari perayaan tersebut di masjid-masjid dan masyarakat setempat.]]>
<![CDATA[Mengenal Corak Tafsir Aqaid Dalam Penafsiran Al-Qur’an ]]>
<![CDATA[Revky Oktavian Sakti]]>;
<![CDATA[M. Yuga Fadillah]]>
<![CDATA[ Definisi: Jurnal Agama dan Sosial Humaniora Vol 2, No 1 (2023): Definisi: Jurnal Agama dan Sosial Humaniora ]]>
Publisher : <![CDATA[UIN Sunan Gunung Djati Bandung ]]>
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DOI: 10.1557/djash.v2i1.29407
<![CDATA[The interpretation of theological nuances is one of the various forms of interpretation that have existed throughout the history of interpretation (Tafsir Aqaid). a method of interpretation that unquestionably adds color to how Muslims are interpreted. To be able to see clearly and consciously in taking positive values and preventative measures against the negative aspects that are caused, it is necessary and relevant to reexamine interpretations that have a theological style. The descriptive method is used in this library-based study. The context in which the Tafsir Aqaid emerged, the aqoid interpretation's form, the School and its interpretive works, the acceptability of the Aqaid Tafsir, and examples of aqoid interpretation are the topics covered in this article. The finish of this study is The foundation The development of aqa'id translation can't be isolated from the Qur'an with the majority of understandings. The development of theological interpretation was also significantly influenced by fanaticism and political divisions. A particular theological tends to be defended, supported, and propagandized in this interpretation of aqa'id. The understanding of mu'tazilah that Allah SWT Almighty is not bound by any nature, not bound by space and time, or invisible, whereas Asy'ari says that Allah SWT is visible and grounded, and then telling mu'tazilah through his verse is really losing you mu'tazilahs if you don't understand that, is one example of the difference in interpretation of the aqoidi pattern in the concept of divinity.]]>
<![CDATA[Dakwah Fi’ah Qalilah dalam Pendidikan Keluarga ]]>
<![CDATA[Muzzamil, Faisal]]>
<![CDATA[ Definisi: Jurnal Agama dan Sosial Humaniora Vol 3, No 1 (2024): Definisi: Jurnal Agama dan Sosial Humaniora ]]>
Publisher : <![CDATA[UIN Sunan Gunung Djati Bandung ]]>
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DOI: 10.1557/djash.v3i1.40959
<![CDATA[Permasalahan dalam keluarga, khususnya pada anak-anak, bisa muncul karena model pendidikan dan pola komunikasi yang diterapkannya tidak efektif. Berlatar belakang dari permasalahan pendidikan anak yang seringkali terjadi dalam keluarga, maka studi ini dilakukan dengan tujuan untuk membahas dua poin berikut, yaitu: (1) Pengenalan Dakwah Fi’ah Qalilah untuk Pendidikan Keluarga; (2) Penerapan Dakwah Fi’ah Qalilah dalam Pendidikan Keluarga. Studi ini menggunakan metode analisis deskriptif kualitatif. Berdasarkan hasil analisis, maka didapatkan dua temuan utama dalam studi ini, yaitu: (1) Dakwah Fi’ah Qalilah dalam konteks keluarga adalah dakwah yang dilakukan oleh orang tua kepada anaknya dengan cara memberikan nasihat, memberikan teladan dan membimbing anak secara intens; (2) Ada tiga prinsip Dakwah Fi’ah Qalilah yang dapat diterapkan dalam pendidikan keluarga, yaitu berkomunikasi secara empatik, menjadi teladan yang baik dan membimbing dengan intensif. Hasil studi ini direkomendasikan untuk: (1) Para da’i, praktisi komunikasi dan pegiat parenting sebagai referensi dasar dalam bidang pendidikan keluarga perspektif dakwah dan komunikasi; (2) Para orang tua sebagai panduan dasar dalam memberikan pendidikan agama untuk anak berdasarkan prinsip Dakwah Fi’ah Qalilah.]]>
<![CDATA[Intersecting Laws: Analyzing the Tension Between Islamic Law and Positive Law on Child Marriage in Indonesia ]]>
<![CDATA[Purnama, Dede Wahyu]]>
<![CDATA[ Definisi: Jurnal Agama dan Sosial Humaniora Vol. 3 No. 1 (2024): Definisi: Jurnal Agama dan Sosial Humaniora ]]>
Publisher : <![CDATA[UIN Sunan Gunung Djati Bandung ]]>
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DOI: 10.1557/djash.v3i1.17971
<![CDATA[This study aims to analyze the differences in perspectives between Islamic law and Indonesian positive law regarding the minimum age for child marriage and the social and legal implications of early marriage. This research uses a descriptive qualitative method with a literature study approach, collecting data from books, articles, journals, and relevant regulations. The findings reveal a significant difference between Islamic law, which offers flexibility in the marriage age limit, and Indonesian positive law, which sets stricter regulations on the minimum marriage age. The study also uncovers debates among scholars about the legitimacy of early marriage and the social and psychological impacts it causes. The contribution of this study lies in providing a deeper understanding of the interaction between religious norms and state law, as well as highlighting the importance of adjusting legal policies to social developments and human rights. This research also offers a new perspective on the discussion of early marriage in the context of modern society.]]>
<![CDATA[Land Disputes in Places of Worship: A Conflict Study ]]>
<![CDATA[Nurcahya, Yan]]>;
<![CDATA[Sugiarto, Deri]]>;
<![CDATA[Maulana, Ilham]]>;
<![CDATA[Putra, M. Zikril Oksa]]>;
<![CDATA[Hambaliana, Dandie]]>
<![CDATA[ Definisi: Jurnal Agama dan Sosial Humaniora Vol. 3 No. 1 (2024): Definisi: Jurnal Agama dan Sosial Humaniora ]]>
Publisher : <![CDATA[UIN Sunan Gunung Djati Bandung ]]>
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DOI: 10.1557/djash.v3i1.32313
<![CDATA[This study aims to investigate the land dispute involving the Nurul Ikhlas Mosque in Bandung, West Java, which is listed as a cultural heritage building, and its impact on the social and religious life of the surrounding community. This research uses a qualitative approach with data collection techniques including interviews with local residents, the Head of the Neighborhood Association (RW), the Head of the Mosque Management Board (DKM) of the Nurul Ikhlas Mosque, and field observations. Secondary data is also gathered from related documents, media reports, and relevant literature. The findings show that the land dispute is not only related to land rights but also has significant social impacts on the community, such as the loss of cultural and social identity due to the mosque's demolition. Furthermore, this study reveals the discrepancy between land law, which prioritizes legal and economic aspects, and the need to preserve cultural heritage buildings that hold social and religious value. This research contributes to a deeper understanding of land law application in the context of cultural preservation and religious identity and highlights the importance of a more holistic approach to resolving land disputes involving cultural heritage buildings. This study opens the discussion for more inclusive policies that consider social and cultural aspects in land dispute resolutions.]]>
<![CDATA[Dakwah Fi’ah Qalilah dalam Pendidikan Keluarga ]]>
<![CDATA[Muzzamil, Faisal]]>
<![CDATA[ Definisi: Jurnal Agama dan Sosial Humaniora Vol. 3 No. 1 (2024): Definisi: Jurnal Agama dan Sosial Humaniora ]]>
Publisher : <![CDATA[UIN Sunan Gunung Djati Bandung ]]>
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DOI: 10.1557/djash.v3i1.40959
<![CDATA[Permasalahan dalam keluarga, khususnya pada anak-anak, bisa muncul karena model pendidikan dan pola komunikasi yang diterapkannya tidak efektif. Berlatar belakang dari permasalahan pendidikan anak yang seringkali terjadi dalam keluarga, maka studi ini dilakukan dengan tujuan untuk membahas dua poin berikut, yaitu: (1) Pengenalan Dakwah Fi’ah Qalilah untuk Pendidikan Keluarga; (2) Penerapan Dakwah Fi’ah Qalilah dalam Pendidikan Keluarga. Studi ini menggunakan metode analisis deskriptif kualitatif. Berdasarkan hasil analisis, maka didapatkan dua temuan utama dalam studi ini, yaitu: (1) Dakwah Fi’ah Qalilah dalam konteks keluarga adalah dakwah yang dilakukan oleh orang tua kepada anaknya dengan cara memberikan nasihat, memberikan teladan dan membimbing anak secara intens; (2) Ada tiga prinsip Dakwah Fi’ah Qalilah yang dapat diterapkan dalam pendidikan keluarga, yaitu berkomunikasi secara empatik, menjadi teladan yang baik dan membimbing dengan intensif. Hasil studi ini direkomendasikan untuk: (1) Para da’i, praktisi komunikasi dan pegiat parenting sebagai referensi dasar dalam bidang pendidikan keluarga perspektif dakwah dan komunikasi; (2) Para orang tua sebagai panduan dasar dalam memberikan pendidikan agama untuk anak berdasarkan prinsip Dakwah Fi’ah Qalilah.]]>
<![CDATA[The Voice of Transition: Linguistic and Cultural Reflections in Labeed ibn Rabi’ah’s Al-Mu’allaqah ]]>
<![CDATA[Dahami, Yahya Saleh Hasan]]>
<![CDATA[ Definisi: Jurnal Agama dan Sosial Humaniora Vol. 3 No. 1 (2024): Definisi: Jurnal Agama dan Sosial Humaniora ]]>
Publisher : <![CDATA[UIN Sunan Gunung Djati Bandung ]]>
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DOI: 10.1557/djash.v3i1.20059
<![CDATA[This study aims to analyze the linguistic and cultural aspects of Labeed ibn Rabi’ah's Mu’allaqah, focusing on the moral and social values of pre-Islamic Arab society. Using a qualitative-descriptive approach with textual analysis, the research explores how Labeed's use of metaphor, rhythm, and rhetoric in classical Arabic reflects the cultural and emotional landscapes of his time. The study highlights the poet's mastery in describing places, which not only represent geographical locations but also convey themes of loss, change, and the passage of time. Through detailed descriptions of places like Mena, Al-Ghoul, and Al-Maqam, Labeed illustrates the transient nature of life and the absence of the once-vibrant communities tied to these locations. The findings emphasize the originality and impact of Labeed's work on classical Arabic poetry, contributing to the moral and cultural framework of pre-Islamic Arabia. This study further underscores the importance of Labeed’s poetic contributions, offering valuable insights into the linguistic richness and philosophical dimensions of Arabic poetry. The research also calls for further exploration of classical Arabic texts to deepen the understanding of their cultural significance and linguistic beauty.]]>
