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Religia : Jurnal Ilmu-Ilmu Keislaman
Published by Universitas Islam Negeri K.H. Abdurrahman Wahid Pekalongan
ISSN : 14111632     EISSN : 25275992     DOI : https://doi.org/10.28918/religia.v23i1
Core Subject : Religion, Humanities, Social,
Religion Humanities Social Sciences
Religia Jurnal Ilmu Ilmu KeIslaman focuses on Islamic studies particularly Living Quran and Hadith. The word Living addresses the implementation of Quran and Hadith in social life. It relates to particular reference to Indonesian culture, diversity, history, philosophy, sociology, and anthropology, Sufism, and ideology. Topics addressed within the journal include but are not limited to Contemporary and Interdisciplinary Quran and Hadith Studies, Thematic Exegesis, Comparative Exegesis, Quranic and Hadith Studies, Methodology and Hermeneutics, Manuscripts and Textual Criticism on the Qur’an and Hadith.
Arjuna Subject : Seni dan Humaniora - Studi Agama
Articles 14 Documents
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Search results for , issue "Vol 23 No 1 (2020)" : 14 Documents clear
The Revolution of The Qur’anic Interpretation (Criticism of The Jamal Al-Banna’s Methodology in 1920 - 2013) Mufid, Abdul
Religia: Jurnal Ilmu-Ilmu KeIslaman Vol 23 No 1 (2020)
Publisher : Universitas Islam Negeri K.H. Abdurrahman Wahid Pekalongan

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.28918/religia.v23i1.1958

Abstract

The study of interpretation methodology is very important, because the activities of the interpretation of the Koran will continue to develop along with the pace of the times. Abdul Mustaqim has mapped the interpretation methodology into three parts. First, the interpretation of the classical period. Second, the interpretation of the middle period. Third, interpretation of the contemporary period. With this mapping, it is expected that the position of the interpretation methodology of Jamal al-Banna can be known making it easier for researchers to recognize the interpretive concepts they offer. In every generation there are always products of interpretation of the Koran that have different features and characteristics. The socio-cultural condition in which the interpreter lives and the background of the disciplines they pursue is a reality that influences their interpretation of the Qur'an. The emergence of contemporary interpretations as the development of a scientific discipline is also much influenced by the development and change of the scientific epistemology itself. In this contemporary era, the name Jamal al-Banna appears which offers a new methodology for interpretation. This Egyptian-born thinker criticizes the scientific tradition of interpretation that has developed over the years (both classical and contemporary). So do not be surprised if the various ideas are always controversial. This article tries to review the methodological and philosophical interpretation of Jamal al - Banna. Starting with the effort to deconstruct the interpretation of the results of all classical commentators, Jamal proposed three stages in the interpretation of the Koran, namely the art approach, psychological approach, and rational approach. All three are hierarchical stages to arrive at an interpretation. Having arrived at the interpretation stage, Jamal al- Banna does not recommend certain methods or limit certain knowledge as methods of interpretation analysis. He refused if one particular method has a guarantee as the only way to find the truth, because the Koran does not have to be limited. Some contemporary thinkers in the study of the Koran, such as Amin al-Khuli, Mohammed Syahrur, Mohammed Arkoun, Nashr Hamid Abu Zayd, and Orientalist views on the Koran also did not escape criticism. To find out more about Jamal's thought, this article uses a descriptive qualitative method and a philosophical-rationalistic approach with hermeneutics as the ISSN: 1411-1632 (Print) 2527-5992 (Online) knife of analysis. Both of these methodologies are used to reveal the construct of Jamal's thought around the interpretation methodology that he built. This study contributes positively in order to broaden the insight of the study around the conceptual interpretation of the Koran. Because the spirit and problems faced by muslims today are growing and complex which demands the discovery of new methods in understanding the Koran more accommodatively and dynamically. Based on the method and approach above, it was found that the interpretation method conceived by Jamal wanted to place the Koran free of the various approaches that limit it. For Jamal, humans are very autonomous and free to interpret as long as it is in line with the humanist and universal principles contained in the Koran. Through the systematic-practical interpretation methodology offered above, it can facilitate the moslem community to comprehend the Koran comprehensively. The study of interpretation methodology is very important, because the activities of the interpretation of the Koran will continue to develop along with the pace of the times. Abdul Mustaqim has mapped the interpretation methodology into three parts. First, the interpretation of the classical period. Second, the interpretation of the middle period. Third, interpretation of the contemporary period. With this mapping, it is expected that the position of the interpretation methodology of Jamal al-Banna can be known making it easier for researchers to recognize the interpretive concepts they offer. In every generation there are always products of interpretation of the Koran that have different features and characteristics. The socio-cultural condition in which the interpreter lives and the background of the disciplines they pursue is a reality that influences their interpretation of the Qur'an. The emergence of contemporary interpretations as the development of a scientific discipline is also much influenced by the development and change of the scientific epistemology itself. In this contemporary era, the name Jamal al-Banna appears which offers a new methodology for interpretation. This Egyptian-born thinker criticizes the scientific tradition of interpretation that has developed over the years (both classical and contemporary). So do not be surprised if the various ideas are always controversial. This article tries to review the methodological and philosophical interpretation of Jamal al - Banna. Starting with the effort to deconstruct the interpretation of the results of all classical commentators, Jamal proposed three stages in the interpretation of the Koran, namely the art approach, psychological approach, and rational approach. All three are hierarchical stages to arrive at an interpretation. Having arrived at the interpretation stage, Jamal al- Banna does not recommend certain methods or limit certain knowledge as methods of interpretation analysis. He refused if one particular method has a guarantee as the only way to find the truth, because the Koran does not have to be limited. Some contemporary thinkers in the study of the Koran, such as Amin al-Khuli, Mohammed Syahrur, Mohammed Arkoun, Nashr Hamid Abu Zayd, and Orientalist views on the Koran also did not escape criticism. To find out more about Jamal's thought, this article uses a descriptive qualitative method and a philosophical-rationalistic approach with hermeneutics as the knife of analysis. Both of these methodologies are used to reveal the construct of Jamal's thought around the interpretation methodology that he built. This study contributes positively in order to broaden the insight of the study around the conceptual interpretation of the Koran. Because the spirit and problems faced by muslims today are growing and complex which demands the discovery of new methods in understanding the Koran more accommodatively and dynamically. Based on the method and approach above, it was found that the interpretation method conceived by Jamal wanted to place the Koran free of the various approaches that limit it. For Jamal, humans are very autonomous and free to interpret as long as it is in line with the humanist and universal principles contained in the Koran. Through the systematic-practical interpretation methodology offered above, it can facilitate the moslem community to comprehend the Koran comprehensively.
Religion and Occultism: Contestation of Islam And Local Culture in Malay Society Hermansyah, Hermansyah
Religia: Jurnal Ilmu-Ilmu KeIslaman Vol 23 No 1 (2020)
Publisher : Universitas Islam Negeri K.H. Abdurrahman Wahid Pekalongan

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.28918/religia.v23i1.2053

Abstract

In Malay Archipelago, Malay is associated with Islam. Malay people who migrate to Malay Archipelago centuries ago have embraced Islam as their faith. Islam is spread across Malay Archipelago peacefully. Those who spread Islam in this region didn’t destroy the principles of local communities. Some local traditions were even used to spread Islam. Therefore, Islam in the faith and practice of Malay people still contains local elements, including magic—known by Malay people as ilmu. Ilmu is closely related with belief, ideas, and lifestyles of the practitioners. As a tradition, Ilmu strengthens local beliefs and practices. The arrival of Islam has changed the dialectic ilmu of Malay people. In the dialectic process between local tradition and Islamic elements, there is contestation. This paper describes the relation of a form of contestation between local elements and Islam in the Ilmu of Malay people. The dynamics of the contestation are ongoing. The competition is sometimes won by local elements, so its strengthened. But, sometimes local elements are defeated and fully replaced by Islamic elements. However, some Islamic and local elements are found to exist side-by-side.
The Harmonious Dialectics Between Hindu-Muslim in Bali (A Study in Jembrana Regency) Saihu, Made; Sahin, Cemal
Religia: Jurnal Ilmu-Ilmu KeIslaman Vol 23 No 1 (2020)
Publisher : Universitas Islam Negeri K.H. Abdurrahman Wahid Pekalongan

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.28918/religia.v23i1.2163

Abstract

 This paper discusses the harmonious dialectics process between Hindus and Muslims through ‘urf or localwisdom which is believed to have philosophical, sociological, and psychological values with pluralmulticultural nuances for the community of Jembrana, Province of Bali. This paper focuses on searching theeffectiveness of some ‘urf or local wisdom that functioning as a means of interacting between two religiouscommunities leading to peaceful practices on Hindu-Muslim communities in Jembrana-Bali. The datasources are field observations and unstructured interviews from March-July 2019. This study is a fieldresearch using a case study method. The results show that the dialectics process with a multicultural nuancebetween Hindus and Muslims in Jembrana is through the ‘urf or local wisdom, namely male, ngejot,rebana, and mekepung traditions. Furthermore, from these four traditions, there is a process of activeinvolvement, constructive understanding, and efforts to find joint commitments from various commitments sothat a sense of brotherhood and understanding of the diversity between the two religious communities becomesextremely close. This dialectic can also shape the character of Hindu and Muslim communities in Jembranato be humanist, tolerant, and inclusive, this phenomenon then leads to the process of association, integration,complementation, and sublimation. This research contributes to the field of religious and cultural studies bydemonstrating how ‘urf traditions serve as mechanisms for fostering tolerance, humanism, and inclusivity ina pluralistic society. It confirms the theory that Islamization in the region is not a confrontational processbut rather an adaptive and integrative one. Methodologically, this study highlights the significance ofqualitative case studies in exploring interfaith relations through localized traditions.
Searching Meaning of Jihad for Indonesian Muslim in the Post Reformed Era of Indonesian Polity Hammam; Rahman, Rizwanur
Religia: Jurnal Ilmu-Ilmu KeIslaman Vol 23 No 1 (2020)
Publisher : Universitas Islam Negeri K.H. Abdurrahman Wahid Pekalongan

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.28918/religia.v23i1.2165

Abstract

This paper aims to analyze the progressive meaning of jihad not only as religious discourses but also teachingpracticed by Indonesian Muslim from a long time ago until the reformed era. In this political transition todemocracy, Indonesian government has encountered many ideologies including transnational Islamicmovements promoting biased idea of jihad containing a lot of tension, hatred, and violence such as war,exclusive, intolerance, monolithic point of view, and single truth claim. These ideas have been extremelydifferent from Indonesian Muslim scholars and cleric thought that have interpreted jihad locally and hasbeen practiced harmoniously for a long time. Therefore identifying the concept of jihad in democratic era willbe a solution of contemporary development of Indonesian Islam and promote harmonious coexistence.Method used in this research is narrative analysis, written and spoken texts are categorized as data. Thedata focuses on the concept of jihad classified into moderate jihad and immoderate jihad as constructed byIndonesian Muslim scholars especially those affiliated with Muhammadiyah and Nahdltul Ulama (NU).This research found that jihad for Indonesian Muslim perspectives (both Muhammadiyah and NahdlatulUlama) in the post-reform era of Indonesian polity is defined as any struggle or effort made with right faithand right intention in order to strengthen the word of truth, to bring about peace, to help humanity withoutthe involvement or greed of personal gain, fame, and other fortunes continuing until the end of the day. Thisresearch contributes to the field of Islamic studies and political sociology by offering a localized perspective onjihad, distinct from Middle Eastern interpretations. It reinforces the idea that Islamization in Indonesia hashistorically been peaceful and adaptive, shaped by the nation’s socio-political context. Methodologically, thisstudy advances narrative analysis as an effective tool for examining the evolution of religious concepts andtheir implications to contemporary society.

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