Religia : Jurnal Ilmu-Ilmu Keislaman
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.
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<![CDATA[Portrait of Living Hadith during The Times of The Companions of The Prophet (Typology of The Narration of QS. al-FÄtiḥah by AbÅ« Sa'Ä«d Al-KhudrÄ«) ]]>
<![CDATA[Althaf Husein Muzakky]]>;
<![CDATA[Amyaz Bill Aufaq]]>
<![CDATA[ Religia Vol 23 No 2 (2020): Author geographical coverage: Germany, Malaysia, and Indonesia ]]>
Publisher : <![CDATA[UIN K.H. Abdurrahman Wahid Pekalongan ]]>
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DOI: 10.28918/religia.v23i2.1730
<![CDATA[This article discusses the narration of the hadith performed by the companions Abu Abu Sa'i@d Al-Khudri. As a teenager in the days of the prophet, he was referred to as the great narrator of the hadith. The then interesting thing from Sahabat Abu Sa'i@d Al-Khudri is his persistence in narrating the hadith not statistically but dynamically, because according to him the function of the hadith is not only a source of Islamic teachings but also social cultural resources. Through library study method and content analysis using knowledge sociology, it is found that al-Fa@tih{ah narrative of Abu Sa'i@d Al-Khudri has two types of typology, an informative type as a form of teachings of hadith prophets and types of performative embodiments of application or living hadith as a tradition that is not contrary to the hadith of the prophet.]]>
<![CDATA[The Implementation of Islamic Communication Ethics in The Social Actions of Netizens on Social Media of Twitter ]]>
<![CDATA[A. Fikri Amiruddin Ihsani]]>;
<![CDATA[Abdan Syakuuroo S.K]]>
<![CDATA[ Religia Vol 23 No 2 (2020): Author geographical coverage: Germany, Malaysia, and Indonesia ]]>
Publisher : <![CDATA[UIN K.H. Abdurrahman Wahid Pekalongan ]]>
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DOI: 10.28918/religia.v23i2.2087
<![CDATA[The ethics of Islamic communication is a guide to acting on the basis of morality which is closely related to the Qur'an and the Hadith of the Prophet. The ethics of Islamic communication is important and interesting to study because it is a form of prevention against the negative effects of the use of social media. Based on the above context, the purpose of this study is to answer the question of how the motives of netizens social actions in the implementation of Islamic communication ethics on social media of Twitter. The theory used in this study is Max Weber's theory of social action which is divided into four categories, namely traditional rational action, instrumental rational action, effective rational action, and value oriented rational action. This study used descriptive qualitative method. The motives of netizens social actions in the implementation of Islamic communication ethics on social media of Twitter are very diverse including Qawlan Sadidan (correct words), Qawlan Baligha (effective and well targeted), Qawlan Karima (noble words), Qawlan Ma'rufan (good words) or appropriate), Qawlan Layyina (gentle), and Qawlan Maisura (easily accepted).]]>
<![CDATA[Kalimatun Sawa’ as The Basis of Religious Tolerance (Interpretation of Nurcholish Madjid’s Thoughts Based on Paul Ricoeur’s Hermeneutics) ]]>
<![CDATA[Tri Astutik Haryati]]>;
<![CDATA[Amat Zuhri]]>;
<![CDATA[Naelil Marom]]>
<![CDATA[ Religia Vol 23 No 2 (2020): Author geographical coverage: Germany, Malaysia, and Indonesia ]]>
Publisher : <![CDATA[UIN K.H. Abdurrahman Wahid Pekalongan ]]>
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DOI: 10.28918/religia.v23i2.2164
<![CDATA[This paper aims to understand deeply the thoughts of Nurcholish Madjid about kalimatun sawa’ as the basis of religious tolerance. The approach used is Paul Ricoeur’s Hermeneutics. The main issues that will be examined include interpretation theory in Paul Ricoeur’s Hermeneutics, Nurcholish Madjid’s thoughts about kalimatun sawa’, as well as the application of interpretation theory in understanding kalimatun sawa’. Through this understanding, it is expected to find the meaning of kalimatun sawa’ as well as its contribution to religious tolerance in Indonesia.]]>
<![CDATA[The Concept of Al-Jumhuriyah Wa Al-Ahkam in Political Philosophy of Ibn Rushd ]]>
<![CDATA[Fuad Mahbub Siraj]]>;
<![CDATA[Mohd Roslan Mohd Nor]]>
<![CDATA[ Religia Vol 23 No 2 (2020): Author geographical coverage: Germany, Malaysia, and Indonesia ]]>
Publisher : <![CDATA[UIN K.H. Abdurrahman Wahid Pekalongan ]]>
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DOI: 10.28918/religia.v23i2.2363
<![CDATA[In political conversation, Ibn Rushd named his political philosophy with the terms “Al-Jumhuriyah wa al-Ahkam†(Republic and Law). This political thought is a form of integration of science and deed. In this political context, Ibn Rushd prioritizes freedom and independence. In the perspective of Ibn Rushd, independence is not without rules, but independence and freedom that compatible with religion. In the perspective of Ibn Rushd, such freedom and independence is mirror of democracy. In politics, Ibn Rushd’s thinking is similar to the thoughts of previous philosophers who reconcile between religion and philosophy. According to Ibn Rushd, there is no contradiction between reason and religion, and therefore it is important for reason and religion to work together to uphold the principles of democracy in a country.]]>
<![CDATA[Interpretation of Gender Bias in QS. Al-Taubah/9 verse 71: Critical Review of Tafsir Al-Qur’an Tematik The Ministry of Religion Affairs Republic of Indonesia ]]>
<![CDATA[Faiq Ainurrofiq]]>;
<![CDATA[Abdul Muiz Amir]]>;
<![CDATA[Muhammad Widus Sempo]]>
<![CDATA[ Religia Vol 23 No 2 (2020): Author geographical coverage: Germany, Malaysia, and Indonesia ]]>
Publisher : <![CDATA[UIN K.H. Abdurrahman Wahid Pekalongan ]]>
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DOI: 10.28918/religia.v23i2.2381
<![CDATA[This paper aims to critically explore interpretation result of QS. Al-Taubah/9:71 in Tafsir Qur’an Tematik by The Ministry of Religion Affairs Republic of Indonesia. This conducted because it is suspected that it contains a gender bias interpretation. This research used a critical qualitative-interpretative design by investigating the interpretation of QS. al-Taubah / 9: 71 using a contextualization interpretation. The findings reveal that the Thematic Interpretation of Al-Quran by the Ministry of Religion affairs published for the first time in 2009 represents the interpretation of the QS. al-Taubah/9: 71 as legitimacy of limiting the area of political leadership for women. Therefore, the product of such interpretations tends to be bias because it limits the area of state leadership based on a particular gender. This interpretation seems to contrast with the meaning of the significance of the verse that is found through the exploration of textual, contextual-historical, and dynamic contextual approaches. The meaning of the significance obtained from this verse only discusses about the socio-spiritual relationship in the internal Muslim community, not in the political context. The same results can also be seen in Tafsir al-Wajiz, in which the work is also the interpretation of the Ministry of Religion published in 2016, as well as the interpretation of scholars in various classical commentaries. The implication of the results of the interpretation of gender bias in Tafsir Qur’an Tematik can have an impact toward government policies in positioning positions for women in the society, especially in the area of the structural leadership of the country.]]>
<![CDATA[Semiotic and Implication of Hijab toward Da’wah in Indonesia ]]>
<![CDATA[Nur Kumala]]>
<![CDATA[ Religia Vol 23 No 2 (2020): Author geographical coverage: Germany, Malaysia, and Indonesia ]]>
Publisher : <![CDATA[UIN K.H. Abdurrahman Wahid Pekalongan ]]>
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DOI: 10.28918/religia.v23i2.2661
<![CDATA[Subjectivity of meaning can’t be separated from human, for example the case of hijab. This research used quantitative method with semiotic approach. It also used Roland Barthes' semiotics with his 3 buildings (denotative, connotative and myth debunking) of QS. Al-Ahzab: 59, and connotative activities that dissolve in social practices in society. The results of this research indicated that the existence of the use of the headscarf and the leaning of the meaning of the headscarf as a standardization of women's religiosity was a myth, and become an ideology when it justified the meaning and blames other meanings. The meaning of shalihah women is women who wears hijab, or the longer the veil, the more shalihah she is. It is contrary to the goal of Islam as the basis for da'wah that always puts forward goodness and avoids badness (jalbul mashalih-dar'ul mafasid); do not force and preach well (amar ma'ruf nahy munkar bil ma'ruf).]]>
<![CDATA[The Concept of Al-Jumhuriyah Wa Al-Ahkam in Political Philosophy of Ibn Rushd ]]>
<![CDATA[Siraj , Fuad Mahbub]]>;
<![CDATA[Nor, Mohd Roslan Mohd]]>
<![CDATA[ Religia: Jurnal Ilmu-Ilmu KeIslaman Vol 23 No 2 (2020) ]]>
Publisher : <![CDATA[Universitas Islam Negeri K.H. Abdurrahman Wahid Pekalongan ]]>
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DOI: 10.28918/religia.v23i2.2363
<![CDATA[In political conversation, Ibn Rushd named his political philosophy as “Al-Jumhuriyah wa al-Ahkam” (Republic and Law). This political thought is a form of integration of science and deed. This study employs a literature and historical approach to analyze Ibn Rushd's political philosophy, focusing on his integration of religion and reason in shaping political principles. In this political context, Ibn Rushd prioritizes freedom and independence. In Ibn Rushd’s perspective, independence is not without rules, but independence and freedom should be compatible with religion. Likewise, in Ibn Rushd’s perspective, such freedom and independence is a reflection of democracy. In politics, Ibn Rushd’s thinking is similar to the thoughts of previous philosophers who reconcile religion and philosophy. The findings highlight that Ibn Rushd’s philosophy emphasizes the harmony between religion and rationality as essential to upholding democratic values in governance. There is no contradiction between reason and religion, according to Ibn Rushd, and therefore it is important for reason and religion to work together to uphold the principles of democracy in a country. This study contributes to the scholarly discourse by providing a methodological framework that bridges classical Islamic philosophy with contemporary political theory, offering insights into how Ibn Rushd’s ideas can inform modern governance.]]>
<![CDATA[Interpretation of Gender Bias in QS. Al-Taubah/9 verse 71: Critical Review of Tafsir Al-Qur’an Tematik The Ministry of Religion Affairs Republic of Indonesia ]]>
<![CDATA[Ainurrofiq, Faiq]]>;
<![CDATA[Amir, Abdul Muiz]]>;
<![CDATA[Sempo, Muhammad Widus]]>
<![CDATA[ Religia: Jurnal Ilmu-Ilmu KeIslaman Vol 23 No 2 (2020) ]]>
Publisher : <![CDATA[Universitas Islam Negeri K.H. Abdurrahman Wahid Pekalongan ]]>
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DOI: 10.28918/religia.v23i2.2381
<![CDATA[ This paper aims to explore critically the interpretation result of QS. Al-Taubah/9:71 in Tafsir Qur‟anTematik by the Ministry of Religion Affairs Republic of Indonesia. This is conducted because it issuspected that it contains a gender bias interpretation. This research used a critical qualitative-interpretativedesign by investigating the interpretation of QS. al-Taubah / 9: 71 using a contextualizationinterpretation. The findings reveal that the Thematic Interpretation of Al-Quran by the Ministry ofReligion affairs published for the first time in 2009 represents the interpretation of the QS. al-Taubah/9:71 as legitimacy of limiting the area of political leadership for women. Therefore, the product of suchinterpretations tends to be biased because it limits the area of state leadership based on a particular gender.This interpretation seems to contrast with the meaning of the verse that is found through the exploration oftextual, contextual-historical, and dynamic contextual approaches. The meaning obtained from this versediscusses about the socio-spiritual relationship in the internal Muslim community only, rather than thepolitical context. The same results can also be seen in Tafsir al-Wajiz, in which the work is also theinterpretation of the Ministry of Religion published in 2016, as well as the interpretation of scholars invarious classical commentaries. The implication of the results of the interpretation of gender bias in TafsirQur‟an Tematik can have an impact on government policies in positioning the women in the society,especially in the area of structural leadership of country. This research contributes to the study of Qur’anicexegesis and gender discourse in Islam by offering a critical framework for evaluating genderedinterpretations of religious texts. Additionally, it demonstrates the importance of contextual hermeneutics inaddressing structural biases in Islamic exegesis and proposes a more inclusive approach to Qur’anicinterpretation.]]>
<![CDATA[The Shift of Al-Shawkani's Theological Thinking in Tafseer Fath al-Qadeer from Zaydi Shi’i to Ash’ari Sunni ]]>
<![CDATA[Atabik, Ahmad]]>
<![CDATA[ Religia: Jurnal Ilmu-Ilmu KeIslaman Vol 23 No 2 (2020) ]]>
Publisher : <![CDATA[Universitas Islam Negeri K.H. Abdurrahman Wahid Pekalongan ]]>
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DOI: 10.28918/religia.v23i2.2554
<![CDATA[This article aims to examine Al-Shawkani's theological thinking in Tafseer Fath al-Qadeer, which allegedly underwent a shift from the Zaydi (Fivers) Shi'i sect to Ash'ari (Twelver) Sunni theology. Tafseer Fath al-Qadeer is Al-Shawkani's masterpiece in the field of commentary. Al-Shawkani was a leading scholar in Yemen from the late medieval period to the modern era. He grew up in the Zaydi Madhab (school of thought). Nevertheless, he contradicted his original madhab, leading to a shift in his theological thinking. This study employs a qualitative approach using textual analysis of Tafseer Fath al-Qadeer to explore Al-Shawkani's theological perspectives and the reasons underlying this shift. Al-Shawkani's shift in thought becomes evident in his commentary on theological verses in Tafseer Fath al-Qadeer. Referring to Al-Shawkani's arguments on theology, such as issues on seeing God in the hereafter, the coming of God, martyrdom, and istiwa' (God's residence), Al-Shawkani leaned more toward the arguments proposed by the Ash'ari school rather than those by the Zaydi or Mu'tazili madhab. The findings reveal that Al-Shawkani frequently criticized Mu'tazili thoughts using both naqli (scriptural) and aqli (reasoning) propositions, signaling a departure from Zaydi theology. However, in the debate about the Quran's position—whether it is qadim (eternal) or created— Al-Shawkani maintained an independent stance. This shift in thought is reasonable, considering that Al-Shawkani, as a moderate Zaydi Shiite, sought to open himself to theological perspectives from other madhabs, which he considered more accurate. This research contributes to the scholarly understanding of theological evolution within Islamic traditions by demonstrating Al-Shawkani's methodological approach to reconciling theological divergence. It also provides a framework for examining inter-sectarian influences in Islamic theology and their impact on exegetical works.]]>
<![CDATA[Semiotic and Implication of Hijab toward Da’wah in Indonesia ]]>
<![CDATA[Kumala, Nur]]>
<![CDATA[ Religia: Jurnal Ilmu-Ilmu KeIslaman Vol 23 No 2 (2020) ]]>
Publisher : <![CDATA[Universitas Islam Negeri K.H. Abdurrahman Wahid Pekalongan ]]>
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DOI: 10.28918/religia.v23i2.2661
<![CDATA[Subjectivity of meaning is inseparable from human interpretation, as exemplified in the case of the hijab. This research employed a quantitative method combined with a semiotic approach, specifically utilizing Roland Barthes' semiotics framework, comprising three levels: denotation, connotation, and myth deconstruction. The study focused on the interpretation of QS. Al-Ahzab: 59 and connotative practices embedded in societal social behaviors. The results of research indicated that the association of wearing the headscarf with the standardization of women's religiosity is a constructed myth. It further revealed that this myth becomes an ideology when it legitimizes a single interpretation and invalidates other meanings. For instance, the perception that a shalihah (pious) woman is defined solely by wearing a hijab or that a longer veil indicates greater piety contrasts with the principles of Islam. These principles emphasize promoting goodness and avoiding harm (jalbul mashalih-dar'ul mafasid), advocating non-coercion, and preaching with kindness (amar ma'ruf nahi munkar bil ma'ruf). This study contributes to the scholarly understanding of the intersection between religious texts and social practices by uncovering how ideological myths influence the interpretation and application of religious symbols in daily life. It provides a methodological model for examining the role of semiotics in deconstructing entrenched societal norms and offers insights into the potential misuse of religious symbolism in shaping societal ideologies]]>
