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[Tariqa Haq Naqsyabandi As a System of Islamic Iman Building in Pontianak, West Kalimantan ]]>
<![CDATA[Muh. Gitosaroso]]>;
<![CDATA[Sulkhan Chamim]]>;
<![CDATA[Muhammad Masruri]]>
<![CDATA[ Religia Vol 25 No 1 (2022): Author geographical coverage: Indonesia and Malaysia ]]>
Publisher : <![CDATA[UIN K.H. Abdurrahman Wahid Pekalongan ]]>
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DOI: 10.28918/religia.v25i1.4162
<![CDATA[Tariqa (Eng.: Order; Tariqa) is known as an organization that only focuses on spiritual development. That is why Tariqa adherents are often trapped in rituals, which sometimes distance them from the outlined Islamic Iman. This study aims to determine the extent to which the Tariqa can become a system of Iman formation. This research was conducted in one of the largest Tariqas in Pontianak, namely the Tariqa Haq Naqsyabandi, which is headquartered at Perum IV Pontianak City. Based on the results of the research, using a qualitative approach with phenomenological type, it was found that: 1) The Tariqa Haq Naqsyabandi has been carrying out Iman-building since the beginning of the congregation's declaration (Bai’at) of joining this Tariqa; 2) Follow-up coaching is carried out at certain times, such as Tawajjuhan, Special Teaching, Level Ups, and Incidental Teaching]]>
<![CDATA[ARGUMEN GREEN SUFISME SEBAGAI ETIKA LINGKUNGAN (Analisis Filosofis) ]]>
<![CDATA[Bambang Irawan]]>;
<![CDATA[Mohd Syahiran Abdul Latif]]>;
<![CDATA[Ismail Fahmi Arrauf Nasution]]>
<![CDATA[ Religia Vol 25 No 1 (2022): Author geographical coverage: Indonesia and Malaysia ]]>
Publisher : <![CDATA[UIN K.H. Abdurrahman Wahid Pekalongan ]]>
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DOI: 10.28918/religia.v25i1.4164
<![CDATA[The research is concerned with the Sufis’ thoughts in responding to the ecological crisis faced by a human.Their responses are depicted in their texts—that text is used as the source of primary and secondary texts.The primary texts were the works of Ibn Arabi, such as Fusus al-Hikam and Futuhat al-Makiyyah, alsothe work of Hossein Nasr entitled Islamic Cosmological Doctrines. The secondary texts were the thoughts ofscientists who proposed the same themes. Then, this research used a qualitative analysis and hermeneuticapproach. This research also analyzed the reality of the existing natural environment. Relevant referencessupported it. The researcher constructed deep philosophical thoughts to find essential meanings and valuesabout the natural environment that humans need to develop. Several philosophical thoughts form the basis of green Sufism: microcosmos and macro-cosmos theory, emanation theory, and Illumination Theory]]>
<![CDATA[The Stratification of Abu al-Shiddiq (w. 108 H) and Qatadah (w. 118 H) in the Narration of the al-Mahdi Hadith ]]>
<![CDATA[Kinkin Syamsudin]]>;
<![CDATA[M. Dede Rodliyana]]>
<![CDATA[ Religia Vol 25 No 1 (2022): Author geographical coverage: Indonesia and Malaysia ]]>
Publisher : <![CDATA[UIN K.H. Abdurrahman Wahid Pekalongan ]]>
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DOI: 10.28918/religia.v25i1.4235
<![CDATA[This article discusses the presence or absence of different effects in rawi stratification on hadith narration. The research used was the study of libraries with a content analysis approach based on Ibn Khaldun's stratification theory in the book of Muqaddimah. The study focused on the hadiths of al-Mahdi narrated through the path of Abu al-Shiddiq (d. 108 H) and Abu Nadhrah (d. 103 H). It was found that Qatadah was abu al-Shiddiq's disciple who received the most history, but specifically the history of al-Mahdi he did not receive from him but from another teacher named Abu Nadhrah. The three narrations are both considered as rawi tsiqah, but they have differences in stratification that can expressly be seen the number of hadiths narrated. Qatadah has a history of 12,209, while Abu al-Shiddiq 183 and Abu Nadhrah 1,181. By compiling Ibn Khaldun's stratification theory and data on the number of histories owned by these three rawi people, it is concluded that the difference in stratification between Abu al-Shiddiq, Abu Nadhrah and Qatadah is not the reason Qatadah was not involved in the narration of al-Mahdi hadith from Abu al-Shiddiq.]]>
<![CDATA[Perempuan dan Islam di Media Baru: Dalam Kasus Cadar Baru dalam Instagram ]]>
<![CDATA[Perdana Aysha Puteri]]>
<![CDATA[ Religia Vol 25 No 1 (2022): Author geographical coverage: Indonesia and Malaysia ]]>
Publisher : <![CDATA[UIN K.H. Abdurrahman Wahid Pekalongan ]]>
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DOI: 10.28918/religia.v25i1.4271
<![CDATA[Currently, some niqab wearers are active in expressing themselves on social media. Moreover, the niqab has its fashion trend. The internet and social media allow niqab wearers to actively and freely engage in social interactions, especially on current social media platforms. they are different from other niqab wearers who are often shown wearing conventional niqab (dark colors, such as black, dark blue, dark brown, etc.) and take advantage of online activities as an alternative means of their strict restrictions in communication and relationships based on their religious ideology. These new niqab wearers tend to be colorful, fashionable, and active, as seen in their offline and online activities. However, the emergence of this new trend raises pros and cons. This paper will examine two things, first is regarding discourses that shape the moral and Islamic construction of women’s bodies in Indonesian contexts. The second is how the emergence of a new niqab trend related to the discourse on the women's body.]]>
<![CDATA[LANDASAN FILOSOFIS MUTAKALLIMIN DALAM MEMAKNAI PERSONALITAS TUHAN : TINJAUAN AKAL DAN TEKS (Kajian Rasionalisme Filsafat Islam) ]]>
<![CDATA[Fuad Noor Zeha]]>;
<![CDATA[Agus Sutono]]>
<![CDATA[ Religia Vol 25 No 1 (2022): Author geographical coverage: Indonesia and Malaysia ]]>
Publisher : <![CDATA[UIN K.H. Abdurrahman Wahid Pekalongan ]]>
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DOI: 10.28918/religia.v25i1.4281
<![CDATA[This article explains the concept of the personality of God based on the Mu'tazilah and Asy'ariah. Mu'tazilah with a moderate framework and Asy'ariyah with a classic traditional framework. The philosophical tradition of Kalam Mu'tazilah has five main teachings called al asas al-khamsah, the principle of monotheism is a rationalist thought which explains that the nature of God is not separate from His Essence. Asy'ariyah has the concept of intellectual theological monotheism of Ahlussunnah wal Jama'ah. The Mu'tazilites deny the nature of Allah as substance, then regard these qualities as constant and unchangeable Essence. The Mu'tazilah affirms the Essence of Allah in the form of substance in the formulation of the concept of monotheism by assigning Tanzih Mutlaq to Allah from all the characteristics of creatures. Ash'ariyah still unites Allah in his Essence, it is not composed of internal or external elements, there will be no one who can match and resemble Him. The method used in this research was a literature study using a historical text approach in Mu'tazilah and Asy'ariyah thought. The result obtained is the concept of the personality of the Mu'tazilah God through reasoning between the Essence of Ijabiyah and the attributes of God which are inseparable. It means that the position of separate attributes of His Essence such as Irada, Sama', Basr, and Kalam are inherent characteristics of his essence/DzÄt. While the Ash'ariah does not provide attributes that are separate from His Essence. Thus, Mu'tazilah and Asy'ariyah have the same starting point, namely rationalism in monotheism. The common thread of thought between the two schools of thought will be seen, especially in attributing Allah indirectly to possessing human characteristics from one aspect and requiring Allah to have tools from another aspect. Hence, this paper specifically highlights the fundamental differences and similarities. It provides alternative answers for rational theological understanding.]]>
<![CDATA[Abdurrahman Wahid (Gus Dur): Sufisme Transformatif ]]>
<![CDATA[Edi Nurhidin]]>;
<![CDATA[Ngainun Naim]]>;
<![CDATA[Muhammad Fahim Dinana]]>
<![CDATA[ Religia Vol 25 No 1 (2022): Author geographical coverage: Indonesia and Malaysia ]]>
Publisher : <![CDATA[UIN K.H. Abdurrahman Wahid Pekalongan ]]>
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DOI: 10.28918/religia.v25i1.4414
<![CDATA[This paper observes the idea of Abdurrahman Wahid's Sufism. It is important to study Sufism in the strengthening of dual morality in Indonesian Muslims. It is to complement the development of contemporary Sufism discourse in the archipelago as well. The research method of this paper was a literature review. The data used in this paper were the works of Abdurrahman Wahid in the form of a collection of articles, bookkeeping of 'preface', and 'preface' which were scattered in several other people's books as well as other relevant writing sources. The data that had been collected were then analyzed using a qualitative content analysis method according to the topic of the writing. The results of this research found that Abdurrahman Wahid's idea of Sufism contributed significantly to the realization of the basic values and teachings of Islam in the life of religion, society, nation, and state. It indicates that Abdurrahman Wahid has transformed the meaning and actualized Sufism from and for Sufism. Love and compassion play a central role at the core of Sufism which is actively manifested in social life to fight for human values and principles.]]>
<![CDATA[The Practical Method of Understanding Hadith Based on Ali Mustafa Yaqub ]]>
<![CDATA[Hasan Su'aidi]]>;
<![CDATA[Moh. Erfan Soebahar]]>;
<![CDATA[A. Hassan Asy’ari Ulama’i]]>
<![CDATA[ Religia Vol 25 No 1 (2022): Author geographical coverage: Indonesia and Malaysia ]]>
Publisher : <![CDATA[UIN K.H. Abdurrahman Wahid Pekalongan ]]>
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DOI: 10.28918/religia.v25i1.5153
<![CDATA[Hadith as a source of law other than the Qur'an obtains a very large portion of attention from Muslims. This is because the hadith has several functions in the Qur'an, such as bayÄn tafsr, bayÄ«Än tasyrÄ«', and bayÄn taukÄ«d. Many scientific tools are needed before implementing them in daily life. The analysis of the authenticity of the hadith, both sanad and matan, is the first thing that must be conducted before understanding the contents. Yet, it does not mean that understanding the hadith is not important compared to determining the authenticity of the hadith. Because the issue of the authenticity of the hadith has been carried out since the process of transmitting the hadith. It is different from the understanding of hadith which has developed recently and continues to have dynamics. Hadith observers have offered many methods of understanding hadith, both textual and contextual. However, along with the development of science, the method is also developing, such as the use of various scientific approaches, including social sciences to study the meaning of hadith. This is like the method offered by Ali Mustafa Yaqub which includes a cultural, social and geographical approach. This paper attempted to analyze the practical steps of the hadith understanding method offered by Ali Mustafa Yaqub in his book al-Ṭuruq al-á¹¢aḥīḥah FÄ« Fahmi al-Sunnah al-Nabawiyyah]]>
<![CDATA[The Philosophy Of Madhzab Mu'tazilah And Asy'ariyah In Interpreting The Personality Of God: Rationalism In The Tradition Of The Kalam Philosophy ]]>
<![CDATA[Noorzeha, Fuad]]>;
<![CDATA[Sutono, Agus]]>
<![CDATA[ Religia: Jurnal Ilmu-Ilmu KeIslaman Vol 25 No 1 (2022) ]]>
Publisher : <![CDATA[Universitas Islam Negeri K.H. Abdurrahman Wahid Pekalongan ]]>
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DOI: 10.28918/religia.v25i1.4281
<![CDATA[This article examines the concept of God's personality based on the perspectives of the Mu'tazilah and Asy'ariah, two Islamic theological schools with different approaches. The Mu'tazilah adopts a moderate framework grounded in rationalism, while the Asy'ariah employs a traditional classical framework emphasizing the theological intellectualism of Ahlussunnah wal Jama'ah. This study uses a literature review method with a historical textual approach to analyze the ideas of these two schools. The results show that the concept of God's personality, according to the Mu'tazilah, is formulated through the relationship between the Essence (Ijabiyah) and the inseparable attributes of God. Attributes such as Iradah (Will), Sama' (Hearing), Basr (Sight), and Kalam (Speech) are considered inherent to God's Essence. In contrast, the Asy'ariah does not separate God's attributes from His Essence, emphasizing that God does not consist of internal or external elements. Both schools share a common starting point in maintaining rationalism in monotheism, yet differ in their approaches to God's attributes. This article also highlights how both schools strive to distinguish God from the characteristics of created beings while maintaining a rational approach. This research contributes to academic discourse by enriching Islamic theological studies, particularly in understanding the role of rationalism in monotheism. It also provides an alternative perspective for rational theological understanding. Further research is recommended to explore the relevance of these concepts in contemporary theological discussions, including their connections to philosophy and interdisciplinary Islamic studies.]]>
<![CDATA[Green Sufism Argument as Environmental Ethics (Philosophical Analysis) ]]>
<![CDATA[Irawan, Bambang]]>;
<![CDATA[Latif, Mohd Syahiran Abdul]]>;
<![CDATA[Nasution , Ismail Fahmi Arrauf]]>
<![CDATA[ Religia: Jurnal Ilmu-Ilmu KeIslaman Vol 25 No 1 (2022) ]]>
Publisher : <![CDATA[Universitas Islam Negeri K.H. Abdurrahman Wahid Pekalongan ]]>
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DOI: 10.28918/religia.v25i1.4164
<![CDATA[This study focuses on the Sufi thoughts in responding to the ecological crisis faced by humanity. Their responses are reflected on primary texts such as Fusus al-Hikam and Futuhat al-Makiyyah by Ibn Arabi, as well as Islamic Cosmological Doctrines by Hossein Nasr. Secondary texts include the thoughts of scholars discussing similar themes. This research employs qualitative analysis with a hermeneutic approach to interpret these texts in the context of the ecological crisis. The findings reveal that Sufi philosophy, through the theories of microcosm and macrocosm, emanation, and illumination, offers a new profound paradigm for understanding the relationship between humans and nature. This philosophy emphasizes the importance of spiritual and cosmic harmony in addressing the ecological crisis. This study contributes to scientific knowledge by integrating Sufi philosophy and ecological studies, providing a new framework to foster ecological awareness based on spirituality. These findings are relevant to the development of environmental studies grounded in spiritual and cultural values.]]>
<![CDATA[Transformative Sufism of KH. Abdurrahman Wahid ]]>
<![CDATA[Nurhidin, Edi]]>;
<![CDATA[Naim, Ngainun]]>;
<![CDATA[Dinana, Muhammad Fahim]]>
<![CDATA[ Religia: Jurnal Ilmu-Ilmu KeIslaman Vol 25 No 1 (2022) ]]>
Publisher : <![CDATA[Universitas Islam Negeri K.H. Abdurrahman Wahid Pekalongan ]]>
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DOI: 10.28918/religia.v25i1.4414
<![CDATA[This paper observes the idea of Abdurrahman Wahid's Sufism. It is important to study Sufism in the reinforcement of dual morality in Indonesian Muslims. It is to complement the development of contemporary Sufism discourse in the archipelago as well. The research method used in this paper was a literature review. The data used in this paper were the works of Abdurrahman Wahid in the form of a collection of articles, bookkeeping of 'preface', and 'preface' which were scattered in several other people's books as well as other relevant writing sources. The data collected were then analyzed using a qualitative content analysis method, according to the topic of the writing. The results of research revealed that Abdurrahman Wahid's idea of Sufism contributed significantly to the realization of the basic values and teachings of Islam in the life of religion, society, nation, and state. It indicates that Abdurrahman Wahid has transformed the meaning of and actualized Sufism from and for Sufism. Love and compassion play a central role at the core of Sufism actively manifested in social life to fight for human values and principles. This research contributes to academic discourse by offering new perspectives on the integration of Sufism into modern social and political contexts. It highlights the relevance of Wahid's Sufism in addressing contemporary challenges such as interfaith relations, social justice, and national unity.]]>
