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SYAMSUL BAKHRI
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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 7 Documents
 1 
Search results for , issue "Vol 28 No 1 (2025)" : 7 Documents clear
Living Hadith and Character Inculturation in Contemporary Preaching: A Case Study of Gus Iqdam’s Da’wah in Indonesia Huda, Muhammad Khasanul; Mukoyimah
Religia: Jurnal Ilmu-Ilmu KeIslaman Vol 28 No 1 (2025)
Publisher : Universitas Islam Negeri K.H. Abdurrahman Wahid Pekalongan

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.28918/religia.v28i1.7187

Abstract

As a communication strategy in conveying religious messages, this study discusses character inculturation in Islamic da’wah in Indonesia with a focus on the use of regional languages, especially Javanese. This research uses Research methods, literature studies and case studies with a qualitative approach. This research also analyzes the implementation of character inculturation in da’wah through YouTube media, with a case study on Gus Iqdam’s da’wah through the channel “Mung Aran” This research aims to understand the concept of character inculturation in da’wah, evaluate the reality of cultural diversity in Indonesia, and analyze the implementation of Javanese language inculturation in Gus Iqdam's da’wah through YouTube media.This study finds that character inculturation in Islamic preaching, particularly through the use of Javanese language in digital platforms such as YouTube, is effective in creating emotional engagement with young audiences. Using Gus Iqdam as a case study, the research demonstrates how da'wah can bridge religious teachings with local cultural expressions, enabling prophetic values—especially those related to character—from hadith to be contextualized in everyday life. Overall, this research provides a transformative model for understanding Living Hadith in the digital age.This study offers a significant contribution to the field of Living Hadith studies by demonstrating how prophetic traditions are not only preserved but also dynamically embodied through digital preaching, particularly in the case of Gus Iqdam's da'wah on YouTube.  
Hikmah as a Solution to the Crisis of Adab in Buya Hamka’s Thought Islam, Muhammad Thoriqul; Nasution, Alhafidh; Al Baqi , Safiruddin; Novitasari, Dwiana; Ikmah, Amit Dana; Azmi, M.Ulul; Oktaviani, Ida Nur
Religia: Jurnal Ilmu-Ilmu KeIslaman Vol 28 No 1 (2025)
Publisher : Universitas Islam Negeri K.H. Abdurrahman Wahid Pekalongan

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.28918/religia.v28i1.8062

Abstract

This research aims to analyze Buya Hamka’s perspective on resolving the crisis of adab (ethics) through the Qur’anic concept of hikmah. Employing a qualitative library research method, the study uses thematic content analysis to examine primary sources, particularly Hamka’s Tafsir al-Azhar, essays, and speeches, alongside relevant secondary literature. The analysis is structured through three stages: comparing various interpretations of hikmah and adab across Hamka’s works, contrasting differing emphases in context, and criticizing through a thematic coding framework that includes hikmah, adab, qalb, ‘aql, and iman. This approach enables the study to extract deeper meanings and reveal the interconnectivity of Hamka’s ethical thought. The results show that hikmah is the harmony of interconnected meanings, where the achievement of hikmah is the main goal for those who study it. Hamka proposed several ways to gain hikmah: reading and understanding the Qur'an, thinking deeply, and imitating good behavior. Hamka argues that hikmah can be a solution to overcoming the crisis of adab through strengthening the seven aspects of spiritual intelligence, namely al-ruh, al-qalb, al-nafs, al-aql, faith, worship, and adab. Spiritual intelligence has an important role in maintaining mental health, ultimately contributing to civilized individuals' formation. This study contributes to the field of Islamic thought and Living Qur’an by offering a Qur’anic-rooted philosophical framework of hikmah through the lens of Buya Hamka’s scholarship, promoting an integration between inner ethics (adab) and outer conduct in contemporary Muslim life.
Rasulullah’s Sufism: The Principle of Balance of Islamic Esotericism And Exotericism Abdillah, Syaik; Rusli, Ris'an; Muttaqi, Hossein; In’ami, Moh
Religia: Jurnal Ilmu-Ilmu KeIslaman Vol 28 No 1 (2025)
Publisher : Universitas Islam Negeri K.H. Abdurrahman Wahid Pekalongan

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.28918/religia.v28i1.8517

Abstract

Sufism is a deeply personal spiritual experience that cannot be fully explained through scientific methods. Rooted in the Qur’an and Sunnah, it emphasizes doctrines such as piety, sincerity, patience, and purification of the soul. However, the historical development of Sufism has involved external influences, sometimes resulting in internal controversies. These have led to criticisms and accusations of heresy, particularly from literalist groups such as ahl aldhawahir, especially concerning doctrines like wahdat al-wujud. Despite this, Sufism remains strongly grounded in the prophetic tradition. This study aims to explore the characteristics of Sufism practiced by the Prophet Muhammad and how it differs from or aligns with the categories of Sufism developed later in Islamic history. The research uses a qualitative method with an anthropological approach, seeking to uncover the meanings behind spiritual practices and symbols through field-based interpretation. Data were collected through literature analysis and interpreted to reveal underlying theological and spiritual meanings. The findings demonstrate that the Prophet's model of Sufism embodies a balanced form of spirituality, integrating both exoteric (shari‘ah) and esoteric (haqiqah) dimensions within the framework of Islamic monotheism. This research contributes to the field of Islamic spirituality by offering a novel perspective on Sufism as lived and exemplified by the Prophet, a form of balance not extensively explored in previous studies. It affirms that the essence of Sufism lies in harmonizing outward religious practices with inner spiritual realization, thereby enriching the discourse on the legitimacy and origins of Islamic mysticism.
Relations of Islam and Indigenous Religion in the Perspective of Living the Qur'an of the Savu Tribes Mustolehudin; Noviani, Nur Laili; Dachlan , Muhammad; Lamont, Joseph; Dahri, Harapandi; Israpil
Religia: Jurnal Ilmu-Ilmu KeIslaman Vol 28 No 1 (2025)
Publisher : Universitas Islam Negeri K.H. Abdurrahman Wahid Pekalongan

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.28918/religia.v28i1.8551

Abstract

The relationship between Islam and ancestral religion in the Savu tribe in NTT presents an interesting dynamic to study. Islam, which came later in the 19th century, was able to adapt to the culture of the Savu tribe. This study aims to explore and analyze the relationship between Islam and the ancestral religion of the Savu tribe from the perspective of living Qur'an. This research is a qualitative descriptive study based on field research. Data in this study were obtained through interviews, observations, and literature studies. The results of study indicate that the development of Islam in Savu occurred through marriages between native residents and newcomers from Bugis, Kalimantan, and Java. The newcomers, some of whom were traders in Savu Raijua, spread Islam through economic channels. On this island, there is only one mosque that is the center of Islamic worship and education. The practice of living Qur'an occuring between the Muslim community and the Jingitiu community is through socio-religious activities centered in the Jami An-Nur mosque. For example, during the construction of the mosque, the ancestral religious community transported stones and sand. Similarly, during the Eid al-Adha celebration from year to year, non-Muslim residents of the Savu tribe help Muslims to separate the skin of the sacrificial animal, cut it into meat, and distribute it to residents in the area. This study provides invaluable insight into how the living Qur'an can be used to create social harmony between Islam and ancestral beliefs in a pluralistic and multicultural society such as the Savu tribe. The successful integration of Islamic values into local culture depends on an approach based on tolerance, harmony, and respect for local traditions.
Practicing Philosophy Part of Living Quran: An Initial Survey on Prophet Muhammad as the “Philosopher King” Md Amin, Mohamed Eusuff; Al Farisi, Ahmed
Religia: Jurnal Ilmu-Ilmu KeIslaman Vol 28 No 1 (2025)
Publisher : Universitas Islam Negeri K.H. Abdurrahman Wahid Pekalongan

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.28918/religia.v28i1.8554

Abstract

This article illustrates the subtle relationship between philosophy as a culture and practice and its timelessness relationship with the Quran as per the Islamic faith. Since the notion of the Quran itself is inseparable from Prophet Muhammad, we propose, that in the world of philosophy, either correct or incorrect, Prophet Muhammad is the “philosopher-king” whom the philosophers, from ancient Greece to modern days, were and are seeking; whether or not they were aware of this reality. Generally in contemporary Muslim experience, philosophy is taken as a subject separate from the Quran. They have disregarded that the source of philosophy, minus the doctrines, is wisdom, and such wisdom, theoretically, could not be separated from the Quran constituting the source of wisdom itself. In this article, we articulate how (i) pre-Islamic Arabia was exposed to different ideas including Hellenistic ones, and how all these human experiences prepare humans to accept the coming of the Last Prophet constituting the Walking Quran. Following the Prophet, his heirs, the scholars of Islam who are the Saints, walk among us; and (ii) studying philosophy helps us recognize them, as they are the wisest amongst us who understood contemporary challenges and provided the intellectual and spiritual leadership for the ‘ummah. If we successfully articulate these two points, we will see that studying philosophy is part of the Quranic spirit. Therefore, we are courageous enough to say that the philosophy world, including its anti-theistic aspects, is not separated from the reality of the Quran (i.e. the Quran recognizes them, and deny them). The qualitative method used in this article started with the proposition that the purpose of studying philosophy is to recognize the  “philosopher king” – a proposition we found to be unique. We found the proposition fits the pattern of philosophy development in world history, and we found its pinnacle answer in Prophet Muhammad. This method contributes to the science of qualitative analysis related to the importance of abstract reasoning with empirical facts to formulate a new understanding or narrative. In contemporary Quranic studies, this paper is a reminder that the Quran is not a separate (physical) document from the spiritual realities of every individual, regardless they were Muslims or not,. Therefore, it must not be viewed as merely an external manual to the Muslims, as if, it must be subjected to scrutiny in the interpretations, implying that Quran has to be   flexible in order to be timeless. The Quran is the statement of our reality. It is not flexible as determined by factors in time and space. Its timelessness is proven in itself by being not contradictory to human reason, regardless in what society and period they are in. Our proposal is an improvement in the current understanding of “Living Quran” as accepted by contemporary academics.
The Relevance of the Concept Al-Amr bi al-Ma’ruf wa al-Nahy ‘an al-Munkar of Mu’tazilah in the Context of Islamic Preaching in Indonesia Siraj, Fuad Mahbub; Arif, Ridwan
Religia: Jurnal Ilmu-Ilmu KeIslaman Vol 28 No 1 (2025)
Publisher : Universitas Islam Negeri K.H. Abdurrahman Wahid Pekalongan

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.28918/religia.v28i1.9201

Abstract

This article is aimed at elaborating the relevance of the  al-amr bi al-ma'rûf wa al-nahy 'an al-munkar concept of Mu’tazilah in the context of Islamic preaching in Indonesia. This research is a library research using a historical approach to obtain data and conducting content analysis. This research shows that Al-amr bi al-ma'rûf wa al-nahy 'an al-munkar is the actualization of faith manifested in a system of believer activity in the field of sociology and practiced regularly to influence the way of feeling, thinking, and acting either in the context of individual or socio-cultural. The influential sect of theology in Islamic history very actively carrying out al-amr bi al-ma’rûf wa al-nahy ‘an al-munkar is, among others, Mu’tazilah. In their perspective, the preaching is al-amr bi al-ma’rûf wa al-nahy ‘an al-munkar, meaning the command to do good things and the prohibition to do the evil. Mu’tazilah view that this concept is the fifth pillar of the struggle of life; in other words, al-amr bi al-ma’rûf wa al-nahy ‘an al -munkar must be actively confronted, and the more important point is its preaching rather than its contention. The significance of Mu’tazilah preaching has positive implications to the future development of Islam.
Two Ḥadīth Scholars from Java: Study of Shaykh Mahfudz at-Tarmasi and Shaykh Hasyim Asy'ari Kharis, Muhammad Abdul
Religia: Jurnal Ilmu-Ilmu KeIslaman Vol 28 No 1 (2025)
Publisher : Universitas Islam Negeri K.H. Abdurrahman Wahid Pekalongan

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.28918/religia.v28i1.9242

Abstract

A study of ḥādīth is the one not as well-known and rich as the study of other Islamic sciences such as tafsīr and fiqh. In fact, the study of ḥādīth is very necessary to do and to develop continously, including the study of its scholars. In this study, the writer focuses on studying two figures in the field of ḥādīth coming from Java: Sheikh Mahfudz at-Tarmasi and Sheikh Hashim Asy'ari. This study uses a qualitative descriptive research method with data sourced from literature. The conclusion highlights that both Sheikh Mahfudz at-Tarmasi and Sheikh Hasyim Asy’ari are important figures in the study of ḥādīth in the Nusantara region. Sheikh Mahfudz, with his books entitled Manhaj Dzawi an-Nadhar, Kifayah al-Mustafid, al-Minhah al-Khairiyyah, and al-Khil’ah al-Fikriyyah, clearly and specifically presents studies on ḥādīth sciences, both in terms of riwayah (narration) and dirayah (understanding), as a theoretical study. Meanwhile, Sheikh Hashim in his book entitled Risalah ahl as-Sunnah wa al-Jama’ah presents the narrations of ḥādīth as a way to unite the Muslim community in the circle of ahlussunnah wal jama'ah. Both of them are Islamic figures of the archipelago having contributed to the regeneration of scholars, especially ḥādīth scholars. As conveyed by classical scholars, sanad is one of the important aspects in the transmission of knowledge (ḥādīth). So this tradition must be preserved, especially in the world of Islamic boarding schools. However, it should be underlined that ḥādīth is not merely a literal text but it, with the values ​​contained in it, also must always be brought to life in everyday life according to the socio-cultural context.

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