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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 310 Documents
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YAUMIDDIN DALAM PERSPEKTIF TEORI HERMENEUTIKA EMILIO BETTI hendri hermawan adinugraha
Religia Vol 20 No 2: Oktober 2017
Publisher : UIN K.H. Abdurrahman Wahid Pekalongan

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.28918/religia.v20i2.818

Abstract

Abstrak: Paper ini menggunakan pendekatan kajian pustaka yang bersumber dari buku, jurnal, dan literatur lainnya yang masih ada relevansinya dengan topik ini. Tujuan dari paper ini ialah berusaha untuk menginterprestasikan kata yaumuddin dalam QS. Al-Fatihah: 4 dipandang dari teori hermeneutika Emilio Betti. Hasil kajian literatur menunjukkan bahwa menurut Emilio Betti kajian terhadap teks erat kaitannya dengan kegiatan interpretasi meaning yang terkandung di dalam teks tersebut. Meaning senantiasa merujuk pada objektifitas pemikiran sang penafsir. Oleh karenanya, interpretasi teks hendaknya bersifat gerakan penafsiran yang melibatkan aspek kebahasaan, latar belakang historis dan pengenalan terhadap si pengarang secara bersama-sama. Metode hermeneutika Betti lebih menekankan pada rekonstruksi makna berbekal cakrawala intelektual penafsir (subjek) menggunakan model interprestasi reproduktif. Berdasarkan teori Betti tersebut, teks yaumiddin pada QS. Al-Fatihah: 4 berarti hari ditiupnya sangsakala, dimana hari yang tidak seorang pun dapat membela orang lain, sehingga hari itu dinamakan juga sebagai hari keputusan dan hari pembalasan oleh Allah SWT.Kata Kunci: Emilio Betti, Objektifitas, Rekonstruksi, dan Reproduktif.Abstract: This paper uses lierature research approach which sourced from books, journals, and other literature that still have relevance to this topic. This paper seeks to interpret the word “yaumiddin” in QS. Al-Fatihah: 4 from the perspective of Emilio Betti hermeneutic theory. The results of study showed that in a perspective of Betti the text closely related to the activities of interpretation of the meaning contained in the text. Meaning always refers to the objectivity of the interpreter thought. Therefore, the interpretation of the text should be the movement of interpretation that involves linguistic aspects, historical background and introduction to the author together. Betti hermeneutical method is more emphasis on the reconstruction of the intellectual horizons of meaning armed interpreter (subject) using a model of reproductive interpretation. Based on Betti theory that text “yaumiddin” on QS. Al-Fatihah: 4 means the day he blew the trumpet, where the day that no one can defend someone else, so the day was named as well as the decisions and the Day of Judgment by Allah SWT.Keywords: Emilio Betti, Objectivity, Reconstructive and Reproductive.
Hermeneutika Hadis Syuhudi Ismail Hasan Su'aidi
Religia Vol 20 No 1: April 2017
Publisher : UIN K.H. Abdurrahman Wahid Pekalongan

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.28918/religia.v20i1.837

Abstract

Hadis as a historical text should be in keeping with any social changes across times and situations of any kind. This is because Hadis is viewed as a sacred text which is shalih li kulli zaman wa makan (i.e., valid anywhere and anytime), despite ‘the impression’ that when being comprehended literally it seems at odd with the present-day context. Accordingly, research into matan within Hadis should adapt to the developing theories, including those of hermeneutics invented by orientalist scholars. In this regard, Gadamer’s hermeneutic presupposes three compulsory components in the study on texts, i.e.,  prejudice, time, and product. The component of time implies the importance of the contextual background that may underlie the emergence of Hadis (asbab al-Wurud), in an attempt to understand matan hadis as is requested by muhaddis. Moreover, the fact that matan hadis frequently take shape via the sentences of majazi, ramzi, and qiyasi, which altogether are closely connected to grammatical analyses, suggests how important it is to take into account the linguistic aspects in studying Hadis. This issue has been raised within the hermeneutics that emphasises the importance of the grammar in studying Hadis as was initiated by Schleiermacher. It seems that the contextualisation of Hadis as was done by Syuhudi Ismail also considers the hermeneutics. This paper tries to uncover and explain the similarities between Syuhudi Ismail’s contextualisation method and the hermeneutics in studying Hadis.
Kritik Atas Sunah Sebagai Bagian Tafsīr bi al-Ma’sūr: Menyoal Otoritas Sunah Sebagai Acuan Penafsiran dalam Tafsīr Al-Jalālain M Miski
Religia Vol 20 No 1: April 2017
Publisher : UIN K.H. Abdurrahman Wahid Pekalongan

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.28918/religia.v20i1.838

Abstract

Tafsīr al-Jalālai, like Tafsīral-Maḥallī andas-Suyūṭī, has not been created from a vacuum, but from a specific context of social reality which is laden with certain ideologies. The questionsthat follow then are how al-Maḥallī and as-Suyūṭīhave put their own ideological genre into Tafsīr al-Jalālain when interpreting al-Qur’an and how this ideological preference in turn brings about theoretical implications for tafsīr bi al-ma’sūr? This paper adopts the perspective of constructionism and that of literature study. The primary data were Tafsīr al-Jalālain, which were analysed by means of intertextuality. The main findings revealed that Sunah in the Tafsīr al-Jalālain have been selected and sorted out in accordance with an ideological genre of Syafii. Building on these observations, we concluded that the existence of SunahNabi which are part of tafsīr bi al-ma‘ṡūr (an-Naql), despite being hailed as the most authoritative interpretation of al-Qur’an, tends to be biased and, therefore, its generalizability should be interpreted with caution. We suggested that there should be a more specific terminology in between al-Qur’an that is interpreted by Nabi himself (i.e., at-Tafsīr an-Nabawī), which tends to be neutral, and  al-Qur’an that is interpreted by scholars through the lens of SunahNabi (at-Tafsīr bi as-Sunnah an-Nabawiyyah), which is undoubtedlyvulnerable to the interest of these scholars
Al-Qur'an dalam Okultisme Nusantara (Studi atas Transformasi Ayat al-Qur’an dalam Mantera-Mantera Lokal) Asep N. Musaddad
Religia Vol 20 No 1: April 2017
Publisher : UIN K.H. Abdurrahman Wahid Pekalongan

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.28918/religia.v20i1.839

Abstract

This article aims to discuss the transformation of Qur’anic verses into local magical spells in the archipelago. This kind of phenomenon is one of the native’s reception of the Qur’an in the light of occultism, namely the belief in supernatural forces. Started with the preliminary sketch on the occultism in the archipelago, this article explores particularly some representative incantations from Banjarese, Javanese-Using, and Sundanese-Priangan. Modes of transformation and reception as represented in the selected incantations are the major discussion here. The findings lead to the unique picture on how the Qur’anic verses were transformed into several incantations with various modes. It finally represents one of the intersection of Islamic spectrums and local genius in the archipelago.
Hermeneutika Qur'an Ekofeminis: Upaya Mewujudkan Etika Ekologi al-Qur’an Yang Berwawasan Gender Shinta Nurani
Religia Vol 20 No 1: April 2017
Publisher : UIN K.H. Abdurrahman Wahid Pekalongan

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.28918/religia.v20i1.840

Abstract

This paper aims to offer ecological feminism as a concept of environmental ethics by mapping the ecology in Qur’anic’s perspective and Muslim ecofeminist and how to apply hermeneutics Muslims ecofeminist in the verses Qur’an of ecology, and how the contribution of this paper can be formulated ecological ethics of the Qur’an sound gender. This study was analyzed using hermeneutic approach of Gadamer called effective history because in understanding the concept of hermeneutics Qur'an ecofeminist there must be a historical event that is different from the Muslim ecofeminist which will not be separated from the circumstances that surrounded him. Hopefully, through the model hermeneutic interpretation of the ecological verses and the views of Muslim ecofeminist can generate strategic actions resolve the ecological crisis through environmental awareness with the feminine character qualities and how should the mutual relationship between man and God (habl ma’a Allah), man with him own (habl ma’a nafsih), man to man (habl ma’a al-nas), and the man with the universe (habl ma'a al-kawn), regardless of gender specific.
NILAI-NILAI DAN MAKNA BIMBINGAN KONSELING ISLAM DALAM HADIS SHAHÃŽH BUKHARI (STUDI HADIS TENTANG RUKUN ISLAM) Nadhifatuz Zulfa
Religia Vol 20 No 2: Oktober 2017
Publisher : UIN K.H. Abdurrahman Wahid Pekalongan

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.28918/religia.v20i2.854

Abstract

Rukun Islam dipandang hanya sebagai bagian dari inti ibadah. Padahal sesungguhnya dalam rukun Islam terkandung nilai-nilai bimbingan konseling Islam yang bisa dijadikan rujukan dalam pembentukan akhlâqul karîmah. Kandungan hadits Shahîh Bukhari tentang Rukun Islam diantaranya hadits ini merupakan hadits yang tinggi kedudukannya, karena berisi pondasi agama Islam, sekaligus pondasi bimbingan dan konseling Islam. Nilai-nilai bimbingan dan konseling Islam yang terkandung dalam hadits ini di antaranya nilai Aqîdahmeliputi visi  dan misi bimbingan dan konseling Islam khususnya dalam syahadat dan ibadah haji,  serta optimisme dan ketenangan batin, nilai Syari’ah meliputi perbuatan lahiriyah atau kegiatan (praktek/action) dalam bimbingan dan konseling Islam, nilai Sosial/Muamalah meliputi rasa empati, kepedulian sosial, kasih sayang, tolong menolong dalam kebaikan, persatuan dan kesatuan, persamaan dan persaudaraan, serta kebersamaan (jamaah), dan nilai Akhlak meliputi out put bimbingan dan konseling Islam, yakni akhlâqul karîmah, dengan terbentuknya insan muttaqîn.
PETIK LAUT: Social-Ideological Accommodation in the Fishermen Community of Kedungrejo Muncar Banyuwangi Nur Ainiyah
Religia Vol 20 No 2: Oktober 2017
Publisher : UIN K.H. Abdurrahman Wahid Pekalongan

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.28918/religia.v20i2.905

Abstract

This research aims to showing how accommodating the differences of two traditions ideologically and socially can create tolerance and peace in a plural society. The plurality of Muncar such ethnicity, religion, culture and class-economy could protect the conflict. They more choose the public interest than personal interest. The social reality of Muncar is showing with ritual Petik Laut which combines between Islamic and Osing tradition. Cosmologically both of them are different, Islam believes in the singular God and the Osing believes in the plural God. The main problem of this research is how the ideological and social accommodation between the Islamic and Osing tradition can work. So my conceptual framework of research that syncretism is the accommodation of differences which can create society to be peaceful. And the ritual collective is the combining media of how the differences because the ritual has the collective goal which is reached by society as the actors.This research shows that the differences of religion and ideology in the multi-ethnical and cultural society have potentials for conflict. But the conflict can be protected by involving the social agents of society like santri and kejawen  in order to avoid riot. The ideological problem is significant and sensitive and it is easy to create raise strong emotions among the fishermen. The wrong interpretation of ideology can be fatal. However the coastal society generally is known as less temperamental and open-minded person and permissive for the religious and ideological plurality. Their attitudes which want to show ‘dignity’ (jati diri) are the characteristic of the coastal society. This attitude manifests in the petik laut ritual by involving the symbols of religions, cultures and ethnicities in Kedungrejo.The Kedungrejo society majority is Islam but they believe in Ratu Reja Mina as the fish Queen although it is the Osing belief. The honor for the Sayid Yusuf as the historical figure of the Petik Laut history is done together by them. These beliefs complete the Islamic belief for Prophet Hidir. The coastal cosmology of Kedungrejo is the result of accommodating between Islam and Osing. So it became the local ideology which can avoid the conflict. Because left one of two ideologies can create the ideological conflict in society. They are still doing the process for the survival society life peacefully although they have the different interpretation about ritual petik laut. The conflict of economy as the consequence of the work system between jaragan and pandiga, and the environmental conflict between fabric and society can assimilate in this ritual because the social function of petik laut can accommodate all of the elements of society even religion to include in this ritual. So the person who has the certain conflict became the ritual as the mediation for building up the social cohesion (silaturohmi) among the fishermen community, religious institution and the organization of the pesantren’s alumni. From the social accommodation, the social cohesion came back to unity so that peace can return to Kedungrejo. 
SALAT DUHA SEBAGAI BUDAYA POPULER DALAM PEMAKNAAN ANGGOTA MAJELIS DHUHA BANTUL Nurul Afifah
Religia Vol 20 No 2: Oktober 2017
Publisher : UIN K.H. Abdurrahman Wahid Pekalongan

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.28918/religia.v20i2.927

Abstract

Majelis Duha Bantul is a community that consistly performs Duha prayer in specific and unique style; by performing it collectively, in certainly days, etc. The major question in this research is how they interpretate the duha prayer that they commit? This research is field research with the descriptive, qualitative and analitic genre by applying etnographical approach and the sociology of knowledge theory, and applying the interview and observation as the method. This result of this research reveal three meaning of the duha ritual in the perspective of majelis duha Bantul: (1) objective meaning that is the meaning of the Duha Prayer which majelis duha Bantul understood from the hadis that suggesting the duha prayer. (2) expressive meaning which personally diverse, several person interpretate duha prayer as the effort to attain the physical and mental health, some men religiously interpretate that duha prayer is one of many ways to reach the wordliness success and the hereafter happiness, etc. (3) documenter meaning that show the duha prayer as the ritual based on the hadis advice but in very fact this ritual is disputed still by some scholars; by commiting the duha prayer it means they indentified them self as the community that  appraise the duha prayer collectively is the sunah ritual. And finally this duha ritual subconsciously become the living hadis ritual it self.Keyword: Duha Prayer, majelis Dhuha Bantul, living hadith, sosiology of knowledge AbstrakMajelis Dhuha Bantul merupakan sebuah komunitas yang secara konsisten melaksanakan salat Duha dengan model yang khas dan unik; dilakukan bersama, di hari ternentu dan sebagainya. Pertanyaannya kemudian, bagaimana pemaknaan salat Duha yang dilakukan oleh komunitas tersebut? Penelitian ini merupakan penelitian lapangan yang bersifat diskriptif, kualitatif dan analitik dengan pendekatan etnografi dan menggunakan teori sosiology of knowledge, dengan metode wawancara, observasi, interview dan sebagainya. Hasil dari penelitian menunjukkan bahwa pemaknaan tentang salat Duha yang diambil berdasarkan informasi dari komunitas tersebut dapat dikategorikan menjadi tiga macam: (1) makna objektif yakni salat Duha yang dilaksanakan oleh Majelis ini berangkat dari pemahaman mereka terhadap teks-teks normatif yakni hadis-hadis wasiat tentang salat Duha. (2) Makna ekpresif (personal) cukup beragam; ada yang memaknai sebagai upaya mendapat kesehatan fisik maupun psikis, meningkatkan sikap religius pelaku, mendapatkan kesuksesan dunia-akhirat dan sebagainya. (3) Makna dokumenter; pada dasarnya praktik tersebut berdasarkan teks-teks hadis yang pada kenyataannya masih diperselisihkan oleh para ulama; dengan memeraktikkan salat Duha, berarti mereka mengidentifikasikan diri dengan kelompok yang menilainya sebagai ritual sunah. Pada gilirannya, tanpa mereka sadari praktik ini pun menjadi salah satu bentuk living hadis.Kata kunci: salat Duha, majelis Dhuha Bantul, living hadis, sosiology knowledge.
FUNGSI SIMAAN AL-QUR’AN BAGI SANTRI PONDOK PESANTREN SUNAN PANDANARAN, SLEMAN, YOGYAKARTA Mohamad Yahya
Religia Vol 20 No 2: Oktober 2017
Publisher : UIN K.H. Abdurrahman Wahid Pekalongan

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.28918/religia.v20i2.1020

Abstract

Fokus artikel ini adalah fungsi simaan al-Qur’an bagi santri-mahasiswa Pondok Pesantren Sunan Pandanaran (PPSPA), Sleman, Yogyakarta. Paradigma yang digunakan untuk menganalisis subjek penelitian adalah fungsionalisme Bronislaw Malinowski. Metode pengumpulan data yang digunakan adalah observasi-partisipatoris, wawancara, dan dokumentasi data literer. Dalam artikel ini saya menyimpulkan bahwa simaan al-Qur’an bagi santri-mahasiswa PPSPA tidak hanya sekedar memilki fungsi religi. Lebih jauh, simaan al-Qur’an bagi santri-mahasiswa PPSPA merupakan sistem kebudayaan yang memiliki unsur-unsur yang sangat kompleks. Kompleksitas unsur-unsur tersebut sejalan dengan ragam fungsinya, baik sosial, kebudayaan, ekonomi, politik-kuasa, promosi, dan pendidikan. Antarunsur dan antarfungsi tersebut tidak dapat dipisahkan dan saling terikat satu sama lain. Sehingga, aktivitas simaan al-Qur’an sebagai sebuah sistem kebudayaan memiliki fungsi untuk memenuhi kebutuhan psiko-biologis para santri-mahasiswa dalam menjalani kehidupannya. Kata Kunci: PPSPA, simaan al-Qur’an, kebudayaan, dan fungsionalisme.
KOSMOLOGI JAWA SEBAGAI LANDASAN FILOSOFIS ETIKA LINGKUNGAN Tri Astutik Haryati
Religia Vol 20 No 2: Oktober 2017
Publisher : UIN K.H. Abdurrahman Wahid Pekalongan

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.28918/religia.v20i2.1026

Abstract

Tulisan ini bertujuan untuk membangun landasan filosofis etika lingkungan melalui kosmologi Jawa dengan pendekatan filsafat. Fokus kajian diarahkan pada pandangan kosmologi Jawa untuk menemukan argumentasi filosofis landasan etika lingkungan. Pandangan kosmologi Jawa secara ontologis mengajarkan relasi antara manusia dan alam berbasis kesatuan eksistensi (manunggaling kawula gusti) sehingga dapat mengisi kekosongan kosmologi positivistik-antoposentris dalam mentalitas pencerahan. Secara epistemologis, berbasis rasa yang merupakan sistematisasi pengalaman manusia dalam menjalani kehidupan dan mampu mengantarkannya pada pengetahuan tentang Tuhan pencipta alam. Secara aksiologis bermuara pada harmoni in nature, sebuah sikap apresiatif terhadap alam yang merefleksikan ditiadakannya jurang pemisah antara subjek dan objek. Refleksi tersebut memungkinkan dilaksanakannya norma yang dijadikan pedoman berperilaku dan tuntutan kebutuhan praktis sejalan dengan dimensi etis-antropologis. Dengan demikian diharapkan dapat merubah cara pandang manusia terhadap alam dan memiliki kontribusi bagi pengembangan etika lingkungan untuk merespon problem kerusakan lingkungan baik dalam skala lokal maupun global.

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