NIHAYAH
NIHAYAH: Journal of Islamic Studies is a peer-reviewed open-access academic journal dedicated to the dissemination of high-quality research in the broad field of Islamic studies. This journal publishes theoretical discussions, empirical research findings, and interdisciplinary approaches that contribute significantly to the development of Islamic scholarship in classical and contemporary contexts. The journal serves as an intellectual platform for academics, researchers, educators, practitioners, and students who are deeply engaged in the study of Islam, both in its textual heritage and living realities. With a strong commitment to academic excellence, NIHAYAH welcomes articles written in either language Indonesia or English. Each submission undergoes a rigorous double-blind peer review process to ensure objectivity, relevance, and scholarly integrity. We encourage submissions from diverse Islamic perspectives and research fields, including but not limited to Qur’anic studies, Hadith, Islamic jurisprudence, theology, education, culture, and civilization.
Articles
35 Documents
<![CDATA[MELACAK JEJAK KOSMOPOLITANISME ACEH DI JALUR REMPAH NUSANTARA ]]>
<![CDATA[Razi, Fakrur]]>
<![CDATA[ NIHAYAH: Journal of Islamic Studies Vol. 1 No. 2 (2025): NIHAYAH: Journal of Islamic Studies ]]>
Publisher : <![CDATA[Yayasan An-Nur Meunara Baro ]]>
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<![CDATA[This article revisits the cosmopolitan legacy of Aceh within the framework of the Nusantara spice route, emphasizing its strategic role as a hub of trade and cultural interaction from the 16th to the 18th century. Employing an interdisciplinary approach that integrates oral history, maritime archaeology, and philological analysis of ancient manuscripts, the study reconstructs Aceh's position as a crucial node in the global network linking the Middle East, South Asia, China, and Europe. The findings indicate that Aceh functioned not only as a spice entrepôt but also as an intellectual exchange center and home to vibrant multiethnic communities. Loanwords in the Acehnese language, Islamic literacy traditions, and traces of transregional scholars serve as evidence of the region’s once-flourishing cosmopolitan dynamics. However, the rupture of historical narratives due to colonialism, political centralization, and the lack of local historical education has contributed to the erosion of this collective memory. Therefore, this study recommends the revitalization of local historical awareness through participatory education and community-based heritage tourism. It also opens pathways for further research on Aceh’s role in cultural diplomacy and broader interregional relations in Southeast Asian history.]]>
<![CDATA[HIKAYAT PERANG SABIL DI LAYAR TIKTOK: REPRODUKSI NARASI HEROISME ACEH MASA KINI ]]>
<![CDATA[Mustaqim, Mustaqim]]>
<![CDATA[ NIHAYAH: Journal of Islamic Studies Vol. 1 No. 2 (2025): NIHAYAH: Journal of Islamic Studies ]]>
Publisher : <![CDATA[Yayasan An-Nur Meunara Baro ]]>
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<![CDATA[This article investigates how the narrative of heroism in Hikayat Perang Sabil is digitally reproduced on TikTok by Aceh’s younger generation. The shift from ancient manuscripts to short-form video content creates a new landscape for transmitting historical values. Employing a digital ethnographic approach, the study observes over 100 TikTok videos tagged #PerangSabil across six months, complemented by in-depth interviews with content creators and young users, and semiotic analysis of visual, audio, and symbolic elements. Findings reveal that themes of jihad and struggle are repackaged using popular visual language and viral strategies, such as traditional music remixes, cinematic dramatization, and emotionally charged texts. TikTok serves as a cultural negotiation space between traditional values and contemporary digital expression. While there is appreciation for the preservation of collective memory, criticisms arise concerning the oversimplification of historical meanings. The study concludes that digital platforms, despite their limitations, hold significant potential for shaping a dynamic and inclusive historical consciousness, but require historical literacy and ethical collaborations between historians and content creators.]]>
<![CDATA[TOXIC POSITIVITY DALAM KONTEN MOTIVASI ISLAMI: BAHAYA DI BALIK KATA-KATA PENYEMANGAT ]]>
<![CDATA[Nabawi, Nisbaul]]>
<![CDATA[ NIHAYAH: Journal of Islamic Studies Vol. 1 No. 2 (2025): NIHAYAH: Journal of Islamic Studies ]]>
Publisher : <![CDATA[Yayasan An-Nur Meunara Baro ]]>
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<![CDATA[The surge of Islamic motivational content on social media has generated a form of religious communication that adopts the language of instant positivity typical of pop psychology. Behind phrases like “Don’t be sad, Allah is with you” or “Stay strong, Allah will make a way,” lies a practice of toxic positivity—urging constant happiness and gratitude without validating negative emotions. This study critically examines how toxic positivity manifests in popular Islamic content and its psychological impact on young Muslims. Employing critical discourse analysis on 300 #MotivasiIslami posts from Instagram and TikTok, alongside digital ethnography and interviews with 20 content consumers aged 18–30, the study identifies three dominant patterns: denial of negative emotions, simplistic religious solutions, and misuse of the concept of tawakkul. Findings reveal that 28% of respondents felt guilty for not being able to maintain constant positivity. The research highlights how Qur'anic verses or prophetic traditions are selectively used to support shallow affirmations, and how the attention economy commodifies spirituality. The study underlines the need for religious media literacy that promotes a balanced integration of psychology and spirituality, and a more holistic narrative of sabr (patience). It recommends developing content that not only encourages but also embraces emotional complexity within the framework of faith.]]>
<![CDATA[DOA DALAM GENGGAMAN: ANALISIS PENGGUNAAN APLIKASI WIRID REMINDER DI KALANGAN MILENIAL URBAN ]]>
<![CDATA[Maqfirah, Siti]]>
<![CDATA[ NIHAYAH: Journal of Islamic Studies Vol. 1 No. 2 (2025): NIHAYAH: Journal of Islamic Studies ]]>
Publisher : <![CDATA[Yayasan An-Nur Meunara Baro ]]>
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<![CDATA[The rise of digital technology has reshaped how urban millennials practice their faith, particularly in daily devotions such as wirid and prayer. This article explores the phenomenon of wirid reminder app usage among Indonesian urban millennials, focusing on usage patterns, motivations, and spiritual-psychological impacts. Employing a mixed-methods approach, data were gathered through an online survey of 200 active users, in-depth interviews with 15 intensive users and 5 app developers, as well as digital observation of five popular applications and related online user forums. Findings reveal that 75% of users access the app during commutes or work breaks, with notification and progress tracking features being the most popular. Key motivations include the need for spiritual consistency and peer influence. While the app supports the reinforcement of spiritual routines, some users experience notification fatigue due to excessive alerts. Additionally, ethical concerns arise regarding the monetization model of premium subscription for advanced features, highlighting a tension between digital convenience and commodification of religious practice. The article recommends that app developers incorporate culturally contextualized content and promote mindful spiritual engagement rather than fostering dependency on digital reminders. This study underscores the need for a holistic and ethical framework in designing digital spirituality platforms for contemporary users.]]>
<![CDATA[AUGMENTED REALITY MUSHAF: MENGHIDUPKAN KEMBALI SENI TAFSIR VISUAL ]]>
<![CDATA[Syauqi, Muhammad]]>
<![CDATA[ NIHAYAH: Journal of Islamic Studies Vol. 1 No. 2 (2025): NIHAYAH: Journal of Islamic Studies ]]>
Publisher : <![CDATA[Yayasan An-Nur Meunara Baro ]]>
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<![CDATA[This article explores the potential of the Augmented Reality Mushaf (AR Mushaf) as a contemporary medium to revitalize the visual exegesis of the Qur'an, a tradition that has diminished in the face of modernization. The study adopts a development research approach, involving interdisciplinary collaboration among Qur'anic scholars, calligraphers, and AR developers. A prototype of the AR Mushaf was developed and tested with three user groups—traditional Islamic boarding school students, Muslim university students, and converts to evaluate user responses regarding the reading experience and understanding of Qur'anic verses. The findings reveal that AR enables thematic exegesis through infographic animations, vocabulary clarification via augmented notes, and three-dimensional visualization of Qur'anic narratives. Approximately 78% of participants reported improved contextual comprehension of verses, and 62% felt a deeper reading experience, though 15% expressed concern about distraction from the sacred text. The discussion highlights the continuity between classical manuscript illumination and modern visual technology as a renewed form of Islamic artistic heritage. Additionally, the article addresses ethical and pedagogical considerations in the development of religious technologies, particularly the limits of sacred visualization and developers’ responsibilities in preserving Qur'anic integrity. The study concludes that AR Mushaf offers a promising bridge between tradition and innovation, provided it is guided by culturally and theologically sensitive development frameworks.]]>
<![CDATA[MATEMATIKA DALAM SENI ARABESQUE: MEMBACA KODE-KODE ILAHIAH PADA ORNAMEN MASJID ]]>
<![CDATA[Zianda Alfarizzaki, Muhammad]]>
<![CDATA[ NIHAYAH: Journal of Islamic Studies Vol. 1 No. 2 (2025): NIHAYAH: Journal of Islamic Studies ]]>
Publisher : <![CDATA[Yayasan An-Nur Meunara Baro ]]>
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<![CDATA[This article explores the intersection between mathematics and arabesque art in mosque ornamentation as a visual expression of the Islamic principle of tawhid. Employing a qualitative approach, the study combines visual and textual analyses of geometric patterns in classical mosques with philological examinations of Islamic scientific manuscripts. The findings reveal that arabesque art embodies complex mathematical structures such as fractal symmetry, the golden ratio, and tessellations, reflecting cosmic order and divine unity. Symbolic numbers like 5, 7, and 99 serve not only aesthetic purposes but also spiritual pedagogy. This art is not merely decorative but rich in cosmological and theological meaning. Classical Islamic artists integrated mathematical logic with Sufi spirituality to create transcendent visual forms. The symbolism of shapes such as circles and stars signifies the connection between the empirical world and metaphysical reality. Thus, arabesque should be interpreted as a visual revelation uniting science, art, and faith. The study suggests the importance of interdisciplinary approaches in Islamic art studies and highlights the potential for integrating geometric aesthetics into educational curricula rooted in Islamic values. Islamic visual heritage is more than a cultural legacy it reflects an epistemology in which true beauty lies in divine order.]]>
<![CDATA[SUARA YANG TERDIAM: NARASI PEREMPUAN DALAM KAJIAN KITAB KUNING TRADISIONAL ]]>
<![CDATA[Dewi Rahma, Cut]]>
<![CDATA[ NIHAYAH: Journal of Islamic Studies Vol. 1 No. 2 (2025): NIHAYAH: Journal of Islamic Studies ]]>
Publisher : <![CDATA[Yayasan An-Nur Meunara Baro ]]>
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<![CDATA[This article explores the silenced voices of women within the corpus of traditional Islamic texts known as kitab kuning, a field long dominated by male interpretations that often marginalize female perspectives. Employing genealogical tracing and critical ethnography, this study investigates classical manuscripts and practices in female Islamic boarding schools (pesantren) to uncover traces of women’s intellectual contributions embedded in marginalia, oral traditions, and gender-specific pedagogies. Findings reveal that women are not entirely absent from Islamic knowledge production, but rather systematically marginalized through the structural mechanisms of canon formation. Texts often assumed to be gender-neutral in fact carry ideological underpinnings that sustain patriarchal dominance. Yet, silence within the texts can also be interpreted as a form of symbolic resistance, signaling women’s presence in unexpected ways. A gender-sensitive rereading of kitab kuning opens up possibilities for reconstructing more just and inclusive narratives. This study recommends the deconstruction of traditional religious canons and the integration of feminist hermeneutics into Islamic education, as a means to create interpretative spaces that respond to women's lived experiences. Thus, the legacy of kitab kuning is not merely textual but demands epistemological critique in pursuit of a more equitable Islamic thought.]]>
<![CDATA[DOA DALAM GENGGAMAN: FENOMENA APLIKASI PENGINGAT IBADAH DI KALANGAN GEN Z ]]>
<![CDATA[Fata, Fata]]>
<![CDATA[ NIHAYAH: Journal of Islamic Studies Vol. 1 No. 2 (2025): NIHAYAH: Journal of Islamic Studies ]]>
Publisher : <![CDATA[Yayasan An-Nur Meunara Baro ]]>
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<![CDATA[This study explores the phenomenon of prayer reminder applications among Generation Z within the context of digital religiosity transformation. The rapid advancement of digital technology, particularly smartphones, has introduced new forms of spiritual engagement, including "micro-spirituality" and notification-based religious practices. Using a mixed-methods approach, this research combines a survey of 500 application users aged 15–25 and in-depth interviews with 20 intensive users. Content analysis was also conducted on ten of the most popular prayer reminder apps in Indonesia, along with observations of related online discussion forums. The findings reveal a high frequency of app usage, especially features like prayer reminders, daily dhikr, and fasting schedules. While these apps enhance religious discipline, they also give rise to the phenomenon of “checklist spirituality,” which may diminish the reflective essence of worship. Moreover, dependence on digital notifications can lead to spiritual distractions and psychological challenges such as fear of missing out (FOMO). This study underscores the necessity of designing more adaptive, contextual, and ethically grounded religious applications to meet the challenges of mediated religion. The implications highlight the need to integrate spiritual authenticity with technological sophistication in shaping a new form of religiosity that retains essential values in contemporary Islamic practice.]]>
<![CDATA[ISLAM WARNA-WARNI MENAFSIR ULANG KONSEP UMMATAN WASATHAN ]]>
<![CDATA[Abraar, Muhammad]]>
<![CDATA[ NIHAYAH: Journal of Islamic Studies Vol. 1 No. 2 (2025): NIHAYAH: Journal of Islamic Studies ]]>
Publisher : <![CDATA[Yayasan An-Nur Meunara Baro ]]>
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<![CDATA[This article reinterprets the concept of ummatan wasathan, which is often understood within a normative framework of religious moderation. Employing a qualitative approach that integrates classical Islamic text analysis, ethnographic observation, and contemporary case studies, this study examines the multiple meanings of wasathiyah in Indonesia’s multicultural Muslim society. The findings reveal three dominant interpretations of wasathiyah: normative-textual, contextual-progressive, and pragmatic-political. These variants compete in shaping public Islamic discourse, often resulting in conflict and limited inclusivity. Although presented as a middle path, wasathiyah discourse is frequently used as a tool of power to legitimize authority and marginalize dissenting voices. The article highlights the necessity of reimagining a more inclusive Islam by expanding interpretive space around wasathiyah, making it more reflective of contemporary Muslim social realities. By recognizing pluralism as an inevitable fact, the study recommends developing a more dialogical religious education model and a flexible Islamic framework that embraces diversity. This research contributes to the Islamic discourse by offering a new perspective on moderation, viewing it not as a fixed ideology but as a dynamic, plural, and context-sensitive process.]]>
<![CDATA[FEMINISME DALAM BINGKAI FIKIH KLASIK SUARA YANG DIBUNGKAM ]]>
<![CDATA[Alwathani, Muharrir]]>
<![CDATA[ NIHAYAH: Journal of Islamic Studies Vol. 1 No. 2 (2025): NIHAYAH: Journal of Islamic Studies ]]>
Publisher : <![CDATA[Yayasan An-Nur Meunara Baro ]]>
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<![CDATA[This article explores the intersection of feminism and classical Islamic jurisprudence by uncovering the silenced voices of women hidden within patriarchal-dominated scholarly traditions. Employing a deconstructive, genealogical, and feminist ethnographic approach, the study reveals the existence of fiqh manuscripts authored or interpolated by female scholars, often disguised through metaphors, poetry, and narratives. These findings challenge the notion that women lacked contribution in classical fiqh by demonstrating that their marginalization was a result of structural suppression rather than absence. The discussion delves into the anatomy of silencing within Islamic knowledge traditions, subversive strategies employed by women, and the potential for reinterpreting fiqh through a gendered lens in the contemporary context. The study further underscores the need to reconstruct traditional fiqh curricula based on gender justice, paving the way for a more inclusive Islamic discourse. This article makes a significant contribution to the revival of female narratives in classical Islamic scholarship and supports the advancement of contextual and progressive Islamic feminist thought.]]>
