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<![CDATA[Penghulu sebagai Ujung Tombak Konstruksi Pemikiran Beragama Moderat di Sintang ]]>
<![CDATA[Nijo Nijo]]>;
<![CDATA[Zaenuddin Hudi Prasojo]]>
<![CDATA[ Khazanah Theologia Vol. 2 No. 3 (2020): Khazanah Theologia ]]>
Publisher : <![CDATA[UIN Sunan Gunung Djati Bandung ]]>
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DOI: 10.15575/kt.v2i3.10222
<![CDATA[The transnational religious thought of Salafi Wahabi has received a significant response from some Muslims in Sintang City. The response, among others, is marked by the establishment of a Salafi Study Center at Abu Bakr mosque that has influenced some congregations of the surrounding mosques such as al-Amin mosque, Nur Mosque, and al-Muttaqin Mosque in Kampung Ladang area. In addition, another religious thought of Jamaah Tabliqh also gets adherents from the surrounding community in Masuka. They have set up a mosque to accommodate their religious activities. The positive response to the transnational religious thought has also been found in the hinterland of Ketungau Hilir and Tempunak sub-districts in Sintang City area. This work discusses the roles of Penghulu (the official Islamic religious leaders) in Sintang District in responding to the growing of the transnational religious thought. Based on qualitative data and analysis gathered in the field, the work suggests that the marriage administers (the penghulu) have not shown their satisfying performance with well structured programs. In fact, the penghulu sets in a strategic position within the society. They have focused more on marriage counselling as their services to religious guidance to the community. Special programs for spiritual direction with a broader range of materials have not been attracting their attention due to their limited time allocated and facilities available. Therefore, this work recommends that it is urgent to initiate the construction of knowledge that is not easily to be exposed by transnational religious traditions that tend to act radically. The penghulu may better provide insight into Islamic moderation or moderate Islam to the community in the region.]]>
<![CDATA[Teologi Kepemimpinan Hindu: Kepemimpinan Berlandaskan Ketuhanan ]]>
<![CDATA[Putu Dana Yasa]]>
<![CDATA[ Khazanah Theologia Vol. 3 No. 1 (2021): Khazanah Theologia ]]>
Publisher : <![CDATA[UIN Sunan Gunung Djati Bandung ]]>
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DOI: 10.15575/kt.v3i1.10257
<![CDATA[Leadership theology is part of theology in general, and even various types of theological studies can be raised as long as it understands the frame work of theology itself. Leadership theology is two different areas of science, theology is in the area (Paravidya) while leadership is in the area (Aparivdya). Leadership theology is basically one solution to the decline in the quality of leaders in the modern era. A leader does not only master the teachings of leadership in general, but also must have a basic understanding of theology so that when leading, the leader will realize that his leadership will be directly accountable to God. This study is included in qualitative research. The data was collected by means of literature study. Novelthy (findings) in this study, namely the theology adopted by a leader will determine every decision taken by a leader. In addition, the experience of a leader will affect the leadership style and become a memory so that it will be a reflection of every leader's actions. An understanding of leadership and understanding of theology are a strong basis for a leader in carrying out his duties as God's representative to manage the universe.]]>
<![CDATA[Fenomena Living Hadis Dalam Pembelajaran Anak Usia Dini ]]>
<![CDATA[Luthfi Maulana]]>;
<![CDATA[Muhammad Arif Rasyid Ridha]]>;
<![CDATA[Andi Murni]]>
<![CDATA[ Khazanah Theologia Vol. 2 No. 3 (2020): Khazanah Theologia ]]>
Publisher : <![CDATA[UIN Sunan Gunung Djati Bandung ]]>
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DOI: 10.15575/kt.v2i3.10331
<![CDATA[This simple research is about to study about a phenomenon of living hadith which is used as a model of learning in early childhood. The focus of this study is how the process and the occurrence of living hadith in a learning. This simple study is a field study, related to the phenomenon of living hadith. This research is descriptive, qualitative, inductive which means a research done to get a general picture or description of living hadith. The approach used in this research is phenomenology approach. The result of this simple study concludes that the model of Hadith base study conducted by Yayasan Insan Rabbani is a model of living hadith phenomenon. In addition, there are several cornerstones of hadith that serve as learning patterns and principles in building the character of children. In addition, there is a unique and interesting model, where the methods of memorization, learning, and play that are associated with the hadith, become a style in learning.]]>
<![CDATA[Nilai Religius pada Kearifan Lokal Tembang Macapat Madura ]]>
<![CDATA[Moh Hafid Effendy]]>
<![CDATA[ Khazanah Theologia Vol. 3 No. 1 (2021): Khazanah Theologia ]]>
Publisher : <![CDATA[UIN Sunan Gunung Djati Bandung ]]>
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DOI: 10.15575/kt.v3i1.10959
<![CDATA[The religious value of the local wisdom of the Madurese Macapat song is motivated by the variety of Madurese macapat songs that contain religious values which until now have been neglected by the Madurese ethnic in everyday life. This article examines the religious value of local Madurese wisdom in macapat songs. The method in this research uses a qualitative approach with a descriptive type. The techniques used in collecting data are through transcription, observation, documentation, and listening. Meanwhile, to analyze the data, researchers used identification, classification, and data description techniques. The results showed that the religious value of the local wisdom of the Madura macapat song contains the relationship between humans and God the creator of nature, namely Allah commands humans to carry out His good commands and stay away from His prohibitions. Meanwhile, the human-human relationship found symbolic meaning parèbhâsan with a reflection from Paul Recoer namely Kerras lamon ta’ akerrès which is intended for people who do not think before they act so that something happens less profitable for them. Madurese are advised to think before acting, so as not to be careless in doing something to others.]]>
<![CDATA[Kesadaran Beragama dalam Perspektif Ihsan: Pengalaman Pertaubatan Preman ]]>
<![CDATA[Heryanto Heryanto]]>
<![CDATA[ Khazanah Theologia Vol. 3 No. 2 (2021): Khazanah Theologia ]]>
Publisher : <![CDATA[UIN Sunan Gunung Djati Bandung ]]>
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DOI: 10.15575/kt.v3i2.10974
<![CDATA[The initial aim was to analyze and evaluate the development of thuggery religious awareness, in order to obtain an overview of the processes, patterns, and factors that influence it. This has done because the subject has changed behavior in religious awareness. This research method has used a qualitative approach, case studies. The sample in this study has used a purposive sampling technique, while the key informants snowball sampling technique. The focus of this research is the religious awareness behavior of thuggery. The data collected by observation, interview, the questionnaire as a guide, and documentation. The results of the study show that religious awareness is a condition that must achieved through the struggle of the person concerned. Strong intrinsic motivation plays a role in religious awareness and repentance. The bad behavior of thuggery has caused by a bad social environment. Family and friends can help someone to repent. The Ulama guidance becomes the way of religious awareness. Childhood religious education plays an important role in fostering adult religious awareness.]]>
<![CDATA[Situs Hindu Pra-islam di Kudus dan Sikap Toleran Sunan Kudus ]]>
<![CDATA[Moh Rosyid]]>
<![CDATA[ Khazanah Theologia Vol. 3 No. 3 (2021): Khazanah Theologia ]]>
Publisher : <![CDATA[UIN Sunan Gunung Djati Bandung ]]>
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DOI: 10.15575/kt.v3i3.10975
<![CDATA[Among historical sites in Kudus, Central Java is Langgar Bubrah, in which laying lingga and yoni, two symbols often found in a Hindu temple. Some archeologists consider this as proof of Sunan Kudus’s tolerance. This paper analyzes the preservation of religious sites and their relation to promote religious tolerance. Data were collected through interviews, observation, and documentation analysis is descriptive qualitative. The result shows that Sunan Kudus promoted tolerance among his people by preserving several old traditions such as preventing. However, the Kudus Regency Government has optimized tried to treat it, so it needs to be scheduled to rescue cultural objects, namely restoration, revitalization, and facilitating cultural facilities and infrastructure in the form of performance spaces. Kudus local parliament members also need to realize the budget politics in the regional budget, which favors cultural preservation by providing funding for cultural advancement based on investment considerations. The research to contribution for development archeology associated with culture heritage Hindu in Kudus pra-Islam.]]>
<![CDATA[Karakteristik Tafsir al-Mushaf al-Mufassar karya Farid Wajdi ]]>
<![CDATA[Wahyu Kusuma Aji]]>
<![CDATA[ Khazanah Theologia Vol. 3 No. 1 (2021): Khazanah Theologia ]]>
Publisher : <![CDATA[UIN Sunan Gunung Djati Bandung ]]>
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DOI: 10.15575/kt.v3i1.11002
<![CDATA[Penelitian ini bertujuan untuk mengungkap karakteristik kitab al-Mus}h}af al-Mufassarkarya Muhammad Farid Wajdi seorang tokoh mufasir kelahiran Mesir. Selain itu diulas pula alasan dari penggunaan karakter tersebut. Setelah melewati proses penelitian, penulis menemukan beberapa hal mengenai karakteristik al-Mus}h}af al-Mufassar Pertama, karakter al-Mus}h}af al-Mufassar tercermin pada dua aspek: (1) postur tafsir yang simpel dan lugas dengan corak tekstual-lugawi yang dikemas secara ijma>li>. Postur tafsirnya yang simpel dan lugas tersebut dapat ditengarai pada setiap bahasan tafsirnya selalu disajikan dalam satu halaman tuntas, tidak lebih. Selain itu, layout penulisan dan penyajian tafsirnya pun lebih berorientasi pada kemudahan dan kenyamanan bagi pembaca, yakni adanya penempatan secara proporsional antara teks ayat yang hendak ditafsirkan, tafsi>r al-alfa>z\ dan tafsi>r al-ma’a>ni>: teks ayat disajikan secara mushafi, sementara tafsi>r al-alfa>z\ ditempatkan persis di bagian samping sebagai hawa>misy, sedangkan tafsi>r al-ma’a>ni> ditempatkan di bagian bawah sebagai tafsiran makna ayat secara global; (2) struktur dan gaya bahasa tafsir yang sederhana. Bahasa tafsir yang lugas, tidak bertele-tele. Bahkan kerap menggunakan struktur kebahasaan Al-Qur’an itu sendiri.Kedua, penggunaan karakter postur dan bahasa tafsir yang simpel dan lugas tersebut, di satu sisi bisa dikatakan sebagai kritik atas tradisi tafsir sebelum-sebelumnya, dan di sisi lain sebagai bagian dari strategi M. Fari>d Wajdi> dalam konteks persaingan “pasar konsumsi tafsir†di Mesir.]]>
<![CDATA[Hadis Tentang Wanita Menjadi Pemimpin: Menelisik Antara Pemahaman Tekstual dan Kontekstual Perspektif M. Syuhudi Ismail ]]>
<![CDATA[Ummi Kalsum Hasibuan]]>;
<![CDATA[Hafizzullah Hafizzullah]]>
<![CDATA[ Khazanah Theologia Vol. 3 No. 2 (2021): Khazanah Theologia ]]>
Publisher : <![CDATA[UIN Sunan Gunung Djati Bandung ]]>
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DOI: 10.15575/kt.v3i2.11023
<![CDATA[This paper examines the hadith about women becoming leaders from a textual and contextual perspective M. Syuhudi Ismail. This shows that the hadith should not always be understood merely textually, but rather by paying attention to the socio-historical and context of the hadith. The purpose of this paper is to uncover and know about how the understanding of women's traditions becomes a leader in the textual and contextual review of Shuhudi. The approach used is a descriptive-analysis approach. The results of this study are: first, the textual hadith of the appointment of women as leaders is prohibited and at that time women did not have authority at all. Second, the contextual understanding of the hadith of women becoming leaders changes with time as time goes by. So that in this context Syuhudi's contextual understanding is that women may become leaders on the condition that they have authority, are able to lead and society accepts if women are leaders. In this case Syuhudi did it by looking at an analysis of asbab al-wurud and the macro context in the Persian region. Third, M. Syuhudi Ismail classifies the traditions of women into leaders as traditions related to the current situation (developing). Therefore the hadith must be understood contextually, because the contents of the hadith instructions are temporal.]]>
<![CDATA[Manifestasi Kehadiran Tuhan di dalam Teologi Kristen: Dari Tabernakel Musa ke Bait Allah yang Hidup ]]>
<![CDATA[Sonny Zaluchu]]>
<![CDATA[ Khazanah Theologia Vol. 3 No. 1 (2021): Khazanah Theologia ]]>
Publisher : <![CDATA[UIN Sunan Gunung Djati Bandung ]]>
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DOI: 10.15575/kt.v3i1.11158
<![CDATA[This paper aims to prove that the manifestation of God's presence in the Old Testament (OT) is not something final. The climax of God's presence among His people is seen in the coming of Jesus into the world through the incarnation. Through this paper, it is explained that even though God is transcendent in Christian theology, He is also immanent at the same time. God's transcendence cannot be separated from his immanent nature and vice versa. The main data used in this research is through a literature review. The results obtained from the literature review were compiled through the Integrative Critical Analysis (ICA) approach to meet the research objectives. The main conclusion is, theologically, the Christian is the abode of the true God.]]>
<![CDATA[Hermeneutika sebagai Metode Tafsir: Mengurai Konstruksi Pengetahuan Generasi Z Kota Malang ]]>
<![CDATA[M. Miski]]>;
<![CDATA[Lulu Fauziah Priyandini]]>;
<![CDATA[M. Rozik Sudawam]]>;
<![CDATA[Megawati Ayu Rahmawati Wardah]]>;
<![CDATA[Alvian Chandra Alim]]>
<![CDATA[ Khazanah Theologia Vol. 3 No. 1 (2021): Khazanah Theologia ]]>
Publisher : <![CDATA[UIN Sunan Gunung Djati Bandung ]]>
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DOI: 10.15575/kt.v3i1.11204
<![CDATA[This study is intended to answer three main questions. First, how does the Z generation in Malang City responds to the use of hermeneutics as a method of interpreting the Qur'an by Muslim scholars? Second, how is the process of transmitting their knowledge about it? And third, how is the construction of their knowledge about the ideal interpretation of the Qur'an and can respond to socio-religious dynamics and phenomena? This study is a field study, while the primary respondents are Z generation in Malang City. The use of descriptive, hermeneutic, and intertext analysis models on data, the results of this study showed that there are differences conveyed by the Z generation of Malang City related to the use of hermeneutics as a method of interpretation of the Qur'an: some of them accept it, while others reject it. The transmission of their knowledge about hermeneutics also varies; most of them are correlated with social media, some are still conventional, which relies on information from teachers, and so on. This showed that generation Z of Malang city is not entirely averse to issues that tend to be controversial. Moreover, the authority for interpreting the Qur'an has not entirely shifted from the real world to cyberspace, no matter how dependent they are on the new media.]]>
