Dirasat: Journal Islamic Studies
Dirasat Journal of Islamic Studies published by STAI Dirosat Islamiyah Al Hikmah Jakarta is a peer reviewed open access international journal published twice a year in April and October. Dirasat accepts high quality manuscripts resulting from research projects within the scope of the Quran and Tafsir which include but are not limited to the following topics Quran and Tafsir Studies Hadith Islamic Education Islamic Thought Arabic as well as various disciplines relevant to the development of Islamic studies. Manuscripts must be original research written in English or Indonesian and not submitted concurrently to other journals or conferences. The editors accept contributions of articles in Indonesian containing 2500 to 5000 words and not yet published by other media. Citations use APA style.
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<![CDATA[KONTRIBUSI IMAM AHMAD BIN HANBAL (164-241 H) DALAM PENGEMBANGAN METODOLOGI KRITIK HADIS: ANALISIS SANAD, MATAN, DAN PENGARUHNYA TERHADAP TRADISI KEILMUAN SUNNI ]]>
<![CDATA[Ansory, Isnan]]>;
<![CDATA[Musakinah, Rheina]]>;
<![CDATA[Rahmadewi, Rasyiqah]]>
<![CDATA[ Dirasat: Journal Islamic Studies Vol. 2 No. 2, Oktober (2025): Dirasat: Journal Islamic Studies ]]>
Publisher : <![CDATA[STAI Dirosat Islamiyah Al-Hikmah Jakarta ]]>
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DOI: 10.71287/dirasat.v2i2, Oktober.495
<![CDATA[Prophetic hadith occupies a fundamental position as the second primary source of Islamic teachings after the Qur’an, making the preservation of its authenticity an essential scholarly endeavor. In the historical development of hadith criticism, Imam A?mad ibn ?anbal (164–241 AH) holds a pivotal role as one of the key figures in laying the foundations of naqd al-?ad?th. This study aims to examine Imam Ahmad’s contribution to the methodology of sanad and matn criticism and to analyze the influence of his approach on subsequent generations of scholars. Employing a qualitative descriptive method with a library research approach, this study draws upon primary sources such as Imam Ahmad’s works—particularly al-Musnad—and classical hadith literature, alongside secondary sources from modern academic studies. The findings reveal that Imam Ahmad applied an integrative methodology of hadith criticism, combining rigorous scrutiny of transmission chains with careful evaluation of textual content. His strict assessment of narrators, emphasis on the continuity of transmission, and rejection of matn that contradicts the Qur’an, mutaw?tir Sunnah, or established principles of Islamic law demonstrate the maturity of early hadith criticism. Imam Ahmad’s methodology significantly influenced later hadith scholars, including the compilers of the Kutub al-Sittah, the development of al-jar? wa al-ta‘d?l, the formation of the Hanbali school of law, and Sunni theological tradition. Thus, Imam Ahmad can be regarded as a transitional figure who played a crucial role in shaping the standards of hadith authenticity within classical Islamic scholarship.]]>
<![CDATA[RAUDHOH SEBAGAI KONSEP INNER PEACE: ANALISIS SEMANTIK AL-QUR’AN DALAM KONTEKS KESEHATAN MENTAL ]]>
<![CDATA[Fajar, Muhammad]]>
<![CDATA[ Dirasat: Journal Islamic Studies Vol. 2 No. 2, Oktober (2025): Dirasat: Journal Islamic Studies ]]>
Publisher : <![CDATA[STAI Dirosat Islamiyah Al-Hikmah Jakarta ]]>
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DOI: 10.71287/dirasat.v2i2, Oktober.517
<![CDATA[This research was conducted against the background of increasing psychological distress in adolescents and college students that affects their mental health, especially related to stress and anxiety. Previous findings show a complex relationship between psychological factors, lifestyle, and resilience in forming a stable mental state. The urgency of this research lies in the need to understand the concept of inner peace based on the Qur'an, which can be a reference for psychological interventions based on spiritual values. The purpose of the research is to map the network of meanings of the word raudhoh in the Qur'an to understand the representation of inner peace, as well as to compare the historical meaning of the pre-Qur'an with the spiritual meaning in the sacred text. The research uses a qualitative method with an interpretive paradigm through encyclopedic semantic analysis. Data was collected from Qur'anic verses containing the word raudhoh, tafsir studies, and classical linguistic sources, then analyzed through concept extraction, meaning relationship mapping, and conceptual interpretation. The results of the study show that raudhoh in the pre-Qur'an period refers to a fertile, watery, and soothing physical space, while in the Qur'an it has been transformed into a symbol of spiritual enjoyment, peace of mind, and retribution for believers. Relational analysis confirms that raudhoh represents five aspects of inner serenity: inner fertility, acceptance, emotional balance, meaning of life, and spiritual well-being. In conclusion, raudhoh is not just a physical place, but an image of inner peace that is integrated in the spiritual and psychological experience of humans, providing a new perspective for strengthening mental health based on the values of the Qur'an.]]>
<![CDATA[ALIRAN HERMENEUTIKA, PENERAPANNYA DALAM ULUMUL QUR’AN, DAN TIPOLOGI PENAFSIRAN KONTEMPORER ]]>
<![CDATA[Maulana, Hasbi]]>
<![CDATA[ Dirasat: Journal Islamic Studies Vol. 2 No. 2, Oktober (2025): Dirasat: Journal Islamic Studies ]]>
Publisher : <![CDATA[STAI Dirosat Islamiyah Al-Hikmah Jakarta ]]>
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DOI: 10.71287/dirasat.v2i2, Oktober.518
<![CDATA[This study examines the dynamic relationship between hermeneutical schools of thought and the development of Ulumul Qur’an within the landscape of contemporary Qur’anic interpretation. Hermeneutics is approached as a framework that enables dialogue between the historical meaning of the text and the interpretive demands of the modern era. Concepts such as the horizon of understanding, the hermeneutical circle, the double movement, and the ma’na-cum-maghza are employed to reread classical Qur’anic sciences in a more contextual manner. The literature reveals that hermeneutics significantly enriches the understanding of asbab al-nuzul, nasikh-mansukh, and textual coherence by incorporating socio-historical considerations and interpretive dynamics. Contemporary trends in Qur’anic interpretation show three prominent orientations: conservative quasi-objectivism, subjectivism, and progressive quasi-objectivism, each offering distinct ways of relating divine revelation to current realities. The study affirms that hermeneutics can be adapted into an interpretive model that preserves the sacred authority of the Qur’an while enabling interpretations that are relevant, flexible, and responsive to modern challenges.]]>
<![CDATA[ORIENTASI TAFSIR ISYARI SUFI PADA TAFSIR AN NASAFY ]]>
<![CDATA[Hermansyah]]>
<![CDATA[ Dirasat: Journal Islamic Studies Vol. 2 No. 1, April (2025): Dirasat: Journal Islamic Studies ]]>
Publisher : <![CDATA[STAI Dirosat Islamiyah Al-Hikmah Jakarta ]]>
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DOI: 10.71287/dirasat.v2i1, April.528
<![CDATA[This study departs from the need to highlight the living and hidden dimension of Sufism behind the simplicity of the editorial of Tafs?r an-Nasaf? by 'Abdull?h ibn A?mad an-Nasaf?, a great scholar of M?tur?diyyah of the 7th century AH. So far, Tafs?r an-Nasaf? has often been positioned as a concise commentary that is on the rational-moderate path, but if examined more deeply, it will be found that the current of Sufism is prominent and significant in interpretation. Through a thematic and descriptive-qualitative analysis approach, this study found that the orientation of isy?r? Sufism in Tafs?r an-Nasaf? appeared prominent and significant. These elements are seen in: (1) the emphasis on moral-spiritual meaning after the presentation of zahir verses; (2) the use of Sufism terms such as ma'rifah, muj?hadah, tazkiyah al-nafs, and ?aq?qah; (3) the integration between the M?tur?diyyah theological framework and the Sufi inner consciousness; and (4) the association of the verses of the Qur'an with the process of the soul's journey to spiritual maturity. Thus, this study shows that Tafs?r an-Nasaf? is an important example of moderate Sufism—a Sufism that does not deny the text, does not ignore zahir, but instead makes spiritual experience a layer of meaning that deepens the understanding of shari'i. These findings provide an academic basis for expanding the study of the position of moderate isy?r? Sufism in the study of contemporary interpretation and its relevance to the development of a balanced modern Islamic spirituality rooted in the classical scientific tradition.]]>
<![CDATA[TEORI MUBADALAH DAN APLIKASINYA DALAM PENELITIAN GENDER ]]>
<![CDATA[Syarifudin]]>
<![CDATA[ Dirasat: Journal Islamic Studies Vol. 2 No. 2, Oktober (2025): Dirasat: Journal Islamic Studies ]]>
Publisher : <![CDATA[STAI Dirosat Islamiyah Al-Hikmah Jakarta ]]>
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DOI: 10.71287/dirasat.v2i2, Oktober.537
<![CDATA[Gender discourse in Islam has continued to evolve alongside growing critical awareness of patriarchal bias embedded in classical exegetical and juridical traditions. Various strands of Islamic feminism have sought to reconstruct more gender-just interpretations of religious texts; however, these approaches often encounter normative resistance within mainstream Muslim communities. This article aims to examine the theory of Mubadalah, developed by Faqihuddin Abdul Kodir, as an alternative hermeneutical framework in Islamic gender studies. Employing a qualitative library-based research method, this study utilizes conceptual and hermeneutical analysis, combined with critical engagement with global Islamic feminist scholarship. The findings reveal that Mubadalah offers a relational interpretive paradigm grounded in the principle of reciprocity, positioning men and women as equal moral subjects in receiving religious commands, prohibitions, and ethical teachings. Unlike certain strands of global Islamic feminism that emphasize structural critiques of classical interpretive authority, Mubadalah operates from within the Islamic textual and scholarly tradition by foregrounding maq??id al-shar?‘ah as its primary ethical orientation. This approach not only reconstructs gender-biased interpretations of religious texts but also generates significant theoretical and practical implications for public policy, family relations, and Islamic education. This article contributes to Islamic gender studies by positioning Mubadalah as an indigenous Islamic gender hermeneutics that mediates the tension between global Islamic feminism and normative Islamic tradition. The study demonstrates that Mubadalah holds transformative and sustainable potential for advancing gender justice within contemporary Muslim societies.]]>
<![CDATA[KONTRIBUSI IMAM AHMAD BIN HANBAL (164-241 H) DALAM PENGEMBANGAN METODOLOGI KRITIK HADIS: ANALISIS SANAD, MATAN, DAN PENGARUHNYA TERHADAP TRADISI KEILMUAN SUNNI ]]>
<![CDATA[Ansory, Isnan]]>;
<![CDATA[Musakinah, Rheina]]>;
<![CDATA[Rahmadewi, Rasyiqah]]>
<![CDATA[ Dirasat: Journal Islamic Studies Vol. 3 No. 1, April (2026): Dirasat: Journal Islamic Studies ]]>
Publisher : <![CDATA[STAI Dirosat Islamiyah Al-Hikmah Jakarta ]]>
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DOI: 10.71287/dirasat.v3i1, April.612
<![CDATA[Prophetic hadith occupies a fundamental position as the second primary source of Islamic teachings after the Qur’an, making the preservation of its authenticity an essential scholarly endeavor. In the historical development of hadith criticism, Imam A?mad ibn ?anbal (164–241 AH) holds a pivotal role as one of the key figures in laying the foundations of naqd al-?ad?th. This study aims to examine Imam Ahmad’s contribution to the methodology of sanad and matn criticism and to analyze the influence of his approach on subsequent generations of scholars. Employing a qualitative descriptive method with a library research approach, this study draws upon primary sources such as Imam Ahmad’s works—particularly al-Musnad—and classical hadith literature, alongside secondary sources from modern academic studies. The findings reveal that Imam Ahmad applied an integrative methodology of hadith criticism, combining rigorous scrutiny of transmission chains with careful evaluation of textual content. His strict assessment of narrators, emphasis on the continuity of transmission, and rejection of matn that contradicts the Qur’an, mutaw?tir Sunnah, or established principles of Islamic law demonstrate the maturity of early hadith criticism. Imam Ahmad’s methodology significantly influenced later hadith scholars, including the compilers of the Kutub al-Sittah, the development of al-jar? wa al-ta‘d?l, the formation of the Hanbali school of law, and Sunni theological tradition. Thus, Imam Ahmad can be regarded as a transitional figure who played a crucial role in shaping the standards of hadith authenticity within classical Islamic scholarship.]]>
<![CDATA[TANTANGAN PENDIDIKAN ISLAM DI ERA DIGITAL PERSPEKTIF PENDIDIKAN ISLAM KONTEMPORER ]]>
<![CDATA[Umraniah]]>;
<![CDATA[Husni, Muhammad]]>
<![CDATA[ Dirasat: Journal Islamic Studies Vol. 3 No. 1, April (2026): Dirasat: Journal Islamic Studies ]]>
Publisher : <![CDATA[STAI Dirosat Islamiyah Al-Hikmah Jakarta ]]>
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DOI: 10.71287/dirasat.v3i1, April.613
<![CDATA[This study aims to examine the challenges of Islamic education in the digital age through the perspective of contemporary Islamic education. Using a literature review method, the article identifies key problematic issues such as curriculum dualism, moral disorientation among the younger generation, and technological adaptation barriers within educational institutions. The analysis reveals that these challenges necessitate strategic responses in the form of integrating religious and general sciences within a monotheistic (tawhid) framework, transforming interactive digital pedagogy, and strengthening holistic educator competencies. The research findings emphasize that contemporary Islamic education must balance technological advancement with the preservation of akhlaqul karimah (noble character) values to produce a generation that is globally competitive yet retains a solid religious identity. In conclusion, the synergy between adaptive policies and professional human resource management is the primary key to the sustainability of Islamic education as an instrument for cultivating insan kamil (the perfect human) in the present era.]]>
<![CDATA[BIAS IDEOLOGI, MAZHAB, DAN KEYAKINAN DALAM TERJEMAHAN AL-QUR’AN ]]>
<![CDATA[Maulana, Hasbi]]>
<![CDATA[ Dirasat: Journal Islamic Studies Vol. 3 No. 1, April (2026): Dirasat: Journal Islamic Studies ]]>
Publisher : <![CDATA[STAI Dirosat Islamiyah Al-Hikmah Jakarta ]]>
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DOI: 10.71287/dirasat.v3i1, April.615
<![CDATA[The translation of the Qur’an occupies a vital role in conveying the message of divine revelation to Muslim communities across different languages and cultures. However, Qur’anic translation is never a purely neutral linguistic exercise, as translators inevitably carry ideological, jurisprudential, and doctrinal backgrounds that shape their interpretive choices. This study aims to examine and analyze the forms of ideological, mazhab-based, and belief-related bias that appear in Qur’anic translations, with particular attention to their implications for religious understanding. This research employs a qualitative approach through library research, utilizing descriptive-analytical methods and drawing on theories of translation ideology, comparative fiqh, and Islamic hermeneutics as analytical frameworks. The results reveal three distinct categories of bias. Ideological bias is evident in the Indonesian Ministry of Religious Affairs translation, where the term jihad is rendered broadly to reflect a moderate Islamic orientation. Mazhab-based bias appears in the verse of wudu (QS. Al-Ma’idah: 6), where different jurisprudential schools interpret the phrase wa arjulakum divergently, producing varying rulings on washing or wiping the feet. Belief-related bias is evident in the translation of ahl al-bayt (QS. Al-Ahzab: 33) and the verb istawa (QS. Taha: 5), rendered differently by Sunni and Shi’a traditions and by Salafi and Ash’ari theological orientations. This study concludes that Qur’anic translation is fundamentally an interpretive act shaped by the translator’s worldview, and that recognizing these biases is essential for readers to engage critically with translations and appreciate the diversity of Islamic scholarly tradition.]]>
<![CDATA[USHUL DAN FURU’ DALAM PERSPEKTIF MAQASID AL-SHARI’AH: REKONSTRUKSI HIERARKI KEBUTUHAN DARURIYYAH, HAJJIYAH DAN TAHSINIYYAH ]]>
<![CDATA[Hamidalloh, Ahmad Sayyidiman]]>;
<![CDATA[Ali, M. Zainuddin]]>;
<![CDATA[Assyidiq, Ahmad Fika]]>;
<![CDATA[Arosyiddin, Muhammad]]>
<![CDATA[ Dirasat: Journal Islamic Studies Vol. 3 No. 1, April (2026): Dirasat: Journal Islamic Studies ]]>
Publisher : <![CDATA[STAI Dirosat Islamiyah Al-Hikmah Jakarta ]]>
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DOI: 10.71287/dirasat.v3i1, April.618
<![CDATA[This study aims to analyze the relationship between ushul and furu' from the perspective of maqasid al-shari'ah, and reconstruct the hierarchy of human needs that include daruriyyah, hajjiyyah, and tahsiniyyah as instruments in determining the priority of public welfare. The background of this research is based on the increasing complexity of contemporary social issues that cannot be fully answered through a textual and formalistic fiqh approach. This study uses a qualitative approach with a library research method, with data sources in the form of relevant scientific articles. Data analysis techniques are carried out through content analysis with a descriptive-analytical and conceptual approach. The results of the study indicate that the relationship between ushul and furu' is dialectical and interdependent, not dichotomous as generally understood. Usul functions as a normative and methodological basis, while furu' is a form of actualization of law in practical life. In this context, maqasid al-shari'ah acts as an integrative framework that connects the two and directs the orientation of law towards public welfare. Furthermore, the concept of the hierarchy of human needs within the maq??id (the principles of law) needs to be dynamically reconstructed, as modern reality has seen shifts in the categories of needs due to social and technological developments. The implications of these findings suggest that social fiqh needs to be developed through a more substantive, adaptive, and contextual approach to the maq??id (the principles of law) so that Islamic law remains relevant in addressing the challenges of the times.]]>
<![CDATA[HUKUM MEMPERCAYAI ZODIAK DALAM PERSPEKTIF AL-QUR’AN: TELAAH SURAT AL-AN’AM AYAT 67 ]]>
<![CDATA[Hadi, Abdul]]>
<![CDATA[ Dirasat: Journal Islamic Studies Vol. 3 No. 1, April (2026): Dirasat: Journal Islamic Studies ]]>
Publisher : <![CDATA[STAI Dirosat Islamiyah Al-Hikmah Jakarta ]]>
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DOI: 10.71287/dirasat.v3i1, April.628
<![CDATA[This study aims to examine the ruling on believing in zodiac signs from the perspective of the Qur’an through an analysis of Surah Al-An'am verse 76. In modern society, zodiac beliefs are not only used for entertainment but also as references for understanding personality, predicting fate, and making life decisions. This research employs a qualitative method with a thematic (maudhu’i) exegesis approach, supported by analyses of classical and contemporary tafsir literature. The examined verse illustrates the process of truth-seeking by Prophet Ibrahim, who observed a star as a supposed deity but rejected it due to its transient nature. This indicates that celestial bodies do not possess absolute authority over human life. The findings reveal that believing in zodiac signs as determinants of fate contradicts the principle of monotheism (tawhid) and may lead to shirk, as it attributes divine power to other than Allah. Therefore, believing in zodiac signs as determinants of destiny is not justified in Islamic teachings, although their use purely for entertainment without belief does not fall under the same ruling.]]>
