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<![CDATA[خصائص التصور الÙلسÙÙŠ للقرآن الكريم والوØÙŠ النبوي عند منجي لسود ÙÙŠ كتابه "إسلام الÙلاسÙØ©" ]]>
<![CDATA[Makmun, Muhammad]]>;
<![CDATA[Budiningsih, Dessy Yanti Srie]]>
<![CDATA[ DINIKA : Academic Journal of Islamic Studies Vol 4, No 3 (2019) ]]>
Publisher : <![CDATA[IAIN Surakarta ]]>
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DOI: 10.22515/dinika.v4i3.2090
<![CDATA[This study tries to present the characteristics of  philosophical knowledge of the Qur'an and Prophetic Revelation according to Munji Laswad in his book Islam wa al-Falasifa". This book presents the appearance or manifestation of the philosophers' unity (their perspective on Islam) in several theological discourses based on the characteristics of philosophical perspectives. The author finds that philosophers according to Munji Laswad have special characteristics in seeing and understanding Islam and some of the main concepts in it specifically related to their perspective on the Qur'an and Prophetic Revelation. Among these characteristics is a knowledge (depiction of something) that must be connected with the burhan(demonstrative proposition) which is a special feature of the schools of Islamic philosophy. Even this type of burhanis a differentiator between philosophy and others, either theology, Sufism or jurisprudence]]>
<![CDATA[The Fusion of Javano-Islamic Mysticism in the Story of Dewaruci ]]>
<![CDATA[Setyawan, Heri]]>
<![CDATA[ DINIKA : Academic Journal of Islamic Studies Vol 3, No 1 (2018): Islam in Multidisciplinary Perspectives ]]>
Publisher : <![CDATA[IAIN Surakarta ]]>
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DOI: 10.22515/dinika.v3i1.95
<![CDATA[Serat Cabolek shows the story which represents the Javanese mysticism, especially as told by the story of Dewaruci. The debate among Haji Amad Mutamakin and Ketip Anom about the spirituality of Dewaruci consist of synthesis Javanese and Islamic mysticism. Particularly, it is the emergence of Hinduism and Islam which shapes Javanese mysticism. Looking carefully at the dialogue and debate between Haji Mutamakin and Ketip Anom about the story of Dewaruci it shows that the concept of Javanese mysticism drawn to the fundamental themes such as what life is what to do in life, and how to live in a good life. Story of Dewaruci shows the significance of batin as an inner essence of a person. The goal of life is seeking “water of life†that is unity with the Divine. The Divine is not outside there and far from human. The mysticism of Java, therefore, is all about life in the world and human relation with himself, others, and the universe. It is about human activities in all their mundane activities and about human understanding of himself and the universe. Javanese mysticism lays in daily activities. It is in everyday life Javanese coming to the essence of life. These daily activities consist of all relations Javanese made the way of thinking Javanese understood and believed. All aspects become a mystic realm.  Keywords:Islamic Mysticism, Javanese Culture, Cultural Fusion]]>
<![CDATA[Film as Media of Religious Dialogue: The Reception of Three Indonesian Contemporary Films ]]>
<![CDATA[Latifah, Latifah]]>
<![CDATA[ DINIKA : Academic Journal of Islamic Studies Vol 1, No 3 (2016) ]]>
Publisher : <![CDATA[IAIN Surakarta ]]>
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DOI: 10.22515/dinika.v1i3.87
<![CDATA[The paper examines the audiences response in consuming of religious representation in three Indonesian contemporary films: Ayat-Ayat Cinta (Verses of Love), 3 Doa 3 Cinta (3 Wishes 3 Loves), and Perempuan Berkalung Sorban (Woman with a Scarf Around her Neck). By examining the audiences response in media, particularly through electronic delivery, the paper shows that the public dispute of the Islam representation in this film serves as communication media of religious dialogue. The examination of audiences response on those three films illuminates the various impacts of Islamic film label embedded in their cinematic representation. Islamic film can be a profitable trademark since it gives more reasons to attract audience than entertainment motive does. Representation of religion analogue to religious teaching and practice creates religious film as media for religious dialogue between people, state, the faith communities, and film makers.Keywords:film, representation, religious-dialogue]]>
<![CDATA[Studi Islam Indonesia: Bibliografi Disertasi Terpilih 1900-1979 ]]>
<![CDATA[Saputro, Endy]]>
<![CDATA[ DINIKA : Academic Journal of Islamic Studies Vol 1, No 1 (2016) ]]>
Publisher : <![CDATA[IAIN Surakarta ]]>
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DOI: 10.22515/dinika.v1i1.9
<![CDATA[Menulis bibliografi ibarat melukis sebuah peta keilmuan, agar seorang sarjana paham dimana novelti riset yang akan dikajinya. Entah sejak kapan tradisi ini hilang dari dunia akademik di Indonesia; satu hal yang pasti Mely G. Tan dalam Metode-Metode Penelitian Masyarakat (1977) masih merekam beberapa bibliografi tentang Indonesia yang masih terbit di awal tahun 70-an. Di era serba digital ini, bibliografi telah tergantikan dengan kemunculan database elektronik yang memiliki fitur pencarian cepat, seperti Proquest, Ebsco atau Springer. Tidak seperti dulu yang mengharuskan seorang peneliti mengumpulkan data referensi secara manual, kini dengan berbagai citation manager software yang ada (EndNote, Mendeley, Zotero, RefWorks dan lain sebagainya), seorang peneliti dapat menyimpan-dan-memanggil kembali referensi secara cepat dan otomatis. Namun, fasilitas tersebut bukannya tanpa kelemahan. Daya jangkau akses peneliti masih berperan dalam proses penjaringan data referensi. Untuk itulah, usaha ini merupakan sebuah ikhtiar menghidupkan tradisi menulis bibiografi, dengan batas-kajian pada studi Islam Indonesia.]]>
<![CDATA[Manuskrip Keagamaan di Masjid Popongan: Kajian Kodikologi dan Pemetaan Isi ]]>
<![CDATA[Gusmian, Islah]]>
<![CDATA[ DINIKA : Academic Journal of Islamic Studies Vol 4, No 2 (2019) ]]>
Publisher : <![CDATA[IAIN Surakarta ]]>
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DOI: 10.22515/dinika.v4i2.2059
<![CDATA[This article examines religious manuscripts stored in the Popongan mosque, Klaten, Central Java. As a preliminary study, this article describes the physical aspects of the manuscript as well as mapping the topics contained. The approach used is philology and historical perspective that is in it. As a manuscript born in a pesantren community, the Popongan manuscript reflects the struggle of students and scholars in the process of learning and transmission of Islamic scholarship in the late 19th century. Through the Popongan manuscripts we can see the diversity of the fields of study studied by the students and their learning methods. In this case, pesantren has taken an important role in the practice of Islamic learning and at the same time as an important subject in the history of islamization in Indonesia]]>
<![CDATA[De-Constructing Violent Extremism: Lessons From Selected Muslim Countries ]]>
<![CDATA[Aslam, Mohd Mizan]]>
<![CDATA[ DINIKA : Academic Journal of Islamic Studies Vol 4, No 1 (2019) ]]>
Publisher : <![CDATA[IAIN Surakarta ]]>
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DOI: 10.22515/dinika.v4i1.1708
<![CDATA[This paper emphasized methods used in deradicalization programs such as holistic personality, self-reflection, social skills, crime behaviour, spirituality, consideration, security and psychology.Deradicalization has increasingly been subjected to scientific studies, but a universally accepted definition of the concept is yet to be developed and defined officially. Nevertheless, there are some definitions developed by the researchers to describe deradicalization. De-radicalization can be understood as the process of changing the attitudes and behaviours of former terrorists to reject violence as an ideological, religious or political goal that may cause harm to national security, affect political and economic instability or pose threats to human life. Many countries have taken significant steps to overcome terrrorism through deradicalization programs such as in Saudi (Al-Ha’ir), Yemen (Al-Hitar) and Malaysia(Pemulihan). Most of the program is based on re-education and rehabilitation. Re-education focuses on correcting political and religious misconceptions of the militants, while the strategy of rehabilitation is adopted to provide a thorough monitoring of the militants after their release. The module of De-radicalization was intended to help government rehabilitate detained militants and help to rebuild their personality.]]>
<![CDATA[Pub Culture: State Authority and Alternate Religiosity in Indonesian Pesisir ]]>
<![CDATA[Zahra, Fathimatuz]]>
<![CDATA[ DINIKA : Academic Journal of Islamic Studies Vol 2, No 2 (2017): Texts in Practice ]]>
Publisher : <![CDATA[IAIN Surakarta ]]>
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DOI: 10.22515/dinika.v2i2.94
<![CDATA[The image changing of Pati from a religious city to a pub culture city has ensued for fifteen years. Thus, the efforts of restoring the condition will not be easy. Previously, the pubs were used as family pubs. However, nowadays, the number of the pubs has increased. Violence was often used by some religious organizations to solve the problem. Nevertheless, this effort did not give any significant effects. In this article, the religiosity of pub culture is formulized. The result of this study is expected to be one of the concrete solutions for restoring the image of Pati. KeywordsReligiosity, Pub-culture, Culture]]>
<![CDATA[Pesantren, Women’s Agency and Arranged Marriages in Indonesia ]]>
<![CDATA[Wafiroh, Nihayatul]]>
<![CDATA[ DINIKA : Academic Journal of Islamic Studies Vol 3, No 2 (2018): Islam and Politics ]]>
Publisher : <![CDATA[IAIN Surakarta ]]>
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DOI: 10.22515/dinika.v3i2.1627
<![CDATA[This paper is a case study based on the research of the process of arranged marriages in Pesantren. Arranged marriages have basically been a tradition in the world for a long time. In the process, the women involved in arranged marriages are often put in the position of an object and are considered to have no voice. Women have been seen as passive agents that do not contribute anything in the process of arranged marriages, whereas those who have full power in the process of arranged marriages in Pesantren are the Kyai or other male family members. This study took place in the five major Pesantren in East Java. One female informant, the daughter of a Kyai, was taken from each Pesantren so there were five informants. This research was conducted through in-depth interviews using the capital theory by Pierre Bourdieu, power relation by Michel Foucault, and women's agency by Sherry B. Ortner. This study reveals that Kyai’s daughters and wives, Nyai, are active agents, as well. Using the capital they have, women played their agencies in different ways to achieve certain goals. They engage in critiques on the habitus practice of arranged marriages. They also negotiate and resist when the arranged marriage process runs. This study confirms that doing research focused on women’s voice can expose additional aspects of women’s agency that have been widely ignored. Keywords:Pesantren, Women’s agency, Arranged marriages]]>
<![CDATA[Taha Hussein and Abbas Mahmud al-Aqqad on the Greek Philosophy: A Comparative Study ]]>
<![CDATA[Fouly, Nabil]]>
<![CDATA[ DINIKA : Academic Journal of Islamic Studies Vol 1, No 3 (2016) ]]>
Publisher : <![CDATA[IAIN Surakarta ]]>
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DOI: 10.22515/dinika.v1i3.69
<![CDATA[Taha Hussein (1889-1973) and Abbas Mahmud al-Aqqad (1889-1964) are two prominent contemporary scholars in Egypt. This article delivered the comparison of both thoughts regarding to the Greek philosophy, while extensively influenced by the Greek philosophical tradition with two different responses. Thaha Husein so fascinated to the Greek philosophical traditions in which he developed appreciatively as found on his works. While al-Aqqad, he almost concerned on reviewing the value of the Greek philosophical tradition. His interaction to them feels more rigid because he used to accentuate his Arabian color and manifested his resistence when interacting with the Greek philosophical tradition. On several occasions, Al-Aqqad more often criticized them as compared to Thaha Husain. Well-known as westernized, Thaha Husain, instead of being uncritical of Greek philosophy, to him, the beginning of Greek philosophy formulation somehow indicated through their interaction with the Eastern culture. As said, East in the past became a source and reference, albeit limited to the physical aspect. While al-Aqqad, he viewed uncertainly whether Greek or East is the major source of the early emergence of philosophy as a scientific tradition.Keywords:Greek Philosophy, Islamic Philosophy, West, East]]>
<![CDATA[Qital: Reinterpretasi Pendekatan Humanis ]]>
<![CDATA[Rahmawati, Ana]]>;
<![CDATA[Laila, Azzah Nor]]>
<![CDATA[ DINIKA : Academic Journal of Islamic Studies Vol 4, No 3 (2019) ]]>
Publisher : <![CDATA[IAIN Surakarta ]]>
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DOI: 10.22515/dinika.v4i3.2062
<![CDATA[Penelitian ini bertujuan untuk mencari sisi humanis pada lafadz qital (perintah untuk perang) dalam Islam. Menggunakan metode deskriptif kualitatif dengan pendekatan kajian pustaka penulis menemukan sejumlah perintah qital dalam Islam. Dan berdasarkan hasil analisis disebutkan bahwa kata qital merupakan masdar dari kata qatala yang memiliki arti pertempuran atau peperangan. Terdapat dua istilah yang sering menimbulkan pahaman yang kurang tepat yaitu antara kata al-qital dengan al-qatl keduanya terlihat sama namun keduanya memiliki arti dan definisi yang jelas berbeda. Al-qital berarti peperangan atau pertempuran yang didefinisikan dengan adanya dua pihak yang keduanya saling menyerang serta mengupayakan pembunuhan untuk melawan upaya dari pihak lawan. Berbeda dengan makna al-qatl yang berarti pembunuhan yang didefinisikan sebagai upaya membunuh pihak lain. Perintah qital dalam Islam dapat dianalisa sebagai perintah berperang dalam upaya mempertahankan diri dari serangan musuh atau untuk menahan serta menghentikan serangan dari musuh, bukan berarti pembunuhan.Kata kunci: Â qital, peperangan, sejarah Islam, penafsiran, hadits]]>
