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Jaqfi : Jurnal Aqidah dan Filsafat Islam
Published by Universitas Islam Negeri Sunan Gunung Djati Bandung
ISSN : 27149420     EISSN : 2541352X     DOI : -
Core Subject : Religion, Education,
Religion Education
Jurnal Ilmiah JAQFI: Jurnal Aqidah dan Filsafat Islam adalah jurnal yang mempublikasikan hasil-hasil kajian dan penelitian orisinal terbaru dalam ilmu murni Filsafat Islam dan Aqidah (Teologi Islam), serta cakupannya meliputi kajian filsafat kontemporer, pendidikan, sosial, dan keagamaan dari perspektif filsafat maupun aqidah. Tujuan Jurnal berkala ini adalah untuk upaya meningkatkan intensitas kajian Filsafat Islam dan Aqidah, mengupayakan teori baru serta kontekstualisasinya bagi perkembangan intelektualitas.
Arjuna Subject : -
Articles 230 Documents
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Hermeneutics of Transcultural Space: Reading Bersih Desa as a Cultural Text in Musi Rawas Jamhari Jamhari; Ris’an Rusli; Syahril Jamil; Miftachul Huda; Pathur Rahman
Jaqfi: Jurnal Aqidah dan Filsafat Islam Vol. 11 No. 1 (2026): Jaqfi: Jurnal Aqidah dan Filsafat Islam
Publisher : Jurusan Aqidah dan Filsafat Islam Universitas Negri Sunan Gunung Djati Bandung

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15575/jaqfi.v11i1.54630

Abstract

This article critically analyzes the philosophical significance of the Bersih Desa tradition in Musi Rawas Regency through the lens of transcultural hermeneutics. Drawing on the interpretive perspective of Clifford Geertz and the hermeneutics of Hans-Georg Gadamer, this qualitative research examines the ritual as a living “cultural text.” Through fieldwork involving traditional, religious, and community leaders, the study explores how symbol systems operate in a multicultural society. The results show that Bersih Desa goes beyond physical rituals to become a symbol system that integrates cosmological values, social ethics, and collective solidarity between transmigrants and residents. This phenomenon reflects a process of “fusion of horizons,” in which Javanese traditions undergo contextual adaptation and hybridization of values within the transcultural space of Musi Rawas. Ritual symbols are reinterpreted as a medium for value negotiation, giving rise to hybrid identities. Philosophically, Bersih Desa plays a fundamental role in shaping meaning, identity, and social harmony among transmigrant communities
Reconstruction of the Integration of Knowledge in Dai Education at PTKIN/PTKIS: An Ontological, Epistemological, and Axiological Study miskanik; susanto
Jaqfi: Jurnal Aqidah dan Filsafat Islam Vol. 11 No. 1 (2026): Jaqfi: Jurnal Aqidah dan Filsafat Islam
Publisher : Jurusan Aqidah dan Filsafat Islam Universitas Negri Sunan Gunung Djati Bandung

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Abstract

This research aims to analyze and reconstruct the concept of knowledge integration in dai education within State Islamic Religious Universities (PTKIN) and Private Islamic Religious Universities (PTKIS) through ontological, epistemological, and axiological approaches. This study is motivated by the ongoing dichotomous tendency in the development of Islamic education science that separates religious science and general science, thus having an impact on the fragmentation of the dai education paradigm. The research uses a qualitative approach based on library research with data sources in the form of primary literature on the integration of Islamic science and education, as well as relevant contemporary scientific articles. The analysis is carried out through conceptual reduction, thematic categorization, and critical synthesis of the model of knowledge integration in Islamic education. The results of the study show that the integration of knowledge in dai education is not sufficiently understood as a structural merger between religious and general disciplines, but requires a conceptual framework that unites the ontological dimensions (the unity of reality based on monotheism), epistemological (harmonization of revelation and reason), and axiological (orientation of social transformation). This research also offers an integrative conceptual framework for dai education that can be the foundation for curriculum development, interdisciplinary learning approaches, and graduate competency orientation at PTKIN/PTKIS. Thus, the integration of knowledge is understood as an educational paradigm that allows the formation of dai that has a depth of Islamic knowledge as well as sensitivity to the social reality of society.Keywords: knowledge integration, Islamic education, preacher, curriculum reform.
Dialectics of Cultural Dawah and Symbolic Ontology: Transformation of The Mappaleppe Tinja Tradition Towards Tauhid Awareness Fatimah; Firdaus Muhammad; Mahmuddin; Rahmawati Haruna
Jaqfi: Jurnal Aqidah dan Filsafat Islam Vol. 11 No. 1 (2026): Jaqfi: Jurnal Aqidah dan Filsafat Islam
Publisher : Jurusan Aqidah dan Filsafat Islam Universitas Negri Sunan Gunung Djati Bandung

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15575/jaqfi.v11i1.55716

Abstract

This study aims to analyze the dialectic between cultural da'wah and symbolic ontology in the transformation of the Bugis community's mappaleppe kaku tradition in Kajuara District, Bone Regency towards monotheistic awareness. This tradition of releasing vows contains theological problems in the form of ontological split-causality when Puang Nene' , offerings, and sacred spaces are interpreted as independent sources of power other than Allah SWT. This existential condition gives rise to tension between the preservation of local culture and the purity of faith. Using qualitative methods with a theological-anthropological approach, data were collected through observation, in-depth interviews, and documentation, then interpreted through theological hermeneutic analysis. The results show that the mappaleppe kaku tradition is a socio-religious construction that binds a sense of collective security through ancestral genealogical memory. Resistance to eliminative da'wah arises due to the strong emotional attachment of the community to this system of meaning, so that confrontational da'wah tends to fail to read the local symbolic structure. As a dialectical solution, this study formulates a mappalettu deceng da'wah model that works through five main stages: mapping religious awareness, stabilizing social relations, contextual theological clarification, reconstructing symbolic meaning, and institutionalizing tawhid awareness. This adaptive-transformative model transmutes the ontological status of material symbols—such as shifting the meaning of offerings from offerings of supernatural powers to horizontal alms ethics—so that the strengthening of tawhid goes hand in hand with the preservation of social cohesion. The novelty of this study lies in the formulation of the mappalettu deceng model as a theological-anthropological meaning management strategy. This model proves that the transformation of tawhid awareness in lived religion is more effective through re-anchoring local symbolic values to His absolute source rather than through frontal cultural elimination.
The Epistemology of Dissent: Ritual, Counter-Memory, and Hermeneutic Sovereignty among Shi'a Muslims in Garut, Indonesia Hani Hanifah; Asep Burhanuddin
Jaqfi: Jurnal Aqidah dan Filsafat Islam Vol. 11 No. 1 (2026): Jaqfi: Jurnal Aqidah dan Filsafat Islam
Publisher : Jurusan Aqidah dan Filsafat Islam Universitas Negri Sunan Gunung Djati Bandung

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15575/jaqfi.v11i1.54858

Abstract

This article advances the thesis that the distinctive ritual practices of Indonesia’s Shi’a Muslim communities tawassul (intercessory supplication through the Ahl al-Bayt), the commemoration of Ashura (10 Muharram), and the commemoration of Ghadir Khum (18 Dhu al-Hijja) function not primarily as expressions of devotional piety but as epistemological operations through which a minority community constructs and defends its hermeneutic sovereignty against majoritarian pressure. Drawing on phenomenological hermeneutics (Ricoeur), Shi’a Islamic philosophy (Corbin, Mulla Sadra), and the theory of corporeal counter-memory (Connerton), this article analyzes ethnographic data from the Majelis Tahlil dan Shalawat community in Ciparay, Garut Regency, West Java. Three key propositions are developed: tawassul enacts an ontological hierarchy of being grounded in Mulla Sadra’s tashkik al-wujud; Ashura operates as a mechanism of corporeal counter-memory that transmits a counter-historiography against the Sunni majoritarian narrative; and Ghadir Khum functions as a performative speech act (in Austin’s sense) that renews the community’s claim to an epistemic lineage running from the Prophet through the Ahl al-Bayt. The article argues that the Glock-Stark religiosity framework dominant in Indonesian Islamic studies is structurally inadequate to capture this epistemological dimension, given its Protestant-derived belief-first assumption. It further argues that Indonesia’s religious tolerance discourse requires reconceptualization beyond equal recognition of devotion toward acknowledgment of minority epistemic sovereignty in the sense theorized by Miranda Fricker.
Permohonan The Philosophy of Sunni Sufism and Jurisprudence According to Muhammad Hasyim Asy'ari: The Foundations of Sharia and His Attitude towards Ibahiyah Moh. Ali Ghafir; Abdul Kadir Riyadi; Nur Hadi Ihsan; Nasiri Nasiri; Miftahul Ulum
Jaqfi: Jurnal Aqidah dan Filsafat Islam Vol. 11 No. 1 (2026): Jaqfi: Jurnal Aqidah dan Filsafat Islam
Publisher : Jurusan Aqidah dan Filsafat Islam Universitas Negri Sunan Gunung Djati Bandung

Show Abstract | Download Original | Original Source | Check in Google Scholar

Abstract

During modern spiritual dynamics, a dichotomy often arises between Sharia (Islamic law) and Sufism, accompanied by the spread of Ibahiyyah a school of thought that disregards formal religious laws in pursuit of ma'rifah (gnosis). The thought of Hasyim Asy’ari serves as a theological compass that preserves the authenticity of Islamic spirituality, ensuring that it remains grounded in legal discipline (taklif). This study aims to comprehensively analyze the concept of Sunni Sufism in the primary texts of Hasyim Asy’ari, dissect his critical arguments against spiritual deviations, and identify the contributions of his thought to the sustainability of moderate Islam in Indonesia. This qualitative, descriptive-analytical study is categorized as library research. The approach utilized is a biographical study focusing on the content analysis of Hadratussyaikh Hasyim Asy'ari’s corpus of thought. Primary data were collected through close reading techniques of the texts Adab al-’Alim wa al-Muta’allim, Ad-Durar al-Muntatsirah, Risalah Ahl al-Sunnah wa al-Jama’ah, and Al-Tibyan. The analysis was conducted using textual and contextual interpretation techniques to identify the common thread between the aspects of Sharia, tariqah (the spiritual path), and haqiqah (the ultimate truth). The results of this study show that: (1) Hasyim Asy’ari’s Sufism is a manifestation of Sunni Sufism that is fully integrated with Sharia through the concept of Tariqah Tarbawiyah; he views the act of seeking knowledge (ngaji) as the primary instrument for attaining Allah's pleasure and positions authoritative texts as spiritual guides when a perfect master (mursyid kamil) is difficult to find. (2) His sharp criticism of Ibahiyyah serves as a "theological fence" to protect the authenticity of Sufism from spiritual liberalization, asserting that no matter how high a person's spiritual level is, it does not exempt them from legal obligations (taklif).
Eco-Relational Khalifah: A Posthumanist Performative Critique on The Modern Qur’an Commentaries Fakhri Afif; Rezza P. Setiawan
Jaqfi: Jurnal Aqidah dan Filsafat Islam Vol. 11 No. 1 (2026): Jaqfi: Jurnal Aqidah dan Filsafat Islam
Publisher : Jurusan Aqidah dan Filsafat Islam Universitas Negri Sunan Gunung Djati Bandung

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15575/jaqfi.v11i1.51644

Abstract

This paper critically examines the construction of modern subjectivity within Islamic discourse, particularly through modern Qur’anic commentaries, and its implications for understanding the concept of “khalīfah.” Modern interpretations often reinforce anthropocentric essentialism, Cartesian dualism, and individual metaphysics, which situate humans as dominators over nonhuman creation, separate the spiritual from the material, and isolate individuals from other subjects. Through an analysis of hermeneutical engagement of prominent modern Muslim exegetes on the Qur’anic concept of khalīfah, this study identifies patterns of anthropocentric essentialism, dualistic thinking, and individual metaphysics in modern understanding of khalīfah. The research then explores how these frameworks limit ecological and relational understandings of khalīfah. In response, this paper proposes a posthumanist and performative reimagining of khalīfah based on relational metaphysics by drawing on contemporary philosophical perspectives. This reinterpretation shifts from human-centered dominion toward a recognition of the dynamic intra-action between human and nonhuman agents, offering a more holistic and ethically responsible interpretation aligned with the Qur’anic vision of interconnected creation
Genealogy of Power Relations in the Authority of Qur'anic Interpretation: Acceptance of Ibn Muḥaysin Qirāʾah Shādhdhah from Michel Foucault's Perspective Muhammad Ali Fathomi
Jaqfi: Jurnal Aqidah dan Filsafat Islam Vol. 11 No. 1 (2026): Jaqfi: Jurnal Aqidah dan Filsafat Islam
Publisher : Jurusan Aqidah dan Filsafat Islam Universitas Negri Sunan Gunung Djati Bandung

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15575/jaqfi.v11i1.53879

Abstract

This dissertation examines the dynamics of the acceptance of Ibn Muh}ayṣin’s (d. 123 AH) qiraat within the Islamic exegetical tradition through the lens of Michel Foucault’s genealogy. The study originates from a historical anomaly revealing a “Canonization Rupture” post-324 AH, where the initially authoritative figure of Ibn Muh}ayṣin was transformed into a marginal entity categorized as shadhdhah. Employing an archaeological-genealogical method across five authoritative tafsir works—al-Ṭabari, Ibn 'Aṭiyyah, al-Qurṭubi, Abu H}ayyan, and al-Alu>si>—this research deconstructs the power mechanisms and regimes of truth that defined the boundaries of Quranic orthodoxy. The research identifies a phenomenon termed “Zoned Functional Acceptance,” which uncovers a persistent normative-empirical gap. From a normative dimension, Ibn Muh}ayṣin’s readings underwent repressive exclusion from the ritual space (mihrab) for the sake of canonical stability through the disciplinary technologies of Rasm and linguistic standardization. Conversely, on an empirical level, these variants received productive inclusion as intellectual instruments and linguistic laboratories within the discursive space of exegesis (maktabah). This dynamic is mapped across three epistemic phases: the phase of authority (al-Ṭabari), the consolidation phase (Ibn 'Aṭiyyah, al-Qurṭubi and Abu H}ayyan), and the disciplinary-normalization phase (al-Alu>si). Findings demonstrate that qiraat authority is not merely a technical-transmissive issue but a fluid construction of power-knowledge relations. Exegetes utilized their intellectual agency to negotiate canonical dominance through linguistic, theological, and rhetorical arguments.
God, Human, and Nature: Ecological Theocentrism and the Asset-Based Formation of Environmental Consciousness in an Islamic Boarding School Abdul Hanan; Saeful Anwar
Jaqfi: Jurnal Aqidah dan Filsafat Islam Vol. 11 No. 1 (2026): Jaqfi: Jurnal Aqidah dan Filsafat Islam
Publisher : Jurusan Aqidah dan Filsafat Islam Universitas Negri Sunan Gunung Djati Bandung

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15575/jaqfi.v11i1.54851

Abstract

This article examines how ecotheological consciousness is formed within an Islamic boarding school (pesantren) through the Asset-Based Community Development (ABCD) approach, and it corrects a conceptual error common in the Indonesian literature on Islamic ecology. That literature routinely describes the tawḥīdic reframing of nature as a shift from anthropocentrism to ecocentrism. The description cannot be sustained: khilāfa, amāna, and taskhīr are structurally anthropocentric concepts, and ecocentrism, in the sense given to it by Naess and Rolston, denies precisely the privileged human standing that those concepts presuppose. What a tawḥīdic reframing actually produces is not ecocentrism but ecological theocentrism — nature possesses value not autonomously but because it is God's creation, His sign (āya), and a participant in a cosmic praise that human beings do not comprehend. The article argues that this is a distinct and defensible third position, irreducible to the Western anthropocentrism–ecocentrism dichotomy, and that recognising it resolves a contradiction that has quietly disabled much Indonesian ecotheological writing. Empirically, the study reports a participatory engagement conducted over four months (September–December 2025) at Pesantren Al-Faruq (Bandung), using the five-stage Appreciative Inquiry cycle in its correct sequence (Define, Discovery, Dream, Design, Destiny) as an instrument for surfacing the pesantren's existing theological and institutional assets. The findings indicate that ecological commitment is more readily mobilised when framed as an extension of tawḥīd and fiqh al-bīʾah than when framed as an environmental obligation imported from outside; they also indicate that such commitment remains fragile, contested, and — over a short engagement — cannot be claimed as an institutionalised disposition.
Ibn Taymiyya on Universals: Nominalism, Textual Hermeneutics, and the Question of Scientific Rationality Teddy Yusuf; Dadang Sudana; Muhammad Zaka Al Farisi; Aceng Ruhendi Saifullah; Nur Ainiyah
Jaqfi: Jurnal Aqidah dan Filsafat Islam Vol. 11 No. 1 (2026): Jaqfi: Jurnal Aqidah dan Filsafat Islam
Publisher : Jurusan Aqidah dan Filsafat Islam Universitas Negri Sunan Gunung Djati Bandung

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15575/jaqfi.v11i1.46045

Abstract

It is frequently asserted that Ibn Taymiyya's (d. 728/1328) denial of extramental universals commits him to an anti-abstractionist literalism and, ultimately, to hostility toward scientific rationality. This article argues that the assertion rests on a conflation of three logically independent theses — a metaphysical thesis about universals, a hermeneutical thesis about textual meaning, and an epistemological thesis about the sources of knowledge — and that once these are disentangled, the inference to antagonism toward science does not follow. Working from al-Radd ʿalā al-Manṭiqiyyīn and Darʾ Taʿāruḍ al-ʿAql wa al-Naql, and using conceptual analysis together with a historically disciplined philosophical hermeneutics, the study advances three findings. First, Ibn Taymiyya's position on universals is better described as a moderate conceptualism than as radical nominalism, and on the narrow question of the universal's mode of existence it stands closer to Avicenna than is usually recognised. Second, his critique of the syllogism is driven by an epistemological preference for sense, experience, and reasoning from particulars; he is therefore a defender of induction rather than its opponent, and the widespread characterisation of him as anti-inductive inverts his actual position. Third, and consequently, the genuine difficulty in his thought is not hostility to empirical inquiry but a justification gap: having denied that shared natures exist extramentally, he lacks a metaphysical warrant for the inductive generalisations upon which he himself relies — a difficulty he shares with the empiricist tradition from Hume onward. Reframing the problem in this way is more faithful to the texts and relocates Ibn Taymiyya from the position of an adversary of science to that of an early participant in a problem internal to empiricism itself.
Reciprocal Epistemic Failure in Ibn Ṭufayl's Ḥayy Ibn Yaqẓān: Extending Fricker's Hermeneutical Injustice to the Responsibility of the Knower Zalikho Su'ada; Herdito Sandi Pratama; Meutia Irina Mukhlis
Jaqfi: Jurnal Aqidah dan Filsafat Islam Vol. 11 No. 1 (2026): Jaqfi: Jurnal Aqidah dan Filsafat Islam
Publisher : Jurusan Aqidah dan Filsafat Islam Universitas Negri Sunan Gunung Djati Bandung

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15575/jaqfi.v11i1.46389

Abstract

The epilogue of Ibn Ṭufayl's Ḥayy Ibn Yaqẓān has recently been read as a portrait of epistemic injustice, with Ḥayy cast as the victim of a society that rejects his testimony on account of his foreignness. This article argues that the reading is untenable and that its correction yields a more interesting result. The narrative does not show Ḥayy being rejected: he is brought to the island by a respected figure, received with honour, and heard attentively; what defeats him is not prejudice against his identity but the incapacity of his audience — and, decisively, it is Ḥayy himself who withdraws, apologises to the people of Salāmān, counsels them to hold fast to the literal Law, and returns to his island. The tale is therefore not a critique of epistemic exclusion but an endorsement of it, and it belongs to the tradition of epistemic elitism running from al-Fārābī through Ibn Bājja to Ibn Rushd. Applying Miranda Fricker's categories, the article shows that Ḥayy's case satisfies none of the conditions for systematic testimonial injustice, since he belongs to no stereotyped social type, and that the hermeneutical lacuna in the story lies with the community rather than with him. Rather than abandoning Fricker, the article proposes an extension: what the tale exhibits is reciprocal epistemic failure — a community deprived of the interpretive resources by which the philosopher's testimony could be received, and a philosopher who declines the responsibility of supplying them. Drawing on Medina and Pohlhaus, the article argues that Fricker's framework, which analyses the victim, requires supplementation by an account of the epistemic responsibility of the privileged knower. Ibn Ṭufayl, read against himself, supplies the case that demands it.

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