Journal title Religia: Jurnal Ilmu-Ilmu keIslaman Initials Religia Frequency Two issues per year DOI Prefix 10.28918 by Online ISSN 2527-5992 Print ISSN 1411-1632 Editor-in-chief Saifuddin Zuhri Qudsy Editor Amat Zuhri Publisher Faculty of Ushuluddin, Adab and Dakwah UIN K.H. Abdurrahman Wahid Pekalongan Citation Analysis Google Scholar | Garuda | Dimensions Religia : Jurnal Ilmu-Ilmu Keislaman is a periodical scientific journal with ISSN Print: 1411-1632 & ISSN Online: 2527-5992, published by the Faculty of Ushuluddin, Adab and Da'wah Universitas Islam Negeri K.H. Abdurahman Wahid Pekalongan. The Journal managers invite scientists, scholars, professionals, and researchers in Islamic scholarship disciplines to publish their research results after the selection mechanism of the manuscript, the review of peer reviewers, and the editing process. The Religia : Jurnal Ilmu-Ilmu KeIslaman is published in April and October each year. This journal has been indexed in a reputable national indexing agency.
Universitas Islam Negeri K.H. Abdurrahman Wahid Pekalongan
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Reconceptualizing Domestic Roles: Integrating Prophetic Hadith and Psychological Well-Being for Working Women
Currently, the phenomenon of working mothers has become commonplace and no longer unfamiliar. However, in practice, many working mothers continously bear the responsibility of managing domestic work as an obligation considered absolute. This perception generally originates from interpretations of the Prophet’s hadith concerning women’s domestic roles. The present study aims to analyze the Prophet’s hadiths addressing women’s domestic responsibilities. Employing a qualitative approach and a library research method, the author reviews various sources regarding working mothers, their psychological impacts, and relevant Prophetic hadiths. The findings indicate that when the hadiths are read contextually, domestic roles are not necessarily an exclusive obligation for working mothers. Consequently, working mothers are afforded the space to actualize their potential fully in the public domain. Furthermore, the Prophetic traditions both endorse women’s engagement in the public sphere and demonstrate that Prophet Muhammad (peace be upon him) himself frequently assisted his wives with domestic tasks.
Copyright (c) 2026 Nurul Iffatiz Zahroh, Ahmad Fudhaili, Gazi Saloom, Muhammad Abdul Kharis https://creativecommons.org/licenses/by-sa/4.0
Revisiting the Meaning of Jihad: A Critical Analysis of Istishhād Hadiths through the Perspective of Ma‘āni al-Ḥadīth
This study aims to correct the distorted understanding of the concept of jihad having often been misinterpreted textually by radical groups legitimizing violence through hadiths of istishhād (reports concerning martyrdom through suicide operations). Using the Ma’āni al-Ḥadīth approach, this research explores the semantic and linguistic structure of the hadiths, their historical context (asbāb al-wurūd), and their contemporary social relevance. The study employs a qualitative library research method, supported by interviews with two former terrorism convicts, Ali Imron and Khairul Ghazali, to reveal the ideological framework behind radical interpretations of jihad and istishhād. The findings reveal that the distortion of jihad stems from a rigid textual-literal approach neglecting the objectives of Islamic law (maqāṣid al-syarī’ah) and the socio-historical context of the prophetic traditions. In fact, jihad in the hadith perspective extends beyond physical warfare (qitāl) to encompass moral, social, and humanitarian struggles promoting justice and peace. Using the Ma’āni al-Ḥadīth approach, this research underlines the need for a comprehensive reconstruction of jihad interpretation, the one avoiding extremist readings and restoring its true essence as an ethical struggle for the well-being of humanity.
Copyright (c) 2026 Zulfarizal, Muhammad Abdul Kharis, Muhammad Waris Ali https://creativecommons.org/licenses/by-sa/4.0
Social Historiography Of Abdurrahman Wahid (Gus Dur): Collective Memory, Pesantren, And The Construction Of The Islamic Narrative Of The Nusantara
Abdurrahman Wahid (Gus Dur) is widely recognized as an influential Muslim intellectual whose ideas significantly shaped the discourse of Islam in Indonesia. While many studies have examined his thoughts on pluralism, democracy, and Islamic moderation, limited attention has been given to his historiographical perspective in constructing narratives of Islam in the Nusantara context. This article aims to analyze the social historiography of Abdurrahman Wahid and its role in shaping an inclusive narrative of Islam Nusantara through the intellectual tradition of pesantren and collective memory. This research employs a qualitative approach using historiographical and hermeneutic analysis of Gus Dur’s writings, speeches, and intellectual discourse. The analysis is framed within the perspectives of social historiography and collective memory to explore how historical narratives are constructed beyond elite-centered historical accounts. The findings indicate that Gus Dur’s historiographical perspective emphasizes the role of pesantren communities and marginalized social groups as active subjects in the construction of Islamic history in the Nusantara. By reinterpreting collective memory and local historical experiences, Gus Dur offers an inclusive historical narrative integrating Islamic values with local cultural traditions. This study contributes to the development of Indonesian Islamic historiography by positioning Gus Dur not only as a political and religious thinker but also as a social historian articulating a contextual and pluralistic narrative of Islam Nusantara.
Copyright (c) 2026 Indrawan Cahyadi, Ahmad Yunani, Muhammad Dachlan, Ahmad Suhendra, Yusni https://creativecommons.org/licenses/by-sa/4.0
Reinterpreting Khilafah through Prophetic Islam: From Theocratic Legacy to Democratic Ethics
The discourse on khilafah and democracy is often viewed as two contradictory poles, a perspective that tends to be reductive since both are interpreted merely as political systems. This research aims to clarify the true essence of khilafah and to examine possibilities of reconciling it with democratic principles. The issue is significant because it contributes to the theoretical debate in Islamic political thought and has practical relevance for Muslim societies that struggle between religious ideals and democratic governance. The study employs two approaches: thematic interpretation to uncover the Qur’anic meaning of khilafah, and Kuntowijoyo’s Prophetic Social Science to integrate its ethical dimensions with democracy. The findings show that khilafah is not a state system, but a divine character emphasizing imitation of God and personal responsibility. It also manifests as a movement based on knowledge rather than mere belief. The study concludes that khilafah and democracy are not inherently contradictory. Future discourse is advised to focus on developing the ethical and scientific dimensions of khilafah to enrich democratic practices within Muslim societies.
Copyright (c) 2025 Mukotip, Aziz Muslim https://creativecommons.org/licenses/by-sa/4.0
Niqab and Religious Identity: The Perspectives and Motives of Niqab Utilization among Female Students in UNKAFA, Gresik
The use of niqab in educational realm consistently evokes controversy and leads to ongoing debates nationally and internationally. Furthermore, the use of niqab in educational settings can lead to the possible emergence of the negative stereotype and stigma. Several previous studies concluded that understanding the motives and perspective behind the niqab use is crucial for minimizing the appearance of such stigma. This study holds significant interest as it will involve in-depth exploration of the niqabi student’s perspectives, examining their motives and the formation of their religious identity within this specific institutional context. Using qualitative research method, this study explored 20 female students from UNKAFA, Gresik. The result of study revealed that among UNKAFA female students, there are two primary religious perspectives on niqab: permissible and Sunnah. Regarding the meaning of the niqab among these students, at least five primary interpretations emerged: submissive attitude toward the university, religious expression, manifestation of self-identity, tool for enhancing confidence, and fashion expression. Concerning the motives, there are at least two main types those are social and individual motives. This research also concludes that the majority of informants stated that the niqab is not a manifestation of their religious identity, but it is merely a submissive attitude toward campus policy. The finding also indicated that textual practices mediated by an appropriate authority are capable of vitalizing Qur’anic values and reinforcing the effort toward the living qur’an within student’s daily lives at pesantren-based university. This study academically contributes to enriching the specific practice of living qur’an inside pesantren-based university, individual religious perspectives, motives, and multifaceted meanings attributed to the niqab and highlights the complex interplay of social influences, personal beliefs, and construction of religious identity.
Copyright (c) 2025 Rois Imron Rosi, Mokhammad Yahya, Imamuddin, Fadil https://creativecommons.org/licenses/by-sa/4.0
Hermeneutics of the Syahādah in Kiai Sa‘īd’s Ta‘līm al-Mubtadi’īn fī ‘Aqā’id al-Dīn: A Reflective Theological Analysis
This study explores Kyai Sa’īd’s unique hermeneutical approach in his seminal work, “Ta’līm al-Mubtadi’īn fī Aqāid al-Dīn,” focusing on the syahadah (Islamic declaration of faith). Kyai Sa’īd’s integration of regional language (Javanese Pegon) and his nuanced response to diverse religious and social dynamics of his era underpin the analysis. The research employs a qualitative analysis of Kyai Sa’īd’s interpretative techniques, examining his selective engagement with Qur’anic verses and the integration of jurisprudential terms. The study contextualizes Kyai Sa’īd’s work within the broader socio-political framework of his time, drawing on the principles of Hans-Georg Gadamer’s Hermeneutics to understand the historical influences on his exegesis. Kyai Sa’īd’s exegesis demonstrates a reflective theological approach, categorized as ‘tafsīr bi al-ra’yī’ (interpretation based on opinion). His selective focus on parts of verses and the infusion of jurisprudential terminology illustrate a strategy to make the text accessible and relatable to his contemporary audience. His interpretations reveal an underlying objective to balance theological depth with practical applicability, addressing both philosophical and legal aspects of Islamic creed. Kyai Sa’īd’s work transcends traditional exegesis, acting as a testimony to the political, economic, and cultural upheavals of his time. His approach showcases an imaginative leap in understanding, framing Qur’anic interpretation within the syahadah’s context. This method reflects a deep engagement with the socio-political and religious dynamics of his era, suggesting a nuanced theological response to these challenges.
Copyright (c) 2025 abdul_hanan Hanan https://creativecommons.org/licenses/by-sa/4.0
Routine Functional Reception Of Simaan Al-Qur’an At JHQ UIN K.H. Abdurrahman Wahid Pekalongan (Living Qur’an Study)
This study examines the functional reception of the tradition of routine Qur’an recitation carried out by the Jam’iyyah Hifdzil Qur’an (JHQ) community at UIN (State Islamic University of) KH. Abdurahman Wahid Pekalongan. The method used is qualitative with a sociological phenomenological approach, because this paper examines social reality as a product of intersubjectivity and how people construct meaning in their daily lives. The results of the study indicate that the routine of simaan (Qur’an recitation) functions as a means of dhikr, a medium for maintaining memorization, relieving boredom, as well as a place to strengthen brotherhood and build Qur’anic relationships. This tradition is also considered capable of creating a superior and adaptive Qur’anic generation amid the challenges of the digital era. Thus, the JHQ community plays a significant role in fostering student character based on Islamic educational principles such as monotheism, morality, knowledge, justice, and spirituality. This study contributes to the development of contemporary Living Qur’an studies in the campus environment by highlighting the practice of functional reception as a form of actualization of Qur’anic values in the academic community.
Copyright (c) 2025 Nisaus Sholihah, Muhammad Rizki Azizi, Nadira Sya’baniyah https://creativecommons.org/licenses/by-sa/4.0
Historical Criticism of the Hermeneutical Approach in the Interpretation of the Qur'an
Hermeneutics is a classic theme that remains relevant in Islamic scholarly discourse, particularly in the debate over its use in interpreting the Qur'an. There are three main views among Muslim scholars and ulama: those who reject it completely, those who accept it completely, and those who accept it with certain limitations. This debate is rooted in the origins of hermeneutics, a discipline developed by Western scholars to interpret biblical texts that raise issues of authority and authenticity. This study aims to explore the hermeneutic approach from a historical perspective through a literature study and thematic analysis, employing steps of comparison, contrast, and criticism. The results show that, from the perspective of Qur'anic interpretation, hermeneutics is viewed as a Western product originating from the Christian theological tradition and developed within a modern philosophical framework emphasizing the historicity and relativity of textual meaning. Therefore, this approach is not entirely in line with the principles of Islamic interpretation emphasizing the sanctity, absolute authority, and authenticity of divine revelation. Furthermore, hermeneutics is also considered contrary to the methodology of Ulumul Qur'an, which has clear procedures and hierarchies of interpretation based on Islamic sources. This study confirms the relevance of historical criticism of Qur'anic hermeneutics as a scholarly effort to restore Qur'anic interpretation to an authentic Islamic epistemological framework. Thus, this study makes a new contribution to strengthening the methodology of interpretation based on the principles of the sacredness of revelation, the integrity of divine meaning, and the scientific discipline of Ulumul Qur'an, originating from the Islamic tradition itself.
Copyright (c) 2025 Muhammad Thoriqul Islam, Salamah Noorhidayati, Dwiana Novitasari, Amit Dana Ikmah, Alhafidh Nasution, M. Ulul Azmi, Tsabata Firman Aulia, Arju Mushaffa https://creativecommons.org/licenses/by-sa/4.0
Living Hadith and Character Inculturation in Contemporary Preaching: A Case Study of Gus Iqdam’s Da’wah in Indonesia
As a communication strategy in conveying religious messages, this study discusses character inculturation in Islamic da’wah in Indonesia with a focus on the use of regional languages, especially Javanese. This research uses Research methods, literature studies and case studies with a qualitative approach. This research also analyzes the implementation of character inculturation in da’wah through YouTube media, with a case study on Gus Iqdam’s da’wah through the channel “Mung Aran” This research aims to understand the concept of character inculturation in da’wah, evaluate the reality of cultural diversity in Indonesia, and analyze the implementation of Javanese language inculturation in Gus Iqdam's da’wah through YouTube media.This study finds that character inculturation in Islamic preaching, particularly through the use of Javanese language in digital platforms such as YouTube, is effective in creating emotional engagement with young audiences. Using Gus Iqdam as a case study, the research demonstrates how da'wah can bridge religious teachings with local cultural expressions, enabling prophetic values—especially those related to character—from hadith to be contextualized in everyday life. Overall, this research provides a transformative model for understanding Living Hadith in the digital age.This study offers a significant contribution to the field of Living Hadith studies by demonstrating how prophetic traditions are not only preserved but also dynamically embodied through digital preaching, particularly in the case of Gus Iqdam's da'wah on YouTube.
Copyright (c) 2025 Muhammad Khasanul Huda, Mukoyimah https://creativecommons.org/licenses/by-sa/4.0
The Slogan "Return to the Qur'an" in Indonesia: The Perspective of Ludwig Wittgenstein's Language Game
Currently there are Muslim groups in Indonesia who always raise the slogan "Return to the Qur’an", in fact something like this has happened in the past, namely the tahkim or arbitration incident. These two phenomena still have the same common thread even though they occurred in different time, namely the opinion of back to the Koran. This paper aims to examine the phenomenon of language use in relation to the slogan "Return to the Qur’an" by certain Muslim groups and the tahkim event using the Language Game approach initiated by Ludwig Wittgenstein. This study is qualitative research using a literature review with an analytical descriptive model, namely describing in a straightforward manner the results of the conclusions from the data analysis carried out by the author. The findings in this research are that the slogan "Back to the Koran" is misused by radical and extremist groups for personal interest to gain validation for radicalism and extremism thoughts. It is similar to the Muawiyah group using this slogan opinion as a political step during the tahkim event.
Copyright (c) 2026 Novi Laila Athiyah, Aghnin Khulqi, Muhammad Rizal Mahfuzo https://creativecommons.org/licenses/by-sa/4.0
The Construction Of Resilience In The Qur’anic Perspective
This study constructs a Qur’anic Resilience Framework (QRF) by analyzing verses depicting the stories of the Prophets Ulul Azmi to reveal the psychological resilience rooted in Islamic spiritual values. Using a qualitative approach based on library research combined with focus group discussions involving experts in Qur’anic exegesis and Islamic psychology, this study develops a conceptual model of Qur’anic resilience. The main novelty lies in the integration of spiritual and cognitive dimensions—termed spiritual–cognitive resilience—which unites faith-based components (Ṣabr, Tawakkul,Riḍā, Rujā’) with reflective and adaptive actions (Al-Fikr, Al-‘Amal, Ṭsiqqah ‘Alā an-Nafs). This approach enriches modern psychological theories of resilience, which are predominantly secular, by adding a transcendental foundation grounded in tawhid. Theoretically, this research contributes to the development of Islamic psychology by presenting a conceptual framework of resilience deriving from Al-Qur'ān while reinforcing integrative methodologies between classical exegesis and empirical psychology. Practically, the findings offer implications for Al-Qur'ān-based mental health interventions, including Islamic counseling, spiritual guidance, and character education. Moreover, this study opens opportunities for developing measurement instruments and training programs on resilience grounded in Islamic spirituality, thereby strengthening the psychological well-being of Muslim communities.
Copyright (c) 2025 Yulia Sholichatun, Muhammad Jamaluddin, Nurul Hikmah, Naila Shofia https://creativecommons.org/licenses/by-sa/4.0
Hadith on the Recommendation to Increase Istighfar, Narrated by Imam Ahmad No. 2234 (A Study Of The Understanding of Hadith Using Jasser Auda’s Maqāṣhid Approach)
This research focuses on understanding the hadith recommending more istighfar using Jasser Auda's maqāṣhid approach, with the aim of finding out the understanding of the hadith recommending making more istighfar narrated by Imam Ahmad no. 2234 with Jasser Auda's maqᾱṣhid approach. This research aims to understand the importance of istighfar in various aspects of human life, from spiritual to economic dimensions, as well as its impact on moral values ​​and monotheism. The research method used is descriptive qualitative research, literature-based. The research results show that istighfar is not just a recommendation, but can also become an obligation in certain situations based on the maqāṣhid syarῑ'ah approach. Jasser Auda's systems approach, which focuses on "purposefulness", reveals that this hadith has flexibility in achieving the objectives of the Shari'a, both at the personal and social levels. Other results show the positive impact of istighfar on monotheistic, moral and economic values. Jasser Auda's systems approach highlights the importance of flexibility in understanding the context of istighfar according to modern times. It is concluded that with the maqāṣhid approach, istighfar is understood as part of efforts to achieve general benefit in Islam and remains relevant in the social, economic and cultural context in the modern era. Thus, istighfar not only has spiritual benefits but also social, moral and economic benefits.
Copyright (c) 2026 Hasan Su'aidi, Yuliyanah Yuliyanah, Luhur Kharisman https://creativecommons.org/licenses/by-sa/4.0
Two Ḥadīth Scholars from Java: Study of Shaykh Mahfudz at-Tarmasi and Shaykh Hasyim Asy'ari
A study of ḥādīth is the one not as well-known and rich as the study of other Islamic sciences such as tafsīr and fiqh. In fact, the study of ḥādīth is very necessary to do and to develop continously, including the study of its scholars. In this study, the writer focuses on studying two figures in the field of ḥādīth coming from Java: Sheikh Mahfudz at-Tarmasi and Sheikh Hashim Asy'ari. This study uses a qualitative descriptive research method with data sourced from literature. The conclusion highlights that both Sheikh Mahfudz at-Tarmasi and Sheikh Hasyim Asy’ari are important figures in the study of ḥādīth in the Nusantara region. Sheikh Mahfudz, with his books entitled Manhaj Dzawi an-Nadhar, Kifayah al-Mustafid, al-Minhah al-Khairiyyah, and al-Khil’ah al-Fikriyyah, clearly and specifically presents studies on ḥādīth sciences, both in terms of riwayah (narration) and dirayah (understanding), as a theoretical study. Meanwhile, Sheikh Hashim in his book entitled Risalah ahl as-Sunnah wa al-Jama’ah presents the narrations of ḥādīth as a way to unite the Muslim community in the circle of ahlussunnah wal jama'ah. Both of them are Islamic figures of the archipelago having contributed to the regeneration of scholars, especially ḥādīth scholars. As conveyed by classical scholars, sanad is one of the important aspects in the transmission of knowledge (ḥādīth). So this tradition must be preserved, especially in the world of Islamic boarding schools. However, it should be underlined that ḥādīth is not merely a literal text but it, with the values ​​contained in it, also must always be brought to life in everyday life according to the socio-cultural context.
Copyright (c) 2025 Muhammad Kharis https://creativecommons.org/licenses/by-sa/4.0
The Relevance of the Concept Al-Amr bi al-Ma’ruf wa al-Nahy ‘an al-Munkar of Mu’tazilah in the Context of Islamic Preaching in Indonesia
This article is aimed at elaborating the relevance of the al-amr bi al-ma'rûf wa al-nahy 'an al-munkar concept of Mu’tazilah in the context of Islamic preaching in Indonesia. This research is a library research using a historical approach to obtain data and conducting content analysis. This research shows that Al-amr bi al-ma'rûf wa al-nahy 'an al-munkar is the actualization of faith manifested in a system of believer activity in the field of sociology and practiced regularly to influence the way of feeling, thinking, and acting either in the context of individual or socio-cultural. The influential sect of theology in Islamic history very actively carrying out al-amr bi al-ma’rûf wa al-nahy ‘an al-munkar is, among others, Mu’tazilah. In their perspective, the preaching is al-amr bi al-ma’rûf wa al-nahy ‘an al-munkar, meaning the command to do good things and the prohibition to do the evil. Mu’tazilah view that this concept is the fifth pillar of the struggle of life; in other words, al-amr bi al-ma’rûf wa al-nahy ‘an al -munkar must be actively confronted, and the more important point is its preaching rather than its contention. The significance of Mu’tazilah preaching has positive implications to the future development of Islam.
Copyright (c) 2025 Fuad Mahbub Siraj, Ridwan Arif https://creativecommons.org/licenses/by-sa/4.0
At‑Tijārah al‑Mubīqah (Destructive Business and Trade): Qurʾān, Ḥadīth, Qawā‘id al-Fiqhiyyah and Maqāṣid al-Sharī‘ah Perspective
This study aims to analyse and formulate a conceptual framework of at‑tijārah al‑mubīqah based on the perspectives of the Qurʾān, ḥadīth al‑sabʿu al‑mubīqāt, qawāʿid al‑fiqhiyyah, and maqāṣid al‑sharīʿah. Three research questions are addressed: (1) what is the conceptual definition of at‑tijārah al‑mubīqah, and how does it differ from ideal business and trade when viewed through the Qurʾān, ḥadīth, qawāʿid al‑fiqhiyyah, and maqāṣid al‑sharīʿah, with ḥadīth al‑sabʿu al‑mubīqāt as the main normative framework; (2) how can the manifestations of ḥadīth al‑sabʿu al‑mubīqāt be identified and explained as forms of at‑tijārah al‑mubīqah in the modern context through the analysis of qawāʿid al‑fiqhiyyah and the assessment of their impact on maqāṣid al‑sharīʿah; and (3) how can an integrated conceptual framework of at‑tijārah al‑mubīqah be constructed and function as a normative reference for contemporary business practice. This study employs a qualitative approach through library research, using a normative‑descriptive and analytical‑conceptual design. Data are collected from primary sources and reinforced by secondary sources, and analysed using content analysis combined with tafsīr mauḍūʿī, qawāʿid al‑fiqhiyyah, and maqāṣid al‑sharīʿah as analytical tools. The study shows that at‑tijārah al‑mubīqah encompasses all tijārah activities that contain one or more elements of ḥadīth al‑sabʿu al‑mubīqāt, identified through qawāʿid al‑fiqhiyyah as ḍarar that must be eliminated, and that substantially damage maqāṣid al‑sharīʿah at a significant, widespread, and sustained level. Seven main manifestations are identified in the modern business ecosystem: shirk, magic (siḥr), structural soul murder, ribā, consuming the wealth of orphans, betrayal of trust (amānah), and fitnah against the honour of Muslim women. To the best of the author’s knowledge, this is the first study to systematically construct at‑tijārah al‑mubīqah as a formal academic taxonomy in Islamic business ethics explicitly derived from ḥadīth al‑sabʿu al‑mubīqāt, while simultaneously integrating qawāʿid al‑fiqhiyyah and maqāṣid al‑sharīʿah into a single four‑layer conceptual framework. The study offers a novel reading, particularly of three categories of al‑mubīqāt in the landscape of modern business: the ḥadīth phrase “killing a soul is forbidden by Allah Subḥānahu Wa Taʿālā, except with ḥaq” is positioned as structural soul murder; the prohibition of “fleeing from the battlefield” is read as betrayal of trust (amānah); and “accusing a chaste Muslim woman of adultery (qadzaf)” is interpreted as fitnah against the honour of Muslim women. Accordingly, this study not only broadens the conceptual discourse but also enriches the ethical‑empirical mapping of destructive patterns within contemporary business ecosystems
Copyright (c) 2026 Muhammad Fauzi, Al Mahdi, Arzam Arzam, Mursal Mursal https://creativecommons.org/licenses/by-sa/4.0
Preference for Rasm Al-Qur’ān among Tahfiẓ Students: A Study of Living Qur’ān at the Ma’had Amaliyyah Qurani Islamic Boarding School in Bandung Regency
This study discusses the tahfiẓ students’ preferences for two models of rasm Al-Qur’an: rasm ‘Utsmāni and rasm Imlā’i, in the context of the practice of reading the Qur’an in Islamic boarding schools. This study departs from the shift in the discourse of rasm from the normative-theoretical realm to practical issues regarding the usability of the mushaf for its readers. The study was carried out using a living Qur’an approach with qualitative field methods in the Ma’had Amaliyyah Qurani Islamic Boarding School, Bandung Regency. Data were collected through reading observations and semi-structured interviews with 20 tahfiẓ students using QS. al-Fatḥ /48:29 in two mushafs: the 2019 Revised Edition of the Indonesian Standardized Mushaf as a representation of rasm ‘Utsmāni and the 1974 edition of the Pojok Menara Kudus Mushaf as a representation of rasm Imlā’i. The results showed that all respondents preferred MSI because they perceived it as easier and more comfortable to read. This preference was related to familiarity with using the mushaf, visual comfort, and pedagogical needs in the deposit and murāja’ah activities. These findings indicate that the issue of rasm is not only related to orthographic rules, but also to the social practice of Qur’an recitation within the tahfiẓ community
Copyright (c) 2026 Mochammad Ikhsan, Muhammad Ruhiyat Haririe https://creativecommons.org/licenses/by-sa/4.0
The Contestation of the Prohibition of Tabarruj on Indonesian Social Media: A Virtual Ethnography Approach on Instagram
In the digital era, discussions on the prohibition of tabarruj for women frequently appear in digital content, responding to women’s active presence in both real and virtual public spheres, and are variously addressed on social media. This article examines the contestation of the tabarruj prohibition in social media, especially on Instagram, based on the presentation of content, meaning, and acceptance among Indonesian Muslims. The research is included in media text studies about living Qur’an-Hadith on social media. The virtual ethnography method is used to collect data in digital space, especially on the Instagram platform for five accounts: @khalidbasalamahofficial, @humairahijab, @fikihmuslimah, @akhiukhtiantiselfie, and @mubadalah.id. Based on social media searches, the prohibition of tabarruj in these accounts is mostly based on QS. Al-Ahzab [33]: 33, the Prophet's hadith, and the views of Islamic scholars. Four of the contents present the prohibition of tabarruj specifically for women, and one content, @mubadalah.id, offers a new reading that tabarruj can be intended for both women and men. Readers more widely reach based on the influence of the content, @khalidbasamahofficial and @ukhriakhiantiselfie accounts, and @mubadalah.id accounts have fewer responses. Instagram, in this case, has become a medium for constructing religious discourse, both among followers of Salafism and supporters of the gender equality and justice movement in Indonesia. The significance of this research shows how the prohibition of tabarruj is understood, accepted, implemented, and even debated in the context of social media in Indonesia and has implications for contemporary religious understanding and practice.
Copyright (c) 2025 Kholila Mukaromah; Siti Rahayu; Munirah Munirah https://creativecommons.org/licenses/by-sa/4.0
Practicing Philosophy Part of Living Quran: An Initial Survey on Prophet Muhammad as the “Philosopher King”
This article illustrates the subtle relationship between philosophy as a culture and practice and its timelessness relationship with the Quran as per the Islamic faith. Since the notion of the Quran itself is inseparable from Prophet Muhammad, we propose, that in the world of philosophy, either correct or incorrect, Prophet Muhammad is the “philosopher-king” whom the philosophers, from ancient Greece to modern days, were and are seeking; whether or not they were aware of this reality. Generally in contemporary Muslim experience, philosophy is taken as a subject separate from the Quran. They have disregarded that the source of philosophy, minus the doctrines, is wisdom, and such wisdom, theoretically, could not be separated from the Quran constituting the source of wisdom itself. In this article, we articulate how (i) pre-Islamic Arabia was exposed to different ideas including Hellenistic ones, and how all these human experiences prepare humans to accept the coming of the Last Prophet constituting the Walking Quran. Following the Prophet, his heirs, the scholars of Islam who are the Saints, walk among us; and (ii) studying philosophy helps us recognize them, as they are the wisest amongst us who understood contemporary challenges and provided the intellectual and spiritual leadership for the ‘ummah. If we successfully articulate these two points, we will see that studying philosophy is part of the Quranic spirit. Therefore, we are courageous enough to say that the philosophy world, including its anti-theistic aspects, is not separated from the reality of the Quran (i.e. the Quran recognizes them, and deny them). The qualitative method used in this article started with the proposition that the purpose of studying philosophy is to recognize the “philosopher king” – a proposition we found to be unique. We found the proposition fits the pattern of philosophy development in world history, and we found its pinnacle answer in Prophet Muhammad. This method contributes to the science of qualitative analysis related to the importance of abstract reasoning with empirical facts to formulate a new understanding or narrative. In contemporary Quranic studies, this paper is a reminder that the Quran is not a separate (physical) document from the spiritual realities of every individual, regardless they were Muslims or not,. Therefore, it must not be viewed as merely an external manual to the Muslims, as if, it must be subjected to scrutiny in the interpretations, implying that Quran has to be flexible in order to be timeless. The Quran is the statement of our reality. It is not flexible as determined by factors in time and space. Its timelessness is proven in itself by being not contradictory to human reason, regardless in what society and period they are in. Our proposal is an improvement in the current understanding of “Living Quran” as accepted by contemporary academics.
Copyright (c) 2025 Mohamed Eusuff Md Amin, Ahmed Al Farisi https://creativecommons.org/licenses/by-sa/4.0
Relations of Islam and Indigenous Religion in the Perspective of Living the Qur'an of the Savu Tribes
The relationship between Islam and ancestral religion in the Savu tribe in NTT presents an interesting dynamic to study. Islam, which came later in the 19th century, was able to adapt to the culture of the Savu tribe. This study aims to explore and analyze the relationship between Islam and the ancestral religion of the Savu tribe from the perspective of living Qur'an. This research is a qualitative descriptive study based on field research. Data in this study were obtained through interviews, observations, and literature studies. The results of study indicate that the development of Islam in Savu occurred through marriages between native residents and newcomers from Bugis, Kalimantan, and Java. The newcomers, some of whom were traders in Savu Raijua, spread Islam through economic channels. On this island, there is only one mosque that is the center of Islamic worship and education. The practice of living Qur'an occuring between the Muslim community and the Jingitiu community is through socio-religious activities centered in the Jami An-Nur mosque. For example, during the construction of the mosque, the ancestral religious community transported stones and sand. Similarly, during the Eid al-Adha celebration from year to year, non-Muslim residents of the Savu tribe help Muslims to separate the skin of the sacrificial animal, cut it into meat, and distribute it to residents in the area. This study provides invaluable insight into how the living Qur'an can be used to create social harmony between Islam and ancestral beliefs in a pluralistic and multicultural society such as the Savu tribe. The successful integration of Islamic values into local culture depends on an approach based on tolerance, harmony, and respect for local traditions.
Copyright (c) 2025 Mustolehudin, Nur Laili Noviani, Muhammad Dachlan , Joseph Lamont, Hope in Dahri, Israel https://creativecommons.org/licenses/by-sa/4.0
Hikmah as a Solution to the Crisis of Adab in Buya Hamka’s Thought
This research aims to analyze Buya Hamka’s perspective on resolving the crisis of adab (ethics) through the Qur’anic concept of hikmah. Employing a qualitative library research method, the study uses thematic content analysis to examine primary sources, particularly Hamka’s Tafsir al-Azhar, essays, and speeches, alongside relevant secondary literature. The analysis is structured through three stages: comparing various interpretations of hikmah and adab across Hamka’s works, contrasting differing emphases in context, and criticizing through a thematic coding framework that includes hikmah, adab, qalb, ‘aql, and iman. This approach enables the study to extract deeper meanings and reveal the interconnectivity of Hamka’s ethical thought. The results show that hikmah is the harmony of interconnected meanings, where the achievement of hikmah is the main goal for those who study it. Hamka proposed several ways to gain hikmah: reading and understanding the Qur'an, thinking deeply, and imitating good behavior. Hamka argues that hikmah can be a solution to overcoming the crisis of adab through strengthening the seven aspects of spiritual intelligence, namely al-ruh, al-qalb, al-nafs, al-aql, faith, worship, and adab. Spiritual intelligence has an important role in maintaining mental health, ultimately contributing to civilized individuals' formation. This study contributes to the field of Islamic thought and Living Qur’an by offering a Qur’anic-rooted philosophical framework of hikmah through the lens of Buya Hamka’s scholarship, promoting an integration between inner ethics (adab) and outer conduct in contemporary Muslim life.
Copyright (c) 2025 Muhammad Thoriqul Islam, Alhafidh Nasution, Safiruddin Al Baqi , Dwiana Novitasari, Amit Dana Ikmah, M.Ulul Azmi, Ida Nur Oktaviani https://creativecommons.org/licenses/by-sa/4.0
Semiotic and Implication of Hijab toward Da’wah in Indonesia
Subjectivity of meaning is inseparable from human interpretation, as exemplified in the case of the hijab. This research employed a quantitative method combined with a semiotic approach, specifically utilizing Roland Barthes' semiotics framework, comprising three levels: denotation, connotation, and myth deconstruction. The study focused on the interpretation of QS. Al-Ahzab: 59 and connotative practices embedded in societal social behaviors. The results of research indicated that the association of wearing the headscarf with the standardization of women's religiosity is a constructed myth. It further revealed that this myth becomes an ideology when it legitimizes a single interpretation and invalidates other meanings. For instance, the perception that a shalihah (pious) woman is defined solely by wearing a hijab or that a longer veil indicates greater piety contrasts with the principles of Islam. These principles emphasize promoting goodness and avoiding harm (jalbul mashalih-dar'ul mafasid), advocating non-coercion, and preaching with kindness (amar ma'ruf nahi munkar bil ma'ruf). This study contributes to the scholarly understanding of the intersection between religious texts and social practices by uncovering how ideological myths influence the interpretation and application of religious symbols in daily life. It provides a methodological model for examining the role of semiotics in deconstructing entrenched societal norms and offers insights into the potential misuse of religious symbolism in shaping societal ideologies
Copyright (c) 2020 Religia https://creativecommons.org/licenses/by-sa/4.0
The Shift of Al-Shawkani's Theological Thinking in Tafseer Fath al-Qadeer from Zaydi Shi’i to Ash’ari Sunni
This article aims to examine Al-Shawkani's theological thinking in Tafseer Fath al-Qadeer, which allegedly underwent a shift from the Zaydi (Fivers) Shi'i sect to Ash'ari (Twelver) Sunni theology. Tafseer Fath al-Qadeer is Al-Shawkani's masterpiece in the field of commentary. Al-Shawkani was a leading scholar in Yemen from the late medieval period to the modern era. He grew up in the Zaydi Madhab (school of thought). Nevertheless, he contradicted his original madhab, leading to a shift in his theological thinking. This study employs a qualitative approach using textual analysis of Tafseer Fath al-Qadeer to explore Al-Shawkani's theological perspectives and the reasons underlying this shift. Al-Shawkani's shift in thought becomes evident in his commentary on theological verses in Tafseer Fath al-Qadeer. Referring to Al-Shawkani's arguments on theology, such as issues on seeing God in the hereafter, the coming of God, martyrdom, and istiwa' (God's residence), Al-Shawkani leaned more toward the arguments proposed by the Ash'ari school rather than those by the Zaydi or Mu'tazili madhab. The findings reveal that Al-Shawkani frequently criticized Mu'tazili thoughts using both naqli (scriptural) and aqli (reasoning) propositions, signaling a departure from Zaydi theology. However, in the debate about the Quran's position—whether it is qadim (eternal) or created— Al-Shawkani maintained an independent stance. This shift in thought is reasonable, considering that Al-Shawkani, as a moderate Zaydi Shiite, sought to open himself to theological perspectives from other madhabs, which he considered more accurate. This research contributes to the scholarly understanding of theological evolution within Islamic traditions by demonstrating Al-Shawkani's methodological approach to reconciling theological divergence. It also provides a framework for examining inter-sectarian influences in Islamic theology and their impact on exegetical works.
The Concept of Al-Jumhuriyah Wa Al-Ahkam in Political Philosophy of Ibn Rushd
In political conversation, Ibn Rushd named his political philosophy as “Al-Jumhuriyah wa al-Ahkam” (Republic and Law). This political thought is a form of integration of science and deed. This study employs a literature and historical approach to analyze Ibn Rushd's political philosophy, focusing on his integration of religion and reason in shaping political principles. In this political context, Ibn Rushd prioritizes freedom and independence. In Ibn Rushd’s perspective, independence is not without rules, but independence and freedom should be compatible with religion. Likewise, in Ibn Rushd’s perspective, such freedom and independence is a reflection of democracy. In politics, Ibn Rushd’s thinking is similar to the thoughts of previous philosophers who reconcile religion and philosophy. The findings highlight that Ibn Rushd’s philosophy emphasizes the harmony between religion and rationality as essential to upholding democratic values in governance. There is no contradiction between reason and religion, according to Ibn Rushd, and therefore it is important for reason and religion to work together to uphold the principles of democracy in a country. This study contributes to the scholarly discourse by providing a methodological framework that bridges classical Islamic philosophy with contemporary political theory, offering insights into how Ibn Rushd’s ideas can inform modern governance.
Interpretation of Gender Bias in QS. Al-Taubah/9 verse 71: Critical Review of Tafsir Al-Qur’an Tematik The Ministry of Religion Affairs Republic of Indonesia
This paper aims to explore critically the interpretation result of QS. Al-Taubah/9:71 in Tafsir Qur‟an Tematik by the Ministry of Religion Affairs Republic of Indonesia. This is conducted because it is suspected that it contains a gender bias interpretation. This research used a critical qualitative-interpretative design by investigating the interpretation of QS. al-Taubah / 9: 71 using a contextualization interpretation. The findings reveal that the Thematic Interpretation of Al-Quran by the Ministry of Religion affairs published for the first time in 2009 represents the interpretation of the QS. al-Taubah/9: 71 as legitimacy of limiting the area of political leadership for women. Therefore, the product of such interpretations tends to be biased because it limits the area of state leadership based on a particular gender. This interpretation seems to contrast with the meaning of the verse that is found through the exploration of textual, contextual-historical, and dynamic contextual approaches. The meaning obtained from this verse discusses about the socio-spiritual relationship in the internal Muslim community only, rather than the political context. The same results can also be seen in Tafsir al-Wajiz, in which the work is also the interpretation of the Ministry of Religion published in 2016, as well as the interpretation of scholars in various classical commentaries. The implication of the results of the interpretation of gender bias in Tafsir Qur‟an Tematik can have an impact on government policies in positioning the women in the society, especially in the area of structural leadership of country. This research contributes to the study of Qur’anic exegesis and gender discourse in Islam by offering a critical framework for evaluating gendered interpretations of religious texts. Additionally, it demonstrates the importance of contextual hermeneutics in addressing structural biases in Islamic exegesis and proposes a more inclusive approach to Qur’anic interpretation.
Copyright (c) 2024 Religia https://creativecommons.org/licenses/by-sa/4.0
Portrait of Living Hadith during The Times of The Companions of The Prophet (Typology of The Narration of QS. al-Fātiḥah by Abū Sa'īd Al-Khudrī)
This article explores the narration of hadith by the companion Abū Sa‘īd al-Khudrī, one of the teenage companions of the Prophet Muhammad who transmitted a significant number of prophetic traditions. Using a library research method and content analysis within the framework of sociological analysis, this study examines the form of living hadith in the era of the Prophet’s companions. The findings indicate that the narration of QS. Al-Fātiḥah by Abū Sa‘īd al-Khudrī can be categorized into two typologies: the informative type, functioning as a means of teaching and understanding the Prophet’s hadith, and the performative type representing the application of living hadith as a tradition that does not contradict the Prophet’s teachings. These findings highlight the dynamic nature of hadith transmission among the companions and the role of living hadith in shaping religious practices. This study contributes to hadith studies and Islamic sociology by offering an analytical framework integrating textual and social dimensions of hadith transmission. It demonstrates how sociological approaches can provide deeper insights into the formation and function of living hadith, thereby enriching contemporary discussions on hadith authenticity and application in the Muslim community.
The Implementation of Islamic Communication Ethics in The Social Actions of Netizens on Social Media of Twitter
Islamic Communication Ethics is a guideline for doing action on the basis of morality closely related to the Qur’an and the Hadith of the Prophet. Islamic communication ethics is very important and interesting to study and examine more deeply. By implementing good Islamic communication ethics on social media, particularly Twitter, it is expected that it can prevent the negative impact of using social media. Based on the above context, the objective of this study is to answer the question of how to implement Islamic communication ethics in the social actions of netizens on social media of Twitter. This study used a qualitative research method with a descriptive analytical approach. To explain this phenomenon in detail, the researcher used the classification of Islamic communication ethics according to Jalaluddin Rakhmat divided into six forms, including Qawlan Sadidan (correct words), Qawlan Baligha (effective and right on target), Qawlan Karima (noble words), Qawlan Ma’rufan (good or appropriate words), Qawlan Layyina (gentle), and Qawlan Maisura (easy to accept). To find out the netizens’ motives of social action on social media of Twitter, the researcher used Max Weber’s theory of social action because the process of social action in society is closely related to the development of rationality. Considering the implementation of Islamic communication ethics, the results showed that value-oriented rational action is based on the values that the accounts’ owner obtains from religious teachings, affective rational action is based on feelings or emotions, traditional rational action is based on values derived from experience and tradition, and instrumental rational action is based on the adoption of words used in the reality of people’s lives. This study contributes to the field of Islamic communication by demonstrating the relevance of Weber’s social action theory to the analysis of online discourse, offering a framework for evaluating ethical communication in digital spaces.
Kalimatun Sawa’ as The Basis of Religious Tolerance (Interpretation of Nurcholish Madjid’s Thoughts Based on Paul Ricoeur’s Hermeneutics)
This paper aims to understand Nurcholish Madjid’s thoughts deeply on kalimatun sawa’ as the foundation of religious tolerance. The study employs Paul Ricoeur’s hermeneutic approach with a qualitative research method, focusing on textual analysis of Madjid’s works. The main issues examined include the interpretation theory in Paul Ricoeur’s hermeneutics, Nurcholish Madjid’s perspective on kalimatun sawa’, and the application of Ricoeur’s hermeneutic theory in understanding kalimatun sawa’. The findings indicate that kalimatun sawa’ serves as a universal ethical foundation for interfaith dialogue, emphasizing shared human values fostering religious tolerance in Indonesia. This study contributes to the academic discourse by offering a novel application of Ricoeur’s hermeneutic approach in Islamic studies, providing a deeper interpretative framework for understanding religious pluralism.
Zuhud in Modern Sufism: Bridging Spirituality and Economic Life
This study aims to explore the concept of zuhud within the perspective of modern Sufism and its application to economic life. The authors’ interest in this research stems from the traditional and widespread understanding of zuhud as the practice of renouncing worldly pleasures to draw closer to God. However, its interpretation has evolved within a more dynamic modern context. Consequently, the authors seek to demonstrate that the teachings of zuhud do not necessarily require abandoning worldly possessions or living in poverty. The study employs a qualitative methodology with a descriptive-analytical approach, including a literature review of Qur’anic verses related to zuhud and interpretations from contemporary Sufi scholars. The findings reveal that zuhud in modern Sufism is no longer regarded as an extreme ascetic practice but as a balanced perspective that integrates spirituality and materiality. In the economic sphere, zuhud is interpreted as a work ethic emphasizing honesty, justice, and the use of wealth for communal benefit. This research makes a significant contribution to understanding the integration of the spiritual values of zuhud within modern economic life. It provides fresh insights for economic practitioners and Sufi enthusiasts in applying spiritual principles to everyday life. Furthermore, the study highlights several modern Sufi figures who advocate for the concept of zuhud without promoting a life of poverty. These figures serve as examples of how zuhud can manifest in economic and entrepreneurial activities.
Exploring the Functional and Spiritual Dimensions of the Pre-Ramadan Tradition Smiyauh Nunggau within the Living Qur’an Framework
Prayer is a fundamental act of worship in Islam. Beyond obligatory prayers, the Prophet Muhammad (PBUH) also encouraged various forms of non-obligatory prayers, one of which is the tradition of Smiyauh Nunggau, or congregational prayer for forty consecutive days before Ramadan, as practiced in Koto Padang Village, Tanah Kampung Subdistrict, Sungai Penuh City, Jambi Province, Indonesia. This tradition is predominantly upheld by women, who gather to perform the five daily prayers in congregation at the mosque or musalla. Conducted annually from the end of Jumadil Akhir to the end of Rajab, this practice has become integral to the community’s religious life. This study examines three key aspects: (1) the transmission of the forty-day prayer tradition in Koto Padang Village, (2) its relevance to the concept of the Living Qur’an, and (3) its functional and spiritual values. Using a qualitative field research methodology grounded in the Living Qur’an framework and participatory observation, data were collected through interviews, observations, and active participation. The findings reveal that Smiyauh Nunggau has been practiced since before the 1990s and aligns with the teachings of the Syattariyah order, rooted in the Prophet’s hadith. Functionally, the tradition fosters social cohesion and reminds the community of the upcoming Ramadan. Spiritually, it instills consistency (istiqamah) and strengthens faith. This study highlights the tradition’s role in promoting social bonds and spiritual discipline while contributing to broader discussions about the Living Qur’an in the context of Indonesian Islamic traditions.
Living Qur’an and Hadith Of King Kubu VIII’s Perspective in The Kitab Nasihat Zaman (1356 H)
Syarif Shaleh Aidrus al-Idrus was the last king to be killed in a mass murder by Japanese soldiers in 1943. Signs of a tragic death were visible when he wrote a book of testaments entitled Nasihat Zaman. As a wise king and leader of the people, He was aware of the potential for moral and mental degradation, both in the palace and in society, after his sacrifice. He wrote his messages so his family and people would always adhere to the Al-Qur'an and Sunnah in their future lives. These pieces of advice are interesting to study further, significantly in terms of how a king fortifies his family and people with morality and devotion to Allah SWT. Advice like this is scarce to come from the writings of a king still in power; maybe it has never even existed in the world. Generally, a king will pass on his throne to his descendants. The study of the contents of this book aims to look further into the concepts of the Living Qur'an and Sunnah, which serve as the basis for every message given by the author. Then, this study wants to show the form of the living Qur'an and Sunnah the author desires. The research method applied in this research is qualitative, with a philosophical approach to the contents of the Buku Nasihat Zaman manuscript. The study reveals that the manuscript integrates specific Qur'anic verses and prophetic traditions to guide moral conduct, emphasizing themes of family unity, devotion to Allah SWT, and resistance to moral degradation. The results of this study contribute to academic discussions on the concept of the living Qur'an and Sunnah, and their application in a modern context. At a glance, it can be seen that the contents of this book are advice based on the Qur'an and Sunnah so that its form is in line with the spirit of the living Qur'an and Sunnah, which is currently being widely discussed in the academic world, and is trying to be applied in society in the digital era.