Islamika Inside: Jurnal Keislaman dan Humaniora
ISSN / EISSN : 2476-9541 / 2580-8885
Current Publisher: IAIN Jember (10.35719)
Total articles ≅ 18
Latest articles in this journal
Islamika Inside: Jurnal Keislaman dan Humaniora, Volume 5, pp 96-119; doi:10.35719/islamikainside.v5i1.36
The treasury of Qur’anic interpretation in Indonesia, from the early generation of its emergence to the present generation, has been always a relevant object of research to discuss. This is because the works of tafsīr in Indonesia possess their own characters, which differ from that of the similar work in other places. It can be found, among others, in the work of Tafsir al-Ibrīz written by Bisri Mustofa in 1960. This work possesses a distinctive characteristic of Nusantara such as the use of Javanese language as its main presentation language and the use of Arabic-Pegon letter. Another distinctive feature is the element of Javanese-Indonesian local wisdom contained in the work. This article will examine the background of the preparation of this work and the extent of its locality. The writing of al-Ibrīz, instead of a means of worship and seeking God’s pleasure, can also be seen as an attempt to “promote” the local wisdom of Islam Nusantara which is reflected, among others, in the culture of Javanese mysticism, the pilgrimage of awliyā’ tombs, and the Javanese ancestor’s potion.
Islamika Inside: Jurnal Keislaman dan Humaniora, Volume 5, pp 1-25; doi:10.35719/islamikainside.v5i1.40
The study focuses on the discussion of a political polemic which has led to theological disputes and has subsequently created various types of interpretations of the Qur’ān. In this context, the author limits the discussion into three main treasures, namely Sunnī, Shī‘ah, and Mu‘tazilah. The polemic commenced due the succession process of Abu Bakr’s caliphate. It has been known that the Sunnī group claimed Abu Bakr as the successor of the Prophet Muhammad, while the Shī‘ah people demanded ‘Alī b. Abī Ṭālib as the one who possesses right to be the successor of the Prophet. Different political affiliation has consequently led to different interpretations of the Holy texts produced by these different groups. It is, therefore, interesting to observe how the similar Qur’anic verses are interpreted differently. Comparing inter-stream interpretations of the Qur’ān will show us the difference and contestation of meaning among them. This article will demonstrate how an interpreter of al-Qur’ān has been always influenced by the context of his/her historical background and expertise, including the political ideology he or she affiliated to.
Islamika Inside: Jurnal Keislaman dan Humaniora, Volume 5, pp 120-141; doi:10.35719/islamikainside.v5i1.35
This article attempts to reveal epistemological dimension of Musta’in Syafi’i’s interpretation in his work Tafsir al-Qur’an Aktual. It employs the perspective of truth theory which has been widely known within the philosophy of science. As a product of interpretation, Musta’in’s work has been a result of scientific work whose validity can be critically evaluated on the basis of three standards of truth, namely coherence, correspondence, and pragmatic aspect covered in the work. The study finds that the validity of interpretation of Musta’in is measurable. The measurability of this work can be seen within its coherence in presenting propositions systematically, logically, and consistently. The coherence of propositions and argumentative facts show us that Musta’in’s work is correspondently accurate. Musta’in’s work, moreover, is pragmatically advantageous as it corresponds to scientific expediency when it worthily contributes to provide the society solutions and answers to their social problems and other aspects regarding Islamic laws.
Islamika Inside: Jurnal Keislaman dan Humaniora, Volume 5, pp 72-95; doi:10.35719/islamikainside.v5i1.37
This article strives for elaborating Thoifur Ali Wafa’s thoughts and his views on women’s rights in his Firdaws al-Na‘īm bi Tawḍīḥ Ma‘ānī Āyāt al-Qur’ān al-Karīm. His work discusses Qur’anic verses, which deals with women and their rights. Considering that Thoifur has been a Muslim scholar who born and live in Sumenep Madura whose people believe in superiority of men upon women, the issue is then undeniably interesting to discuss. It seems that Thoifur, through his work, attempts to reveal religious understanding which tends to be gender biased. He insists to obliterate patriarchal culture and discrimination against women as a result of irresponsibly fault social construction to the understanding of religious texts. Based on his interpretation of verse 21 surah al-Rūm, verse 232 surah al-Baqarah, verse 195 surah Āl ‘Imrān, verse 38 surah al-Mā’idah, verse 34 surah al-Nisā’, verse 187 surah al-Baqarah, verse 228 surah al-Baqarah, verse 19 surah al-Nisā’, verse 229 surah al-Baqarah, verse 36 surah al-Nisā’, verse 15 surah al-Aḥqāf, verse 71 surah al-Tawbah, verse 12 surah al-Mumtaḥanah, and verse 34 surah al-Nisā’, Thoifur argues that women possess a number of rights within both domestic and public spheres. Keywords:; ; ; .
Islamika Inside: Jurnal Keislaman dan Humaniora, Volume 5, pp 26-48; doi:10.35719/islamikainside.v5i1.39
Controversy surrounding the meaning of Q.S. al-Māidah : 51 regarding whether or not a non-Muslim leader in Indonesia is a hot issue nowadays. The pros and cons around whether or not non-Muslim leaders are widely discussed by academics in Indonesia. The article elaborates the term awliyā’ in surah al-Mā’idah : 51 focusing specifically on Abū Bakr Jābir al-Jazāirī’s perspectives in his Aysar al-Tafāsīr. In addition, it discusses jurisprudential consequence of the term and its correlation to other terms such as khalīfah, mulk, imāmah, amīr al-mu’minīn, and sulṭān. The study finds that the term awliyā’ has correlation of meaning to other terms concerning leadership, particularly the aforement-ioned five terms. Although each term possesses its own denotative meaning, all of these terms connotatively contain correlative synonym and similar meaning, not that of paradigmatic and controversial meaning. All of them refer to similar meaning, i.e. leadership and power.
Islamika Inside: Jurnal Keislaman dan Humaniora, Volume 5, pp 49-71; doi:10.35719/islamikainside.v5i1.38
The plurality of society, which consists of races, ethnicity, tribes, and religions, often generates a number of complex social problems such as harassment behavior against other different groups, including religious defamation. There have been Qur’anic verses which tell us how to deal with other groups who slandered Islam. Al-Qur’ān uses the terms al-istihzā’ and al-sukhrīyah most, when it discusses the issue. This article deliberates to discuss the issue of religious defamation focusing on Wahbah al-Zuḥaylī’s al-Tafsīr al-Munīr. To do so, the author will classify the relevant verses on the issue based on their asbāb al-nuzūl. The author will also find the relevant Ḥadīth to confirm the discussed matter. Al-Qur’ān has clearly informed us how to respond to those who commit religious defamation against Islam. It tells Muslims to not appoint them as leaders, not to support them when they are committing defamation with any means, and to advise them for their despicable deed.
Islamika Inside: Jurnal Keislaman dan Humaniora, Volume 4, pp 201-224; doi:10.35719/islamikainside.v4i2.50
This article analyzes the concept of God according to Sunan Bonang’s view in his works, namely Primbon Bonang and Suluk Wujil. This article concludes that the two books are a compendium of Sunan Bonang’s Sufism and his spiritual journey during his life. Sunan Bonang explains that the first step that must be done by the sālik before embarking on a spiritual journey is trying to know himself and multiply wirid and zikir. Sunan Bonang’s type of sufism can be categorized Sunnī Sufism, which rejects the concept of Waḥdat al-Wujūd. Alternatively, he proposes a new concept called “Padudoning Kawula Gusti”, which means that human is not God and God is not human; both cannot be unified. To him, God is the transcendent and immanent One with several limitations. The unity of God is explained by him through the sentence of lā Ilāh illā Allāh, which means there is no god but Allah. The sentence is started with nafy (negation) “there is no god” then continued with the phrase ithbāt (affirmation) “but Allah”, which means that there is only One God in the universe.
Islamika Inside: Jurnal Keislaman dan Humaniora, Volume 4, pp 282-309; doi:10.35719/islamikainside.v4i2.53
The story of Moses dominates most the whole story in the Quran. When one assumes that the Qur’ān belongs to the Prophet Moses, it is then a fairly common assumption. The narrative method is one of the best methods to convey messages and lessons, especially religious messages. It has been a reason why the Qur’ān covers more narrative verses than laws and commands. This article deals with a new approach in understanding such narration, which so-called literary psychology. This approach has been used to understanding personality of the individual mentioned in the story. Such personality is regarded as an important lesson to inspire and motivate the readers. The psychological theory commonly used in this approach is the religious coping strategy. This approach draws a conclusion which shows that Moses possessed a virtuous religious coping strategy. This approach can be a way out to solve the old method of interpretation of the story that unable to address the psychological aspects of the Prophet Moses as well as to develop the integration-interconnection paradigm of Islamic scholars with general science
Islamika Inside: Jurnal Keislaman dan Humaniora, Volume 4, pp 155-178; doi:10.35719/islamikainside.v4i2.48
This article strives for describing the mystical dimension of sulūk practiced by Muhammad Kholil Bangkalan (known as Shaykhona Kholil) in which his concepts, doctrines, and ethical values of Sufism have been so far secretly unrevealed. All these aspects are covered with his famous and legendary supernatural narratives of his life. The study finds that there has been a similarity of mystical practices of Sufism performed by Shaykhona Kholil and ‘Abd al-Qādir al-Jīlānī. No one has adequate information of Kholil’s mystical life except short diminutive stories he told himself about the process of his khidmah (devotion) to Shaykh ‘Alī Rahbinī. The Sufism practiced by Kholil can be categorized as faṣīh al-ḥāl (the ability to behave in accordance with the very principle of Sufism doctrines), not faṣīh al-lisān wa al-qalam (the ability of presenting speech and writing on Sufims themes). To Kholil, generating capable and well-equipped pupils is more important than giving speech and writing books on Sufism. Therefore, the doctrines of Sufism need to be exemplary nurtured (‘amalī) through actual and practical deeds.
Islamika Inside: Jurnal Keislaman dan Humaniora, Volume 4, pp 255-281; doi:10.35719/islamikainside.v4i2.52
This article explores the idea of mysticism promulgated by Adonis. To him, his works are an attempt to arrive at the disclosure of the visible and the hidden (al-kashf ‘an al-mar’ wa al-lā mar’ī). He acknowledges that the effort is based on the concept of ẓāhir and bāṭin within Sufism. The element of mysticism in Adonis’s idea has been manifested through the harmonization of Sufism-Surrealism. He uses other perspectives in defining Sufism and Surrealism; a perspective that enables the harmonization of both. To investigate the harmonization, the author employs epistemological point of view coupled with phenomenological approach as the methods of analysis of Adonis’s texts. The study reveals another type of Sufism and Surrealism, which emanates from the world of Adonis. Adonis has understood Sufism and Surrealism as two separate realms but they share one similar purpose, namely being identical with the Absolute or united with Him. Most radically, he views Sufism as a non-religious school, instead a universal philosophy of life to understanding the Universe. On the other hand, Adonis sees Surrealism as another form of mysticism, i.e. mysticism with no religious institution;