UIN (Universitas Islam Negeri) Sunan Kalijaga, Yogyakarta: E-Journal Fakultas Ushuluddin dan Pemikiran Islam
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Mobilization of Violence under the Guise of Religion Against the Ahmadiyya Minority in Indonesia: A Lesson from the Past
No full textIn the past (2004-2014), the Ahmadiyah minority in Indonesia all too often faced attacks and violence from Muslim groups claiming to act in the name of religion. During this period, there was a mobilization of violence against the Ahmadiyah community, referring to efforts to rally Muslims to carry out violent actions. This term encompasses various contexts, ranging from mass mobilization in social conflicts to more organized movements aimed at spreading violence. These Muslim groups committed brutal acts of intolerance and violated the human rights of the Ahmadiyah community, who were persecuted for their choice of belief based on personal conscience. The government of President Susilo Bambang Yudhoyono (2004–2014) failed to protect the Ahmadiyah congregation as a minority group in Indonesia and to uphold the constitutional guarantees enshrined in the 1945 Constitution and the state foundation of Pancasila, which guarantee freedom of religion and worship for the community. all citizens. Violence against the Ahmadiyah minority reflects a deep-rooted pattern of violence in Indonesia that has persisted and expanded in society since the collapse of Suharto’s New Order authoritarian regime in 1998. Learning from the mistakes of the past, it is clear that religious pluralism and diversity remain unresolved and serious challenges in Indonesia, a nation founded on the noble ideology of Pancasila, which promotes tolerance
Al-Futūr al-Rūḥī in the Qurʾān: A Semantic-Field Model of Spiritual Weakening
No full textContemporary Muslim discussions often describe spiritual exhaustion (al-futūr al-rūḥī) alongside modern “burnout,” yet Qur’anic studies rarely examine how the Qur’an itself differentiates movements of spiritual weakening through its moral-psychological vocabulary. This article investigates how Qur’anic semantics articulate al-futūr al-rūḥī as a structured process rather than a loose set of moral descriptors. Using an integrated thematic approach combining semantic-field mapping with thematic exegesis, the study traces five interrelated roots—ghaflah(heedlessness), iʿrāḍ (turning away), nufūr (aversion), futūr (slackening), and kasl (ritual apathy)—and tests their relations through corpus retrieval, contextual disambiguation, and close reading of anchor loci across Makkan–Madinan contexts. Readings are constrained through classical tafsīr triangulation (al-Rāzī, Ibn Kathīr, al-Ālūsī, and Ibn ʿĀshūr) to avoid collapsing believer fluctuation into condemnatory categories directed at entrenched rejection or hypocrisy. The findings show a recurrent semantic progression from attentional dulling to volitional withdrawal, affective recoil, and outward slackening, with kaslfunctioning as an exegetically restricted boundary-marker rather than a default label for fatigue. The article further identifies Qur’anic counter-orientations within the same discourse (dhikr/tadabbur, tawbah, sujūd/khushūʿ, istiqāmah/ikhlāṣ, and shukr) that frame recovery as a cyclical reorientation. Overall, the study offers a text-grounded model that clarifies degrees and limits of al-futūr al-rūḥī in the Qur’an and provides a disciplined vocabulary for discussing spiritual fatigue without semantic overreach
Revisiting Islamic Educational Media: The Prophet’s Pedagogical Model and its Relevance for Modern Education: Menelaah Kembali Media Pendidikan Islam: Model Pedagogis Nabi dan Relevansinya bagi Pendidikan Modern
No full textThe global reality, characterized by numerous transformations across various fields, including education, appears to be inversely proportional to the quality of educational outputs. Paradoxically, the educational process conducted by the Prophet Muhammad, despite its contextual limitations, successfully established an exemplary educational model, culminating in the emergence of the finest generation in Islamic history. Arising from this observation, this research aims to examine the pedagogical practices of the Prophet Muhammad as a foundational framework for modern Islamic education, with a specific focus on the educational media he employed. The study is guided by two primary research questions: first, how do the pedagogical practices of the Prophet serve as a basis for constructing modern education? Second, what is the relationship between the Prophet’s educational model and modern education in fostering spiritual embodiment and meaning-making? These questions are investigated and analyzed using a descriptive-analytical approach based on library research. The findings indicate that the fundamental framework of the Prophet’s pedagogical practice was underpinned by his exemplarity and a worldview that each individual should be balanced. This framework was operationalized through three integrated forms of learning media: textual (through reading, writing, and memorization), demonstrative, and critical thinking. Each of these forms possesses distinct benefits and objectives, yet they function synergistically, reinforcing one another within a holistic system. Consequently, the Prophetic pedagogical practice does not rely solely on the verbal transmission of concepts. It comprehensively incorporates experiential learning, moral exemplarity, a deep understanding of learners, and an emotional approach that simultaneously engages students’ cognitive, affective, and psychomotor domains
Codicology, Islamization, and Qur’an Manuscripts in Southeast Asia: A Structural Mapping of Scholarship
No full textQur’an manuscripts in Southeast Asia represent both sacred texts and dynamic cultural artefacts. Yet scholarship on these manuscripts has developed in a fragmented and regionally uneven way. This article addresses that problem through a structured analytical mapping of fifty-seven peer-reviewed journal articles published between 2002 and 2024. Drawing on a modified systematic literature analysis grounded in the PICOC framework, the study combines PRISMA-based selection with word-frequency analysis and NVivo-assisted thematic coding to trace publication dynamics, methodological orientations, thematic emphases, and geographic coverage in the field. The results show that approximately seventy-three per cent of the analysed studies have appeared since 2018, signalling a marked rise in academic attention to Qur’an manuscripts in recent years. At the same time, around eighty-five per cent of the corpus focuses on Indonesia and Malaysia, leaving Brunei, southern Thailand, the southern Philippines, and other Malay-Islamic polities largely under-represented. The thematic mapping identifies three interrelated clusters Islamization, Manuscripts, and Studies through which research has approached Southeast Asian mushaf. Rather than offering a narrative overview, the article treats the existing literature as an empirical corpus for conceptual mapping. By identifying recurring patterns and structural blind spots, it proposes an agenda for more geographically inclusive, methodologically diverse, and theoretically self-aware studies that connect philological and codicological analysis with histories of reading, teaching, and Islamization in Southeast Asia
Rhetorical Coherence and Eco-Theological Meaning in Qur’anic Water Verses: A Disciplined Semitic Rhetorical Analysis
No full textToo often, eco-theological readings of Qur’anic water verses outrun the text—because structural claims are made without a disciplined, transparent, and auditable method. This article examines whether Semitic Rhetorical Analysis (SRA) can serve as an audit-able tool for reading Qur’anic water passages in a way that disciplines ecological inference. Focusing on Q 23:18–19 and Q 25:48–49, it asks how rhetorical segmentation and parallelism clarify the internal logic of the verses beyond atomistic citation. Using qualitative library-based research, the study applies Meynet’s SRA procedure (segmenting the text, identifying correspondences, and mapping inter-unit relations) and then compares the resulting structure with thematic Qur’anic-ecological readings on water, balance (mīzān), and stewardship (khalīfah). The analysis shows that SRA makes visible a coherent argumentative sequence—sending down water, settling it, and directing its benefits—that frames water as an entrusted measure rather than a merely descriptive sign. It also constrains interpretive overreach by requiring each ecological claim to be traceable to a demonstrable textual relation, while still supporting an ethic of restraint and care. Overall, the article indicates that rhetorical-structural analysis can strengthen eco-tafsīr by providing a replicable pathway from textual structure to ethical inference
Manuskrip Al-Qur’ān Oversize Ms Codex 2047 Koleksi Universitas Pennsylvania: Analisis Filologi
No full textNusantara Qur\u27anic manuscripts serve as key artefacts that record the history of Islamic transmission and acculturation, yet many of them remain philologically unidentified. This study aims to analyse the codicological characteristics and the application of rasm \u27Uthmānī in the Manuscript al-Qur’ān Oversize MS Codex 2047, which is presumed to originate from Indonesia. Using a descriptive qualitative approach and the library research method, data were analysed through direct study of the manuscript\u27s digital images from the University of Pennsylvania, as well as primary and secondary literature related to codicology and Qur\u27anic orthography in the Nusantara tradition. The findings reveal that the manuscript possesses distinctive physical features, such as floral illuminations in red, gold, and black, as well as a mature systemsistem of recitational markers and navigational signs. Textually, the manuscript demonstrates inconsistent application of rasm \u27Uthmānī, with numerous deviations towards rasm imlā’ī, indicating a copying strategy prioritising readability. It is concluded that Manuskrip al-Qur’ān Oversize MS Codex 2047 represents an adaptive tradition of Qur\u27anic copying in the Nusantara, creating a hybrid form between orthographic authenticity and pedagogical accessibility.
Abstrak
Manuskrip al-Qur’ān Nusantara berperan sebagai artefak kunci yang merekam sejarah transmisi dan akulturasi Islam, namun banyak di antaranya belum teridentifikasi secara filologis. Penelitian ini bertujuan untuk menganalisis karakteristik kodikologi dan penerapan rasm \u27Uṡmānī pada Manuskrip al-Qur’ān Oversize MS Codex 2047 yang diduga berasal dari Indonesia. Dengan menggunakan pendekatan kualitatif deskriptif dan metode kajian pustaka (library research), data dianalisis melalui studi langsung terhadap citra digital manuskrip dari Universitas Pennsylvania serta literatur primer dan sekunder terkait kodikologi dan rasm Mushaf Nusantara. Hasil penelitian menunjukkan bahwa naskah ini memiliki ciri fisik khas seperti iluminasi floral berwarna merah, emas, dan hitam, serta sistem penanda tajwid dan navigasi yang matang. Secara tekstual, naskah menunjukkan penerapan rasm \u27Uṡmānī yang tidak konsisten dengan banyak penyimpangan ke arah rasm imlā’ī, mengindikasikan strategi penyalinan yang mengutamakan kemudahan bacaan. Disimpulkan bahwa Manuskrip al-Qur’ān Oversize MS Codex 2047 merepresentasikan tradisi penyalinan mushaf Nusantara yang adaptif, menciptakan bentuk hibrida antara otentisitas ortografis dan aksesibilitas pedagogis
Bridging Maqāṣid al-Sunnah in Contextual Hadith Commentaries: A Case Analysis of the Hadith on Humanity in the Divine Image
No full textThe establishment of universal standards embedded in hadith—framed as legal objectives—underwent a process of generalization, wherein their function served to justify Qur\u27anic content. Consequently, the primary role of hadith as a lawmaker and moral guide was marginalized in discourses on goal-based (maqāṣid) development. This study seeks to identify a systematic method for interpreting hadith by drawing on the standards of its discursive construction, which accounts for the Prophet’s flexible role as a discourse producer. To this end, the study employs a qualitative methodology grounded in constructive grounded theory. It finds that the discourse of hadith transmission—centered on the conveyance of meaning—necessitates a model of textual verification (taḥqīq al-naṣṣ) as its core component. This mechanism involves tracing variant hadiths on the same theme to discern differences in editorial structure that influence their core and relational meanings. In turn, it facilitates the identification of interpretive models for key words and particles that convey meaning. Textual composition further demands a comprehensive examination of legal practices within the earliest recipient community to establish standards for means and ends. The application of these methodological standards yields a novel interpretive framework for hadiths concerning the creation of humans in God’s image. Specifically, the analysis of word patterns in their general and particular forms reveals an intentional prohibition on depicting the face, aimed at preserving human honor and dignity as God’s creations. Ultimately, clarifying these means and purposes creates space for innovative prohibition models that prevent fictitious or verbal acts degrading any aspect symbolizing humanity
Hudā versus Maqāṣid? Teleological Competition in Al-Hidāyāt Al-Qur’aniyyah: Dirāsah Ta’shīliyyah (Vols. I–II)
No full textPurpose oriented readings of the Qur’an often articulated through maqāṣid (objectives) have become increasingly visible in reform-oriented discourse, yet the scholarly status of maqāṣid Al-Qur’an remains contested and still in the making. Against this backdrop, Al-Hidāyāt Al-Qur’aniyyah, a large institutional initiative affiliated with Umm Al-QuraUniversity, proposes a guidance centered (hudā) program that systematizes verse level “guidance” (hidāyāt) as actionable outputs. This article offers a contrastive comparison between hudā and maqāṣid centered programs using a qualitative, text centered approach. The primary corpus is Al-Hidāyāt Al-Qur’aniyyah: Dirāsah Ta’shīliyyah (Vols. I–II), read as the project’s programmatic self-articulation; the comparator corpus is maqāṣid Qur’ān programmatic literature, with particular reference to Al-Maqāṣid Al-Kubrā li-l-Qur’ān, which distinguishes major objectives from detailed Guidance (tafṣīlī/ʿamalī). The findings reconstruct four epistemological patterns in Al-Hidāyāt, hudā as telos, non-operationalization of a maqāṣid hierarchy, Salaf authorized epistemic layering, and an applicative output genre and show, via the comparator’s own taxonomy, how maqāṣid and hidāyāt differ in object of inquiry, scale, inferential routes, and extensibility. A worked textual example (Q 2:275–279) demonstrates how each program scales normative output from the same passage. The article contributes a comparator grounded framework for studying teleological competition in contemporary Qur’anic hermeneutics and highlights the growing role of institutional infrastructures in shaping exegetical authority
God’s Attributes in Early Qur’anic Exegesis between Text and Context: A Case Study of Muqātil b. Sulaymān al-Balkhī’s Tafsīr
No full textThis article examines debates over the khabarī (scriptural) divine attributes in early Qur’anic exegesis through a case study of Muqātil b. Sulaymān al-Balkhī (d. 150/767). Framed by the analytical dyad of text and context, it asks how anthropomorphic and corporealist readings emerged in the first/early second century AH and what cultural matrices shaped them. Methodologically, the study combines a historical‑inductive reading of Muqātil’s tafsīr in its primary textual witnesses, a deconstructive analysis of his interpretive system, and a critical analytical comparison of selected motifs—corporeality, istiwāʾ as “sitting,” the throne and its bearers, the kursī, and the Adam creation narrative. The findings suggest that literalist anthropomorphic exegesis crystallized in the multilingual eastern Islamic lands, especially Khurāsān/Central Asia, where local religious traditions and “Eastern” theological imaginaries plausibly informed the reception of Qur’anic descriptions of God; this influence is advanced as a text and context based hypothesis rather than a claim of demonstrable direct borrowing. The article also maps early scholarly critiques that problematized Muqātil’s approach in tafsīr and ḥadīth. By foregrounding intertextuality and acculturation, the study offers a methodological pathway for linking early exegetical discourse to its socio‑cultural environments and reassessing the genealogy of anthropomorphism in formative tafsīr
Stagnant Textualism and Epistemological Crisis: Revisiting Hadith Scholarship in Indonesia’s Islamic Universities
No full textThis study explores the epistemological orientation of hadith studies in Indonesia following a decade of institutional expansion across five major State Islamic Universities. Based on 1,272 undergraduate theses (2018–2025) and official curricula, the research employs qualitative content analysis to examine five dimensions—object of study, sources, problem orientation, methodology, and epistemic direction—interpreted through al-Jābirī’s tripartite framework (bayānī, ʿirfānī, and burhānī). The findings indicate a structural dominance of bayānī textualism, with matn-focused research comprising 53%, living hadith accounting for 21%, and isnād studies remaining marginal. Classical methods prevail at approximately 60%, while modern and hybrid approaches appear inconsistently, and curricular structures reinforce this conservatism by allocating up to 93% of instructional hours to riwāyah-oriented courses. Although UIN Yogyakarta and Jakarta exhibit partial integration of rational-critical approaches, most institutions maintain normative and thematic orientations. The study concludes that institutional growth has resulted in selective adaptation rather than paradigmatic transformation and recommends embedding rational-critical reasoning, interdisciplinary methods, and socially grounded research within core curricula to enable a shift from textual reproduction toward context-sensitive interpretation
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