UIN (Universitas Islam Negeri) Sunan Kalijaga, Yogyakarta: E-Journal Fakultas Ushuluddin dan Pemikiran Islam
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The Two Faces of Deepfake: an Analysis of Contextual Thematic Exegesis
No full textThe rapid development of digital technology has significantly reshaped the way information is produced, disseminated, and consumed. Among these advancements, deepfake an AI-generated technique that produces hyper-realistic yet fabricated digital content, emerges as one of the most influential and controversial innovations in contemporary media. Its presence raises not only socio-ethical concerns but also urgent theological and moral questions within Islamic discourse. This study seeks to explore the Qur’anic perspective on deepfake by examining how the Qur\u27an conceptually frames human creativity, representation, deception, and accountability. Employing a qualitative, descriptive-analytical approach, this library research adopts Abdul Mustaqim’s thematic-contextual interpretation method due to its strength in connecting classical Qur’anic concepts with modern realities in a flexible yet academically grounded manner. The findings reveal that the Qur\u27an acknowledges two contrasting dimensions of deepfake: its constructive/beneficial dimension, including its potential as a means of knowledge (Q.S. al-‘Alaq/96:4; Q.S. al-Qalam/68:1) and its capacity to support innovation and human welfare (Q.S. Yūsuf/12:70; al-Baqarah/2:164; al-‘Ankabūt/29:43; Āl ‘Imrān/3:190-191). Conversely, the Qur\u27an also warns against its destructive/harmful dimension, such as major deceit and false allegations (Q.S. Yūsuf/12:18; al-Nūr/24:11-12; al-Ḥajj/22:30), as well as manipulation and unethical distortion (Q.S. al-Muṭaffifīn/83:1-3; al-Baqarah/2:9).
Abstrak
Perkembangan teknologi digital yang begitu pesat telah secara signifikan mengubah cara informasi diproduksi, disebarkan, dan dikonsumsi. Di antara kemajuan tersebut, deepfake adalah sebuah teknik berbasis kecerdasan buatan yang menghasilkan konten digital sangat realistis namun bersifat rekayasa yang muncul sebagai salah satu inovasi paling berpengaruh sekaligus kontroversial dalam media kontemporer. Kehadirannya tidak hanya memunculkan persoalan sosial-etis, tetapi juga pertanyaan teologis dan moral yang mendesak dalam wacana keislaman. Penelitian ini berupaya menelusuri perspektif al-Qur’an mengenai deepfake dengan mengkaji bagaimana al-Qur’an memandang kreativitas manusia, representasi, tipu daya, dan akuntabilitas. Dengan menggunakan pendekatan kualitatif deskriptif-analitis, penelitian kepustakaan ini menerapkan metode tafsir tematik-kontekstual Abdul Mustaqim karena memiliki metode kombinasi kontekstual dalam menghubungkan konsep-konsep klasik al-Qur’an dengan realitas modern secara fleksibel namun tetap akademis. Temuan penelitian menunjukkan bahwa al-Qur’an mengakui dua dimensi yang saling berlawanan dari deepfake: dimensi konstruktif/beneficial yang mencakup potensinya sebagai sarana pengetahuan (Q.S. al-‘Alaq/96:4; Q.S. al-Qalam/68:1) dan kemampuannya mendukung inovasi serta kesejahteraan manusia (Q.S. Yūsuf/12:70; al-Baqarah/2:164; al-‘Ankabūt/29:43; Āl ‘Imrān/3:190-191). Sebaliknya, al-Qur’an juga memperingatkan dimensi destruktif/harmful, seperti penipuan besar dan tuduhan palsu (Q.S. Yūsuf/12:18; al-Nūr/24:11-12; al-Ḥajj/22:30), serta manipulasi dan distorsi yang tidak etis (Q.S. al-Muṭaffifīn/83:1-3; al-Baqarah/2:9)
Exploration of Al-Hallaj\u27s Thought: Window on Religious Pluralism in Islam
Full text linkThis research aims to describe and explore the thinking of Wahdat al-Adyan al-Hallaj. The method used in this research is descriptive-analytical. The primary data used in this research are the works of al-Hallaj. Meanwhile, secondary data in this research are books, journal articles and other websites that discuss al-Hallaj\u27s thoughts. The research results show that there are efforts to deconstruct Islamic Sufism al-Hallaj by pluralist circles. The accusation of al-Hallaj as the father of pluralism in Islam cannot be proven. This is due to misunderstanding and needing to be more comprehensive in understanding al-Hallaj\u27s expressions in his verses and aimed at the interests of Western liberalization with efforts to interpret the text and misappropriation of language from Transcendent Unity of Religion become Wahdat al-Adyan. So, concept Wahdat al-Adyan what is claimed to be the concept of religious pluralism in the Western or Orientalist version of Islam is a misunderstanding. In Islam there is no such thing as religious unity (transcendent unity), what exists instead is al-Hallaj\u27s experience in understanding religious differences. However, understanding Wahdat al-Adyan which was introduced by al-Hallaj, in essence, the existing religions have the same aim, namely to obtain calm, peace and happiness in their spiritual dimension by serving their God according to their respective beliefs. Therefore, it is not permissible to judge and criticize other religions, and instead recommend that someone be obedient and consistent in their respective religions, as well as open, tolerant and pluralist religious awareness
HERMENEUTIKA SEBAGAI AL-DAKHIL: KRITIK ATAS KONSEPSI MUHAMMAD SHAHROUR TENTANG BATAS AURAT WANITA
Full text linkSeorang tokoh hermeneutika bernama Muhammad Shahrour menggagas sebuah penafsiran al-Qur’an yang harus disesuaikan dengan perkembangan zaman melalui metode tradisi dan modernitas. Dengan latar belakang yang ia miliki, ia membuat teori hudu>d sebagai acuan dalam sebuah penafsiran dan penetapan hukum. sebuah persoalan yang cukup ramai diperbincangkan adalah batasan aurat bagi seorang wanita. Beberapa kalangan berpendapat bahwa pakaian yang menutup seluruh tubuh selain wajah dan kedua telapak tangan bukanlah sebuah syari’at melainkan hanya sebuah tradisi yang diklaim sebagai pakaian syar’i. Muhammad Shahrour memetakan batasan aurat wanita ini dengan teori hudu>d yang ia buat. Untuk mendapatkan hasil penelitian yang sistematik, penelitian ini menggunakan metode penelitian kepustakaan dengan pendekatan analisis wacana. Hasil penelitian yang didapatkan pada konsep Muhammad Shahrour tentang batas aurat wanita ini adalah konsep dan teori yang ia gunakan tidak dapat dipertanggungjawabkan karena teori yang digunakan adalah teori yang matematis yang digagas oleh seorang ilmuan non-muslim bernama Newton. Sebab lainnya adalah ia mengabaikan beberapa syarat penafsiran al-Qur’an seperti asba>b al-nuzu>l dan pemahamannya terkait kaidah kebahasaan juga sangat minim
AGAMA DIGITAL DAN AKTIVISME ONLINE: STUDI KASUS BLOCK OUT 2024
No full textAgama digital dan aktivisme online merupakan fenomena yang terus berkembang seiring dengan perkembangan teknologi informasi dan komunikasi. Agama digital mengacu pada praktik keagamaan yang dimediasi oleh teknologi digital, sedangkan aktivisme online mengacu pada penggunaan media digital untuk mendukung gerakan sosial dan kampanye politik. Penelitian ini mengeksplorasi fenomena tersebut melalui #BlockOut2024, sebuah gerakan sosial yang menggunakan media sosial untuk menyampaikan pesan-pesan keagamaan dan politik. Penelitian ini bertujuan untuk memahami bagaimana #BlockOut2024 memanfaatkan platform media sosial untuk mendukung dan menyebarkan ideologinya. Metodologi penelitian ini meliputi analisis konten berbagai postingan media sosial dan kabar berita seperti Website, Tiktok, Instagram dan platform sosial media lainnya terkait #BlockOut2024. Hasil utama penelitian menunjukkan bahwa #BlockOut2024 berhasil memanfaatkan media sosial sebagai alat yang efektif untuk menyebarkan pesan-pesan keagamaan dan politik serta melibatkan masyarakat dalam gerakannya. Penggunaan simbol-simbol keagamaan dan narasi yang kuat di media sosial memperkuat identitas kelompok dan memperluas jangkauan pesan-pesan mereka. Implikasi dari penelitian ini menyoroti pentingnya memahami dinamika agama digital dan aktivisme online dalam konteks gerakan sosial kontemporer, serta peluang dan tantangan dalam mengorganisir dan memobilisasi dukungan melalui media digital.
Abstrak: Agama Digital, Block Out 2024, Media Sosial, Gerakan Sosial.
Digital religion and online activism are phenomena that continue to grow along with the development of information and communication technology. Digital religion refers to religious practices mediated by digital technology, while online activism refers to the use of digital media to support social movements and political campaigns. This study explores this phenomenon through #BlockOut2024, a social movement that uses social media to convey religious and political messages. This study aims to understand how #BlockOut2024 utilizes social media platforms to support and spread its ideology. The research methodology includes content analysis of various social media posts and news such as Websites, Tiktok, Instagram and other social media platforms related to Block Out 2024. The main results of the study indicate that Block Out 2024 has succeeded in utilizing social media as an effective tool to spread religious and political messages and engage the public in its movement. The use of religious symbols and strong narratives on social media strengthens the group\u27s identity and expands the reach of their messages. The implications of this study highlight the importance of understanding the dynamics of digital religion and online activism in the context of contemporary social movements, as well as the opportunities and challenges in organizing and mobilizing support through digital media.
Keywords: igital Religion, Block Out 2024, Social Media, Social Movements
Attitudes Toward Digital Content on Religious Tolerance: A Comparative Study of Students from Religious and Non-Religious Campuses
Full text linkIn the digital era, religious expression among adolescents is increasingly shaped by content shared on digital platforms. Social media has become a primary source of religious reference for college students, influencing their attitudes toward religious moderation and tolerance. This study quantitatively examines the relationship between digital content on religious tolerance and students’ attitudes, particularly in different academic settings. Drawing on mediatization theory and digital religion theory, this research offers a novel contribution by empirically exploring a relationship that has received limited attention in prior studies. A total of 460 college students from Kuningan, Indonesia, participated in the study, evenly divided between religious and non-religious campuses. Data were collected through a structured questionnaire using purposive sampling. Descriptive statistics, reliability and validity tests, and multiple regression analysis were conducted using SPSS. The results show that students from religious campuses exhibit higher levels of religious moderation and tolerance compared to those from non-religious campuses. These findings suggest that religious academic environments may play a more effective role in fostering these values. The study underscores the importance of integrating religious tolerance into digital media engagement and incorporating religious values into non-religious campus settings to help mitigate the spread of extremism and intolerance online
Cross-Religious Collaboration and Leadership in Promoting Social Harmony: Insights from "Kampung Moderasi Beragama” Senduro, Lumajang
Full text linkThis article aims to examine the practice of religious inclusivity in the Religious Moderation Village (Kampung Moderasi Beragama or KMB) of Senduro Village, Lumajang Regency. Known for its religious and cultural diversity, Senduro has become an important example of implementing principles of religious moderation in Indonesia. Using a qualitative approach, this study collected data through in-depth interviews with religious leaders, community leaders, and village residents, as well as through participatory observation. The study’s findings reveal that KMB Senduro has successfully fostered a harmonious and inclusive environment through interfaith dialogue, joint activities, local wisdom, and supporting factors, which include inclusive and visionary leadership from the village head, religious figures, and community leaders. These findings further underscore the importance of interfaith cooperation and understanding in maintaining peace and social harmony in a multicultural society like Indonesia, especially in Lumajang Regency
Sufi Hermeneutics and Symbolic Tafsir in the Javanese Manuscript Hakikate Bismillah
Full text linkThe exploration of Qur\u27anic commentaries rooted in the Islamic traditions of the Nusantara offers valuable insight into the development of a more contextually and spiritually hermeneutic framework. This study focuses on Hakikate Bismillah, a Sufi-influenced tafsir manuscript composed in Javanese-Pegon script and originating from a pesantren in Lamongan, East Java. Through symbolic and experiential readings, the manuscript articulates a mystical interpretation of the phrase Bismillāhirraḥmānirraḥīm, grounded in inner reflection and spiritual awareness. At the heart of this research is an effort to uncover the esoteric interpretive structure underlying the text and to analyze its synthesis with classical Sufi hermeneutics and Javanese cosmological thought. The study employs a qualitative-descriptive methodology, with content analysis serving as the central analytical instrument. This is complemented by a selective philological examination of the manuscript and informed by key works in the Sufi tradition, particularly those of Ibn ʿArabī, al-Qushayrī, and al-Ghazālī. A comparative lens is also applied to situate Hakikate Bismillah within the broader landscape of local Qur\u27anic exegesis across the Indonesian archipelago. Primary data are sourced from a digitized copy of the manuscript preserved in the British Library collection (EAP061/2/65), alongside secondary literature in both Sufi exegesis and Javanese metaphysical texts. Analysis reveals that the constituent syllables bis, mil, and lah in the word bismillah are interpreted as progressive spiritual stations, īmān (faith), tawḥīd (divine oneness), and maʿrifah (gnosis), respectively. These are intricately tied to the concept of ati, the Javanese term corresponding to the Arabic qalb (spiritual heart), regarded as the inner vessel of divine consciousness. This manuscript thus offers a distinctive model of esoteric tafsir that interlaces Sufi metaphysics, Qur\u27anic semiotics, and localized spiritual cosmology. The study’s principal contribution lies in proposing a hermeneutical paradigm that integrates transcendental insight with cultural particularity, thereby advancing Qur\u27anic interpretation in directions that are not only interdisciplinary and dialogical, but also deeply transformative
Reception of the Prophet Muhammad’s Physical Descriptions from al-Syamāʾil al-Muḥammadiyyah in Digital Media
Full text linkThis article examines debates over visual depictions of the Prophet Muḥammad by reconnecting them to their canonical roots in al-Syamāʾil al-Muḥammadiyyah. Classical hadith sources especially al-Tirmiżī’s al-Syamāʾil al-Muḥammadiyyah, articulate detailed verbal portraits of the Prophet that function as an aniconic “verbal icon” within Islamic tradition. It addresses a scholarly gap in which studies of cartoons, memes, and films are often media-centered and seldom grounded in the hadith corpus that first articulated the Prophet’s physical attributes, leaving the link between canonical verbal portraits and modern visual translations underexplored. Methodologically, the article applies a reception-history approach (reception analysis) to three datasets: (1) descriptive hadith on the Prophet’s traits, (2) Indonesian sermons and mawlid recitations, and (3) contemporary digital media (memes, cartoons, films), using qualitative content analysis. The study finds that controversy stems less from visualization per se than from competing regimes of authority that govern representation: Islamic tradition transmits these canonical verbal portraits, whereas modern media often circulate images detached from those sources, intensifying public dispute. Bridging textual scholarship and social practice, the article shows how syamāʾil-based descriptions are orally received in devotional settings and how their norms of reverence collide with satire- and free-speech logics online, clarifying why certain images provoke offense while others do not.
The Transformation of Religious Habitus Among Mahasantri Through a Dormitory Program: A Sociological Analysis from Pierre Bourdieu’s Perspective
No full textThe dormitory program serves as a strategic initiative aimed at cultivating students’ religious character through immersive communal living. Functioning beyond its role as a residential facility, the dormitory operates as a structured social field that facilitates the internalization of religious dispositions. This study adopts a descriptive qualitative methodology, drawing on in-depth interviews with alumni of the dormitory program and document analysis of the Ma’had al-Jāmi‘ah curriculum. Guided by Pierre Bourdieu’s theoretical framework—particularly the interrelated concepts of habitus, field, and capital—this research explores how religious practices, institutional oversight, and peer interactions within the dormitory environment contribute to the formation of a religious habitus among student-santri. The findings indicate that while the dormitory program significantly shapes students’ religious orientations, the durability of this habitus post-residency is contingent upon their access to cultural and social capital and the nature of the new social fields they enter. These results underscore the transformative potential of the dormitory program, while also highlighting the need for sustained strategies to support the continuity of religious values beyond the institutional setting
Religion-Based Social Relations in Police Practice in Managing Klitih in the Special Region of Yogyakarta
No full textIn recent years, the phenomenon of klitih in the Special Region of Yogyakarta (DIY) has caused widespread public concern. Although the police have the authority to enforce the law, addressing this crime is insufficient when relying solely on repressive measures. This article examines how police practices in DIY utilize religion-based social relations—namely forms of collaboration involving religious leaders, majelis taklim, pesantren, and Islamic educational institutions—to manage klitih-related crime. Using a qualitative approach through literature review, interviews, and observation, the study finds that the police have developed various collaborative programs such as religiously framed public safety outreach, mentoring for at-risk youth through majelis taklim, and preventive partnerships with pesantren and dakwah communities. This religion-based approach has proven effective in engaging the moral dimensions of youth, strengthening community social control, and fostering a sense of solidarity between law enforcement, community members, and religious leaders. Nevertheless, its implementation faces several challenges, including limited resources, resistance among some youths, and uneven program continuity. This article asserts that religion-based social relations contribute significantly to expanding the police’s role as inclusive, preventive, and contextually grounded guardians of public order within a religious society
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