UIN (Universitas Islam Negeri) Sunan Kalijaga, Yogyakarta: E-Journal Fakultas Ushuluddin dan Pemikiran Islam
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Analisis Konvergensi Simbolik pada Akun Instagram @Sehand_Azhar : Penggambaran Realita Sosial Santri Pondok Modern Darussalam Gontor
No full textIn the digital age, the traditional boundaries of pesantren life are becoming increasingly blurred as self-representation activities on social media increase. This phenomenon is clearly seen on the Instagram account @sehand_azhar, which actively visualizes the dynamics of students at Pondok Modern Darussalam Gontor. This study aims to analyze how this account constructs the social reality of students through a qualitative approach. Symbolic Convergence Theory is used as an analytical tool to dissect visual and textual narratives, as well as interaction patterns in the comments section. The results show that the use of symbolic cues characteristic of Islamic boarding schools triggers a series of fantasy themes centered on nostalgia, discipline, and boarding school brotherhood. The accumulation of these themes merges into a rhetorical vision that presents santri as modern, adaptive figures who remain steadfast in upholding traditional values. These findings have implications for strengthening the collective identity of alumni in the digital space, while also changing public perceptions of the exclusivity of the modern pesantren world.
Di era digital, batasan tradisional kehidupan pesantren semakin kabur seiring meningkatnya aktivitas representasi diri di media sosial. Fenomena ini terlihat jelas pada akun Instagram @sehand_azhar yang aktif memvisualisasikan dinamika santri Pondok Modern Darussalam Gontor. Penelitian ini bertujuan menganalisis bagaimana akun tersebut mengonstruksi realitas sosial santri melalui pendekatan kualitatif. Teori Konvergensi Simbolis (Symbolic Convergence Theory) digunakan sebagai pisau analisis untuk membedah narasi visual, tekstual, dan pola interaksi di kolom komentar. Hasil penelitian menunjukkan bahwa penggunaan isyarat simbolis (symbolic cues) khas pesantren memicu serangkaian tema fantasi yang berpusat pada nostalgia, kedisiplinan, dan persaudaraan pondok. Akumulasi dari tema-tema ini melebur menjadi sebuah visi retoris (rhetorical vision) yang menampilkan citra santri sebagai sosok yang modern, adaptif, namun tetap teguh memegang nilai tradisi. Temuan ini berimplikasi pada penguatan identitas kolektif alumni di ruang digital, sekaligus mengubah persepsi publik terhadap eksklusivitas dunia pesantren modern
Women in the Madurese Translation of the Qur’an: Questioning Gender Equality in Family Legal Verses
Full text linkMadurese translations of the Qur’an were written by three respective male teams. This triggers questions about how they render verses on women, mainly that literally seem contradictory to gender equality spirit. This article aims to portray how gender equality issues are put within the translations through content analysis technique on 8 verses of women in family law discourse. They discuss men and women’s position in a marriage ranging from issue of leadership, rebellion (nusyuz), sexual relationship, polygamy, divorce, to inheritance. Additionally, it also engages interview to representation of translators of the three. Borrowing Amina Wadud’s typologies of Qur’anic interpretation, it is found three types of translation, namely gender-bias, gender-neutral, and gender-friendly based mainly on how the three comparatively translated the verses. The second category is dominant followed by the first one implying that gender equality spirit within the translations is still low. This stems from both technical and ideological factors, namely limited space to provide further explanation and perception on gender equality issue among the translators. The proportion of three types implies how translators’ perspective on gender issues directs the translation result which in turn potentially affects three realms, namely theoretical, practical and ideological. This article overall strengthens the notion on how male team mostly ignore women perspetive in making their works, including in the area of Islamic or specifically Qur’anic studies
Quranic Exegesis Studies in Malaysia: Realities, Challenges and Future Direction
Full text linkThe study of Quranic exegesis in Malaysia has witnessed significant developments. However, various challenges persist, particularly in the form of misinterpretations. Identifying these misinterpretations is crucial to fostering accurate understanding and addressing contemporary issues effectively. This research explores the current realities and challenges in Quranic exegesis in Malaysia, identifies the forms of misinterpretations, and anticipates future directions to ensure accurate and contextually relevant interpretations of Quranic verses. This study reviews prominent Malaysian exegetical works, such as al-Bayan Pada Ta\u27wil Ayat-Ayat al-Quran by Abdul Aziz bin Salam, Khulasah al-Qur\u27an by Maulana Noh, and Pedoman Muttaqin by Abdul Hayei Abdul Syukur. Additionally, it references classical and contemporary commentaries by Muslim exegetes, including Ibn Kathir, Al-Shawkani, Al-Tabari, Al-Maraghi, Ibn Atiyyah, and Tafsir al-Misbah by Muhammad Quraish Shihab. Using a qualitative library approach, the study identifies and analyzes data from relevant sources through thematic analysis. Key themes include deviant interpretations, material constraints, lack of expertise in exegesis, and the influence of social and political factors on Quranic studies. The findings reveal that the development of Quranic exegesis in Malaysia was initially influenced by the reformative efforts of al-Azhari scholars in Egypt, pioneered by Shaykh Muhammad Abduh and further advanced by his disciples, such as Shaykh Mustafa al-Maraghi and Sayyid Muhammad Rashid Rida. Exegetical studies in Malaysia encompass traditional, scientific, and thematic approaches. Despite these advancements, challenges remain, including the misuse of Quranic interpretations for political purposes and rational interpretations by social groups such as LGBT activists, feminist movements, and figures like Kasim Ahmad, who oppose the Prophet\u27s traditions (PBUH). These challenges stem from inappropriate methodologies, extreme ideologies, and rationalist perspectives that deviate from sound exegetical principles. This research concludes that an integrated and unified approach is needed to strengthen the methodologies of Quranic exegesis. Such efforts are essential to ensure interpretations that are not only accurate and relevant to contemporary contexts but also adhere to proper exegetical principles
STUDI KOMPARATIF PROSES PENCIPTAAN MANUSIA DALAM KITAB SUCI AL-QUR’AN DAN ALKITAB
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Artikel ini berfokus mengkaji proses penciptaan manusia dalam kitab suci Al-Qur’an dan Alkitab. Penciptaan manusia dituturkan oleh Al-Qur’an dalam QS. Al-Mu’minun [23]: 12-14 dan Alkitab dalam Kejadian 2: 7. Dengan tujuan memperoleh hasil yang komprehensif dan menunjukan perbedaan serta persamaan proses penciptaan manusia dalam kitab suci Al-Qur’an dan Alkitab. Penulis menggali data dari berbagai kitab tafsir Al-Qur’an dan juga tafsir atas Alkitab, begitu pula artikel-artikel jurnal yang berkaitan dengan penelitian ini. Penulis menyimpulkan bahwa dalam Al-Qur’an proses penciptaan manusia ditulis secara bertahap dan lengkap. Meskipun demikian, terdapat persamaan proses penciptaan manusia di dalam kitab suci Al-Qur’an dan Alkitab ialah diciptakan dari tanah. Sedangkan perbedaannya Al-Qur’an menjelaskan proses penciptaan manusia yang dari rahim dengan beberapa tahapan dan evolusi yakni fase nuthfah, ‘alaqah, mudghah, Tulang dan Daging. Sedangkan, Alkitab tidak dijelaskan secara bertahap sebagaimana dalam Al-Qur’an. Hanya dijelaskan bahwa manusia diciptakan dari debu tanah biasa, lalu dihembuskan roh dari surga supaya menjadi makhluk yang hidup.
Kata Kunci: Proses, Penciptaan, Manusia, Al-Qur’an, Alkitab.
This article focuses on examining the process of human creation in the Qur\u27an and the Bible. The creation of human beings is narrated by the Qur\u27an in QS. Al-Mu\u27minun [23]: 12-14 and the Bible in Genesis 2: 7. With the aim of obtaining comprehensive results and showing the differences and similarities in the process of human creation in the Holy Qur\u27an and the Bible. The author extracts data from various books of Qur\u27anic commentaries and also commentaries on the Bible, as well as journal articles related to this research. The author concludes that in the Qur\u27an the process of human creation is written in stages and is complete. Nonetheless, there are similarities in the process of human creation in the Qur\u27an and the Bible, namely that they were created from the ground. While the difference is that the Qur\u27an explains the process of human creation from the womb with several stages and evolutions, namely the nuthfah phase, ‘alaqah, mudghah, bones and flesh. Whereas, the Bible is not explained in stages as in the Qur\u27an. It only explains that man was created from the dust of the ground, then breathed into him from heaven to become a living being.
Keywords: Process, Creation, Human, Qur’an, Bible
Translating Sacred Scriptures in Sundanese: A Comparative Analysis of the Bible and the Qur’an in West Java, Indonesia
Full text linkThis study critically examines the various characteristics of the Sundanese translations of the Bible and the Qur’an. It focuses on two translations of each scripture—S. Coolsma’s 1891 and the LAI 1991 editions of the Bible, alongside Miwah Tarjamahna (2002) and MORA (2020) translations of the Qur’an. Using library research and employing Venuti’s theory of foreignization-domestication, as well as Vermeer’s Skopos theory, this study examines linguistic orientations in both target and source languages. The findings reveal significant distinctions in translation strategies. Bible translations into Sundanese predominantly adopt domestication strategies, emphasizing fluency and accessibility in the target language. In contrast, the Qur’anic translations preserve source language structures through foreignization, reflecting fidelity to original Arabic forms. These tendencies are shaped not only by textual and doctrinal considerations but also by historical and sociolinguistic contexts. Specifically, Bible translations are characterized by colloquial expression and dynamic shifts in Indonesian Bible translation movements, while Qur’anic translations maintain formal diction and syntactic patterns rooted in Arabic. The analysis further identifies lexical, semantic, and syntactic patterns that reveal each scripture’s translation ideology. These differences illustrate how theological authority, religious tradition, and institutional policy influence linguistic choices. The study highlights the importance of understanding translation as a cultural and ideological act, particularly in multilingual and multi-religious regions such as West Java
Qur’anic Interpretation among Sasak Muslims across Communities, Theologies, and Ideological Conflicts
Full text linkThe Sasak Muslim community in Lombok, Indonesia has a long history of interpreting the Qur’an in ways that reflect their unique social and cultural setting—especially through oral traditions and communal religious practices that date back to the 16th century. Despite this, most studies on Islam in Lombok have focused mainly on rituals, teachings, or the sociocultural differences between Islam Wetu Telu and Waktu Lima. What often gets overlooked is how these communities actually make sense of the Qur’an, and how their interpretations influence their religious identity or even contribute to tensions between groups. This study addresses that gap by looking closely at how Qur’anic interpretation works on the ground among Sasak Muslims. Using a qualitative approach—through field observations, in-depth interviews, and document analysis—this research explores how different forms of tafsir have emerged within the Wetu Telu and Waktu Lima communities. It finds that Wetu Telu Muslims built their religious identity through oral interpretation, delivered by early preachers in simple, local language during the initial spread of Islam in Lombok at the end of the 16th century. Their approach tends to be flexible, adapting Qur’anic teachings to local traditions and values. In contrast, Waktu Lima Muslims developed a more textual and orthodox form of tafsir, rooted in classical Arabic commentaries brought home by Sasak scholars (tuan guru) who studied in the Middle East. They institutionalized this knowledge in pesantren, turning them into canters of formal Islamic learning. This study contributes to the growing field of tafsir studies by expanding the focus beyond written texts, showing that interpretation can also be oral, social, and embedded in everyday religious life. By comparing local and textual models of tafsir, this research offers a new way to understand how the authority of interpretation is shaped—and contested—within the diverse landscape of Indonesian Islam
The Consistency of Ibn Ḥibbān to the Ḥujjiyyah Narrated by al-Mudallīsīn in Ṣaḥīḥ Ibn Ḥibbān
Full text linkImam Ibn Ḥibbān was a prominent scholar in various Islamic sciences, particularly ḥadīth. Among his major works is Ṣaḥīḥ Ibn Ḥibbān. In this book, as well as in other works such as al-Thiqāt and al-Majrūḥīn min al-Muḥaddithīn, he explicitly stated that he would not accept ḥadīth narrations classified as riwāyah al-mudallas. However, instances of such narrations appear in Ṣaḥīḥ Ibn Ḥibbān, indicating differences in the methodology applied across these works. Furthermore, notable discrepancies exist between Ibn Ḥibbān\u27s definition of riwāyah al-mudallas and those of other muḥaddithīn. This study aims to examine Ibn Ḥibbān \u27s definition of riwāyah al-mudallas and evaluate the consistency of his methodology in addressing these narrations. To achieve these objectives, the research employs a qualitative approach, collecting data primarily from major ḥadīth sources and analyzing them using both inductive and deductive methods. The findings of this study reveal that Ibn Ḥibbān defines al-mudallis as a narrator who reports from a teacher, they have met but narrates reports they have not directly heard or a narrator who reports from a contemporary without ever meeting them, using terminology that implies otherwise. Moreover, Ibn Ḥibbān followed his methodological principles and objectives when including riwāyah al-mudallas in his Ṣaḥīḥ. This study contributes to a deeper understanding of the concept of riwāyah al-mudallas among ḥadīth scholars and Ibn Ḥibbān’s approach in addressing these narrations in his collection
Antara Rasionalisasi dan Spekulasi: Tinjauan atas Pembacaan Kontemporer Kisah-Kisah al-Qur’an versi Muḥammad Syaḥrūr
Full text linkTulisan ini membahas konsep pembacaan kontemporer terhadap kisah-kisah dalam al-Qur’an menurut Muḥammad Syaḥrūr, seorang pemikir Islam progresif yang menekankan pentingnya pendekatan rasional dan ilmiah dalam memahami teks al-Qur’an. Fokus kajian ini tertuju pada tiga asumsi dasar dalam pembacaan Syaḥrūr: (1) analisis linguistik berdasarkan ketergantungan pada teks al-Qur’an, (2) kecenderungan menyelaraskan makna teks dengan sains modern, dan (3) asumsi mengenai evolusi wahyu antar generasi para nabi. Dengan studi kasus pada kisah Nabi Nūḥ a.s., tulisan ini menunjukkan bagaimana Syaḥrūr mengonstruksi penafsiran ayat-ayat kisah ini untuk mendukung tesis evolusi risalah, mulai dari ketidakhadiran formalisasi syariat, rasionalisasi mukjizat, hingga pentakwilan usia Nabi Nūḥ. Kajian ini menggunakan metode elaborative-kritsi terhadap karya Syaḥrūr tentan tema ini. Ditemukan bahwa meskipun menawarkan pembacaan progresif, interpretasi Syaḥrūr tidak luput dari jebakan spekulasi historis dan dramatisasi saintifik yang justru menggeser kesetiaannya terhadap ketergantungan pada teks al-Qur’an
Elite Political Behavior to Get Government Positions through Site Visits in Malang Regency
No full textThe study discusses the behaviour of elites performing pre-election political rituals. This behaviour was carried out in the sacred place in Malang Regency. Political traditions contain the belief that symbols followed by elites interpret religion and politics. In this case, the elite who follow the election is closely related to the various contests that are contested. The study uses a qualitative descriptive approach with databases sourced from informants in the field through the interview process and separating vital and additional informants. It was discovered that the elite’s practice of political rituals was formed by a series of processions at the site of kingdom relics. Political patterns attached to the elite have turned into a form of tradition from initially just a pilgrimage process. This form of ritual is divided into stages. First, understand the ritual conditions and symbols. Second, interpret the patterns performed. Third, transform patterns in the actions of the political elite. This paper shows that studying political culture sourced from the elite still needs to be explored as a social phenomenon ahead of elections in Indonesia
Religious Tolerance In Tunisia: Divergent Perspectives Of Thâalbi And Ibn Achour
Full text linkStudi ini mengeksplorasi pandangan Muhammad Tahir ibn Achour dan Abdelaziz Thâalbi tentang toleransi agama dalam Islam, menganalisis bagaimana pandangan mereka dibentuk oleh konteks sosial-politik dan kerangka intelektual masing-masing. Ibn Achour, sebagai seorang sarjana dan tradisionalis, menekankan toleransi agama sebagai nilai inti Islam, dengan fokus pada penafsiran teks dan pembaruan intelektual untuk mendorong harmoni antaragama. Pendekatannya sejalan dengan tafsir Islam klasik dan konsep Mawashid Syariah, yang mengusung pemahaman yang lebih mendalam terhadap teks-teks agama dalam menghadapi tantangan modern. Sebaliknya, Thâalbi memandang toleransi melalui lensa agenda nasionalisnya, menjadikannya alat untuk memperkuat solidaritas melawan kolonialisme Prancis. Ia menekankan prinsip etika Islam terhadap non-Muslim, namun dalam kerangka politik yang bertujuan untuk kesatuan nasional dan perlawanan terhadap penindasan kolonial. Studi ini menggunakan metode kualitatif komparatif, menganalisis sumber-sumber primer dan sekunder, termasuk karya-karya kedua pemikir dan konteks sejarah mereka. Temuan studi menunjukkan bahwa pendekatan Ibn Achour memberikan kedalaman teologis dan filosofis dalam diskursus toleransi, sementara penerapan toleransi oleh Thâalbi memiliki tujuan politis. Analisis komparatif ini tidak hanya memperdalam pemahaman kita tentang bagaimana kedua pemikir ini menangani tantangan koeksistensi dan keberagaman budaya pada masa mereka, tetapi juga memberikan kontribusi pada perdebatan filosofis yang lebih luas tentang toleransi baik dalam konteks Islam maupun konteks modern
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