HUNAFA: Jurnal Studia Islamika (State Institute of Islamic Studies, Palu, Indonesia)
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DINAMIKA ISLAM MODERN DI INDONESIA: Kajian Paradigma, Faktor, dan Implikasinya Terhadap Wacana Sosio-Intelektual
No full textKajian tentang pemikiran Islam modern di Indonesia sangat penting untuk dikaji lebih mendalam. Hal ini karena kajian tersebut tidak pernah berhenti untuk selalu diperdebatkan. Tujuan tulisan ini ingin memahami 3 hal: Pertama, paradigma pemikiran Islam modern. Kedua, faktor internal dan eksternal yang mempengaruhi Islam modern. Ketiga, implikasi positif dan negatif Islam modern terhadap diskursus sosio-intelektual Islam di Indonesia. Metode yang digunakan ialah library research dengan pendekatan kualitatif, data dianalisis dengan teknik analisis konten. Hasil yang ditemukan ada 3 hal: Pertama, paradigma pemikiran Islam modern di Indonesia ada 4 bentuk: reformasi, evolusif, progresif, adaptif. Kedua, secara internal ada 3 faktor yang mempengaruhinya: (1) tuntutan pembaharuan ajaran Islam yang terlalu taqlid dan kaku (2) kesadaran pemurnian praktik Islam (3) gerakan pers Islam menyebar luas. Adapun secara eksternal ada 3 faktor yang mempengaruhinya: (1) pengaruh modernitas dunia Barat (2) dominasi pemikiran ulama Timur Tengah (3) realitas persaingan budaya dan agama lain. Ketiga, implikasi positif Islam modern terhadap Islam di Indonesia ada 3 hal: (1) progresifitas dalam berbagai bidang (2) ajaran Islam lebih rasional (3) pemikiran Islam eksis dan relevan dengan konteks kontemporer. Sedangkan, implikasi negatif Islam modern terhadap Islam di Indonesia ada 3 hal: (1) konflik antar kelompok masyarakat (2) penolakan dari kelompok konservatif (3) marginalisasi tokoh dan kecenderungan ekstremisme. Kesimpulan tulisan ini menunjukkan bahwa pemikiran Islam modern di Indonesia memuat dinamika yang kompleks dalam membentuk kehidupan sosial umat Islam di Indonesia.The study of modern Islamic thought in Indonesia is very important to be studied more deeply. This is because the study never ceases to be debated. The purpose of this paper is to understand 3 things: First, the paradigm of modern Islamic thought. Second, the internal and external factors that influence modern Islam. Third, the positive and negative implications of modern Islam on Islamic socio-intellectual discourse in Indonesia. The method used is library research with a qualitative approach, the data is analyzed using content analysis techniques. The results found are three things: First, there are 4 forms of modern Islamic thought paradigm in Indonesia: reform, evolutionary, progressive, adaptive. Second, internally there are 3 factors that influence it: (1) the demand for renewal of Islamic teachings that are too taqlid and rigid (2) awareness of purifying Islamic practices (3) the Islamic press movement spread widely. As for externally, there are 3 factors that influence it: (1) the influence of modernity in the Western world (2) the dominance of Middle Eastern clerical thought (3) the reality of competition from other cultures and religions. Third, the positive implications of modern Islam for Islam in Indonesia are three things: (1) progressiveness in various fields (2) Islamic teachings are more rational (3) Islamic thought exists and is relevant to the contemporary context. Meanwhile, the negative implications of modern Islam on Islam in Indonesia are 3 things: (1) conflict between community groups (2) rejection from conservative groups (3) marginalization of figures and extremism tendencies. The conclusion of this paper shows that modern Islamic thought in Indonesia contains complex dynamics in shaping the social life of Muslims in Indonesia
TRANSFORMING RELIGIOUS LEARNING: EMPOWERING FAITH THROUGH VIRTUAL CONGREGATION IN INDONESIA
Full text linkThis paper examines the impact of digital Pesantren in Indonesia, addressing how they are shaping religious Islamic education in Indonesia. With the digital technology, Islamic education have encountered new modes of dissemination and engagement.Through a comprehensive review of literature and case studies, this study analyzes the proliferation of digital Pesantren, their methods of instruction, and their influence on practice among Indonesian Muslims. Findings this paper, digital Pesantren offer unprecedented accessibility, flexibility, and inclusivity. Furthermore, in digital Pesantren audiences can foster solidarity and mutually empower each other to deepen their faith, transcending geographical limitations.Tulisan ini mengkaji dampak Pesantren digital di Indonesia, memfokuskan bagaimana pesantren digital melibatkan diri sebagai bagian dari pendidikan Islam di Indonesia. Adanya teknologi digital, pendidikan Islam dihadapkan pada model penyelenggaran dan pelibatan terbaru di dalamnya. Melalui tinjauan literatur serta studi kasus yang mendalam, penelitian ini menganalisis eksistensi Pesantren digital, metode pengajaran dan praktik keagamaan di kalangan Muslim Indonesia. Temuan penelitian dalam digital Pesantren ini menawarkan aksesibilitas, fleksibilitas, dan inklusivitas yang belum pernah ada sebelumnya. Selain itu, audiens yang tergabung dalam digital Pesantren dapat membangun solidaritas dan saling memberdayakan individu memperdalam keimanan tanpa terkendala oleh faktor geografis
English
No full textThis study describes the santri teaching program for Arabic language learning, how the santri teaching learning process, program evaluation, and the supporting and inhibiting factors of the program. This type of research is a descriptive qualitative research type of case study. The subjects of this research are students of the Hasbullah Sa'id dormitory totaling 72 students consisting of students in grades XI, XI, and XII. Data collection techniques used observation of the santri teaching program process, interviews with tutors, audiences, and dormitory coaches. In addition, the documentation of materials and class division. Data analysis used the Miles and Huberman model. The results of this research are (1) The santri teaching learning process is carried out once a month on Sunday nights from 19.30 - 21.00 in the Bisri Syansuri building. XII grade students are selected alternately to serve as tutors, and the others become the audience, (2) The evaluation should be done once every 2 months, and (3) The supporting factors of this program are the enthusiasm of the students in deepening the linguistic sciences, discipline, high motivation, a relaxed and conducive classroom atmosphere so that students are comfortable in participating in the santri teaching program, and adequate facilities that have been prepared. The inhibiting factor of this program is the lack of readiness of student tutors when teaching.Penelitian ini mendeskripsian tentang program santri teaching untuk pembelajaran bahasa arab, bagaimana proses pembelajaran santri teaching, evaluasi program, dan faktor pendukung serta penghambat dari program tersebut. Jenis penelitian ini merupakan penelitian kualitatif deskriptif jenis studi kasus. Subjek dari penelitian ini adalah siswa asrama Hasbullah Sa’id berjumlah 72 siswa yang terdiri dari siswa kelas XI, XI, dan XII. Teknik pengumpulan data menggunakan observasi proses program santri teaching, wawancara kepada tutor, audiens, dan pembina asrama. Selain itu juga dokumentasi materi dan pembagian kelas. Analisis data menggunakan model Miles and Huberman. Hasil dari penelitian ini adalah, 1. Proses pembelajaran santri teaching dilakukan 1 bulan sekali pada malam Minggu mulai pukul 19.30 – 21.00 di gedung Bisri Syansuri. Siswa kelas XII dipilih secara bergantian untuk bertugas sebagai tutor, dan yang lain menjadi audiens, 2. Evaluasi dilakukan 2 bulan sekali. 3. Faktor pendukung dari program ini adalah semangat dari para siswa dalam memperdalam ilmu-ilmu kebahasaan, disiplin, motivasi yang tinggi, suasana kelas yang santai dan kondusif sehingga para siswa nyaman dalam mengikuti program santri teaching, serta fasilitas yang memadai yang telah disiapkan. Faktor penghambat dari program ini terkadang belum adanya kesiapan dari siswa tutor saat mengajar
PEMBANGUNAN INFRASTURKTUR IKN BERWAWASAN EKOLOGI QUR’ANI
Full text linkThe relocation of the country's capital from Jakarta to East Kalimantan as an effort to equalize the economy has reaped pros and cons from various groups. Several experts and LSM assess that the development of the National Capital City (IKN) infrastructure will have a negative impact on local communities and the existing ecosystem. However, in order to ward off these concerns, the government has formulated Law Number 3 of 2022 concerning the National Capital which explains that the IKN construction principle is 100% environmentally friendly construction for all its buildings, both residential and commercial buildings, and there will also be the application of appropriate resource practices. efficient and low carbon. The Al-Qur'an, which contains a set of values and guidelines for pursuing the path of improvement (QS. Al-Baqarah [2]: 185), also does not forget to explain ecological principles -albeit cursorily-, as basically the expanse of the earth and everything created in it by Allah swt. use it to gain benefits from it and fulfill human needs (QS. Al-Hijr [15]: 19-20). This research tries to explain the ecological values and principles contained in the Al-Qur'an, so it is hoped that this research can also provide input in the context of developing IKN infrastructure, so that in the development process it does not violate the values and guidelines of ecological signs contained therein. This research uses the maudhu'i (thematic) interpretation method. The research results show that development can be said to be in harmony with the spirit of the Koran when in the process and even after construction it does not threaten the survival of animals, also protects the preservation of plants, maintains cleanliness and does not cause environmental pollution.Relokasi ibukota negara dari Jakarta ke Kalimantan Timur sebagai upaya pemerataan ekonomi menuai pro dan kontra dari pelbagai kalangan. Beberapa ahli dan LSM menilai bahwa pembangunan infrastruktur Ibu Kota Negara (IKN) akan memberikan dampak buruk bagi masyarakat setempat juga ekosistem yang ada. Namun guna menepis kekhawatiran tersebut pemerintah telah merumuskan dalam Undang-Undang Nomor 3 Tahun 2022 tentang Ibu Kota Negara yang menerangkan bahwa prinsip konstruksi IKN 100 % menggunakan pembangunan ramah lingkungan untuk seluruh bangunannya baik itu perumahan maupun bangunan komersil, dan akan ada juga penerapan praktik sumberdaya yang efisien dan rendah karbon. Al-Qur’an, yang memuat seperangkat nilai serta tuntunan guna meniti jalan perbaikan (QS. Al-Baqarah [2]: 185), juga tidak alpa untuk menjelaskan prinsip-prinsip ekologis -kendati sepintas lalu-, sebagaimana pada dasarnya hamparan bumi dan segala yang tercipta di dalamnya Allah swt. jadikan guna mengais manfaat darinya serta memenuhi kebutuan manusia (QS. Al-Hijr [15]: 19-20). Adapun penelitian ini mencoba untuk menjabarkan nilai-nilai dan prinsip-prinsip ekologis yang terkandung di dalam al-Qur’an, sehingga penelitian ini diharapkan juga dapat memberi masukan dalam rangka pembangunan infrastruktur IKN, sehingga dalam proses pembangunannya tidak menerobos nilai-nilai dan rambu-rambu ekologis yang terkandung di dalamnya. Penelitian ini menggunakan metode tafsir maudhu’i (tematik). Hasil penelitian menunjukkan bahwa pembangunan itu dapat dikatakan selaras dengan spirit qur’ani ketika dalam proses bahkan pasca pembangunan tidak sampai mengancam kelangsungan hidup binatang, juga melindungi kelestarian tumbuh-tumbuhan, menjaga kebersihan serta tidak menyebabkan pencemaran lingkungan
Moderasi, Perdamaian dan Toleransi dalam Hadis
No full textModeration, peace and tolerance are core teachings of Islam that are explained in many religious texts. Aḥmad al-Ṭayyib explained several hadiths related to moderation, peace and tolerance in several of his books and speeches. This study aims to discuss the thoughts of Aḥmad al-Ṭayyib regarding the hadiths of moderation, peace and tolerance. This research uses qualitative research with library research method. The results of the study state that Islamic moderation teaches humans to provide freedom and independence and equal rights for women, and not to discriminate among fellow human beings. Then to maintain peace between humans, a sense of security should be created and there should be no attitude of fear or threat to others. Tolerance between religions is also needed to create a sense of peace, one of which is by allowing people to choose their religion and not forcing them to convert to Islam.Moderasi, perdamaian dan toleransi merupakan ajaran pokok Islam yang banyak dijelaskan dalam teks-teks agama. Aḥmad al-Ṭayyib menjelaskan beberapa hadis yang berkaitan dengan moderasi, perdamaian dan toleransi dalam beberapa buku dan pidatonya. Penelitian ini bertujuan untuk membahas tentang pemikiran Aḥmad al-Ṭayyib mengenai hadis-hadis moderasi, perdamaian dan toleransi. Penelitian ini menggunakan jenis penelitian kualitatif dengan metode penelitian riset kepustakaan (library research). Hasil penelitian menyatakan bahwa moderasi Islam mengajarkan manusia untuk memberikan kebebasan dan kemerdekaan serta hak kesetaraan untuk perempuan, serta tidak membeda-bedakan di antara sesama manusia. Kemudian untuk menjaga perdamaian antar manusia, maka hendaknya diciptakan rasa keamanan serta tidak adanya sikap menakut-nakuti atau ancaman kepada orang lain. Toleransi antar agama juga dibutuhkan untuk menciptakan rasa damai, salah satunya dengan membiarkan orang untuk memilih agamanya dan tidak memaksanya untuk masuk Islam
THE CONCEPT OF INSAN KAMIL AND ITS RELEVANCE TO THE SPIRITUAL BELIEFS OF GENERATION Z: INSIGHTS FROM IBN ARABI
Full text linkThe aim of this research is to answer the problems of human character. Approach to human character which has been degraded from various dimensions, the moral degradation that occurs is not without cause, but because there are many things in the soul that have not grown perfectly in its formation. This research is qualitative research using the library method. The research results show that Ibn Arabi's concept of insan kamil emphasizes the achievement of human perfection through the manifestation of divine qualities. Its implementation for generation Z includes strengthening self-concept, sustainable personality development, and balancing material-spiritual aspects. Moral education based on Ibn Arabi's thoughts aims to form noble morals by combining modern education and Sufism values. This research finds the relevance of Ibn Arabi's thoughts in the development of spirituality and moral education for the younger generation in the contemporary era.especially generation Z, can achieve Insan Kamil through the process of Spirituality.Tujuan dari penelitian ini adalah untuk menjawab problematika karakter manusia. Pendekatan karakter manusia yang sudah terdegradasi dari berbagai dimensi, degradasi moral yang terjadi bukan tanpa sebab, melainkan karna banyaknya hal dalam jiwa yang tidak tumbuh sempurna dalam pembentukannya. Penelitian ini merupakan penelitian kualitatif dengan menggunakan Metode Pustaka. Hasil dari penemuan dalam penelitian ini mengemukakan konsep insan kamil (manusia sempurna ) yang penting dalam dunia tasawuf. salah satu bukti pentingnya kajian ini adalah melihat begitu banyaknya kitab-kitab yang ditulis oleh para sufi, terkhusus Ibnu Arabi yang menuliskan karya yang berjudul futuhatul makkiyah, yang didalamnya terdapat konsep yang digagas tentang bagaimana manusia, khususnya generasi Z untuk mencapai Insan Kamil melalui proses Spritualitas
FUNCTIONALIZATION OF ISLAMIC PHILOSOPHICAL THOUGHT
Full text linkThe study of the functionalization of Islamic philosophical thought tends to be very important to be studied more deeply because the study never stops to be debated. The purpose of this paper is to understand 3 things: First, the paradigm of the functionalization of Islamic philosophical thought Second, the internal and external factors that influence it Third, the positive and negative implications for Muslims The method used by the researchch library with the library text approach is based on the Zed Mestika theory as for data collection by means of literature study and analyzed by content analysis techniques . The results found are 3 things: First, the paradigm of functionalization of Islamic philosophical thought has 3 forms: (1) Answering the challenges of the times (2) Approaching Islamic education (3) Understanding the text of the Qur'an. Second, internally there are 3 factors that affect it: (1) Religious Commandments (2) Islamic traditions (3) the spirit of Muslims seeking the truth. Externally, there are 3 factors: (1) The influence of Greek philosophy, (2) The demands of the times, (3) The challenge of postmodernism. Third, the positive implications for Muslims are 3 things: (1) Understanding the essence of oneself 2) Fostering a moderation attitude (3) The development of Islamic education. Meanwhile, the negative implications are 3 things: (1) Conflict of Muslims (2) Accusations against Imam Al-Ghazali covering ijtihad (3) Mixed with distorted thinking The conclusion that this paper shows that the functionalization of Islamic philosophy is very effective in contributing to the thinking of Muslims
TAFSIR QS. LUQMAN VERSE 12: Study of Analysis of Tafsir of Nusantara By K.H. Bisri Mustofa And Quraish Shihab
Full text linkThis study is intended to explain the interpretation of QS. Luqman verse 12 is based on a comparative analytical study of the interpretation of the archipelago by K.H. Bisri Musthofa and Quraish Shihab. This research was made using the library study method. The results of this study show that the comparison between the interpretations written by Bisri Mustofa and Quraish Shihab is quite substantial. It has several similarities in the method and style of interpretation. In addition, there are several differences in the meaning of some words due to different sources of interpretation, the conditions of the community, and the time of the mufassir, which influenced his interpretation. This can happen because the pattern of these two interpretations is adab ijtima'i (social). Two different words interpret the word wisdom in this verse. Bisri Mustofa's interpretation only explains that Luqman received wisdom from Allah with a clear understanding of wisdom according to his view. Meanwhile, Quraish Shihab interprets wisdom as something that hinders. The point is that wisdom is something that, when used, can prevent and prevent damage or evil that will come and will create benefit. This difference occurs because of the two figures' thoughts and breadth of knowledge in understanding the meaning of a verse text of the Qur'an.This study is intended to explain the interpretation of QS. Luqman verse 12 is based on a comparative analytical study of the interpretation of the archipelago by K.H. Bisri Musthofa and Quraish Shihab. This research was made using the library study method. The results of this study show that the comparison between the interpretations written by Bisri Mustofa and Quraish Shihab is quite substantial. It has several similarities in the method and style of interpretation. In addition, there are several differences in the meaning of some words due to different sources of interpretation, the conditions of the community, and the time of the mufassir, which influenced his interpretation. This can happen because the pattern of these two interpretations is adab ijtima'i (social). Two different words interpret the word wisdom in this verse. Bisri Mustofa's interpretation only explains that Luqman received wisdom from Allah with a clear understanding of wisdom according to his view. Meanwhile, Quraish Shihab interprets wisdom as something that hinders. The point is that wisdom is something that, when used, can prevent and prevent damage or evil that will come and will create benefit. This difference occurs because of the two figures' thoughts and breadth of knowledge in understanding the meaning of a verse text of the Qur'an
DIFFERENSIAL TRADISI PETIK LAUT KLASIK DAN MODERN DI PULAU GILI GENTING KABUPATEN SUMENEP MADURA
No full textThe aim of this research is to find out the different cultures of the classical and modern sea picking traditions on Gili Genting Island, Madura. The research method used is a comparative study by comparing the sea-picking rituals of Hindus and Muslims. Research data collection techniques used include observation, interviews, secondary data collection, and literacy studies carried out using purposive sampling. Interviews were carried out by asking in-depth open questions as well as giving questionnaires. Then, secondary data was obtained by studying literature from related research. Research results: The core ritual of the sea-picking tradition is a form of shifting cultural values that is adapted to the diversity of local communities or is called the differentiation of classical and modern sea-picking traditions. This can be understood as a development of religious knowledge in society and a form of openness of coastal communities to the religious teachings they adhere to.
Tujuan dari penelitian ini adalah untuk mengetahui kebudayaan masyarakat secara differensial tradisi petik laut secara klasik dan modern yang ada di Pulau Gili Genting Madura. Metode penelitian yang digunakan adalah jenis penelitian studi komparatif dengan membandingkan antara ritual tradisi petik laut umat Hindu dan Islam. Teknik pengumpulan data penelitian yang digunakan di antaranya adalah melalui observasi, wawancara, pengambilan data sekunder, dan studi literasi yang dilakukan secara purposive sampling. Wawancara dilakukan dengan memberikan pertanyaan terbuka secara mendalam serta pemberian kuesioner pertanyaan. Kemudian, data sekunder diperoleh dengan studi literatur dari penelitian terkait. Hasil penelitian Ritual inti tradisi petik laut merupakan bentuk pergeseran nilai budaya yang disesuaikan dengan keberagamaan masyarakat setempat atau disebut dengan deferensial tradisi petik laut klasik dan modern. Hal itu dapat pahami sebagai suatu perkembangan pengetahuan agama pada masyarakat dan bentuk keterbukaan masyarakat pesisir pada ajaran agama yang dianutnya.
Kata Kunci: Deferensial, tradisi, petik laut, kalsik, dan modern
 
Berinteraksi Dengan Al-Qur’an: Studi Atas Pemikiran Wasfi Asyur
No full textThe facts explain that humans seem to avoid and do not approach the Qur'an. This means that humans have not been able to interact with the Qur'an. Wasfi Ashur, his thoughts related to interacting with the Qur'an. The method in this research is a Library. This study aims to examine how to interact with the Qur’an based on Wasfi Ashur's thoughts. The results of this study indicate that there are 8 principles of how to interact with the Qur’an based on Wasfi Ashur's thinking. They are (1) Knowing the value of the Qur’an. (2) Knowing the purpose of the Qur'an. (3) Know Allah as God Almighty and be close to Him. (4) Read the Qur'an correctly. (5) Memorize the Qur'an. (6) Understand the contents of the Qur'an. (7) Action and practice the contents of the Qur'an. (8) Spread the contents of the Qur'an.Fakta menjelaskan bahwa manusia seolah-olah menghindari dan tidak mendekati Al-Qur'an. Artinya manusia belum bisa berinteraksi dengan Al-Qur'an. Wasfi Ashur, pemikirannya terkait interaksi dengan Al-Qur'an. Metode dalam penelitian ini adalah Library. Penelitian ini bertujuan untuk mengkaji bagaimana berinteraksi dengan Al-Qur’an berdasarkan pemikiran Wasfi Ashur. Hasil penelitian ini menunjukkan bahwa ada 8 prinsip cara berinteraksi dengan Al-Qur’an berdasarkan pemikiran Wasfi Ashur. Mereka adalah (1) Mengetahui nilai Al-Qur’an. (2) Mengetahui tujuan Al-Qur'an. (3) Mengenal Allah sebagai Tuhan Yang Maha Esa dan dekat dengan-Nya. (4) Membaca Al-Qur'an dengan benar. (5) Menghafal Al-Qur'an. (6) Memahami isi Al-Qur'an. (7) Amalan dan amalan isi Al-Qur'an. (8) Menyebarkan isi Al-Qur'an