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Contact Name
AAhmad Zainul Hamdi
Contact Email
ahmadinung@gmail.com
Phone
+6281931787511
Journal Mail Official
religio@uinsby.ac.id
Editorial Address
Jl. Ahmad Yani 117 Surabaya, 60237 JAWA TIMUR - INDONESIA
Location
Kota surabaya,
Jawa timur
INDONESIA
Religio : Jurnal Studi Agama-agama
ISSN : 20886330     EISSN : 25033778     DOI : 10.15642/religio
Core Subject : Religion, Social,
Jurnal yang mengeksplorasi gagasan kreatif dan solutif seputar tema agama dan sosial-budaya. Selain sebagai wahana sosialisasi, jurnal Religio diharapkan bisa menjadi ruang publik (public sphere) bagi masyarakat, khususnya bagi para akademisi, peneliti, dan praktisi. Substansi isi tulisan jurnal, lebih menitikberatkan pada agenda pengembangan pola pikir keberagamaan yang moderat, yang berpijak pada nilai-nilai demokrasi, pluralisme, multikulturalisme dan toleransi agama. Jurnal Religio didedikasikan untuk mewujudkan paradigma masyarakat agama yang harmonis, pluralis dan transformatif, baik dalam konteks lokal, nasional maupun internasional. Dengan demikian, kehadiran di tengah-tengah masyarakat, diharapkan dapat bermanfaat bagi pencapaian cita-cita bersama, yaitu membangun kehidupan beragama yang menjunjung tinggi nilai-nilai persamaan, keadilan dan perdamaian.
Arjuna Subject : Umum - Umum
Articles 7 Documents
Search results for , issue " Vol 1 No 1 (2011): JUNI" : 7 Documents clear
Konsep al-Mujrim dalam QS. al-Kahf [18]: 47-49 Bahsoan, Agil
Mutawatir Vol 1 No 1 (2011): JUNI
Publisher : Program Studi Perbandingan Agama, Fakultas Ushuluddin dan Filsafat, Universitas Islam Negeri (UIN) Sunan Ampel Surabaya

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (506.682 KB) | DOI: 10.15642/mutawatir.2011.1.1.60-70

Abstract

Many people think that sin is merely doing what is prohibited and forbidden only. They forget that the first of iniquity to Allâh is leaving what was ordered, as when God commanded the devil prostrate to Adam, but Satan disobey His commands. This is the iniquity of Satan for the first time. Some scholars argue that all iniquity is a great sin. It looks like the scholars look of the Greatness of Allah Almighty and Exalted who disobeyed, so that even if the actual insubordination to his small, it still saw iniquity in him as a sin. In addition, many people do not know that in addition to the sin associated with the act limb zâhir as sin is born of the hands, feet, eyes, tongue, genitals and so there is also a sin that binds to the liver that cannot be seen by the eye but can be felt the impact, which is meant here is iniquity liver, such as cocky, riya, arrogant and so forth. These hearts are intrinsically more dangerous lawlessness of iniquity was born. Therefore this article will review the sin, the types of sins, causes the sinner based interpretation tahlîlî and mawdû‘î in QS. al-Kahf (18) 47-49.
Jender dalam Kisah-kisah al-Qur’an Jalil, Abdul
Mutawatir Vol 1 No 1 (2011): JUNI
Publisher : Program Studi Perbandingan Agama, Fakultas Ushuluddin dan Filsafat, Universitas Islam Negeri (UIN) Sunan Ampel Surabaya

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (679.199 KB) | DOI: 10.15642/mutawatir.2011.1.1.1-15

Abstract

 It considers equality issues between men and women’s rights in some of the advanced societies of the most important issues of critical importance to the achievement of social justice among individuals, and here appeared aware of gender or gender convention to discuss those issues. Muslims as a community religious and social limitations and organized his own and different from country to country, but they inevitably come back in a lot of things and issues to the Koran as a book in which the divine guidance and the interests of all individuals. This research related to women’s and men’s rights issues and the relationship between them from the Koran perspective, where the Koran is a difference between use of words and words by context, use of the word male and female in the context of creation and differentiation diversity in human formation, while the use of the word of men and women when he was the context of the social and cultural role, Quran stories and also different style for the Torah, where it enters the principles and values and social sermons through his narrative and his words and talks in story mode
Poligami dalam Teori Hermeneutika Muhammad Shahrûr Tamu, Yowan
Mutawatir Vol 1 No 1 (2011): JUNI
Publisher : Program Studi Perbandingan Agama, Fakultas Ushuluddin dan Filsafat, Universitas Islam Negeri (UIN) Sunan Ampel Surabaya

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (652.558 KB) | DOI: 10.15642/mutawatir.2011.1.1.71-95

Abstract

Muhammad Shah}rûr was a liberal philosopher from Suriah. Most scholars who study Shahrûr’s thought split into 3 phases of his thinking. The first phase, 1970 - 1980 is the contemplation phase. This phase is more influenced by the thought of taqlîd which is inherited and present in the old Islamic heritage and modern one, as well as a tendency in the Islamic ideology (‘Aqîdah) either in the form of kalâm and fiqh schools. The second phase is between the years of 1980 - 1986 is the phase where Shahrûr began to deliver his ideas and his interest into language studies, philosophy and understanding of the Qur’an. The third phase is between the years of 1986 - 1990 which Shahrûr began intensively arranges his thoughts in the topic of Islamic thoughts. In some aspects of his interpretation, He rejected Prophet Muhammad’s asbâb al-nuzûl and it’s temporarily limit, and strengthen the arguments the rejecters of divine revelation as a verse just resting on his asbâb al-nuzûl itself.
Metode Penafsiran Ibn Kathîr dalam Tafsîr al-Qur’ân al-Azim Aruf, Thohir
Mutawatir Vol 1 No 1 (2011): JUNI
Publisher : Program Studi Perbandingan Agama, Fakultas Ushuluddin dan Filsafat, Universitas Islam Negeri (UIN) Sunan Ampel Surabaya

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (658.524 KB) | DOI: 10.15642/mutawatir.2011.1.1.16-30

Abstract

When the Koran was revealed, the Prophet Muhammad serves as mubayyin, explained to his companions about the meaning and content of the verses of the Koran, particularly concerning the verses that are not understood or vague meaning. After the Prophet’s death, the friends do ijtihâd in understanding the verses of the Koran to address new issues that arise, especially those who have the ability like ‘Alî b. Abî Tâlib, Ibn ‘Abbâs, Ubay b. Ka‘b and Ibn Mas‘ûd. it is understood that the Tafsîr Ibn Kathîr is one interpretation, which, when viewed in terms of its interpretation is the interpretation of analytical methods decompose (tahlîlî). Meanwhile, when the terms of the sources of interpretation, it is a bi al-ma’thûr interpretation. But unlike other interpretations, in this interpretation the author has made criticism of the assessment of transmitters of hadith or athar friends, and have downloaded the Legal Affairs Committee (reinforce) opinion one of several different opinions, so this interpretation when viewed from a history that is mentioned more accounted
Sejarah dan Perkembangan Kritik Matn Hadis Irham, Masturi
Mutawatir Vol 1 No 1 (2011): JUNI
Publisher : Program Studi Perbandingan Agama, Fakultas Ushuluddin dan Filsafat, Universitas Islam Negeri (UIN) Sunan Ampel Surabaya

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (535.546 KB) | DOI: 10.15642/mutawatir.2011.1.1.96-112

Abstract

Prophet Muh}ammad recommends to us, the Muslims to always keep and save his Sunnah of alteration and forgery. In addition, the Prophet Muh}ammad also invited and called for his Sunnah preserved and passed on to others. Instead, the Prophet threatens those who lie on his behalf, also those who add and subtract, especially falsifying his hadith, criticism of honor becomes a necessity in the narration hadith. If at the present time, the researchers’ hadith criticism has been presented with the concept of honor that has been established, it is different from previous periods. Criticism of honor has a history that may not be forgotten and will always experience growth. Discussion on the issue will be reviewed in this article. The article also stated that the seriousness of the researchers’ tradition from generation to generation has never diminished, despite the criticism of the method used matn not exactly the same as before.
Penafsiran Quraish Shihab tentang al-Fath dalam QS. al-Nashr Budiman, Ade
Mutawatir Vol 1 No 1 (2011): JUNI
Publisher : Program Studi Perbandingan Agama, Fakultas Ushuluddin dan Filsafat, Universitas Islam Negeri (UIN) Sunan Ampel Surabaya

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (585.868 KB) | DOI: 10.15642/mutawatir.2011.1.1.31-46

Abstract

Every interpretation is a product of a mufassir, so that different interpreters, it will be have different products. This is going to try to be revealed in this article. However, this interpretation will be discussed is the interpretation of one of the characters Indonesian interpreter, M. Quraish Shihab. We explain it by review this monumental work, Tafsir al-Misbah. Differences in interpretation that will be shown taking sample of the word al-Fath in the surah al-Nasr. This paper concludes that the meaning of al-Fath in the Tafsir al-Mishbah is opening everything covered, either in the form of material and spiritual. Thus, al-Fath covers two things; the first, something that can be reached with a biological eye (and other senses), such as; open the door and close it. Secondly, something which can be reached with the eyes psychological, such as; opening distress and eliminate misery.
Metode Umat Wasatîyah dalam al-Qur’an
Mutawatir Vol 1 No 1 (2011): JUNI
Publisher : Program Studi Perbandingan Agama, Fakultas Ushuluddin dan Filsafat, Universitas Islam Negeri (UIN) Sunan Ampel Surabaya

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (765.678 KB) | DOI: 10.15642/mutawatir.2011.1.1.47-59

Abstract

Interpretation’s study constantly faced with the difficulty of how to gain a thorough understanding (holistic) and avoid refractive understanding, the lack of continuity (matching) between the norms of Islam that is very noble to the reality of Muslim who are not “Islamic” what causes that to happen? Is an understanding of aspects of Islam has ceased and focus on long heritage (turâth) this is no longer considered to be the actual state of time, or because the understanding of Islam was viewed as a textual only, so it’s resulting in an antagonistic attitude of Muslims and puritans! This article attempts to answer these questions. 

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