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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 8 Documents
Search results for , issue " Vol 5 No 1 (2015): JUNI" : 8 Documents clear
Dakhîl al-Isrâ’ilîyât Kisah Nabi Yûsuf dalam al-Jâmi‘ li Ahkâm al-Qur’ân Karya al-Qurtubî Amrullah Hafizh, Azhar
Mutawatir Vol 5 No 1 (2015): 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 (687.361 KB) | DOI: 10.15642/mutawatir.2015.5.1.116-141

Abstract

Normatively, the Prophet Muhammad is not giving a ban to tell tales originating from the Banî Isrâ’îl. The Prophet simply gave the record that his people did not justify and deny the stories narrated by Ahl al-Kitâb. However, in the course of the history of Islam, many isrâ’ilîyât seeps into some sort of authoritative books of Jâmi‘ al-Bayân created by al-Tabarî, Tafsîr al-Qur’ân al-‘Azîm by Ibn Kathîr, Rûh al-Ma‘ânî by al-Alûsî, and al-Jâmi‘ li Ahkâm al-Qur’ân by al-Qurtubî. Ironically, in many cases, isrâ’ilîyât that goes into the book of commentary of the Koran without any comments from the authors, so it assumes that the isrâ’ilîyât is a strong opinion and can be used as a reference. As a result, isrâ’ilîyât like virus that continues to undermine the authenticity of the Koran
Revolusi al-Qu’ran Jamâl al-Bannâ sebagai Arah Baru Metodologi Studi Islam Zamzami, Mukhammad
Mutawatir Vol 5 No 1 (2015): 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 (611.665 KB) | DOI: 10.15642/mutawatir.2015.5.1.20-49

Abstract

Ontologically, Gamal al-Banna viewed that interpretation is the process to understand the Koran. Therefore he did the deconstruction of classical commentaries domination which is loaded with influences of the political uproar in the past Middle East. From such a deconstruction, he went to the reconstruction of the Koran within the concept of Tatwîr al-Qur’ân. There is a dimension of art that must be understood from the essence of Koran and should be permeated by all Muslims. For him, the Koran is an art book, and its largest or greatest miracle is language as a tool to understand the art found within it. The secret miracle rises from the musical reading of the Koran which could be a psychological approach, just by listening the reading. Through this stage of irfani, the Koran could be the media of human civilization revolution. In his concept, Gamal didn’t assert one method or restrict to a current science or method. He refused if one current method has a warranty as the only way to find the truth, because the Koran itself should not be restricted
Kaidah Mutarâdif al-Alfâz dalam al-Qur’an Fawaid, Ahmad
Mutawatir Vol 5 No 1 (2015): 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 (463.233 KB) | DOI: 10.15642/mutawatir.2015.5.1.142-157

Abstract

a phenomenon that occurs in Arabic, even did not rule contained in almost all languages on earth. As an Arabic text, whether the Koran cannot duck and dodge the fact tarâduf growing presence in the Arabic tradition? In other words, if the Koran also collects some words lexical meanings which have in common sense? Or whether every word that has the same meaning in the Koran cannot be equated entirely? Therefore, the wording in the Koran, in addition to having specificity in every meaning also has a different meaning to the other and the word has suitability in order. This article appeared before the readers to explain the words which have been considered to have the same meaning in the Koran from the perspective of linguistic science and the Koran.
Hermeneutika Sufistik al-Ghazâlî dalam Mishkât al-Anwâr Ghozali, Mahbub
Mutawatir Vol 5 No 1 (2015): 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 (467.451 KB) | DOI: 10.15642/mutawatir.2015.5.1.50-73

Abstract

  This paper attempts to identify the character and form of interpretation al-Ghazâlî against the Koran, especially when interpreting the verses of the Koran in one of his work, Mishkât al-Anwâr. When viewed from the authority of the text and the author (interpreter), the style of the interpretation of al-Ghazâlî appears to have similarities with the concept of philosophical hermeneutics of Gadamer. But it is not so, there are significant differences between the two. If Gadamer’s model interpretation is called Philosophical Hermeneutics, then the interpretation of al-Ghazâlî style more to the Sufi Hermeneutics. In the end, this paper concluded that al-Ghazâlî’s Sufi Hermeneutics rests on two elements are simples but not smalls; rationality (al-ma‘qûl) led by entities in it like the soul (al-nafs), soul (al-rûh), heart (al-qalb), intellect (al-‘aql), and textuality (al-manqûl) the object stratified into five aspects, namely the existence of essential (wujûd dhâtî), the existence of sensory (wujûd hissî), the existence of imaginative (wujûd khayyâlî), the existence of a rational (wujûd ‘aqlî), the existence of analogical (wujûd shibhî).
Haflah Tilâwat al-Qur’ân dalam Tradisi Masyarakat Kota Bima Aminullah, Muhammad
Mutawatir Vol 5 No 1 (2015): 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 (448.225 KB) | DOI: 10.15642/mutawatir.2015.5.1.158-178

Abstract

As a religious book, the Koran has long interacted with his people, even since he was there. The forms of interaction are seen in the tradition of making the Koran as an object of memorization (tahfîdh), writing (kitâbah), and interpretation studies (tafsîr). For the case in Indonesia, there Haflah Tilâwat al-Qur’ân in the tradition of people in Bima. A Haflah Tilâwat al-Qur’ân is an event in which the reciters gather to recite verses of the Koran by using the art of reading al-Qur’an. Implementation is left to the community which is then coupled with the traditions of the people who will be in the title, especially in the tradition of weddings and circumcisions. The interesting phenomenon is that after a reciter finished reciting verses of the Koran are the meaning and explanation of the content of the verse being read by a cleric. This article will explore the phenomenon of living Koran in the tradition of the Bima, how Haflah Tilâwat al-Qur’ân is held in the tradition of Bima’s community and society, and how Haflah Tilâwat al-Qur’ân is purported?
Kosmologi Budaya Jawa dalam Tafsîr al-Ibrîz Karya KH. Bisri Musthofa Maslukhin, M
Mutawatir Vol 5 No 1 (2015): 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 (477.826 KB) | DOI: 10.15642/mutawatir.2015.5.1.74-94

Abstract

This article discusses the literature interpretation production Bisri Musthofa (1915-1977 AD), entitled al-Ibrîz li Ma‘rifat Tafsîr al-Qur’ân al-‘Azîz. As a work of interpretation, al-Ibrîz  packaged in the form of prose and using low Javanese language as the language of his introduction. At the theoretical level, low Javanese language choice is an option that does not mess around, because through that way Bisri Musthofa should risking authority in expressing the totality of his work. However, the problem of whether the arrangement and selection of diction to bang and play with the reader’s emotions, al-Ibrîz have really paid attention to the culture and cosmology Java adequately? Whether that interpretation can also be “in addition to” scientific work as well as the interpretation of literary works that contain Java defense of the existence of all Javanese? In addition, al-Ibrîz that in fact the result of a thought Bisri when interacting with the text of the Koran can not be separated from the goals, interests, experiences and socio-political circumstances surrounding them, so it is legitimate to question whether al-Ibrîz relevant to the demands of his time or not? In this context, this article was written.
Metode Darb al-Amthâl dalam Penafsiran Muhammad ‘Abduh Salim, Agus
Mutawatir Vol 5 No 1 (2015): 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 (524.421 KB) | DOI: 10.15642/mutawatir.2015.5.1.95-115

Abstract

Muh}ammad ‘Abduh had ground the orientation of the Koran in the line of Muslim life. In other words, interpretations are always aiming to make the Koran as well as applying the guidance in public life as a solution to the problem of street life. Therefore, associated with verses mubham and mutashâbih, ‘Abduh closer to the bow of the salaf scholars who prefer silence and surrender fully to God’s intention (tafwîd). However, on several occasions, he sometimes shifts from the bow, for example, when in contact with mutashâbih verses, verses related to the supernatural, and the stories in the Koran as may be necessary to explain in detail. In this position, he sometimes refers to methods tamthîl as tafwîd form or otherwise as a form of ta’wîl. This article will explore the darb al-amthâl in view of ‘Abduh as one method of interpreting the Koran from his works that contain related ideas and his interpretation of the Koran and the consideration of the methods of darb al-amthâl
Pandangan Ibn ‘Arabî tentang al-Qur’an sebagai Penghimpun Wahyudi, Chafid
Mutawatir Vol 5 No 1 (2015): 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 (478.549 KB) | DOI: 10.15642/mutawatir.2015.5.1.1-19

Abstract

The leaders and observers disagree about sufism narated by Ibn ‘Arabî. Some parties considered him as a sufi who does not rely on the Koran, but others actually had put him always associated with the Koran. Although Ibn ‘Arabî considered not to rely on the Koran, he claimed that the knowledge gained is through the “opening” or “disclosure” (fath, kashf) with respect to the actual meaning of the Koran. Ibn ‘Arabî wrote, We are not quoting the words of the philosopher at all, nor the words of others. What we argue in this book and all our other books are what is given through Kashf and dictated by al-Haqq. Based on this claim, the authors try to lift the view of Ibn ‘Arabî on the Koran

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