Ahmad Rafiq

This article focused on studying the dynamic nahwu learning curriculum developed by Nurul Qur'an Islamic Boarding School for Tahfidz (PPNQ) Jumoyo Salam, Magelang, Central Java. It aimed at describing nahwu learning in the pesantren, focusing on memorizing the Qur'an. The method used was participatory, done by being directly involved in the learning at PPNQ, starting from the design of learning, students placement, building classes, and deciding the books used. Data were collected through observation, limited discussion, and interviews with the teachers, students, and administrators. The study found that the learning dynamics are developed in this pesantren because the curriculum is not yet stable. The dynamics are in the form of students' obligation to present on each subject (book) taught and to memorize at another time. The fact is different from the eras before this dynamic development. It is very interesting considering that the Islamic Boarding School for Tahfidz i...

The term “Living Qur'an” keeps on rolling in search of the format, topic, even method and approach that is deemed optimal or more appropriate to the date. A basic issue that is still being discussed is the use of terms and the terminological explanation of the Living Qur'an. The word “living” is derived from English to clarify the position of the Qur’an as a research subject within scholars of Quranic studies. This article focuses on three subjects; First , the use of terms and terminological explanations for the Living Qur'an; Second , mapping functions and relationships between the scripture and humanity within the dimensions of data and the dimensions of interpretation; Third , tracing the transmission and transformation patterns of various interpretation models through derivations in its recipient, context, and time of reception. The main idea of the Living Qur'an phenomenon is that the Qur’an is living or brought to life by its recipient, either through the inte...

Mawlana Abu al-Kalam Azad adalah seorang pemikir Islam modern dari India. Artikel berikut akan mengupas sebagian dari perjalanan hidupnya. Ia terlahir dari sebuah keluarga yang konservatif-untuk tidak mengatakan ortodoks- dalam beragama kemudian berhasil melancong ke luar negeri dan memperluas bacaannya hingga terjun ke dunia politik yang memaksanya untuk bersikap kompromis terhadap realitas kekuatan masyarakat yang ada. Perjalanan tersebut berimplikasi terhadap kelahiran teorinya tentang kesatuan Tuhan dan Kesatuan Manusia. Kedua teori yang saling berhubungan tersebut didasarkan sepenuhnya pada informasi al- Qur’an, terutama surat al-Fatihah, yang mengilhaminya untuk menyusun Kitab Tarjuman al-Qur’an. Kitab tersebut menggariskan bahwa ketiga sifat hakiki Tuhan , rububiyah, rahmah, dan ‘adalah, sebagai intisari surat al-Fatihah, ditujukan kepada seluruh umat manusia tanpa kecuali, yang merupakan prinsip dasar teori di atas. Prinsip itu pulalah yang medasari aktivitasnya di dunia pol...

The role of masjid (mosque) in Islam has been being significant since the earlier period of Islam. In the first period, the Prophet Muhammad made the masjid as the central of any activities. It was not restricted only to the direct devotion to God, such as shalat, reciting Qur'an, etc., but also used for social and educational activity, even for governmental and military. Along with the change of age, the role has decreased, so that the present generation of Islam has to be responsible to reserve it. One of the ways to it is by organizing young Muslims in particular environment around a mosque. IKMA (Young Muslim Organization of Mesjid Abu Bakar) in Yogyakarta is among the implementations. The training was taken for them to support achieving the well-organized organization. There were two fundamental problems to make it real. The first was their insight of the role of masjid, while the second was their skill of organizing themselves. For the former, it was solved by giving depth explanation on the nature of the role of masjid in Islam. Practically, it took form of lecturing and discussion. Lecturing and practice undertook the latter. Finally, to get the training more useful need continued guidance. Moreover, it is important to do the similar program for other objects as the implementation of the third Dharma of higher education institution.

This article investigates the role of Ashab al-Jawiyyin in the spreading of hadith in the nusantara in the 17th century. It is an interesting topic since the ulama of hadith from Indonesia to Mecca then come back to Indonesia they can assimilate with the indigenous culture of Indonesia. By departing from the data described by Azra, we explore how the role of ashab al-jawiyyin has significant contribution in the spread of hadith in Indonesia. We argue that, the ideas brought by Ashab al-Jawiyyin were influenced by middle east Muslim scholars who have interdisciplinary scientific competence. The intersection of tariqa with a network of hadiths met through the sanad. Sanad, in both disciplines occupies a very central position. It then maintained the network structure both in the tariqa and in the transmission of hadith. Starting from Syibgatullah (1606) then Ahmad Syinwani (1619), Ahmad al-Qusyashi (1661), Ibrahim al-Kurani (1690), Abdullah bin Shaykh al-‘Aydarus (1663), Ba Shayban (16...

Etnis Dayak dan Banjar pada awalnya berasal dari rumpun etnik yang sama. Namun kemudian diidentifikasi secara berbeda tidak hanya melalui etnisitas, tetapi juga agama mereka. Dayak identik dengan Kaharingan sebagai agama asli mereka, sementara Banjar identik dengan Islam sebagai agama yang baru mulai dianut sejak didirikannya Kesultanan Islam Banjar oleh Pangeran Samudera. Semenjak itu, perbedaan identitas ini direspon oleh orang Dayak melalui mitos atau folklore. Mitos-mitos ini, berdasarkan riset lapangan yang telah dilakukan oleh penulis artikel ini, dipahami sebagai seperangkat simbol yang mengungkapkan tipologi relasi orang Dayak dengan Banjar. Paling tidak, ada empat tipologi relasi yang terungkap di sini, yakni: relasi geneologis, analogis, kooperatif, dan historis. Berbagai tipologi relasi inilah juga yang akhirnya menjadi dasar munculnya bentuk-bentuk sinkritisisme budaya di antara keduanya, Dayak-Banjar.

Many contemporary thinkers have introduced various theories in Quranic studies. For example, Fazlur Rahman with double movement theory, Gadamer through a fusion of the horizon, and Abdullah Saeed with contextual interpretation. Meanwhile, Ingrid Mattson’s thoughts on the interpretation of the Koran have not been widely studied by scholars. Mattson has placed the historical context, the personal context of the reader, and the context of the reader's understanding as an integral part of the theory of interpretation. This article wishes to dissect the anatomy of Mattson's interpretation of the Koran. With the historical textual criticism approach popularized by Muhammad Mustafa Azami, this study concludes that apart from historical aspects, the interpretation of the Koran is also strongly influenced by the authority of the rulers at that time, individual charisma (ulama), and the consensus of religious experts. The reduction of God’s message is also very vulnerable to the rampa...