Pub Date : 2023-06-21DOI: 10.22515/dinika.v8i1.6664
Faizatul Ansoriyah, None Kushandajani, None Hartuti Purnaweni, None Retno Sunu Astuti, None Son Haji
Zakat gain in Indonesia as the largest Muslim country in the world has not been compatible to its potential. The issuance of Law Number 23 of 2011 about Zakat management is the manifestation of Government’s attention to an attempt of maximizing zakat management. This study aims to analyze the public value of Zakat Managing Organization (Indonesian: Organisasi Pengelola Zakat or OPZ) viewed from muzaki’s perspective. The research method used was mix methods by analyzing the vision and mission of zakat managing organization and interviewing the zakat institution organizer, and using face-to-face questionnaire distributed to muzakis. The result of the research shows that there are some values identified for zakat managing organization: trustability (amanah), accountability, transparency, and synergy. Trust or trustability is intrinsic value, while accountability, transparency, and synergy are instrumental values. The identified indicator of both intrinsic and instrumental values can be the basis for OPZ to consider muzakis’ need to maximize zakat management.
{"title":"Identifying Public Value of Zakat Management Organizations: A Review of Muzaki's Perception","authors":"Faizatul Ansoriyah, None Kushandajani, None Hartuti Purnaweni, None Retno Sunu Astuti, None Son Haji","doi":"10.22515/dinika.v8i1.6664","DOIUrl":"https://doi.org/10.22515/dinika.v8i1.6664","url":null,"abstract":"Zakat gain in Indonesia as the largest Muslim country in the world has not been compatible to its potential. The issuance of Law Number 23 of 2011 about Zakat management is the manifestation of Government’s attention to an attempt of maximizing zakat management. This study aims to analyze the public value of Zakat Managing Organization (Indonesian: Organisasi Pengelola Zakat or OPZ) viewed from muzaki’s perspective. The research method used was mix methods by analyzing the vision and mission of zakat managing organization and interviewing the zakat institution organizer, and using face-to-face questionnaire distributed to muzakis. The result of the research shows that there are some values identified for zakat managing organization: trustability (amanah), accountability, transparency, and synergy. Trust or trustability is intrinsic value, while accountability, transparency, and synergy are instrumental values. The identified indicator of both intrinsic and instrumental values can be the basis for OPZ to consider muzakis’ need to maximize zakat management.","PeriodicalId":31248,"journal":{"name":"Dinika Academic Journal of Islamic Studies","volume":"50 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-06-21","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135091041","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-06-20DOI: 10.22515/dinika.v7i2.6381
None Lilik Ummi Kaltsum, None Ahmad Syaifuddin Amin
Even though the teaching of taqiyya is explicitly mentioned in the Qur’an, this concept is often negatively connoted as a heretical doctrine of a particular group, especially the Shia. This study aims to explore the interpretation of the Qur’an commentators towards the taqiyya verse (Q.S. Āli Imrān [3]: 28) in order to formulate the concept of taqiyya which can be actualized for the benefit of religious life. By examining the interpretations of some Qur’an commentators from various Islamic sects and implementing the descriptive-analytical method, the study concluded that the interpretation of taqiyya verse is not only limited to life-threatening emergency situations among kāfir ḥarbi, but also considered to be practiced in Muslim relations with non-Muslims or fellow Muslims in ordinary situations. Thus, taqiyya can manifest two main components of tolerance; patience and endurance by hiding beliefs or understandings that have the potential to disrupt the unity and integrity of multicultural society.
{"title":"Reinventing The Interpretation of Taqiyya Verse for Strengthening Religious Tolerance","authors":"None Lilik Ummi Kaltsum, None Ahmad Syaifuddin Amin","doi":"10.22515/dinika.v7i2.6381","DOIUrl":"https://doi.org/10.22515/dinika.v7i2.6381","url":null,"abstract":"Even though the teaching of taqiyya is explicitly mentioned in the Qur’an, this concept is often negatively connoted as a heretical doctrine of a particular group, especially the Shia. This study aims to explore the interpretation of the Qur’an commentators towards the taqiyya verse (Q.S. Āli Imrān [3]: 28) in order to formulate the concept of taqiyya which can be actualized for the benefit of religious life. By examining the interpretations of some Qur’an commentators from various Islamic sects and implementing the descriptive-analytical method, the study concluded that the interpretation of taqiyya verse is not only limited to life-threatening emergency situations among kāfir ḥarbi, but also considered to be practiced in Muslim relations with non-Muslims or fellow Muslims in ordinary situations. Thus, taqiyya can manifest two main components of tolerance; patience and endurance by hiding beliefs or understandings that have the potential to disrupt the unity and integrity of multicultural society.","PeriodicalId":31248,"journal":{"name":"Dinika Academic Journal of Islamic Studies","volume":"196 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-06-20","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135286877","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-12-30DOI: 10.22515/dinika.v7i2.6327
Hakiman, Khuriyah, Siti Choiriyah
This study aims to explore the implementation of inclusive education in inclusive madrasas, particularly madrasah ibtidaiyah, in Central Java, Indonesia. Four inclusive madrasas were involved, namely: Madrasah Ibtidaiyah Muhammadiyah Kartasuro Sukoharjo, Madrasah Ibtidaiyah Keji Ungaran Semarang Regency, Madrasah Ibtidaiyah Ma'arif Sidomulyo, and Madrasah Ibtidaiyah Salafiyah Kebumen. As qualitative research, several techniques were employed to collect data, including observation, interviews, forum group discussion, and documentation. The interviews with policy makers, school principals, vice principals, teachers, and inclusive education teams were carried out. This article argues that inclusive schools are implemented based on the three pillars, namely culture, policy, and practices. An inclusive school culture is manifested in the provision of inclusive education services. The inclusive policies are manifested in the vision, mission, and featured programs supported by the capacity development for the treatment of children with disabilities. The practices of inclusive education in madrasas entail the identification and assessment of children with disabilities, as well as the adaptation and accommodation of the curriculum. The inclusive instruction is equipped with individual learning program plans, integrated and modified methods, media, and assessment.
本研究旨在探讨印尼中爪哇省全纳伊斯兰学校，特别是伊比提达耶伊斯兰学校的全纳教育实施情况。涉及四所包容性的伊斯兰学校，即:伊斯兰学校muhammad muhammad Kartasuro Sukoharjo，伊斯兰学校Keji Ungaran Semarang Regency，伊斯兰学校Ma'arif Sidomulyo和伊斯兰学校Salafiyah Kebumen。作为定性研究，采用了几种技术来收集数据，包括观察，访谈，论坛小组讨论和文档。对政策制定者、学校校长、副校长、教师和全纳教育团队进行了访谈。本文认为，全纳学校的实施基于三个支柱，即文化、政策和实践。全纳学校文化表现在提供全纳教育服务。包容性政策体现在愿景、使命和特色项目上，以残疾儿童治疗能力建设为支撑。伊斯兰学校的包容性教育实践需要对残疾儿童进行识别和评估，并对课程进行调整和适应。包容性教学配备了个人学习计划，综合和改进的方法，媒体和评估。
{"title":"Inclusive Madrasas in Central Java Indonesia: Culture, Policy, and Practices","authors":"Hakiman, Khuriyah, Siti Choiriyah","doi":"10.22515/dinika.v7i2.6327","DOIUrl":"https://doi.org/10.22515/dinika.v7i2.6327","url":null,"abstract":"This study aims to explore the implementation of inclusive education in inclusive madrasas, particularly madrasah ibtidaiyah, in Central Java, Indonesia. Four inclusive madrasas were involved, namely: Madrasah Ibtidaiyah Muhammadiyah Kartasuro Sukoharjo, Madrasah Ibtidaiyah Keji Ungaran Semarang Regency, Madrasah Ibtidaiyah Ma'arif Sidomulyo, and Madrasah Ibtidaiyah Salafiyah Kebumen. As qualitative research, several techniques were employed to collect data, including observation, interviews, forum group discussion, and documentation. The interviews with policy makers, school principals, vice principals, teachers, and inclusive education teams were carried out. This article argues that inclusive schools are implemented based on the three pillars, namely culture, policy, and practices. An inclusive school culture is manifested in the provision of inclusive education services. The inclusive policies are manifested in the vision, mission, and featured programs supported by the capacity development for the treatment of children with disabilities. The practices of inclusive education in madrasas entail the identification and assessment of children with disabilities, as well as the adaptation and accommodation of the curriculum. The inclusive instruction is equipped with individual learning program plans, integrated and modified methods, media, and assessment.","PeriodicalId":31248,"journal":{"name":"Dinika Academic Journal of Islamic Studies","volume":"1 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-12-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"84654742","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-12-30DOI: 10.22515/dinika.v7i2.6240
Laela Fitriyatul Khoeriyah, Achmad Zuhri, Nida Nur Hanifah
Indonesia is a state of law, but so far there is no legislation or government regulations that strictly regulate the existence of Lesbians, Gays, Bisexuals, and Transgender (LGBT). So there are often both pros and cons to its existence in the midst of society. At the same time, pro-LGBT groups conduct propaganda, one of which is GAYa Nusantara. Meanwhile, groups opposed to LGBT, such as Nahdlatul Ulama' continue to reject the propaganda through NU Online. This research aims to analyze the specific missions of the two websites. To conduct the research, this article uses agenda-setting theory, literature study, and interview approaches. The data collected is analyzed using news content analysis techniques, namely text, context, and social discourse analysis. This article argues that it is important to understand a news text as the result of an editorial room that has a certain mission in conveying public information. The mission carries the ideology of the GAYa Nusantara and NU Online media. The GAYa Nusantara portal has a mission to fight for LGBT equality and welfare, and the NU Online portal has a mission to reject LGBT behavior but does not hate LGBT people.
{"title":"The LGBT's Propaganda: A Content Analysis of News on the GAYa Nusantara and NU Online","authors":"Laela Fitriyatul Khoeriyah, Achmad Zuhri, Nida Nur Hanifah","doi":"10.22515/dinika.v7i2.6240","DOIUrl":"https://doi.org/10.22515/dinika.v7i2.6240","url":null,"abstract":"Indonesia is a state of law, but so far there is no legislation or government regulations that strictly regulate the existence of Lesbians, Gays, Bisexuals, and Transgender (LGBT). So there are often both pros and cons to its existence in the midst of society. At the same time, pro-LGBT groups conduct propaganda, one of which is GAYa Nusantara. Meanwhile, groups opposed to LGBT, such as Nahdlatul Ulama' continue to reject the propaganda through NU Online. This research aims to analyze the specific missions of the two websites. To conduct the research, this article uses agenda-setting theory, literature study, and interview approaches. The data collected is analyzed using news content analysis techniques, namely text, context, and social discourse analysis. This article argues that it is important to understand a news text as the result of an editorial room that has a certain mission in conveying public information. The mission carries the ideology of the GAYa Nusantara and NU Online media. The GAYa Nusantara portal has a mission to fight for LGBT equality and welfare, and the NU Online portal has a mission to reject LGBT behavior but does not hate LGBT people.","PeriodicalId":31248,"journal":{"name":"Dinika Academic Journal of Islamic Studies","volume":"117 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-12-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"79982385","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-12-30DOI: 10.22515/dinika.v7i2.6454
Hilman Febri Nanda, Naupal
This article discusses legal position of West Sumatra’s Indonesian Ulema Council in responding to religious moderation campaign offered by Government. On many occasions, West Sumatra’s Ulema Council has shown their rejection and objection to various religious concepts popularized by State Institution. This rejection was not only given to the people of West Sumatra, but also propagated through other cyber channels, such as social media and their official online platforms. This study is based on library research and field data. Using Jürgen Habermas' public sphere theory, this article explains how such their standings might be viewed as dialogical challenges to keep the public sphere remains an enabling venue for religious dialogue. The arguments they present through various cybermedia channels have an intrinsic correlation to the conceptions they criticize. Through cyberspace, responses, confirmations, and arguments between communication subjects can also be seen, which keeps the religious discourse being discussed relevant. By not confirming which standing is the strongest and most universal in religious moderation, this article demonstrates that the robustness and universality of a religious campaign require public sphere, such as this cyberspace, and those who use that space as a means of rational consideration can then be accepted and evaluated by the public at large.
{"title":"Interrupting Voice in Cyber Media: Standing and Rationales of Indonesian Ulema Council (MUI) of West Sumatera in Rejecting Religious Moderation Campaign","authors":"Hilman Febri Nanda, Naupal","doi":"10.22515/dinika.v7i2.6454","DOIUrl":"https://doi.org/10.22515/dinika.v7i2.6454","url":null,"abstract":"This article discusses legal position of West Sumatra’s Indonesian Ulema Council in responding to religious moderation campaign offered by Government. On many occasions, West Sumatra’s Ulema Council has shown their rejection and objection to various religious concepts popularized by State Institution. This rejection was not only given to the people of West Sumatra, but also propagated through other cyber channels, such as social media and their official online platforms. This study is based on library research and field data. Using Jürgen Habermas' public sphere theory, this article explains how such their standings might be viewed as dialogical challenges to keep the public sphere remains an enabling venue for religious dialogue. The arguments they present through various cybermedia channels have an intrinsic correlation to the conceptions they criticize. Through cyberspace, responses, confirmations, and arguments between communication subjects can also be seen, which keeps the religious discourse being discussed relevant. By not confirming which standing is the strongest and most universal in religious moderation, this article demonstrates that the robustness and universality of a religious campaign require public sphere, such as this cyberspace, and those who use that space as a means of rational consideration can then be accepted and evaluated by the public at large.","PeriodicalId":31248,"journal":{"name":"Dinika Academic Journal of Islamic Studies","volume":"18 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-12-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"83270059","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-12-30DOI: 10.22515/dinika.v7i2.6496
Zulfatun Ni'mah, Mahmud Arif, Chanif Ainun Naim, Rahmatullah
The widespread of the fashion industry, which heavily utilizes the Instagram platform for marketing, influences the trends of Muslim fashion. Additionally, the image presented by Muslimah influencers also contributes to shaping the standards of contemporary Muslim clothing. This study aims to explore the role of the fashion industry and the image of Muslimah influencers in constructing contemporary standards of Muslimah attire. The study focuses on observing this phenomenon among female students at Sunan Kalijaga State Islamic University Yogyakarta. By utilizing Giddens' theory of structuration with descriptive and interpretive analysis, the changes in contemporary Muslim fashion trends among female students are seen as outcomes of the process of structuration. The internal dynamics within Muslimah individuals who have a tendency to appear fashionable without compromising their religiosity serve as a form of self-identity representation. At the same time, there are external structures that also influence them in determining Muslimah clothing, namely the external factors of the fashion industry's role and influencer images. This article argues that fashion trends are created through the existence of agency factors, where the interests of the industry and influencers are involved.
{"title":"The Role of the Fashion Industry and Muslim Celebgrams in Constructing Contemporary Muslim Fashion Trends among Female Students","authors":"Zulfatun Ni'mah, Mahmud Arif, Chanif Ainun Naim, Rahmatullah","doi":"10.22515/dinika.v7i2.6496","DOIUrl":"https://doi.org/10.22515/dinika.v7i2.6496","url":null,"abstract":"The widespread of the fashion industry, which heavily utilizes the Instagram platform for marketing, influences the trends of Muslim fashion. Additionally, the image presented by Muslimah influencers also contributes to shaping the standards of contemporary Muslim clothing. This study aims to explore the role of the fashion industry and the image of Muslimah influencers in constructing contemporary standards of Muslimah attire. The study focuses on observing this phenomenon among female students at Sunan Kalijaga State Islamic University Yogyakarta. By utilizing Giddens' theory of structuration with descriptive and interpretive analysis, the changes in contemporary Muslim fashion trends among female students are seen as outcomes of the process of structuration. The internal dynamics within Muslimah individuals who have a tendency to appear fashionable without compromising their religiosity serve as a form of self-identity representation. At the same time, there are external structures that also influence them in determining Muslimah clothing, namely the external factors of the fashion industry's role and influencer images. This article argues that fashion trends are created through the existence of agency factors, where the interests of the industry and influencers are involved.","PeriodicalId":31248,"journal":{"name":"Dinika Academic Journal of Islamic Studies","volume":"14 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-12-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"89071665","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-12-30DOI: 10.22515/dinika.v7i2.6136
Abraham Zakky Zulhazmi
This study aims to show the representation of religious moderation which is generated in three comic books on the topic of hijrah, a term now connoting a change in behavior from negative behaviors to good ones in relation to obedience to the rules of Islam. The choice of the topic was dictated by the fact that hijrah has been on a growing trend among middle-class Muslims in past years. This is literature research using interpretive method of qualitative research. The theory used in this research was Stuart Hall’s theory of representation. Hall stated that meanings are determined by language. In this study, the researcher tried to convey the meanings attached to pictures and dialogues in three comic books under study to show the representation of religious moderation. This research came to a conclusion that the three comic books on the topic of hijrah (Black Metal Istiqomah by Achmad Deptian, Hijrah; Saatnya Berubah by Dzulhilman Roslan and Megat Mohd Faris and iQomic volume 2: Hijrah in an anthology compiled by 14 comic-book writers) demonstrate and the value of religious moderation. Anti-violence, tolerance, and acceptance of local cultures are often taken as the indicators of religious moderation. Those indicators can be seen from the narration (dialogues and plots) developed and visual images produced in those comic books.
{"title":"Comics, Da'wa, and the Representation of Religious Moderation","authors":"Abraham Zakky Zulhazmi","doi":"10.22515/dinika.v7i2.6136","DOIUrl":"https://doi.org/10.22515/dinika.v7i2.6136","url":null,"abstract":"This study aims to show the representation of religious moderation which is generated in three comic books on the topic of hijrah, a term now connoting a change in behavior from negative behaviors to good ones in relation to obedience to the rules of Islam. The choice of the topic was dictated by the fact that hijrah has been on a growing trend among middle-class Muslims in past years. This is literature research using interpretive method of qualitative research. The theory used in this research was Stuart Hall’s theory of representation. Hall stated that meanings are determined by language. In this study, the researcher tried to convey the meanings attached to pictures and dialogues in three comic books under study to show the representation of religious moderation. This research came to a conclusion that the three comic books on the topic of hijrah (Black Metal Istiqomah by Achmad Deptian, Hijrah; Saatnya Berubah by Dzulhilman Roslan and Megat Mohd Faris and iQomic volume 2: Hijrah in an anthology compiled by 14 comic-book writers) demonstrate and the value of religious moderation. Anti-violence, tolerance, and acceptance of local cultures are often taken as the indicators of religious moderation. Those indicators can be seen from the narration (dialogues and plots) developed and visual images produced in those comic books.","PeriodicalId":31248,"journal":{"name":"Dinika Academic Journal of Islamic Studies","volume":"4 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-12-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"82358021","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-12-30DOI: 10.22515/dinika.v7i2.5289
M. Luthfillah
This paper offers a new reading of register polarization in two types of translations (narrative and gandul/interlinear) and the tafsīr part of al-Ibrīz li-Ma’rifat Tafsīr al-Qur’ān al-‘Azīz by Kiai Bisri Musthafa. A close reading of the narrative translation and the tafsīr requires the identification of every word comprising the speech to identify the speech register. In order to recognize the register of thegandul/interlinear translation, one must put into one’s perspective the tripartite components and properly put them into consideration. Bearing this in mind, I found that Kiai Bisri uses the register of ngoko lugu to address the audience in both parts of the narrative translation and tafsīr. In the gandul translation, one can barely identify the moment in which Kiai Bisri addresses the audience. However, I found that the very register of ngoko lugu is not exclusively exhausting the spaces. In many places the register of krama and krama inggil heavily flavor the dough. This polarization implies that the author-audience relationship is more likely that of the kiai-santri in the Islamic science class (pedagogical) instead of the kiai-congregation in the pengajian (public religious teaching, thus da’wa).
{"title":"Whom did Kiai Bisri Musthafa Address, Santri or Congregation? Language Registers in al-Ibrīz and Problems of Audience","authors":"M. Luthfillah","doi":"10.22515/dinika.v7i2.5289","DOIUrl":"https://doi.org/10.22515/dinika.v7i2.5289","url":null,"abstract":"This paper offers a new reading of register polarization in two types of translations (narrative and gandul/interlinear) and the tafsīr part of al-Ibrīz li-Ma’rifat Tafsīr al-Qur’ān al-‘Azīz by Kiai Bisri Musthafa. A close reading of the narrative translation and the tafsīr requires the identification of every word comprising the speech to identify the speech register. In order to recognize the register of thegandul/interlinear translation, one must put into one’s perspective the tripartite components and properly put them into consideration. Bearing this in mind, I found that Kiai Bisri uses the register of ngoko lugu to address the audience in both parts of the narrative translation and tafsīr. In the gandul translation, one can barely identify the moment in which Kiai Bisri addresses the audience. However, I found that the very register of ngoko lugu is not exclusively exhausting the spaces. In many places the register of krama and krama inggil heavily flavor the dough. This polarization implies that the author-audience relationship is more likely that of the kiai-santri in the Islamic science class (pedagogical) instead of the kiai-congregation in the pengajian (public religious teaching, thus da’wa).","PeriodicalId":31248,"journal":{"name":"Dinika Academic Journal of Islamic Studies","volume":"20 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-12-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"78445416","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-07-26DOI: 10.22515/dinika.v7i1.5093
A. Mz, M. Hidayat, Muhammad Alwi HS, Idris Ahmad Rifai
Throughout history, the activity of interpreting the Qur’an can be carried out either orally or through writing alone or alltogether, resulting a what so called a repeated interpretation. This article seeks to shed a light on the last mentioned type of commentary that belongs to M. Quraish Shihab, a leading mufassir whose Tafsir Al-Misbah was a reiterpreted on his oral interpretation in the program “Kajian Tafsir Al-Mishbah” on Metro TV. As samples, his commentary on QS. Al-Qalam: 1-7 is chosen. Using a critical content and comparative analysis, this study concluded that the transformation of Shihab’s commentary from written to oral form did happen through several innovations and adjustments, in terms of content and display. Thus, Shihab’s role as a skillfull preacher is still obvious in his writings although the addressed audience then becomes vague. Several factors determine the occurrence of innovation and adjustment of M. Quraish Shihab’s interpretation, namely the role of Quraish Shihab in his written interpretation as originally an exegete turned into a preacher in his oral interpretation. In addition, the context of Tafsir Al-Misbah which is intended for the wider community is different from his oral interpretation with thepresence of audiences in a more specific background.
{"title":"Repeated Interpretation: a Comparative study of Tafsir Al-Misbah and Kajian Tafsir Al-Misbah on Metro TV","authors":"A. Mz, M. Hidayat, Muhammad Alwi HS, Idris Ahmad Rifai","doi":"10.22515/dinika.v7i1.5093","DOIUrl":"https://doi.org/10.22515/dinika.v7i1.5093","url":null,"abstract":"Throughout history, the activity of interpreting the Qur’an can be carried out either orally or through writing alone or alltogether, resulting a what so called a repeated interpretation. This article seeks to shed a light on the last mentioned type of commentary that belongs to M. Quraish Shihab, a leading mufassir whose Tafsir Al-Misbah was a reiterpreted on his oral interpretation in the program “Kajian Tafsir Al-Mishbah” on Metro TV. As samples, his commentary on QS. Al-Qalam: 1-7 is chosen. Using a critical content and comparative analysis, this study concluded that the transformation of Shihab’s commentary from written to oral form did happen through several innovations and adjustments, in terms of content and display. Thus, Shihab’s role as a skillfull preacher is still obvious in his writings although the addressed audience then becomes vague. Several factors determine the occurrence of innovation and adjustment of M. Quraish Shihab’s interpretation, namely the role of Quraish Shihab in his written interpretation as originally an exegete turned into a preacher in his oral interpretation. In addition, the context of Tafsir Al-Misbah which is intended for the wider community is different from his oral interpretation with thepresence of audiences in a more specific background.","PeriodicalId":31248,"journal":{"name":"Dinika Academic Journal of Islamic Studies","volume":"37 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-07-26","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"78395397","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-07-18DOI: 10.22515/dinika.v7i1.5177
Annidaul Aula
This article aims to expand the discussion of the identity of piety in the web series with the Islamic genre, Ustad Milenial, which airs on WeTV and Iflix. Identity is a crucial problem in social life. In the web series, the pious identity of a muslim is different from the identity of piety shown in previous Islamic popular cinema, both in terms of story plots, characters, and symbols used in building a pious identity. The focus of the discussion in this article is how the identity of piety is built in this web series, and why is the identity of piety in this web series described in such a way? Based on a qualitative approach with a constructivist paradigm, and discourse analysis, I argue that there is an alternative to the identity of piety depicted in the Ustad Milenial web series. The results of this study indicate that the identity of piety in the Ustad Milenial web series is constructed through the appearance of youth muslims who are more trendy and hits, the noble ideals of a muslim in maintaining Islam, a strict religious education background for an authority, devotion and affection for parents, religious knowledge of youth muslim, the use of digital technology as a medium of da'wah, love stories that are identical with young people, and the inter-religious tolerance.
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