Rausyan Fikr: Jurnal Ilmu Studi Ushuluddin dan Filsafat

THE LIVING QUR’AN IN THE BARZANJI TRADITION: INTEGRATING THE SACRED TEXT AND LOCAL CULTURE

2025-12-17T09:56:19+00:00

This study departs from the central question: how is the form of the Living Qur’an manifested in the Barzanji tradition in Gunungtelu Village, Karangpucung District, Cilacap Regency, and what are its impacts on worship practices and the community’s religious life? The purpose of this research is to analyze the expression of the Living Qur’an through the Barzanji tradition and to examine its influence on the religious practices of the local community. The research employs a qualitative field method with a phenomenological approach, in which data were collected through participatory observation, in-depth interviews, and documentation. Data analysis was carried out descriptively, analytically, and interpretatively, using Ahmad Rafiq’s Living Qur’an theoretical framework. The findings reveal that the recitation of Barzanji in Gunungtelu is based on QS. al-Ahzab [33]: 56 and is routinely practiced twice a week. This tradition not only strengthens religious practices such as congregational prayer, dhikr, and religious study but also cultivates love for the Prophet Muhammad (peace be upon him), reinforces social solidarity, and serves as a medium for integrating religious values with Nahdlatul Ulama culture. Thus, the Living Qur’an in the practice of Barzanji is present not merely as a text to be recited but as a socio-cultural practice that shapes religious habitus and preserves local Islamic heritage.

THE PRINCIPLE OF MULTICULTURALISM IN QS. AL-HUJURAT (49): 13 FROM QURAISH SHIHAB’S PERSPECTIVE

2025-12-17T09:56:51+00:00

Surah al-Hujurat verse 13 contains significant multiculturalism values, emphasizing the importance of respect for human diversity as a form of mercy for all nature (rahmatan li al-alamin). This verse provides a strong theological foundation for creating a harmonious life in the midst of diversity. This study attempts to interpret the verse through the interpretation of Quraish Shihab, a contemporary mufasir known for his contextual and humanist approach, which specifically highlights the relevance of Qur'anic values to modern social dynamics. To reveal a deeper message than just the literal meaning of Surah Al-Hujurat verse 13, this study begins by outlining the basic theories of Hans-Georg Gadamer's hermeneutics. Furthermore, the theory is used as an analytical tool to understand and explore Quraish Shihab's interpretation of this verse more comprehensively. This type of study is qualitative with a literature approach. The data collection method uses documentation techniques, while the data analysis method uses a philosophical approach. The resulting meanings include emphasizing the importance of knowing each other to create social harmony, recognition of the egalitarian principle that rejects discrimination based on ethnicity, race, or social status, and emphasis on piety as a measure of glory in the sight of Allah.

AN EXISTENTIAL-ISLAMIC DIALOGUE: REINTERPRETING SPIRITUALITY TO OVERCOME MODERN "UNHOMELINESS"

2025-12-16T14:35:22+00:00

Addressing the modern spiritual crisis of 'unhomeliness'—rooted in Heidegger's 'forgetting of Being' (Seinsvergessenheit) and inadequately met by conventional responses—this article constructs an 'existential-Islamic dialogue'. Drawing from Heideggerian thought and Ali Syari'ati's reinterpreted spirituality, this framework synthesizes meditative practices (Denken, Gelassenheit) with the cultivation of an authentic, justice-oriented community (ummah). The central finding is that this synthesis offers a viable path to integrate profound individual transformation with concrete social and political engagement. The article concludes by addressing key challenges, such as essentialism and utopianism, while using the Indonesian context as a key point of reference.

IMPLEMENTATION OF RELIGIOUS CONFLICT RESOLUTION AND INTERFAITH HARMONY IN JAILOLO, WEST HALMAHERA

2025-12-16T14:35:47+00:00

This study examines the resolution of interreligious conflicts in Jailolo, North Maluku, against the backdrop of social unrest with ethno-religious (SARA) nuances that erupted in various regions of Indonesia, such as the Ambon conflict (1998), Poso (1998), North Maluku (2000), Tobelo (the “Papilo Bloodshed” and “Sosol Bloodshed”), as well as Loloda and Kao-Malifut. These conflicts claimed numerous victims from both Muslim and Christian communities and severely disrupted local social and cultural harmony. The research aims to identify the background of the conflicts, the resolution strategies undertaken, the patterns of interreligious relations after the conflicts, and community responses to conflict resolution based on local wisdom. Employing a qualitative approach and inductive method, the findings reveal that Jailolo, with its pluralistic cultural and religious background, has adopted the local symbol Marimoi Ngone Foturu (“unity is strength”) as a social adhesive. This principle serves as both a conflict resolution tool and a model for post-conflict interreligious harmony. The study highlights that economic and political disparities initially triggered the conflicts, while religious issues emerged later, underscoring the importance of inclusive religious values and local wisdom in strengthening conflict resolution in Indonesia.

HISTORICAL-CRITICAL HERMENEUTICS OF AL-JABIRI: REDEFINITION AND RECONSTRUCTION OF CONTEMPORARY UNDERSTANDING OF THE QUR'AN

2025-12-16T14:36:08+00:00

This study examines al-Jābirī's interpretive reasoning as an effort to reconstruct the understanding of the Qur'an. Stemming from the inevitability of the dynamics of Qur'anic interpretation and the problems of turats (heritage), this study positions al-Jābirī as a figure who bridges tradition and Western modernity in his thought. This library research employs a biographical study model, with data drawn from written literature, particularly two of al-Jābirī's works on tafsir: Madkhāl ilā al-Qur’ān al-Karīm and Faḥm al-Qur’ān al-Ḥakīm: al-Tafsīr al-Wāḍiḥ Ḥasb Tartīb al-Nuzūl. To delve into al-Jābirī's interpretive thought, a theoretical-objective hermeneutic theory is utilized with two approaches: psychological (understanding al-Jābirī's character through his life background, geographical, socio-political context, and intellectual journey) and linguistic (specifically reading al-Jābirī's works). In his tafsir, al-Jābirī redefines the Qur'an as al-Ẓāhirah al-Qur’āniyyah (the Qur'anic phenomenon), which encompasses timeless, spiritual, and social da'wah elements, rejecting definitions that are ideologically laden and ahistorical. Al-Jābirī's interpretive methodology applies the principles of al-faṣl (separation of the reader from the object of reading for objectivity) and al-waṣl (reuniting the reader with the object of reading for contemporary relevance). Finally, al-Jābirī promotes Tafsir Nuzūlī (chronological interpretation) which emphasizes the logical relationship between the historicity of Muhammad's da'wah journey and the Qur'anic verses as responses, with mapping based on the Meccan and Medinan periods. This aims to make the Qur'an speak and introduce itself, while also remaining relevant to contemporary times.

REFRAMING ADDICTION THROUGH QUR’ANIC NARRATIVES: A CONCEPTUAL SYNTHESIS OF TAFSĪR AND PSYCHOLOGY

2025-12-17T10:52:47+00:00

Addiction has become a latent human problem that continues to evolve to this day. Muslims need to understand this issue comprehensively to address it effectively. One essential step is to seek guidance from the foundational source of Islamic teachings, the Qur’an. This study aims to explore the Qur’anic perspective on addiction in a specific and systematic manner. Employing a qualitative design, the research uses a thematic exegesis (tafsīr mawdhū‘ī) approach enriched by a synthetic elaboration between classical and contemporary exegetical interpretations and the psychological context of addiction. The study reveals several Qur’anic narratives that contain indications related to addictive processes, including matā‘ al-ghurūr (deceptive gratification), la‘ibun wa lahwun (play and diversion), al-tazyīn wa al-ighwā’ (adornment and seduction), al-khaṭa’ wa al-nisyān (error and forgetfulness), and ittakhadha ilāhahū hawāhu (following one’s desires as a deity). These narratives correspond to cognitive distortion, core beliefs, dopamine-driven reinforcement, loss of control, and loss of autonomy within the psychological framework of addiction. The article contributes theoretically by elucidating the Qur’anic perspective on addiction and practically by offering guidance on the mindset and personal strengths that Muslim individuals need to develop.