el Buhuth: Borneo Journal of Islamic Studies

Mistitisme Islam Prof. Dr. H. Nurcholis Madjid

2025-08-01T09:09:15+08:00

This study explores the concept of Islamic mysticism (tasawwuf) as conceptualized and advocated by Prof. Dr. H. Nurcholish Madjid, a renowned Indonesian Muslim intellectual. The research aims to examine how Madjid understands mysticism not merely as a path of personal spirituality, but as a transformative force that integrates inner piety with social ethics. Using a qualitative-descriptive approach, this study analyzes Madjid’s key writings and public lectures, particularly his interpretation of central Sufi concepts such as tazkiyah al-nafs (self-purification), ma'rifah (gnosis), and tawḥīd (the oneness of God) within the context of contemporary Indonesian Islam. The findings reveal that Madjid’s approach to mysticism is inclusive, rational, and reformist—emphasizing inner transformation while reinforcing its relevance to social renewal, ethical consciousness, and democratic values. His mystical thought presents an integrative paradigm in which spiritual depth and intellectual engagement coexist, contributing to the development of a more tolerant, ethical, and pluralistic Islamic society. This study affirms the contemporary relevance of Islamic mysticism in shaping religious discourse, ethical leadership, and civic participation in Indonesia.

Hermeneutika Hadis Muhammad Syahrur dan Kedudukan Nabi dalam Hukum Islam

2025-08-01T09:15:05+08:00

This article discusses Muhammad Syahrur's hermeneutical approach in understanding hadith and its implications for the position of the Prophet Muhammad in the Islamic legal system. Syahrur, as a contemporary Syrian thinker, offers a rational and contextual approach to religious texts, including hadith, which have been positioned as the main source of law after the Qur'an. In his hermeneutical framework, Syahrur distinguishes between “nusus” (text) and “fahm” (understanding), and emphasizes the importance of contextual reading of hadith by considering the times and social realities. He views that the authority of the Prophet as the bearer of revelation is limited in a particular historical context, so that not all actions of the Prophet are automatically binding as the basis of universal law. This view raises a critical discourse on the authority of hadith in the construction of Islamic law and opens a wider space for ijtihad for Muslims today. The article also examines the responses to Shahrur's ideas, both from supporters of Islamic thought reform and from those who maintain the traditional approach. In doing so, it seeks to contribute to the contemporary discourse on the methodology of understanding hadith and the role of the Prophet in the modern Islamic legal system.

Fenomena Pemberian Makanan Gratis di Masjid Al-Athas Rendeng Kudus pada Hari Jum’at dan Korelasinya dengan Q.S Al-Baqarah Ayat 274

2025-08-01T09:19:52+08:00

This article aims to reveal one of the phenomena that occurred at the Al-Athas Rendeng Mosque, Kudus, namely food intended for Friday prayer congregations. This study attempts to reveal the history of the provision of free food at the mosque, from whom the free food was placed in the mosque and their motivations, and what impacts resulted from the phenomenon of the emergence of free food that is happening now. The research used was qualitative research with the type of field research and the theory used was symbolic interactionism. The results of the study concluded that; The Al-Athas Rendeng Kudus Mosque functions as a center for distributing free food after Friday prayers, an initiative of sugar factory employees, which aims to strengthen solidarity and the values of the Qur'an. The donors consist of regular donors and volunteers, who donate as a form of prayer and follow the teachings to give alms. This program is very helpful for the congregation, especially those who come from far away, and creates an atmosphere of togetherness. Free food not only meets physical needs, but also strengthens social relationships among the congregation. Overall, this initiative shows the importance of concern and support among Muslims, improving community welfare.

Reinterpretasi Pembagian Waris dalam Q.S. An-Nisa’ Ayat 11: Studi Analisis Hermeneutika Muhammad Syahrur

2025-08-01T15:05:08+08:00

This study examines the reinterpretation of the division of inheritance in Q.S. An-Nisa’ verse 11 using Muhammad Syahrur’s hermeneutical approach. The primary focus is on the part of the verse which states that if there are two or more daughters and no sons, they are entitled to two-thirds of the inheritance. Classical interpretations generally understand this verse literally. However, Muhammad Syahrur offers a markedly different perspective by applying his boundary-based hermeneutics (al-hudud). He interprets the provision not as a fixed amount but as a maximum limit, meaning that two-thirds is the upper boundary while one-third represents the lower boundary. Consequently, the distribution of inheritance becomes flexible and contextual, aligning with the evolving circumstances of modern times. This research aims to understand how Syahrur's approach offers a new perspective on Islamic inheritance law and to assess the compatibility of his views with the principles of gender justice and contemporary social developments. The method employed in this study is library research with a descriptive-qualitative approach. The findings reveal that Syahrur’s interpretation provides a more flexible understanding of Qur'anic verses. Through his boundary theory, Syahrur proposes a proportional distribution of inheritance between men and women. According to him, the "two shares for the male" is a maximum limit that must not be exceeded but may be reduced. Conversely, the "one share for the female" is a minimum limit that must not be diminished but may be increased. This theoretical approach is considered relevant to the principle of social justice, especially in situations where women serve as the primary breadwinners in the family. In such cases, women's inheritance rights may be enhanced, provided they remain within the bounds of divine law.

Keywords: Muhammad Syahrur, Q.S. An-Nisa’ 11, Reinterpretation.

Abstrak

Penelitian ini mengkaji tentang reinterpretasi pembagian waris dalam Q.S. An-Nisa’ ayat 11 dengan menggunakan pendekatan hermeneutika Muhammad Syahrur. Fokus utamanya adalah pada bagian ayat yang menyatakan bahwa jika terdapat dua orang anak perempuan atau lebih dan tidak ada anak laki-laki, maka mereka berhak menerima dua pertiga dari harta warisan. Dalam penafsiran klasik umumnya memahami ayat tersebut secara literal, namun, sangat berbeda dengan Muhammad Syahrur yang memahami ayat tersebut menggunakan pendekatan hermeneutika batas (al-hudud), ia menafsirkan bahwa ketentuan tersebut bukan angka tetap, melainkan batas maksimal yang boleh diberikan, yang artinya dua pertiga adalah batas atas, sementara satu pertiga menjadi batas bawah, sehingga dalam pembagian waris bersifat fleksibel dan kontekstual sesuai dengan perkembangan zaman. Penelitian ini bertujuan untuk memahami bagaimana pendekatan Muhammad Syahrur dalam menawarkan perspektif baru terhadap hukum waris islam, serta menilai dengan kesesuaian pandangannya dalam prinsip keadilan gender dan perkembangan sosial kontemporer. Metode yang digunakan dalam penelitian ini adalah studi pustaka (library rescarch) dengan pendekatan deskriptif-kualitatif. Hasil penelitian menunjukkan bahwa tafsir Muhammad Syahrur memberikan pemahaman yang lebih fleksibel terhadap ayat-ayat Al-Qur’an. Melalui teori batas yang ia kemukakan, Syahrur menawarkan konsep pembagian warisan yang proporsional antara laki-laki dan perempuan. Menurutnya, bagian dua untuk anak laki-laki merupakan batas maksimum yang tidak boleh dilampaui, namun bisa dikurangi. Sebaliknya, bagian satu untuk anak perempuan adalah batas minimum yang tidak boleh dikurangi, tetapi masih memungkinkan untuk ditambah. Pendekatan teori ini dianggap relevan dengan prinsip keadilan sosial, terutama ketika perempuan berperan sebagai pencari nafkah utama dalam keluarga. Dalam situasi seperti itu, hak perempuan dapat ditingkatkan selama tetap berada dalam batas-batas hukum Allah.

Kata kunci : Muhammad Syahrur, Q.S. An-Nisa’ 11, Reinterpretasi

Perception of Hadiths on Bullying in Preventive Efforts Against Bullying in Inclusive Schools: A Study at SMA Daarul Abroor Lebak Wangi

2025-08-16T18:09:00+08:00

Hadith or As-Sunnah is one of the sources of Islamic teachings that holds a highly significant position among prominent scholars of the past, both structurally and functionally. Structurally, it ranks second after the Qur'an, but functionally, it serves as a bayan (explanation) for the general or absolute verses of the Qur'an. This research seeks to examine the issue of bullying through the lens of the Prophet Muhammad’s hadiths, while also exploring how these teachings can be integrated into preventive strategies, especially within the context of inclusive educational settings. This study adopts a qualitative approach by applying a descriptive-analytical method within the structure of a case study. As a case study, this research is conducted through field research. For data analysis, the study also adopts a phenomenological approach to deeply examine individuals’ lived experiences related to bullying, a phenomenon frequently occurring in schools. The findings are then integrated with the Prophet’s hadiths and applied within the context of inclusive schools. The data were gathered using methods such as observation, interviews, and documentation. The analysis applies thematic methods and the science of ma’anil hadith (meanings of hadith). The results of this study have significant implications for educational practices in inclusive schools. First, understanding the Prophet’s hadiths on compassion, the prohibition of harming others, and the importance of brotherhood can serve as a foundation for cultivating an anti-bullying school culture. Second, a hadith-based religious approach can strengthen character education programs that are not only normative but also grounded in authoritative and contextual Islamic teachings. Third, this research provides a practical basis for schools—especially inclusive ones—to formulate preventive policies rooted in Islamic values, such as through curriculum development, school regulations, and student guidance activities. Fourth, from a pedagogical perspective, teachers should receive specialized training to integrate hadith values into learning processes and student mentoring approaches. Lastly, parental involvement in conveying and instilling hadith values at home plays a crucial role in building collective awareness of the dangers of bullying. Therefore, this study contributes not only theoretically to the field of hadith and Islamic education but also offers practical benefits in developing a more humane, religious, and socially safe inclusive educational ecosystem.