Peradaban Journal of Religion and Society
https://jurnal.peradabanpublishing.com/index.php/PJRS
<p><strong><span data-preserver-spaces="true">Peradaban Journal of Religion and Society (PJRS)</span></strong><span data-preserver-spaces="true"> is a peer-reviewed electronic journal published by Pustaka Peradaban in collaboration with Pojok Peradaban Institute for the Study of Religion and Society. <strong>PJRS </strong></span><span data-preserver-spaces="true">provides a forum for all disciplines related to the study of religion and social fields. </span><strong><span data-preserver-spaces="true">PJRS</span></strong><span data-preserver-spaces="true"> is Published twice a year, in </span><strong><span data-preserver-spaces="true">July</span></strong><span data-preserver-spaces="true"> and </span><strong><span data-preserver-spaces="true">January</span></strong><span data-preserver-spaces="true">.</span></p>Pustaka Peradabanen-USPeradaban Journal of Religion and Society2962-7958Can Islamic Law Mitigate Corruption?
https://jurnal.peradabanpublishing.com/index.php/PJRS/article/view/314
<p>Law No. 3 of 2024 Concerning Villages is introduced as a strategic policy to strengthen village self-reliance, yet its implementation faces persistent challenges from structural poverty and corruption that hinder development. This article evaluates how the <em>maqāṣid al-sharī'ah </em>approach can be utilized to assess the effectiveness of this law in alleviating poverty and mitigating corruption in rural areas. This research employs a qualitative method with a text analysis approach to the law's articles, complemented by a review of secondary data from government reports and relevant academic studies. The analysis reveals that the Village Law holds substantial potential to fulfill <em>maqāṣid al-sharī'ah</em>, particularly in safeguarding wealth <em>(ḥifẓ al-māl)</em> and life <em>(ḥifẓ al-nafs)</em>, through transparent village financial management and enhanced community capacity. However, weaknesses in supervision and policy implementation remain significant obstacles to combating corruption. Therefore, more consistent implementation efforts aligned with <em>maqāṣid al-sharī'ah</em> principles are crucial to ensure sustainable, just, and prosperous village development. This study ultimately proposes the concepts of <em>maqāṣid qāryah </em>(at the level of <em>maqāṣid al-khāshāh</em>) and <em>maqāṣid as-siyasatul qāryah </em>(at the level of <em>maqāṣid juz'iyyah</em>) as a robust conceptual framework for addressing poverty and mitigating corruption in these areas.</p>Agung Nugroho Reformis SantonoLuqman HakimAnfasa Naufal Reza Irsali
Copyright (c) 2025 Agung Nugroho Reformis Santono, Luqman Hakim, Anfasa Naufal Reza Irsali
2025-07-072025-07-07429712110.59001/pjrs.v4i2.314Fenomena Fatherlessness dalam Perspektif Tafsir Al-Misbah dan Teori Keterlibatan Ayah Michael Lamb
https://jurnal.peradabanpublishing.com/index.php/PJRS/article/view/349
<p>The phenomenon of fatherlessness, defined as the absence of a father's role in a child's life, poses a serious challenge in the modern era. Its impacts include weakened self-control, diminished quality of social relationships, and identity crises in children. This pervasive gap highlights the urgent need to revitalize the father's role, not merely as a material provider, but also as an essential educator and spiritual guide. This research aims to examine the concept of fatherly exemplary behavior as presented in Surah Ash-Shaffat [37]: 102 through Tafsir al-Misbah and integrate it with Michael E. Lamb's theory of father involvement, which encompasses the dimensions of engagement, accessibility, and responsibility. The study employs a descriptive qualitative method utilizing a library research approach and content analysis techniques applied to tafsir texts, Islamic literature, and child developmental psychology theories. The findings indicate that Prophet Ibrahim's exemplary guidance of Ismail reflects ideal fatherly involvement, characterized by dialogical communication, a secure emotional presence, and role modeling in fulfilling spiritual responsibilities. This integration demonstrates that Quranic values align significantly with modern psychological findings, providing a robust conceptual basis for developing a balanced family education model that judiciously incorporates both religious and scientific aspects.</p> <p>Fenomena fatherlessness atau ketidakhadiran peran ayah dalam kehidupan anak merupakan persoalan serius di era modern. Dampaknya m1encakup lemahnya kontrol diri, penurunan kualitas hubungan sosial, hingga krisis identitas pada anak. Kesenjangan ini menunjukkan urgensi untuk merevitalisasi peran ayah, tidak hanya sebagai penyedia kebutuhan material, tetapi juga sebagai pendidik dan pembimbing spiritual. Penelitian ini bertujuan untuk mengkaji konsep keteladanan ayah dalam Surah Ash-Shaffat [37] : 102 melalui Tafsir al-Misbah dan mengintegrasikannya dengan teori keterlibatan ayah menurut Michael E. Lamb, yang mencakup dimensi engagement, accessibility, dan responsibility. Metode yang digunakan adalah kualitatif deskriptif melalui pendekatan kepustakaan (library research), dengan teknik analisis isi terhadap teks tafsir, literatur keislaman, dan teori psikologi perkembangan anak. Hasil penelitian menunjukkan bahwa keteladanan Nabi Ibrahim dalam membimbing Ismail mencerminkan keterlibatan ayah yang ideal: komunikasi dialogis, kehadiran emosional yang aman, dan keteladanan dalam menjalankan tanggung jawab spiritual. Integrasi ini menunjukkan bahwa nilai-nilai Al-Qur’an sejalan dengan temuan psikologi modern, dan dapat menjadi dasar konseptual untuk membangun model pendidikan keluarga yang berimbang antara aspek religius dan ilmiah.</p> <p> </p>Lailatun Nuzula HidayatiFitrah Sugiarto
Copyright (c) 2025 Lailatun Nuzula Hidayati, Fitrah Sugiarto
2025-07-072025-07-074212213910.59001/pjrs.v4i2.349Hijab, Identitas, dan Religiusitas
https://jurnal.peradabanpublishing.com/index.php/PJRS/article/view/327
<p><em>This study examines the relationship between hijab usage and religiosity among female students at the Institut Ahmad Dahlan (IAD) Probolinggo. It aims to explore the correlation between wearing the hijab and various aspects of religious behavior, including worship practices, understanding of religious values, and social interactions. Employing a qualitative approach with a descriptive phenomenological design, data were collected through in-depth interviews, participant observation, and social media documentation involving students from various academic programs and hijab styles (square hijab, pashmina, and khimar). Informants were purposively selected based on their consistent hijab-wearing behavior, involvement in religious activities, and active presence on social media. The findings indicate that the hijab serves not only as a symbol of Islamic identity but also as an indicator of religiosity. Khimar users, typically from religious family backgrounds and pesantren education, demonstrated greater consistency in religious practices and understanding. In contrast, pashmina and square hijab users tended to be more responsive to social media trends while maintaining modesty. Religious education—particularly within the Islamic Education Department—played a significant role in strengthening religious commitment and influencing the choice of shari'a-compliant hijab styles. Social media also contributed to shaping Islamic identity through da'wah content and Muslim fashion trends. This study concludes that hijab style reflects a complex interaction between social norms, religious values, and individual agency. Islamic identity is dynamically constructed through the internalization of values and the influence of socio-cultural environments.</em></p> <p>Penelitian ini mengkaji hubungan antara penggunaan hijab dan religiusitas dalam perilaku keberagamaan mahasiswi di Institut Ahmad Dahlan (IAD) Probolinggo. Tujuannya adalah memahami korelasi antara pemakaian hijab dengan praktik ibadah, pemahaman nilai agama, dan interaksi sosial. Menggunakan pendekatan kualitatif fenomenologi deskriptif, data diperoleh melalui wawancara mendalam, observasi partisipatif, dan dokumentasi media sosial terhadap mahasiswi dari berbagai program studi dan gaya hijab (segi empat, pashmina, khimar). Informan dipilih secara purposive berdasarkan konsistensi berhijab, keterlibatan keagamaan, dan aktivitas media sosial. Hasil penelitian menunjukkan bahwa hijab berfungsi sebagai simbol identitas keislaman sekaligus indikator tingkat religiusitas. Pengguna khimar umumnya berasal dari latar keluarga religius dan pendidikan pesantren, menunjukkan konsistensi dalam ibadah dan pemahaman agama. Sementara itu, pengguna pashmina dan segi empat lebih adaptif terhadap tren media sosial namun tetap menjaga kesopanan. Pendidikan agama, khususnya di Prodi PAI, memperkuat komitmen beragama dan pemilihan hijab syar’i, sedangkan media sosial membentuk identitas keislaman melalui konten dakwah dan fesyen Muslimah. Temuan ini menunjukkan bahwa gaya berhijab merupakan hasil interaksi kompleks antara norma sosial, nilai agama, dan agensi individu. Identitas keislaman dibentuk secara dinamis melalui proses internalisasi nilai dan pengaruh lingkungan sosial.</p>Agatha Lola MargaretaM Jadid Khadavi
Copyright (c) 2025 Agatha Lola Margareta Margareta, M Jadid Khadavi
2025-07-082025-07-084214015410.59001/pjrs.v4i2.327Islamic Sexuality Education to Prevent Sexual Violence in Higher Education
https://jurnal.peradabanpublishing.com/index.php/PJRS/article/view/326
<p>Sexual violence remains a persistent challenge in university environments, despite the implementation of various policies and task forces, including at Universitas Brawijaya. This study investigates the integration of fiqh sexuality in preventing sexual violence on campus. Employing a qualitative case study with a socio-legal approach, data were gathered through in-depth interviews, observations, and documentation of the Universitas Brawijaya's PPKS Task Force activities. The findings reveal that while educational efforts are underway, the approach predominantly focuses on legal and psychological aspects, with fiqh sexuality not yet systematically integrated. Crucially, from the perspective of <em>maqāṣid al-syarī'ah</em>, fiqh sexuality offers significant potential for preventing sexual violence through the principles of <em>ḥifẓ al-nafs</em>, <em>ḥifẓ al-nasl</em>, and <em>ḥifẓ al-'aql</em>. Therefore, mainstreaming fiqh sexuality education is essential in university sexual violence prevention strategies.</p>Nur ChanifahPutri Ghoida HabibillahRia AnjaniAbu Samsudin
Copyright (c) 2025 Nur Chanifah, Putri Ghoida Habibillah, Ria Anjani, Abu Samsudin
2025-07-102025-07-104215516710.59001/pjrs.v4i2.326Konstruksi Identitas Manusia dalam Al-Qur'an
https://jurnal.peradabanpublishing.com/index.php/PJRS/article/view/334
<p>This study analyzes the construction of human identity in the Qur'an, engaging in a critical dialogue with the Western anthropocentric paradigm. While modern Western thought often positions humanity at the center of reality, reducing it to mere biological and rational dimensions, this research demonstrates how the Qur'an offers a more holistic perspective. Employing a qualitative approach and analytical methods, the study examines key Qur'anic terms for humans: <em>insān, basyar, an-nās</em>, and <em>banī Ādam</em>. The findings reveal that the Qur'an views humans not merely as biological beings, but as rational entities with moral and social responsibilities. The term <em>insān</em> portrays humans as weak and forgetful, <em>basyar</em> emphasizes biological aspects, <em>an-nās</em> signifies social beings, and <em>banī Ādam</em> underscores human dignity and acknowledgment of God. This critique of anthropocentrism is supported by the principles of <em>tawḥīd</em> (unity of creation) and <em>mīzān</em> (balance), asserting that humans are an integral part of the cosmic system. Human identity in the Qur'an is defined by the capacity to fulfill the divine <em>amanah</em> (trust) and maintain ecological harmony ethically, providing a foundation for a more responsible and sustainable self-understanding.</p> <p>Penelitian ini menganalisis konstruksi identitas manusia dalam Al-Qur’an dan menempatkannya dalam dialog kritis dengan paradigma antroposentris Barat. Jika pemikiran Barat modern sering kali menempatkan manusia sebagai pusat realitas dan mereduksinya pada dimensi biologis serta rasional semata, penelitian ini menunjukkan bagaimana Al-Qur’an menawarkan pandangan yang lebih holistik. Studi ini menggunakan pendekatan kualitatif dengan metode analisis untuk mengkaji istilah-istilah kunci Al-Qur’an untuk manusia (<em>insān, basyar, an-nās, dan banī Ādam</em>). Hasil penelitian menunjukkan bahwa Al-Qur’an tidak sekadar menyebut manusia sebagai makhluk biologis, tetapi juga sebagai makhluk berakal yang memiliki tanggung jawab moral dan sosial. Istilah insān menggambarkan manusia sebagai makhluk yang lemah dan pelupa, basyar menekankan aspek biologis, an-nās menunjukkan manusia sebagai makhluk sosial, dan banī Ādam menggarisbawahi nilai kemanusiaan serta pengakuan terhadap Tuhan. Kritik ini didukung oleh prinsip <em>tawḥīd</em> (kesatuan ciptaan) dan <em>mīzān</em> (keseimbangan), yang menegaskan bahwa manusia adalah bagian integral dari sistem kosmik. Identitas manusia dalam Al-Qur’an didefinisikan oleh kesanggupan menjalankan amanah Ilahi dan menjaga harmoni ekologis secara etis, memberikan landasan untuk pemahaman diri yang lebih bertanggung jawab dan berkelanjutan.</p>Farah Haliyon SaniyNurusshobah NurusshobahAhmad Khairul Affandi
Copyright (c) 2025 Farah Haliyon Saniy, Nurusshobah Nurusshobah, Ahmad Khairul Affandi
2025-07-152025-07-154216818710.59001/pjrs.v4i2.334Integrating Qur'anic Values and Pepali Pitu in Islamic Education Management
https://jurnal.peradabanpublishing.com/index.php/PJRS/article/view/462
<p>In the contemporary era of globalization, Islamic education faces the critical challenge of preserving its distinct identity while effectively adapting to modern demands. This study addresses this challenge by analyzing the integration of Qur'anic values within Sunan Drajat's Pepali Pitu teachings and evaluating their relevance as a local Islamic heritage for Islamic education management. Employing a descriptive qualitative approach based on library research, the study utilized primary data from Pepali Pitu quotations and Qur'anic verses, supplemented by secondary literature on Islamic education, local wisdom, and value-based management. Findings reveal that the seven moral maxims of Pepali Pitu, encompassing social, spiritual, and ethical values, are substantively aligned with Qur'anic principles. These principles are demonstrated to serve as a foundational value system for managing Islamic educational institutions, particularly in shaping leadership models grounded in spirituality, social responsibility, and managerial ethics. The study underscores that local wisdom, exemplified by Pepali Pitu, need not be abandoned amidst global shifts; instead, it offers a strategic framework for developing Islamic education systems that are both deeply rooted in identity and adaptable to contemporary challenges. This integration provides a pathway to preserving traditional roots while ensuring global relevance.</p>Muhammad Azmi AufNa’imah Na’imahRafi PradipaAbdillah Naufal AbrorSyariful Huda
Copyright (c) 2025 Muhammad Azmi Auf, Na’imah Na’imah, Rafi Pradipa, Abdillah Naufal Abror, Syariful Huda
2025-07-152025-07-154218820110.59001/pjrs.v4i2.462The Concept of Property Ownership in the Qur’an
https://jurnal.peradabanpublishing.com/index.php/PJRS/article/view/508
<p>The concept of property ownership in the Qur'an has two main dimensions: individual rights and social responsibility. The Qur'an emphasizes that wealth is a trust from Allah that can be owned personally, but its use must be in accordance with the principles of justice and the public good. This research uses a thematic interpretation method (<em>tafsir maudhu'i</em>), by collecting and analyzing Qur'anic verses related to property ownership, as well as considering historical context (<em>asbāb al-nuzūl</em>) and linguistic aspects. The results of the study show that Islam not only recognizes the individual's right to property, but also requires social responsibility, such as zakat, infaq, and the prohibition of hoarding wealth. Thus, the concept of ownership in Islam is not absolute, but is tied to ethical values and social justice. Property ownership is seen as a means to realize common prosperity and overcome social inequality. The emphasis on a balance between private property and social contribution reflects the main purpose of Islamic law in creating justice and benefit. Therefore, the concept of wealth in the Qur'an is an important foundation for the development of an economic system that is oriented towards value and balance.</p>Selmiana SalamDevy WulandariDian SariRizky Amaliyah Ramdhani IlhamRahman Ambo Masse
Copyright (c) 2025 Selmiana Salam, Devy Wulandari, Dian Sari, Rizky Amaliyah Ramdhani Ilham, Rahman Ambo Masse
2025-07-162025-07-164220221610.59001/pjrs.v4i2.508Comparative Study of Contextual Islamic Education
https://jurnal.peradabanpublishing.com/index.php/PJRS/article/view/365
<p>The purpose of this research is to compare and contrast the writings of Fazlur Rahman and Quraish Shihab to develop contextual Islamic education. They are known as contemporary Islamic figures who strive to make Islamic teachings relevant in the modern world. This research uses Qualitative-Descriptive method with Systematic Literature review. The results show that through historiography and the double movement method, Fazlur Rahman emphasizes the importance of ijtihad and rationalism in Islamic education, while Quraysh Shihab uses a thematic-humanistic approach to emphasize the value of inclusivity, diversity, and spiritual-social balance. This study shows that despite their differences, both share the same vision in viewing Islamic education as a means to foster human dignity, critical thinking and resilience. This makes a conceptual contribution to the development of a more flexible, humanist and transformative Islamic education paradigm and encourages the integration of Qur'anic teachings in a global context.</p>Wahyu SihabMuhammad Fahrur Rozi
Copyright (c) 2025 Wahyu Sihab Sihab, Muhammad Fahrur Rozi
2025-07-172025-07-174221723210.59001/pjrs.v4i2.365Agensi Perempuan dalam Krisis Air di Komunitas Pesisir Urban
https://jurnal.peradabanpublishing.com/index.php/PJRS/article/view/482
<p>This article explores the intersection of clean water crises and the burden of gendered labor in the informal community of Muara Baru, North Jakarta, through the lens of ecofeminism and Islamic spirituality. In this coastal urban slum, women not only bear the brunt of ecological and infrastructural failures but also emerge as key agents in grassroots environmental resistance. The study reveals how structural inequalities—urban policies blind to gender, water privatization, and discriminatory land tenure requirements—disproportionately impact women, intensifying their domestic and ecological responsibilities. Drawing on the principles of ecofeminism, this paper highlights women's adaptive strategies, localized ecological knowledge, and collective actions in advocating for equitable water access. Their agency is further interpreted as an embodiment of Islamic ethical values such as <em>rahmah</em> (compassion), <em>tawāzun</em> (balance), and <em>mas’ūliyyah</em> (responsibility), reflecting a deeply rooted spiritual consciousness in environmental stewardship. These values align with the Qur’anic vision of humans as <em>khalifah</em> (vicegerents) entrusted to protect and sustain the Earth. Theoretically, this study expands critical ecofeminist discourse by integrating Islamic spirituality as a transformative ethical framework for environmental justice. Practically, it offers insights into the need for inclusive water governance, gender-responsive urban planning, and the amplification of women’s roles in ecological decision-making. In times of accelerating ecological degradation, the experiences of women in Muara Baru point to an urgent call for spiritual-ethical realignment in environmental policy and community resilience.</p> <p>Artikel ini mengkaji keterkaitan antara krisis air bersih, ketimpangan gender, dan spiritualitas dalam perspektif ekofeminisme Islam, dengan studi kasus di Muara Baru, Jakarta Utara. Wilayah pesisir ini menghadapi tantangan ekologis akut, mulai dari penurunan muka tanah, ekstraksi air tanah berlebih, hingga akses air bersih yang diskriminatif bagi komunitas informal. Penelitian ini bertujuan untuk mengeksplorasi bagaimana perempuan—yang menanggung beban ganda dalam rumah tangga sekaligus dalam perjuangan memperoleh hak atas air—berperan sebagai agen perubahan dalam krisis ini. Dengan menggunakan pendekatan kualitatif berbasis studi pustaka, analisis dokumentasi lapangan, dan tinjauan literatur ekofeminisme serta spiritualitas Islam, artikel ini mengungkap bahwa agensi perempuan di Muara Baru tidak hanya bersifat praktis, tetapi juga merefleksikan nilai-nilai religius seperti rahmah (kasih sayang), tawāzun (keseimbangan), dan mas’ūliyyah (tanggung jawab). Temuan ini menunjukkan bahwa spiritualitas Islam dapat menjadi kerangka etis dalam memahami relasi manusia-alam secara lebih adil dan lestari. Artikel ini juga merekomendasikan model pengelolaan air yang partisipatif dan berkeadilan, dengan mengintegrasikan nilai-nilai ekofeminisme dan etika Islam sebagai kontribusi terhadap paradigma pembangunan berkelanjutan yang lebih inklusif</p>Tri Indah AnnisaNur Azizah
Copyright (c) 2025 Tri Indah Annisa, Nur Azizah
2025-07-202025-07-204223324710.59001/pjrs.v4i2.482