JOURNAL OF QUR'AN AND HADITH STUDIES
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Musibah dalam Perspektif Al-Qur’an (Pendekatan Tafsir Maudu’i)
Full text linkThis article discusses the theme about calamity because it has many terminologies that indicate the meaning of disaster; such as the words Balā\u27, slander, Ażāb, Ba\u27s, Rijz and Ḍarrā\u27. The word calamity generally returns to the natural causes that make it possible. The division is divided into two parts, the first what can be considered as sunnatullah Almighty in the universe, the second, second, is what is considered human error. The form of calamity can be classified into two main groups, namely good (positive) and bad (negative) calamities. In general, there are two types of disaster objects, first for world renewal and the second for improving human performance. As for the benefits of this disaster, it is to elevate humanity, eliminate degeneration, and instill sincerity in the hearts of the seasoned people and teach them to be serious in Islamic preaching so that they reach the highest level of heaven, and when the disaster is good (positive) descending humans must show praise and gratitude to Allah SWT, and when the disaster is bad (Negative), humans should know that it is actually a test (relaxation) from Allah SWT and accept it with patience and submission, Allah ‘Azzā Wajallā will honor those who are patient with brilliant glory in love, compassion and Hidayah
Resepsi Mahasiswa Ilmu Al-Qur’an dan Tafsir Fakultas Ushuluddin UIN Jakarta terhadap Pembelajaran Virtual Tahfidz Al-Qur’an
Full text linkThis article examines the paradigm in the implementation of learning tahfidz al-Qur’an virtually. In conducting this research, the authors interviewed students who had implemented distance education or virtual programs during the pandemic. This paper also evaluates people\u27s culture in learning the Qur’an online. The main purpose of this paper is to prove that technological offerings related to learning the Qur\u27an require talaqqi-musyafahah between teachers and students. This research is important to do to help or open up insights for the public that the position of the online internet network is only a tool to facilitate learning caused by the Covid-19 pandemic or in certain situations. The reading results must be shown to the teacher to be corrected right or wrong
Reinventing Konsep Muhkam-Mutasyābih dan Pengembangannya dalam Tafsir al-Qur’an Kontekstual
Full text linkDiscourse of Muhkām-Mutasyābih which has been discussed in the classical literatures of ulūm al-Qur‘ān was getting worse because of some shift meanings especially specialization that limits muhkām-mutasyābih discussion on the teological verses of the Quran. The lack of discussion and elaboration on muhkam-mutasyābih in interpreting Quran worsens this situation. The effort to reframe this specialization among classical scholars and the reinventing concept of muhkam-mutasyābih could open prospective ways to elaborate this discourse and other approapches in Quranic exegesis. By inventarizing some concepts of muhkam-mutasyābih initiated by Islamic Scholars and considering them by interpretation rules, this article concludes that some muhkam-mutasyābih concepts of the scholars should be considered and elaborated in interpreting Quran. As a consequence of diversable interpretation of Quran, This various concepts of muhkam-mutasyābih should be expanded to the interpretation of the Quran for constructing contextual interpretation of the Quran keeping the balance of textual values and answering human needs of Quranic Solution for their problems
Reinterpretasi Hadis Mengucap Salam kepada Non-Muslim: Aplikasi Teori Fungsi Interpretasi Jorge J.E Gracia
Full text link“Salam” is one of the opening expressions in communication. If an opening greeting to non-Muslims is prohibited, how can communication run smoothly, instead of creating harmony among religious believers? The Prophet\u27s hadith which forbids starting “salam” to non-Muslims seems like discrimination. If it continues to be held in the current context, it will be negative patterns of interaction in religious relations and it will be potential for conflict. Therefore, we try to reinterpret the hadith by using Jorge J.E. Gracia’s theory of interpretation function. Thus, we found that this hadith arises in the condition and the situation of the relationship between Muslims and non-Muslims is not harmonious because of several factors that occur at the time. This hadith is addressed to certain non-Muslims, not generally. In the present context, “salam” can actually be a mediator in efforts to care for religious harmony, especially in Indonesia as a country with multi-religions
Fazlur Rahman dan Interpretasi Teks al-Qur’an
Full text linkThis paper examines the framework of Fazlur Rahman (1919-1988) and the interpretations used by him in interpreting the text of the Qur\u27an which is presented in his book entitled Major Themes of the Qur\u27an. He also highlighted the basic principles that form the fundamental revisionist and contextual understanding that underlies his methodology in understanding the texts written in several of his books such as his book entitled Islamic Methodology in History, Revival and Reform in Islam: A Study of Islamic Fundamentalism, Prophecy in Islam: Philosophy. and Orthodoxy, and Islam. The basic framework of his interpretive methodology is assembled from historical frames and contextual reviews and thematic readings that outline dynamic principles in understanding texts with strong moral and philosophical interpretations
‘Ināyat al-Muḥaddithīn al-Indūnīsiyyīn bi al-Arba’īniyyāt; Dirāsah ‘an Kitāb al-Fādānī fī al-Arba’īn
No full textThis article discusses one of the works of hadīth scholar, which is known as “Arba`īn”. The writers of Arba`īn collect forty hadīths from different topics and then combined them into one book. Some of them innovated in combining the hadīth. This type of work is known as “Arba`ūn Buldāniyah”. The first scholar to do this is al-Ḥāfiẓ Abū Ṭāhir as-Silafi, then followed by his student, Ibnu `Asākir. Shaikh Yāsīn, a Hadīth scholar from Indonesia who lived in Mecca since he was child. Shaikh Yāsīn had a good reputation in Isnād (chain of hadīths) by maintaining the continuous line of transmission from his teacher, the teachers of his teacher, and to the author of the book studied, as was done by previous scholars. He contributed to the writing of An Arba`īn book which contained forty hadīth from forty scholars (teachers) from forty cities in the Islamic world. This paper discusses the writing method of the book and compares it with works such as from other authors. The methodology used is a qualitative method by analyzing the works of Islamic scholars. The findings in this paper are that Islamic scholars. are comparable to Middle Eastern scholar in producing even specific Hadith scientific works
Respons Ulama Aceh Terhadap Al-Qur’an Al-Karim dan Terjemahan Bebas Bersajak dalam Bahasa Aceh
Full text linkThis paper analyzes the responses of the Acehnese Ulama to the Al-Qur\u27an Al-Karim and the Poetic Free Translation in the Aceh language written by Teungku Mahjiddin Jusuf. The methodology used is descriptive-analytical qualitative to describe the response of the Acehnese Ulama using the hermeneutic, anthropological and literary approaches. This study found a variety of responses from Acehnese ulama by concluding as follows. First, from the aspect of sound equality and rhythm, the scholars have given some notes that the translator should pay attention and look for other suitable equivalent words so that they do not affect the distortion of the meaning of the Qur\u27anic content. Second, in the aspect of fawātiḥ al-Suwar (hurf muqaṭṭa\u27ah) and the mutasyabihat verse, the scholars agreed with the translation approach used because it was in accordance with the studies of previous scholars with various existing literature
Interpretasi Esoteris Jihad dalam Tafsīr Ibn \u27Arabi (Ta\u27wīlāt al-Kasyani)
No full textReading the Qur\u27an which is limited to outward level is basically contrary to Islamic scientific traditions which give great attention to the inner aspects. As a result, the breadth of key concepts of Qur’anic teachings, including the teachings of jihad, became narrow and dry. That will trigger the issue of religious social pathology in the form of tolerance crisis, radicalism even terrorism. So an effort is needed to bring back Sufi interpretation of the verses of jihad that focuses on the inner dimension and not negate the outward dimension. The method used in this research is maudhu\u27i and descriptive-analytical interpretation. This study finds that jihad is an effort to encourage the soul to endure bodily difficulties and to oppose lust in everything that aims to pick up self-perfection. In Tafsīr Ibn \u27Arabi, there are three meanings of jihad esoterically; First, jihad is an attempt to eliminate the reprehensible traits which brings up a concept of jihad: “the key to the success of jihād fī sabīlillah which is fanā bi kulliyāt or total self-annihilation”. Second, jihad is an effort towards maqām of human spiritual perfection which brings up a rule of jihad: “the higher or the more perfect a person is, the greater his jihad”. Third, jihad is an attempt to sacrifice wealth, body and soul. This sacrifice is a result of fulfillment of the above principles of jiha
Ḥadith ‘Āishah fī Man’i al-Nisā’ Min al-Masājid; Niqāsh ‘Ulamā’ Bangladesh Ḥaulahu
No full textThe Narration of Aisyah (May Allah be pleased with her), is the main focus of the controversy among Bangladeshi scholars on the issue of women\u27s prayer in the mosque. The reason for the dispute is that a group of them issued the ruling based on the phenomenon of the text, and the others explained the ruling of Hadith according to the common situation in the society. If the circumstances change, the ruling will change along with it, because the originality of the issue is permissible, that is proven from other texts. This research adopts an inductive method to survey the Prophetic hadiths that talk about the prayer of women in the Mosque in terms of permissibility and prohibition and analytical method to analyze the difference in opinion of Bangladeshi scholars related to this issue. The research finds that the ruling of Shari’ah is a process that is continuous and permanent. But in necessity and emergency, it has the notion of flexibility and explanation. In the issue of women’s presence in the mosque, they should be allowed if they abide by the suggestions of Prophet (s) and should not if they don’t. So, Prohibition is not from the prophet (s), but it is from their obedience to the ruling
Analisis Genetik Objektif Afektif atas Alquran dan Terjemahnya dalam Bahasa Jawa Banyumasan
Full text linkThe focus of the study conducted by the researcher this time is on the translator section, the product, and the public\u27s response to the translation. As for the translator, the writer terms it with the genetic aspect, the researcher\u27s product is the objective aspect, while the response of the research community is termed the affective aspect. So that the problem formulations built by the researcher include (1) How is the method of translating the Qur\u27an and its translation: Javanese Banyumasan?, (2) What is the quality of the translation of the Al-Qur\u27an and its translation: Javanese Banyumasan ?, (3) How Banyumas community response with the presence of the Qur’an and its translation: Javanese Banyumasan ?. The results of this study are; First, related to the method, this translation is a type of tafsiriah translation or communicative translation. The Banyumas language, which basically does not recognize upload-upload or karmic system, is feared that it will damage the sacred and trenendental nuances of the Qur’an, therefore the translator uses a compromise decision, namely the Banyumas language which adapts ethics. Second, related to the quality of the translation, this translation falls into the fair category. The trend used in this translation is domestication. Third, regarding the public\u27s response to this translation, many have chosen an "easy" level of readability, meaning that the level of acceptance in the community is also "accepted"