72 research outputs found
Maqâsid al-Qur’ân dan Deradikalisasi Penafsiran dalam Konteks Keindonesiaan
No full textThis article deals with the viewpoint that the reading of the Qur’ân by a certain generation is subject to criticism by the following generation. The article seeks to offer, as an example, the deradicalization of interpreting the so-called ‘radical’ verses of the Qur’ân in Indonesian context. Islam in Indonesia always interact with various races, ethnicities, religions and beliefs, and therefore requires a type of exegesis different from other regions such as the Middle East. For the radicalization of interpretation, this article offers what is called the maqâsid al-Qur’ân as its parameter. The maqâsid al-Qur’ân consists of seven points: 1) Hifz al-dîn wa tatwîr wasâilih, 2) Hifz al-nafs wa tatwîruhâ, 3) Hifz al-‘aql wa tatwîruh, 4) Hifz al-mâl wa tanmîyat wasâilih, 5) Hifz al-‘ird wa tatwîr al-wasâil li al-husûl ‘alayh, 6) Tahqîq al-huqûq al-insânîyah wa mâ yandarij tahtahâ, 7) Hifz al-‘âlam wa ‘imâratuhâ. As spirit and parameter, the maqâsid al-Qur’ân necessitates the dialectics of dynamic interpretation without any judgment of infidelity or heresy. If a certain reading of the Qur’anic verses deviates from these seven maqâsid al-Qur’ân above, it deserves to be examined further, but not to be immediately suppressed
Interpretasi ayat-ayat “pseudo kekerasan”: analisis psikoterapis atas karya-karya tafsir Ḥannān Laḥḥām
No full textThis dissertation originates from an observation of sharp differences in interpretation by exegetes, who wrote their Qur’anic exegeses in a violence-laden environment. Accounting for a number of considerations, the author opts for the exegesis of Ḥannān Laḥḥām as the subject of her study. While Lahham’s exegesis was laid out in a setting full of conflict, the exegetical ideas she propagated were seeking peace and harmony. In Lahham’s view, the majority of Muslim ummah was ailing and hence needed therapy in order to heal, especially with regard to interpreting the Qur’an. In this respect, the author understands Lahham’s offer as a model for therapeutic interpretation that may yield a way out for Muslims from their hatred prison to be able to read the Qur’an in a harmonious mode. To analyze Lahham’s exegetical ideas, the author asks three leading questions as follows: (1) How to categorize the pseudo-violent verses of the Qur’an? (2) What epistemological basis does Lahham’s exegesis have? (3) How does the interpretation that Lahham’s offered look like from psycotherapist perspective? In so doing, the dissertation employs an interdisciplinary approach, encompassing philosophical-historical interpretive, and psychotherapist. Historical interpretive approach used for analyzing epistemology of Laḥḥām’s exegesis, while psychotherapist approach applied to reach new psychological insight for understanding Laḥḥām’s interpretation of selected “pseudo violent” verses.With these three approaches, the following conclusions are reached: (1) There are four categories of “pseudo violent” verses of the Qur’an: explicitly restorative (307/6,66% of Meccan Surah and 149/9,18 of Medinan Surah), explicitly destructive (375/8,10% of Meccan and 126/7,81% of Medinan), implicitly restorative (55/14,19% of Meccan and 322/19,83% of Medinan), and implicitly destructive (232/5,01% of Meccan and 103/6,38% of Medinan). Out of 4624 Meccan verses, there are 1569 “pseudo violent” verses (amounting to 33,93%); out of 1612 Medinan verses, there are 700 “pseudo violent” verses (43,42%); in the whole Qur’an, consisting of 6236 verses, thus, there are 2269 “pseudo violent” verses (36,38%); (2) The epistemological basis for Lahham’s exegesis is twofold: explicit, including sources and methods used, and implicit, encompassing seven basic assumptions, namely (a) the Qur’an is relevant for every period and place, (b) the Qur’an’s composition, (c) the Qur’an as a Book of Peace, (d) the static nature of the Qur’an and dynamic of interpretation, (e) the absence of finality in interpretation, (f) the integration of Qur’anic and non-Qur’anic sciences, (g) interpretation as the bridge for implementing the Qur’an, and (h) two ethoses (reflecting on the āyat al-Kitāb, āyat al-anfus, āyat al-āfāq, and maqāṣid al-Qur’ān), and his mode of interpretation (‘adl and iḥsān in prophetic history); (3) To arrive at a harmonious reading of the Qur’an, one has to through away one’s irrational belief that disturbs one’s psyche, namely superiority, injustice, vulnerability, distrust, and helplessness. As a result, one may use one’s rational belief to understand the Qur’an under a new light, in a way that is more harmonious
Hadis Dhubābah Perspektif Teori Parity danSymmetric Universe
No full textSalah satu bidang hadis yang menjadi konsentrasi kajian kontemporer adalah iʻjāz ‘ilmī. Artikel ini membahas hadis dhubābah. Selama ini, hadis dhubābah didekati dengan teori-teori medis dan kedokteran. Artikel ini sebenarnya menggunakan data yang sama dari ranah medis, namun mendekatinya dari perspektif fisika. Teori yang digunakan untuk menganalisis hadis dhubābah adalah teori parity dan universe is symmetryc. Kedua teori tersebut menjelaskan bahwa fisik segala materi di dunia dibentuk dan diciptakan secara simetris. Partikel mikro maupun makro selalu memiliki pasangan demi stabilitas semesta, tidak terkecuali anatomi tubuh lalat. Sisi luar fisik lalat kerap terpapar sisi negatif karena sering hinggap di tempat-tempat kotor. Namun lalat juga memproduksi zat imun paling tinggi dibanding dengan hewan-hewan lain dari dalam tubuhnya. Selain menjadi media hidup E-Coly (sisi negatif), lalat juga menjadi lahan subur tumbuhnya Actinomyces (sisi positif) yang dapat menghasilkan zat antri-mikroba actinomycetin. Actinomycetin dikenal sebagai zat yang dapat memusnahkan E-Coly. Tanpa parity yang sempurna, lalat tidak dapat hidup. Jika lalat tidak dapat hidup, maka sampah yang dihasilkan manusia akan lebih lama terurai. Jika sampah tersebut tidak segera terurai, maka akan terjadi symmetry-breaking yang mengubah semesta secara gradual
MaqÄÈ™id Al-Qur’Än: Genealogi dan Peta Perkembangannya dalam Khazanah Keislaman
No full textThis article attempts to map the phases of maqasid al-Qur'an in Islamic sources. Searching for traces of developments and typologies of maqasid al-Qur'an is important to show its scientific genealogical side. To achieve the purpose, this article builds on two main questions: a) What is the definition of maqasid al-Qur'an?; b) How do the map of development of maqasid al-Qur'an in Islamic sources? Both of these questions lead to the conclusions: a) There is no agreement among the Islamic scholars on the definition of maqasid al-Qur'an. However, the definitions that exist refer to the core of Qur’anic teachings and objectives that must be developed according to the time and space where the Qur'an is read and understood; b) The development of maqasid al-Qur'an can be mapped into four categories: nucleus diaspora phase, pre-theoretical applicative phase, conceptual formative phase, and contextual transformative phase
Pengarusutamaan Islam Moderat Melalui Penafsiran Al-Qur’an di Media Sosial Indonesia
No full textThere is a growing recognition among certain individuals of the significance of integrating moderate Islam into the mainstream via diverse social media platforms. This article examines the methodologies employed by two prominent Indonesian social media platforms in February 2021, which consistently promote moderate Islam by interpreting Qur'anic verses. Communication technique theory is utilised to analyse the data derived from the uploads of each sample account from the moment the account was created until July 2021. The analysis provides two explanations.Firstly, the tafsiralquran.id account was founded by a group of students from UIN Sunan Ampel, UIN Sunan Kalijaga, and UIN Syarif Hidayatullah. Secondly, the quranreview account, which is led by students from Gadjah Mada University, employs two distinct approaches to mainstreaming moderate Islam. Thirdly, both accounts utilise informative-persuasive communication techniques, of which only five are present out of the six that are considered. By means of repeated insertion of key values and repetition of each account's motto and slogan, pervasive techniques are implemented. The tafsiralquran.id account seldom employs instructive techniques; in contrast, the QuranReview account makes extensive use of them via slang. Different models of human relations techniques are utilised in both accounts
Evolusi Madrasah Tafsir Al-Qur’an di Mesir: Penelusuran Era dan Tipologi Media
No full textHumans are always obsessed with a newness. They are trying to display and apply a newness in various aspects of life. The same practice is also happen in Egyptian exegesis school. Although not as old as the exegesis school in Mecca, Medina, Kufa and Basra, the exegesis school in Egypt are interesting to be examined in reason of its exist from the classical to the contemporary era. The stretched era definitely requires an evolution. This article explores the evolution of media used in delivering Qur'anic interpretation and commentaries along these eras in Egypt. Using a historical approach, the evolution of exegesis school in Egypt can be mapped into three main phases. The classical phase uses the oral and written media (manuscripts), the transitional phase uses printing (magazines/printed books) and electronic media (radio / television), and the contemporary phase uses digital media
Architectural Interpretations of Qur’anic and Hadith Influences in Traditional Indonesian Mosques During the Walisanga Era
No full textThis research investigates the reception of the Qur’ān within the realm of mosque architecture, traditionally assessed through the study of text integrated into mosque ornamentation. This article introduces a reception studies to Walisanga mosques architecture, encompassing considerations of spatial design, essence, illumination, and interior ambiance. Notably, this study diverges from conventional methods by abstaining from the inclusion of Qur’anic or hadith text. The primary objectives of this article are twofold: a) to elucidate the relationship between the architecture of traditional Indonesian mosques and the Qur’an and Hadith, and b) to unveil how architectural elements within traditional mosques visually interpret QS. 24:35 and the Hadith of Gabriel. In order to achieve a comprehensive analysis, this study employs both semantic and hermeneutic methodologies. The semantic approach is applied to dissect the atomistic structure of QS. 24:35 and the Hadith of Gabriel, with the intent of identifying foundational components that underpin the concept of tajug tumpang in traditional Indonesian mosque architecture. Subsequently, a hermeneutic approach is adopted to explore the interconnection between the verse QS. 24:35, the Hadith of Gabriel, and their architectural manifestations within the context of traditional Indonesian mosque construction.The result of the analysis culminates in the identification of two primary forms of architectural reception of QS. 24:35 and the Hadith of Gabriel within traditional Indonesian mosques. Firstly, instances wherein the textual meanings are directly translatable are actualized through elements such as light, lanterns, trees, and niches, all tailored to the Indonesian cultural milieu. Secondly, fundamental concepts derived from the Qur’an and Hadith, which resist tangible representation, are reinterpreted and incorporated into facets of spatial arrangement, lighting schemes, colour selections, ornamental details, and the harmonization of additional components, all resonating harmoniously with the Indonesian cultural identity
Kajian TafsirTematik tentang Ayat RadÄ’ah
No full textRaá¸Ä`ah (persusuan) tidak lepas dari kehidupan manusia. Dalam al-Qur’an, raá¸Ä`ah tidak hanya dianggap sebagai aktivitas biasa yang tidak memiliki konsekuensi hukum. Artikel ini membahas tentang tafsir aḥkÄm yang ditawarkan oleh para mufasir terkait ayat raá¸Ä`ah. Dalam menganalisis ayat raá¸Ä`ah, penulis menggunakan metode tematik dengan pendekatan psikologi, medis dan maqÄá¹£id al-syarÄ«`ah. Pendekatan psikologis digunakan untuk memotret hubungan antara ibu yang menyusui dan bayinya, pendekatan medis diterapkan untuk menganalisis kadar air susu ibu (ASI) yang berkaitan dengan batasan dua tahun untuk masa penyusuan, sedangkan pendekatan maqÄá¹£id al-sharÄ«`ah diaplikasikan untuk mengkaji isu kontemporer terkait ASI di antaranya tentang hukum bank ASI dan donor ASI
Saving Lives and Limiting the Means and Methods of Warfare: Five Indonesian Tafsīr Views
No full textProtection of non-combatants and restrictions on methods of warfare are two essential aspects of jus in bello. Dawoody’s and Hashmi’s theory states that the classical Islamic scientific tradition discusses jus in bello much more than contemporary Islamic studies do. Contemporary studies are more preoccupied with deciphering jus ad bellum as a response to the West’s stigma against Islam. This article examines the theory in the realm of Qur’anic interpretation (tafsīr). Five authoritative Indonesian tafsīrs will be the samples; Tarjumān al-Mustafīd, Marāḥ Labīd, Al-Azhar, Al-Miṣbāḥ, and Firdaws al-Naʻīm. The first two tafsīrs represent the classical era, the third came from the transitional era, and the last two tafsīrs originated from the contemporary era. The article examines the shifting trend through two main issues in humanitarian law: protection of non-combatants, civilians, and civilian objects, and limits on the methods and means of war.[Perlindungan terhadap yang bukan kombatan dan pembatasan model perang merupakan aspek penting dalam prinsip hukum jus in bello. Teori Dawood dan Hashmi menyatakan bahwa dalam tradisi pengetahuan Islam klasik justru lebih banyak membahas jus in bello daripada studi Islam kontemporer. Studi kontemporer cenderung menceritakan jus ad bellum sebagai respon terhadap stigmatisasi barat pada islam. Artikel ini akan membahas lima tafsir Qur’an yaitu: Tarjumān al-Mustafīd, Marāḥ Labīd, Al-Azhar, Al-Miṣbāḥ, dan Firdaws al-Naʻīm. Dua yang awal mewakili masa klasik, tafsir ketiga berasal dari masa transisi dan dua yang terakhir mewakili masa kontemporer. Artikel ini juga membahas pergeseran trend kajian melalui dua isu penting yaitu perlindungan pada non kombatan, sipil dan objek sipil dan pembatasan pada metode dan peralatan perang]
NILAI-NILAI RELIGIUS ISLAM DALAM ANTOLOGI CERPEN “CARAKU MENCINTAI KANG ALFI (ALFIYAH LATIN)” KARYA LIA HIMMATUL ULYA
No full textLiterary works, especially short stories, are one of the teaching tools to develop the soul, humanize humans, and increase literary appreciation in depth and love, coloring short stories as a form of manifestation of life. As a form of literary work, the short story also tells about various human lives and their interactions with the environment and each other. One of the literary works in the form of short stories that really builds the soul and character of Indonesian children, one of which is a short story entitled "CARAKU MENCINTAI KANG ALFI (ALFIYAH LATIN)'' by Lia Himmatul Ulya. This short story genre is very different from other short stories. The author is very good at presenting the contents of this short story so that it is neat and touching when read. This short story also presents religious values related to God and between humans themselves. This anthology of short stories in addition to providing entertainment also instills religious values with familiar language so that it can be easily understood and implemented by readers in everyday life.The general purpose of this study is to examine Islamic religious values in the short story CARAKU MENCINTAI KANG ALFI (ALFIYAH LATIN) by Lia Himmatul Ulya, which is sourced from the Qur'an and Al-Hadith. The specific objectives of this study are (1) to obtain an objective description of religious values in relation to God (vertical) and (2) to obtain an objective description of religious values in relation to fellow human beings (horizontally). This study uses a qualitative approach, with the characteristics of (1) using a natural setting as a direct data source and as the main instrument, (2) descriptive, (3) paying more attention to the process than the result, (4) analyzing the data inductively and meaning. . This research is classified into descriptive qualitative research. The data in this study are the religious values of the short story text CARAKU MENCINTAI KANG ALFI (ALFIYAH LATIN).Based on the results of this descriptive research, it was found that the Islamic religious values contained in the short story CARAKU MENCINTAI KANG ALFI (ALFIYAH LATIN) include "Hablum minallah and Hablum minan-nas". In relation to God, seven religious values are found, namely: (1) the value of faith (2) the value of endeavor, (3) the value of tawakkal, (4) the value of patience, (5) the value of guidance, (6) the value of monotheism, (7 ) God's help, while in relation to fellow human beings three religious values are found, namely: (1) mutual help among human beings, (2) mutual respect and respect for fellow human beings, (3) tolerance between religious communities. From some of the religious values presented by the author in this short story, he voiced the concept of Islamic Aqeedah which can be used as a good role model for readers. Because the contents of this short story include many religious teachings sourced from the Qur'an and Al-Hadith. And from here also the author emphasizes the importance of human relationships with God and human relationships with fellow human beings
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