The relevance of revelation and sense especially regarding the contradiction between the two is a problem that is often discussed by Muslim intellectual. Most of the scholars tend to reject the existence of a contradiction between revelation and sense, they argue that it should be so because basically they both come from the Almighty God, so it is impossible for the two to be contradictory. This of course will affect the authenticity of the resulting interpretation and will cause defects in it. Based on this, intellectual anxiety arises about how the scholars respond to this matter, which in this study will be devoted to the response of Ibn Taymiyah in his book Dar’ Ta'āruḍ al-'Aql wa al-Naql, and how its relevance to the concept of al-dakhīl (infiltration) in the interpretation of the Qur'an. This study is a literature review by examining the book Dar’ Ta'āruḍ al-'Aql wa al-Naql by Ibn Taymiyyah and several writings related to this topic. This results in an understanding that the assumptions that say there is a contradiction between revelation and sense in the book are unacceptable. Ibn Taymiyah also emphasized that although it was forced to be possible for a conflict between the two to occur, the conflict that occurred was on the status of dalīl that was qaṭ'ī-ẓannī, not on its status as revelation and sense. The contradiction that occurs between revelation and sense can ultimately be categorized as al-dakhīl fī al-tafsīr, as one of the factors that causes the authenticity of interpretation to disappear.
{"title":"Pertentangan antara Wahyu dan Akal sebagai al-Dakhīl dalam Tafsir: Kajian terhadap Kitab Dar’ Ta‘āruḍ Karya Ibn Taymiyah","authors":"Anillahi Ilham Akbar, Abdul Kadir Riyadi","doi":"10.30762/qof.v6i2.300","DOIUrl":"https://doi.org/10.30762/qof.v6i2.300","url":null,"abstract":"The relevance of revelation and sense especially regarding the contradiction between the two is a problem that is often discussed by Muslim intellectual. Most of the scholars tend to reject the existence of a contradiction between revelation and sense, they argue that it should be so because basically they both come from the Almighty God, so it is impossible for the two to be contradictory. This of course will affect the authenticity of the resulting interpretation and will cause defects in it. Based on this, intellectual anxiety arises about how the scholars respond to this matter, which in this study will be devoted to the response of Ibn Taymiyah in his book Dar’ Ta'āruḍ al-'Aql wa al-Naql, and how its relevance to the concept of al-dakhīl (infiltration) in the interpretation of the Qur'an. This study is a literature review by examining the book Dar’ Ta'āruḍ al-'Aql wa al-Naql by Ibn Taymiyyah and several writings related to this topic. This results in an understanding that the assumptions that say there is a contradiction between revelation and sense in the book are unacceptable. Ibn Taymiyah also emphasized that although it was forced to be possible for a conflict between the two to occur, the conflict that occurred was on the status of dalīl that was qaṭ'ī-ẓannī, not on its status as revelation and sense. The contradiction that occurs between revelation and sense can ultimately be categorized as al-dakhīl fī al-tafsīr, as one of the factors that causes the authenticity of interpretation to disappear.","PeriodicalId":33702,"journal":{"name":"QOF","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-12-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48687581","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
This study analyzes the phenomenon of the tradition of reading Yāsīn Faḍīlah in Jono Village, Tawangharjo District, Grobogan Regency, which is unique in its procession, namely that there is a slametan event which is permissible by request according to what ṣāḥibul ḥajat wants. The purpose of this study is to find out the forms of tradition, describe the preservation of tradition, and how symbolic meaning is created in the reading tradition of Yāsīn Faḍīlah. The method used is qualitative with the type of case study research. As for data collection in this study using the method of observation, interviews, and documentation. Meanwhile, for data analysis, Bronislaw Malinowski's functionalism theory and Herbert Blumer's symbolic interactionism theory were used. The results of this study indicate that the tradition of reading Yāsīn Faḍīlah in Jono Village is divided into 3, namely: Pre-Event, Implementation, and Post-Event. The preservation of this tradition is maintained because the forms of these traditions meet the needs of the people in accordance with Malinowski's theory, namely by fulfilling psycho-biological, social structural, and symbolic needs. While the symbolic meaning is created into four parts, including: 1) The symbol of the relationship with God. 2) Symbol of relationship with ancestors. 3) Symbol of relationship with others. 4) Symbol of relationship with oneself.
{"title":"Makna Simbolik Tradisi Pembacaan Yāsīn Faḍīlah: Studi Living Qur’an di Desa Jono Kecamatan Tawangharjo Kabupaten Grobogan","authors":"Ahtim Miladya Rohmah, Anwar Mujahidin","doi":"10.30762/qof.v6i2.72","DOIUrl":"https://doi.org/10.30762/qof.v6i2.72","url":null,"abstract":"This study analyzes the phenomenon of the tradition of reading Yāsīn Faḍīlah in Jono Village, Tawangharjo District, Grobogan Regency, which is unique in its procession, namely that there is a slametan event which is permissible by request according to what ṣāḥibul ḥajat wants. The purpose of this study is to find out the forms of tradition, describe the preservation of tradition, and how symbolic meaning is created in the reading tradition of Yāsīn Faḍīlah. The method used is qualitative with the type of case study research. As for data collection in this study using the method of observation, interviews, and documentation. Meanwhile, for data analysis, Bronislaw Malinowski's functionalism theory and Herbert Blumer's symbolic interactionism theory were used. The results of this study indicate that the tradition of reading Yāsīn Faḍīlah in Jono Village is divided into 3, namely: Pre-Event, Implementation, and Post-Event. The preservation of this tradition is maintained because the forms of these traditions meet the needs of the people in accordance with Malinowski's theory, namely by fulfilling psycho-biological, social structural, and symbolic needs. While the symbolic meaning is created into four parts, including: 1) The symbol of the relationship with God. 2) Symbol of relationship with ancestors. 3) Symbol of relationship with others. 4) Symbol of relationship with oneself.","PeriodicalId":33702,"journal":{"name":"QOF","volume":" 44","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-12-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"41254961","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
This article will discuss the method used throughout al-Tahdhīb fī al-Tafsīr by Ḥākim al-Jushamī, one of the most prominent interpreters of the Muʿtazilah school. Jushamī was a Muʿtazilah scholar who lived in the school’s final moments before its ruination. He is also a theologian of interpreters with a reputation for profound knowledge and one of Zamakhsharī’s teachers. The book of al-Tahdhīb is an Arabic commentary that discusses the entire 30 juz of the Qurʾān in 10 volumes, in the sequence of the Muṣḥaf. This commentary is one of the commentaries written by Muʿtazilah scholars that is available to us in its entirety. Jushamī described the passages of the Qurʾān based on the understanding of the Muʿtazilah school in his interpretation. The discussion in this article will center on a variety of topics, including Hakim al-Jushamī al-biography, his works, general information on al-Tahdhīb fi al-Tafsir, systematics of interpretation, reference materials, and the methodology behind his interpretation. This study employs a qualitative approach based on library research to focus on the major source of al-Tahdhīb fi al-Tafsīr’s as well as a variety of supplementary materials pertinent to the topic under discussion. The objective of this article is to introduce the interpretation of al-Tahdhīb, to explore the nature and technique of Muʿtazilah’s interpretation in the Middle Ages in general and Jushamī’s interpretation in particular.
本文将通过Ḥākim al-Jushamī，Muʿtazilah学派最杰出的口译员之一。Jushamī是一位Muʿtazilah学者，他生活在学校毁灭前的最后时刻。他也是一位以渊博的知识而闻名的口译员神学家，也是Zamakhsharī的老师之一。《塔赫布书》是一本阿拉伯语评论，按穆的顺序，分10卷讨论了《古兰经》的全部30卷ṣḥaf.本评论是Muʿtazilah学者撰写的评论之一，我们可以完整地获得。Jushamī在他的解释中基于对Muʿtazilah学派的理解描述了《古兰经》的段落。本文的讨论将集中在各种主题上，包括哈基姆·朱沙米的传记、他的作品、关于塔赫布·菲·塔夫希尔的一般信息、解释的系统性、参考资料以及他解释背后的方法论。本研究采用了基于图书馆研究的定性方法，重点关注al-Tahdhīb fi al-Tafsīr的主要来源以及与所讨论主题相关的各种补充材料。本文的目的是介绍对al-Tahdhāb的解读，探讨Muʿtazilah在中世纪的解读性质和技巧，特别是Jushamā的解读。
{"title":"The Methodology of Muʿtazilah Exegesis: Study of Ḥākim Al-Jushamī’s Al-Tahdhīb Fī Al-Tafsīr","authors":"Didik Andriawan","doi":"10.30762/qof.v6i2.314","DOIUrl":"https://doi.org/10.30762/qof.v6i2.314","url":null,"abstract":"This article will discuss the method used throughout al-Tahdhīb fī al-Tafsīr by Ḥākim al-Jushamī, one of the most prominent interpreters of the Muʿtazilah school. Jushamī was a Muʿtazilah scholar who lived in the school’s final moments before its ruination. He is also a theologian of interpreters with a reputation for profound knowledge and one of Zamakhsharī’s teachers. The book of al-Tahdhīb is an Arabic commentary that discusses the entire 30 juz of the Qurʾān in 10 volumes, in the sequence of the Muṣḥaf. This commentary is one of the commentaries written by Muʿtazilah scholars that is available to us in its entirety. Jushamī described the passages of the Qurʾān based on the understanding of the Muʿtazilah school in his interpretation. The discussion in this article will center on a variety of topics, including Hakim al-Jushamī al-biography, his works, general information on al-Tahdhīb fi al-Tafsir, systematics of interpretation, reference materials, and the methodology behind his interpretation. This study employs a qualitative approach based on library research to focus on the major source of al-Tahdhīb fi al-Tafsīr’s as well as a variety of supplementary materials pertinent to the topic under discussion. The objective of this article is to introduce the interpretation of al-Tahdhīb, to explore the nature and technique of Muʿtazilah’s interpretation in the Middle Ages in general and Jushamī’s interpretation in particular.","PeriodicalId":33702,"journal":{"name":"QOF","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-12-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44406748","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Several verses of the Qur'an, especially those discussing qitāl,, are often used as legitimacy to commit acts of violence and terror. Al-Baqarah 190-193 instructs Muslims to kill non-Muslims in the name of Allah or it is called the Holy War. Several scholars, both salaf and contemporary, have interpreted this verse with various methods and produced various ideas. In this article, the author tries to explain the Isyari exegesis method that has been used by Sholeh Darat in this verse and produces the values of Sufism and non-violence in Islam. With the isyari method, Sholeh Darat interprets the word war or qitāl,in this verse as a war within ourselves. Even though he lived during the Dutch colonial period, he did not necessarily use this verse to inflame the spirit of war but interpreted it with nonviolent values, namely self-improvement through controlling emotions, desires, and lust. This research found that war in the interpretation of Sholeh Darat focused on the spiritual, namely fighting whatever hindered the soul from reaching its God. Besides that, Sholeh Darat's response to colonialism will also be presented. He used a cultural and intellectual approach to fight colonialism rather than physical resistance. Therefore, this study concludes that the Isyari-Sufi interpretation is closely related to the values of peace and non-violence.
{"title":"Jihad Nir Kekerasan dalam Penafsiran Sholeh Darat Pada Ayat-Ayat Qitāl","authors":"Nor Lutfi Fais, A. Mz, M. Mujab","doi":"10.30762/qof.v6i2.63","DOIUrl":"https://doi.org/10.30762/qof.v6i2.63","url":null,"abstract":"Several verses of the Qur'an, especially those discussing qitāl,, are often used as legitimacy to commit acts of violence and terror. Al-Baqarah 190-193 instructs Muslims to kill non-Muslims in the name of Allah or it is called the Holy War. Several scholars, both salaf and contemporary, have interpreted this verse with various methods and produced various ideas. In this article, the author tries to explain the Isyari exegesis method that has been used by Sholeh Darat in this verse and produces the values of Sufism and non-violence in Islam. With the isyari method, Sholeh Darat interprets the word war or qitāl,in this verse as a war within ourselves. Even though he lived during the Dutch colonial period, he did not necessarily use this verse to inflame the spirit of war but interpreted it with nonviolent values, namely self-improvement through controlling emotions, desires, and lust. This research found that war in the interpretation of Sholeh Darat focused on the spiritual, namely fighting whatever hindered the soul from reaching its God. Besides that, Sholeh Darat's response to colonialism will also be presented. He used a cultural and intellectual approach to fight colonialism rather than physical resistance. Therefore, this study concludes that the Isyari-Sufi interpretation is closely related to the values of peace and non-violence.","PeriodicalId":33702,"journal":{"name":"QOF","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-12-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48802759","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Sholeh Darat was an interpreter born in the late 19th century who wrote the Fayḍ al-Raḥmān interpretation, the first Javanese interpretation in Indonesia. Sholeh Darat was a kiai who became the teacher of kiai in Java. This article wanted to reveal how the formula for conflict resolution was carried out by Sholeh Darat through his commentary and his contribution in Indonesia. Using the descriptive-analytical-historical method, this article found: first, Sholeh Darat carried out a conflict resolution between the commentators and their dhahiriah and inner tendencies. This resolution effort was made by Sholeh Darat by accommodating both meanings in understanding the Koran with the Sufi-ishari interpretation method used in the interpretation. Second, conflict resolution between the sharia (fuqaha) and Islam Kejawen (essence). This resolution was used in his interpretation as an effort to reconcile the two groups, namely by using the sharia strata to reach the level of essence. These two conflict resolution thoughts had a major role and contribution to the religious situation in Indonesia which is channelled through his two students, KH. Ahmad Dahlan as the founder of Muhamadiyyah and KH. Hasyim Asy'ari, the founder of Nahdlatul Ulama (NU).
{"title":"Resolusi Konflik menurut KH. Sholeh Darat: Studi Tafsir Fayḍ al-Raḥmān","authors":"Thoriqul Aziz, Abad Badruzaman","doi":"10.30762/qof.v6i2.340","DOIUrl":"https://doi.org/10.30762/qof.v6i2.340","url":null,"abstract":"Sholeh Darat was an interpreter born in the late 19th century who wrote the Fayḍ al-Raḥmān interpretation, the first Javanese interpretation in Indonesia. Sholeh Darat was a kiai who became the teacher of kiai in Java. This article wanted to reveal how the formula for conflict resolution was carried out by Sholeh Darat through his commentary and his contribution in Indonesia. Using the descriptive-analytical-historical method, this article found: first, Sholeh Darat carried out a conflict resolution between the commentators and their dhahiriah and inner tendencies. This resolution effort was made by Sholeh Darat by accommodating both meanings in understanding the Koran with the Sufi-ishari interpretation method used in the interpretation. Second, conflict resolution between the sharia (fuqaha) and Islam Kejawen (essence). This resolution was used in his interpretation as an effort to reconcile the two groups, namely by using the sharia strata to reach the level of essence. These two conflict resolution thoughts had a major role and contribution to the religious situation in Indonesia which is channelled through his two students, KH. Ahmad Dahlan as the founder of Muhamadiyyah and KH. Hasyim Asy'ari, the founder of Nahdlatul Ulama (NU).","PeriodicalId":33702,"journal":{"name":"QOF","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-12-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48599999","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Tolerance is an issue that is widely promoted in the midst of the Indonesian government's efforts to moderate daily attitudes in religious and state life. An understanding of it continues to be explored through the values of the texts of the Qur'an and hadith as well as local traditions that exist in the community. Mori Sama in Donggo, Mbawa is one tradition that has tolerance values which are given a dimension of legitimacy by the traditional leaders of the Qur'anic texts. This paper explored the understanding of the Donggo Mbawa community in understanding tolerance; sees how the community understands the verses of tolerance; and finally how the practical implementation of the Donggo community on their understanding of tolerance. As a form of field research, this paper was based on observation and interviews as the main sources of data. By borrowing Karl Manheim's analysis through the theory of meaning, this research concluded that the Mbawa community has held the principle of mori sama because they basically come from one ancestor. Then after Islam and other religions entered the Donggo area, the Mbawa people began to separate themselves by determining their own beliefs. Second, the understanding of Donggo Mbawa Islamic religious leaders and the community towards the verses of tolerance is realized in the form of mutual respect, appreciation, and acceptance of every difference that exists. For example, events that are held in the village, such as weddings, circumcisions, taste prayers, pilgrimage prayers, Kasaro ceremonies and also when celebrating religious holidays. Third, the meaning of the verses of tolerance in the understanding of Islamic religious leaders and also the Mbawa community in general is based on the hereditary principle, namely the principle of mori sama.
{"title":"Tiga Lapis Makna Ayat Toleransi dalam Mori Sama","authors":"Misbahul Khairiyah, Saifuddin Zuhri Qudsy","doi":"10.30762/qof.v6i2.271","DOIUrl":"https://doi.org/10.30762/qof.v6i2.271","url":null,"abstract":"Tolerance is an issue that is widely promoted in the midst of the Indonesian government's efforts to moderate daily attitudes in religious and state life. An understanding of it continues to be explored through the values of the texts of the Qur'an and hadith as well as local traditions that exist in the community. Mori Sama in Donggo, Mbawa is one tradition that has tolerance values which are given a dimension of legitimacy by the traditional leaders of the Qur'anic texts. This paper explored the understanding of the Donggo Mbawa community in understanding tolerance; sees how the community understands the verses of tolerance; and finally how the practical implementation of the Donggo community on their understanding of tolerance. As a form of field research, this paper was based on observation and interviews as the main sources of data. By borrowing Karl Manheim's analysis through the theory of meaning, this research concluded that the Mbawa community has held the principle of mori sama because they basically come from one ancestor. Then after Islam and other religions entered the Donggo area, the Mbawa people began to separate themselves by determining their own beliefs. Second, the understanding of Donggo Mbawa Islamic religious leaders and the community towards the verses of tolerance is realized in the form of mutual respect, appreciation, and acceptance of every difference that exists. For example, events that are held in the village, such as weddings, circumcisions, taste prayers, pilgrimage prayers, Kasaro ceremonies and also when celebrating religious holidays. Third, the meaning of the verses of tolerance in the understanding of Islamic religious leaders and also the Mbawa community in general is based on the hereditary principle, namely the principle of mori sama.","PeriodicalId":33702,"journal":{"name":"QOF","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-12-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"41639526","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Humans should not love themselves too much, so that eventually they only care about themselves and tend to underestimate others. If such symptoms appear in the individual then he has a strong nature of narcissism. Having a strong narcissistic nature can trigger the emergence of a narcissistic personality which is included in personality disorders. The purpose of this study was to find verses related to narcissism and its implications for narcissistic personality disorder from the perspective of the Koran. This research includes library research which was carried out by searching for and collecting data according to the theme using primary data sources in the form of the Qur'an, and secondary data sources in the form of books, theses and journal articles related to narcissism. The method used is contextual maudū’i and the research results was presented in an analytical descriptive manner. The results of the research from this thesis are: (1) The meaning of narcissism in the Qur'an has at least two meanings: narcissism which is classified as a major sin and narcissism which is classified as a minor sin. (2) The implications of narcissism in the Koran for Narcissistic Personality Disorder (NPD) events are more directed to the second understanding, namely minor sins, which in this case are represented by the terms arrogance and terrn which have meaning, namely: fakhr, ḥasad, riyā', 'ujub, and 'utuw.
{"title":"Narsisme dan Implikasinya terhadap Gangguan Kepribadian Narsistik Perspektif Al-Qur’an","authors":"S. ., Afidatur Rohmah","doi":"10.30762/qof.v5i2.469","DOIUrl":"https://doi.org/10.30762/qof.v5i2.469","url":null,"abstract":"Humans should not love themselves too much, so that eventually they only care about themselves and tend to underestimate others. If such symptoms appear in the individual then he has a strong nature of narcissism. Having a strong narcissistic nature can trigger the emergence of a narcissistic personality which is included in personality disorders. The purpose of this study was to find verses related to narcissism and its implications for narcissistic personality disorder from the perspective of the Koran. This research includes library research which was carried out by searching for and collecting data according to the theme using primary data sources in the form of the Qur'an, and secondary data sources in the form of books, theses and journal articles related to narcissism. The method used is contextual maudū’i and the research results was presented in an analytical descriptive manner. The results of the research from this thesis are: (1) The meaning of narcissism in the Qur'an has at least two meanings: narcissism which is classified as a major sin and narcissism which is classified as a minor sin. (2) The implications of narcissism in the Koran for Narcissistic Personality Disorder (NPD) events are more directed to the second understanding, namely minor sins, which in this case are represented by the terms arrogance and terrn which have meaning, namely: fakhr, ḥasad, riyā', 'ujub, and 'utuw.","PeriodicalId":33702,"journal":{"name":"QOF","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-11-05","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45267891","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
This research presents a new reading on the work ethics verses through the principle of maqasid. This is intended to seek the moderation value bertween religionas the sacred and the profane often creates a misperception on superiority of worship as a whole religion. The assumption worship in totally is without being preoccupied with the profane is in fact not in line with the QS. Sharh{: 7-8, al-Qashash: 77 and al-Jumu’ah 10 as a group of the Qur’an verves which is the focus of this research. Through this, the views of the Qur’an wil be presented regarding the concept of moderation berween the demand of worship and work in a balanced and proportional manner. This uses maqasid approach to discover the values of maqa>s{id al-Qur’a>n dan maqashid as-syari’ah. The result of this research indicate from a group verses have been mentioned there are balues of balance between worship and work. It is also mean that the interest of the hereafter can not be separated from worldly intereset, all of which mus be carried out in balanced manner according to their respective portions.
{"title":"KONSEP BALANCE DALAM AYAT ETOS KERJA","authors":"Avif Alfiyah, Wilujeng Luthfiyah, Nidaul Ishlaha","doi":"10.30762/qof.v6i1.270","DOIUrl":"https://doi.org/10.30762/qof.v6i1.270","url":null,"abstract":"This research presents a new reading on the work ethics verses through the principle of maqasid. This is intended to seek the moderation value bertween religionas the sacred and the profane often creates a misperception on superiority of worship as a whole religion. The assumption worship in totally is without being preoccupied with the profane is in fact not in line with the QS. Sharh{: 7-8, al-Qashash: 77 and al-Jumu’ah 10 as a group of the Qur’an verves which is the focus of this research. Through this, the views of the Qur’an wil be presented regarding the concept of moderation berween the demand of worship and work in a balanced and proportional manner. This uses maqasid approach to discover the values of maqa>s{id al-Qur’a>n dan maqashid as-syari’ah. The result of this research indicate from a group verses have been mentioned there are balues of balance between worship and work. It is also mean that the interest of the hereafter can not be separated from worldly intereset, all of which mus be carried out in balanced manner according to their respective portions.\u0000 ","PeriodicalId":33702,"journal":{"name":"QOF","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-06-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47356406","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Patriarchal culture is still developing in our society, where women are constructed as weak creatures and are behind men. This culture is inseparable from religious doctrines, which also lead to the discourse of restricting women’s movement; in this case, the labeling of salihah is a strong enough factor that women outside the home deviate from Islamic law. Yuvid.TV conveys one of the constructions that marginalize women on its YouTube channel. Therefore, the questionn answered in this study was how to construct salihah women through Yufid.TV's interpretation of QS. An-Nisā’[4]: 34 considering that Yufid.TV in several of its shows also discussed salihah women. Then this study examined how relevant this interpretation to the contemporary context. By using Karl Mannheim's sociology of knowledge approach and descriptive-critical analysis, this study showed that Yufid.TV's understanding in interpreting QS. An-Nisā’[4]: 34 tends to be textual and seems indifferent to the social conditions of the surrounding community. So that this pious construction reflects on the patriarchal mindset, namely the effort to make women as secondary beings whose duties are limited to domestic affairs only. In fact, in the contemporary social context, the discourse of women's equality has been widely expressed. Where many women have succeeded in proving that their existence is worthy of consideration
{"title":"CITRA PEREMPUAN SALIHAH DALAM AKUN YOUTUBE YUFID.TV: al-Qur’an, Hadis, Konstruksi, dan Relevansi","authors":"Sofiyatus Soleha, Miski","doi":"10.30762/qof.v6i1.171","DOIUrl":"https://doi.org/10.30762/qof.v6i1.171","url":null,"abstract":"Patriarchal culture is still developing in our society, where women are constructed as weak creatures and are behind men. This culture is inseparable from religious doctrines, which also lead to the discourse of restricting women’s movement; in this case, the labeling of salihah is a strong enough factor that women outside the home deviate from Islamic law. Yuvid.TV conveys one of the constructions that marginalize women on its YouTube channel. Therefore, the questionn answered in this study was how to construct salihah women through Yufid.TV's interpretation of QS. An-Nisā’[4]: 34 considering that Yufid.TV in several of its shows also discussed salihah women. Then this study examined how relevant this interpretation to the contemporary context. By using Karl Mannheim's sociology of knowledge approach and descriptive-critical analysis, this study showed that Yufid.TV's understanding in interpreting QS. An-Nisā’[4]: 34 tends to be textual and seems indifferent to the social conditions of the surrounding community. So that this pious construction reflects on the patriarchal mindset, namely the effort to make women as secondary beings whose duties are limited to domestic affairs only. In fact, in the contemporary social context, the discourse of women's equality has been widely expressed. Where many women have succeeded in proving that their existence is worthy of consideration","PeriodicalId":33702,"journal":{"name":"QOF","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-06-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"41580364","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The use of the digital Qur'an is growing rapidly in the midst of society. The emergence of the digital Qur'an makes it easier for people to access the Qur'an by simply opening it from their mobile phone. This requires attention from academics, especially in the fields of the Qur'an and interpretation. In Indonesia, there are already agreed standard manuscripts, namely mus}h{af bah}riyyah dan mus}h{af bombay manuscripts. Both manuscripts follow the rules of the Ottoman Empire. In this study, we will analyze the rasm and sources of interpretation used by one of the digital applications, namely the Qur'an (free). The aim is to describe the characteristics of this application. This research is a type of library research. The method used is a qualitative method. This study will compare the rasm in the application of the Qur'an (free) with some authoritative data regarding the Ottoman theory of race and those related to standardization theory prevailing in Indonesia. The results of this study are the application of the Qur'an (free) following the Ottoman Empire. Furthermore, the source of interpretation used in this application is al-Muntakhab fi> tafsi>r al-Qur’a>n al-kari>m which is the interpretation of the ministry of religion in Egypt.
数字古兰经在社会中的使用正在迅速增长。数字古兰经的出现使人们更容易通过手机打开古兰经。这需要学术界的关注，尤其是在古兰经和解释领域。在印度尼西亚，已经有了商定的标准手稿，即mus｝h｛af bah｝riyyah dan mus}h｛af-bombay手稿。这两份手稿都遵循奥斯曼帝国的规则。在这项研究中，我们将分析其中一个数字应用程序所使用的rasm和解释来源，即《古兰经》（免费）目的是描述该应用程序的特性。这项研究是图书馆研究的一种。所使用的方法是定性方法。本研究将比较《古兰经》（自由）应用中的rasm与一些关于奥斯曼种族理论和印尼流行的标准化理论的权威数据。这项研究的结果是《古兰经》（自由）在奥斯曼帝国之后的应用。此外，本申请中使用的解释来源是al-Muntakhab fi>tafsi>r al-Qur'a>n al-kari>m，这是埃及宗教部的解释。
{"title":"KARAKTERISTIK RASM DAN SUMBER PENAFSIRAN AL-QUR’AN (FREE)","authors":"Nurul Istiqomah","doi":"10.30762/qof.v6i1.146","DOIUrl":"https://doi.org/10.30762/qof.v6i1.146","url":null,"abstract":"The use of the digital Qur'an is growing rapidly in the midst of society. The emergence of the digital Qur'an makes it easier for people to access the Qur'an by simply opening it from their mobile phone. This requires attention from academics, especially in the fields of the Qur'an and interpretation. In Indonesia, there are already agreed standard manuscripts, namely mus}h{af bah}riyyah dan mus}h{af bombay manuscripts. Both manuscripts follow the rules of the Ottoman Empire. In this study, we will analyze the rasm and sources of interpretation used by one of the digital applications, namely the Qur'an (free). The aim is to describe the characteristics of this application. This research is a type of library research. The method used is a qualitative method. This study will compare the rasm in the application of the Qur'an (free) with some authoritative data regarding the Ottoman theory of race and those related to standardization theory prevailing in Indonesia. The results of this study are the application of the Qur'an (free) following the Ottoman Empire. Furthermore, the source of interpretation used in this application is al-Muntakhab fi> tafsi>r al-Qur’a>n al-kari>m which is the interpretation of the ministry of religion in Egypt.","PeriodicalId":33702,"journal":{"name":"QOF","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-06-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48834401","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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