This article aims to reveal the function of the practice of reciting sab'u al-munjiyat in the female Islamic boarding school al-Mahrusiyah. Kediri. In their daily life, the students are required to take part in the reading of sab'u al-munjiya>t after the congregational maghrib prayer. Sab'u al- munjiya>t is a collection of seven selected suras, namely as-Sajdah, Yasin, ad-Dukhon, al-Waqi'ah, al-Mulk, al-Insan, and al-Buruj. Each of the seven surahs is read one sura in one day according to the existing schedule. There are two focuses of study in this research: 1) how is the practice of reading sab'u al- munjiya>t at Pesantren Putri Al-Mahrusiyah?, and how is the function of reading sab'u al-munjiya>t based on the structural functional paradigm of AR Redcliffe Brown? . This research includes field research and is studied using qualitative research methods. Data collection was obtained through interviews, observations, and documentation studies. Furthermore, data analysis was carried out using the AR. Redcliffe-Brown structural functional paradigm. The results of this study indicate; First, the practice of reading sab'u al-munjiyat is carried out by following several sequences. These include performing ablution, arranging prayer rows, performing prayers, praying Maghrib in congregation, reading some of wirid, and reading sab'u al- munjiya>t. 2) There are two structures in the practice of reading sab'u al- munjiya>t, namely the subject structure and the structure of reading sab'u al- munjiya>t. The subject structure consists of two social structures, namely kyai and santri. Meanwhile, in the structure of reading sab'u al- munjiya>t there are two network components, namely the structure of the form and the structure of the wirid. In terms of function, the practice of reading sab'u al- munjiya>t has many functions that cannot be separated from the basic needs of the entire network in its social structure. These functions include religious functions, educational functions, social functions, and sectarian ideological functions.
{"title":"FUNGSI PEMBACAAN SAB’U AL-MUNJIYÂT BAGI KOMUNITAS PESANTREN PUTRI AL-MAHRUSIYAH","authors":"Kholila Mukaromah, Dewi Aulia, Khaerul Umam","doi":"10.30762/qof.v6i1.266","DOIUrl":"https://doi.org/10.30762/qof.v6i1.266","url":null,"abstract":"This article aims to reveal the function of the practice of reciting sab'u al-munjiyat in the female Islamic boarding school al-Mahrusiyah. Kediri. In their daily life, the students are required to take part in the reading of sab'u al-munjiya>t after the congregational maghrib prayer. Sab'u al- munjiya>t is a collection of seven selected suras, namely as-Sajdah, Yasin, ad-Dukhon, al-Waqi'ah, al-Mulk, al-Insan, and al-Buruj. Each of the seven surahs is read one sura in one day according to the existing schedule. There are two focuses of study in this research: 1) how is the practice of reading sab'u al- munjiya>t at Pesantren Putri Al-Mahrusiyah?, and how is the function of reading sab'u al-munjiya>t based on the structural functional paradigm of AR Redcliffe Brown? . This research includes field research and is studied using qualitative research methods. Data collection was obtained through interviews, observations, and documentation studies. Furthermore, data analysis was carried out using the AR. Redcliffe-Brown structural functional paradigm. The results of this study indicate; First, the practice of reading sab'u al-munjiyat is carried out by following several sequences. These include performing ablution, arranging prayer rows, performing prayers, praying Maghrib in congregation, reading some of wirid, and reading sab'u al- munjiya>t. 2) There are two structures in the practice of reading sab'u al- munjiya>t, namely the subject structure and the structure of reading sab'u al- munjiya>t. The subject structure consists of two social structures, namely kyai and santri. Meanwhile, in the structure of reading sab'u al- munjiya>t there are two network components, namely the structure of the form and the structure of the wirid. In terms of function, the practice of reading sab'u al- munjiya>t has many functions that cannot be separated from the basic needs of the entire network in its social structure. These functions include religious functions, educational functions, social functions, and sectarian ideological functions.","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":"41854813","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 examined the difference between the waqf marks of the Indonesian Standard Mushaf and the Medinan Mushaf. The distinction between the two manuscripts lies in their marking and placement. It focused on the factors causing the differences and determining whether or not the effect of differences on meaning. The method used was the comparative analysis method by analyzing and comparing the two manuscripts. The object under study is QS. al-Baqarah in the 2008 Indonesian Standard Mushaf and the Medina Mushaf published by Mujammā al-Mālik Fāhd 1439 H, and corroborated by the results of interviews. The findings from this tracking were: 1) There are similarities and differences in the placement of waqf marks in the Indonesian Standard Mushaf and the Medinan Mushaf in QS. al-Baqarah. 2) The similarities in the placement of waqf signs are 143 and the difference is 456. 3) The factors that caused differences between the placement of waqaf signs in the Indonesian Standard Mushaf and the Medina Mushaf are different from understanding the editorial composition of the Qur'an in terms of Balaghah science in its three branches, namely 'Ilm al-Bayān, 'Ilm al-Ma'ānī, and 'Ilm al-Bādī’.
{"title":"DIFERENSIASI TANDA WAQAF MUSHAF STANDAR INDONESIA 2008 DAN MUSHAF MADINAH 1439 H","authors":"Lilik Lilik, Mulqi Yagiasa Ulfah","doi":"10.30762/qof.v6i1.138","DOIUrl":"https://doi.org/10.30762/qof.v6i1.138","url":null,"abstract":"This study examined the difference between the waqf marks of the Indonesian Standard Mushaf and the Medinan Mushaf. The distinction between the two manuscripts lies in their marking and placement. It focused on the factors causing the differences and determining whether or not the effect of differences on meaning. The method used was the comparative analysis method by analyzing and comparing the two manuscripts. The object under study is QS. al-Baqarah in the 2008 Indonesian Standard Mushaf and the Medina Mushaf published by Mujammā al-Mālik Fāhd 1439 H, and corroborated by the results of interviews. The findings from this tracking were: 1) There are similarities and differences in the placement of waqf marks in the Indonesian Standard Mushaf and the Medinan Mushaf in QS. al-Baqarah. 2) The similarities in the placement of waqf signs are 143 and the difference is 456. 3) The factors that caused differences between the placement of waqaf signs in the Indonesian Standard Mushaf and the Medina Mushaf are different from understanding the editorial composition of the Qur'an in terms of Balaghah science in its three branches, namely 'Ilm al-Bayān, 'Ilm al-Ma'ānī, and 'Ilm al-Bādī’.","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":"44108653","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 paper provides a detailed analysis of the Qur'an's teachings on environmental protection. First, the Qur'an provides an overview of the creation of the universe through its verses. The verses also define numerous natural terms, such as living things, plants, soil, and water, among others. Second, the Qur'an explains that human intervention is necessary to maintain the balance of nature. Therefore, the Qur'an emphasizes that humans are responsible for maintaining, caring for, and preserving their living environment. Even the Qur'an provides a stern warning to humans who harm the environment. The Qur'an provides several concepts of environmental sustainability, including gratitude for the gift of natural resources, respect for nature, and stewardship of the natural environment. The way these ecological verses are explained demonstrates that the Qur'an is highly relevant and even contextual to the issue of environmental degradation. To protect and preserve nature, it is necessary to conduct a study of interpretation using an ecological paradigm
{"title":"PARADIGMA EKOLOGIS DALAM TAFSIR AL-QUR’AN","authors":"Febri Hijroh Mukhlis","doi":"10.30762/qof.v6i1.396","DOIUrl":"https://doi.org/10.30762/qof.v6i1.396","url":null,"abstract":"This paper provides a detailed analysis of the Qur'an's teachings on environmental protection. First, the Qur'an provides an overview of the creation of the universe through its verses. The verses also define numerous natural terms, such as living things, plants, soil, and water, among others. Second, the Qur'an explains that human intervention is necessary to maintain the balance of nature. Therefore, the Qur'an emphasizes that humans are responsible for maintaining, caring for, and preserving their living environment. Even the Qur'an provides a stern warning to humans who harm the environment. The Qur'an provides several concepts of environmental sustainability, including gratitude for the gift of natural resources, respect for nature, and stewardship of the natural environment. The way these ecological verses are explained demonstrates that the Qur'an is highly relevant and even contextual to the issue of environmental degradation. To protect and preserve nature, it is necessary to conduct a study of interpretation using an ecological paradigm","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":"42212381","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}
Many negative actions that people do to themselves and others are the result of their inability to manage their sad emotions. Whereas Allah has sent down the Qur'an to serve as a medicine and guidance for human existence. On this basis, this paper examines how to manage sad emotions according to the Qur'an's perspective in QS. Yūsuf (12): 86 using a psychological approach and describes steps that individuals may take to adopt sad emotion management in their life. This is a qualitative study that employs library research as well as an approach to the science of tafseer and psychology. The result is that the author concludes that the way of managing sad emotions that Prophet Ya‘qūb did was: At the height of his anger, disappointment, and sadness, Prophet Ya'qūb did not say despicable words to his children, but what he did displacement while being patient with ṣabrun jamīl. Then, the Prophet prayed to Allah to deliver him from the grief and suffering he was experiencing. Praying with full sincerity and thankfulness, as performed by the Prophet Ya‘qūb, had a significant impact on his mind and is one method for making the cognitive adjustment. Furthermore, the Prophet Ya‘qūb attempted to remedy the situation by instructing his children to find Yūsuf and his brother. Here Prophet Ya'qūb tries to do a problem-focused coping strategy by instructing his children to return to Egypt to find Yūsuf and his brother. Prophet Ya‘qūb used this instruction to try to conquer, accept, or dominate the circumstance by focusing on the emotion and problem and bringing it directly to the solution (coping).
{"title":"Manajemen Emosi Sedih Menurut Al-Qur'an","authors":"Iffaty Zamimah, Dinda Dinda","doi":"10.30762/qof.v5i2.13","DOIUrl":"https://doi.org/10.30762/qof.v5i2.13","url":null,"abstract":"Many negative actions that people do to themselves and others are the result of their inability to manage their sad emotions. Whereas Allah has sent down the Qur'an to serve as a medicine and guidance for human existence. On this basis, this paper examines how to manage sad emotions according to the Qur'an's perspective in QS. Yūsuf (12): 86 using a psychological approach and describes steps that individuals may take to adopt sad emotion management in their life. This is a qualitative study that employs library research as well as an approach to the science of tafseer and psychology. The result is that the author concludes that the way of managing sad emotions that Prophet Ya‘qūb did was: At the height of his anger, disappointment, and sadness, Prophet Ya'qūb did not say despicable words to his children, but what he did displacement while being patient with ṣabrun jamīl. Then, the Prophet prayed to Allah to deliver him from the grief and suffering he was experiencing. Praying with full sincerity and thankfulness, as performed by the Prophet Ya‘qūb, had a significant impact on his mind and is one method for making the cognitive adjustment. Furthermore, the Prophet Ya‘qūb attempted to remedy the situation by instructing his children to find Yūsuf and his brother. Here Prophet Ya'qūb tries to do a problem-focused coping strategy by instructing his children to return to Egypt to find Yūsuf and his brother. Prophet Ya‘qūb used this instruction to try to conquer, accept, or dominate the circumstance by focusing on the emotion and problem and bringing it directly to the solution (coping).","PeriodicalId":33702,"journal":{"name":"QOF","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2021-12-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"49087444","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 discusses the use of the poetic narrative of the Qur'an in mentioning the sexual relations between men and women mentioned in Q.S. Al-Baqarah [2]: 223. This verse is often used to show women as male sexual objects in the satisfaction of their sexual desires. The defense of this argument always argues for the meaning contained, not in the message contained with the poetic narrative in it. This study uses a qualitative method with a type of literature study. As for analyzing the data, this study uses content analysis. This study concludes that the poetic narrative in Isti'arah, majāz, and tasbih aims to give glory to women and respect their position. Using this form, the content of the resulting meaning refers to the sexual function aimed at obtaining offspring so that everything related to it is done to achieve that goal. The poetic narrative also contains an emphasis on treating women with the same model and form as the Qur'an treats them. Discovering the relationship of language and message contained in the poetic narrative on the subject of women can provide a new perspective in understanding the position of women in their social sphere. Women are beautiful creatures who should be treated with respect as the Qur'an treats them poetically
{"title":"Penghormatan Al-Qur'an Terhadap Perempuan dengan Narasi Metaforis","authors":"M. Ghozali, N. Khafsoh","doi":"10.30762/qof.v5i2.5","DOIUrl":"https://doi.org/10.30762/qof.v5i2.5","url":null,"abstract":"This study discusses the use of the poetic narrative of the Qur'an in mentioning the sexual relations between men and women mentioned in Q.S. Al-Baqarah [2]: 223. This verse is often used to show women as male sexual objects in the satisfaction of their sexual desires. The defense of this argument always argues for the meaning contained, not in the message contained with the poetic narrative in it. This study uses a qualitative method with a type of literature study. As for analyzing the data, this study uses content analysis. This study concludes that the poetic narrative in Isti'arah, majāz, and tasbih aims to give glory to women and respect their position. Using this form, the content of the resulting meaning refers to the sexual function aimed at obtaining offspring so that everything related to it is done to achieve that goal. The poetic narrative also contains an emphasis on treating women with the same model and form as the Qur'an treats them. Discovering the relationship of language and message contained in the poetic narrative on the subject of women can provide a new perspective in understanding the position of women in their social sphere. Women are beautiful creatures who should be treated with respect as the Qur'an treats them poetically","PeriodicalId":33702,"journal":{"name":"QOF","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2021-12-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44282901","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 aims to determine the anthropocentric concept in the perspective of the Quran and the efforts/tips to build anthropocentric Muslims in the midst of a pandemic. The research question in this article is how is the anthropocentric concept in the Qur'an? And how to build an anthropocentric people in the midst of a pandemic? This article is library research. The research method used is a research method that uses qualitative data. The research materials come from books, scientific articles, research reports, internet websites, and so on related to the research theme, namely anthropocentric people and pandemics. Data collection techniques are by reading and understanding library materials that have been collected. Data analysis techniques used in data condensation, data presentation, and drawing conclusions. The results show that anthropocentric Islam is pro to humanity (humanist) without abandoning divine values (theology). The idea of building a pro-humanitarian community during the pandemic is an elaboration of the partnership between the government and local religious leaders, the collaboration of the Rukun Tetangga (RT) with residents, empowering crowdfunding applications, and fortifying themselves with healthy readings during social restrictions.
{"title":"Membangun Umat Antroposentris di Tengah Pandemi COVID-19","authors":"Vini Hidayani, Doli Witro","doi":"10.30762/qof.v5i2.9","DOIUrl":"https://doi.org/10.30762/qof.v5i2.9","url":null,"abstract":"This study aims to determine the anthropocentric concept in the perspective of the Quran and the efforts/tips to build anthropocentric Muslims in the midst of a pandemic. The research question in this article is how is the anthropocentric concept in the Qur'an? And how to build an anthropocentric people in the midst of a pandemic? This article is library research. The research method used is a research method that uses qualitative data. The research materials come from books, scientific articles, research reports, internet websites, and so on related to the research theme, namely anthropocentric people and pandemics. Data collection techniques are by reading and understanding library materials that have been collected. Data analysis techniques used in data condensation, data presentation, and drawing conclusions. The results show that anthropocentric Islam is pro to humanity (humanist) without abandoning divine values (theology). The idea of building a pro-humanitarian community during the pandemic is an elaboration of the partnership between the government and local religious leaders, the collaboration of the Rukun Tetangga (RT) with residents, empowering crowdfunding applications, and fortifying themselves with healthy readings during social restrictions.","PeriodicalId":33702,"journal":{"name":"QOF","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2021-12-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47704393","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 paper discusses the interpretation pattern of adabi ijtima>'i in al-Gharb al-Isla>mi’s area by studying the Ibn Badis’s book, Maja>lis al-Tadhki>r and Mohammed al-Makki al-Nashiri’s book, al-Taysi>r fi> Ah}>adi>th al-Tafsi>r. This study aims to describe, analyze, and compare the interpretation patterns and tendencies of Ibn Badis and al-Nashiri in their interpretations using historical approach. The results showed that both mufassir carried the same approach in interpreting the Qur'an. They are using the adabi ijtima>'i’s style in their works to improving the social order and solving social problems of their communities. But the difference is Ibn Badis uses his interpretation to counter French colonialism and improve the life of the Algerian Muslim community in general. He called on all parties of his community in Algeria, including the leaders, people, and ulama to unite to continue their struggle against the invaders. Meanwhile, al-Nashiri, even though he lived during the French occupation of Morocco and during the independence of Morocco, but his commentary was written or rather delivered to the public after independence, so that the nuances of the interpretation of adabi ijtima>'i attached to al-Taysi>r fi> Ah}>adi>th al-Tafsi>r talked more about improving the bureaucracy, morals and behavior, interaction between people and responding to the phenomenon of society's reality which he considered to be out of the guidance of the Qur'an.
{"title":"Tafsir Adabi-Ijtima'i di Kawasan al-Gharb al-Islami","authors":"Fauzan Adim, Subi Nur Isnaini","doi":"10.30762/qof.v5i2.70","DOIUrl":"https://doi.org/10.30762/qof.v5i2.70","url":null,"abstract":"This paper discusses the interpretation pattern of adabi ijtima>'i in al-Gharb al-Isla>mi’s area by studying the Ibn Badis’s book, Maja>lis al-Tadhki>r and Mohammed al-Makki al-Nashiri’s book, al-Taysi>r fi> Ah}>adi>th al-Tafsi>r. This study aims to describe, analyze, and compare the interpretation patterns and tendencies of Ibn Badis and al-Nashiri in their interpretations using historical approach. The results showed that both mufassir carried the same approach in interpreting the Qur'an. They are using the adabi ijtima>'i’s style in their works to improving the social order and solving social problems of their communities. But the difference is Ibn Badis uses his interpretation to counter French colonialism and improve the life of the Algerian Muslim community in general. He called on all parties of his community in Algeria, including the leaders, people, and ulama to unite to continue their struggle against the invaders. Meanwhile, al-Nashiri, even though he lived during the French occupation of Morocco and during the independence of Morocco, but his commentary was written or rather delivered to the public after independence, so that the nuances of the interpretation of adabi ijtima>'i attached to al-Taysi>r fi> Ah}>adi>th al-Tafsi>r talked more about improving the bureaucracy, morals and behavior, interaction between people and responding to the phenomenon of society's reality which he considered to be out of the guidance of the Qur'an.","PeriodicalId":33702,"journal":{"name":"QOF","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2021-12-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42449178","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 paper elaborates on Dawam Raharjo's interpretational thoughts and works. Dawam Raharjo's research on the interpretation of the Qur'an is unique. Even Dawam offers a novel perspective on the variety of interpretations by proposing that the interpretation can be approached from a variety of scientific perspectives. Dawam offers a new perspective in the diversity of interpretations, that interpretations can be approached with various scientific backgrounds. There are two things that are the focus of this essay, namely how the character and form of Dawam Raharjo, and how the style, method and science of interpretation of Dawam Raharjo. This paper is a literary study, the focus is on the study of interpreters with a descriptive-analytical approach. The result is that Dawam Raharjo's interpretation uses the thematic method. His interpretation includes twenty-seven socio religious themes. According to him, the Qur'an has a social-societal dimension; consequently, its interpretation tends to be social based on this premise. In addition to emphasizing the social dimension of the interpretations, the themes of the interpretations also emphasize the themes of nationality and Indonesian-ness. The effort made by Dawam Raharjo to interpret the Qur'an is intriguing because the tendency of interpretation is identical to a comprehensive interpretation; Dawam provides a thematic interpretation with a real them
{"title":"Karakteristik Ensiklopedi Al-Qur’an Dawam Raharjo","authors":"F. Mukhlis, Umi Mahmudah","doi":"10.30762/qof.v5i2.397","DOIUrl":"https://doi.org/10.30762/qof.v5i2.397","url":null,"abstract":"This paper elaborates on Dawam Raharjo's interpretational thoughts and works. Dawam Raharjo's research on the interpretation of the Qur'an is unique. Even Dawam offers a novel perspective on the variety of interpretations by proposing that the interpretation can be approached from a variety of scientific perspectives. Dawam offers a new perspective in the diversity of interpretations, that interpretations can be approached with various scientific backgrounds. There are two things that are the focus of this essay, namely how the character and form of Dawam Raharjo, and how the style, method and science of interpretation of Dawam Raharjo. This paper is a literary study, the focus is on the study of interpreters with a descriptive-analytical approach. The result is that Dawam Raharjo's interpretation uses the thematic method. His interpretation includes twenty-seven socio religious themes. According to him, the Qur'an has a social-societal dimension; consequently, its interpretation tends to be social based on this premise. In addition to emphasizing the social dimension of the interpretations, the themes of the interpretations also emphasize the themes of nationality and Indonesian-ness. The effort made by Dawam Raharjo to interpret the Qur'an is intriguing because the tendency of interpretation is identical to a comprehensive interpretation; Dawam provides a thematic interpretation with a real them","PeriodicalId":33702,"journal":{"name":"QOF","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2021-12-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42729226","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 discourse on the study of the evolution of the names of God in Islam with the perspective of Muhammad Abid al-Jabiri's chronological interpretation, has an emphasis on the realm of the revelation of the Qur'an. The purpose of this study is to find out, examine, and reveal the evolution of the names of God as outlined by al-Jabiri in his chronological interpretation. This research was assisted by qualitative research with library research methods, accompanied by documentation as data collection. While the data analysis is in the form of descriptive-analysis with research theory taken from the perspective of Hans Georg Gadamer. The result of this study is an understanding that the name of God appears from the identifiers of the names Rab, Allah, and Ar-Rahman, which is then followed by the introduction of al-asma’ al-husna afterwards. In al-Jabiri's perspective the use of the word Rab is related to prophethood (nubuwwah) and divinity (rububiyah). Furthermore, regarding the mention of God's name with the word Allah, it is related to the problem of worshiping Allah (uluhiyyah). Lastly, ar-Rahman lafadz in the mention of Allah was born from the revelation of Surah al-Fatihah. The existence of this ar-Rahman lafadz later became the beginning of the birth of the names al-asma’ al-husna as the mention of the names of Allah.
{"title":"Evolusi Nama-Nama Tuhan dalam Islam","authors":"Umi Wasilah, Zaimuddin Zaimuddin","doi":"10.30762/qof.v5i2.6","DOIUrl":"https://doi.org/10.30762/qof.v5i2.6","url":null,"abstract":"The discourse on the study of the evolution of the names of God in Islam with the perspective of Muhammad Abid al-Jabiri's chronological interpretation, has an emphasis on the realm of the revelation of the Qur'an. The purpose of this study is to find out, examine, and reveal the evolution of the names of God as outlined by al-Jabiri in his chronological interpretation. This research was assisted by qualitative research with library research methods, accompanied by documentation as data collection. While the data analysis is in the form of descriptive-analysis with research theory taken from the perspective of Hans Georg Gadamer. The result of this study is an understanding that the name of God appears from the identifiers of the names Rab, Allah, and Ar-Rahman, which is then followed by the introduction of al-asma’ al-husna afterwards. In al-Jabiri's perspective the use of the word Rab is related to prophethood (nubuwwah) and divinity (rububiyah). Furthermore, regarding the mention of God's name with the word Allah, it is related to the problem of worshiping Allah (uluhiyyah). Lastly, ar-Rahman lafadz in the mention of Allah was born from the revelation of Surah al-Fatihah. The existence of this ar-Rahman lafadz later became the beginning of the birth of the names al-asma’ al-husna as the mention of the names of Allah.","PeriodicalId":33702,"journal":{"name":"QOF","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2021-12-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48218347","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}
Afriadi Putra, Safira Malia Hayati, Muhammad Yasir
Maqashidi interpretation is able to provide new breakthroughs in the approach to understanding the Qur'an. The development of this study continues to be of interest. Maqashidi interpretation as a philosophy of interpretation will give a new spirit, not only in the product of the interpretation of the Qur'an, but also in the process of interpretation. The term maqashidi is not a new term because it was previously used in relation to shari'ah (maqashid as-Shari'ah). This is very much in accordance with the statement of the Qur'an which is pious kulli zaman wa makan. Maqashidi interpretation is generally used in interpreting legal verses. In this article, we discuss two focuses. First, how is the commentator's interpretation of the QS. An-Nisa'[4] verse 3, 128-130. Second, how is the application and analysis of maqashidi interpretation in QS. An-Nisa'[4] verses 128-130. The method that the author uses is the thematic method, which is discussing the verses based on a set theme. Aims to gain a focused understanding of the reinterpretation of polygamous verses with a review of maqashidi interpretations. This article is expected to be able to contribute to the Indonesian Muslim community in understanding the verses about the law contained in this polygamy and monogamy theme.
玛卡西迪的解释能够为理解《古兰经》提供新的突破。这项研究的进展仍然令人感兴趣。玛卡西迪解读作为一种解读哲学，不仅在解读《古兰经》的过程中，而且在解读的过程中都会赋予新的精神。maqashidi一词并不是一个新术语，因为它以前被用于与伊斯兰教法（maqashid as-shari'ah）有关。这在很大程度上符合《古兰经》中虔诚的kulli zaman wa makan的说法。Maqashidi解释通常用于解释法律诗句。在本文中，我们将讨论两个重点。首先，评论员对QS的解读如何。尼萨[4]第3节，128-130。第二，玛卡西迪解释在QS中的应用与分析。An Nisa’[4]第128-130节。作者使用的方法是主题法，即在一个固定的主题上讨论诗歌。目的是通过对玛卡西迪解释的回顾，对一夫多妻制诗歌的重新解释有一个集中的理解。这篇文章有望有助于印尼穆斯林社区理解这一一夫多妻制和一夫一妻制主题中关于法律的诗句。
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