Abstract Up to now, the research on ḥijāb and jilbab is still a debatable and relevant topic for further discussion. One of the figures who took part in the ḥijāb and jilbab problem is Asma Barlas. He criticized the understanding of Muslims, especially the interpretation product of conservatives scholars, who reduced the meaning of the ḥijāb to the obligation to wear a ḥijāb. According to her, the obligation to wear the ḥijāb by wearing the jilbab is still influenced by the patriarchal and misogynistic mindset of the jāhiliyyah community. This article aims to explain the construction of Asma Barlas' thought, especially in the issue of ḥijāb and jilbab. Then, this article will also try to place the thoughts of Asma Barlas in the Typology of Contemporary Interpretation of Thought initiated by Sahiron Syamsuddin. The categorization of contemporary commentary thought initiated by Sahiron Syamsuddin makes it easier for later researchers to identify the basic construction of an interpreter thoughts of the Qur'an.
{"title":"ḤIJĀB DAN JILBAB PERSPEKTIF ASMA BARLAS DAN POSISINYA DALAM TIPOLOGI TAFSIR KONTEMPORER SAHIRON SYAMSUDDIN","authors":"Muhammad Imdad Ilhami Khalil, A. Thahir","doi":"10.30762/qof.v5i1.3730","DOIUrl":"https://doi.org/10.30762/qof.v5i1.3730","url":null,"abstract":"Abstract Up to now, the research on ḥijāb and jilbab is still a debatable and relevant topic for further discussion. One of the figures who took part in the ḥijāb and jilbab problem is Asma Barlas. He criticized the understanding of Muslims, especially the interpretation product of conservatives scholars, who reduced the meaning of the ḥijāb to the obligation to wear a ḥijāb. According to her, the obligation to wear the ḥijāb by wearing the jilbab is still influenced by the patriarchal and misogynistic mindset of the jāhiliyyah community. This article aims to explain the construction of Asma Barlas' thought, especially in the issue of ḥijāb and jilbab. Then, this article will also try to place the thoughts of Asma Barlas in the Typology of Contemporary Interpretation of Thought initiated by Sahiron Syamsuddin. The categorization of contemporary commentary thought initiated by Sahiron Syamsuddin makes it easier for later researchers to identify the basic construction of an interpreter thoughts of the Qur'an.","PeriodicalId":33702,"journal":{"name":"QOF","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2021-06-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44480378","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 aimed to explore the significance of the verse of wife's nushūz in QS. al-Nisā'[4]: 34 which was incidentally interpreted based on the patriarchal system. The ma’nā-cummaghzā theory had employed to reinterpret the object. This theory balanced the reading of the literal meaning (al-ma’nā al-aṣlī) and the main message (maghzā). Based on the application of this theory, the results were obtained: first, al-ma‘nā al-tārīkhī of wife's nushūz is an attitude of disobedience or against her wife to her husband. Second, al-maghzā al-tārikhī obtained is that the verse came down in the Medina period which was full of male superiority over women where men were predicated of qawwām based on certain characteristics so that it had implications for the wife's nushūz. Third, al-maghzā almutaḥarrik which is drawn based on al-ma‘nā al-tārīkhī and al-maghzā al-tārikhī is there are three conditions that must be considered in determining the wife's nushūz namely the husband neglects responsibilities, the husband and wife share roles and the husband is fully responsible for the family. The application of the wife's nushūz as stated in QS. al-Nisā'[4]: 34 can only be applied to the second and third conditions and cannot be applied to the first condition.
{"title":"SIGNIFIKANSI MAKNA NUSHŪZ DALAM QS. AL-NISĀ[4]: 34 DENGAN TINJAUAN TEORI MA’NĀ-CUM-MAGHZĀ","authors":"Dewi Umaroh","doi":"10.30762/QOF.V5I1.2900","DOIUrl":"https://doi.org/10.30762/QOF.V5I1.2900","url":null,"abstract":"This paper aimed to explore the significance of the verse of wife's nushūz in QS. al-Nisā'[4]: 34 which was incidentally interpreted based on the patriarchal system. The ma’nā-cummaghzā theory had employed to reinterpret the object. This theory balanced the reading of the literal meaning (al-ma’nā al-aṣlī) and the main message (maghzā). Based on the application of this theory, the results were obtained: first, al-ma‘nā al-tārīkhī of wife's nushūz is an attitude of disobedience or against her wife to her husband. Second, al-maghzā al-tārikhī obtained is that the verse came down in the Medina period which was full of male superiority over women where men were predicated of qawwām based on certain characteristics so that it had implications for the wife's nushūz. Third, al-maghzā almutaḥarrik which is drawn based on al-ma‘nā al-tārīkhī and al-maghzā al-tārikhī is there are three conditions that must be considered in determining the wife's nushūz namely the husband neglects responsibilities, the husband and wife share roles and the husband is fully responsible for the family. The application of the wife's nushūz as stated in QS. al-Nisā'[4]: 34 can only be applied to the second and third conditions and cannot be applied to the first condition.","PeriodicalId":33702,"journal":{"name":"QOF","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2021-06-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45048221","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}
M. Quraish Shihab in Al Maidah 51: Satu Firman Beragam Penafsiran – in addition to offering his interpretation of the meaning of awliya' – he also collected 40 interpretations tafseer scholars from their works. Given that each text is not independent and is always related to other texts, this study answered the main question: how is the influence of M. Quraish Shihab on other interpreters regarding the meaning of awliya' in Al Maidah 51: Satu Firman Beragam Penafsiran. In answering this question, the approach used was an intertextual approach As a result, it was found that the interpretation of M. Quraish Shihab related to the meaning of awliya' in Al-Maidah 51: Satu Firman Beragam Penafsiran was influenced by Ibnu ‘Āshūr, al-Ījī, Rashīd Riḍā, al-Shirāzī, al-Syawkānī, al‘Uthaymīn, Syaykh Ṭanṭawī, Syaykh al-Sha’rāwī, ‘Abd al-Qādir Shaybat al-Ḥaqq, alQāsimī, Hasbi al-Shiddīqī, al-Marāghī, al-Wāḥidī, al-Tabrisī, Wahbah al-Zuhaylī, al-Rāzī, Ibnu ‘Aṭiyyah, al-Zamakhsharī, Abū al-Sa’ūd, al-Alūsī, al-Qāsimī, Ibnu Taymiyyah, Ṭabāṭabā’ī, and al-Biqā’ī. In this case, M. Quraish Shihab's interpretation of the awliya' is in the sense of love (mawaddah), that is, just an ordinary relationship or business and the like are not automatically forbidden by Islamic doctrine, and Allah emphasizes the prohibition if what is established is a love relationship that can be hostile to Islam and wants evil for Muslims and good for opponents of Muslims.
M. Quraish Shihab在Al Maidah 51: Satu Firman Beragam Penafsiran中，除了提供他对“awliya”的含义的解释之外，他还从学者们的作品中收集了40种解释。鉴于每个文本都不是独立的，并且总是与其他文本相关，本研究回答了主要问题:Quraish Shihab先生对Al Maidah 51: Satu Firman Beragam Penafsiran中“awliya”含义的其他诠释者有何影响。在回答这个问题时，所使用的方法是一种互文方法。结果发现，Quraish Shihab先生的解释与《maidah》第51章“awliya”的含义有关:研究诏书Beragam Penafsiran受到Ibnu”Āshūr, al -Ījī,皮疹īd Riḍā,al-Shirāzīal-Syawkānī,艾尔'Uthaymīn, SyaykhṬṭawī,Syaykh al-Sha或āwī,' Abd al-Qādir Shaybat al -Ḥaqq, alQāsimī,Hasbi al-Shiddī问īal-Marāghī,al-Wāḥidīal-Tabrisī,Wahbah al-Zuhaylī,al-RāzīIbnu”一个ṭiyyah, al-Zamakhsharī,Abūal-Sa”ūd,器ū年代īal-Qāsimī,Ibnu Taymiyyah,ṬAbāṭAbā的ī,al-Biqā的ī。在这种情况下，M. Quraish Shihab对awliya的解释是在爱(mawaddah)的意义上，也就是说，只是一种普通的关系或生意之类的东西不会被伊斯兰教义自动禁止，安拉强调，如果建立的是一种可能与伊斯兰教为敌的爱情关系，那么这种关系就会对穆斯林有害，对穆斯林的反对者有益。
{"title":"MAKNA AWLIYĀ’ DALAM AL-QUR’AN","authors":"M. A. F. Al-Ghifari, M. Miski","doi":"10.30762/qof.v5i1.3576","DOIUrl":"https://doi.org/10.30762/qof.v5i1.3576","url":null,"abstract":"M. Quraish Shihab in Al Maidah 51: Satu Firman Beragam Penafsiran – in addition to offering his interpretation of the meaning of awliya' – he also collected 40 interpretations tafseer scholars from their works. Given that each text is not independent and is always related to other texts, this study answered the main question: how is the influence of M. Quraish Shihab on other interpreters regarding the meaning of awliya' in Al Maidah 51: Satu Firman Beragam Penafsiran. In answering this question, the approach used was an intertextual approach As a result, it was found that the interpretation of M. Quraish Shihab related to the meaning of awliya' in Al-Maidah 51: Satu Firman Beragam Penafsiran was influenced by Ibnu ‘Āshūr, al-Ījī, Rashīd Riḍā, al-Shirāzī, al-Syawkānī, al‘Uthaymīn, Syaykh Ṭanṭawī, Syaykh al-Sha’rāwī, ‘Abd al-Qādir Shaybat al-Ḥaqq, alQāsimī, Hasbi al-Shiddīqī, al-Marāghī, al-Wāḥidī, al-Tabrisī, Wahbah al-Zuhaylī, al-Rāzī, Ibnu ‘Aṭiyyah, al-Zamakhsharī, Abū al-Sa’ūd, al-Alūsī, al-Qāsimī, Ibnu Taymiyyah, Ṭabāṭabā’ī, and al-Biqā’ī. In this case, M. Quraish Shihab's interpretation of the awliya' is in the sense of love (mawaddah), that is, just an ordinary relationship or business and the like are not automatically forbidden by Islamic doctrine, and Allah emphasizes the prohibition if what is established is a love relationship that can be hostile to Islam and wants evil for Muslims and good for opponents of Muslims.","PeriodicalId":33702,"journal":{"name":"QOF","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2021-06-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48669192","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}
Human right is a concept that is upheld in Islam. His spirit is contained in the Qur'an, one of which discusses religious freedom. This paper was written to answer the question of how is the concept of religious freedom in the interpretation of the Qur'an? This study used maudhu'i method with a linguistic approach. From this search, it was found that the basis of the concept of human rights to guarantee religious freedom is in QS. Al-Baqarah (2): 256. The law that was born from this verse is valid forever. There is no compulsion for other than Muslims to embrace Islam, because the truth is something that should not be forced, even if there are people who do not believe in the truth in Islam, it still will not change the fact that Islam is the true religion. Humans are given the capacity to think and choose with the gift of reason, it is appropriate for humans to determine their own path and be responsible for the consequences of that choice.
{"title":"HAK ASASI MANUSIA DAN STATEMENT KEBEBASAN BERAGAMA DALAM AL-QUR’AN","authors":"Galuh Retno Setyo Wardani, Khoirul Hidayah, Suwandi Suwandi","doi":"10.30762/qof.v5i1.3582","DOIUrl":"https://doi.org/10.30762/qof.v5i1.3582","url":null,"abstract":"Human right is a concept that is upheld in Islam. His spirit is contained in the Qur'an, one of which discusses religious freedom. This paper was written to answer the question of how is the concept of religious freedom in the interpretation of the Qur'an? This study used maudhu'i method with a linguistic approach. From this search, it was found that the basis of the concept of human rights to guarantee religious freedom is in QS. Al-Baqarah (2): 256. The law that was born from this verse is valid forever. There is no compulsion for other than Muslims to embrace Islam, because the truth is something that should not be forced, even if there are people who do not believe in the truth in Islam, it still will not change the fact that Islam is the true religion. Humans are given the capacity to think and choose with the gift of reason, it is appropriate for humans to determine their own path and be responsible for the consequences of that choice.","PeriodicalId":33702,"journal":{"name":"QOF","volume":"1 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2021-06-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"69597526","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}
There are two elements of art in the Quran which come from two different sources. First, from the internals of Quran, such as language style, diction, correlation between verses, and others. Second, from the external of the Quran, such as how to read, rhythm (nagham/langgam), and others. This study focusedd on the second part, namely the rhythm (nagham) in Quranic verses and more specifically on the Arabic rhythm of Arab. The history of the existence of the rhythm in Quran verses in the Islamic world has existed since Islam appeared in the world. However, in Indonesia, the history of Arabic rhythm is still confusing. Therefore, this study aimed to trace the early history of the entry and use of the Arabic rhythm in Indonesia. This research used descriptive-historical method. This research found the early history of the emergence of the nagham of Arab in Indonesia which is inseparable from the network of archipelago scholars with the Middle East in the twentieth century. Nagham of Arab has continued to develop since the establishment of Jam'iyyatu al-Qurra’ wa al-Huffa>z (JQH) in the 1950s and the presence of PTIQ and IIQ. Arabic rhythm is used in Indonesia in various occasions, such as being used as a competition (MTQ), reading at the beginning of every event, reading of Quran (tadarus), and Quranic recitation concert.
《古兰经》中有两个艺术元素，它们来自两个不同的来源。首先，从《古兰经》的内部，如语言风格，措辞，经文之间的关系等。第二，从《古兰经》的外部，如如何阅读，节奏(nagham/langgam)等。本研究的重点是第二部分，即古兰经经文中的节奏(nagham)，更具体地说是阿拉伯人的阿拉伯语节奏。自伊斯兰教出现以来，伊斯兰世界的古兰经经文中就有韵律存在的历史。然而，在印度尼西亚，阿拉伯节奏的历史仍然令人困惑。因此，本研究旨在追溯阿拉伯语节奏在印度尼西亚的进入和使用的早期历史。本研究采用描述性历史方法。本研究发现，阿拉伯纳加姆语在印度尼西亚出现的早期历史，与20世纪的中东群岛学者网络密不可分。自20世纪50年代Jam'iyyatu al-Qurra ' wa al-Huffa bbbbz (JQH)成立以及PTIQ和IIQ出现以来，阿拉伯语的Nagham一直在不断发展。阿拉伯节奏在印度尼西亚被用于各种场合，例如作为比赛(MTQ)，在每个活动开始时阅读，阅读古兰经(tadarus)，古兰经背诵音乐会。
{"title":"MELACAK SEJARAH DAN PENGGUNAAN NAGHAM ARABI DI INDONESIA","authors":"Salamah Noorhidayati, Hibbi Farihin","doi":"10.30762/QOF.V5I1.3114","DOIUrl":"https://doi.org/10.30762/QOF.V5I1.3114","url":null,"abstract":"There are two elements of art in the Quran which come from two different sources. First, from the internals of Quran, such as language style, diction, correlation between verses, and others. Second, from the external of the Quran, such as how to read, rhythm (nagham/langgam), and others. This study focusedd on the second part, namely the rhythm (nagham) in Quranic verses and more specifically on the Arabic rhythm of Arab. The history of the existence of the rhythm in Quran verses in the Islamic world has existed since Islam appeared in the world. However, in Indonesia, the history of Arabic rhythm is still confusing. Therefore, this study aimed to trace the early history of the entry and use of the Arabic rhythm in Indonesia. This research used descriptive-historical method. This research found the early history of the emergence of the nagham of Arab in Indonesia which is inseparable from the network of archipelago scholars with the Middle East in the twentieth century. Nagham of Arab has continued to develop since the establishment of Jam'iyyatu al-Qurra’ wa al-Huffa>z (JQH) in the 1950s and the presence of PTIQ and IIQ. Arabic rhythm is used in Indonesia in various occasions, such as being used as a competition (MTQ), reading at the beginning of every event, reading of Quran (tadarus), and Quranic recitation concert.","PeriodicalId":33702,"journal":{"name":"QOF","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2021-06-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45963081","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 article philologically analyses the text in the interpretation of Surah Al Fatihah by KH. Suhaimin Rofiudin (1919-1982) entitled Tafsir Al-Qur’an Al Karim Berbahasa Indonesia. It reveals how the biography reconstruction of Suhaimi Rofi’uddin who was the author of Surah al-Fatihah interpretation manuscript. This study is about how to provide a philological reconstruction of Suhaimi’s manuscript history. Third, this research discusses how the text of the manuscript was influenced by some factors. By using the philological approach in the step of searching for supporting data, also using ‘ulum al-Qur’an as an analysis of the method used by the scriptwriter to understand Surah Al-Fatihah, in addition, to use the discourse of Foucault also serves as an auxiliary tool to examine the history of the rules of interpretation used by the author. From Suhaimi’s understanding, the interpretation of Surah al-Fatihah doesn’t same with the earlier interpretation which discusses about the spiritual tradition of Qurisy tribe, but Suhaimi’s manuscript is about West hegemony. This textual image is caused by the factor of Suhaimis’s contextual background about Holland colonialitation and the Six-Day war between Arab and Israel.
{"title":"PENAFSIRAN KIAI BANYUWANGI TERHADAP SURAH AL-FATIHAH","authors":"M. Asadulloh","doi":"10.30762/qof.v5i1.3608","DOIUrl":"https://doi.org/10.30762/qof.v5i1.3608","url":null,"abstract":"The article philologically analyses the text in the interpretation of Surah Al Fatihah by KH. Suhaimin Rofiudin (1919-1982) entitled Tafsir Al-Qur’an Al Karim Berbahasa Indonesia. It reveals how the biography reconstruction of Suhaimi Rofi’uddin who was the author of Surah al-Fatihah interpretation manuscript. This study is about how to provide a philological reconstruction of Suhaimi’s manuscript history. Third, this research discusses how the text of the manuscript was influenced by some factors. By using the philological approach in the step of searching for supporting data, also using ‘ulum al-Qur’an as an analysis of the method used by the scriptwriter to understand Surah Al-Fatihah, in addition, to use the discourse of Foucault also serves as an auxiliary tool to examine the history of the rules of interpretation used by the author. From Suhaimi’s understanding, the interpretation of Surah al-Fatihah doesn’t same with the earlier interpretation which discusses about the spiritual tradition of Qurisy tribe, but Suhaimi’s manuscript is about West hegemony. This textual image is caused by the factor of Suhaimis’s contextual background about Holland colonialitation and the Six-Day war between Arab and Israel.","PeriodicalId":33702,"journal":{"name":"QOF","volume":"1 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2021-06-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"41705992","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 term of kafir is one of the most sensitive and controversial terms in religious texts. In religious texts such as the Qur'an and the Bible, the term kafir is discussed or mentioned. However, the discussion of the term kafir in the framework of a comparative study between the two holy books is still rare, especially those that relate it to the Indonesian context. This study aimed to fill that gap. By doing so, it gained a better understanding of the term kafir from the perspective of religious scriptures. This study was a literature study of the Qur'an and Bible, supplemented by various relevant secondary sources. As a result, this study found that the term kafir in the Qur'an is very diverse and dynamic. The term kafir in the Bible is quite a few and is not as dynamic as the Qur'an. Generally, the Qur'an explains the term kafir as a certain attitude or act of disbelief, while the Bible is more about the information on certain things that are not related to certain attitudes or actions. In general, the term kafir from the perspective of the two holy books is seen as a term that is negatively charged. That is why the term kafir is generally sensitive and controversial, especially in Indonesia, so using this term in the Indonesian context needs to be based on considerations that prioritize common interests. The humanitarian aspect is one of the common interests that need to be prioritized or prioritized to avoid various negative impacts that can be triggered by this term on the state of a country with rich diversity like Indonesia.
{"title":"Wawasan Al-Qur’an dan Alkitab Tentang Term Kafir: Sebuah Studi Komparatif","authors":"Rahmatullah Rahmatullah","doi":"10.30762/QOF.V5I1.2640","DOIUrl":"https://doi.org/10.30762/QOF.V5I1.2640","url":null,"abstract":"The term of kafir is one of the most sensitive and controversial terms in religious texts. In religious texts such as the Qur'an and the Bible, the term kafir is discussed or mentioned. However, the discussion of the term kafir in the framework of a comparative study between the two holy books is still rare, especially those that relate it to the Indonesian context. This study aimed to fill that gap. By doing so, it gained a better understanding of the term kafir from the perspective of religious scriptures. This study was a literature study of the Qur'an and Bible, supplemented by various relevant secondary sources. As a result, this study found that the term kafir in the Qur'an is very diverse and dynamic. The term kafir in the Bible is quite a few and is not as dynamic as the Qur'an. Generally, the Qur'an explains the term kafir as a certain attitude or act of disbelief, while the Bible is more about the information on certain things that are not related to certain attitudes or actions. In general, the term kafir from the perspective of the two holy books is seen as a term that is negatively charged. That is why the term kafir is generally sensitive and controversial, especially in Indonesia, so using this term in the Indonesian context needs to be based on considerations that prioritize common interests. The humanitarian aspect is one of the common interests that need to be prioritized or prioritized to avoid various negative impacts that can be triggered by this term on the state of a country with rich diversity like Indonesia.","PeriodicalId":33702,"journal":{"name":"QOF","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2021-06-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44804026","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}
he problem is that not every religious believer is willing to live side by side with other people who are different. This phenomenon gives rise to clashes, hostility, and tensions between adherents of different religions. The main reason mostly refers to the interpretation with a narrow perspective on several religious texts, especially with the existence of verses that emphasize the exclusivity of eschatological happiness and the limitation of the right of exclusivity to certain groups. Through the contextual exegesis approach and the data analyzed by the thematic framework, this paper aims to present an idea of the response of the Quran to non-Islamic religions. The author also tries to interpret the verses of the Quran that show exclusivity and exclusive truth in a direction that is in accordance with other verses that call for tolerance and openness, starting with the contextual approach commonly used in the field of Quranic interpretation's studies today. The writer hopes that this paper will contribute academically to answer the stagnation of interpretation's phenomenon experienced by most religious communities in the modern era. Particularly, this contribution becomes an encouragement to build healthy relationships filled with love, compassion, to maintain humanity and respect for others, to safeguard rights, and to achieve shared human values and noble goals among others.
{"title":"MAKᾹNAT AL-ADYᾹN GHAIR AL-ISLᾹMIYYAH MIN AL-MANẒŪR AL-QUR’ᾹNῙ","authors":"Abad Badruzaman","doi":"10.30762/qof.v5i1.3577","DOIUrl":"https://doi.org/10.30762/qof.v5i1.3577","url":null,"abstract":"he problem is that not every religious believer is willing to live side by side with other people who are different. This phenomenon gives rise to clashes, hostility, and tensions between adherents of different religions. The main reason mostly refers to the interpretation with a narrow perspective on several religious texts, especially with the existence of verses that emphasize the exclusivity of eschatological happiness and the limitation of the right of exclusivity to certain groups. Through the contextual exegesis approach and the data analyzed by the thematic framework, this paper aims to present an idea of the response of the Quran to non-Islamic religions. The author also tries to interpret the verses of the Quran that show exclusivity and exclusive truth in a direction that is in accordance with other verses that call for tolerance and openness, starting with the contextual approach commonly used in the field of Quranic interpretation's studies today. The writer hopes that this paper will contribute academically to answer the stagnation of interpretation's phenomenon experienced by most religious communities in the modern era. Particularly, this contribution becomes an encouragement to build healthy relationships filled with love, compassion, to maintain humanity and respect for others, to safeguard rights, and to achieve shared human values and noble goals among others.","PeriodicalId":33702,"journal":{"name":"QOF","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2021-06-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45216706","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 2001 WTC bombing incident has made Islam called a terrorist religion and continues to stigmatize radicalism, even recently, it is anti-semitic. The embedding of stigmas has made many scholars try to bring back a paradigm that Islam is a tolerant religion and has universal compassion, even though some Islamic scholars later went too far in interpreting this tolerance, there was an understanding of religious equality. This research discussed Misbah Musthofa's perspective of religious tolerance by using prophetic social science analysis. There are two important points that can be deduced from his thoughts regarding tolerance. First, people of other religions must be treated well and fairly as long as they are not bad to us. Second, this attitude of tolerance must be accompanied by the belief that Islam is the only true religion (positive pluralism). In general, his thoughts regarding religious tolerance are very much in line with the pillars of humanization, liberation and transcendence in prophetic social sciences and are sufficiently capable of eradicating bad stigma against Islam.
{"title":"TOLERANSI BERAGAMA DALAM TAFSIR ULAMA JAWA (Telaah Pemikiran KH. Misbah Musthofa dalam Tafsir al-Iklil)","authors":"Syaddad Ibnu Hambari","doi":"10.30762/QOF.V4I2.2399","DOIUrl":"https://doi.org/10.30762/QOF.V4I2.2399","url":null,"abstract":"The 2001 WTC bombing incident has made Islam called a terrorist religion and continues to stigmatize radicalism, even recently, it is anti-semitic. The embedding of stigmas has made many scholars try to bring back a paradigm that Islam is a tolerant religion and has universal compassion, even though some Islamic scholars later went too far in interpreting this tolerance, there was an understanding of religious equality. This research discussed Misbah Musthofa's perspective of religious tolerance by using prophetic social science analysis. There are two important points that can be deduced from his thoughts regarding tolerance. First, people of other religions must be treated well and fairly as long as they are not bad to us. Second, this attitude of tolerance must be accompanied by the belief that Islam is the only true religion (positive pluralism). In general, his thoughts regarding religious tolerance are very much in line with the pillars of humanization, liberation and transcendence in prophetic social sciences and are sufficiently capable of eradicating bad stigma against Islam.","PeriodicalId":33702,"journal":{"name":"QOF","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2020-12-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45097930","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 is a qualitative descriptive study that discussed the tradition of selakar as a hajj ritual in the village of Kembang Kerang Daya, West Nusa Tenggara. This research was a field research. The approach used in this research was phenomenology. The data sources in this study were obtained directly from religious leaders, traditional leaders, the Kembang Kerang Daya village community and various literatures. Data collection methods used were observation, interviews, and data analysis. The focus of this research was to know how the implementation of selakaran activities as a pilgrimage ritual in the village of Kembang Kerang Daya, what factors influence the continuity of this tradition and how the selakar tradition influences people's religious behavior. From this research it was found that selakar as a hajj ritual is something that must be carried out by people who are going to perform Hajj. This religious practice is included in the phenomenon of the living Qur'an-Hadith which is based on the QS. Al-Ahzab: 56 and traditions about the commands and obligations of praying as a form of love for the Prophet. By carrying out the tradition of selakar, namely reading sholawat, dzikir and do’a, according to them it will be reassuring, bring blessings in life and it is believed that it will also benefit people who are performing Hajj, such as safe traveling, staying healthy, enthusiastic in carrying out worship and get the hajj done. In addition, there is an important meaning from the existence of this tradition, namely the practice of spiritual worship that cannot be eliminated in people's lives.
{"title":"TRADISI SELAKARAN SEBAGAI RITUAL HAJI DI DESA KEMBANG KERANG DAYA NUSA TENGGARA BARAT","authors":"S. Maryam","doi":"10.30762/QOF.V4I2.2148","DOIUrl":"https://doi.org/10.30762/QOF.V4I2.2148","url":null,"abstract":"This research is a qualitative descriptive study that discussed the tradition of selakar as a hajj ritual in the village of Kembang Kerang Daya, West Nusa Tenggara. This research was a field research. The approach used in this research was phenomenology. The data sources in this study were obtained directly from religious leaders, traditional leaders, the Kembang Kerang Daya village community and various literatures. Data collection methods used were observation, interviews, and data analysis. The focus of this research was to know how the implementation of selakaran activities as a pilgrimage ritual in the village of Kembang Kerang Daya, what factors influence the continuity of this tradition and how the selakar tradition influences people's religious behavior. From this research it was found that selakar as a hajj ritual is something that must be carried out by people who are going to perform Hajj. This religious practice is included in the phenomenon of the living Qur'an-Hadith which is based on the QS. Al-Ahzab: 56 and traditions about the commands and obligations of praying as a form of love for the Prophet. By carrying out the tradition of selakar, namely reading sholawat, dzikir and do’a, according to them it will be reassuring, bring blessings in life and it is believed that it will also benefit people who are performing Hajj, such as safe traveling, staying healthy, enthusiastic in carrying out worship and get the hajj done. In addition, there is an important meaning from the existence of this tradition, namely the practice of spiritual worship that cannot be eliminated in people's lives.","PeriodicalId":33702,"journal":{"name":"QOF","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2020-12-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43825582","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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