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All Journal Jurnal Pendidikan Agama Islam Jurnal At-Tibyan: Jurnal Ilmu Alqur’an dan Tafsir Al Furqan: Jurnal Ilmu Al Quran dan Tafsir Riwayah : Jurnal Studi Hadis Hermeneutik : Jurnal Ilmu Al-Qur'an dan Tafsir QOF: Jurnal Studi Al-Qur'an dan Tafsir
Mochamad Tholib Khoiril Waro
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Religion Arts Humanities Education Social Sciences

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MAKNA MAHAR DALAM ALQURAN (Kajian Historis-Antropologis) Waro, Mochamad Tholib Khoiril
At-Tibyan: Jurnal Ilmu Alqur'an dan Tafsir Vol 4 No 1 (2019): Volume 4 No. 1, Juni 2019
Publisher : Department of Alquran Science and Interpretation of the Faculty of Ushuluddin, Adab, and Da'wah of IAIN Langsa

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.32505/tibyan.v4i1.847

Abstract

This study discusses the meaning of dowry contextually by using a historical-anthropological approach, assuming the dowry verse does not descend in empty space, but descends in the midst of the seventh-century ignorance Arab society which already has deep-rooted traditions. Anthropologically, the meaning of the dowry tradition is inseparable from the dynamics of culture that existed at that time. The scope of this study includes four things, first, the tradition of mahr in the ignorance period, second, the dialectic of God's revelation with the dowry tradition and the third review of Tasyakkul-Tasykil Nasr Hamid Abu Zayd's theory and the fourth, anthropological studies of religion as culture with Geertz's theory model of reality and model for reality. In this study, there is a dialectic between the revelation of God and the tradition of dowry in the ignorant Arab community who consider dowry as a medium of exchange for women to be married. Alquran is present, by adopting the tradition of dowry that has been running but constructs the meaning and practice of dowry based on the world view Alquran. Alquran means dowry as a mandatory gift for proof of love and sincerity (saduqat) which is given voluntarily (nihlah) with the intention of worshiping Allah.
MAKNA MAHAR DALAM ALQURAN (Kajian Historis-Antropologis) Mochamad Tholib Khoiril Waro
Jurnal At-Tibyan: Jurnal Ilmu Alqur'an dan Tafsir Vol 4 No 1 (2019): Volume 4 No. 1, Juni 2019
Publisher : The Department of the Qur'anic Studies, Faculty of Ushuluddin, Adab, and Da'wah, State Institute of Islamic Studies (IAIN) Langsa

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.32505/at-tibyan.v4i1.847

Abstract

This study discusses the meaning of dowry contextually by using a historical-anthropological approach, assuming the dowry verse does not descend in empty space, but descends in the midst of the seventh-century ignorance Arab society which already has deep-rooted traditions. Anthropologically, the meaning of the dowry tradition is inseparable from the dynamics of culture that existed at that time. The scope of this study includes four things, first, the tradition of mahr in the ignorance period, second, the dialectic of God's revelation with the dowry tradition and the third review of Tasyakkul-Tasykil Nasr Hamid Abu Zayd's theory and the fourth, anthropological studies of religion as culture with Geertz's theory model of reality and model for reality. In this study, there is a dialectic between the revelation of God and the tradition of dowry in the ignorant Arab community who consider dowry as a medium of exchange for women to be married. Alquran is present, by adopting the tradition of dowry that has been running but constructs the meaning and practice of dowry based on the world view Alquran. Alquran means dowry as a mandatory gift for proof of love and sincerity (saduqat) which is given voluntarily (nihlah) with the intention of worshiping Allah.
REVIEWING RELIGIOUS UNDERSTANDING OF THE MARRIAGE HADITH Nurul, Nurul; Khoiril Waro, Mochamad Tholib
RIWAYAH Vol 8, No 1 (2022): Riwayah : Jurnal Studi Hadis
Publisher : ilmu hadis

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21043/riwayah.v8i1.14951

Abstract

Intellectual discourse on women especially on marriage in Islamic tradition are dominated by patriarchal perspective. Islamic Intellectual treasures such as hadith and its explanation, exegesis, books, scholar and their intellectual products showed us how ancient Arabic patriarchal pattern existed. On the other hand, modernity led civilization to the values of equity, equality, human right and democracy against inequity, inequality, monarchy and individual cult. Problems of inequity appeared much on women discourse in Islamic tradition. Thousands of hadiths were identified recorded by men in patriarchal culture. It made gender issues in Islamic tradition are still sensitive. This article tries to reconstruct the discourse in one of the popular hadiths in marriage in order to explore the possibility of studying the meaning of a more moderate hadith.  By using Juynboll's common link, the author finds the hadith narrowed to one name, namely A'masy which is then categorized as a common link in this study.  In addition to having implications for the emergence of certain names as common links, this study also reviews further implications regarding the relevance of broader studies in hadith studies; urgent efforts to be made in order to place hadith as a source of more contextual and moderate religious discourse.[Tinjauan Pemahaman Agama Terhadap Hadis Pernikahan. Wacana intelektual tentang perempuan khususnya perkawinan dalam tradisi Islam didominasi oleh perspektif patriarki. Kekayaan Intelektual Islam seperti hadits dan penjelasannya, tafsir, kitab-kitab, ulama dan produk intelektualnya menunjukkan kepada kita bagaimana pola patriarki Arab kuno ada. Di sisi lain, modernitas membawa peradaban pada nilai-nilai kesetaraan, kesetaraan, hak asasi manusia dan demokrasi melawan ketidakadilan, ketidaksetaraan, monarki dan kultus individu. Masalah ketidakadilan banyak muncul pada wacana perempuan dalam tradisi Islam. Ribuan hadis diidentifikasi dicatat oleh laki-laki dalam budaya patriarki. Hal itu membuat isu gender dalam tradisi Islam masih sensitif. Artikel ini mencoba merekonstruksi wacana dalam salah satu hadis populer dalam pernikahan guna menjajaki kemungkinan mengkaji makna hadis yang lebih moderat. Dengan menggunakan common link Juynboll, penulis menemukan hadits tersebut dipersempit menjadi satu nama, yaitu A'masy yang kemudian dikategorikan sebagai common link dalam penelitian ini. Selain berimplikasi pada munculnya nama-nama tertentu sebagai common link, kajian ini juga mengkaji implikasi lebih lanjut mengenai relevansi kajian yang lebih luas dalam kajian hadis; Upaya mendesak dilakukan untuk menempatkan hadis sebagai sumber wacana keagamaan yang lebih kontekstual dan moderat.]
Implementation of The Interpretation of QS. Al-Baqarah (2): 208 About Islam Kaffah and Its Urgency With Abdurrahman Wahid’s Thinking in The Indonesian Context Baihaki, Baihaki; Waro, Mochamad Tholib Khoiril; Maulana, Anas; Zamawi, Bahrudin
HERMENEUTIK Vol 18, No 2 (2024): Hermeneutik: Jurnal Ilmu al-Qur'an dan Tafsir
Publisher : Program Studi Ilmu Al-Qur`an dan Tafsir, Fakultas Ushuluddin, IAIN Kudus

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21043/hermeneutik.v18i2.28903

Abstract

This research is motivated by the implications of interpreting QS. Al-Baqarah verse 208, about Islam Kaffah which serves as a foundation for some organizations in advocating for a government ideology based on Islamic caliphate, and the urgency of Abdurrahman Wahid’s interpretive offer in the Indonesian context. This study employs library research, which involves exploring information and data from books, texts, and related journal articles, using the paradigm shift theory of Thomas Kuhn and the reception study of the living Qur’an. The results of this research are: First, the meaning of a word or interpretation can evolve and shift according to its context. For instance, the term al-silmi can mean Islam (Islamic law) or peace. In classical interpretations, al-silmi was firmly understood as Islam, while in the contemporary Indonesian context, it is interpreted as peace, as explained by Abdurrahman Wahid. Second, in the approach of the living Qur’an study, the reception and interaction of Abdurrahman Wahid with this verse encompass multiple aspects, including hermeneutic reception, aesthetic reception, social reception, cultural reception, and artifact reception in terms of works like books. Penelitian ini dilarbelakangi mengenai implikasi penerapan dari penafsiran QS. Al-Baqarah ayat 208 tentang Islam Kaffah yang menjadi salah satu landasan ormas dalam menerapkan ideologi pemerintahan harus berupa khilafah Islamiyah dan urgensinya tawaran  penafsiran pemikiran Abdurrahman Wahid dalam konteks ke-Indonesiaan. Jenis penelitian ini menggunakan jenis penelitian pustaka (library research) yakni menggali segala informasi dan data yang didapat dari telaah pustaka berupa buku, kitab, dan artikel jurnal terkait, dengan pendekatan teori pergeseran paradigma Thomas Kuhn dan kajian resepsi living Qur’an. Hasil dari penelitian ini adalah pertama, bahwa makna dari suatu kata atau penafsiran itu bisa berkembang dan bergeser sesuai dengan kontek yang melingkupinya seperti makna kata al-silmi bisa berarti Islam (syariat Islam)  dan bisa juga berarti kedamaian, dalam penafsiran era klasik makna kata al-silmi yang mapan adalah Islam, sedangkan dalam konteks ke Indonesiaan sekarang makna yang sesuai adalah diartikan kedamaian sebagaimana yang dijelaskan oleh Abdurrahman Wahid. Kedua, dalam pendekatan kajian living Qur’an, Resepsi dan Interaksi Abdurrahman Wahid terhadap ayat tersebut, yang penulis dapatkan bisa mempunyai banyak aspek, yaitu bisa berupa resepsi hermeneutis, resepsi estetis, resepsi sosial, resepsi kultural dan resepsi artefak dalam artian bentuk karya seperti buku.
Revisiting Classical Exegesis on Nushūz in the Qur’an and Its Relevance to Contemporary Domestic Violence in Indonesia Fatah, Abdul; Karim, Abdul; Waro, Mochamad Tholib Khoiril
QOF Vol. 8 No. 2 (2024)
Publisher : Institut Agama Islam Negeri (IAIN) Keiri

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.30762/qof.v8i2.2602

Abstract

This study re-examines the classical interpretations of nushūz and ḍaraba found in QS. An-Nisā’ [4]:34, 128 and explores their relevance to domestic violence issues in Indonesia. The research method that was employed is a literature study that explores the words nushūz and wadribū (ḍaraba: to hit) in QS. An-Nisā'[4]:34 and 128 through the commentaries of al-Ṭabarī, al- Qurṭubī, and Ibn Kathīr from the perspective of gender equality. The findings indicate that al-Ṭabarī views nushūz as a wife’s arrogance, al-Qurṭubī interprets it as animosity between spouses, and Ibn Kathīr regards it as the wife neglecting her obligations. In QS. An-Nisā’ [4]:128, nushūz is understood as the husband’s negligence or withdrawal from his wife. Meanwhile, waḍribūhunna in QS. An-Nisā’ [4]:34 is interpreted by al-Ṭabarī as a non-harmful physical measure, by al-Qurṭubī as a light, corrective action, and by Ibn Kathīr as a blow that causes no injury. Although these classical interpretations often depict the wife as the erring party and the husband as being in the right—a stance that risks perpetuating unequal power dynamics—the Qur’an itself underscores the principle of equality between men and women. In this light, nushūz should apply to both spouses, reflecting the possibility that either partner could be at fault. Al-Qurṭubī’s understanding of nushūz as mutual hatred is more compatible with notions of gender equity. Additionally, interpreting ḍaraba as “offering guidance” or “providing a positive example” is more appropriate than viewing it as a physical strike, which can escalate into domestic violence. This reinterpretation, therefore, holds promise for fostering more equitable marital relationships in contemporary society.
Learning Al-Qur'an Hadith Using Study Tours to Improve Religious Moderation Attitudes and Socio-Cultural Literacy of Madrasah Aliyah Students Zarkasi; Syamsul Ma’arif; Abdul Djamil; Ihsan; M. Afief Mundzir; Alfina Wildatul Fitriyah; Mochamad Tholib Khoiril Waro; Abdullah Hanapi
Jurnal Pendidikan Agama Islam Vol. 21 No. 2 (2024): Jurnal Pendidikan Agama Islam
Publisher : Yogyakarta: Jurusan Pendidikan Agama Islam Fakultas Ilmu Tarbiyah dan Keguruan UIN Sunan Kalijaga Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/jpai.v21i2.8744

Abstract

Purpose – This research aims to analyze how learning steps using study tours can improve the religious moderation and socio-cultural literacy of Madrasah Aliyah students. Given increasing concerns about radicalism among adolescents, it is important to explore learning methods that are effective in shaping moderate attitudes and socio-cultural literacy. Design/methods/approach – This research uses a qualitative method with a phenomenological approach, while data is collected through observation, interviews, and documentation. The unit of analysis in this study is the XI grade students of Madrasah Aliyah MA Miftahussalam Demak, MANU Demak, and MA Sholahuddin Demak, who hold study tours to Puja Mandala, Bali, once every year. Findings – The results of this study explain that to improve the attitude of religious moderation and socio-cultural literacy of madrasah aliyah students in learning al-Qur'an hadith using study tours in Puja Mandala Bali are by curriculum preparation, identification of learning objectives, selection of tourist sites, preparation of learning materials, field experiences, interactive learning activities, learning evaluation, post-tour reinforcement, and collaboration with stakeholders. Research implications/limitations – This research is limited to only exemplifying the Puja Mandala as a tourist study object. Originality/value – Study tours are one solution to minimize and prevent radicalism and intolerance among students in Madrasah Aliyah. They can also improve religious moderation and socio-cultural literacy.
Gender Equality in the Quran: An Analysis of Teun van Dijk's Critical Discourse on QS. Al-Mujadalah: 1–6 and QS. Al-Baqarah: 222 Khoiril Waro, Mochamad Tholib
Al Furqan: Jurnal Ilmu Al Quran dan Tafsir Vol. 8 No. 1 (2025): Al Furqan: Jurnal Ilmu Al Quran dan Tafsir
Publisher : Program Studi Ilmu Al Quran dan Tafsir Institut Agama Islam Tarbiyatut Tholabah (IAI TABAH)

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.58518/alfurqon.v8i1.3351

Abstract

Throughout world history, women have often been subjected to injustice, treated as property that could be traded or inherited. This condition prevailed across many civilizations, including seventh-century Arab society. Islam emerged within this context, partially accommodating prevailing traditions while also aiming to reform oppressive practices. One stark example is QS. Al-Takwir: 9, which condemns the practice of killing newborn girls. In response to such injustices, the Quran presents transformative teachings, as seen in QS. Al-Mujādalah: 1–6 and QS. Al-Baqarah: 222. These verses affirm the existence of women and challenge negative assumptions—particularly around menstruation. This study aims to examine the two verses using Teun van Dijk’s Critical Discourse Analysis, which consists of three analytical dimensions: text, social cognition, and social context. The findings show that the verses are structured through macrostructure, superstructure, and microstructure levels. Cognitively, they dismantle stigmas against women, especially those linked to menstruation. Socially, the verses were revealed in a patriarchal-agnatic society that devalued women, which influenced the development of gender-biased laws. The study concludes that these Quranic verses not only challenge structural gender injustice but also offer a framework for reclaiming women’s dignity. This research contributes to the broader discourse on gender justice in Islamic texts and demonstrates the relevance of critical discourse analysis in interpreting sacred scripture.
Co-Authors Abdul Djamil Abdul Fatah Abdul Karim Abdullah Hanapi Alfina Wildatul Fitriyah Baihaki Baihaki Ihsan M. Afief Mundzir MAULANA, ANAS Nurul Nurul Syamsul Ma’arif Zamawi, Bahrudin Zarkasi