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All Journal Al-Ahwal: Jurnal Hukum Keluarga Islam Jurnal Ilmiah Ilmu Ushuluddin Jurnal Basicedu Islamic Review : Jurnal Riset dan Kajian Keislaman Mutawatir : Jurnal Keilmuan Tafsir Hadith Journal of Islamic Law Hermeneutik : Jurnal Ilmu Al-Qur'an dan Tafsir TAFSE: Journal of Qur'anic Studies Hamalatul Qur'an : Jurnal Ilmu Ilmu Al-Qur'an JoEMS : Journal of Education and Management Studies Jurnal Basicedu Tadabbur: Jurnal Integrasi Keilmuan Qiyas : Jurnal Hukum Islam dan Peradilan
Kholid, Abd.
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Religion Arts Humanities Economics, Econometrics & Finance Education Environmental Science Languange, Linguistic, Communication & Media Law, Crime, Criminology & Criminal Justice Mathematics Social Sciences Other

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Penerapan Kaidah Isti'arah dalam Al-Qur'an: Studi Kasus Surah Ibrahim Ayat 1 dalam Kitab Tafsir Al-Mishbah Karya Quraisy Shihab Amalina, Faridah Nur; Ilham A, Moch. Arif; Kholid, Abd.
Hamalatul Qur'an : Jurnal Ilmu Ilmu Alqur'an Vol. 5 No. 2 (2024): December 2024
Publisher : Pondok Pesantren Hamalatul Qur'an Jogoroto Jombang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.37985/hq.v5i2.329

Abstract

His study will examine how the rule of isti'arah is applied in Surah Ibrahim verse 1 as taught in the book Tafsir Al-Mishbah by Quraish Shihab. This study is critical because the rules of isti'arah in the science of balaghah play an essential role in increasing our awareness of the beauty of the language of the Qur'an and the divine meanings contained in it. Surah Ibrahim verse 1 was chosen as a case study because this verse includes a complex linguistic style, thus offering deep insight into the use of isti'arah in conveying deep spiritual meaning. This verse uses the metaphor of al-nur (light) to symbolize faith and divine guidance, whereas al-zhulumat (darkness) represents disbelief and error. This study uses a descriptive-qualitative method with a focus on textual analysis. Data was obtained through a literature review of the book Tafsir Al-Mishbah and other references relevant to the science of balaghah. The results of the study show that Quraish Shihab in Tafsir Al-Mishbah provides a profound interpretation of isti'arah by identifying that this verse not only beautifies the arrangement of words but also strengthens the message about the prophetic mission and divine values. Isti'arah in Surah Ibrahim verse 1 is an expressive tool that connects literal and figurative meanings to clarify moral and theological messages. This study shows that the balangha approach, especially the isti'arah principle, is critical in revealing the beauty and depth of the meaning of the Qur'an and is relevant for use in contemporary interpretation studies.
Telaah Penerapan Kaidah Dilalah al-Faz ala al-Ahkam Terhadap Ayat-ayat Li’an Perspektif Hukum Islam dan Hukum Positif Hibatullah, Alif; Kholid, Abd.
QIYAS: JURNAL HUKUM ISLAM DAN PERADILAN Vol 8, No 2 (2023)
Publisher : UIN Fatmawati Sukarno Bengkulu

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.29300/qys.v8i2.3033

Abstract

Abstract: Currently, cases of infidelity leading to divorce are frequently encountered. In Islamic law, if a husband finds out about his wife’s adultery without any witnesses, they can resort to li’an based on the evidence from Surah al-Nur, verses 6-10. Similarly, in positive law, a husband can sue his wife for adultery. There arises a new issue concerning the status of children resulting from li’an in the perspectives of Islamic law and positive law, which exhibit differences. In the field of Quranic exegesis, understanding the content, intentions, and laws within Quranic verses is known as kajian dalalah al-fadh ala al-ahkam in the Quran. Furthermore, as Indonesian citizens, there's a bond with national laws. Therefore, this study examines from two viewpoints: Islamic law and positive law. The aim is to examine Quranic verses regarding li’an using the approach of dalalah al-fadh ala al-ahkam in the Quran and also from the perspective of positive law. The research method employed is descriptive qualitative through library research. The findings indicate that Surah al-Nur, verses 6-10, fall under dalalah al-ibarah as it distinctly reveals the purpose, intent, and law it encompasses, specifically the law of li’an In the perspective of Islamic law, the status of a couple engaged in li’an will be terminated, and there can be no reconciliation; the child resulting from li’an is not attributed to their biological father and does not inherit any rights from him. However, according to positive law, the proven adulterous party may face a maximum penalty of nine months' imprisonment, provided there's a report from the aggrieved party. The status of a couple involved in li’an is divorce, and reconciliation is not possible. The child from li’an can still be attributed to the biological father through legal means in positive law.Keywords: Alquran, Dalalah, Li’an, Positive Law.  Abstrak: Pada saat ini sering ditemui kasus perselingkuhan hingga menyebabkan perceraian. Sekiranya seorang suami mengetahui istrinya berzina sedangkan tidak ada saksi yang menyaksikannya maka dalam hukum Islam pasangan ini dapat melakukan li’an dengan dalil surat al-Nur ayat 6-10. Begitu juga dalam hukum positif, seorang suami dapat menggugat istrinya karena selingkuh. Terdapat masalah baru dalam status anak dari li’an dalam perspektif hukum Islam dan hukum positif yang memiliki perbedaan. Dalam kaidah tafsir untuk mengetahui kandungan maksud dan hukum dalam ayat Al-Qur’an dikenal dengan kajian dalalah al-fadz ala al-ahkam dalam Alquran. Selain itu sebagai warga negara Indonesia tentu terikat juga dengan undang-undang sehingga penelitian ini mengkaji dari dua perspektif, hukum Islam dan hukum positif. Penelitian ini bertujuan mengkaji ayat-ayat Alquran tentang li’an dengan pendekatan dalalah al-fadz ala al-ahkam dalam Alquran dan juga perspektif hukum positif. Metode yang dipakai artikel ini adalah kualitatif deskriptif dengan pendekatan library research. Hasil penelitian menunjukkan bahwa surat al-Nur ayat 6-10 termasuk dalalah al-ibarah karena terlihat jelas maksud, tujuan dan hukum yang dikandungnya yakni hukum li’an. Status pasangan yang li’an perspektif hukum Islam akan terputus dan tidak dapat rujuk selamanya, anak dari li’an tidak dinasabkan kepada bapak biologisnya dan tidak mendapat hak apapun darinya. Sedangkan menurut hukum positif pihak yang terbukti selingkuh mendapat hukuman paling lama sembilan bulan penjara dengan catatan ada laporan dari pihak yang dirugikan. Status pasangan yang terlibat li’an adalah cerai dan tidak bisa rujuk. Anak dari li’an masih bisa dinasabkan kepada bapak biologis dengan jalur hukum.Kata kunci: Alquran, Dalalah, li’an, Hukum Positif.
Two Initiatives of Qur’anic Methodological Interpretation in Contemporary Indonesia: A Study of Tafsir Maqasidi and Ma’na-cum-Maghza Iffah, Iffah; Iwanebel, Fejrian Yazdajird; Kholid, Abd.
HERMENEUTIK : Jurnal Ilmu al-Qur'an dan Tafsir Vol 19, No 2 (2025): Hermeneutik: Jurnal Ilmu al-Qur'an dan Tafsir
Publisher : Program Studi Ilmu Al-Qur`an dan Tafsir, Fakultas Ushuluddin, UIN Sunan Kudus

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21043/hermeneutik.v19i2.28446

Abstract

This article examines the ma‘nā-cum-maghzā and Maqāsid-based interpretation approaches initiated by Indonesian Muslim scholars. While most existing research predominantly focuses on applying these two methodologies, this article critically analyzes the construction of both methodologies to understand their methodological applications and the extent of the contributions offered by these interpretation methodologies. The study argues that, firstly, the conceptual framework and methodology of ma‘nā-cum-maghzā and Maqāsid-based interpretation still heavily rely on the previous scholars’ ideas and have yet to find relatively new grounding and expansion, despite both claiming to extend beyond the boundaries of legal verses in the Qur’an. Secondly, in terms of practical implementation, the ma‘nā-cum-maghzā methodology appears to be more structured in its formulation, while the Maqāsid-based interpretation, on the other hand, still lacks a concrete formulation of its interpretative steps. Mustaqim, in this regard, only formulates principles for interpreting the Qur’an based on maqāsid. Thirdly, although they may differ conceptually and terminologically, both methodologies converge and share similarities in seeking the main message of the Qur’an. Mustaqim refers to it as maqāsid, while Sahiron terms it as historical phenomenal significance. Similarly, in terms of contextualization perspective, Mustaqim refers to it as the movement of text (harakiyyat al-nass), while Sahiron terms it as dynamic phenomenal significance. Artikel ini mengkaji pendekatan ma‘nā-cum-maghzā dan tafsīr maqāsidī yang diinisiasi oleh sarjana Muslim Indonesia. Jika mayoritas penelitian yang ada lebih dominan untuk mengaplikasikan kedua metodologi tersebut, artikel ini hendak menelaah secara kritis terhadap konstruksi kedua metodologi itu untuk melihat bagaimana aplikasi metodologi dan sejauh mana kontribusi yang ditawarkan dari kedua metodologi penafsiran tersebut. Penelitian ini berargumen bahwa, pertama, bangunan konsep dan metodologi ma‘nā-cum-maghzā dan tafsīr maqāsidī masih sepenuhnya berpijak dari konsepsi-konsepsi pemikiran ulama sebelumnya, dan bahkan belum menemukan titik pijakan dan perluasan yang relatif baru, meskipun keduanya mengklaim melampaui batasan ayat-ayat hukum dalam Al-Qur’an. Kedua, dalam wilayah aplikatifnya, metodologi ma‘nā-cum-maghzā terlihat lebih terstruktur dalam perumusan metodenya. Sedangkan tafsīr maqāsidī, tampaknya masih belum terumuskan secara konkret langkah-langkah penafsirannya. Mustaqim dalam hal ini, hanya merumuskan prinsip-prinsip dalam menafsirkan Al-Qur’an dengan berbasis pada maqāsid. Ketiga, meskipun terlihat berbeda secara konsep dan terminologis, keduanya menemukan titik persinggungan dan persamaan dalam mencari pesan utama teks al-Qur’an. Dalam bahasa Mustaqim disebut dengan maqāsid, sedangkan dalam terminologi Sahiron disebut dengan signifikansi fenomenal historis. Demikian juga dengan perspektif kontekstualisasi, yang dalam bahasa Mustaqim disebut dengan gerak teks (harakiyyat al-nass), sedangkan dalam terminologi Sahiron disebut dengan signifikansi fenomenal dinamis.
Al-Ijmā‘ fī al-Tafsīr dalam Perspektif Mufasir Modern: Telaah Surah al-Kahf [18]: 60 dan al-Layl [92]: 17 Amru, Khobirul; Kholid, Abd.; Iwanebel, Fejrian Yazdajird
Mutawatir : Jurnal Keilmuan Tafsir Hadith Vol. 11 No. 1 (2021): JUNI
Publisher : Department of Qur'an dan Hadith Faculty of Ushuluddin and Philosophy UIN Sunan Ampel Surabaya

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15642/mutawatir.2021.11.1.74-98

Abstract

The existence of al-Ijmā‘ fī al-Tafsīr  as a new discourse which officially incorporates to the study of Uṣūl al-Tafsīr has evoked various questions. The problem seems to lie within the episteme of the discourse which eventually conflicted to the reform spirit of modern Qur’anic exegetes. This study aims at trailing a constituted concept of al-Ijmā‘ fī al-Tafsīr through the eyes of six modern Qur’anic exegeses written by Bint al-Shāṭi’, Sayyid Quṭb, Abū Zahrah, Muḥammad al-Ghazālī, ‘Ābid al-Jābirī and ‘Izzat Darwazah. It begins with analyzing the Qs. al-Kahf [18]: 60 and Qs. al-Layl [92]: 92, as the interpretation of these two verses is stated as a definitive interpretation, which is agreed upon by some commentators (mujma‘ ‘alayh). This paper proves that the discourse of al-Ijmā‘ fī al-Tafsīr has not received enough acceptance or serious attention by most modern commentators. The six modern exegetes also stand on different outlook for the consensus of Qur’anic interpretation: some exegetes quote and admit it; some of them do not cite for certain reasons; and one of them rejects and doubts it.
Co-Authors Abu Bakar Alif Hibatullah Amalina, Faridah Nur Amru, Khobirul Azhar Azhar Faisal Faisal Fejrian Yazdajird Iwanebel Hadani, Abdullah Iffah, Iffah Ilham A, Moch. Arif Lubis, Qomaruddin Mahbub Ghozali Mahfud, Ahmad Mahmud, Surya Saputra Mahmut, Rami İbrahim Mesiono, Mesiono Mukhammad Zamzami Muktafi, Muktafi Naufal Cholily Nurul Hamidah, Nurul Robihah, Ismi Siti Khodijah Wan Mokhtar, Wan Khairul Aiman