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All Journal Journal of Islamic Studies and Humanities Takafu
QOMARIYAH, SITI LAILATUL
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Religion Humanities Environmental Science Law, Crime, Criminology & Criminal Justice Social Sciences Other

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KEUTAMAAN SURAT AL-IKHLAS (Studi atas Hadis dalam Sunan Abu Dawud Nomor 1461) QOMARIYAH, SITI LAILATUL
Journal of Islamic Studies and Humanities Vol 5, No 2 (2020): Journal of Islamic Studies and Humanities
Publisher : UIN Walisongo Semarang

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (202.922 KB) | DOI: 10.21580/jish.v5i2.6292

Abstract

Tulisan ini bermaksud melakukan sedikit penjelasan mengenai hadis-hadis tentang keutamaan surat al-Ikhas dengan langkah-langkah operasional: melacak hadis-hadis terkait, memaparkan redaksi hadis, melakukan takhrij hadis, melakukan i’tibar dengan skema sanad, melakukan kritik sanad dan matan, memaparkan syarah matan dan analisa. Sejauh penelusuran penulis banyak didapati hadis tentang keutamaan surat al-Ikhlas, namun dalam hal ini penulis fokus pada keutamaan surat al-Ikhlas yang menyamai sepertiga Al-Qur’an dalam Sunan Abi Dawud hadis nomor 1461.Sebagai hasil, terdapat perbedaan pendapat di kalangan ulama terkait pemahaman hadis tersebut, di antaranya mengatakan bahwa al-Ikhlas disebut sepertiga al-Qur’an karena ia mengandung unsur tauhid yang merupakan salah satu kandungan isi al-Qur’an, di samping itu, sebagian ulama berpendapat bahwa pahala membaca surat al-Ikhlas sama dengan pahala membaca sepertiga isi al-Qur’an, dan sebagian lagi berpendapat al-Ikhlas menyamai sepertiga al-Qur’an khusus bagi pelaku peristiwa sahabat ketika Nabi masih hidup. Kemudian dari ketiga pendapat tersebut, penulis setuju dengan dua pendapat pertama bahwasannya al-Ikhlas menyamai sepertiga al-Qur’an dilihat dari segi isinya dan pahala orang yang membacanya sama seperti membaca sepertiga al-Qur’an juga. Selain itu menurut penulis secara tidak langsung hadis tersebut mengajarkan kita untuk memegang teguh tauhid, memotivasi untuk mengkaji al-Qur’an lebih dalam dan memotivasi untuk gemar membaca al-Qur’an.Kata kunci: hadis, keutamaan qul huwallahu ahad. 
POLYGYNY IN THE VIEW OF ZAINAB AL-GHAZALI: A SOCIOLOGICAL ANALYSIS OF KNOWLEDGE THROUGH THE LENS OF KARL MANNHEIM’S THEORY Qomariyah, Siti Lailatul
Takafu: Journal of Tafsir and Gender Perspective Vol. 2 No. 1 (2025): TAKAFU
Publisher : Department Islamic Education, Faculty of Education and Teacher Traning, Universitas Islam Bandung

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.29313/takafu.v2i1.7998

Abstract

Building on the arguments put forward by Riffat Hasan and Amina Wadud, which suggested that gender-biased interpretations of the Qur'an are largely the result of male exegetes, one might assume that female interpreters would naturally produce interpretations more favorable to women. However, in reality, Zainab al-Ghazali's interpretation appeared to align more closely with male-centric views. This leads to the argument that an individual's prior knowledge and social context significantly influence their understanding of the Qur'an. This study seeks to examine Zainab al-Ghazali’s perspective on polygyny as presented in her exegesis Nazarat fi Kitab Allah. This study was a library research based on Nazarat fi Kitab Allah as the primary source, employing Karl Mannheim’s sociology of knowledge—specifically, the three kinds of meaning—to analyze Zainab al-Ghazali’s interpretation of Qur’anic verses on women's roles in the household. The analysis aims to reveal the objective, expressive, and documentary meanings within her exegesis. Applying Karl Mannheim’s theory of the three kinds of meaning, this study arrived at the following conclusions: a) Objective meaning: The interpretations of early exegetes regarding polygyny tend to follow a textual-literal approach; b) Expressive meaning: Zainab al-Ghazali did not oppose the practice of polygyny, provided the husband is capable of maintaining justice. Her interpretation was influenced by the socio-political context of Egypt at the time, her affiliation with Islamic movements, and the prominent figures who shaped her thought; c) Documentary meaning: Her interpretation aligned with a quasi-objectivist traditionalist framework, reflecting a textual orientation within classical exegesis.
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