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KONSEP KEADILAN GENDER DALAM PEMBAGIAN WARISAN (Studi Komparatif Pemikiran M. Quraish Shihab dan Munawir Sjadzali) Ayu Faizah; Adib Adib; Ahmad Faqih Hasyim
Diya Al-Afkar: Jurnal Studi al-Quran dan al-Hadis Vol 4, No 02 (2016): DESEMBER
Publisher : IAIN Syekh Nurjati Cirebon

The division of inheritance between men and women are often the dispute because their ratio of 2: 1, then the study was conducted with two conflicting opinions with each other, namely the interpretation of the interpretation M. Quraish Shihab al-Misbah and Munawir Sjadzali in Re-actualizing Islamic Teachings , The method used is the comparative method. Quraish explained in the commentary of al-Misbah that the division of inheritance between men and women (2: 1) is a matter that can not be changed. However, in other works Quraish allow equal division of inheritance (1: 1) in accordance with the agreement of all the heirs. While Munawir Sjadzali explicitly requires equal division of inheritance (1: 1) on the condition that women have a role. So in essence M. Quraish and Munawir have the same thought, that justice in the division of inheritance can not be seen from the property, but based on the responsibilities and roles owned. Keywords: justice, inheritance, Quraish, Munawir, tafsir al-Misbah

Interaksi Kyai Dengan Masyarakat Dalam Tafsir Al-Maraghi Ahmad Ali Syauqi; Hartati Hartati; Ahmad Faqih Hasyim
Diya Al-Afkar: Jurnal Studi al-Quran dan al-Hadis Vol 4, No 02 (2016): DESEMBER
Publisher : IAIN Syekh Nurjati Cirebon

Semakin terkikisnya ulama (kyai) yang menjadi panutan, membuat penulis merasa perlu menelisik lebih jauh relasi dan interaksi seperti apa yang sebaiknya dibangun, menurut al-Qur’an, antara seorang ulama dengan pejabat, masyarakat dan sesama kyai agar kehidupan dunia ini menjadi lebih baik. Tujuan penelitian ini ialah menjelaskan penafsiran al-Marâghî mengenai ayat-ayat interaksi antara: kiai dengan pejabat, kiai dengan kiai, dan kiai dengan masyarakat awam. Metode yang digunakan adalah metode dan library research. Kesimpulan yang didapat dari penulisan skripsi ini antara lain bahwa a.) Berdasarkan penafsiran atas QS al-Baqarah (2): 247, pemuka agama (kiai) tidak boleh termakan ucapan manis pejabat; harus selalu menjadi panutan pejabat, bukan sebaliknya, dan tetap menjalankan amar ma’ruf nahi munkar. Interaksi antara kiai dengan pejabat melalui kisah Nabi Samuel dengan pejabat Bani Israîl. b.) Berdasarkan penafsiran atas QS. Maryam (19): 53, al-Maraghi tidak menjelaskan panjang lebar mengenai interaksi antara Nabi Musa dengan Nabi Harun. Namun dari penjelasan al-Maraghi dapat ditemukan secara tersirat bahwa keduanya sama-sama Nabi yang menentang kezaliman saat itu. Interaksi antara Nabi Musa dengan Nabi Harun saling tolong menolong dalam berdakwah. c.) Berdasarkan penafsiran atas QS al-Taubah (9) 61, al-Maraghi menafsirkan interaksi antara Nabi Muhammad Saw. dengan masyarakat awam, al-Maraghi memberi perumpamaan dalam tafsirnya, bahwa orang yang yang menyakiti Rasulullâh sama dengan orang yang menyakiti kedua orang tuanya dan keluarganya khususnya kaum munafik yang menyakiti beliau. Kemudian, hal ini membuktikan bahwa al-Maraghi menganggap seorang Rasulullâh (baca: kiai) adalah juga orang tua mereka. Kata kunci: Interaksi, Kiai, Masyarakat.

MAKNA WALI DAN AULIYĀ’ DALAM AL-QUR’AN (Suatu Kajian dengan Pendekatan Semantik Toshihiko Izutsu) Ismatilah Ismatilah; Ahmad Faqih Hasyim; M. Maimun
Diya Al-Afkar: Jurnal Studi al-Quran dan al-Hadis Vol 4, No 02 (2016): DESEMBER
Publisher : IAIN Syekh Nurjati Cirebon

In Indonesia context, the term wali and Auliya 'only have two meanings, those are wali as parents and wali as the close one with Allah and has peculiarity that other people do not have or wali is defined according to tasawuf, such as wali songo. However, in the holy Qur'an the word wali and auliya have different meaning depend on the relation of sintagmatik that is used in a word. So that, the researcher analyze the meaaning wali and Auliya.The formulation of this research are 1) how is the meaning of wali and Auliya 'in the holy Qur’an? And 2) how is the basic meaning and word relational meaning of wali and Auliya 'in the holy Qur'an?The purpose of the research are: 1) to know the meaning of wali and Auliya in the holy Qur'an and 2) to know the basic meaning and relational word meaning of wali and Auliya'.This research is qualitative and what kind of research is a library to discuss the book, both in primary and secondary books that explain the semantic word guardian and Auliya 'in the Qur'an. The approach of this research is the semantic approach offered Toshihiko Izutsu. steps in the research is to determine the word that will be studied the meaning and concepts contained in it, tracing the roots of the word, transformation, and change the meaning, outlining categories of semantic guardian and Auliya 'according to the condition of the wearer, and compose semantic field to obtain an illustration or picture clearer about the meaning of a word.The results of this study is the first meaning of the word meaning guardian pick up close. The second is based on relational meaning, in the Qur'an the word guardian and Saints have various meanings of which are helper, protector, friend, leader, ruler, children, heirs, lover, coreligionists, and the close is righteous. In the development of meaning, the word guardian at the time of the Pre-Qur'anic means master, people who have power over something. At the time of Qur'anic word guardian and Saints have meaning as disbutkan above.The meaning of the word guardian and Auliya 'in the post-Qur'anic evolving in the context Indonesiaan is the first guardian of Sufi pandangn corner meaningful person who received special protection. because obedience to God. God has the absolute right to choose his servant to be a trustee. Both from the standpoint of jurisprudence family, guardian meaningful words the person who has the authority to perform a contract, guardian of marriage. Third from a social standpoint in meaningful parent / father or mother and meaningful leaders, such as mayors. Key words: wali, auliyā’, semantic, Qur’an.

Hikmah Walimah Al-‘Ursy (Pesta Pernikahan) Dengan Kehormatan Perempuan Perspektif Hadits Lia Laquna Jamali; Lukman Zain; Ahmad Faqih Hasyim
Diya Al-Afkar: Jurnal Studi al-Quran dan al-Hadis Vol 4, No 02 (2016): DESEMBER
Publisher : IAIN Syekh Nurjati Cirebon

Walimah al-'ursy is one of a series of events in the process of marriage. Islam recommends to hold a feast al-'ursy after conducting the ceremony. It is very important and not to be underestimated, because walimah al-'ursy aligned with the honor of women. Based on that background to discuss hadith walimah al-'ursy. The assessment covered in this study include: the quantity and quality of the chain and honor traditions, the meaning and understanding of the traditions, and the relationship walimah al-'ursy with the honor of women. Data collection was referring to some source library (library research).The theory used in this research is the theory maani al-Hadith offered by Yusuf al-Qardawi. Based on the study of hadith walimah al-'ursy that: In terms of quantity included in the category of hadith ahad 'Aziz and in terms of quality category sahih li gairihi. Defining and understanding hadith walimah al-'ursy there are objective and important lessons in it as information to the public was the wedding and all the relatives and other relatives can come together to celebrate happiness and wish the best to live in harmony as a married couple. The connection between the meaning of the hadith walimah nowadays very closely with women's honor, because honor is very important both in terms of any case. At every wedding organized to implement the feastal-'ursy after the holding of the ceremony. Especially with the feast of al-'ursy to avoid the issue of marriage sirri commonly called marriage under the hand without recorded by the Marriage Registrar Officer and can lead to several negative outlook. So that it can drop the dignity and honor of women in particular. Keywords: Walimah al-'ursy, honor women

Living Sunnah Jama’ah Al-Syahadatain (Studi Kasus di Pondok Pesantren Nurul Huda Munjul Kuningan) Istifadah Istifadah; Anisatun Muthi'ah; Ahmad Faqih Hasyim
Diya Al-Afkar: Jurnal Studi al-Quran dan al-Hadis Vol 4, No 02 (2016): DESEMBER
Publisher : IAIN Syekh Nurjati Cirebon

Sunnah yang hidup (living sunnah) berarti kebiasaan atau prilaku yang dapat diaplikasikan dalam kehidupan sehari hari, sedangkan sunah yang mati adalah kebiasaan yang tidak bisa diaplikasikan dalam kehidupan sehari-hari. Dengan demikian sunah yang hidup identik dengan ijma kaum muslimin yang di dalamnya termasuk para ulama generasi awal. Jadi sunah yang hidup adalah sunah nabi ditafsirkan oleh para ulama, penguasa, hakim dan masyarakat sesuai dengan situasi yang mereka hadapi.Living Sunnah dipraktikkan di pondok pesantren Nurul Huda Munjul. Praktek ini kurang mendapat pemahaman positif oleh masyarakat sekitar, untuk itu peneliti tertarik untuk menggali informasi dari Pondok Pesantren Nurul Huda Munjul Astanajapura Cirebon. Tulisan ini untuk menjelaskan living sunnah, doktrin dan hal yang mendasari komunitas Pondok Pesantren Nurul Huda dengan metode deskriptif kualitatif dan interpretasi data. Living sunah di Munjul menggunakan tradisi lisan dan tradisi praktik. Seperti wiridan dan pakaian putih. Kata kunci: living sunnah, pondok pesantren.

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