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THE TRADITION OF WRITING MUṢḤĀF AL-QUR'ĀN AKBĀR IN MUṢḤĀF AL-QUR'ĀN SCIENCES EDUCATION FOUNDATION (YPIIQ) WONOSOBO Shofaussamawati Shofaussamawati; Zahro Firdausa Zahro Firdausa
Jurnal At-Tibyan: Jurnal Ilmu Alqur'an dan Tafsir Vol 5 No 2 (2020): Volume 5 No. 2, Desember 2020
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.v5i2.1303

The aim of this article is to describe the writing of Muṣḥāf al-Qur'ān Sciences Education Foundation (YPIIQ) Wonosobo still written by hand in this sophisticated era. The type of this research uses the field research by a qualitative method approach which finds out the phenomenon and analyse the existing data. The process of collecting data uses interview, observation and documentation techniques, and it has found some interesting things. Firstly, the emergence of the tradition of writing Muṣḥāf by hand and giant size departing from KH. Muntaha's idea, he is the caretaker of the Al-Asy'ariyyah Taḥfῑż al-Qur’ān Islamic Boarding School, Kalibeber, Mojotengah, Wonosobo, Central of Java. The devotion of KH. Muntaha Al-Hafidz to al-Qur'ān made him to finally realise the grand Qur'ān writing project. KH. Muntaha al-Hafidz also wants to continue writing Al-Qur’ān that had been written by his grandfather, namely KH. Abdurrahim (1860-1916 AD). Secondly, before writing, there are certain provisions that must be carried out by writers namely they must be in a sacred condition when writing the muṣḥāf, do the sunnah prayers of two raka'at and write it accompanied by fasting except several days that are forbidden to fast. Thirdly, the strong factor that encourages the tradition of writing muṣḥāf at the Qur’ān Sciences Education Foundation (YPIIQ) Wonosobo is still being carried out till now because of devotion to teachers and wants to always glorify the muṣḥāf.

‘Allāl al-Fāsī and Sahal Mahfudh: Maqāṣid asy-Sharī’a as the Meeting Point of the Different Inclinations Rooted in Sunni Tradition Muhammad Nashrul Haqqi; Shofaussamawati Shofaussamawati
ADDIN Vol 17, No 1 (2023): ADDIN
Publisher : LPPM IAIN Kudus

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21043/addin.v17i1.17114

This article aims to highlight the position of 'Allāl and Sahal in the development of Maqāṣid al-Syar'a theory and its application to political, social, and economic problems. The approach is carried out by examining their intellectual career background, examining the theory of the development of Maqāṣid al-Syar'a theory and how they implement it. As a result, 'Allal and Sahal took different positions about Maqāṣid al-Syar'a, although in the and they produced similar or almost the same legal opinions. They both propose a democratic government, an economy that prioritizes the interests of the community, and social conditions that prioritize the interests of women. The dominant difference lies in the characteristics of the choice of sources that indicate affiliation. ' Allāl more often refers to the Qur'an and Sunnah as recommended by the Salafis. While Sahal more often refers to the fiqh tradition advocated by traditional schools, by accommodating modern theories, such as philosophy and social sciences. At this point, the author argues that the concept of Maqāṣid al-Syar'a is a meeting point for various tendencies rooted in the Sunni intellectual tradition, including the different tendencies espoused by 'Allāl and Sahal.

Epistemology and Resistance to the Meaning of Religious Moderation in Islamic Boarding Schools Muhtador, Moh.; Shofaussamawati, Shofaussamawati; Rahman, Zaizul Ab
Al-Adyan: Journal of Religious Studies Vol 5, No 1 (2024)
Publisher : Universitas Islam Negeri Imam Bonjol Padang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15548/al-adyan.v5i1.8368

The concept of religious moderation has been widely promoted by the Ministry of Religious Affairs, but it has not fully reached pesantren, potentially leading to conflicts. This article aims to uncover the various meanings of moderation among the Santri and to examine the epistemological framework derived from the kitab kuning (classical Islamic texts). The exegesis-phenomenology method was used by asking the Santri for their views on religious moderation and confirming their behaviors to understand the sources and methods of their knowledge. The findings show that the meaning of religious moderation in pesantren is natural-adaptive, and its epistemology is characterized as Bayani-cognitive. This article contributes theoretically to understanding the various meanings of moderation in pesantren and practically to policy-making for the widespread dissemination of religious moderation in religious institutions.Gagasan moderasi beragama telah disebarkan secara luas oleh Kementerian Agama, namun belum sepenuhnya mencapai pesantren, ini berpotensi menimbulkan konflik. Artikel ini bertujuan mengungkap varian makna moderasi di kalangan santri dan meneliti bangunan epistemologi yang bersumber dari kitab kuning. Metode exegesis-fenomenologi digunakan dengan meminta pandangan santri tentang moderasi beragama dan mengkonfirmasi perilaku mereka untuk mengetahui sumber dan metode pengetahuan mereka. Temuan menunjukkan bahwa makna moderasi beragama di pesantren bersifat natural-adaptif dan epistemologinya bercorak bayani-kognitif. Artikel ini berkontribusi secara teoritis dalam memahami varian makna moderasi di pesantren dan secara praktis bagi kebijakan penyebaran moderasi beragama di lembaga keagamaan.

‘Allāl al-Fāsī and Sahal Mahfudh: Maqāṣid asy-Sharī’a as the Meeting Point of the Different Inclinations Rooted in Sunni Tradition Haqqi, Muhammad Nashrul; Shofaussamawati, Shofaussamawati
ADDIN Vol 17, No 1 (2023): ADDIN
Publisher : LPPM IAIN Kudus

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21043/addin.v17i1.17114

This article aims to highlight the position of 'Allāl and Sahal in the development of Maqāṣid al-Syar'a theory and its application to political, social, and economic problems. The approach is carried out by examining their intellectual career background, examining the theory of the development of Maqāṣid al-Syar'a theory and how they implement it. As a result, 'Allal and Sahal took different positions about Maqāṣid al-Syar'a, although in the and they produced similar or almost the same legal opinions. They both propose a democratic government, an economy that prioritizes the interests of the community, and social conditions that prioritize the interests of women. The dominant difference lies in the characteristics of the choice of sources that indicate affiliation. ' Allāl more often refers to the Qur'an and Sunnah as recommended by the Salafis. While Sahal more often refers to the fiqh tradition advocated by traditional schools, by accommodating modern theories, such as philosophy and social sciences. At this point, the author argues that the concept of Maqāṣid al-Syar'a is a meeting point for various tendencies rooted in the Sunni intellectual tradition, including the different tendencies espoused by 'Allāl and Sahal.

Philological Insights in Qur'an and Tafsir Education: A Framework for Developing Teaching Materials Shofaussamawati, Shofaussamawati; Khusniyah, Aziizatul; Setyaningsih, Enggelina Oka; Kuzairi, Muhammad
Utamax : Journal of Ultimate Research and Trends in Education Vol. 6 No. 2 (2024): Utamax : Journal of Ultimate Research and Trends in Education
Publisher : LPPM Universitas Lancang Kuning. Pekanbaru. Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.31849/utamax.v6i2.20273

This research explores the potential for integrating philological methods into the development of the Quran's teaching material and manuscript-based interpretations. The study aims to compile in-depth and authentic educational material using ancient manuscripts as primary sources. The methods used included textual and contextual analysis of the manuscripts of the Qur'an and interpretations of the classical period, which were chosen through a rigorous curation process. The results of this study show that the integration of philology not only enriches the content of the teaching material but also improves the student's conceptual and historical understanding of classical texts. Furthermore, this article discusses the challenges and solutions in translating and adapting the contents of manuscripts into pedagogical formats suitable for modern classrooms. This research has made important contributions to the teaching methods of the Qur'an and to a more dynamic and historical evidence-based interpretation.

Qur'anic Digital Civility: Contemporary Indonesian Muslim Interaction on Social Media Fatah, Abdul; Shofaussamawati, Shofaussamawati; Khusniyah, Aziizah
Jurnal Theologia Vol 33, No 2 (2022)
Publisher : The Faculty of Islamic Theology and Humanities, UIN Walisongo Semarang, Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21580/teo.2022.33.2.13367

This paper examines how the digital civility (morality) of contemporary Indonesian Muslim interaction on social media. The gap in Muslim behaviour on social media with the teachings of the Qur'an is caused by negative prejudice or sadistic behaviour; therefore, the values of Qur'anic digital civility are degraded. The research method used is a literature review examining Muslim interaction on social media such as Facebook, Twitter and YouTube. Contextual hermeneutics is used to analyze the interaction patterns of Muslims on social media. This research shows that Muslim interaction patterns on social media fall into the disassociation category, leading to incivility. One of incivility is flaming (verbal attacks in the form of blasphemy and insults); this is proven by hateful posts on social media. This behaviour pattern in social media is far from Qur'anic values which call for good speech, honesty and avoiding hoaxes; the words used must be courteous, put forward the principles of appropriateness and decency, and smooth and soft. These values of Qur'anic teaching are called digital Qur'anic civility

Whether the Sign of Prostration in the Face of Believers is Real? the Qur’an’s Victory Verses and Its Biblical Reference Shofaussamawati, Shofaussamawati; Haqqi, Muhammad Nashrul
HERMENEUTIK Vol 17, No 1 (2023): 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.v17i1.19332

This article attempts to understand the meaning of the sign of prostration in surah 48.29. What is the exact meaning of athar al-sujūd sign of prostration? The Intertextuality approach is used in this paper. The phrase athar al-sujūd mentioned only once in the Qur'an. Ibn Manẓūr (d. 1311) says that the word athar means the traces of a thing al-Aṣfahānī (d. 1109) adds that the word ignifies an effect which is represented by an existence, whether abstract or material. Often, the word is oriented to the past. The word also means the influence or honour of the human soul and morality in which it is abstract. The word athar refers to something material, especially concerning the story of Moses. The story of the people in Moses' time in surah 40.21 illustrates that they have powers (ashadda minhum quwwa) and traces on earth (ātharan fī al-arḍ). In surah 18.64, the word athar refers to the trail of Moses’ journey with a young man (āthārihimā qaṣaṣa) while looking for a place where two seas meet (majma’ al-baḥrayn). The Muslim Scholar interprets the phrase sign of prostration in verse in an abstract context. Muqātil b. Sulaymān interprets it as a good guide and path (al-hudā wa al-simt al-ḥasan). It is similar to al-Thabarī and Ibn Kathīr, who interpret it as devoutness (khushū'). Al-Qāsimī has two interpretations: First, that is a good path or devoutness, as the early commentators say. Second, the traces of the soil (tharā al-arḍ) on the face. The Qur'an chooses the word sujūd to represent devoutness and modesty in worship. Artikel ini mencoba mencoba memaknai tanda sujud pada surat 48.29. Apa arti sebenarnya dari tanda sujud athar al-sujūd? Pendekatan Intertekstualitas digunakan dalam makalah ini. Ungkapan athar al-sujūd hanya disebutkan satu kali dalam Al-Qur'an. Ibnu Manẓūr (w. 1311) mengatakan bahwa kata athar berarti jejak-jejak sesuatu, al-Aṣfahānī (w. 1109) menambahkan bahwa kata tersebut menyulut suatu akibat yang diwakili oleh suatu wujud baik abstrak maupun material. Sering kali, kata itu berorientasi ke masa lalu. Kata itu juga berarti pengaruh atau kehormatan jiwa manusia dan moralitas yang di dalamnya bersifat abstrak. Kata athar mengacu pada sesuatu yang bersifat material, khususnya yang berkaitan dengan kisah Musa. Kisah umat pada zaman Musa dalam surat 40.21 menggambarkan bahwa mereka memiliki kekuatan (ashadda minhum quwwa) dan jejak di bumi (ātharan fī al-arḍ). Dalam surat 18.64, kata athar mengacu pada jejak perjalanan Musa dengan seorang pemuda (āthārihimā qaṣaṣa) saat mencari tempat bertemunya dua lautan (majma' al-baḥrayn). Ulama Muslim menafsirkan frase yang menandakan sujud dalam ayat tersebut dalam konteks abstrak. Muqatil b. Sulaymān mengartikannya sebagai petunjuk dan jalan yang baik (al-hudā wa al-simt al-ḥasan). Hal ini senada dengan al-Thabarī dan Ibn Kathīr yang mengartikannya sebagai ketakwaan (khushū'). Al-Qāsimī memiliki dua tafsir: Pertama, itu adalah jalan yang baik atau kesalehan seperti yang dikatakan para mufassir awal. Kedua, bekas tanah (tharā al-arḍ) di wajah. kata sujūd dipilih oleh Al-Qur'an untuk mewakili kesalehan dan kesopanan dalam beribadah.

AMALAN ZIKIR NIHADHUL MUSTAGFIRIN: Studi Living Hadis di Yayasan Miftahurrahman Mindahan Kidul Batealit Jepara Nafisah, Lailiyatun; Shofaussamawati, Shofaussamawati
RIWAYAH Vol 5, No 2 (2019): Riwayah : Jurnal Studi Hadis
Publisher : ilmu hadis

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21043/riwayah.v5i2.5013

Artikel ini bertujuan meneliti praktik serta pemaknaan dari pembacaan Zikir Nihadul Mustagfirin di Yayasan Miftahurrahman Mindahan Kidul Batealit Jepara dalam perspektif living hadis. Penulis menggunakan metode dan pendekatan kualitatif dengan pisau analisis teori sosial Karl Mannheim mengenai tindakan manusia dibentuk oleh dua dimensi, yakni perilaku (behavior) dan makna (meaning). Karl Mannheim menawarkan dan membedakan antara tiga macam makna yang terdapat dalam tindakan sosial, yakni: makna objektif, makna ekspresif dan makna documenter. Hasil penulisan menunjukkan bahwa 1) Zikir ini merupakan perilaku yang dilakukan sebagai bentuk pemahaman terhadap hadis Nabi dan memiliki makna. 2) Makna dari Zikir Nihadul Mustagfirin berdasarkan pada teori sosiologi pengetahuan Karl Mannheim adalah Pertama, makna objektif dzikir tersebut merupakan bentuk kepatuhan terhadap kyai yang Kedua, Makna ekspresif bahwa zikir tersebut bertujuan untuk media doa dalam memperlancar hajat, mendekatkan diri kepada Allah, penenang jiwa, ilmu, silaturrahim dan menghindari hal yang tidak bermanfaat. Ketiga, makna dokumenter yakni ZikirNihadul Mustagfirin secara sadar atau tidak sadar merupakan bentuk rutinitas dari masyarakat Yayasan Miftahurrahman.

Reading of Jasser Auda's System Theory in the Law Verse on Women and Mosques Shofaussamawati, S; Nikmah, Alfi; Azkiya, Muhammad Azka
QiST: Journal of Quran and Tafseer Studies Vol. 4 No. 1 (2025): April
Publisher : Universitas Muhammadiyah Surakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.23917/qist.v4i1.7954

So far, there are still differences in interpretation and implementation in various places about women's worship in mosques. This study aims to explain and show the reading of Jasser Auda's system theory in legal verses related to women and mosques. The method used in this study uses the library research method by collecting information and data from Jasser Auda's books and website, previous research results, and various journal articles related to the problem being researched. As a result, the reading of system theory in legal verses about women and mosques through the six features offered, namely. The cognitive element in understanding legal verses related to women and mosques, in Auda's view there are dozens of verses in the Qur'an related to mosques whose content motivates Muslims, both men and women, to often go to mosques to get religious guidance, nur/divine light and knowledge. The element of wholeness (Al-Kulliyyah) Audah in determining the legal provisions about women and mosques is comprehensive, by exploring all verses related to mosques and followed by explanations from the Hadiths of the Prophet. Third, the element of openness (Opennes/al-Infitahiyyah. is carried out by Audah by displaying various opinions about the permissibility or prohibition of visiting the mosque with their respective arguments. Openness in the context of women and mosques also emphasizes that the relevant laws must take into account social and technological conditions.

Qur'anic Digital Civility: Contemporary Indonesian Muslim Interaction on Social Media Fatah, Abdul; Shofaussamawati, Shofaussamawati; Khusniyah, Aziizah
Jurnal Theologia Vol. 33 No. 2 (2022)
Publisher : The Faculty of Ushuluddin and Humanities, Universitas Islam Negeri Walisongo Semarang, Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21580/teo.2022.33.2.13367

This paper examines how the digital civility (morality) of contemporary Indonesian Muslim interaction on social media. The gap in Muslim behaviour on social media with the teachings of the Qur'an is caused by negative prejudice or sadistic behaviour; therefore, the values of Qur'anic digital civility are degraded. The research method used is a literature review examining Muslim interaction on social media such as Facebook, Twitter and YouTube. Contextual hermeneutics is used to analyze the interaction patterns of Muslims on social media. This research shows that Muslim interaction patterns on social media fall into the disassociation category, leading to incivility. One of incivility is flaming (verbal attacks in the form of blasphemy and insults); this is proven by hateful posts on social media. This behaviour pattern in social media is far from Qur'anic values which call for good speech, honesty and avoiding hoaxes; the words used must be courteous, put forward the principles of appropriateness and decency, and smooth and soft. These values of Qur'anic teaching are called digital Qur'anic civility

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