MAGHZA: Jurnal Ilmu Al-Qur´an dan Tafsir
Maghza: Jurnal Ilmu al-Qur'an and Tafsir concerns on publishing scientific works issuing on Qur'anic studies which specifies researches on Qur'an, its commentary, its translation, and living Qur'an. It has profound and contextual vision and maqasidi-oriented. it is published twice a year. Januari-Juni edition issues on studies of Ilmu al-Qur'an dan Qur'anic translation. Meanwhile, July-December contains studies of Qur'anic commentary.
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96 Documents
<![CDATA[Aktualisasi 7 Surat Dalam Tradisi Mitoni ]]>
<![CDATA[Zain, Muhammad Fuad]]>;
<![CDATA[Hasanudin, Hasanudin]]>
<![CDATA[ MAGHZA Vol 3 No 1 (2018): Januari - Juni 2018 ]]>
Publisher : <![CDATA[Fakultas Ushuluddin Adab dan Humaniora (FUAH), Institut Agama Islam Negeri (IAIN) Purwokerto ]]>
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DOI: 10.24090/maghza.v3i1.1953
<![CDATA[As the Quran is the most read holy book, efforts of grounding it is frequently undertaken by scholars in order to live Al-Qurâan in accordance with the term being relevant all time and place. The actualization of Al-Qurâan with local culture in mitoni which read seven letters in the Quran are al-Kaḥfi, Maryam, YaÌsiÌn, YuÌsuf, al-RahÌ£man, al-WaÌqiah, and al-Mulk, in spite of various types of reading depending on the leader of the ceremony. A term referring to the realization of Quran in life is living Quran in which society places the Qurâan as being read and the highest guide for Moslems to attain a state of happiness in the world and the hereafter. The actualization of seven letters of the Quran is inseparable from the acculturation of local culture with Islamic values brought by Wali Songo especially from Tuban school which allowed and preserved the local culture with an Islamic nuance. ]]>
<![CDATA[Representasi Ideologi dalam Kaidah Tafsir ]]>
<![CDATA[Fatihullah, Fatihullah]]>
<![CDATA[ MAGHZA Vol 3 No 1 (2018): Januari - Juni 2018 ]]>
Publisher : <![CDATA[Fakultas Ushuluddin Adab dan Humaniora (FUAH), Institut Agama Islam Negeri (IAIN) Purwokerto ]]>
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DOI: 10.24090/maghza.v3i1.1954
<![CDATA[This paper discusses al-QawaÌâid al-HÌ£isaÌn li-TafsiÌr al-Qurâanwritten by al-Saâdi, a work with a particular format talking about interpretation rule. The interpretation rules are like a helpful tool to come with the Quran and its interpretation as such that its users can avoid from the mistake and differentiate which one is acceptable and rejected. As a tool to understand the Quran, the interpretation rule is essentially similar with usul fiqh (legal rule) in its formulation that must be scientific (verifiable), critical (non-sectarian) and objective (nonideological). This research proves that the listed rules of interpretation in al-QawaÌâid al-HÌ£isaÌn li-TafsiÌr al-Qurâanare not purely theoretical-objective rules, rather represent al-Saâdiâs ideological and subjective nuances. ]]>
<![CDATA[NiáºÄm al-QurâÄn ]]>
<![CDATA[Jannah, Miftahul]]>
<![CDATA[ MAGHZA Vol 3 No 1 (2018): Januari - Juni 2018 ]]>
Publisher : <![CDATA[Fakultas Ushuluddin Adab dan Humaniora (FUAH), Institut Agama Islam Negeri (IAIN) Purwokerto ]]>
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DOI: 10.24090/maghza.v3i1.1957
<![CDATA[This paper intends to further examine the concept of NiáºÄm al-QurâÄn which is promoted by al-FarÄhi as the basis of its interpretation method. Thus, this paper places NiáºÄm al-QurâÄn as a material object and al-FarÄhi as its formal object. The significance of this study is not only to see the wealth of the method of interpretation of the Quran but as a form of the development of the interpretation method itself. In addition, it shows the pattern of development in the realm of interrelated interpretive methods. In this case, al-FarÄhi acknowledged what he was discussing - NiáºÄm al-QurâÄn - not something new, but he also emphasized the originality of the niáºÄm concept. The concept of NiáºÄm al-Quran for him is different from the concept of munÄsabah. NiáºÄm al-Quran surpasses and munÄsabah is part of it, not vice versa. From this concept, there appear wahdaniyah terms and âAmud. The first term is the difference between the two previous nomenclature and one of the three important elements in the concept of NiáºÄm al-Quran, besides tartÄ«b and tanÄsub. The second term is the central or central theme of each letter.]]>
<![CDATA[Reinterpretasi Ayat-ayat âKekerasanâ ]]>
<![CDATA[Aniqoh, Lina]]>
<![CDATA[ MAGHZA Vol 3 No 1 (2018): Januari - Juni 2018 ]]>
Publisher : <![CDATA[Fakultas Ushuluddin Adab dan Humaniora (FUAH), Institut Agama Islam Negeri (IAIN) Purwokerto ]]>
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DOI: 10.24090/maghza.v3i1.1958
<![CDATA[This paper seeks to elaborate on the textual interpretation of Q.S Muhammad verse 4 and Q.S at Taubah verse 5. These two verses are often employed by the extremist Muslim groups to legitimize their destructive acts carried out on groups considered as being infidels and as such lawfully killed. The interpretation was conducted using the double movement hermeneutics methodology offered by Fazlur Rahman. After reinterpretation, the two verses contain moral values, namely the war ordered by God must be reactive, fulfill the ethics of "violence" and be the last solution. Broadly speaking, the warfare commanded in the Quran aims to establish a benefit for humanity on the face of the earth by eliminating every crime that exists. These two verses in the contemporary socio-historical context in Indonesia can be implemented as a basis for combating the issue of hoaxes and destructive acts of extremist Muslim groups. Because both are crimes and have negative implications for the people good and even able to threaten the unity of mankind.]]>
<![CDATA[Konsep AsbÄb Al-NuzÅ«l Menurut Nashr Hamid Abu Zayd ]]>
<![CDATA[Munjin, Shidqy]]>
<![CDATA[ MAGHZA Vol 3 No 1 (2018): Januari - Juni 2018 ]]>
Publisher : <![CDATA[Fakultas Ushuluddin Adab dan Humaniora (FUAH), Institut Agama Islam Negeri (IAIN) Purwokerto ]]>
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DOI: 10.24090/maghza.v3i1.1959
<![CDATA[This article aims to examine the concept of asbÄb al-nuzul which has been misunderstood by ulama and thus produces misleading conclusions. The results of this study indicate that Abu Zayds criticism of the established concept of asbÄb al-nuzÅ«l in the âulÅ«m Al-QurÄn was focused on the problem of the relation between the text and realities. According to him, the study of the first scholars was too focused on the Koran itself and the Prophets person as the recipient of revelation, but they forgot the community around the Prophet which was the most important element of reality that existed at that time. Whereas for Abu Zayd, the existence of asbÄb al-nuzÅ«l is strong evidence to show the relationship and dialectic between text and reality. To elaborate on his conception, Abu Zayd elaborated on four basic problems, namely regarding the reasons for the Al-Qurans a gradual descent, the gradual model of decline, the concept of DalÄllah in understanding a verse and its relation to asbÄb al-nuzÅ«l and finally on how to determine asbÄb al-nuzÅ«l.]]>
<![CDATA[Inklusifitas Pemikiran Syaikh Nawawi al-Bantani ]]>
<![CDATA[Maftuh, Rofik]]>
<![CDATA[ MAGHZA Vol 3 No 1 (2018): Januari - Juni 2018 ]]>
Publisher : <![CDATA[Fakultas Ushuluddin Adab dan Humaniora (FUAH), Institut Agama Islam Negeri (IAIN) Purwokerto ]]>
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DOI: 10.24090/maghza.v3i1.1960
<![CDATA[This paper tries to look at the views of Shaykh Nawawi al-Bantani in the commentary MarÄḥ LabÄ«d, his work related to ahl al-Fatrah, the fate of the two parents of the Prophet Muhammad in the hereafter and his reliance on the fate of non-Muslims in the pre-Islamic and modern world The author discovers the interpretation of Shaykh Nawawi al-Bantani in al-Isra: 15 which classifies ahl al-Fatrah in three categories, namely the survivors, the unsaved, and those who have the possibility of surviving and not surviving. In these three categories, Shaykh Nawawi emphasizes the role of reason, thought effort, and forgiveness which influences a person including which category. The interpretation which according to the author is different from the others is that it leads to curiosity to see more deeply his thoughts, whether he is independent in thinking or influenced by other interpreters, or is related to socio-politics in his time. There are indications that his interpretation is relevant to the present, in the sense that there are isolated modern societies, not familiar with Islamic dawah but fulfilling the criteria in the category described by Shaykh Nawawi in his interpretation.]]>
<![CDATA[Resepsi terhadap Ayat Al-Kursī dalam Literatur Keislaman ]]>
<![CDATA[Rahman, Miftahur]]>
<![CDATA[ MAGHZA Vol 3 No 2 (2018): Juli - Desember 2018 ]]>
Publisher : <![CDATA[Fakultas Ushuluddin Adab dan Humaniora (FUAH), Institut Agama Islam Negeri (IAIN) Purwokerto ]]>
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DOI: 10.24090/maghza.v3i2.2127
<![CDATA[This article discusses the reception of verse al-Kursī in Islamic literature. Initial research was conducted by presenting the virtue of verse Al-Kursī in the books of faḍā'il al-Qur'ān. This research uses two paths. First, is a literature study. This study is to trace information about verse Al-Kursī from the time of the Prophet to this era. Tracking the information is included in the hadith of the Prophet, the experience of companions, and Islamic literature that discusses the function of verse Al-Kursī . Second, perform transmission and transformation analysis. This analysis is to see how the reception of verse Al-Kursī develops.]]>
<![CDATA[Problematika Seputar Kodifikasi Al-Qur'an ]]>
<![CDATA[Munawir, Munawir]]>
<![CDATA[ MAGHZA Vol 3 No 2 (2018): Juli - Desember 2018 ]]>
Publisher : <![CDATA[Fakultas Ushuluddin Adab dan Humaniora (FUAH), Institut Agama Islam Negeri (IAIN) Purwokerto ]]>
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DOI: 10.24090/maghza.v3i2.2128
<![CDATA[Historically, the bookkeeping of the Koran is not as complicated as the books of Hadith. But that does not mean that the codification process of the Qur'an is not interesting to learn. In this case, there are a number of questions that remain relevant to convey; Is the Qur'an still true today? What is the true structure of the Qur'an? Are there standard standards for Koran arrangements agreed upon by Muslims throughout the world? These questions about the codification of the Qur'an often arise, because in the course of the Qur'an, in its capacity as a book (a piece of paper) is bound where there are dictums in Arabic that Muslims consider to be revelations from God - the codification process is no longer normative, but very historical, because related to various types of discourses (social, political, etc.) that surround it. In this context, historical and analytic studies of the historical codification of the Qur'an need to be presented, and this paper was written to meet those needs. Through the study of history based on Muslim scholarship about the history of the Quranic codification from the time of the Prophet Saw. to standardization in the form of reading and writing, which was then supplemented with critical analysis based on Western scholarship, it found that standardization "writing" the Qur'an in rasm Uṡmānī cultural products, and therefore open and allow for tashih, criticism, or even revision with more valid data findings. This does not mean the desecration of the Qur'an, but as a logical consequence of the existence of rasm Uṡmānī as something which is a human form.]]>
<![CDATA[Pendekatan Linguistik Syahrur Pada Ayat Poligami ]]>
<![CDATA[Elkarimah, Mia Fitriah]]>
<![CDATA[ MAGHZA Vol 3 No 2 (2018): Juli - Desember 2018 ]]>
Publisher : <![CDATA[Fakultas Ushuluddin Adab dan Humaniora (FUAH), Institut Agama Islam Negeri (IAIN) Purwokerto ]]>
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DOI: 10.24090/maghza.v3i2.2129
<![CDATA[This paper discusses Syahrur’s linguistic approach to verse polygamy interpretation, there are 3 assumptions with this approach. First, there is no synonym (muradif) in Arabic. then he explores the text from etymology to morphology and redefines texts. Secondly, Syahrur rejects the idea of atomization (ta'diyah), even he interprets each verse of the Qur'an based on the assumption that each verse belongs to a single unit within a larger unitary entity in Kitab. This method is called intratextuality method. Third, the syntagmatic-Paradigmatic he used it as the weapon in searching the meaning that existed in a text editor. The use of this analysis is helpful in shaping the formulation of different legal results from synchronous; searching for the structural relation of each element of language until Syahrur's attempt to trace the root of the word in the verse or called diachronic. the first result of the conclusion according to Syahrur is polygamy depend on him that the solution of social problems is not the arena of the fulfillment of biological needs. Polygamy is considered a means to provide protection for widows who have orphans. The rules that the second, third and fourth wives of a widow who has orphans. The second result is justice according to Syahrur is not fair to wives but children (children of husbands with orphans of married women).]]>
<![CDATA[Al-Qur’an dan Epistemologi Pembebasan ]]>
<![CDATA[Saifullah, Muhammad]]>
<![CDATA[ MAGHZA Vol 3 No 2 (2018): Juli - Desember 2018 ]]>
Publisher : <![CDATA[Fakultas Ushuluddin Adab dan Humaniora (FUAH), Institut Agama Islam Negeri (IAIN) Purwokerto ]]>
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DOI: 10.24090/maghza.v3i2.2132
<![CDATA[This article tries to explore Jamal's interpretation of ḥikmah in the Quran. Beside the discourse of ḥikmah still being polemic, Jamal’s decision to lay ḥikmah into fundamental place upon his broad thought is an obvious factor why they were chosen herein. One could catch the later through how Jamal in his interpretation had parallelized ḥikmah with Syafii’s particular word, qiyās. Jamal criticized Syafii’s interpretation in relation to ḥikmah which state that ḥikmah was not anything except sunnah. On another hand, he also put his construction of ḥikmah into what he called as new Islamic systematic knowledge, al-mandhumah al-jadidah li ma’rifat al-Islamiyyah. He regretted fiqh which had made many Moslems being oppressed either in thought or physic and subsequently proposed ḥikmah as the change of fiqh as the third source of new Islamic systematic knowledge. In time, there are two critical points concerning Jamal’s interpretation and the oppressed, those are Jamal’s status as a labor activist and Quranic revolution as the giant project. The article is, thus, plagued to analyze what actually Jamal desired through his interpretation regarding the new source, the Quranic revolution, and labor activist. The frame of critical discourse analysis of Van Dijk felt suitable to be employed herein.]]>
