Jurnal Studi Ilmu-ilmu Al-Qur'an dan Hadis
JURNAL STUDI ILMU ILMU AL-QUR’AN DAN HADIS is peer-reviewed journal that aims to encourage and promote the study of the Qur’an and designed to facilitate and take the scientific work of researchers, lecturers, students, practitioner and so on into dialogue. The journal contents that discuss various matters relate to the Qur’anic Studies, the Exegesis Studies, the Living Qur’an, the Qur’an and Social Culture, thoughts of figures about the Qur'anic Studies, the Exegesis Studies and so on; Similarly, matters relating to the Hadith, the Hadith Studies, Living Hadith, Hadith and Social Culture, thoughts of figures about hadith and so on.
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<![CDATA[RESEPSI AL-QUR’AN SEBAGAI MEDIUM PENYEMBUHAN DALAM TRADISI BEJAMPI DI LOMBOK ]]>
<![CDATA[Muhammad Zainul Hasan]]>
<![CDATA[ Jurnal Studi Ilmu-ilmu Al-Qur'an dan Hadis Vol. 21 No. 1 (2020): Januari ]]>
Publisher : <![CDATA[UIN Sunan Kalijaga Yogyakarta ]]>
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DOI: 10.14421/qh.2020.2101-07
<![CDATA[Al-Qur’an as a guide for Muslims necessitates interaction between people and verses of the Qur’an. The interaction between the Qur'an and Muslims gave birth to a diverse reception. Lombok Muslims’ reception of the Qur’an is manifested in a tradition called bejampi. Bejampi is a healing treatment using verses of the Qur'an. The use of the Qur’an for healing is rather contradictory to the advancement of medical knowledge. On this basis, this study tries to describe the motives that encourage the the practitioners to still preserve the bejampi tradition. To be able to identify these motives, this study uses a phenomenological approach with interpretive-explorative analysis. It concludes that bejampi tradition was born out of a practice called ngaji tau loqaq. The bejampi tradition in Lombok has strong historical roots and expresses a strong religiosity. Pejampi are those who have attended ngaji tau loqaq and comprehended hakikat and makrifat knowledge. In bejampi, the verses of the Qur’an are used to cure diseases, such as fever, stomach ache, headache, gout and eye pain. This reception is basically a form of cultural and exegesis receptions, which results from Lombok Muslims’ projection on the function of the Qur'an as a cure for all ills. This projection then becomes a cultural memory that forms the tradition of bejampi.]]>
<![CDATA[VALIDITAS TAFSÎR BI AL-‘ILMÎ DALAM PENAFSIRAN AYAT-AYAT PENCIPTAAN ALAM ]]>
<![CDATA[Theo Jaka Prakoso]]>
<![CDATA[ Jurnal Studi Ilmu-ilmu Al-Qur'an dan Hadis Vol. 21 No. 1 (2020): Januari ]]>
Publisher : <![CDATA[UIN Sunan Kalijaga Yogyakarta ]]>
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DOI: 10.14421/qh.2020.2101-04
<![CDATA[Progress of knowledge provides a major influence on the development of other knowledge, including in the field of Quranic interpretation. The achievements of modern science provide a new color in the method of interpreting the Qur'an. The tendency of interpreters using the progress of science gave birth to the method of tafsir bi al-‘Ilm (scientific interpretation). As a new method, tafsir bi al-‘Ilmi becomes one of the methods which is validated. Although some people use this method as a proof of Qur'anic miracles, this study aims to find out the validity of the truth of tafsir bi al-'Ilmi by using the theory of truth in the philosophy of science. This study uses a text analysis method to provide an understanding of the views that use the method of tafsir bi al-'Ilmi as a way to understand the Quran. This study found that the use of scientific discoveries as an approach to prove that the Qur'an contains explanations for natural phenomena is carried out by some modern interpreters, such as Tantawi Jawhari, Sayyid Qutb and M. Quraish Shihab. They assume that al-Dhariyat (51): 47, al-Anbiya (21): 30, Fussilat (41): 11, Hud (11): 7 and al-Haj (22): 47 explain the creation of nature in accordance with the discoveries of modern science. However, in this study, the interpretation of these verses by using the theory of correspondence, the theory of coherence, and consensus theory were not found to be true. Therefore, this study supports the opinions of al-Shatibi, al-Dhahabi, and Muhammad Shaltut, who rejected the validity of tafsir bi al-'Ilmi.]]>
<![CDATA[DETURKIFIKASI DALAM TAFSIR HAK DINI, KUR’AN DILI KARYA ELMALILI HAMDI YAZIR ]]>
<![CDATA[Achmad Yafik Mursyid]]>
<![CDATA[ Jurnal Studi Ilmu-ilmu Al-Qur'an dan Hadis Vol. 21 No. 1 (2020): Januari ]]>
Publisher : <![CDATA[UIN Sunan Kalijaga Yogyakarta ]]>
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DOI: 10.14421/qh.2020.2101-06
<![CDATA[The transition from the Ottoman Empire to the Republic of Turkey left a long debate between Ulama (Islamic scholars) and the proponents of this system. This transition also affected Turkish religious life patterns with the emergence of "Turkification" efforts. Religious aspects were changed in Turkish. In the context of this debate, Hak Dini Kur'an Dili, the work of Elmalili Hamdi Yazir, appeared. Hamdi Yazir's tendency, as the author of this book, towards the process of the Ottoman transition to the Republic of Turkey, with all its consequences, becomes interesting to research further. To decipher interests that are probably inserted in the color of his interpretation, this study uses the philosophical hermeneutics method of Hans-Georg Gadamer. This research concludes that Hamdi Yazir's activeness in the parliament of the Republic of Turkey did not necessarily make his interpretation according to the objectives to be achieved by the Turkish government when initiating the making of this work. Hamdi Yazir preferred to restrengthen people's understanding of basic Islamic knowledge through interpretation. More than that, through this interpretation, Hamdi Yazir also responded to the achievements of modernization in interpreting related verses. Hamdi Yazir's tendency towards the classical study approach, in the process of interpretation, was influenced by his prejudices. Yazir wanted the interpretation that resulted, can provide understanding for Turkish society that he viewed having experienced degradation in religious understanding. This was committed by Yazir as a form of resistance to the Turkification efforts carried out by the Turkish secular government.]]>
<![CDATA[MOTIF KORUPSI DALAM AL-QUR’AN PERSPEKTIF TINDAKAN SOSIAL ]]>
<![CDATA[Siti Muwahidah]]>
<![CDATA[ Jurnal Studi Ilmu-ilmu Al-Qur'an dan Hadis Vol. 21 No. 1 (2020): Januari ]]>
Publisher : <![CDATA[UIN Sunan Kalijaga Yogyakarta ]]>
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DOI: 10.14421/qh.2020.2101-03
<![CDATA[Corruption is one of the actions included in the category of extra-ordinary crime. A large number of this criminal activity has led many researchers to analyze the sources and causes from various aspects, including theological aspects. Qur'an, the main guide that governs all aspects of life, does not specifically mention this term. However, some terms in Qur'an have an equivalent meaning and characteristics with corruption. This research uses a thematic method to collect verses that have the same theme and uses the social action approach of Alfred Schutz. Through the thematic method, this research found a term mentioned in the Qur'an that has a meaning and character equivalent to corruption. These terms are scattered in several Surahs in the Qur'an, namely al-Ghulul contained in the Q.S. Ali Imran (3): 161; al-hirabah in Q.S. al-Maidah (5): 33; al-idla' in the Q.S. al-Baqarah (2): 188; al-suht in Q.S. al-Maidah (5): 42, 62 and 63; and the term al-khasr in the Q.S. al-Mutaffifin (83): 3. By analyzing word structure and its chronological context, this study found two types of motives that underlie the act of corruption. First, because motive which is always related to property. This motive does not stand alone but is influenced by previous traditions and behavior that have accustomed acts of corruption. Second, in order to motive which is influenced by one's desire to achieve certain goals, thus encouraging acts of corruption.]]>
<![CDATA[INTERPRETASI SUFISTIK ATAS HADIS MELALUI SASTRA DALAM SYAIR PERAHU KARYA HAMZAH FANSURI ]]>
<![CDATA[M. Ahsin]]>;
<![CDATA[M. Alfatih Suryadilaga]]>
<![CDATA[ Jurnal Studi Ilmu-ilmu Al-Qur'an dan Hadis Vol. 21 No. 1 (2020): Januari ]]>
Publisher : <![CDATA[UIN Sunan Kalijaga Yogyakarta ]]>
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DOI: 10.14421/qh.2020.2101-10
<![CDATA[The understanding of hadith is so far still dominated by hadith scholars with various methodologies and approaches that have been standardized in conducting studies on the hadith. Understanding of hadith is not only performed by hadith scholars but also by Sufism scholars. One of the applications in understanding hadith by Sufism scholars is done through poetry media. One of the figures included in this category is Hamzah Fansuri that can be seen from his works, One of which is the "Syair Perahu" (the boat poem). Syair Perahu loads hadith contents such as faith, knowledge, preparing charity towards the afterlife, Barzakh eschatology, and tawhid values. Syair Perahu is full of signs used as symbols in conveying prophetic messages, such as boats, merchants, sea, islands, and so on. To find the content of the meaning contained in the Syair Perahu, the writer will apply Charles S. Peirce's semiotic theory. The results of this study found that literature, in this case Syair Perahu, became a medium to convey meaning understood by interpretant. This study also found the tendency of the Sufis represented by Hamzah Fansuri towards hadiths that have eschatological nuances. Hamzah Fansuri's understanding of the hadith in the Syair Perahu rejected the assumption of some people that his Sufism understanding deviated from correct understanding. Through the study of semiotics, Hamzah Fanzuri used the type of icon and index signs by using ligisign representamen, which indicated that he maintains the principles of meaning by paying attention to signs close to the intended meaning in the text of the hadith.]]>
<![CDATA[IMPLIKASI PENYANDINGAN SALAT DAN ZAKAT PERSPEKTIF SEMIOTIKA ]]>
<![CDATA[Hidayah Hariani]]>
<![CDATA[ Jurnal Studi Ilmu-ilmu Al-Qur'an dan Hadis Vol. 21 No. 1 (2020): Januari ]]>
Publisher : <![CDATA[UIN Sunan Kalijaga Yogyakarta ]]>
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DOI: 10.14421/qh.2020.2101-08
<![CDATA[The Qur'an has the structure and rules of language that are part of its i'jaz (miracle). It has a deep meaning, even a secret in every syntactic structure. One of them is the mention of salat and zakat in many verses. The mention of these two services suggests that certain objectives are not merely literal interpretations. Therefore, in-depth studies are needed to look for reason and meaning contained therein. To achieve this goal, this research uses the semiotics method, which emphasizes its discussion on the sign system to look for the meaning that is in the marker. From searches conducted related to the theme of the discussion, 27 verses were found that contain the words salat and zakat together in one place. The verses are found in one concept, which is about faith in God. Nevertheless, the mention of salat and zakat in various verses has a different context. First, concerning the Children of Israel. Second, regarding the formation of faith through deeds. Third, the context related to jihad efforts. Fourth, signs of believers. Fifth, efforts to repent. And sixth, as an intermediary get mercy. This study also found that the mention of salat and zakat together and related to the element of faith indicated that salat and zakat were suggestions for connecting God, humans, and society in a circle. This shows that this study provides a reinforcing argument in the arguments of Toshihiko Izutsu.]]>
<![CDATA[DIALEKTIKA TAFSIR DAN KEMAJUAN PENGETAHUAN DALAM TRANSPLANTASI ORGAN BABI PADA MANUSIA ]]>
<![CDATA[Ihsan Nurmansyah]]>
<![CDATA[ Jurnal Studi Ilmu-ilmu Al-Qur'an dan Hadis Vol. 21 No. 1 (2020): Januari ]]>
Publisher : <![CDATA[UIN Sunan Kalijaga Yogyakarta ]]>
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DOI: 10.14421/qh.2020.2101-01
<![CDATA[The advancement of knowledge and technology presents its own challenges to Muslims’ socio-religious life. One of them is the progress in the medical field regarding organ transplants of animals to humans. Religious problems arise when animals used in transplantation are those that are deemed unlawful (haram) by Islamic texts. On the one hand, organ transplants provide benefits for humanity, but on the other, donors of transplants are unlawful animals. This paper examines the lawfulness of using the body parts of pigs, whose unlawfulness is stated in many verses of the Qur'an. This study uses a contextual interpretation introduced by Abdullah Saeed. Based on contextual considerations, this study concludes that QS. al-Baqarah: 173, QS. al-Maidah: 3, QS. al-Anam: 145 and QS. an-Nahl: 115 prohibit pork for consumption. The commentators of the Qur’an have differences of opinion concerning the uses of pigs beyond consumption. This paper suggests that using the body parts of pigs is legitimate. This is reinforced by QS. al-Baqarah: 173 which explains an emergency context. Pigs do not belong to the category of najis ‘aini, which allows it to be transplanted into the human body. However, some conditions need to be fulfilled for transplantation. The transplantation permitted if these is not rise risk of further to harm and a recommendation from the doctor about the patient's condition. ]]>
<![CDATA[CORAK FEMINISME POST-MODERNIS DALAM PENAFSIRAN FAQIHUDDIN ABDUL KODIR ]]>
<![CDATA[Lukman Hakim]]>
<![CDATA[ Jurnal Studi Ilmu-ilmu Al-Qur'an dan Hadis Vol. 21 No. 1 (2020): Januari ]]>
Publisher : <![CDATA[UIN Sunan Kalijaga Yogyakarta ]]>
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DOI: 10.14421/qh.2020.2101-12
<![CDATA[The debate about the interpretation of the Qur'an which is considered gender biased, continues to develop with diverse arguments. Women are considered as the aggrieved party in this negotiation. Women are considered as the second sex (second sex) and become subordinate men. As a result, women are the object of oppression for men. In the context of this debate, Faqihuddin Abdul Kodir came with a new argument in approaching religious texts that were considered gender biased. He introduced the method of qira> ’ah mubadalah to create a balanced relationship between men and women. Therefore, this study would like to explain the products produced by Faqihuddin with this method and find the patterns of feminist thought in several developing feminist theories. To achieve this goal, this study uses the structural exegesis method as an analysis tool to find the influence of interpretation of the text with the interpreter's experience in the context that surrounds it. The method used by Faqihuddin to release women from the shackles of men with the muba method is by placing women in the position of men in verse narration, so that there is a reciprocal relationship. From the form of interpretation conducted by Faqihuddin, this study found that the reconstruction of the meaning that was carried out was basically driven by an effort to release the order of symbols in the text which was understood only in its literal form. This reflects the way that is usually done by post-modern feminists who mock each term that indicates the subordination of women to men.]]>
<![CDATA[PENINGKATAN TARIF HIDUP LAYAK MELALUI PRODUKTIVITAS BEKERJA PERSPEKTIF AL-QUR'AN ]]>
<![CDATA[Abd. Basid]]>
<![CDATA[ Jurnal Studi Ilmu-ilmu Al-Qur'an dan Hadis Vol. 21 No. 1 (2020): Januari ]]>
Publisher : <![CDATA[UIN Sunan Kalijaga Yogyakarta ]]>
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DOI: 10.14421/qh.2020.2101-09
<![CDATA[The main problem of humans in the process of meeting their needs lies in their ability to improve a better standard of living. This problem is more rooted in human consciousness to encourage themselves to be more productive in living life. In the context of Islamic societies, the most effective way of encouraging them to improve their standard of living is by using religious argumentations, particularly the Qur'an. The Qur'an contains a set of rules that explain how a person can enhance his quality of life. By using the al-Farmawi thematic method and the hermeneutics of liberation, this study revealed that an improvement in work ethic is needed to improve a better standard of living. The enhancement of work ethic can be actualized when humans realize their self essences and the essence of God's creation. To gain the self essence is by raising awareness that God, through his generosity, has given each person livelihood since the beginning of creation. Humans' assignment is only to obtain the livelihood in the right ways. This belief makes them not to be ambitious in working while their self essences can awaken humans to be always proportional in their work and can understand the given rules. The basis of theological liberation in the Qur'an does not only take place in one broad social community but also in every individual through awareness of the meaning of various symbols given by God. This then can lead people to a more decent level of life applied to work productivity.]]>
<![CDATA[KRITIK ATAS PANDANGAN WILLIAM M. WATT TERHADAP SEJARAH PENULISAN AL-QUR’AN ]]>
<![CDATA[Muhammad Alwi]]>
<![CDATA[ Jurnal Studi Ilmu-ilmu Al-Qur'an dan Hadis Vol. 21 No. 1 (2020): Januari ]]>
Publisher : <![CDATA[UIN Sunan Kalijaga Yogyakarta ]]>
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DOI: 10.14421/qh.2020.2101-05
<![CDATA[The study of the Qur'an has been a topic of interest to many circles, excluding Western scholars. Many of the themes they promote are generally related to the authenticity of the Qur'an. To get into this problem, many circles start arguing from the history of the Qur'an. It is this theme that William M. Watt is concerned within studying the Qur'an. Watt begins his narrative by referring to the term Ummi referred to by the Prophet Muhammad. Likewise, arguments about the literary tradition of the community are presented by reference to many verses in the Qur'an. The majority of interpretations produced are in sharp contrast to the views of the majority of Muslim scholars, so this study aims to conduct a review of Watt's views using thematic methods. This study concludes that the Qur'anic verses used as the basis for Watt's argument over the history of Qur'anic writing can be categorized into two types; historical arguments and interpretations. In the model of historical argument, Watt tends to assume that the writing tradition among the Arabs is also owned by the Prophet, so that the word of the people attached to the Prophet is understood as the Prophet's ignorance of the ancient scriptures. To reinforce the historical argument, Watt analyzes several passages relating to the term public for reinterpretation. Watt's steps in explaining the Qur'an's writing history tend to differ from many circles. Some historical arguments using the basis of verse tend to generalize their context, thus influencing many subsequent interpretations. This is why Watt's opinion is different from the opinion of the majority of scholars. ]]>
