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[PERFORMATIVE ANALYSIS OF RAJAH SYEKH SUBAKIR IN TAWING VILLAGE, TRENGGALEK PERSPECTIVE OF LIVING QUR'AN ]]>
<![CDATA[Nurul Himatil ‘Ula]]>;
<![CDATA[Senata Adi Prasetia]]>
<![CDATA[ Jurnal Studi Ilmu-ilmu Al-Qur'an dan Hadis Vol. 21 No. 2 (2020): Juli ]]>
Publisher : <![CDATA[UIN Sunan Kalijaga Yogyakarta ]]>
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DOI: 10.14421/qh.2020.2102-04
<![CDATA[Al-Qur'an is accepted by the public in various forms. One of them by using a few pieces of verse as part of the protection spell. The use of al-Qur'an in this function is manifested in the face of Sheikh Subakir in Tawing Village, Trenggalek. This study aims to find the process of changing the rajah tradition which is the result of acculturation of Javanese culture and Islamic values as well as the meaning of society towards rajah, and receptions of the verses of the Koran as pager omah (house protection). This research is a field research with descriptive-analysis method, analyzed using social construction theory of reality by Peter L. Berger and Thomas Luckmann. The results showed that the people of Tawing Village used the rajah of Sheikh Subakir as a pager omah. The phenomenon of the rajah of Sheikh Subakir is not only meant as a house protection or cultural acculturation, but also acts as a social cohesion that unites the local community. In fact, this tradition influences a set of people’s beliefs about feeling safe, belief in protection, and reinforcement in their social structure.]]>
<![CDATA[CHARISMATIC AUTHORITY IN THE TRADITION OF READING HIZB HIRZ AL-JAUSHAN AT PESANTREN HIDAYATUL MUBTADI-AAT ]]>
<![CDATA[Halya Millati]]>;
<![CDATA[Miatul Qudsia]]>
<![CDATA[ Jurnal Studi Ilmu-ilmu Al-Qur'an dan Hadis Vol. 21 No. 2 (2020): Juli ]]>
Publisher : <![CDATA[UIN Sunan Kalijaga Yogyakarta ]]>
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DOI: 10.14421/qh.2020.2102-07
<![CDATA[Muslim society’s acceptance of a hadith is manifested in many behaviors, one of which is the use of the hadith sentences as a prayer and dhikr that manifests in a ḥizb. The hadith used as part of the ḥizb is a hadith containing prayers taught by Allah to the Prophet during the battle of Uhud. This hadith is known as the Jawshân Hadith, so the ḥizb born from the act of interpreting the hadith is called the ḥizb Ḥirz al-Jawshân. This study aims to find motives that encourage the community, especially students at Pesantren Hidayatul Mubtadi-aat, in the reception of the hadith in the form of ḥizb reading. To achieve this purpose, this study uses a field study method using Marx Weber’s charismatic authority approach. This research found that the reading, which was done by santri Hidayatul Mubtadi-aat, was a form of performative effort on Jawshân hadith. This is based on a shift in the understanding of the hadith from the informative function to the performative function in the time of al-Ḥusayn. The reading, which was done by santri Hidayatul Mubtadi-aat, was not caused by their understanding of the hadith content, but rather due to the encouragement from outside of themselves to accept the hadith. The encouragement comes from Kiai, who has a charismatic factor so that santri submit and obey without knowing the reasons for the order.]]>
<![CDATA[VALIDITY OF PRE-ISLAMIC ARABIC LITERATURE AS A SOURCE OF AUTHENTICATION OF HADIS ]]>
<![CDATA[Mochammad Achwan Baharuddin]]>;
<![CDATA[Moh. Erfan Soebahar]]>;
<![CDATA[Siti Mujibatun]]>
<![CDATA[ Jurnal Studi Ilmu-ilmu Al-Qur'an dan Hadis Vol. 21 No. 2 (2020): Juli ]]>
Publisher : <![CDATA[UIN Sunan Kalijaga Yogyakarta ]]>
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DOI: 10.14421/qh.2020.2102-11
<![CDATA[The focus of this paper is the authenticity of the hadith, because in addition to the problem of the method used, it is also a matter of sources that are problematic. One source that is often used is literature, especially pre-Islamic Arabic literature (jahiliyah). The relevance of literature in authenticating hadith gives rise to a question, the extent to which the validity of pre-Islamic Arabic Literature can be used as evidence and what are the requirements that must be met when the study of the authenticity of hadith uses pre-Islamic Literature as one of the proofs. Using a Using a descriptive analytic method with a historical approach, this paper concludes that pre-Islamic Arabic literature when used as a source of authenticity of the hadith then the task of research is to reduce the difference in question. The reduction is intended so that the legality of literature as a source of hadith authentication can be accepted. This reduction includes: (1) authorship. Just as the news attributed to the Prophet must be proven to have its source in the Prophet, pre-Islamic Arabic Literature must also be proven to come from pre-Islamic Arabic writers, (2) narration. Pre-Islamic Arabic literature must also be tested extrinsically as an extrinsic factor test on the Hadith of the Prophet, (3) context. Literature was born not in an empty space so that the content of pre-Islamic Arabic literature must also reflect the life of the Arab Nation in pre-Islamic times. Therefore, when the reduction has not yet been carried out, in the context of the accuracy of the study of the authenticity of the hadith it cannot be accepted.]]>
<![CDATA[MUḤAMMAD NAṢR AL-DÎN AL-ALBÂNÎ AND HIS METHOD OF CORRECTING AND WEAKENING THE HADITH: A CRITICAL READING ]]>
<![CDATA[Umma Farida]]>
<![CDATA[ Jurnal Studi Ilmu-ilmu Al-Qur'an dan Hadis Vol. 21 No. 2 (2020): Juli ]]>
Publisher : <![CDATA[UIN Sunan Kalijaga Yogyakarta ]]>
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DOI: 10.14421/qh.2020.2102-09
<![CDATA[This article aims to describe Muḥammad Naṣr al-Dîn al-Albânî as one of the contemporary scholars who have devoted his efforts in the field of Hadith Science. He believes that the ability to determine the truth or falsity of a hadith not only limited to being done by the earlier clerics, even present scholars may also pass judgment on the validity or weakness of a hadith which is not rated yet by the earlier scholars because according to him, the assessment of hadith is ijtihad which is not stopped until now. By researching some of the work of al-Albânî in the field of hadith, the study is expected to contribute ideas related to al-Albânî method in judgment on the validity or weakness of hadith, and to analyze the consistency of application of his method in the validation of hadith and weaken it. This research shows that al-Albânî followed his discretionary approach, so it is not surprising that many people criticize, given his frequent retreat from his corrections and weaknesses, and the proof of the contradictory provisions of one hadith in different places, and his disorder in documenting narrators.]]>
<![CDATA[HIERARCHY OF HAPPINESS IN AL-SHA’RÂWÎ’S INTERPRETATION OF THE TERM AL-SURÛR FROM THE PERSPECTIVE OF ABRAHAM MASLOW ]]>
<![CDATA[Putri Alfia Halida]]>
<![CDATA[ Jurnal Studi Ilmu-ilmu Al-Qur'an dan Hadis Vol. 21 No. 2 (2020): Juli ]]>
Publisher : <![CDATA[UIN Sunan Kalijaga Yogyakarta ]]>
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DOI: 10.14421/qh.2020.2102-01
<![CDATA[Happiness is the foremost goal of humans’ in running their activities. Even the fulfillment of the most basic needs is motivated to achieve it. However, the measure of happiness becomes very difficult to determine. In this context, al-Qur'an guides by mentioning various redactions that have the meaning of happiness, such as al-surûr. Therefore, this study aims to find the happiness fulfillment model described in the Qur'an. This study uses the interpretation of al-Sha'rawi, to narrow the scope of meaning, which is considered more relevant to the context of modern society. This research uses a literature study method with data analysis techniques using the approach of Abraham Maslow’s hierarchy of needs. This research concludes that al-Sha’râwî interprets the word al-surûr as happiness in the world and the hereafter. In the world, happiness is achieved by enjoying sensory beauty, while in the afterlife, it will be achieved by behaving obediently in the world. The achievement of happiness is precisely obtained by fulfilling the needs following the hierarchy of happiness. At the early stage, happiness is achieved through theological belief. This belief will lead to sensory happiness in the world. At the uppermost stage, the peak of happiness can only be reached when humans meet their God.]]>
<![CDATA[PÉGON SCRIPT PHENOMENA IN THE TRADITION OF PESANTREN'S QUR’ANIC COMMENTARIES WRITING ]]>
<![CDATA[Ahmad Baidowi]]>
<![CDATA[ Jurnal Studi Ilmu-ilmu Al-Qur'an dan Hadis Vol. 21 No. 2 (2020): Juli ]]>
Publisher : <![CDATA[UIN Sunan Kalijaga Yogyakarta ]]>
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DOI: 10.14421/qh.2020.2102-12
<![CDATA[Relations that exist between the Qur'an and local traditions of society cause variations in the exegesis writing tradition. One of the reasons why there are variations is to make it easier for the public to understand the contents of the Qur'an. This is as happened in Javanese society, with the tradition of using the pégon script in exegesis writing. The pégon script is generally used by the Javanese as a medium for scientific transmission. Pegon script and pesantren is like the two sides of the coin that cannot be mutually separated. History shows, pégon becomes an important part in pesantren world civilization because the learning and intellectual works of pesantren are very dominant with the pégon tradition. This study uses a phenomenological approach as an effort to explain the phenomenon of the writing of the pégon in pesantren exegesis. This study concludes that the use of the pégon script in the writing of pesantren works such as Tafsir Al-Ibrīz fī Ma'ānī al-Qur'ān al-`Azīz by KH Bisri Mustafa, Al-Iklīl fī Ma`ānī al-Tanzīl by KH Misbah Mustafa Mustafa and Tafsir Al-Maḥallī by KH Mudjab Mahalli is not just a communication tool to convey the writer's message to the reader, however, more than that, it has educational functions in many ways. This can be seen in the use of the pégon script with the Gandul translation model. The use of the meaning of gandhul in the exegesis using pégon becomes a kind of Arabic-Javanese dictionary because the translation process uses the word for word model, so this makes it easier for Javanese people to understand the contents of the Qur'an. Besides that, the use of the pégon script in Javanese pesantren exegesis writing also functions as a medium for learning nahwu or Arabic grammatical system and also as a cultural identity of Javanese society.]]>
<![CDATA[INFILTRATION OF ISRÂILIYYÂT STORIES AND MAWḌÛ‘ÂT IN TAFSÎR FATḤ AL-QADÎR BY AL-SHAWKÂNÎ ]]>
<![CDATA[Ahmad Atabik]]>
<![CDATA[ Jurnal Studi Ilmu-ilmu Al-Qur'an dan Hadis Vol. 21 No. 2 (2020): Juli ]]>
Publisher : <![CDATA[UIN Sunan Kalijaga Yogyakarta ]]>
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DOI: 10.14421/qh.2020.2102-08
<![CDATA[The commentators of the Qur’anic exegesis agree that the infiltration of the biblical stories (isrâ’îliyyât) and mawḍû‘ât in various commentaries is an indisputable fact. Since the exegesis of the Qur’an was recorded up to now, dozens of credible commentaries have been produced. However, after having been carefully examined, it turns out that most of those commentaries include isra'iliyyat and mawdu‘at. This article aims to identify the infiltration of isrâ’îliyyât and mawḍû‘ât in Tafsir Fatḥ al-Qadîr by al- Shawkânî. This study uses qualitative methods with library research techniques. To deepen the data analysis, this research uses the hermeneutic approach. This research found that in al- Shawkânî’s exegesis, he included two narrations of isrâ’îliyyât, namely about the story of Harut and Marut, and the exegesis of sakinah by the People of the Book (Ahl al-kitab). However, he gave criticism and notes to these two narrations. Meanwhile, in mawḍû‘ât narrations, al- Shawkânî inserted three mawḍû‘ât hadiths about Ali ibn Abi Talib’s cult into his interpretation. But unfortunately, al- Shawkânî gave neither any notes nor criticism of the three narrations. It seems that Al- Shawkânî was still influenced by the Zaydi Shii sect even though in another work entitled, al-Fawâ’id al-Majmu‘ah fî al-Ahâdîth al- Mawḍû‘ah, he explained that the three narrations were included in mawḍû‘ or fictitious.]]>
<![CDATA[THE MEANING OF THE RECEPTION OF THE LETTERS MUQAṬṬA’AH IN ḤIZB AL-NAṢR BY ABÛ AL-ḤASAN AL-SHÂDHILÎ ]]>
<![CDATA[Dhur Anni]]>;
<![CDATA[Lukman Hakim]]>
<![CDATA[ Jurnal Studi Ilmu-ilmu Al-Qur'an dan Hadis Vol. 21 No. 2 (2020): Juli ]]>
Publisher : <![CDATA[UIN Sunan Kalijaga Yogyakarta ]]>
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DOI: 10.14421/qh.2020.2102-02
<![CDATA[The meaning of the letters muqaṭṭa’ah at the beginning of several surahs in the Qur'an is still considered mysterious. Many narrations show the search for their meaning by relating to the virtue and purpose of using these letters. The virtue explained by the Prophet and his companions made these letters used in their literal form, such as Abû al-Ḥasan al-Shâdhilî, who used them as part of the dhikr in the Ḥizb al-Naṣr. This study aims to find al-Shâdhilî’s acceptance in his collection of dhikr and prayers. To achieve this purpose, this study uses qualitative methods with data analysis techniques using diachronic approaches and syntagmatic analysis introduced by Ferdinand de Saussure. This study found a shift in meaning and acceptance of the letters muqaṭṭa’ah carried out by al-Shâdhilî. Al-Shâdhilî uses the letters muqaṭṭa’ah as part of the intermediary to make prayer more acceptable. This is based on the view that these letters contain the names of the Great God. Al-Shâdhilî’s shift in acceptance of the letters muqaṭṭa’ah in the Arab community has a significant difference with the acceptance of the Arab community for the Qur'an, which tends to be informative, so acceptance is done by exegesis, whereas al-Shâdhilî accepted the letters functionally in the performative realm.]]>
<![CDATA[MENTAL REVOLUTION TO INCREASE ECONOMIC INDEPENDENCE AND NATION’S COMPETITIVENESS OF SURAH AR-RA’D VERSE 11 PERSPECTIVE ]]>
<![CDATA[Doli Witro]]>;
<![CDATA[Betria Zarpina Yanti]]>;
<![CDATA[Mhd. Rasidin]]>
<![CDATA[ Jurnal Studi Ilmu-ilmu Al-Qur'an dan Hadis Vol. 21 No. 2 (2020): Juli ]]>
Publisher : <![CDATA[UIN Sunan Kalijaga Yogyakarta ]]>
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DOI: 10.14421/qh.2020.2102-10
<![CDATA[Observing the reality of the Indonesian nation, which could be said to be in an appalling economic condition, it seems that the desire to do what is known as the Mental Revolution must be intensified. Mental revolution is considered as an alternative solution to the various crisis problems that have plagued this nation, especially concerning economic independence and national competitiveness. Through a mental revolution, the Indonesian nation is believed to be able to rediscover the lost humanity and the starting point for building a new society or a better civilization. In this paper, the author wants to describe the economic independence revolution as an essential part that needs attention in the implementation of the mental revolution program currently being run by the government. This is based on the reality of Indonesian society, which is still shackled by a mentality of a low work ethic, not creative, not innovative, rough work, lazy, and even still adhering to the principle of working a little, the results (money) a lot. In analyzing this problem, the writer explains it based on the analysis of the letter ar-Ra’d verse 11. This verse gives a clue that Allah will not change the economic condition of a country, as long as that country does not change the cause of its economic setback. Likewise, if a nation changes its state from immorality to obedience, then Allah will change his condition from misery to happiness.]]>
<![CDATA[TAFWÎD METHOD IN UNDERSTANDING MUTASHÂBIHÂT VERSES ]]>
<![CDATA[Halimah B]]>
<![CDATA[ Jurnal Studi Ilmu-ilmu Al-Qur'an dan Hadis Vol. 21 No. 2 (2020): Juli ]]>
Publisher : <![CDATA[UIN Sunan Kalijaga Yogyakarta ]]>
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DOI: 10.14421/qh.2020.2102-03
<![CDATA[Mutashâbihât verse is a verse that has a vague meaning. This vagueness can occur in terms of lafaz, or in terms of meaning, or in terms of lafaz and their meaning. In the existing debate, this paper aims to examine the methods used by scholars in understanding the mutashabihat verses. (a) How is the analysis of the interpretation of scholars in understanding the mutashâbihât verses? (b) What factors cause them to disagree? This paper is built from data collected through library research by tracing sources that relate directly to the theme. This paper uses the approach of interpretation and science. This paper shows that scholars use two methods in understanding mutashabihat verses. First; ta’wil method, they tend to understand the letter waw as waw ‘ataf in the fragment of verse wa al-rasikhuna fi al-’ilm (Q.S.Ali Imran (3): 7), which connects the previous sentence, the connotation is that Allah and the people are firmly grounded in knowledge know the definite meaning. Second; tafwid method, they tend to understand the letter waw as waw al-isti’naf functions as mubtada’ which is a new sentence. The connotation is to give its definite meaning to Allah alone and to those whose knowledge is profound in their faith. Some mutashabihat verses can be identified through scientific theory.]]>
