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.
Articles
208 Documents
<![CDATA[Ideological Tendencies in the Six English Qur’an Translation on Qs. Ar-Rum 41 ]]>
<![CDATA[Afif Suaidi]]>;
<![CDATA[Moh Nur Arifin]]>
<![CDATA[ Jurnal Studi Ilmu-ilmu Al-Qur'an dan Hadis Vol. 22 No. 2 (2021): Juli ]]>
Publisher : <![CDATA[UIN Sunan Kalijaga Yogyakarta ]]>
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DOI: 10.14421/qh.2021.2202-01
<![CDATA[Lessons from the Qur’an can be learned from its translation by those who do not understand Arabic, although the Qur’an does not state the meaning obviously. Still, some translators may interpret the Qur’an differently from each other depend on what ideology belongs to the translators. To know the ideology, this study employs Systemic Functional Linguistic (SFL) approach. The sources of data of this research are six English Qur’an translational texts. The research data are clause unites in the English Qur’an translation of the QS. Ar-Rum 41. They are divided into four clauses. The results showed that the translation of the Qur’an has a connection with the ideology embraced by translators. Saheeh International – Jeddah Qur’an translation bears the Aswaja ideology consistenly; Maulawi Sher Ali – Islamabad Qur’an translation bears the Ahmadiyah ideology consistenly; Dr. Muhammad Taqi-ud-DIn Al-Hilali, and Dr. Muhammad Muhsin Khan - Madinah Al-Munawwarah Qur’an translation bears the Sunni ideology consistenly. Edip Yuksel – US Qur’an translation bears the ideology of reformism combined with the ideology of Ahlussunnah, Ahmed Ali Qur’an translation bears the ideology of reformism combined with the ideology of tafsiriyah that makes it less stylish, and Aisha Bewley Qur’an translation bears the ideology of Liberal and stylistic. The variety of ideologies in the English Qur’an translation is due to the influence of religious understanding of the authors as well as their efforts to promote specific ideologies in the English Qur’an translation.]]>
<![CDATA[Living Qur'an of Pesantren Women: A Manifestation of QS. An-Nisa 34 in A Woman Leadership Role of Nyai Munjidah Wahab ]]>
<![CDATA[Labibah, Umniyatul]]>;
<![CDATA[Taufiq, Imam]]>;
<![CDATA[Alimi, Moh. Yasir]]>
<![CDATA[ Jurnal Studi Ilmu-ilmu Al-Qur'an dan Hadis Vol. 23 No. 1 (2022): Januari ]]>
Publisher : <![CDATA[UIN Sunan Kalijaga Yogyakarta ]]>
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DOI: 10.14421/qh.2022.2301-05
<![CDATA[This article discusses the study of the living Qur'an of “women’s Pesantren” with a character study approach namely Nyai Munjidah Wahab. So far, women’s Pesantren have been stigmatized as a group of women who only act as “konco wingking”, and their scope of work is only in the domestic or internal area of the pesantren. The leadership of “women’s pesantren” is often considered as a "second class leader" because the main support for pesantren is the kyai or male figure. Nyai Munjidah Wahab gave a different color among the women’s Pesantren in general, by not only becoming the leader of her pesantren but entering the public sphere through organizational and political channels to become a regional head. With the living Qur'an method, this study aims to examine the religious reasoning that frames Nyai Munjidah's behavior on one side and see how Nyai Munjidah Wahab brings QS. An-Nisa: 34 to life in her thoughts and behavior both in her family, Pesantren and in her public leadership. The Living Qur'an of “women’s Pesantren” is analyzed using a gender and cultural perspective. Data collection techniques using observation and interviews. The results of this study indicate that the forms of Nyai Munjidah Wahab's living Qur'an are manifested in several forms of culture, both cognitive and non-cognitive cultures as well as performative and informative cultures that are thick with the values of gender equality. From a cultural perspective, Nyai Munjidah's living Qur'an is a form of active and passive cultural adaptation carried out by Nyai Munjidah Wahab as a “woman’s Pesantren”.]]>
<![CDATA[Examining Ibn Arabi’s Kashf Method on the Authenticity of Hadith ]]>
<![CDATA[Afabih, Abdillah]]>;
<![CDATA[Junianto, Viki]]>
<![CDATA[ Jurnal Studi Ilmu-ilmu Al-Qur'an dan Hadis Vol. 23 No. 1 (2022): Januari ]]>
Publisher : <![CDATA[UIN Sunan Kalijaga Yogyakarta ]]>
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DOI: 10.14421/qh.2022.2301-06
<![CDATA[The method of criticism of Hadith (Naqd Hadith) was developed by Hadith experts to prove whether a Hadith can be categorized as coming from the Prophet or not. Hadith scholars tend to use the method of sanad criticism (Naqd al-Sanad) in determining the authenticity of Hadith. Over time the Hadith scholars began to come up with new methods in an effort to determine the authenticity of hadith in accordance with its scientific tendencies, one of these methods was the Kashf method. This method is widely known among Sufis, but has not been widely used in the context of hadith criticism. One of the Sufi figures who had a focus on the Kashf method was Ibn Arabi. This study is a literature review by analyzing documents derived from Ibn Arabi and experts related to the Kashf method. Data is analyzed by applying descriptive analytical methods and using philosophy of science to determine the validity of the Kashf Method as a method of criticism of Hadith. This study shows that the Kashf method is a mu'tabar (authoritative) method for Sufi scholars and is also recognized by some Hadith experts. According to Zabid al-Jabiri in the treasures of Islamic philosophy, there are three models of methodology of thought, namely bayani, burhani, and irfani. Kashf method includes the irfani model. irfani can be interpreted as the disclosure of knowledge obtained through irradiation of essence by God to His servant (Kashf) after doing spiritual practice (riyâdlah) done on the basis of love. Therefore, the Kashf method is one of the valid methods for determining the validity of hadith.]]>
<![CDATA[Ailal Rashid's Critical Contribution to Sahih Al-Bukhari in the book of Sahih Al-Bukhari Nihayah Usturah ]]>
<![CDATA[Zainudin, Zainudin]]>
<![CDATA[ Jurnal Studi Ilmu-ilmu Al-Qur'an dan Hadis Vol. 23 No. 1 (2022): Januari ]]>
Publisher : <![CDATA[UIN Sunan Kalijaga Yogyakarta ]]>
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DOI: 10.14421/qh.2022.2301-01
<![CDATA[This study aims to reaffirm that in the hadith literature, all scholars declare that Sahih al-Bukhari is the most authentic book after the Qur’an. Likewise, Ulamas have also praised the intellectuality of Imam Bukhari and Sahih al-Bukhari with its perfection in re-recording the words of the Prophet, both in terms of the sanad and matan. The high reputation of Sahih al-Bukhari seems to be under debate among scholars after many thinkers criticized Sahih al-Bukhari. One of the critics is Rashid Ailal who wrote Sahih al-Bukhari Nihayah Usturah. This study used a text analysis approach, namely reading people’s thoughts through the text, which was then concluded and interpreted as research findings. The method of this study was library research, namely collecting data from books, notes, and related research reports. This study shows that Rashid Ailal’s criticism of Imam Bukhari is that Imam Bukhari is just an ordinary human being who can be right and wrong. Furthermore, according to Rasyid Ailal, the codification of hadith and the instrument of ulum al-hadith which have been used as a means of selecting hadith transmitters are a tragedy. The method is not suitable to serve as the legitimacy of hadith. According to Rashid Ailal, Sahih al-Bukhari is a book of tales. He added that Imam Bukhari is a person who is majruh (flawed), and matruk al-hadith (the transmission of the hadiths is not valid) because the transmission is only based on assumptions. In Rasyid Ailal’s opinion, the existence of the author of Sahih al-Bukhari is still majhul (unknown), so the existence and credibility of Sahih al-Bukhari are questioned.]]>
<![CDATA[The Implementation of Disaster Mitigation based on Qur’anic Interpretation: Muhammadiyah Case Study ]]>
<![CDATA[Danarta, Agung]]>
<![CDATA[ Jurnal Studi Ilmu-ilmu Al-Qur'an dan Hadis Vol. 23 No. 1 (2022): Januari ]]>
Publisher : <![CDATA[UIN Sunan Kalijaga Yogyakarta ]]>
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DOI: 10.14421/qh.2022.2301-07
<![CDATA[Most Indonesian’s live in vulnerable areas. Various kinds of disasters come alternately with the victims of property and humans. However, there are some people who feel that the disaster is a punishment. This leads to preventive measures or disaster mitigation that are carried out to reduce casualties not to be done, except the appeal not to sin. Muhammadiyah is one of the Islamic organizations that have concerns about disaster mitigation. This research reveals how Muhammadiyah's perspective on disaster mitigation is. How is the initiation done for the objectivation of mitigation disaster? In addition, see the form of the program carried out as a form of internalization of disaster mitigation in Muhammadiyah. This research is qualitative research using two approaches, namely living Qur'an and phenomenology. The construction of Muhammadiyah's positive understanding of disasters and disaster mitigation stems from the study of two groups of Qur'anic verses, First, on causality, which is to fully understand why a disaster occurs. Verses studied include az-Zumar (39):9; an-Naml (27):88; Ghafir (41:21). Second, man's role as caliph governs the universe. Verses studied include az-Zumar (39):18; al-Hashim (59:18); al-Ahzab (33:72); and al-Qasas (28:77). The initiation of disaster mitigation was carried out by Muhammadiyah after the tsunami in Aceh in 2004 and strengthened after the great earthquake in Yogyakarta in 2006. Its main programs are fostering Disaster Resilient Communities, Disaster Safe Schools, and Disaster Safe Hospitals. A positive view of disasters, a friendly attitude with nature based on science. In addition, preventive disaster mitigation measures are the findings of this study. These three attitudes need to be socialized to Indonesian people who live in vulnerable areas.]]>
<![CDATA[Naqd al-Qirāʾāt ʿinda al-Mufassirin: Dirāsat Muqāranat linaqd al-Ṭabari wa al-Ṭūsi liriwāyati Ḥafṣ ʿan ʿĀṣim ]]>
<![CDATA[Jalil, Abdul]]>
<![CDATA[ Jurnal Studi Ilmu-ilmu Al-Qur'an dan Hadis Vol. 23 No. 1 (2022): Januari ]]>
Publisher : <![CDATA[UIN Sunan Kalijaga Yogyakarta ]]>
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DOI: 10.14421/qh.2022.2301-02
<![CDATA[This article attempts to highlight the critical position towards Ḥafṣ’ riwāya held by the Sunni exegete Abu Ja’far Muhammad bin Jarir al-Tabari (d. 310/923) and the Shi’ite Abu Ja’far Muhammad ibn al-Hasan al-Tusi (d. 460/1067), both of which had occupied special status in their respective communities. This article focuses on the verses which have variant readings. It compares the ways in which the two exegetes, in their books Jāmi’ al-Bayān fī Ta’wīl Āy al-Qur’ān and al-Tibyān fī Tafsīr al-Qur’ān, present and criticize the variant readings of which Ḥafṣ is infirād (isolated) in that no other imam (the transmitter for the riwāya) would read that part of the Quran the same way as Ḥafṣ did. Al-Ṭabari seems to be more clear and courageous in criticizing Ḥafṣ’ riwāya, compared to al-Ṭūsī. In several cases the former did not consider the riwāya reliable on the basis of the violation of the ijma’ (consensus) of ulama or it being unfamiliar to him (by expressing lā qāri’ qara’ kaẓālik, “no one reads it that way”). On the other hand, al-Ṭūsī contented with exploring linguistic and syntax reasons for upholding the riwaya. In no case would he question the authority of al-qirā’āt al-sab’a (the seven variant readings of the Quran). This might be due to their status as being pre-Ibn-Mujāhid (al-Ṭabarī) and post- (al-Ṭūsī). However, the two exegetes did not base their tafsir on merely one but rather on a number of qirā’at. Thus this paper suggests that Ḥafṣ’ riwāya, particularly among exegetes, was not considered the highest in rank and most prolific as it is now.]]>
<![CDATA[Min al-Ḥarbi ḷla al-ḷṣlaḥ wa al-Salam: Tafsiru Āyāti āl-Ǧihād ʿala Ḍawʾi Maqaṣidihā ]]>
<![CDATA[Hasbillah, Ahmad Ubaydi]]>
<![CDATA[ Jurnal Studi Ilmu-ilmu Al-Qur'an dan Hadis Vol. 23 No. 1 (2022): Januari ]]>
Publisher : <![CDATA[UIN Sunan Kalijaga Yogyakarta ]]>
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DOI: 10.14421/qh.2022.2301-08
<![CDATA[The interpretation of jihadi verses has been still within the framework of the vision of "preserving one of the six primary needs" and has not yet come to the vision of the preservation of the six needs. In fact, jihad is the peak of militancy in Islam that must pay attention to all needs and needs in Islam. This research aims to conduct an in-depth study of the purpose of jihad depicted in the verses of the Qur'an and how it is applied and achieved in the present era. This study used the maqasidi maudu'i method to determine the verses of jihad as well as the maqasidi aspects in the verse. Aspects of maqasidi are traced using the language analysis commonly used in ushul fiqh. The maqasid findings were then developed with a new concept of the six primary human needs (al-daruriyat al-sitt) and implemented in today's needs in accordance with the concept (ihya' al-Qur'an). Referring to the ideal concept of maqasid jihad in the Qur'an, the practice of jihad can be stated that it is still not comprehensive because it is only one way to achieve the six primary needs of man while ignoring the rest and even eliminating it to the point of damaging it. At the same time, the study also highlights the importance of developing the vision-mission (maqasid) that jihadi verses aim for: from the generally "to defend and attack" to the mission of "reform and peace." The research also recommends reviving this vision of reform and peace in reviving the maqasid of jihadi verses in various countries. ]]>
<![CDATA[Investigating Cohesiveness of QS. Al-Mā’idah: A Review on Michel Cuypers Implementation of Semitic Rhetorical Analysis (SRA) ]]>
<![CDATA[Asnawi, Aqdi Rofiq]]>;
<![CDATA[Aziz, Husein]]>;
<![CDATA[Haris, Achmad Murtafi]]>
<![CDATA[ Jurnal Studi Ilmu-ilmu Al-Qur'an dan Hadis Vol. 23 No. 1 (2022): Januari ]]>
Publisher : <![CDATA[UIN Sunan Kalijaga Yogyakarta ]]>
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DOI: 10.14421/qh.2022.2301-03
<![CDATA[This article examines Michel Cuyper’s interpretation of the Qur’an which is the result of the application of Semitic Rhetorical Analysis (SRA) in QS. Al-Mā’idah. Although SRA’s implementation has demonstrated the coherence of the Qur’anic text; however, no one has properly articulated the cohesiveness of the Qur’anic text as the basis of that coherence. Thus, to ascertain the text’s cohesiveness in terms of positions and forms from the SRA’s perspective, this study applied cohesion text theories to Cuypers’ implementation of SRA in QS. Al-Mā’idah. A thesis of the paper is that, according to SRA, the cohesiveness of a qur’anic text in QS Al-Mā’idah can be shown through the pairings of words or sentences inside particular groupings of text particles following the principles of Semitic Rhetoric. The Semitic Rhetoric’s principle of parallel, concentric, or mirror symmetry in those text particle groups determined which words or phrases are paired in a text particle group. As a result, from an SRA perspective, the Qur’anic text’s cohesiveness may be discovered at each level of the text particle group, demonstrating multi-layered cohesiveness. In Cuypers’ reading of QS Al-Mā’idah, synonyms and repetition are used to maintain lexical cohesion, while ellipsis, substitution, and reference established grammatical cohesion.]]>
<![CDATA[Reciting QS. Al-Ra`d and QS. Yāsīn in Phenomena of Sakarāt al-Maut in Sumenep, Madura ]]>
<![CDATA[Muttaqin, Khairul]]>;
<![CDATA[Afifullah, Afifullah]]>;
<![CDATA[Nurhayati, Sri]]>
<![CDATA[ Jurnal Studi Ilmu-ilmu Al-Qur'an dan Hadis Vol. 23 No. 1 (2022): Januari ]]>
Publisher : <![CDATA[UIN Sunan Kalijaga Yogyakarta ]]>
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DOI: 10.14421/qh.2022.2301-09
<![CDATA[This article discusses the phenomenon of the reciting QS. Yāsīn and QS. al-Ra'd to people who experience critical conditions such as for someone who becomes the door of death (Sakarat al-Maut) which is widely done in Sumenep Madura Regency. Sumenep people assume that reciting surah al-Ra'd and Surah Yasin to people who experience door of death (Sakarat al-Maut) can speed up the process or provide healing, however, in that aspect of the meaning of the two Surah is not related to the phenomenon of door of death (Sakarat al-Maut). This shows that the Sumenep people in this tradition have a different reception from the literal meaning of these two surahs. Therefore, this study aims to see how the Sumenep people's understanding of surah Yāsīn and surah al-Ra'd and how the structure forming the phenomenon of the use of the two Surahs in the phenomenon door of death (Sakarat al-Maut). This article is qualitative type research with the use of field research (field research) or field studies as a research method. The approach used as an analytical method is Edmund Husserl's phenomenological approach. This approach looks at a phenomenon in the absence of the assumptions that accompany it during the process of observation and collection of field data. The results of this study show that in some areas in Sumenep Regency are commonly recited surah Yāsīn or surah al-Ra'd or surah Muhammad or surah Yāsīn with surah al-Ra'd, or surah Yāsīn with al-Qiyamah, or surah Yāsīn and al-Taubah or surah Yāsīn and al-Kahfi to people who experience door of death (Sakarat al-Maut). The basis of the reading is the Hadith of the Prophet (peace be upon him) and the explanation of the salaf books.]]>
<![CDATA[The Understanding of Hadith Sadaqah and Its Implementation on Social Empowerment: A Research on Jum’ah Berkah Tradition in Wonogiri Society ]]>
<![CDATA[Kesturi, Ganis]]>;
<![CDATA[Helmy, Muhammad Irfan]]>
<![CDATA[ Jurnal Studi Ilmu-ilmu Al-Qur'an dan Hadis Vol. 23 No. 1 (2022): Januari ]]>
Publisher : <![CDATA[UIN Sunan Kalijaga Yogyakarta ]]>
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DOI: 10.14421/qh.2022.2301-04
<![CDATA[Gerdu is one of the neighborhoods located in the middle of the Wonogiri sub-district, Wonogiri Regency. Wonogiri has the title as the city of 'abangan'. However, the Gerdu community is enthusiastic in carrying out almsgiving activities on Friday blessing. This raises the question of how the community's understanding is related to the alms hadith (Hadith Sadaqah) and the community's motivations in carrying out almsgiving activities on Friday blessing. This research is a qualitative research using a phenomenological approach. Data analysis technique went through three stages, namely orientation, reduction and selection. The result of this study is that the understanding and implementation of the Gerdu community in the Wonogiri sub-district is carried out correctly and is in accordance with the Hadith. The Gerdu community in Wonogiri sub-district interprets alms as an activity to share their assets with families and people in need. The Gerdu community of Wonogiri sub-district already knows that the law of alms is a sunnah to be implemented, but for the Gerdu community of Wonogiri sub-district who are already accustomed to giving alms, they feel themselves obliged to give alms. While the implementation of the sadaqah hadith in the form of food alms in almsgiving activities on Friday blessings. As for the motivation of the Gerdu community in Wonogiri sub-district, there are two motivations, namely internal motivation and external motivation. The internal motivation is that there is a feeling of happiness when giving alms, a feeling of being stuck when not giving alms, people's beliefs about alms bringing sustenance, giving charity for da'wah bil hal. External motivation includes the availability of property owned, motivated from others, wanting to achieve husnul khotimah, understanding the true nature of property, and making it easier in all affairs.]]>
