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[HERMENEUTIKA INTERTEKSTUALITAS MUQÂTIL BIN SULAYMÂN ]]>
<![CDATA[Rahmatullah, Rahmatullah]]>
<![CDATA[ Jurnal Studi Ilmu-ilmu Al-Qur'an dan Hadis Vol 20, No 2 (2019): Juli ]]>
Publisher : <![CDATA[UIN Sunan Kalijaga Yogyakarta ]]>
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DOI: 10.14421/qh.2019.2002-01
<![CDATA[Intertextuality is one of the contemporary reading theories that discusses texts that cannot be made on their own without relations and relations with other contemporary texts. Intertextuality reading can also be done in reading the Quran. Muqâtil bin Sulaymân is one of the early interpreters who tried to apply intertextuality hermeneutics. The Quran is a continuation of and responds to the scriptures, so he does not hesitate to dialogue with the Quran with the Bible. Most intertextuality hermeneutics built by Muqâtil can be accessed in two aspects. First, the aspects explain things that are not yet clear (mubham), like the names of the characters told in the Quran. Second, the aspect of emphasis is on the historicity and context of the verses of the Quran. This aspect was carried out by Muqâtil by exploring the sources of religion that developed at that time. However, the criticism that needs to be addressed in the method used by Muqâtil is the use of strict non-Islamic history. Muqâtil tends not to notice the process of criticism or materialism in the science of the hadith.]]>
<![CDATA[POLIGAMI DALAM PERSPEKTIF FAKHR AL-DÎN AL-RÂZÎ DAN FAQIHUDDIN ABDUL KODIR ]]>
<![CDATA[Rachma Vina Tsurayya]]>
<![CDATA[ Jurnal Studi Ilmu-ilmu Al-Qur'an dan Hadis Vol 20, No 2 (2019): Juli ]]>
Publisher : <![CDATA[UIN Sunan Kalijaga Yogyakarta ]]>
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DOI: 10.14421/qh.2019.2002-05
<![CDATA[One of the religious and social issues that is intriguing and interesting to discuss is polygamy with various differences of opinion in it. This article will compare polygamy in the view of two classical and contemporary scholars, Fakhrudin Ar-Rozi and Faqihuddin Abdul Kodir. The background to the selection of these two figures is due to their opinions in the interpretation of the polygamy verse which is different from most commentators. In this verse we will discuss classical polygamy verse interpretation, verse background, and contemporary polygamy interpretation and then examine the contextualisation in this modern era and can see a more moderate interpretation by comparing them. This study concludes that the problem of polygamy is no longer focused on the underlying motives, but rather on the impact experienced by his wife and children. The interpretation of al-Râzî and Faqihuddin Abdul Kodir has been able to represent the voicing of women's rights in polygamy. This does not get the agreement of all parties, in the sense that there will still be parties that allow it for different reasons. However, the existence of this analysis can help each party to be more sensitive to the reality experienced by women. al-Râzî and Abdul Kodir are on a linear line that has severe conditions for permitting polygamy and encouraging other worship. Although both of them use different approaches and perspectives, they produce thoughts which in the author’s view are almost the same. Keyword: Polygamy; Contextualization; Moderation]]>
<![CDATA[KITAB TADABBUR AL-QUR’AN KARYA BACHTIAR NASIR DALAM PERSPEKTIF EPISTEMOLOGI ]]>
<![CDATA[Fathor Rosy]]>
<![CDATA[ Jurnal Studi Ilmu-ilmu Al-Qur'an dan Hadis Vol 20, No 1 (2019): Januari ]]>
Publisher : <![CDATA[UIN Sunan Kalijaga Yogyakarta ]]>
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DOI: 10.14421/qh.2019.2001-02
<![CDATA[This study aims to examine the epistemology of the tadabbur al-Qur’an by Bahctiar Nasir. This book can be said as the only work Ulama’ of Indonesian. The tadabbur al-Qur'an is almost rarely found in the works of Ulama and al-Qur’an experts, both classical and modern, the scholars more often use the term tafsir, whereas many are found in the text of the Quran is a command to “reflection” not interpret. This research is a library research and field research with a descriptive-analytical method to reveal the epistemology of tadabbur al-Qur’an by Bachtiar Nasir. The conclusions of this study, namely: first, the concept of tadabbur al-Qur’an by Bachtiar Nasir is not much different from the books of commentary in general, the difference is only the addition of reflection or tadabbur at the end of each interpretation of the verse. This tadabbur al-Qur’an book when referring to the 10 steps of the tadabbur concept cannot be categorized as a tadabbur al-Qur’an book because both the content and the systematic writing are not much different from other interpretations. Keyword: Reflection, Bachtiar Nasir, Tafsir, Epsitemology]]>
<![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. ]]>
