El-Umdah
Jurnal El-'Umdah ini merupakan jurnal yang fokus pada kajian ilmu al-Qur’an dan tafsir jurnal ini didesain untuk memberikan ruang dan mendialogkan dengan ilmu-ilmu yang lain yang sejalan dengan desain keilmuan UIN Mataram. Jurnal ini merupakan jurnal yang dimiliki oleh jurusan Ilmu al-Qur’an dan Tasir fakultas Ushuluddin dan Studi Agama. Bagi para peneliti, dosen, mahasiswa, praktisi dan sebagainya yang mempunyai latar belakang keilmuan ini bisa memberikan kontribusi terhadap jurnal ini untuk pengembangan keilmuan. Fokus kajian jurnal ini meliputi tafsir, ilmu-ilmu al-Qur’an, ilmu-ilmu tafsir, living Qur’an, pemikiran tokoh tentang al-Qur’an, ilmu al-Qur’an, ilmu tafsir, dan seterusnya.
Articles
100 Documents
<![CDATA[STUDI KOMPARATIF HERMENEUTIKA KONTEKSTUAL DAN QIRA’AH MUBADALAH TENTANG “DUA BANDING SATU” HARTA WARISAN (QS AL-NISA ]]>
<![CDATA[Djama, Yusran]]>
<![CDATA[ el-Umdah Vol. 7 No. 1 (2024): el-Umdah (Jurnal Ilmu Al-Qur'an dan Tafsir) ]]>
Publisher : <![CDATA[UIN Mataram ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.20414/elumdah.v7i1.9387
<![CDATA[This paper discusses the expression two to one listed in QS al-Nisa>' 11. This paper seeks to record the views of the two figures, namely Abdullah Saeed and Faqihuddin Abdul Kodir, which according to the author, there is a re-reading of religious texts, especially in QS al-Nisa>' 11. This paper uses qualitative research with the type of library research (literature) by referring to primary sources, namely the book Interpreting the Qur'an: Towards a Contemporary Approach and Faqihuddin Abdul Qadir's book entitled Qir?'ah mub?dalah. The results of the study show that in understanding inheritance, both of them view that "two to one" must be interpreted contextually, which according to Saeed needs to be adjusted to the needs of today's society and adhere to the principles of justice. Meanwhile, Faqihuddin thinks that the verse must adhere to the principle of equality between men and women. Both views boil down to one idea, namely that the Quran is a holy book that protects the equality of women and men as humans who complement each other.]]>
<![CDATA[THE QUR'AN'S SOLUTION TO EFFORTS TO PREVENT SEXUAL VIOLENCE (QS ANALYSIS. AN-N?R [24]: 30-31 IN THE TAFSIR AN-N?R) ]]>
<![CDATA[Rohimi, Rikaya]]>;
<![CDATA[Zulyadain, Zulyadain]]>;
<![CDATA[Maliki]]>
<![CDATA[ el-Umdah Vol. 7 No. 1 (2024): el-Umdah (Jurnal Ilmu Al-Qur'an dan Tafsir) ]]>
Publisher : <![CDATA[UIN Mataram ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.20414/elumdah.v7i1.9720
<![CDATA[Penelitian ini dilatarbelakangi oleh maraknya kasus kekerasan seksual yang terus meningkat dan menjadi problematika besar dalam kehidupan masyarakat, yang dapat berdampak pada penderitaan fisik hingga psikis korban, dan apabila tidak ditindaklanjuti maka akan memberikan penderitaan kepada banyak orang. Budaya patriarki yang mengakar kuat dalam masyarakat menjadikan perempuan selalu disalahkan sebagai penyebab terjadinya kekerasan seksual. Fokus penelitian ini adalah solusi yang diberikan Al-Qur’an terhadap permasalahan ini dalam QS. An-Nu?r [24]: 30-31. Metode penelitian yang digunakan dalam penelitian ini adalah metode kualitatif dengan jenis penelitian library research (penelitian pustaka). Sumber data utama dalam penelitian ini adalah Kitab Tafsir An-Nu?r karya Hasbi Ash-Shiddiqie. Hasil penelitian ini menyebutkan bahwa terdapat keterkaitan antara konsep ghaddhul bashar (menundukkan pandangan), hifzhul farj (memelihara kemaluan), dan menutup aurat yang disebutkan dalam QS. An-Nu?r [24]:30-31 sebagai langkah pencegahan terjadinya kekerasan seksual yang harus dilakukan oleh laki-laki dan perempuan sebagai bentuk penjagaan diri guna menghindari terjadinya kekerasan seksual.]]>
<![CDATA[HASSAN HANAFI'S QURANIC HERMENEUTICS: ANALYSIS OF THE INTERPRETATION OF THE TERMS AL-AR? AND AL-M?L ]]>
<![CDATA[Taufiqurrahman, Taufiqurrahman]]>
<![CDATA[ el-Umdah Vol. 7 No. 1 (2024): el-Umdah (Jurnal Ilmu Al-Qur'an dan Tafsir) ]]>
Publisher : <![CDATA[UIN Mataram ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.20414/elumdah.v7i1.9820
<![CDATA[This article questions the extent to which Hassan Hanafi's phenomenological hermeneutical ideas can be applied in understanding the text of the Quran. The research adopts a literature approach in critically examining the hermeneutics of the Quran by Hassan Hanafi, with a focus on the interpretation application regarding land (al-ar?) and property (al-m?l). The primary data sources primarily come from several of Hasan Hanafi's works. The research findings indicate that Hassan Hanafi's phenomenological hermeneutics is fundamentally based on the maudhu'i interpretation method. His interpretations do not apply the principle of hermeneutics in the sense of verstehen, where the interpreter is subjective and intervenes in the meaning of the text, but rather erklaren, by objectively explaining the text. This can be seen in the understanding of the terms al-ar? and al-m?l, where their interpretations are obtained from the sound of the text or a series of scattered texts in the Quran. Regarding the phenomenology he uses as an approach, it is evident that he takes natural and social phenomena as an explanation of the meaning of the text. This is certainly different from Fazlurrahman, Arkoun, Nasr Hamid Abu Zaid, who elaborate and seem to drift in the vortex of Western thought.]]>
<![CDATA[QADHA DAN QADAR MANUSIA DALAM AL-QUR’AN ]]>
<![CDATA[Dikla, M Fathi]]>;
<![CDATA[Abdul Rasyid Ridho]]>
<![CDATA[ el-Umdah Vol. 7 No. 1 (2024): el-Umdah (Jurnal Ilmu Al-Qur'an dan Tafsir) ]]>
Publisher : <![CDATA[UIN Mataram ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.20414/elumdah.v7i1.9899
<![CDATA[The intellectual conflict of the mutakallimin was related to qadha and qadar, one of which was caused by differences in interpretation of verses and habits related to qadha and qadar. Understanding qadha and qadar in Islam greatly influences the process of human life, both worldly life and the hereafter. Differences in understanding of qadha and qadar or destiny gave birth to three different groups of understanding. The first group believes that everything humans do is forced by God, humans do not have any role in their actions. This group is led by Jabbariyah. The second group holds the view that all human actions are the free will of humans themselves, without God's intervention. This group is represented by the Qadariyyah and Mu'tazilah. These two groups are 180 degrees opposite. Then a mediating group emerged who held the view that destiny is God's provision which humans must accept and still prioritize God's will. If humans will, then God's will is the main thing. These three theological schools have a strong basis in the Koran in their defense of their opinions. This research wants to analyze the meaning of qadha and qadar in the Koran in a comprehensive manner. This research uses literature review techniques and maudhu'i (thematic) methods in analyzing verses related to qadha and qadar. The researcher expressed the views of several commentators in interpreting the words qadha and qadar, including the opinions of Buya Hamka, M. Quraish Shihab, Fakhruddin Ar-Razi, Sayyid Qutub, and Muhammad Husain Thabathaba'i. They have slight differences in the meaning of qadha and qadar, but they are the same in interpreting qadha and qadar as everything that happens in the universe is the provisions, regulations, levels and measurements that Allah SWT has set for His creatures.]]>
<![CDATA[STRENGTHENING ISLAMIC VALUES AS AN EFFORT TO ERADICATE CORRUPTION IN INDONESIA ]]>
<![CDATA[Ahmad, Zaenuri]]>
<![CDATA[ el-Umdah Vol. 7 No. 1 (2024): el-Umdah (Jurnal Ilmu Al-Qur'an dan Tafsir) ]]>
Publisher : <![CDATA[UIN Mataram ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.20414/elumdah.v7i1.10139
<![CDATA[Indonesia, as the largest Muslim country in the world, still faces very high corruption problems. Almost every day we are presented with news of corrupt arrests carried out by public officials from the ASN and private sector. The question is where is the position of religion and understanding of religion so that this problem is difficult to overcome? This is where the relevance of this research is to the problems to be discussed. This research method uses a liberal research approach, namely by examining the Koran's views on corruption and solutions to prevent it. It can be concluded that Islam is a comprehensive religion covering all aspects of life. So in handling corruption cases in Indonesia, strengthening Islamic values, both strong understanding and practice, will be able to prevent these acts of corruption.]]>
<![CDATA[HALAL INDUSTRY FROM THE QUR'AN PERSPECTIVE (ANALYSIS OF Q.S AL-BAQARAH VERSES 168-169 AS A BASIS FOR HALAL PRODUCTS) ]]>
<![CDATA[Agam, Agam Royana]]>;
<![CDATA[Al Haddar, Muhsin]]>
<![CDATA[ el-Umdah Vol. 7 No. 1 (2024): el-Umdah (Jurnal Ilmu Al-Qur'an dan Tafsir) ]]>
Publisher : <![CDATA[UIN Mataram ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.20414/elumdah.v7i1.10211
<![CDATA[This article wants to respond to halal products based on Q.S al-Baqarah verses 168-169. The author wants to show that society's understanding is directly proportional or not? by using Q.S al-Baqarah verses 168-169 which contains halal and haram foods. In explaining this article the author uses a comparative method, be it interpretation or other research opinions. In his conclusion, the author concludes that people basically do not pay much attention to Q.S al-Baqarah verses 168-169 when consuming a product, it is enough to know that the product is halal and guaranteed by the seller, so people will use it, even products that are not labeled halal are still consumed with local environmental requirements believe the product is halal. Keywords: Product Halal, Exegesis, Q.S al-Baqarah ayat 168-169]]>
<![CDATA[ANALISIS PENAFSIRAN M. QURAISH SHIHAB TENTANG KARAKTER SEORANG PEMIMPIN DALAM TAFSIR AL-MISBAH ]]>
<![CDATA[Hendra, Hendra]]>;
<![CDATA[Akbar, Ali]]>
<![CDATA[ el-Umdah Vol. 7 No. 2 (2024): el-Umdah (Jurnal Ilmu Al-Quran dan Tafsir) ]]>
Publisher : <![CDATA[UIN Mataram ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.20414/elumdah.v7i2.8965
<![CDATA[. Penelitian ini bermaksud menggali berbagai nilai ajaran Islam yang dapat dijadikan sebagai kode etik karakter seorang pemimpin dalam perspektif al-Qur’an menurut Tafsir al-Misbah karya M. Quraish Shihab. Penelitian ini merupakan penelitian kualitatif berupa penelitian kepustakaan (Library Reseach). Sumber data primer yang digunakan adalah al-Qur’an dan kitab Tafsir al-Misbah karya M. Quraish Shihab. Sedangkan sumber data sekunder yang digunakan adalah berbagai literatur ilmiah yang relevan dengan objek inti penelitian ini. Penelitian ini termasuk penelitian konseptual dengan pendekatan filosofis-normatif. Sedangkan sifat pendekatan penelitian ini adalah deskriptifanalitik dan preskriptif. Hasil penelitian ini menunjukkan terdapat berbagai karakter yang harus ditanamkan oleh seorang pemimpin yang dapat dijadikan sebagai nilai karakter kepemimpinan, seperti Siddiq (jujur), Amanah (dapat dipercaya), Tabligh (menyampaikan), dan Fatanah (Kecerdasan). Upaya-upaya dalam membentuk pemimpin yang berkarakter dapat dilakukan dengan olah jiwa, pembiasaan, keteladanan, dan lingkungan.]]>
<![CDATA[INKLUSIFISME DALAM TAFSIR TEMATIK MODERASI BERAGAMA KEMENTERIAN AGAMA RI ]]>
<![CDATA[Hadi, Fauzan]]>
<![CDATA[ el-Umdah Vol. 7 No. 2 (2024): el-Umdah (Jurnal Ilmu Al-Quran dan Tafsir) ]]>
Publisher : <![CDATA[UIN Mataram ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.20414/elumdah.v7i2.9281
<![CDATA[Artikel ini bertujuan untuk menelusuri inklusifisme dalam tafsir tematik moderasi beragama Kementerian Agama RI, khusunya batasan toleransi dalam aspek akidah (kepercayaan, keimanan), ibadah (ritual, seremoni), dan mu’amalah (interkasi sosial). Didasari dengan kondisi masyarakat yang mudah terjebak pada pemahaman Al-Qur’an dan tafsirnya yang kaku, bahkan exstrem sehingga pola pemahaman yang tidak tuntas akan berakibat fatal dalam menggunakan kitab suci sebagai pendekatan. Munculnya paham-paham baru mengatakan bahwa pluralisme agama adalah mazhab yang menyimpang hadir sebagai outsider yang tidak mengkaji sejarah agama secara luas yang berpotensi terhadap sikap intoleran. Penelitian ini bersifat deskriptif analisis dengan studi kepustakaan (library reseach) yang menekan pada aspek kekuatan narasi yang melibatkan analisis dan interpretasi teks untuk menemukan pola yang bermakna deskriptif dari suatu fenomena tertentu. Dalam lingkungan yang heterogen, penting untuk memahami dan mempromosikan sikap toleransi yang inklusif dalam menjalankan ajaran agama, termasuk dalam tafsir Al-Qur’an. Pemahaman tentang toleransi dan batasannya dalam tafsir Al-Qur’an secara inklusif memiliki signifikansi yang besar dalam membantu mengatasi pemahaman eksklusif yang dapat menjadi sumber konflik dan ketidakadilan.. Inklusifisme tafsir dan batasan-batasan toleransi dalam Tafsir Tematik Moderasi Beragama Kementerian Agama RI membuka pandangan baru terhadap ayat-ayat yang diartikan secara eksklusif dengan melibatkan konteks yang lebih luas, menekankan pesan universal, dan menghindari eksklusifitas berlebihan. Kata Kunci: Tematik, Inklusifisme, Toleransi, Kementerian Agama RI]]>
<![CDATA[WASATIAH DALAM MODERASI BERAGAMA MENURUT PENAFSIRAN AHMAD MUSTAFA AL-MARAGHI PADA SURAT AL-BAQARAH AYAT 142-143 ]]>
<![CDATA[Al Habsyi, Muhammad Ali]]>;
<![CDATA[Saladin , Bustami]]>
<![CDATA[ el-Umdah Vol. 7 No. 2 (2024): el-Umdah (Jurnal Ilmu Al-Quran dan Tafsir) ]]>
Publisher : <![CDATA[UIN Mataram ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.20414/elumdah.v7i2.10185
<![CDATA[This article discusses the understanding of wasatiah in the interpretation of Ahmad Mustafa Al-Maraghi in Surah Al-Baqarah verses 142-143. Using qualitative methods with a literature study approach. Basically, wasatiah is a way of thinking that is not excessive, on the other hand making a good decision does not corner between two opposite sides. Ahmad Mustafa Al-Maraghi explained that the person who applies the wasatiah is the one who promotes justice with a neutral nature. The opposite of wasatiah is sufaha, that is, people who have minimal insight so as to cause extreme and radical thoughts. This study aims to gain an understanding of the meaning of wasatiah comprehensively, explaining verse by verse according to the topic of the verse discussed in the interpretation of Ahmad Mustafa Al-Maraghi in surah Al-Baqarah verses 142-143.]]>
<![CDATA[THE CONCEPTS OF SYNONYMY, INSYNONYMY AND ASYNONYMITY IN THE QUR'AN ]]>
<![CDATA[HAMZANI, YUSRI]]>
<![CDATA[ el-Umdah Vol. 7 No. 2 (2024): el-Umdah (Jurnal Ilmu Al-Quran dan Tafsir) ]]>
Publisher : <![CDATA[UIN Mataram ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.20414/elumdah.v7i2.10360
<![CDATA[This article diverges from scholarly concerns over synonymity in the Qur'an. Frequently, the analysis of the word used in Al-Qur'an is commonly juxtaposed with its corresponding significance. The interpretation of the terminology in the Qur'an is frequently greatly influenced by the context and circumstances in which the verses are found. In order to address this academic worry, the author employs literature research approaches to conduct a comprehensive search for primary and secondary material. Upon completing many academic procedures, the author discovered a type of synonymy where two words possess identical meanings but differ in their pronunciations, such as the phrases ma?al and mi?l. The term's semantic connotation aligns with the phonetic analysis under consideration, and in actuality, the word is frequently regarded identically, regardless of its etymological source. Both names, n?r and ?iy?', have similar connotations of light, yet they differ in their meanings and origins. The term 'Adam al-tar?duf' is commonly employed by Qur'an scholars to denote this notion. Each word in the Quran has a unique and specific significance. When the individual components of a word are changed, even if they are very little, the meaning of the term is also changed. The misinterpretation of some sections in the Al-Qur'an by some readers can be attributed to their inability to comprehend its meaning.]]>
