Mumtaz: Jurnal Studi Al-Quran dan Keislaman
Quranic Studies, Interpretation, Hadith, Islamic Philosophy, Kalam Science, Islamic Education, Dakwah, Islamic Economics, Islamic Language and Literature, Sufism, and other Islamic Studies Groups
Articles
156 Documents
<![CDATA[THE QUR’ANIC PERSPECTIVE ON ECOLOGY IN ṬABĀRĪ AND ṬABĀṬABĀ’Ī INTERPRETATION ]]>
<![CDATA[Febriani, Nur Arfiyah]]>;
<![CDATA[Aziz Waktar, Alfi Sachdeva]]>;
<![CDATA[Tamam, Badru]]>
<![CDATA[ Mumtaz: Jurnal Studi Al-Quran dan Keislaman Vol 4, No 1 (2020): Mumtaz: Jurnal Studi Al-Quran dan Keislaman ]]>
Publisher : <![CDATA[Institut PTIQ Jakarta ]]>
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DOI: 10.36671/mumtaz.v4i01.89
<![CDATA[The Intergovernmental Panel on Climate Change (IPCC) at the end of 2019 launched findings on global warming which increased by 0.5%. The lifestyle of modern humans starting from the anthropocentric paradigm is often said to be a trigger for environmental damage. Interestingly, anthropocentric precisely argued the teachings of celestial religion which became the basis of his thought. This paper aims to make a reconciliation effort towards the anthropocentric paradigm by providing an explanation of the views of the Koran which are read through the thoughts of Ṭabārī and Ṭabāṭabā'ī related to the pattern of human and natural interaction. Using the maudu'i interpretation method and based on scientific arguments through Ecology studies, this paper discovers Ṭabārī and Ṭabāṭabā'ī's views on ecological concepts that can be understood in the sense of: "The study of the interactions between nature and humans in the ecosystem where they grow and develop and benefit each other with the same goal, namely to worship God ". This is based on findings about the spiritual dimension between nature and humans in the activities and purposes of creation revealed by the Koran. With this view, humans can use natural resources while preserving them as a khalīfah fī al-Arḍ/natural conservator, as Allah's mandate to humans in the Koran.]]>
<![CDATA[EPISTEMOLOGY OF THE ESOTERIC INTERPRETATION OF THE QUR’AN (Study about Ta’wīl al-Qur’ān) ]]>
<![CDATA[Kerwanto, Kerwanto]]>
<![CDATA[ Mumtaz: Jurnal Studi Al-Quran dan Keislaman Vol 4, No 1 (2020): Mumtaz: Jurnal Studi Al-Quran dan Keislaman ]]>
Publisher : <![CDATA[Institut PTIQ Jakarta ]]>
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DOI: 10.36671/mumtaz.v4i01.90
<![CDATA[This article is anattempt to explain the episteme setting and the foundations of the diversity of theories about esoteric interpretation of the Qur’an (ta’wīl al-qurān). Such studies are important because there is still a misunderstanding of the meaning and truth of ta’wīl al-qurān. Through this article, the author wants to map discourse, look for aspects of the similarities and differences in theories about al-ta’wīl. Next, analyze the implications of the theory for the application of ta’wīl al-qurān. In addition, to exposing differences in theoretical views, this article is also intended to show the meeting point between the views of the interpreters of the Sunnah and Shi'ite, as well as between the exoteric scholars (ahl Sharīah) and esoteric scholars (ahl Ṭarīqah) about the nature of ta’wīl al-qurān. The discussion begins with a review of the definition and basic meaning of al-ta’wīl in terms of etymology and terminology. Then, the author invites the reader to examine the views of the commentators related to the requirements, classification, patterns of relation, methods and steps toward ta’wīl al-Qurān. In this article, the author shows the agreement that the exoteric meaning (ma’nā zhāhir) as the basic foundation of ta’wīl, in addition to the other differents according to how they understand the Qur’an and its nature meaning. It is explained also influence the classification and pattern of relation –chosen by commentators- on how the methods and steps work toward ta’wīl al-Qurān]]>
<![CDATA[MODERASI BERAGAMA DALAM PERSPEKTIF HADIS ]]>
<![CDATA[Irama, Yoga]]>;
<![CDATA[AW., Liliek Channa]]>
<![CDATA[ Mumtaz: Jurnal Studi Al-Quran dan Keislaman Vol 5, No 1 (2021): Mumtaz: Jurnal Studi Al-Qur'an dan Keislaman ]]>
Publisher : <![CDATA[Institut PTIQ Jakarta ]]>
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DOI: 10.36671/mumtaz.v5i01.144
<![CDATA[Fenomena pengarusutamaan moderasi beragama yang terjadi di masyarakat menimbulkan berbagai respons dari berbagai media, tokoh-tokoh agama dan peneliti. Beragam pemaknaan seputar moderasi beragama oleh masing-masing kelompok. Berbagai kalangan mengaku bahwa golongannya adalah representasi dari kelompok moderat. Kurang jelasnya definisi serta ciri-ciri moderat membuat fenomena mengaku moderat itu terjadi. Oleh karena itu, perlu adanya tinjauan terhadap berbagai hadis tentang makna moderasi, sehingga akan menghasilkan pemahaman yang utuh tentang moderasi beragama yang sesungguhnya. Penelitian ini menyimpulkan bahwa gagasan moral yang terkandung dalam moderasi beragama merupakan upaya dalam menjaga keberagaman, persatuan dan kedamaian seluruh agama di Indonesia. Dengan demikian, harapan besar untuk dapat mengikis risiko perpecahan dan kerusakan akibat pemahaman yang salah, salah satunya adalah pola agama yang konservatif, ekstrem atau radikal; yang bertentangan dengan dasar negara Indonesia, yaitu Pancasila.]]>
<![CDATA[AL-ISYKALIYAAT AL-LUGHOWIYAH FI ALFAADZI-L-QUR’ANI-L-KAREEM ]]>
<![CDATA[Zakinah, Zunah]]>;
<![CDATA[Mufidah, Nur Rohmatul]]>
<![CDATA[ Mumtaz: Jurnal Studi Al-Quran dan Keislaman Vol 4, No 2 (2020): Mumtaz: Jurnal Studi Al-Quran dan Keislaman ]]>
Publisher : <![CDATA[Institut PTIQ Jakarta ]]>
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DOI: 10.36671/mumtaz.v4i02.133
<![CDATA[This study aims to explain some of the secrets and wisdom behind language problems in the word Al-Qur'an with semantics. To obtain scientific data, the researchers used the literature method with primary data sources in the form of literature and language interpreter books such as the interpretation of Al-Zamakhsyari or Al-Alusi. Secondary data is data that supports primary data. The data of this research were obtained by using descriptive method, namely collecting and analyzing related data sources which were followed up with the analytical method by analyzing these data, examined through a semantic approach, namely the approach of language meaning. The results in this discussion the researcher discusses four problematic aspects in the Qur'an, namely the discontinuity between ma'thuf and ma'thuf alaihi, between ifrod, tasniyah, and jama ', between na'at and man'ut, and ta'nis. al-mudzakkar and tadzkir al-muannas, these problems essentially do not violate the rules of Arabic language or grammar, and the scholars of the Qur'an have explained in detail the wisdom of the existence of the text structure, and precisely because of that lies the characteristics of I'jaz Al -The Qur'an that cannot be understood only from the grammatical aspect.]]>
<![CDATA[PERAN TAYANGAN FILM ISLAMI DALAM PENGEMBANGAN KARAKTER RELIGIUS ]]>
<![CDATA[Marpuah, Sri]]>;
<![CDATA[Priatna, Oking Setia]]>;
<![CDATA[Triwulandari, Retno]]>
<![CDATA[ Mumtaz: Jurnal Studi Al-Quran dan Keislaman Vol 5, No 1 (2021): Mumtaz: Jurnal Studi Al-Qur'an dan Keislaman ]]>
Publisher : <![CDATA[Institut PTIQ Jakarta ]]>
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DOI: 10.36671/mumtaz.v5i01.146
<![CDATA[Film Islami memiliki peran yang sangat penting terhadap pengembangan karakter religius. Selain berfungsi untuk menghibur, film Islami juga mampu mengembangkan karakter religius anak-anak tentunya dengan cerdas dalam memilih sebuah tayangan Islami. Tujuan dari penelitian ini adalah untuk mengetahui bagaimana peran tayangan film Islami dalam pengembangan karakter religius. Metode penelitian ini menggunakan jenis kualitatif dengan pendekatan deskriptif, yang dianalisis melalui analisis isi (content analysis). Hasil dari penelitian ini menunjukkan bahwa peran tayangan film Islami dalam pengembangan karakter religius ditandai dengan adanya usaha dalam pengembangan sikap keagamaan seperti melalui pendekatan pengalaman, pembiasaan, keteladanan, targhib dan tarhib. Semua usaha ini terdapat dalam film Islami yang digambarkan melalui kehidupan sehari-hari pada setiap episode. Dengan demikian, semoga penelitian ini bisa menjadi salah satu alternatif rujukan untuk penelitian selanjutnya.]]>
<![CDATA[HAK SIPIL AGAMA (HSA) DALAM PIAGAM MADINAH ]]>
<![CDATA[Ichrom, Muhamad]]>
<![CDATA[ Mumtaz: Jurnal Studi Al-Quran dan Keislaman Vol 4, No 2 (2020): Mumtaz: Jurnal Studi Al-Quran dan Keislaman ]]>
Publisher : <![CDATA[Institut PTIQ Jakarta ]]>
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DOI: 10.36671/mumtaz.v4i02.138
<![CDATA[In this article discusses the Civil Rights of Religion (HSA). This right includes freedom to establish religion and beliefs of one's own choice, and freedom, both individually and jointly with others, both public and private, to practice their religion and beliefs in worship, observance, practice, and teaching ". It must be realized that in Islam such a thing is not absent. The Medina Charter is a strong proof of religious freedom in Islamic literature. From a comprehensive study of the Medina Charter as the constitution of the Medina state under the leadership of the Prophet Muhammad with the Hermeneutical approach found several values or principles related to religious civil rights. There are also principles that include the principles of justice, equality, freedom, and protection of minorities. These principles are the result of a dialectic between the concept of religious civil rights and the Medina Charter, one of which also includes religious freedom. There the authors find many similarities between the two. This equation can at least be seen from several things: First, that religious civil rights are rights relating to the fulfillment of rights by the state to its people relating to guarantees of freedom of religion and belief, then the Medina Charter is also a guarantee of the fulfillment of rights by the Prophet as the leader of Medina against the wrong citizens one also contains about religious freedom.]]>
<![CDATA[REFRESENTASI SEMIOTIKA AL-QURAN (Analisis Simbol Warna Putih) ]]>
<![CDATA[Aziz, Abd]]>
<![CDATA[ Mumtaz: Jurnal Studi Al-Quran dan Keislaman Vol 5, No 1 (2021): Mumtaz: Jurnal Studi Al-Qur'an dan Keislaman ]]>
Publisher : <![CDATA[Institut PTIQ Jakarta ]]>
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DOI: 10.36671/mumtaz.v5i01.173
<![CDATA[Tulisan ini menyelidiki signifikansi dan representasi warna dalam al-Quran dalam perspektif semiotik untuk menafsirkan tanda. Pendekatan ini digunakan untuk menganalisis warna dari perspektif semiotika budaya. Studi ini menyajikan semiotika semantik dan budaya atas warna sebagai tanda dalam al-Quran yang menimbulkan berbagai macam makna dan tafsir semiotik. Yang dikaji dalam tulisan ini hanyalah warna putih dan penafsirannya dalam perspektif semiotik. Studi tersebut mengungkapkan bahwa sistem warna Arab sesuai dengan warna universal, terutama dalam hal kategorisasi dan konotasinya, dan analisis semiotik yang dibuatnya perangkat yang efisien untuk menganalisis dan menafsirkan denotasi dan konotasi warna tanda-tanda dalam al-Quran.]]>
<![CDATA[UMMATAN WASAṬAN PERSPEKTIF MUFASIR KONTEKSTUALIS INDONESIA SEBAGAI RESOLUSI KONFLIK KEKERASAN KOMUNAL ]]>
<![CDATA[Nugroho, Sapta Wahyu]]>
<![CDATA[ Mumtaz: Jurnal Studi Al-Quran dan Keislaman Vol 4, No 2 (2020): Mumtaz: Jurnal Studi Al-Quran dan Keislaman ]]>
Publisher : <![CDATA[Institut PTIQ Jakarta ]]>
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DOI: 10.36671/mumtaz.v4i02.134
<![CDATA[This study aims to explain and then compare the interpretations of two Indonesian contextualize commentators, namely Hamka and M. Quraish Shihab about the wasaṭan ummatan in the Koran. This research is driven by the writer's concern about radical and extreme attitudes that lead to various communal violent conflicts in contemporary socio-religious life that still often occur in the lives of Muslims. With the comparative method, this research will show the similarities and differences in the methods and substance of the interpretations of the two figures, as well as indicators of wasaṭan ummah and their relevance in answering problems. The ummatan wasaṭan indicators formulated from the two commentators are: 1) Maintaining the importance of a balance between the attainment of the world and the attainment of the hereafter, maintaining the quality of his relationship to God in ukhrawi milk and harmony among fellow humans in the worldly side. 2) Emphasize fair and moderate traits. wise, careful, and more thorough in seeing the various problems that are accepted by him. 3) Being careful and holding firmly to the principle of shiraṭal mustaqim as a condition of the ummatan wasaṭan. The wasaṭan community can be a solution to various problems that contain extremities, including the primordial fanaticism which is the base of communal conflict, if it is supported by every element of society, the state and religion]]>
<![CDATA[MANUSIA DALAM AL-QUR’AN: SEBUAH KAJIAN TENTANG FASE KEHIDUPAN INDIVIDU DALAM MENGHADAPI DINAMIKA PERKEMBANGAN UMAT ]]>
<![CDATA[Nurdin, Ali]]>
<![CDATA[ Mumtaz: Jurnal Studi Al-Quran dan Keislaman Vol 5, No 1 (2021): Mumtaz: Jurnal Studi Al-Qur'an dan Keislaman ]]>
Publisher : <![CDATA[Institut PTIQ Jakarta ]]>
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DOI: 10.36671/mumtaz.v5i01.175
<![CDATA[Kajian ini bertujuan untuk memahami eksistensi fase kehidupan manusia dalam perspektif al-Qur’an. Penelitian membuktikan bahwa dalam setiap fase kehidupan manusia memiliki keunikan terkait dengan kepekaan kehidupan sosialnya. Kajian ini memfokuskan pada narasi Al-Qur’an tentang fase perkembangan psikologi berhadapan dengan problematika sosial kehidupan manusia. Fase dalam kandungan merupakan peletakan dasar kejiwaan manusia yang dibangun sejak bertemunya sel telur dengan sperma (QS. 23: 12-14). Jika pada fase awal ini, manusia diperlakukan baik, maka akan berdampak pada fase-fase berikutnya, seperti fase balita, fase remaja, fase dewasa dan sampai ke fase tua. Kajian tentang fase kehidupan manusia ini dilakukan dengan pendekatan tafsir maudhu’i, yaitu dengan memperhatikan aspek perkembangan kemanusiaan dalam beberapa ayat Al-Qur’an. Kajian ini menyimpulkan bahwa Konflik yang terjadi dalam kehidupan keluarga dan sosial disebabkan oleh kegagalan memahami kondisi kejiwaan masing-masing.]]>
<![CDATA[EKSPRESI MILIU KOMERSIAL ARAB MAKKAH DALAM AL-QURAN ]]>
<![CDATA[Saihu, Made]]>
<![CDATA[ Mumtaz: Jurnal Studi Al-Quran dan Keislaman Vol 5, No 1 (2021): Mumtaz: Jurnal Studi Al-Qur'an dan Keislaman ]]>
Publisher : <![CDATA[Institut PTIQ Jakarta ]]>
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DOI: 10.36671/mumtaz.v5i01.171
<![CDATA[Ekspresi-ekspresi miliu perniagaan masyarakat Arab Makah dalam al-Quran dapat dipahami dan dimaknai secara komersial-teologis. Ekspresi komersial ini disebabkan oleh pergolakan sosial dan pertahanan atas eksistensi masyarakat Arab dalam praktik perekonomian. Dalam artikel ini digunakan metode deskriptif analitik untuk menganalisis makna komersialisasi dan bisnis dalam al-Quran, dengan pendekatan tafsir tematik untuk memfokuskan kepada tema perniagaan sebagai sentralnya. Pemerolehan datanya adalah melalui studi kepustakaan yang terkait dengan tema penelitian dalam artikel ini, untuk kemudian dikontekstualisasikan dengan pesan-pesan teologis dan peristiwa miliu komersialisasi masyarakat Makah. Temuan dalam artikel ini yaitu miliu komersial diekspresikan dalam berbagai bentuk, pertahanan eksistensi hidup (Q.S. [106]: 2). Cakupan terma sentralnya adalah perniagaan Q.S. [2]: 16, 282; Q.S. [4]: 29; Q.S. [9]: 24; Q.S. [24]: 37; Q.S. [35]: 29; Q.S. [61]: 10; Q.S. [62]: 11. Verba-verba komersial yang menjadi basis etika sosial yaitu kasaba (memperoleh keuntungan, berusaha, berbisnis), jază (membayarkan, memberi upah, ganjaran, imbalan), dan aajara (memberi upah, membayar nilai kontrak, imbalan), yang dijadikan sebagai praktik pencegahan atas penyalahgunaan tindakan bisnis yang tidak etis dan eksploitatif.]]>
