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<![CDATA[Al-Qur’an, Gaya Hidup Halal, dan Fusion Of Horizons: Studi QS. Al-Baqarah (2): 168 ]]>
<![CDATA[Irawati Irawati]]>;
<![CDATA[Mohammad Ithof]]>
<![CDATA[ REVELATIA: Jurnal Ilmu Al-Qur'`an dan Tafsir Vol. 1 No. 2 (2020) ]]>
Publisher : <![CDATA[IAIN Madura ]]>
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DOI: 10.19105/revelatia.v1i2.3811
<![CDATA[The rapid development of modern era and technology has been motivated Muslim(s) to deepen their Islamic knowledge and faith, covering how they select foods, outfits, and economic transactions model. This phenomenon has led to a new term namely Halal Lifestyle and so that became a basis for this article. The trend of halal lifestyle in this disruption era was used as an opportunity by businessmen or investors, both local and foreign, to promote their syaria-branding business. The primary root of this paper is the existence of al-Qur'an as a holy book, which contains various things of human problems, including about the halal way of life. We refered to the hermeneutic theory “fusion of horizon” initiated by H.G. Gadamer by harmonizing historical texts of the past and history of the present. This theory was used to correlate between Al-Qur’an, al-Baqarah (2): 168 and the halal lifestyle trend in the current era of disruption. ]]>
<![CDATA[Ulama dalam Penguatan Politik Identitas Perspektif Al-Qur’an ]]>
<![CDATA[Nafilah Sulfa]]>
<![CDATA[ REVELATIA: Jurnal Ilmu Al-Qur'`an dan Tafsir Vol. 1 No. 2 (2020) ]]>
Publisher : <![CDATA[IAIN Madura ]]>
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DOI: 10.19105/revelatia.v1i2.3829
<![CDATA[‘Ulama are commanding religious figures with far-reaching knowledge; however, currently the term ‘ulama is distorted by unscrupulous people. Frequently, Ulama’s behaviors do not reflect their prestige as Prophet’s heir even though having a number of fanatical adherents. Their fatwa has authoritative influence in establishing post-truth narration. It can cause a horizontal gap and segregation in society if their fatwas are not true. This crisis affected by the increase of identity politics during pre-post political contestation. Meanwhile, the hugest disadvantages are beared by whose tend to believe in their thoughts and behaviors. We analyzed this phenomenon from the perspective of the Qur'an on the meaning of the term ‘ulama and their role in identity politics involvement. We used sociological-normative and descriptive-phenomenological methods to reread some related verses. This study showed, for example, refered to Q.S. Ali ‘Imran (3): 104, ‘ulama are allowed to have an active and positive role in the sphere of politics.]]>
<![CDATA[PERNIKAHAN LINTAS AGAMA; KAJIAN MUQARIN MENURUT QURAISH SHIHAB DALAM TAFSIR AL-MISHBAH DAN HAMKA DALAM TAFSIR AL-AZHAR ]]>
<![CDATA[Luthviyah Romziana]]>
<![CDATA[ REVELATIA: Jurnal Ilmu Al-Qur'`an dan Tafsir Vol. 2 No. 1 (2021) ]]>
Publisher : <![CDATA[IAIN Madura ]]>
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DOI: 10.19105/revelatia.v2i1.4135
<![CDATA[Interfaith marriages are familiar in people's lives. This is due to advances in information media or telecommunications among the public, interfaith marriages are very easy to do. This is the root of the problem that will be discussed in the interpretation of al-Mishbah by Quraish Shihab and the interpretation of al-Azhar by HAMKA in al-Baqarah verse 221. This research is a literature review (library research) with the main source of al-Mishbah interpretation by Quraish Shihab and al-Azhar interpretation by HAMKA. This research used muqarin method, it's a method of comparison between the interpretation of al-Misbah and the interpretation of al-Azhar. The results of this study can be concluded that the law of interfaith marriage according to Quraish Shihab in the interpretation of al-Misbah is based on al-Baqarah verse 221, that prohibition of marriage between men or women who are Muslim and men or women who are other than Islam ( non-Muslims). The reason of those prohibition marriage is differences in faith. Meanwhile, according to HAMKA in al-Azhar's interpretation, it is forbidden to marry polytheists, both women and men, as idol worshipers because they are not kafa`ah or sekufu.]]>
<![CDATA[PEREMPUAN DALAM TAFSIR; UPAYA PEMBACAAN FEMINIS TERHADAP TEKS-TEKS AGAMA ]]>
<![CDATA[Nailun Najah]]>;
<![CDATA[Zaglul Fitrian]]>
<![CDATA[ REVELATIA: Jurnal Ilmu Al-Qur'`an dan Tafsir Vol. 2 No. 1 (2021) ]]>
Publisher : <![CDATA[IAIN Madura ]]>
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DOI: 10.19105/revelatia.v2i1.4139
<![CDATA[The interpretation about women that has been carried out by Muslim scholars can be mapped into three groups. First, traditional interpretation. Interpretation by using certain subjects according to the interests and abilities of the interpreter, such as fiqh, linguistics, history or sufism. Second, reactive interpretation. It is the reaction or response of modern thinkers to a number of obstacles experienced by women who are considered to come from the Qur'an. The problems discussed and the methods used often come from feminist and rationalist ideas, but without a comprehensive analysis of the verses in question. Third, holistic interpretation. This interpretation uses a comprehensive method of interpretation and relates it to various social, moral, economic, political issues, including women's issues that have emerged in the modern era. This article will discuss Muslim feminist interpretations, including Amina Wadud, Fatima Mernissi and Asghar Ali Engineer.]]>
<![CDATA[KEBEBASAN BERAGAMA DAN BERBICARA DALAM BINGKAI KAJIAN TAFSIR NUSANTARA ]]>
<![CDATA[Miftahul Jannah]]>;
<![CDATA[Moh Jufriyadi Sholeh]]>
<![CDATA[ REVELATIA: Jurnal Ilmu Al-Qur'`an dan Tafsir Vol. 2 No. 1 (2021) ]]>
Publisher : <![CDATA[IAIN Madura ]]>
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DOI: 10.19105/revelatia.v2i1.4366
<![CDATA[Freedom of belief is one of the human rights that is often discussed in the international community, including freedom of religion. It has been stated in the Quran very clearly that everyone has the freedom to embrace a religion they believe in, beside it has also been explained by Allah that Islam is the most blessed religion. However, there are still forces in choosing a religion in various ways. One of the gifts that Allah has given to humans is freedom of religion based on his own beliefs and freedom of speech. This research focused on how the interpretation of the Archipelago Mufassir about freedom of religion and speech in the al-Qur'an. This study used a qualitative literature approach (Library Research). This type used the thematic analysis method. The primary data source was Tafsir Nusantara, the secondary data was the writer tried to collect data related to the discussion. The results of this study indicated that freedom of religion and speech according to Nusantara Mufassir’s (as Hamka, Quraisy Shihab dan Hasbi Ash-Shidieqy) interpretations towards QS. al-Baqarrah verse 256 that Allah has ordered his people not to force someone to adhere Islam but invite people to think about the truth of Islam. Furthermore, QS. al-Isra' verse 36 implies freedom of speech, it is explained that someone is allowed to speak the truth and not spread lies; a prohibition against talking about something uncertain and to determine something based on personal prejudice and allegation. This verse also prevents from such disadvantages, as accusation, wrong prejudice, lies and false witnesses.]]>
<![CDATA[Nilai Sosial Dalam Al-Qur'an (Perspektif M. Quraish Shihab Surah Al-Hujurat Ayat 9-13) ]]>
<![CDATA[Ach. Iqbal Hamdany Abd Hamid]]>
<![CDATA[ REVELATIA: Jurnal Ilmu Al-Qur'`an dan Tafsir Vol. 2 No. 1 (2021) ]]>
Publisher : <![CDATA[IAIN Madura ]]>
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DOI: 10.19105/revelatia.v2i1.4407
<![CDATA[Abstract Al-Qur'an as a comprehensive holy book applies to every space and time that is bestowed by Allah SWT, to mankind. It contains a lot of values and a very broad message about social behavior. The problems that occur in social life will certainly never end. For this reason, the Qur'an is present as the best solution by providing guidelines for life and guidance on social behavior. This study reveals the social values contained in QS. Al-H {ujura> t verses 9-13 and How is the relevance of social values in QS. Al-H {ujura> t verses 9-13 with the present life. The approach used is a qualitative approach with the type of library research (library research). The primary data source is Tafsif Al-Misbah only. Based on the results of this study, it can be concluded that the social values contained in surah Al-H{ujura>t verses 9-13 are telling mankind to create brotherhood, peace, justice, human unity and mutual respect and prohibiting all actions that can lead to disputes or disunity. can damage the order of relations between fellow human beings in society. Keywords : Value, Social, Al-H {ujura> t, M. Quraish Shihab]]>
<![CDATA[TAFSĪR TAHLĪLĪ (INTERPRETASI ANALITIS) QS. AL-FURQĀN [25]: 1-11 ]]>
<![CDATA[Kholik Ramdan Mahesa]]>
<![CDATA[ REVELATIA: Jurnal Ilmu Al-Qur'`an dan Tafsir Vol. 2 No. 1 (2021) ]]>
Publisher : <![CDATA[IAIN Madura ]]>
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DOI: 10.19105/revelatia.v2i1.4488
<![CDATA[This paper examines the various interpretations of the tafsir scholars of surah al-Furqān. In the study of tafseer ('ulūm al-Qur'ān) there are several methods or ways of examining the contents of the al-Qur'an such as the Ijmali, Tahlīlī, Mauḍu'ī and muqaran methods. This study is focused on the interpretation of the tafsir scholars of surah al-Furqān [25]: 1-11 with the Tahlīlī Tafsir method approach. The author uses a literature study (Library Research) so that he finds findings on the interpretation of surah al-Furqān that the content in surah al-Furqān explains about monotheism towards Allah and Allah hates those who associate him (infidels). Keyword: Tafseer Tahlīlī, interpretations, Surah al-Furqān]]>
<![CDATA[TITIK TEMU SUFISME DAN PSIKOLOGI; KAJIAN ATAS QS. AL-FAJR: 27-30 ]]>
<![CDATA[Muhsin]]>
<![CDATA[ REVELATIA: Jurnal Ilmu Al-Qur'`an dan Tafsir Vol. 2 No. 1 (2021) ]]>
Publisher : <![CDATA[IAIN Madura ]]>
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DOI: 10.19105/revelatia.v2i1.4489
<![CDATA[The problem that this paper would like to answer is whether there are similarities between sufism and psychology in the discussion of soul. So far, sufism is known on the purification of the soul as its material object. To examine the soul, I observe the interpretation of Q.S al-Fajr verses 27-30. The method used is the tahlili method. This means to know how Islam understands the soul then to relate it with the explanation of soul according to psychology. Based on the results of this study, I reveal that there is a meeting point between sufism and psychology. Referring to the poems of Ibn Athailah al-Iskandari, I see similarities between him and secular psychologists such as Aristotle and Plato. I also conclude that considering the soul as their common object material. (Permasalahan yang akan dijawab dalam tulisan ini yaitu apakah terdapat persamaan antara sufisme dan psikologi dalam pembahasan kejiwaan. Selama ini sufisme yang dikenal dengan penyucian diri menjadikan jiwa sebagai obyek materialnya. Untuk mengkaji jiwa, penulis melihat penafsiran Q.S al-Fajr ayat 27 – 30 dengan metode tahlili. Ini dimaksudkan untuk melihat pemahaman Islam terhadap jiwa kemudian mengaitkannya dengan penjabaran dari jiwa menurut ilmu psikologi. Berdasarkan hasil penelitian ini, penulis menemukan bahwa terdapat titik pertemuan antara sufisme dan psikologi. Mengacu kepada Syair-Syair Ibn Athailah al-Iskandari, misalnya, penulis melihat ada persamaan dengan para psikolog umum seperti Aristoteles dan Plato. Dengan demikian, terdapat persamaan antara sufisme dan psikologi karena sama-sama menjelaskan tentang jiwa).]]>
<![CDATA[BELENGGU RASIONALITAS DALAM TAFSĪR BI AL-MA’THŪR: REKONSTRUKSI DIKOTOMIS ATAS SUMBER PENAFSIRAN ]]>
<![CDATA[Mahbub Ghozali]]>
<![CDATA[ REVELATIA: Jurnal Ilmu Al-Qur'`an dan Tafsir Vol. 2 No. 2 (2021) ]]>
Publisher : <![CDATA[IAIN Madura ]]>
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DOI: 10.19105/revelatia.v2i2.4944
<![CDATA[The Interpretation with transmitted text (riwāyah) which uses to get meaning far away from the influence of ratio (al-ra'y) still cannot occur. Various different narrations for interpreting the same verse in the exegesis via narration (al-tafsīr bi al-ma'thūr) can be evidence of the use of ijtihad in that interpretation model. In this context, this study aims to find evidence and reconceptualize the terms to prove the existence ratio on exegesis via narration. This study uses a qualitative method with the type of study that uses literature research and uses content analysis as an analytical tool. This study finds that the interpreters in the category of exegesis via narration used ratio in the form of transmitted text selection to strengthen the meaning desired. The unawareness of the existence of rationality in the exegesis via narration is caused by the confusion of the terms used which are borrowed from the term of hadith study (muṣṭalah al-ḥadīth). Based on this, this study proposes to redefine that term to illustrate that dichotomy does not refer to the use of transmitted text or ratios in interpretation, but that dichotomy occurs from the proximity of the resulting message to the literal meaning content in interpretation.]]>
<![CDATA[EKSISTENSI METODE BANDONGAN DALAM PEMBELAJARAN TAFSIR PADA PESANTREN DI ERA KONTEMPORER ]]>
<![CDATA[Afifullah Afifullah]]>
<![CDATA[ REVELATIA: Jurnal Ilmu Al-Qur'`an dan Tafsir Vol. 2 No. 2 (2021) ]]>
Publisher : <![CDATA[IAIN Madura ]]>
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DOI: 10.19105/revelatia.v2i2.5087
<![CDATA[The views of Van Den Berg and Martin Van Bruinessen was quoted by Rosihon Anwar et.all. stated that the method of learning tafsir used in pesantren in the 19th century was the bandongan and sorogan method. The views of the two figures above are reinforced by Rosihon Anwar et al. in his research conducted in 2015 that the study of tafsir on pesantren in West Java was still dominated by Jala̅layn interpretation by using the bandongan method. Seeing Van den Berg, Martin van Bruinessen and Rosihon Anwar et all.’s reports as if the method that used in Pesantren for tafsir learning just bandongan and sorogan method. Event though globalization, westernization, the modern education system brought by the Dutch, some government regulations that tend to adopt modern education systems in turn always haunt the pesantren. In order to find the background of the existence of the bandongan method in learning interpretation in pesantren in the contemporary era, the author uses a phenomenological approach. The object of the research was carried out at the Islamic boarding school in Sumenep. The results of this study reports that the using of the bandongan and sorogan methods commonly used in pesantren in tafsir learning because it is influenced by several things; first, sufism impact which developed after the collapse of the Abbisayah Dynasty, so it was believed that the kiai were the only source of knowledge or centered teacher as well as murshid in the tarekat. Second, the influence of Zarnuji's book entitled "Ta'lim Muta'allim" which is the majority of pesantren in Indonesia uses this book as a moral material. Third. Doctrinalization of one of the ideals that would be instilled in students. Furthermore, this study also found a shift in the use of interpretive learning methods based on educational background, scholarship, the target of the teacher's interpretation, and the ability of students.]]>
