Maghza: Jurnal Ilmu al-Qur'an and Tafsir
Maghza: Jurnal Ilmu al-Qur`an and Tafsir concerns on publishing scientific works issuing on Qur`anic studies which specifies researches on Qur`an, its commentary, its translation, and living Qur`an. It has profound and contextual vision and maqasidi-oriented. it is published twice a year. Januari-Juni edition issues on studies of Ilmu al-Qur`an dan Qur`anic translation. Meanwhile, July-December contains studies of Qur`anic commentary.
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<![CDATA[PERANAN KONTEKS SOSIO-HISTORIS DALAM PENAFSIRAN MUHAMMAD IZZAT DARWAZAH ]]>
<![CDATA[Imroati Karmillah]]>
<![CDATA[ MAGHZA Vol 2 No 1 (2017): Januari - Juni 2017 ]]>
Publisher : <![CDATA[Fakultas Ushuluddin Adab dan Humaniora (FUAH), Universitas Islam Negeri Profesor Kiai Haji Saifuddin Zuhri Purwokerto ]]>
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DOI: 10.24090/maghza.v2i1.1506
<![CDATA[This article seeks to see how the role of the socio-historical context in the interpretation of the Qur'an, especially the interpretation of Muhammad izzat Darwazah against Surat al-Rahman. As a historian, Darwazah often connects verses of the Qur'an with historical facts, especially those related to the verses of the story. he wrote the commentary according to chronology in order for the reader to feel the atmosphere of revelation. The purpose of the Darwazah has not been reached. this can be proven in his interpretation of the letter of al-Rahman. He did not mention the micro asbab al-nuzul from the letter as well as other commentaries. Whereas, the micro asbab al-nuzul is one of the important aspects to know the wider context of a verse or letter. the attribution of his interpretation to historical data in this letter is not much.]]>
<![CDATA[TAFSIR SURAT LUQMAN PERSPEKTIF KH BISRI MUSTHOFA DALAM TAFSIR AL-IBRIZ ]]>
<![CDATA[Lilik Faiqoh]]>;
<![CDATA[M Khoirul Hadi al-Asy’Ari]]>
<![CDATA[ MAGHZA Vol 2 No 1 (2017): Januari - Juni 2017 ]]>
Publisher : <![CDATA[Fakultas Ushuluddin Adab dan Humaniora (FUAH), Universitas Islam Negeri Profesor Kiai Haji Saifuddin Zuhri Purwokerto ]]>
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DOI: 10.24090/maghza.v2i1.1543
<![CDATA[This research is based on library research. this study aims to reveal the interpretation of al-Luqman according to KH. Bisri Mustofa. Luqman's teaching is in accordance with the Javanese lifestyle that forms a harmonious life. this is illustrated in a way to explain it that is easily understood and able to link the content of the Qur'an with the Javanese thinking. the content analysis approach is used to explain the concept of mauizah in Surat al-Luqman, its relation to Javanese cultural tradition in KH. Bisri Mustofa’a perspective, and historicity to study the history of al-Luqman's letter. in this study, it is known that there is an interesting hierarchy in KH. Bisri Mustofa’s interpretive strategy.]]>
<![CDATA[BERTAARUF DENGAN TILAWAH LANGGAM JAWA ]]>
<![CDATA[Muhammad Yaser Arafat]]>
<![CDATA[ MAGHZA Vol 2 No 1 (2017): Januari - Juni 2017 ]]>
Publisher : <![CDATA[Fakultas Ushuluddin Adab dan Humaniora (FUAH), Universitas Islam Negeri Profesor Kiai Haji Saifuddin Zuhri Purwokerto ]]>
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DOI: 10.24090/maghza.v2i1.1544
<![CDATA[This paper seeks to study the recitation of the Qur'an with the recitation of Javanese style as an interpretation in the reading. The recitation of the Javanese style is done by reciting the Qur'an by using the rhythm of the spiritual sound art treasury of Sekar Macapat. The recitation of Javanese style is not an insult to the Qur'an. Reading practice is not the same as chanting the Qur'an with the rhythm of Arabic songs, dangdut, punk, hip-hop, and other types of musical genres. the recitation of the Qur'an with the Javanese rhythm derived from Sekar Macapat is a good, beautiful, and more important, suluki. it means that the recitation of Javanese style is an act of reciting the Qur'an as well as a cultured act, which aims to draw closer to Allah Almighty, the Prophet Muhammad (peace be upon him), and to connect himself to the spiritual genealogy of the saints in Java. therefore, I call it "Jawi's recitation," which in Javanese spiritual treasury means one who has understood the real reality (al-Haq).]]>
<![CDATA[KHAZANAH TAFSIR NUSANTARA: KAJIAN ATAS PENAFSIRAN NAWAWI BANTEN TERHADAP SURAH AL- FATIHAH DALAM MARAH LABID ]]>
<![CDATA[Tsalis Muttaqin]]>
<![CDATA[ MAGHZA Vol 2 No 1 (2017): Januari - Juni 2017 ]]>
Publisher : <![CDATA[Fakultas Ushuluddin Adab dan Humaniora (FUAH), Universitas Islam Negeri Profesor Kiai Haji Saifuddin Zuhri Purwokerto ]]>
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DOI: 10.24090/maghza.v2i1.1545
<![CDATA[Some of the well known Ulamas in the world have born in this country. They have born in the Nusantara Archipelago. They have spent their younger time to study with Ulama in their home villages. After that, they have continued to study to the Middle East Countries, especially to Mecca. In Mecca, they have also well acknowledged by the local people as influenced Ulama. Muhammad Nawawi> bin Umar al- Bantani al-JÄwÄ«, one of the Ulama from Indonesia, has well known by the Middle East people. He was born in Serang’s regency, Banten. He has well known as one of the active Ulama who was very active to produce various works. There were many books written in the Arabic language by him. There were more than 80 books written by Nawawi>. One of his famous works is Qur’anic interpretation entitled MarÄh LabÄ«d. The data gathered by the author showed that there were three (3) famous publishers in the Middle East that continually published this book. Some of the publishers in Indonesia also published this book. MarÄh LabÄ«d has been used by some of the Pesantren and Madrasah in Indonesia as their primer sources. Anyhow, this paper will discuss deeply on Nawawi>’s interpretation on al-FÄtih}ah. Beside of well known as opening surah in the Holy Qur’an, al-Fatihah also relatively shorter, just seven verses. In order to be found the deeper discussion on how Nawawi> conducted interpretation on Quranic verses.]]>
<![CDATA[HERMENEUTIKA HANS-GEORG GADAMER DAN SIGNIFIKANSINYA TERHADAP PENAFSIRAN AL-QURAN ]]>
<![CDATA[Muh. Hanif]]>
<![CDATA[ MAGHZA Vol 2 No 1 (2017): Januari - Juni 2017 ]]>
Publisher : <![CDATA[Fakultas Ushuluddin Adab dan Humaniora (FUAH), Universitas Islam Negeri Profesor Kiai Haji Saifuddin Zuhri Purwokerto ]]>
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DOI: 10.24090/maghza.v2i1.1546
<![CDATA[The paper discusses the introduction of hermeneutics, Gadamer's biography, Gadamer's hermeneutics and Quranic exegesis, and examples of interpreters using the Gadamer hermeneutics model. hermeneutics tried to grasp the meaning of the Quranic text. Meaning comes from the German "Meinen" which means "to be in the mind or right." Meanings are produced on the basis of a fusion of horizon or a mixture of the author's horizon of thought, reader, and text. interpretation is a productive act involving the subjectivity of the interpreter and is influenced by the historical reality and the presupposition of the interpreter. Gadamer hermeneutics is widely applied in the way of interpretation of the Qur'an bi al-ra'yi.]]>
<![CDATA[MENGENAL RISALAH NUR KARYA SAID NURSI DAN METODOLOGI PENAFSIRANNYA ]]>
<![CDATA[Muhammad Labib Syauqi]]>
<![CDATA[ MAGHZA Vol 2 No 1 (2017): Januari - Juni 2017 ]]>
Publisher : <![CDATA[Fakultas Ushuluddin Adab dan Humaniora (FUAH), Universitas Islam Negeri Profesor Kiai Haji Saifuddin Zuhri Purwokerto ]]>
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DOI: 10.24090/maghza.v2i1.1547
<![CDATA[An interpretation is a social product and the work of ordinary people, which is inappropriate to be considered a sacred thing and also it is not anti to be criticized. Bediuzzaman Said Nursi interpreted the Qur'an based on the context at that time. Nursi was not only reading the Qur'an from the limited text but was also understanding it relied on the belief of the correctness of the religious texts by using rational thinking approach. This paper will try to explore the methodology used by Nursi in greater depth by examining various Nuri’s quotations of interpretation results in his masterpiece, the Risa>lah al-Nu>r. The methodology is closely related to the result of his thinking, in order to understand the author's line of thought comprehensively.]]>
<![CDATA[DIALOG AL-QURAN DENGAN BUDAYA LOKAL NUSANTARA: RESEPSI AL-QURAN DALAM BUDAYA SEKATEN DI KERATON YOGYAKARTA ]]>
<![CDATA[Muhammad Nurdin Zuhdi]]>;
<![CDATA[Sawaun Sawaun]]>
<![CDATA[ MAGHZA Vol 2 No 1 (2017): Januari - Juni 2017 ]]>
Publisher : <![CDATA[Fakultas Ushuluddin Adab dan Humaniora (FUAH), Universitas Islam Negeri Profesor Kiai Haji Saifuddin Zuhri Purwokerto ]]>
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DOI: 10.24090/maghza.v2i1.1548
<![CDATA[This article examines the culture of Sekaten in the palace of Yogyakarta. Sekaten derived from the word Syahadatain is a religious social phenomenon created by Sunan Kalijaga as a means of spreading Islam in the land of Java. The focus of the study of this article is to examine the reception of the Qur'an in the Sekaten culture. this article is the result of research using cultural acculturation approach. From the analysis that has been done, it can be concluded that Sekaten is a religious social phenomenon that was created as a da'wah strategy in grounding the values of the Qur'an. in order to ground the values of the Qur'an, Sekaten combines three important elements, namely religion, culture, and economy. The integration of these three elements is represented by three important symbols of civilization for the people of Yogyakarta and its surroundings, namely the triangle formed between the Yogyakarta Palace as the cultural center, the Great Mosque as the center of Religion, and Pringharjo Market as the economic center.]]>
<![CDATA[PENDEKATAN HERMENEUTIKA AL-QURAN KONTEMPORER NASHR HAMID ABU ZAID ]]>
<![CDATA[Ahmad Zayyadi]]>
<![CDATA[ MAGHZA Vol 2 No 1 (2017): Januari - Juni 2017 ]]>
Publisher : <![CDATA[Fakultas Ushuluddin Adab dan Humaniora (FUAH), Universitas Islam Negeri Profesor Kiai Haji Saifuddin Zuhri Purwokerto ]]>
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DOI: 10.24090/maghza.v2i1.1563
<![CDATA[The controversial thoughts of Nasr Hamid Abu Zayd provide enough variation and inspiration for the development of religious thought, especially regarding the hermeneutical theory applied in the gender discourse and women discussed in this article. In general, his hermeneutical theory of Abu Zayd is more critical of the study of the Qur'an as a "productive hermeneutics" reading in the words of hans George Gadamer, and al-qira'ah al-muntijah according to Nasr Hamid Abu Zayd. This reading model is a new way of reading the Qur'an productively. the author uses hermeneutics through the primary texts in Islamic law especially the Qur'an and sunnah. this humanist-critical- earning reading method has in part inspired some Muslim scholars to interpret the Qur'an, such as Fazlur Rahman, Mohammed Arkoun, Hassan Hanafi, and Farid Essack. Nevertheless, Abu Zayd deepens his humanistic hermeneutics by providing an interpretation that can reveal the side of justice in a text mainly related to discriminatory texts against women, justice, democracy, and human rights. Abu Zayd's hermeneutical theory was then applied to gender and women's issues through the interpretive theories of al-Qur'an and Sunna texts as a contribution to contemporary Islamic legal thought.]]>
<![CDATA[KOMUNITAS KRISTEN DAN NABI ISA DALAM AL-QURAN ]]>
<![CDATA[Greg. Soetomo]]>
<![CDATA[ MAGHZA Vol 2 No 1 (2017): Januari - Juni 2017 ]]>
Publisher : <![CDATA[Fakultas Ushuluddin Adab dan Humaniora (FUAH), Universitas Islam Negeri Profesor Kiai Haji Saifuddin Zuhri Purwokerto ]]>
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DOI: 10.24090/maghza.v2i1.1564
<![CDATA[The Islamic response to Christianity (and Judaism) took place throughout the history and age of Islam itself. This is understandable because part of the definition of Islam is a response to both religions. There are several aspects of the life history of Prophet Muhammad and the context of the descent of revelation that requires explanation. Thus, there is a field of study of dialogue and diversity of faith that underscores discussion in the history of the revelation of the Qur'an. one question that will be answered in this paper is how the response of the Qur'an to the Christian community has a connection with formulating the identity of Prophet Isa? The question will be answered and approached by an explanation of four aspects: historical context, socio-political response, theological position, and Christian-Islamic relations.]]>
