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.
Articles
171 Documents
<![CDATA[Diskursus Humor dan Etika dalam Perspektif Al-Qur'an ]]>
<![CDATA[Muhamad Yoga Firdaus]]>;
<![CDATA[Wahyudin Darmalaksana]]>
<![CDATA[ MAGHZA Vol 6 No 1 (2021): Januari - Juni 2021 ]]>
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.v6i1.4419
<![CDATA[This study aims to discuss the ethics of humor from the perspective of the Al-Qur'an. This research method is qualitative through literature study with a social psychology approach. The results and discussion of this research include the discourse of humor and ethics and the ethics of humor from the perspective of the Al-Qur'an through social psychological analysis. This study concludes that the Al-Qur'an provides moral messages about the ethics of humor through motivation and positive emotions to produce good interactions and become guidelines for happiness in social life. This study recommends fostering a culture and humorous behavior by strengthening the ethical base of moral messages from religious texts, especially for Muslims.]]>
<![CDATA[Rahasia Ketenangan Jiwa dalam Al-Qur'an ]]>
<![CDATA[Sarihat cihat Nawawi]]>
<![CDATA[ MAGHZA Vol 6 No 1 (2021): Januari - Juni 2021 ]]>
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.v6i1.4476
<![CDATA[This article aims to examine the verses of Al-Quran that relate to actions that will give to faith and have implications for peace of soul. This type of research will be used is library research, which is collecting data from the library. Researchers used a thematic interpretation method regarding the tranquility of the soul. Sources of data to be taken consist of primary data sources, namely verses of the Al-Qur'an and secondary from books, commentaries, and other scientific journal articles. The result of the discussion is that there are many verses of the Al-Qur'an which mention the soul or the nafs. Verse of the Al-Quran that shows the soul is at peace is Surah Al-Fajr verses 27-30. Meanwhile, peace can be obtained through zikir as mentioned in Surah Ar-Ra'd verse 28. Apart from zikir, many acts of worship can be done to achieve peace of mind, such as praying, fasting, zakat, and reciting Al-Quran. Apart from being mentioned in the Al-Quran, these acts of worship are scientifically proven to be able to calm the soul.]]>
<![CDATA[Larangan Maisir dalam Al-Quran dan Relevansinya dengan Perekonomian ]]>
<![CDATA[Dewi Laela Hilyatin]]>
<![CDATA[ MAGHZA Vol 6 No 1 (2021): Januari - Juni 2021 ]]>
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.v6i1.4507
<![CDATA[Gambling (maisir) is strictly prohibited by the Qur'an. However, in reality, the practice of gambling has always existed from time to time, even from its simple form to its complex form. The prohibition of gambling in the Qur'an is stated in three verses: Al Baqarah: 219, Al Maidah: 90 - 91. Of the three verses, it is explained that gambling (maisir) benefits humans, but the harm is much greater. This is very relevant from the economic point of view. Gambling does not increase economic growth, because it does not produce output, what only happens is the movement of money and goods between individuals. Gambling also does not increase productivity, there is only a waste of energy and time, even gambling can be called a killing time. In the context of the state, the activity of gambling in the aggregate greatly reduces national income, not the opposite.]]>
<![CDATA[Profesionalisme Kerja dalam Al-Qur’an ]]>
<![CDATA[Sobirin Bagus]]>;
<![CDATA[Tutik Hamidah]]>
<![CDATA[ MAGHZA Vol 6 No 1 (2021): Januari - Juni 2021 ]]>
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.v6i1.4528
<![CDATA[This study aims to understand the terminology of science and work professionally in the community. Can know the urgency of knowledge in supporting work professionalism and its implementation in society according to the Koran, so that discussions about work professionalism do not always refer to the traditions of China, Singapore, Japan, and countries in the European continent. The method used in this paper is a qualitative method with the type of library research, then describes the terminology of science and work professionalism. Then we will analyze the interpretation of Surat al-Isra '36 from multiple interpretations. Results are ways that we can apply in all the work we do every day so that we can become professionals at work is to place ourselves according to our abilities and expertise at work based on academic qualifications or experience we have, obeying all values and religious norms, recognizing discriminatory attitudes or injustice at work, and avoiding all attitudes and actions that would bridge us to acts of corruption, collusion and nepotism]]>
<![CDATA[Muhammad dan Orisinalitas Al-Quran dalam Pandangan Abraham Geiger ]]>
<![CDATA[Muhamad Mahfudin]]>
<![CDATA[ MAGHZA Vol 6 No 1 (2021): Januari - Juni 2021 ]]>
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.v6i1.4547
<![CDATA[Among the interest in the study of Muhammad and the Quran was born from the Orientalists. Including the Orientalists who were very influential on this study was Abraham Geiger. From this research, it is found that Geiger has a view that tends to be contrary to that of Muslim scholars in general. Where Geiger views that Muhammad was someone who had tried to bring up the Quran because it was influenced by the Jewish culture that already existed in the Arab region at that time. Geigers opinion is based on several facts that he put forward, which include: When Muhammad carried out his mission in Medina, Muhammad was dealing with Jews who had long had a strong influence on the local community and Muhammad had close relations with Jews. in the area. This fact is then reinforced by Geigers findings in the Qur'an which are indicated to be taken from the Jewish tradition, such as the discovery of 14 vocabulary words of the Koran which tend to be the same as Jewish dogma, the discovery of doctrinal concepts that indicate the adaptation of the Qur'an from the Jews. and the stories in the Koran that tend to be in line with Jewish teachings.]]>
<![CDATA[Sikap Sayyid Qutb terhadap Tafsir Ilmi ]]>
<![CDATA[hasfifin09 hasfifin]]>
<![CDATA[ MAGHZA Vol 6 No 2 (2021): Juli - Desember 2021 ]]>
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.v6i2.4569
<![CDATA[The modern era is a time when the interpretation of ilmi develops so rapidly. The appearance of this style of interpretation cannot be separated from the supporters or those who reject it. At this time also, many researchers and even scholars debated the views of Sayyid Qutb on the ilmi interpretation. This article seeks to examine and reveal how Sayyid Qutbs views on the tafsir ilmi style and how he interpreted the kauniyah verses. This type of research includes library research (library research) with a qualitative research approach. The main source of this research is his tafsir book Fi Zilal al Quran. This article then shows the conclusion that Sayyid Qutb is inconsistent between his theory and practice. In interpreting the kauniyah verses, Qutb repeatedly referred to scientific theory as a non-final meaning. Al Quran as an absolute essence, should not be subject to the results of scientific discoveries that are relative. However, it turned out that Qutb also used scientific theory in his interpretation to gain a better understanding.]]>
<![CDATA[Pemaknaan Jamaah terhadap Khataman Al-Quran dalam Shalat Tarawih ]]>
<![CDATA[Alvita Eka Rahmah]]>
<![CDATA[ MAGHZA Vol 6 No 2 (2021): Juli - Desember 2021 ]]>
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.v6i2.4575
<![CDATA[Khataman Al Quran is an act of reciting Al Quran which starts from surah al Fatihah to surah an Nas according to the mushaf Uthmani. These activities are usually carried out at certain times, for example for slametan events, praying for people who have died, or carried out in prayer to maintain memorization, especially for hafidz/hafidzah. This paper discusses one of the several momenta for the implementation of the Khataman Al Quran activity, namely the maintenance of Al Quran memorization carried out at the Tahfidzul Quran Islamic Boarding School by holding Al Quran khataman in tarawih prayers. This study aims to determine the meaning of the congregation towards this tradition by using the psychological theory of W.H. Thomas about the four basic desires of human behavior in religion. This study was designed using qualitative methods and included in field research by collecting data through interview and observation techniques. The results of this study are: first, the Khataman Al Quran in tarawih prayer has been implemented since the time of the Prophet. until now it has become part of the tradition in the Tahfidzul Quran Islamic Boarding School., second, the Tahfidzul Quran Islamic Boarding School carries out the Khataman Al Quran in tarawih prayers to follow Salafus Salafus and as a medium for murajaah., third, The results of interpreting the congregation use Thomas theory, namely the desire to be safe by maintaining their memorization, the desire to be given a response without being subject to punishment for following this tradition well, and the desire to gain new experiences by implementing the khataman Al Quran in tarawih prayers.]]>
<![CDATA[Implementasi Metode Talaqqi dalam Pembelajaran Tahfidz Al-Quran bagi Anak Berkebutuhan Khusus ]]>
<![CDATA[Laili Nur Umayah]]>;
<![CDATA[Muhammad Misbah]]>
<![CDATA[ MAGHZA Vol 6 No 1 (2021): Januari - Juni 2021 ]]>
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.v6i1.4603
<![CDATA[This article aims to describe the use of the Talaqqi method in learning Tahfidz Al-Quran in SMP Boarding School Putra Harapan Purwokerto especially for children with special needs (ABK). The data is collected using observation methods, structured free interviews, and documentation. Data analysis using the steps offered by Miles & Huberman, data reduction, data display, and conclusion. The results of this research are that the implementation of the Talaqqi method in learning Tahfidz Al-Quran for children with special need, performed every morning for 15-30 minutes in the inclusion classroom. The steps used by the teacher are to teach directly (musyafahah) with students one by one, teachers repeat reading verses of the Qur'an by 5 times while emphasizing the movement of lips and special touch for the student so that he can capture the reading of the verse correctly. The success is supported also by the patience and sincerity of teachers in guiding, motivating, and understanding the true characteristics of students with special needs.]]>
<![CDATA[Kondisi Mental Para Pengahafal Al-Qur’an di Masa Pandemi ]]>
<![CDATA[Alisa Qothrunnada Munawaroh]]>;
<![CDATA[Muhtarom Muhtarom]]>;
<![CDATA[Tri Indah Hapsari]]>;
<![CDATA[Waliko Waliko]]>
<![CDATA[ MAGHZA Vol 6 No 1 (2021): Januari - Juni 2021 ]]>
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.v6i1.4616
<![CDATA[The Covid-19 pandemic affects the emotional mental condition of the tahfidz al-Qur'an Islamic boarding school students. The existence of Covid-19 has had a physical and psychological impact on every student. The students who are in the boarding school environment must practice social distancing. The students at the Islamic boarding school must stay in the cottage with the application of the quarantine method. This study aims to obtain and provide an overview of the mental and emotional disorders of students in Islamic boarding schools who are currently in quarantine. This type of research is qualitative research with this research method being descriptive analysis. The data collection techniques in this study, namely observation, interviews, and documentation. Based on data analysis, tahfidz students from Islamic boarding schools in Banyumas experienced a decrease in reduced deposits and some even could only do muraja'ah.]]>
<![CDATA[Menggali Prinsip-Prinsip Pluralisme Agama dalam Sorotan Al-Quran ]]>
<![CDATA[khoirul anas]]>
<![CDATA[ MAGHZA Vol 6 No 1 (2021): Januari - Juni 2021 ]]>
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.v6i1.4697
<![CDATA[Secara khusus tulisan ini menelaah beberapa penafsiran Wahbah Al-Zuhaili dalam tafsirnya yang fenomenal terkait ayat-ayat pluralitas agama yang penulis sebut dengan prinsip-prinsip pluralisme agama. Adapun prinsip-prinsip yang dimaksud adalah mengakui keanekaragaman agama, kebebasan dalam beragama, toleransi dalam beragama, dialog proaktif, mencari titik temu antar agama bergaul atau berinteraksi dengan baik dan rukun. Metode tafsir mawdhu’i dalam tulisan ini penulis pakai untuk kepentingan pengelompokan dan kategorisasi prinsip-prinsip pluralisme agama dalam tafsīr al-munīr karya Wahbah Al-Zuhaili. Melihat penafsirannya terkait prinsip-prinsip pluralisme agama masih berserakan dalam berbagai penafsiran tentang ayat-ayat pluralitas agama, tulisan ini memberikan kesimpulan bahwa penafsiran Wahbah Zuhaili terkait ayat-ayat pluralitas agama berbeda dengan penafsiran kaum revivalis, atau yang disebut Sahiron dengan quasi objektif-tradisionalis yang cenderung menafsirkan ayat-ayat tersebut secara tekstualis dan kurang memperhatikan pesan moral dari ayat yang ditafsirkannya. Oleh karena itu, penulis menganalisis pemikiran Wahbah dengan menggunakan tipologi penafsiran yang diklasifikasikan oleh Sahiron Syamsuddin, kedalam tiga kelompok, yaitu pandangan quasi-obyektif tradisionalis, pandangan subyektivis dan pandangan quasi-obyektivis modernis. Dari itu didapat kesimpulan bahwa Metode penafsiran beliau memiliki kemiripan dengan metode hermeneutika yang singkatnya secara prosedural, metode hermeneutika menggarap wilayah teks, konteks dan kontektualisasi, sedangkan tipologi penafsiran Wahbah Al-Zuhaili, menurut penulis memiliki kemiripan dengan pandangan quasi-obyektivis modernis.]]>
