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[REPETISI DALAM AL-QURAN PERSPEKTIF AL-KARMANI ]]>
<![CDATA[Munirah Munirah]]>
<![CDATA[ MAGHZA Vol 2 No 2 (2017): Juli - Desember 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.v2i2.1568
<![CDATA[Repetition is a phenomenon of inside Qur’an. Many verses are repeated, the repetition is not aimless but it has many secrets. This article studied the book entitle Asra>r al-Takra>r Fi al-Qur’a>n by al-Karma>ni>. In that book, he mentioned the repetition verses specifically and explained the reasons and secrets. However, this book is not well known among the Islamic scholars. So, this book should be studied with scientific approach to find a knowledge of takra>r development in this era. The method is content analisys with historical and philosofical approach. With this method, I found some conclusions. First, Asra>r al-Takra>r fi> al-Qur’a>n is a interpretation linguistic book with comparative method. Second, takra>r in al-Karma>ni’s view is a part of mutasya>bihat verses, the repetition of verses equally, sometimes with addition or shorting. Thirt, the secrets of takra>rin al-Karma>ni’s view are to show i’jaz al-Qur’an, to corraberate the meaning before or explain it spesially, and also to glorify.]]>
<![CDATA[WAWASAN AL-QURAN TENTANG KONSERVASI ALAM ]]>
<![CDATA[Bani Syarif Maula]]>
<![CDATA[ MAGHZA Vol 2 No 2 (2017): Juli - Desember 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.v2i2.1569
<![CDATA[Ecological consciousness in the mid-20th century had a direct effect on the Muslim theological view toward nature. Environmental degradation requires the awareness of all humanity to restore the world to a normal ecological ecosystem based on natural laws, including awareness based on religious texts because Western model conservation is not always in accordance with all cultures and traditions in the world. This paper explains the values contained in the Qur'an associated with ecological awareness because the Qur'an contains the teachings about nature conservation contained in its verses, ranging from problems the creation of the universe until the prohibition of destruction on the face of the earth. The concept of balance (Mizan) and the concept of Islamic Leadership (khalifah) in the Qur'an become the main principle to create social harmony and balance of nature as a foundation to form religious ethics on social life and treatment of nature ethics).]]>
<![CDATA[FACEBOOK SEBAGAI MEDIA BARU TAFSIR AL-QURAN DI INDONESIA ]]>
<![CDATA[Wildan Imaduddin Muhammad]]>
<![CDATA[ MAGHZA Vol 2 No 2 (2017): Juli - Desember 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.v2i2.1570
<![CDATA[This article analyzes the product of Salman Harun's Qur'anic interpretation with Facebook as the medium. As one of the senior professors who pursue the field of interpretation, he has managed to follow the times by utilizing internet technology. There are two focus areas in the study; the first aspect of the sense of Indonesian tafsir attached to the self of Salman Harun, the two aspects of the novelty of discourse that became the basic character of social media. Both aspects are interesting to be studied with a hermeneutic approach. Given that the methodological problem that often arises from the hermeneutic approach is the context of the interpreter that is difficult to trace accurately, then this article finds its relevance to the case of Salman Harun's interpretation which uses the facebook media as the actualization of its interpretation product.]]>
<![CDATA[KRITIK SOSIAL-POLITIK DALAM QS. YUSUF AYAT 54-57 ]]>
<![CDATA[Dara Humaira]]>;
<![CDATA[Puji Astuti]]>
<![CDATA[ MAGHZA Vol 2 No 2 (2017): Juli - Desember 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.v2i2.1571
<![CDATA[This paper explains how the interpretation of Hamka and Sayyid Qutb is related to QS. Yusuf verses 54-57 and the social and political critique that characterized and became one of the characteristics of these two interpretations, since both are equally from literature, and also have similar experiences and similar societal conditions. Both of these commentaries, based on information from existing sources, are resolved by the interpreter while they are in prison. There are several important points concerning how both express and expose the political and social issues in the QS. Joseph 54-57, and also the differences that arise between these two interpretations. The point is that the title means that if it is accompanied by responsibility and trust, everything will be resolved while maintaining faith, patience, maintaining honor, and of course holding on to the provisions of God, and so on. While the difference that the author thinks is very striking in terms of delivery is that Sayyid Qutb can be regarded as someone who is anti with the oppressive government system, people who lick etc. Sentences are very clear and explicitly criticize the system of government. While Hamka conveyed her in a simpler form and tends to be implicit. Both make an interpretation as one of the media to preach and criticize the wrong understanding.]]>
<![CDATA[TAHFIDZ AL-QURAN DENGAN METODE BIL-QOLAM DI MADRASAH TSANAWIYAH (ISLAMIC BOARDING SCHOOL) AL- AZHARY AJIBARANG BANYUMAS ]]>
<![CDATA[Rohmad Rohmad]]>;
<![CDATA[Muslimin Muslimin]]>
<![CDATA[ MAGHZA Vol 2 No 2 (2017): Juli - Desember 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.v2i2.1572
<![CDATA[The problems studied in this research are (1) How to study tahfidz Al-Qur'an with method of Bil-Qolam in Madrasah Tsanawiyah (Islamic Boarding School) Al-Azhary Ajibarang Banyumas year 2016/2017 ?; (2) How is the learning result of tahfidz Al-Qur'an with the method of Bil-Qolam in Islamic Boarding School Al-Azhary Ajibarang Banyumas year 2016/2017 ?. This study aims to describe and analyze the process and learning outcomes of tahfidz Al-Qur'an with the method of Bil-Qolam in Madrasah Tsanawiyah (Islamic Boarding School) Al-Azhary Ajibarang Banyumas year 2016/2017? The result of the research shows that learning of Qur'anic tahfidz with the method of Bil-Qolam in Islamic Boarding School Al- Azhary Ajibarang Banyumas year 2016/2017 is applied by using morning and afternoon learning system, and learning is done with 4 activities opening for 5 minutes, talqin and Ittiba' activities for 5 minutes, urdhoh for 20 minutes, and urdhoh or individual drill for 30 minutes. Whereas the learning outcomes for each year always reach the targets determined by the madrasah (school) supported by the spirit and students' curiosity, the methods used, and programs that are run intensively.]]>
<![CDATA[KEPEMIMPINAN NON MUSLIM DALAM TAFSIR AL-MISBAH KARYA M. QURAISH SHIHAB ]]>
<![CDATA[Munawir Munawir]]>
<![CDATA[ MAGHZA Vol 2 No 2 (2017): Juli - Desember 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.v2i2.1573
<![CDATA[Non-Muslim leadership becomes a problematic issue in the context of inter-religious relations in Indonesia, especially for Muslims in conducting religious-social-political relations with non-Muslims. The problematic position of this non-Muslim leadership issue is the state constitution allows but the religious constitution (based on the textuality of the Qur'an) forbids. How does M. Quraish Shihab respond as well as answer the problematic of the people in the case? It is this core issue that will be tested by the answer through this research. Using the descriptive-inferential method and the philosophical-historical approach (philosophical and historical approach), the conclusion that M. Quraish Shihab in interpreting the verses (ban) of non-Muslim leadership (Surat al-Maidah: 51, QS Ali 'Imran: 28, and QS al-Mumtahanah: 1) is contextual, or in other words, the verses are understood to be sociological and not theological. Therefore he allows non-Muslim leadership as long as the non-Muslims are not of a hostile group of Islam, even he does not allow the leadership of a Muslim if a Muslim is actually injurious Islam and harms the interests of Muslims.]]>
<![CDATA[Hermeneutika Historis Humanistik Mohamed Talbi ]]>
<![CDATA[Maulana Ikhsanun Karim]]>
<![CDATA[ MAGHZA Vol 3 No 1 (2018): Januari - Juni 2018 ]]>
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.v3i1.1950
<![CDATA[This paper attempts to examine the thoughts of Mohamed Talbi on hermeneutics based on human history. The concept of humanistic historical hermeneutics is a solution breakthrough to understand a law that is considered to be contrary to the goal rather than the law itself, which is justice. Mohamed Talbi as one of the Muslim scientists in the field of history has provided this understanding of Islam. The thinker is not only in line with the times, but also can not be separated from the basic values taught in Islam itself such as justice, equality, and benefit. Its proven knowledge and clear methodology make us have nothing to lose if we learn the fruits of their thinkers' work. Keywords: Mohamed Talbi, reading history, thoughts, methodology]]>
<![CDATA[Aspek Lokalitas Tafsir Fai al-Rahman Karya Muhammad Sholeh Darat ]]>
<![CDATA[Mohamad Zaenal Arifin]]>
<![CDATA[ MAGHZA Vol 3 No 1 (2018): Januari - Juni 2018 ]]>
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.v3i1.1951
<![CDATA[The birth of exegesis literature and Qur’an translation in the local language is a response of and an influence from the socio-cultural background of mufassir. It is understandable considering that exegesis of the Qur’an was a result of mufassir’s intellectual construction explaining messages of God in the Qur’an taking into account human needs in a particular social and cultural environment including with its surrounding complex values. In this case, the researcher is interested in Tafsir FayḠal-RaḥmÄn written by Kiai Sholeh Darat, for it was a fact of the prevailing internalization of Javanese culture into Islam which creates a collaboration pattern between a specific Javanese culture and Islam and becomes a particular phenomenon in terms of tafsÄ«r al-Qur’Än. Several reasons underlie Kiai Sholeh Darat to undertake intellectual preaching to people by writing works in local language. First, the social and political conditions in last 19th Century show that that majority of Javanese people are Muslims who are unfamiliar with religious understanding. Second, in that condition, Java was under control of colonial governor that supervised and restricted Kiai Saleh Darat preaching.]]>
<![CDATA[Metodologi Tafsir Khuluqunm ]]>
<![CDATA[Saadatul Jannah]]>
<![CDATA[ MAGHZA Vol 3 No 1 (2018): Januari - Juni 2018 ]]>
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.v3i1.1952
<![CDATA[Since the 16th century until the recent age, the study of exegesis is increasing significantly in Indonesia. This is marked by the spirit of producing commentaries from Indonesian scholars (pre-modern) such as works of Abd al-RaÅ«f al-SinkilÄ« (TarjumÄn al-MustafÄ«d), Syaikh NawawÄ« (Tafsir Marah LabÄ«d) and Ahmad SanusÄ« (Tafsir al-QurÄn al-KarÄ«m), and modern era explicitly Quraish Shihab (Tafsir al-Misbah) and Didin Hafidhudddin (Tafsir al-Hijri). On the other hand, Quranic exegesis is magnetizing the modern society, academia, and the government. Two things are a sign that Indonesia necessitates developing new outlooks contained in the works of interpretation, so the view of Indonesian society to be more extensive and varied without being limited by one of his Indonesian commentators. Yunan Yusuf, one of the Indonesian Muslim philosopher, within Tafsir Khuluqun 'AdzÄ«m endeavors coloring Indonesian elucidation by creating distinctive works that are an interpretation of the Koran from the short chapters (Madaniyah) to the extended chapters (Makiyah). This article discovers specifically the explanation of al-Mulk and depicts a qualitative method with the analytical comparative approach through the two references commentaries Indonesia Tafsir al-Azhar and al-Misbah. Yunan interprets the Koran critically and decisively with the color philosophy, and able to convey the message of the Qur'an through other verses in the Qur'an (munÄsabah al-QurÄn bi al-QurÄn).]]>
<![CDATA[Aktualisasi 7 Surat Dalam Tradisi Mitoni ]]>
<![CDATA[Muhammad Fuad Zain]]>;
<![CDATA[Hasanudin Hasanudin]]>
<![CDATA[ MAGHZA Vol 3 No 1 (2018): Januari - Juni 2018 ]]>
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.v3i1.1953
<![CDATA[As the Quran is the most read holy book, efforts of grounding it is frequently undertaken by scholars in order to live Al-Qur’an in accordance with the term being relevant all time and place. The actualization of Al-Qur’an with local culture in mitoni which read seven letters in the Quran are al-Kaḥfi, Maryam, Yāsīn, Yūsuf, al-Raḥman, al-Wāqiah, and al-Mulk, in spite of various types of reading depending on the leader of the ceremony. A term referring to the realization of Quran in life is living Quran in which society places the Qur’an as being read and the highest guide for Moslems to attain a state of happiness in the world and the hereafter. The actualization of seven letters of the Quran is inseparable from the acculturation of local culture with Islamic values brought by Wali Songo especially from Tuban school which allowed and preserved the local culture with an Islamic nuance.]]>
