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QOF: Jurnal Studi Al-Qur'an dan Tafsir

qof
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Published by Institut Agama Islam Negeri Kediri

ISSN : 25985817 EISSN : 26144875 DOI : DOI: https://doi.org/10.30762/qof

Core Subject : Religion, Social,

Religion Social Sciences

The focus of articles published on the QOF journal is divided into two categories: Quranic studies and tafsir (Quranic Interpretations)

Arjuna Subject : Ilmu Sosial - Ilmu Sosial (Lain-Lain)

Articles 182 Documents

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APLIKASI SEMIOTIKA NARATIF A. J. GREIMAS TERHADAP KISAH THALUT DALAM AL-QUR’AN Nor Istiqomah
QOF Vol. 1 No. 2 (2017)
Publisher : Institut Agama Islam Negeri (IAIN) Keiri

This paper aimed to explore the interpretation of the story of Thalut in QS. al-Baqarah: 246-251 using the semi-narrative theory of A.J. Greimas as an analytical tool. This structural theory is expected to explore the structure text of the text of the Qur’an. In addition, the narrative semiotics theory also opens up a new understanding of the text by looking at the inner structure and inner structure of the text. This understanding is not new, but it is able to bring meaning that is slightly diverse than most. The findings of the authors obtain that the story of Thalut in the Qur’an at least contains two structures of the narrative meaning of the text, namely the birth and the mind. The understanding gained from the textual structure of the narrative text is the existence of segments that describe how the Thalut struggle to save people from religious, socio-political and even moral crisis with the support of prayer, belief and knowledge. However, he is hindered by his hesitant and arrogant nature. As we know from the inner structure of the text, the story of Thalut in QS. Al-Baqarah: 246-251 shows how the verse describes the spirit of a person in reaching a business which in psychology studies is known also with the phenomenon of will (conation). In addition, the author sees the existence of other elements such as cultural inheritance (cultural transfered) that occurred in the Children of Israel. With the theory of narrative semiotics, the text of the Qur’an becomes more broadly meaningful and not only fixated on textual understanding.

FENOMENOLOGI SIMBOLIK AL-QUR’AN: KRITIK EPISTEMOLOGI ATAS BUKU PENGANTAR FENOMENOLOGI AL-QUR’AN DIMENSI KEILMUAN DI BALIK MUSHAF UTSMANI Nunung Lasmana
QOF Vol. 1 No. 2 (2017)
Publisher : Institut Agama Islam Negeri (IAIN) Keiri

In the midst of a general phenomenon of rampant tafsir study that occurred in the middle of Muslims, the study of the interpretation of the Mushaf or symbolic aspects of the format of the Qur’an is still very minimal. This effort was done by Lukman Abdul Qohar Sumabrata, Lukman Saksono, and Anharudin. The method of interpretation, they describe in their work entitled Introduction to Phenomenology of the Qur’an Scientific Dimension behind the Ottoman Manuscripts. The method seeks to interpret the Qur’an from a different point of view, namely to interpret the Qur’an through its format and structure. This interpretation leads to the variables of the Qur’an, in which each variable has a meaning and is interconnected with one another. This is because there is a significant difference between the interpretation of symbolic phenomenology and other interpretations that lie in the object of interpretation. The object of the method of interpretation of symbolic phenomenology is not the verbal language, but the symbol and structure of the Qur’an that is contained in the Ottoman Manuscripts. Therefore, this method cannot be categorized as an interpretation of the Qur’an. The interpretation of symbolic phenomenology here is not an interpretation of the content of verses of the Qur’an as it is known in general. However, this interpretation is done to find the scientific messages behind the symbolic elements in the Qur’an, such as letters, numbers, surahs, juz, and ‘ain signs. So, the problem in this method is about whether the Qur’an consists only of the composition of the 6236 number of verses? Why is the Qur’an arranged in sections called juz, and why are there 30? Is the ‘ain’ sign only a stop sign? Why is the letter ‘ain not another letter used? and so forth.

KONSEP RAḌĀ’AH DALAM AL-QURAN: Kajian Tafsir Tematik Ayat-Ayat Tentang Menyusui Bayi Dalam Perspektif Mufassir Dan Sains Masrul Isroni Nurwahyudi
QOF Vol. 1 No. 2 (2017)
Publisher : Institut Agama Islam Negeri (IAIN) Keiri

This paper studied about how the Qur’anic view of the concept of breastfeeding through the interpretation of QS al-Baqarah (2): 233, and QS al-Thalāq (65): 6. To get Comprehensive analysis results, the writer used thematic tafsir as research methodology. The writer tried to relate it to psychological aspects as supporting argument for the hadith information. The concept of breastfeeding in the maximal Qur’an concerns the following: the meaning of radla’ah, the definition of al-walidat, the law of breastfeeding, the duration of breastfeeding, and the provision of the livelihood that should be given to the wife. Like the wisdom of the rad command (a’ah) which Allah calls for in the Qur’an for the disciples to breastfeed their children for two years that is because God knows about the times that a baby needs the love of a mother. At that time the baby is still creating the physical, psychological, social and spiritual aspect. In order for parents are able to carry out God’s mandate, then surely the baby will grow and develop with healthy conditions physically and spiritually. This was also supported by findings on breastfeeding problems from a medical and psychiatric perspective. Breastfeeding will provide an opportunity for babies to grow into humans who have more stable emotions and better social development. Breast milk is an important food and the only source of life for babies in the first months of life. The best milk for children is breast milk because with breastfeeding comes the contact of love and affection between mother and child. Mother is the one who is most able to give love and real warmth to the child with her motherly instinct given by God sed.

KAJIAN AL-QURAN DI INDONESIA: Telaah Historis Cholid Ma’arif
QOF Vol. 1 No. 2 (2017)
Publisher : Institut Agama Islam Negeri (IAIN) Keiri

This paper focuses on a mapping study of the development of Qur’anic and interpretation study generally in Indonesia. It aims to see how far the map of development of the Qur’an Study in the region of Indonesia. Previously, it is important to trace the beginning of the historical entry of Islam, the pattern and system of teaching the Koran, along with its development by looking at the work of commentary scholars and commentary on the interpretation of scholars. The method used is bibliography with supported documentation of related works. The results are the study of the Qur’an in Indonesia from classical to contemporary times evolved from the conventional pattern of the class (learning al-Qur’an in pesantren, madrasah, and home), a ceremonial event and even in competition (model reading al-Qur ‘ in various events such as One Day One Juz, STQ, MTQ, and others). On the other hand, the growth of interpretation and translation of the Koran in Indonesia is somewhat slower than the writing of interpretations in the Middle East. In this case the author traced the period of history of writing al-Qur’an interpretation according to Nasharuddin Baidan: Classic Period (7-8 H./15 CE); The Middle Period (16-18 AD); PreModern Period (19th Century); The Modern Period (The 20th Century (1900-1950, 1951-1980, 19812000, 2001-present) At first glance, it appears that at first the interpretation became an integral part with other religious teachings propagated by the wali songo (such as the teachings of Molimo and also Lir Ilir) .Then began writing the interpretation with Arabic script in the local language (ex melayu, madura). The work that appears like Tafsir Tarjuman Al-Mustafid.In this period style of writing interpretation is still influenced from the interpretation of Arab lands, such as Jalalain, al-Baidlawi, etc. The modern period is a period of Indonesian interpretation, not only of tahlili but also maudlu’I (thematic themes). The themes are carried on are social, political, economic, gender, ecological, multicultural , and others.

MEMPERTIMBANGKAN NILAI ADIL DALAM WARISAN: Perspektif Naṣr Ḥāmid Abū Zayd Ibnu Muchlis
QOF Vol. 1 No. 2 (2017)
Publisher : Institut Agama Islam Negeri (IAIN) Keiri

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.30762/qof.v1i2.924

Nasr Hamid Abu Zayd who has some thoughts related to the Qur’an is a contemporary Islamic critical thinker . He said that al Qur’an is a cultural product, this statement made him get under public criticism. However, besides that there are interesting things in the thought of Nasr Hamid Abu Zayd when discussing gender issues including in terms of division of inheritance which according to the author has not been known to the public. The idea that carried Nasr Hamid Abu Zayd is what the author needs to describe conceptually. Research on Gender Deconstruction Perspective Nasr Hamid Abu Zayd was done in order to answer: 1) How is the Qur’an according to Nasr Hamid Abu Zayd? 2) How is the legacy in the Qur’an according to Nasr Hamid Abu Zayd? This paper would like to reconstruct the thoughts of Nasr Hamid Abu Zayd on the Qur’an and the concept of justice in the inheritance. In order to reconstruct the thought of Nasr Hamid Abu Zayd, the author used theoretical hermeneutical of Schleirmacher’s. theory.

KIDUNG RUMEKSO ING WENGI DAN KORELASINYA DENGAN SURAT MU’AWWIDHATAIN: Kajian Living Qur’an Zakyyatun Nafsiyah; Ibnu Hajar Ansori
QOF Vol. 1 No. 2 (2017)
Publisher : Institut Agama Islam Negeri (IAIN) Keiri

This article is the result of a review of the correlation between Kidung Rumekso Ing Wengi with Surah Mu’awwidhatain based on its content of meaning and function. It can be concluded that Kidung Rumekso Ing Wengi has a close correlation with the Surah Mu’awwidhatain, which is a manifestation of the meaning of the word Qul which includes the value of Tawheed and the teaching of doing Tirakat in order to maximize the potential for self-protection from night, human, jin and satan and other creatures of God. The Song of Rumekso Ing Wengi is an early part of the song Fiber containing 41 stupas of Dhandhanggula’s electric, which illustrates the sweetness of the spiritual teaching. The forty-one verses are divided into four parts of the hymn. The first part is the first statue until the 10th is the Song of Rumekso Ing wengi or Kidung Sarira Ayu. The 11th to 24th Chapters are the Art of Songs. The next verse, which is the 25th to 35th is Kidung Jati Mulya, and the last part of the 36th to 41st stanza is the Song of Mar Marti. The Surah Mu’awwidhatain is the name of two Surahs that go hand in hand, namely al-Falaq and al-Na s. The name Mu’awwidhatain is derived from the word a’udhu which means I seek refuge, so Mu’awwidhatain means two Surahs that guide the reader to the shelter, or put it into a protected arena.

PROTRET KAUM PEREMPUAN PRA-ISLAM DALAM AL-QUR'AN Abad Badruzaman
QOF Vol. 3 No. 2 (2019)
Publisher : Institut Agama Islam Negeri (IAIN) Keiri

This article intended to reveal the description of pre-Islamic women as far as the Qur’an is taken. This was done to provide a foundation of insight that how true Islam greatly elevates the dignity and status of women. Because the discussion in this paper links a theme that is in the Koran, the method used refers to the framework of the interpretation method maudhu’i (thematic). Operationally, in this article verses about pre-Islamic women was inventoried and then organized into several subthemes which all refer to the main theme, namely pre-Islamic women. The results of the discussion by thematizing the verse shows that: first, Islam highly upholds women and gives equal status to men. Second, Islam also gives women adequate and free space to play a role in the public sphere. Third, related to the situation of women in the pre-Islamic era to the extent recorded by the Koran shows that they were oppressed at that time. A number of their rights are not granted or reduced by the ignorance system which is in favor of only men. The culmination of the cruel behavior of the ignorance system towards women is their habit of being surly when their wives give birth to baby girls, even at the extreme level they are buried alive because they are considered disgrace.

MENAKAR SEJARAH TAFSIR MAQĀṢIDĪ Zaenal Hamam; A. Halil Thahir
QOF Vol. 2 No. 1 (2018)
Publisher : Institut Agama Islam Negeri (IAIN) Keiri

This article elaborate the historical root of tafsir maqasidi through these steps:1) describing the four periods of the history of tafsir; 2) deducing points, from each period, which could provide an idea on the history of tafsir maqashidi, either theoretically or practically; 3) and providing examples of tafsir maqashidi. This article is done by documentation, by searching, reading, and reviewing qualitative data to be collected and analyzed by deductive method. The results of the article show: 1) historical roots of tafsir maqāṣidī have an intertwined with the history of tafsir in general, namely: marḥalat al-ta’sīs, marḥalat al-ta’ṣīl, marḥalat al-tafrī’, and marḥalat al-tajdīd. 2) among the points that can be explained related to the historical roots of tafsir maqaṣidī that is: a) in the ta’sīs period, there embryo maqāṣid al-sharī’ah. For example, there is a triple divorce in one majlis which is punishable by a single divorce at the time of the Prophet, during the time of Umar ra. punishable by three divorces, with consideration of ‘urf, for the benefit; b) in the tafrī’ period, born three maqāṣid alsharī’ah theories. first, al-Tūfī argues that the Shari’ah is none other than maṣlaḥah itself, so if naṣ is contrary to maṣlaḥah then take precedence of maṣlaḥah (‘alā sabīl al-takhṣīṣ); secondly, al-Gazalī states that “maṣlaḥah” is nothing but the Shari’a itself, so the theory of maṣlaḥah is taken inductively from naṣ; Third, al-Shāṭibī argues that maṣlaḥah and shari’a are one unity, so if naṣ that opposed to maṣlaḥah is qoṭ’ī al-dalālah, then naṣis precedence, and if naṣ that opposed to maṣlaḥah is dhannī al-dalālah, then maṣlaḥah is precedence; c) in the tajdīd period, classical maqāṣid concepts that are protection and preservation, altered by some contemporary Muslims such as Jasser Auda into a new concept of development and rights. The idea of contemporaryization of this terminology was then rejected by many fuqaha. 3) an example of the application of tafsir maqāṣidī is the interpretation of the Qur’an surah al-Nūr verse 2 in the context of the Unitary State of the Republic of Indonesia. In this case there is a ta’āruḍ between nas which enjoins the caning and “maṣlaḥah”. The application of the Islamic Criminal law in Indonesia to date has not received sufficient political support, so it will lead to greater mafsadah. Therefore, maṣlaḥah takes precedence and is made as takhṣīṣ above naṣ.

DHABĪḤULLĀH DAN POLITIK IDENTITAS MUSLIM AWAL: Kajian Kritis Atas Tafsīr Al-Kabīr Muqātil Bin Sulaimān Mohammad -Husen; Dluha Luthfillah
QOF Vol. 3 No. 2 (2019)
Publisher : Institut Agama Islam Negeri (IAIN) Keiri

This article talked about the differing opinions of commentators on dhabīḥullāh by giving more focus to Muqātil bin Sulaymān (d. 150/767). Unlike the general commentators who understood that Ishmael was slaughtered by Ibrahim, Muqātil mentioned the name Ishaq. This name is also mentioned by prominent commentators and historians, al-Ṭabarī, and also by the Old Testament. In addition to considering the narratives mentioned in other parts of the Qur’an, the basis of the opinion of this faction is the various narrations whose numbers actually compete with the narrations of Ishmael as dhabīḥullāh. However, what is interesting is the relationship between these two interpretations with the identity politics of the early Muslim community. By using the documentation method, the writer lists interpretations that appear in several books which for some reasons. The author considered to have represented each century. With this the author discovers a unique distribution of the opinions of dhabīḥ-Ismail. He appeared as an alternative in the early commentaries, and then it became the main narrative in the books that appeared after ibn Kathīr. The loss of this opinion in the commentary books turns out to coincide with the process of the formation of Islamic orthodoxy which could be only a consequence of certain hermeneutic principles or part of the differentiation agenda. This last alternative, if confirmed, can be considered to agree with the opinion of Western scholars about the gradualist of Islamic orthodoxy and furthermore the identity of Islam as a religion.

MENARASIKAN KISAH-KISAH AL-QUR’AN DALAM RUANG HISTORIS: (Studi Pemikiran Karel Steenbrink dalam The Jesus Verse of The Qur'an) Ahmad Tri Muslim HD
QOF Vol. 3 No. 2 (2019)
Publisher : Institut Agama Islam Negeri (IAIN) Keiri

The logical consequence of the revelation pattern which was talked in the books of Qur’anic studies is that revelation (in this case al-Qur’an) seeks dialogue with the social-political dynamic of the Arab community. This thesis requires an understanding of the Qur’an depart from historical study of the verse where spesifically time and place of the verse was revealed. This model of interpretation has been aplied by Muslim scholars to a number of verses for getting a holistic meaning, but still not in the verses of the story. The accentuation of Muslim scholar interpretation tends to jump over one stage then give moral legitimation. By that, Karel Streenbrink initiated the importance of historical analysis/historical explanation of the Qur’anic naratives. This study will discuss the patterns of interpretation and aplication of the theory of Karel Streenbrink in Jesus Verse of the Qur’an. Steenbrink’s explanation to the story of the Qur’an, specially the story of Isa in the Qur’an, indicates the compatibility between the central theme of the story and the situation of da’wah Muhammad. Therefore the interpretation of the verses of the stories must be placed in a historical framework to see the social-psychological impact of the Qur’anic stories on Muhammad and his ummah.

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Home Page

OAI Link

Editorial Team

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Reviewer

Google Scholar

Contact Name Ibnu Hajar Ansori

Contact Email ibnuhajar93@iainkediri.ac.id

Phone +6285645777706

Journal Mail Official jurnalqof@iainkediri.ac.id

Editorial Address Jln. Sunan Ampel No.7, Ngronggo, Kec. Kota Kediri, Kota Kediri, Jawa Timur 64129, Telp. (0354) 689282, fax (0354) 686564 Email: jurnalqof@iainkediri.ac.id

Location Kota kediri, Jawa timur INDONESIA

Abstract

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Contact Name
Ibnu Hajar Ansori

Contact Email
ibnuhajar93@iainkediri.ac.id

Phone
+6285645777706

Journal Mail Official
jurnalqof@iainkediri.ac.id

Editorial Address
Jln. Sunan Ampel No.7, Ngronggo, Kec. Kota Kediri, Kota Kediri, Jawa Timur 64129, Telp. (0354) 689282, fax (0354) 686564 Email: jurnalqof@iainkediri.ac.id

Location
Kota kediri,

Jawa timur

INDONESIA