El-Maqra' : Tafsir, Hadis dan Teologi
Kajian jurnal meliputi berbagai hal yang berhubungan dengan al-Qur’an, tafsir, ilmu-ilmu al-Qur’an, ilmu-ilmu tafsir, living al-Qur’an, pemikiran tokoh tentang al-Qur’an, ilmu al-Qur’an, tafsir, ilmu tafsir dan seterusnya; demikian pula meliputi hal yang berhubungan dengan hadis, ilmu-ilmu hadis, living hadis, pemikiran tokoh tentang hadis dan sebagainya. Bahkan kajian berkaitan dengan theology seperti Perkembangan Teologi dan Keagamaan, sejarah, penelitian keagaamaan islam.
Articles
10 Documents
Search results for
, issue
"Vol 6 No 1 (2026): Mei"
:
10 Documents
clear
<![CDATA[BETWEEN TRADITION AND CRITICISM: AN EPISTEMOLOGICAL ANALYSIS OF MUSTAFA AL-SIBĀʿĪ’S RESPONSE TO ORIENTALIST HADITH SCHOLARSHIP ]]>
<![CDATA[Muhammad Ilyas]]>;
<![CDATA[Abdullah Alifuddin Prasetyo]]>;
<![CDATA[Nur Baiti Hidayah]]>
<![CDATA[ EL-MAQRA' Vol 6 No 1 (2026): Mei ]]>
Publisher : <![CDATA[IAIN KENDARI ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.31332/elmaqra.v6i1.14338
<![CDATA[This study examines the epistemological structure underlying Mustafa al-Sibāʿī’s critique of Orientalist Hadith scholarship. Previous studies tend to portray his approach as objective and balanced, yet they largely remain descriptive and fail to critically interrogate its epistemological foundations. This study addresses this gap by analyzing whether al-Sibāʿī’s critique constitutes a genuinely critical engagement or primarily a normative defense of the Hadith tradition. Employing a qualitative library-based method, this research integrates discourse analysis, content analysis, and comparative epistemological analysis. The study focuses on al-Sibāʿī’s major works and compares his arguments with key Orientalist scholars such as Ignaz Goldziher and Joseph Schacht, as well as with contemporary Muslim scholars like Mustafa al-Aʿẓamī. The findings reveal that al-Sibāʿī combines internal Hadith criticism with selective empirical reasoning; however, his framework remains rooted in a tradition-based epistemology that produces asymmetrical critique. This study argues that the debate between classical Hadith scholarship and Orientalism reflects a contest between distinct epistemological systems. The novelty of this research lies in providing a systematic epistemological evaluation of al-Sibāʿī’s critique beyond descriptive and apologetic approaches.]]>
<![CDATA[Etika Praktis Penggunaan Artificial Intelligence (AI) dalam Studi Hadis Berlandaskan Nilai Islam dan Asas Etika Digital ]]>
<![CDATA[Saifullah, Ma'rifah]]>
<![CDATA[ EL-MAQRA' Vol 6 No 1 (2026): Mei ]]>
Publisher : <![CDATA[IAIN KENDARI ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.31332/elmaqra.v6i1.14417
<![CDATA[The advancement of Artificial Intelligence (AI) has significantly impacted hadith studies, particularly in the processes of verification, classification, and analysis of matn and sanad. While AI enables data-driven efficiency, it also introduces epistemological risks such as bias, information distortion, and hallucination that may threaten the authenticity of hadith scholarship. This study aims to formulate an ethical model for AI usage in hadith studies through the integration of Islamic values and digital ethics principles. Employing a qualitative library research approach, the data were analyzed using content analysis and thematic analysis. The findings reveal that integrating values of integrity, honesty, responsibility, and justice with principles such as fairness, transparency, and accountability produces a three-phase ethical model: pre-research, analytical process, and post-evaluation. The novelty of this study lies in positioning ethics not merely as a normative framework but as a methodological protocol that contextualizes the principles of ‘adalah and dhabt within digital verification. This model offers practical guidance to ensure both scientific validity and religious authority in contemporary hadith studies.]]>
<![CDATA[Etika Perempuan Muslimah di Ruang Publik: Tinjauan Hadis dalam Konteks Modelling ]]>
<![CDATA[Meidina, Najwa]]>;
<![CDATA[Zakiyah, Ulfah]]>;
<![CDATA[Abil Ash]]>
<![CDATA[ EL-MAQRA' Vol 6 No 1 (2026): Mei ]]>
Publisher : <![CDATA[IAIN KENDARI ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.31332/elmaqra.v6i1.14419
<![CDATA[This study aims to analyze the construction of Muslim women's ethics in the digital public sphere through a thematic hadith approach to contemporary modeling practices. This research employs a library research method with a qualitative approach, utilizing thematic (mawḍū‘ī) hadith analysis combined with a normative-contextual framework. Data sources include classical and contemporary hadith literature, scholarly works, and studies on gender and media. The findings indicate that hadith does not prohibit women from participating in the public sphere; rather, it constructs an ethical framework that includes covering the awrah substantively, avoiding tabarruj, maintaining the value of ḥayā’, and observing ethical interaction and social considerations. In the context of digital modeling, the main issue lies not in the profession itself, but in the form of visual representation it produces. Modeling is acceptable as long as it does not lead to objectification or bodily exploitation. This study highlights the importance of contextualizing hadith in response to the transformation of the public sphere into digital spaces and contributes to the development of hadith studies within contemporary visual culture discourse.]]>
<![CDATA[Integral Terhadap Pemikiran Hermeneutis Nasr Hamid Abu Zayd: Atas Tafsir Kontekstual QS. An-Nisā’ [4]:3” ]]>
<![CDATA[Rahmatunnaimah]]>;
<![CDATA[Ade Afriansyah]]>
<![CDATA[ EL-MAQRA' Vol 6 No 1 (2026): Mei ]]>
Publisher : <![CDATA[IAIN KENDARI ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.31332/elmaqra.v6i1.13327
<![CDATA[This study aims to critically analyze Nasr Hamid Abu Zayd’s hermeneutical approach in interpreting Q.S. An-Nisa [4]:3 and to compare it with classical exegesis. This research employs a qualitative approach using library research and hermeneutic-philosophical analysis. The findings reveal that classical tafsir generally interprets the verse within a normative-legal framework as a basis for the permissibility of polygamy, limited by numerical restriction and the condition of justice. In contrast, Abu Zayd offers an ethical-contextual interpretation, viewing the verse as a form of restriction on pre-Islamic polygamous practices that leads toward justice and a tendency toward monogamy. The comparative analysis shows that the difference lies not only in the interpretive outcomes but also in their epistemological foundations, where classical tafsir is oriented toward legal stability, while Abu Zayd’s approach is dynamic and context-sensitive. The critical evaluation indicates that Abu Zayd’s hermeneutics is relevant to contemporary issues but faces challenges, particularly the risk of interpretive relativism and the reduction of the transcendental dimension of revelation. Therefore, his approach should be positioned as a critical complement to classical exegesis in developing contemporary Qur’anic studies.]]>
<![CDATA[Tawasul dalam Tradisi Islam: Analisis Komprehensif Tafsir, Hadis, dan Praktiknya di Indonesia ]]>
<![CDATA[Afif Kholidin]]>;
<![CDATA[Muhammad Syahrul Mubarak]]>;
<![CDATA[Nabila Umayrah]]>;
<![CDATA[Saifudin Zuhri]]>;
<![CDATA[Natasya Fakhira Sukma]]>
<![CDATA[ EL-MAQRA' Vol 6 No 1 (2026): Mei ]]>
Publisher : <![CDATA[IAIN KENDARI ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.31332/elmaqra.v6i1.14345
<![CDATA[This study examines the discourse of tawassul in Islam by focusing on the relationship between religious textual normativity and the socio-religious practices of Indonesian Muslims. The study aims to analyze the epistemological differences between puritan and traditionalist groups in understanding the concept of wasilah, while also proposing a moderate construction through reinterpretation of tawassul. This research employs a qualitative library-based approach using contextual hermeneutics, sociology of knowledge, and critical discourse analysis. The findings reveal that the debate on tawassul is not merely related to ritual law, but also concerns spiritual authority, religious identity, and the relationship between texts and local traditions. Puritan groups restrict tawassul to righteous deeds and prayers from living pious people, while traditionalists interpret it as a spiritual medium ultimately directed to Allah. This study proposes a reinterpretation of wasilah based on maḥabbah as a model of religious moderation capable of bridging theological integrity and Indonesian Muslim religious traditions.]]>
<![CDATA[AMINA WADUD’S FEMINIST HERMENEUTICS ON GENDER VERSES AND ITS IMPLICATIONS FOR ISLAMIC EDUCATION ]]>
<![CDATA[Addzaky, Khoirul Umam]]>;
<![CDATA[Alfani, Ilzam Hubby Dzikrillah]]>;
<![CDATA[Rifai, Masyhuri]]>
<![CDATA[ EL-MAQRA' Vol 6 No 1 (2026): Mei ]]>
Publisher : <![CDATA[IAIN KENDARI ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.31332/elmaqra.v6i1.14400
<![CDATA[This study examines Amina Wadud’s feminist hermeneutics of gender-related verses in Sūrah al-Nisā’ through a comparative analysis with the classical exegesis of al-Ṭabarī, Ibn Kathīr, and al-Qurṭubī. The research employs a qualitative library-based method using a critical feminist hermeneutical approach. The analysis focuses on Q. 4:1 concerning creation, Q. 4:34 on qawwāmah, and Q. 4:11–12 on inheritance. The findings reveal that Wadud interprets these verses through contextual, linguistic, and ethical approaches emphasizing justice, equality, and relational responsibility. In contrast to classical interpretations that tend to frame gender relations hierarchically, Wadud distinguishes between the Qur’an’s universal moral values and historically conditioned social constructions embedded in interpretation. The study further demonstrates that feminist hermeneutics has significant implications for Islamic education, particularly in promoting critical hermeneutical literacy, dialogical learning, and more contextual and inclusive Qur’anic curricula.]]>
<![CDATA[Gaya Hidup Elit Politik Dalam Perspektif Al Qur-an ]]>
<![CDATA[Khodijah, Miftakhu Nuril]]>;
<![CDATA[Mufid, Miftara Ainul]]>;
<![CDATA[Mahmud, Amir]]>;
<![CDATA[Rohtih, Wiwin Ainis]]>
<![CDATA[ EL-MAQRA' Vol 6 No 1 (2026): Mei ]]>
Publisher : <![CDATA[IAIN KENDARI ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.31332/elmaqra.v6i1.14466
<![CDATA[This study analyzes the concept of political elite lifestyles from the perspective of the Qur’an through a comparative interpretative approach toward Tafsir Ibn Kathir, Tafsir Al-Azhar by Hamka, and Tafsir Al-Misbah by M. Quraish Shihab. The research employs a qualitative method based on library research by examining QS. Al-A’raf [7]: 31, QS. Al-Isra’ [17]: 26–29, QS. Al-Furqan [25]: 67, and QS. Luqman [31]: 18–19. The findings reveal that the three exegetes equally reject israf (excessiveness), tabdzir (wastefulness), and takabbur (arrogance) as deviations from leadership ethics, although they differ in their interpretative approaches. Ibn Kathir emphasizes a normative-textual approach, Hamka highlights social criticism toward consumerism and social inequality, while Quraish Shihab develops the dimensions of public ethics and responsibility in the exercise of power. The novelty of this study lies in its effort to connect Qur’anic interpretation with the phenomenon of modern political elite lifestyles through the perspective of Islamic political ethics. This study affirms that the values of moderation, social justice, and humility remain relevant as moral foundations of leadership in contemporary political contexts.]]>
<![CDATA[KONSTRUKSI KESIAPAN MENTAL ORANG TUA DALAM PERSPEKTIF TAFSIR AL-MISHBAH: ANALISIS INTEGRATIF QS. LUQMAN 13–19 DAN QS. AN-NISA’ 9 ]]>
<![CDATA[Muhammad Irhamsyah]]>;
<![CDATA[Agusman Damanik]]>
<![CDATA[ EL-MAQRA' Vol 6 No 1 (2026): Mei ]]>
Publisher : <![CDATA[IAIN KENDARI ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.31332/elmaqra.v6i1.14479
<![CDATA[This study examines parental mental readiness from a Qur’anic perspective through an integrative analysis of Surah Luqman (13–19) and Surah An-Nisa’ (9) based on Tafsir Al-Mishbah. The research is motivated by the dominant emphasis on financial readiness in family formation, which often neglects the mental and spiritual preparedness of parents. This study employs a qualitative approach using library research and thematic exegesis analysis. The findings reveal that parental mental readiness is a multidimensional construct consisting of five main dimensions: monotheism, reciprocity, emotional regulation, social morality, and responsibility. The model aligns with modern parenting theories, such as emotional intelligence and authoritative parenting, yet offers a distinctive contribution through the integration of spiritual dimensions as its foundation. Theoretically, this study contributes to the development of constructive thematic exegesis, while practically providing a conceptual basis for Islamic family education. Future studies are recommended to empirically test this model]]>
<![CDATA[Transformasi Naratif Kisah Nabi Sulaiman dalam Relasi Al-Qur’an–Bible: Analisis Intertekstual Julia Kristeva ]]>
<![CDATA[Muhammad Rasyidin]]>;
<![CDATA[Nur Aeni Putri Gafar]]>;
<![CDATA[Mar'atun Nabila]]>;
<![CDATA[Dian Nur Anna]]>;
<![CDATA[Arbain, Arbain]]>
<![CDATA[ EL-MAQRA' Vol 6 No 1 (2026): Mei ]]>
Publisher : <![CDATA[IAIN KENDARI ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.31332/elmaqra.v6i1.14490
<![CDATA[Differences between the narratives of Prophet Solomon in the Qur’an and the Bible are often treated merely as textual variations, thereby obscuring the deeper processes of meaning transformation operating between the two scriptures. This study investigates how the Qur’an systematically reconfigures earlier biblical traditions through intertextual mechanisms. Employing qualitative textual analysis within Julia Kristeva’s intertextual framework, the study compares selected Qur’anic passages with their biblical counterparts to identify patterns of narrative transformation. The findings reveal that Qur’anic narrative transformation operates through four principal mechanisms: normative haplology, functional modification, prophetic expansion, and theological conversion. Through these mechanisms, the Qur’an reorganizes shared narrative elements and constructs new semantic structures that emphasize prophethood, monotheism, and the moral integrity of Solomon. Rather than merely revising earlier traditions, the Qur’an selectively and systematically reshapes inherited narratives in accordance with its theological worldview. This study proposes a mechanism-based model of Qur’anic intertextuality that conceptualizes narrative transformation as a structured hermeneutical process rather than an incidental textual adaptation, thereby extending Kristeva’s intertextual theory into the study of sacred texts.]]>
<![CDATA[Rekonstruksi Makna Qiwāmah dalam Qs An-Nisā’ [4]:34: Pendekatan Sosio-Historis ]]>
<![CDATA[Muh. Nasruddin A]]>;
<![CDATA[Abubakar, Achmad]]>;
<![CDATA[Sohrah, Sohrah]]>
<![CDATA[ EL-MAQRA' Vol 6 No 1 (2026): Mei ]]>
Publisher : <![CDATA[IAIN KENDARI ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.31332/elmaqra.v6i1.14584
<![CDATA[This article examines the meaning of qiwāmah in QS An-Nisā’ [4]:34 through linguistic, Qur’anic semantic and socio-historical approaches. The study employs a qualitative library research method by integrating Fazlur Rahman’s double movement theory, Abdullah Saeed’s contextualist approach and Toshihiko Izutsu’s Qur’anic semantics. The analysis focuses on the linguistic structure of the verse, the semantic field of qiwāmah and the socio-historical context of early Arab society that shaped gender relations in classical tafsir. The findings indicate that qiwāmah does not represent the ontological superiority of men over women, but rather a functional and contextual social responsibility. The phrases bimā faḍḍala and bimā anfaqū demonstrate that qiwāmah is closely related to economic responsibility and family management rather than permanent domination. This study proposes an integrative interpretive model that combines linguistic analysis, Qur’anic semantics and socio-historical approaches in understanding gender-related Qur’anic verses contextually while remaining grounded in the Islamic exegetical tradition.]]>
