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Canonia Religia: Jurnal Studi Teks Agama dan Sosial
Published by Institut Agama Islam Negeri Kediri
ISSN : -     EISSN : 30218578     DOI : https://doi.org/10.30762/cr
Core Subject : Religion, Humanities, Social,
Religion Humanities Social Sciences
Canonia Religia is a journal of religious text studies and social, published by the Institut Agama Islam Negeri (IAIN) Kediri, Indonesia. This journal is a medium for transformation and scientific contributions as well as academic dialogue for students, lecturers and researchers on the focus of this study.
Arjuna Subject : Ilmu Sosial - Ilmu Sosial (Lain-Lain)
Articles 55 Documents
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Tradisi Nikah Malem Songo di Tuban Jawa Timur : Studi Living Hadis Evi Dwi Intan Mey Prafita; Rikhlatul Qurba; Kholila Mukaromah
Canonia Religia Vol. 1 No. 1 (2023)
Publisher : Institut Agama Islam Negeri (IAIN) Kediri

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.30762/cr.v1i1.1181

Abstract

This article aims to reveal the meaning of marriage during the ninth night of Ramadhan, especially in Tuban Regency. This tradition is highly esteemed among the people of Tuban and has been passed down through generations. "Nikah malem songo" is one of the traditions of Javanese Muslim communities in the Tuban region, and it is carried out on the 29th night of Ramadhan. This night is considered auspicious for conducting marriages, and as a result, dozens or even hundreds of prospective brides and grooms gather to solemnize their weddings in a single night. This research has two main focuses: firstly, to understand the significance of the practice of "nikah malem songo" among the Muslim community in Tuban Regency, and secondly, to examine the transmission of hadiths that contribute to the construction of this practice. This study is conducted as a field research and employs a qualitative approach. Data is collected through interviews, observations, and document analysis. Subsequently, data analysis is carried out in a descriptive-analytical manner. The research findings indicate that "nikah malem songo" serves as a critique by the community against Javanese calculations and negative perceptions of the month of Ramadhan. The community believes that getting married on the ninth night of Ramadan brings blessings, and this belief is based on the fact that these marriages are specifically held at the end of Ramadan, during the night of  lailatul qadar, which is considered the most blessed night. The preservation of the "nikah malem songo" tradition within the community is closely tied to the hadith texts that underpin it, such as the hadith about the marriage of the Prophet and Khadijah in the month of Syawal, the hadith emphasizing the virtues of Ramadhan, and the hadith regarding the excellence of lailatul qadar. [Artikel ini bertujuan untuk mengungkap makna pernikahan pada malem songo bulan Ramadhan, khususnya di Kabupaten Tuban. Tradisi begitu diistimewakan di kalangan masyarakat Tuban dan merupakan tradisi turun temurun. Nikah malem songo merupakan salah satu tradisi masyarakat Muslim Jawa di daerah Tuban yang dilakukan pada malam ke-29 bulan Ramadhan. Malam tersebut dianggap malam yang baik untuk melangsungkan pernikahan, sehingga dalam satu malam terdapat puluhan bahkan ratusan calon pengantin yang akan melangsungkan akad nikah. Terdapat dua fokus kajian dalam penelitian ini, yaitu bagaimana pemaknaan atas praktik pernikahan malem songo oleh masyarakat Muslim di kabupaten Tuban?, dan bagaimana transmisi hadis yang turut mengkonstruksi praktik tersebut?. Penelitian ini termasuk penelitian lapangan dan dikaji menggunakan pendekatan kualitatif. Pengumpulan data diperoleh melalui wawancara, observasi, dan studi dokumentasi. Hasil penelitian menunjukkan bahwa nikah malem songo hadir sebagai kritik masyarakat terhadap perhitungan Jawa dan anggapan buruk terhadap bulan Ramadhan. Masyarakat berpandangan bahwa menikah di malam songo memiliki nilai keberkahan. Hal ini didasarkan pada pelaksanaannya yang dikhususkan pada akhir bulan Ramadhan di mana di dalamnya terdapat malam lailatul qadar, dan diyakini sebagai bulan yang paling dimuliakan. Nikah malem songo sebagai sebuah tradisi yang dilestarikan di masyarakat tidak terlepas dari teks-teks hadis yang melandasinya, seperti hadis tentang pernikahan Nabi dan Khadijah di bulan Syawal, hadis tentang keutamaan bulan ramadhan, dan hadis tentang kemuliaan lailatul qadar.]
Makna Khataman al-Qur’an Kamis Legi: Studi Living Qur’an di Pondok Pesantren al-Baqoroh Lirboyo Kota Kediri Nabila An'imatul Maula; Yuliana Desi Rahmawati
Canonia Religia Vol. 1 No. 1 (2023)
Publisher : Institut Agama Islam Negeri (IAIN) Kediri

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.30762/cr.v1i1.1253

Abstract

This article aims to examine the tradition of Thursday Legi Quranic Khatam at the Al-Baqoroh Islamic Boarding School for Girls in Kediri City. This research is a field study that uses a qualitative research approach. In this study, the author employs the interpretative anthropology theory of Clifford Geertz. The research results are summarized as follows:Firstly, the tradition of Quranic Khatam at the Al-Baqoroh Islamic Boarding School for Girls in Kediri City is initiated by alumni with the purpose of strengthening the bonds of friendship with the school's caretakers and among alumni, as well as assisting alumni in maintaining and improving their Quranic recitation and memorization. The Quranic Khatam is recited collectively and is divided into portions that are assigned to different participants. The research results indicate that the practices in the Quranic Khatam activity include reciting tawassul (supplication seeking the intercession of holy figures) to the scholars of Lirboyo and ancestors, followed by the Quranic Khatam itself, a closing supplication for the completion of the Quran, slow and deliberate recitation (tartil), recitation of Quranic blessings and the Busyro blessing, recitation of beautiful supplications (mauidhah hasanah), and the conclusion. Alumni have different interpretations of the Thursday Legi Quranic Khatam activity. Some of the meanings attributed to it by alumni include it being a form of service to the scholars of Lirboyo, a way to strengthen bonds of friendship, a means to encourage goodness, and a motivation for alumni to improve their Quranic recitation and memorization. [Artikel ini bertujuan untuk mengkaji tradisi khataman al-Qur’an Kamis Legi yang ada di Pesantren Putri al-Baqoroh Kota Kediri. pertanyaan penelitian yang diajukan berkenaan dengan bagaimana pelaksanaan khataman Kamis Legi di Pesantren Putri al-Baqoroh Kota Kediri? dan bagaimana pemaknaan para jamaah terhadap keberlangsung praktik ini?. lPenelitian ini merupakan penelitian lapangan yang menggunakan pendekatan metode kualitatif. Dalam penelitian ini penulis menggunakan teori antropologi interpretatif Cliffort Geerzt. Adapun hasil penelitian dirumuskan dalam poin berikut: pertama, tradisi khataman al-Qur’an yang ada di Pondok Pesantren Putri al-Baqoroh Kota Kediri yang diprakarsai oleh para alumni dengan tujuan untuk mempererat tali silaturahmi dengan pengasuh dan antar alumni serta untuk membantu para alumni dalam menjaga dan memperbaiki bacaan serta hafalan al-Qur’an. Khataman al-Qur’an dibaca dengan bi al-ghaib dan bi al-naz}ar yang sebelumnya telah dibagi. Rangkaian prosesi acara meliputi: pembacaan tawasul kepada para masyayikh Lirboyo dan leluhur, dilanjutkan dengan khataman al-Qur’an dan do’a khatm al-Qur’an, tartilan, pembacaan shalawat Qur’aniyyah dan Shalawat Busyro, mauidhah hasanah dan penutup. Kedua, pemaknaan alumni terhadap kegiatan khataman al-Qur’an Kamis Legi berbeda-beda. Makna khataman al-Qur’an Kamis Legi yang dikemukakan alumni diantaranya merupakan salah satu bentuk khidmah kepada masyayikh Lirboyo, mempererat silaturahmi, sebagai sarana untuk mengajak kepada kebaikan dan sebagai motivasi para alumni untuk memperbaiki bacaan dan hafalan al-Qur’an.]
Kajian Tematis Term Khaḍira dalam Al-Qur’an: Analisis Semiotika Charles Sanders Pierce Farikhatul Khoiriyah; Moch. Muwaffiqillah
Canonia Religia Vol. 1 No. 1 (2023)
Publisher : Institut Agama Islam Negeri (IAIN) Kediri

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.30762/cr.v1i1.1254

Abstract

The color green is one of the most common colors, especially in nature. The Qur'an contains verses that discuss the color green using the terms khaḍira and hāmmah. There are eight verses in the Quran that contain the term khaḍira and one verse with the term hāmmah, both of which refer to the color green. This research aims to examine or reveal the meanings of the color green in the Quranic verses using Charles Sanders Pierce's semiotic analysis. This is a library research with a qualitative approach. The method used by the author was thematic interpretation with the semiotic approach of Charles Sanders Pierce. The results of the research showed: first, the various meanings of the color green in the Quran refer to plants or vegetation, wheat stalks, the earth, wood, and the facilities of the inhabitants of paradise. In addition, the study also obtained results from Charles Sanders Pierce's semiotic analysis, which includes the object, the representamen, and the interpretant. The initial meaning of the term khaḍira in these verses becomes the representamen. The original meaning is green as part of the color spectrum. The interpretants are the meanings obtained through the author's interpretation and analysis. Among the meanings obtained are tranquility, growth, energy, fertility, life, pleasure, and peace. [Warna hijau merupakan salah satu warna yang sering dijumpai, khususnya pada alam. Al-Qur’an memuat ayat-ayat yang membahas warna hijau dengan menyebutnya menggunakan term khaḍira dan hāmmah. Terdapat delapan ayat dalam al-Qur’an yang memuat term khaḍira serta satu ayat dengan term hāmmah, yang keduanya bermakna warna hijau. Penelitian ini bertujuan untuk mengkaji atau mengungkapkan apa saja makna dari warna hijau pada ayat-ayat al-Qur’an menggunakan analisis semiotika Charles Sanders Pierce. Jenis penelitian ini adalah kepustakaan dengan pendekatan kualitatif. Metode yang penulis gunakan adalah tafsir tematik dengan pendekatan semiotik Charles Sanders Pierce. Hasil penelitian menunjukkan : pertama, ragam makna warna hijau dalam al-Qur’an tertuju pada tanaman atau tumbuhan, tangkai gandum, bumi, kayu, dan fasilitas penghuni surga. Kemudian diperoleh juga hasil dari kajian analisis semiotika Charles Sanders Pierce yang meliputi objek, representamen dan interpretan. Makna awal term khaḍira pada ayat-ayat tersebut menjadi representamen. Makna awal tersebut adalah hijau sebagai bagian dari spektrum warna. Sedangkan interpretan-nya adalah makna-makna yang diperoleh melalui penafsiran dan analisis penulis. Di antara makna yang diperoleh yaitu keteduhan atau ketenangan, pertumbuhan, energi, kesuburan, kehidupan, kenikmatan dan kedamaian.]
Tradisi Ijazah Hadis Musalsal bil Muṣāfaḥah di Pesantren Jami’atul Qur’an Grogol Kediri Karima Nurul Huda; Aliifatur Roudhotul Jannah; Yenni Lailatul Rosidah; Lintang Dewi Agustin
Canonia Religia Vol. 1 No. 1 (2023)
Publisher : Institut Agama Islam Negeri (IAIN) Kediri

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.30762/cr.v1i1.1255

Abstract

This research aims to uncover the tradition of granting Ijazah (certificates of authorization) for musalsal bil musafahah Hadith practiced at Jami’atul Qur’an Islamic Boarding School. The research questions to be answered include: how is the implementation and interpretation of the tradition of Ijazah for musalsal Bil musafahah Hadith within the pesantren community, and what is the role of the local leader in the transmission and transformation of this ijazah tradition from the perspective of Peter L. Berger's social construction theory? This study utilizes a qualitative approach and applies a descriptive method. To analyze the central role of the subject or local leader (Kiai Samsul Hadi), the researcher attempts to apply Peter L. Berger and Thomas Luckmann's social construction theory.The granting of Ijazah for musalsal bil musafahah Hadith at Pesantren Jami’atul Qur’an takes place during the month of Ramadan and is directly given by the Kiai to the attending students. Initially, the transmission of the Musalsal Hadith was obtained by Kiai Samsul from prominent scholars from around the world and Indonesia, including Sheikh Yasin al-Fadani, Kiai Mahrus ‘Aly, Kiai Idris Marzuqi, and Kiai Yasin Asymuni. The basis for the Ijazah and the Hadith being transmitted is the narration that "whoever shakes hands with me or greets me with a handshake will enter paradise on the Day of Judgment." The acceptance of this tradition is closely related to the content of the Hadith, which promises heavenly rewards for those who engage in the practice of musafahah (handshaking). Despite the Hadith being considered weak in terms of its authenticity, the tradition is still preserved because it is based on the belief in the blessings associated with the act of shaking hands and the intention to continue the knowledge acquired from one's teacher, for the sake of seeking blessings and connecting with righteous actions. [Penelitian ini bertujuan untuk mengungkap tradisi ijazah hadis musalsal bil muṣāfaḥah yang dipraktikkan di Pesantren Jami’atul Qur’an. Rumusan masalah yang hendak dijawab antara lain: bagaimana pelaksanaan dan pemaknaan atas tradis ijazah hadis musalsal bil muṣāfaḥah di kalangan komunitas pesantren serta bagaimana pula peran local leader dalam transmisi dan transformasi tradisi pengijazahan tersebut dalam perspektif teori konstruksi sosial Peter L. Beger. ? Penelitian ini menggunakan pendekatan kualitatif dengan  menerapkan metode deskriptif. Untuk menganalisis bagaimana peran sentral subjek atau local leader (Kiai Samsul Hadi), peneliti berusaha menggunakan teori konstruksi social Peter L.Berger dan Thimas Lockmann.  Ijazah hadis musalsal bil muṣāfaḥah di Pesantren Jami’atul Qur’an dilakukan pada bulan Ramadhan dan diberikan secara langsung oleh Kiai kepada para santri yang hadir. Pada mulanya pengijazahan hadis musalsal diperoleh Kiai Samsul dari ulama-ulama besar dunia dan Indonesia di antaranya Syaikh Yasin al-Fadani, Kiai Mahrus ‘Aly, Kiai Idris Marzuqi, hingga Kiai Yasin Asymuni. Landasan pengijazahan dan hadis yang diijazahkan yaitu man ṣafāḥanī aw ṣāfaḥa man  ṣafāḥanī ilā yawm al-qiyāmah dakhala al-jannah. Penerimaan atas tradisi inipun berkaitan erat dengan muatan kandungan hadis, yakni tentang keutaman ber-musafahah berupa jaminan pahala surga bagi yang melakukannya. Meskipun berkualitas dla’if, tradisi tetap dilestarikan karena pertimbangan yang digunakan adalah dari aspek tabarrukan kepada amal orang-orang shalih dan menyambungkan ilmu yang ia dapat kepada guru.]
Kaidah Pengulangan Lafaz dalam al-Qur’an: Studi Analisis QS. an-Naml[27]: 60-64 Dewi Wulandari; Moh.Asror Yusuf; Qoidatul Marhumah
Canonia Religia Vol. 1 No. 1 (2023)
Publisher : Institut Agama Islam Negeri (IAIN) Kediri

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.30762/cr.v1i1.1371

Abstract

This article aims to examine the meaning of the repetition of phrases (tikrār) found in QS.  an-Naml [27]: 60-64. These verses briefly discuss faith in Allah as a very important teaching and a core aspect of human life. Therefore, it is interesting to explore the meaning of the repetition of phrases implied in the verses that discuss this creed. Some research questions to be answered are: first, what is the meaning of the repetition of phrases in QS. an-Naml [27]: 60-64?; second, what wisdom is contained in this repetition of phrases? The research method used in this study is descriptive-analytical method. Based on the research findings, it is concluded that the meaning of the repetition of phrases in QS. an-Naml [27]: 60-64 is a "confirmation" that is present in the phrase "amman" at the beginning of each verse and signifies a "denial" in the phrase "a‘ilāhun ma'a Allāh" in the middle of the verse, with each repeated five times. The repetition serves as an affirmation of the evidence of Allah's oneness in the face of so many creations in the world, all of which are under Allah's power without the interference of anyone else. The meaning of denial is to negate that anything deserves to be worshiped except Allah alone. Furthermore, the wisdom of the repetition of phrases in Surah an-Naml [27]: 60-64 is aimed at establishing true faith, avoiding acts of polytheism, and as a form of contemplation. Because by repeatedly emphasizing a subject matter, faith becomes firmly entrenched in the minds of every individual. [Artikel ini bertujuan untuk mengkaji makna pengulangan lafaz (tikrār) yang terdapat pada QS. an-Naml[27]: 60-64. Sejumlah ayat ini sekilas berbicara tentang keimanan kepada Allah sebagai ajaran yang sangat penting dan merupakan pokok dalam kehidupan manusia. Maka, menarik jika kemudian diungkap apa makna pengulangan lafaz yang diisyaratkan dalam ayat-ayat yang berbicara tentang akidah tersebut. Beberapa pertanyaan penelitian yang hendak dijawab yakni : pertama, bagaimana makna pengulangan lafaz pada QS. an-Naml[27]: 60-64?; kedua, apa hikmah yang terkandung dalam pengulangan lafaz tersebut?. Metode yang digunakan dalam penelitian ialah metode deskriptif-analitis. Berdasarkan hasil penelitian, disimpulkan bahwa makna pengulangan lafaz pada QS. an-Naml[27]: 60-64 adalah suatu “penetapan” yang terdapat pada lafaz amman di setiap permulaan ayat dan bermakna suatu “pengingkaran” pada lafaz ailāhun ma’a Allah yang berada di pertengahan ayat dan masing-masing terulang sebanyak lima kali. Pengulangan bermakna penegasan atas bukti keesaan Allah dengan sekian banyaknya ciptaan di dunia yang murni kuasa Allah tanpa campur tangan seorangpun. Sedangkan makna pengingkaran berfungsi untuk menafikan, bahwa tidak ada yang patut disembah melainkan hanya Allah semata. Selanjutnya hikmah pengulangan lafaz pada QS. an-Naml[27]: 60-64 bertujuan agar tertanam aqidah yang benar, terhindar dari perbuatan syirik, dan sebagai bentuk cara ber-tafakkur. Karena dengan diulang-ulangnya suatu materi, maka akan semakin tertanam kuatlah aqidah dalam benak setiap manusia.]
The Quranic Text Approach: A Review of Watt and Crone’s Theses on the Emergence of Islam Taufiqurrahman
Canonia Religia Vol. 1 No. 1 (2023)
Publisher : Institut Agama Islam Negeri (IAIN) Kediri

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.30762/cr.v1i1.1377

Abstract

Montgomery Watt and Patricia Crone are two figures who are concerned to examine the emergence of Islam in Mecca, whether the trigger is socio-economic, trade, or socio-political, power. Watt states that Mecca from the beginning, which was already a center of pilgrimage, in the next process became an important trading center, giving birth to master traders. In the process, these conditions gave rise to Islam there. Crone, on the other hand, says it was Arab nationalism that determined the development of Islam in Mecca and the Arabian peninsula. This research will re-examine the two theses by trying to reveal through the approach of the Qur'anic texts, because according to the author, the revelation of the Qur'anic text cannot be separated from the situation that occurred at that time. This research is librabry research with documentation research techniques. Watt's thesis is closer to the truth that it was the trade factor that triggered the emergence of Islam. Crone's opinion is not in accordance with the text of the Qur'an. In Mecca there is no text that talks about political power, because Islam is still weak with few followers. Texts related to power only appeared after the hijrah, where it was needed to protect and defend the state of Medina from outside attacks, or even to expand power because of welfare needs, where financial resources were not found in Medina.   [Montgomery Watt dan Patricia Crone adalah dua tokoh yang konsen mengkaji kemunculan Islam di Mekkah, apakah pemicunya adalah kekuasaan sosio-ekonomi, perdagangan, atau sosio-politik. Watt menyatakan bahwa Mekkah yang semula sudah menjadi pusat ziarah, pada proses selanjutnya menjadi pusat perdagangan penting sehingga melahirkan para pedagang ulung. Dalam perjalanannya, kondisi tersebut memunculkan Islam di sana. Crone, sebaliknya, mengatakan bahwa nasionalisme Arablah yang menentukan perkembangan Islam di Mekah dan semenanjung Arab. Penelitian ini akan mengkaji kembali kedua tesis tersebut dengan mencoba mengungkap melalui pendekatan teks Al-Qur’an, karena menurut penulis, turunnya teks Al-Qur’an tidak lepas dari situasi yang terjadi pada saat itu. Penelitian ini merupakan penelitian kepustakaan dengan teknik penelitian dokumentasi. Pendapat Watt lebih mendekati kebenaran bahwa faktor perdaganganlah yang memicu munculnya Islam. Pendapat Crone tersebut tidak sesuai dengan teks Al-Qur'an. Di Mekkah belum ada teks yang berbicara tentang kekuasaan politik, karena Islam masih lemah dengan pengikut yang sedikit. Teks-teks yang berkaitan dengan kekuasaan baru muncul setelah masa hijrah, dimana diperlukan untuk melindungi dan mempertahankan negara Madinah dari serangan luar, atau bahkan untuk memperluas kekuasaan karena kebutuhan kesejahteraan, dimana sumber daya finansial tidak terdapat di Madinah.]
Air Doa dalam Tradisi Pembacaan Hizib Nahdhatul Wathan: Studi Living Qur’an di Desa Sembalun Bumbung, Lombok Timur Suci Wulandari; Abd. Rahman
Canonia Religia Vol. 1 No. 1 (2023)
Publisher : Institut Agama Islam Negeri (IAIN) Kediri

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.30762/cr.v1i1.1403

Abstract

This article discusses the phenomenon of "air doa" (prayer water) in the tradition of reading the hizib Nahdlatul Wathan (NW) in Sembalun Bumbung. Several research questions are posed to answer the forms and typologies of the reception of the Quran, as well as the role of local leaders in the transmission and transformation of knowledge regarding this tradition to the community. In this research, the author employs a qualitative phenomenological approach and the theory of the reception of the living Quran. Data collection is carried out through interviews, observations, and documentary studies. The results of the analysis indicate that the functional (practical) reception of the people of Sembalun Bumbung is evident in their beliefs about the efficacy of prayer water in the tradition of reading the hizib NW, including its use for healing, health, agricultural fertility, and intellectual blessings. In this context, the local leader is TGKH. Zainuddin Abdul Madjid, who plays the role of the carrier and teacher of the hizib NW in Sembalun Bumbung. The process of transmitting and transforming knowledge related to prayer water in the tradition of reading the hizib NW is closely tied to the local leader's knowledge of the history of healing during the time of the Prophet, the Companions, and early scholars, as well as the existing Sasak belian tradition in Sembalun Bumbung. The phenomenon of prayer water in the tradition of reading the hizib NW demonstrates that the Quran is alive and integrated into the everyday life of the people of Sembalun Bumbung. [Artikel ini membahas tentang fenomena air doa dalam tradisi pembacaan hizib Nahdlatul Wathan (NW)  di Sembalun Bumbung. Sejumlah pertanyaan penelitian yang diajukan untuk menjawab tentang bentuk dan tipologi resepsi al-Qur’an, serta peran local leader dalam proses transmisi dan  transformasi pengetahuan atas tradisi tersebut kepada masyarakat. Dalam penelitian ini, penulis menggunakan pendekatan kualitatif fenomenologi dan teori resepsi-living Qur’an. Pengumpulan data dilakukan melalui wawancara, observasi, dan studi dokumentasi. Hasil analisis menunjukkan bahwa resepsi fungsional (praktis) masyarakat Sembalun Bumbung tampak dalam kepercayaan mereka mengenai khasiat air doa dalam tradisi pembacaan hizib NW, di antaranya untuk kesembuhan penyakit, kesehatan, kesuburan pertanian, dan barokah kecerdasan. Dalam konteks ini, local leader adalah TGKH. Zainuddin Abdul Madjid, berperan sebagai pembawa dan pengajar hizib NW di Sembalun Bumbung. Adapun proses transmisi dan transformasi pengetahuan terkait air doa dalam tradisi pembacaan hizib NW tidak terlepas dari pengetahuan local leader mengenai sejarah pengobatan di masa Rasulullah, Sahabat, dan para ulama terdahulu, serta tradisi belian Sasak yang sudah ada di Sembalun Bumbung. Fenomena air doa dalam tradisi pembacaan hizib NW ini menunjukkan bahwa al-Qur’an hidup dan menyatu dalam kehidupan sehari-hari masyarakat Sembalun Bumbung.]  
Interpretasi Hadis Larangan Melukis Prespektif Hermeneutika (Fazlur Rahman) M. Alvin Setia Dharmawan; Fauzan Shodiqi; Kholila Mukaromah; Mohamad Ma'mun; Moh Shofiyul Huda MF
Canonia Religia Vol. 1 No. 2 (2024)
Publisher : Institut Agama Islam Negeri (IAIN) Kediri

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.30762/cr.v1i2.1672

Abstract

Beauty is a quality greatly appreciated for its ability to soothe the heart and delight the eye. In art, beauty manifests through the cultural and spiritual expression of humanity. Visual arts, such as painting and photography, serve not only as adornments but also as mediums for conveying messages and emotions, linking personal expression with collective experiences. However, a hadith of the Prophet Muhammad SAW suggests that Islam does not sanction painting, stating that those who engage in it will face severe punishment in the afterlife. This necessitates a detailed and nuanced interpretative study of the hadith. This research adopts a thematic approach to analyse the hadith by reviewing its texts and related literature. Contextualisation is achieved by examining the historical context of the hadith and applying a hermeneutic method from Fazlur Rahman’s perspective, specifically through the concept of double movement. This method aims to clarify the context and purpose behind the prohibition of painting. The study explores how the hadith’s interpretation can be adjusted to fit modern social contexts and address potential misconceptions in contemporary art practices. The findings indicate that the prohibition is primarily aimed at preventing idolatry and worship. By using Fazlur Rahman’s perspective, it becomes evident that, within a modern context, painting does not necessarily involve worship and can be accepted as a form of creative expression. This highlights the need to adapt Islamic legal interpretations to social changes while maintaining core religious principles, thereby reducing misunderstandings in the development of contemporary art.
Tradisi Pembacaan Surah Yāsin di MIS Miftahul Falaah Kediri (Studi Living Hadis) Evi Dwi Intan Mey Prafita; Eny Nurul Latifah; Robingatun Robingatun
Canonia Religia Vol. 1 No. 2 (2024)
Publisher : Institut Agama Islam Negeri (IAIN) Kediri

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.30762/cr.v1i2.1676

Abstract

This article aims to reveal the meaning of the recitation of surah Yāsin conducted at MIS Miftahul Falaah, Kediri. This tradition has been running since 2017. It is carried out every Friday morning, starting at 07.00 WIB and finishing. There are two focuses of study in this research, namely how the meaning of the practice of reciting surah Yāsin at MIS Miftahul Falaah, Kediri, and how the transmission of hadith helped construct the practice. This research includes field research and is studied using qualitative research methods. Data were collected through interviews, observations, and documentation studies. Furthermore, data analysis was carried out using descriptive qualitative, in which researchers tried to describe the tradition of reciting surah Yāsin at MIS Miftahul Falaah, Kediri along with the meaning and normative basis for the practice. Based on the results of the research, there are several things related to the motivation of the school in carrying out the practice of reciting surah Yāsin, including: first, to worship and get closer to Allah Swt; second, to pray for the deceased with the belief that reading surah Yāsin can free themselves from hellfire; third, to pray for students, especially grade V so as not to repeat past events (conflicts with teachers), and to pray for grade VI students to be given ease and smoothness in carrying out school exams. Several of these motivations are also closely related to the virtues of surah Yasin mentioned in the hadith narration: as qalbu al-Qur'an (the heart of the Qur'an) because of its virtues and facilitates the affairs of those who read it. Although many consider it dla'if, these reports do not affect the firm belief in reviving this chapter of the Qur'an in the community, especially at MIS Miftahul Falaah.
Komedi dalam Q.S An-Najm 43: Studi Analisis Penafsiran (Tafsir Lisan) Quraish Shihab dalam Channel Youtube Najwa Shihab Ananda Rizki Prianka Putri; Andina La'aliy Rohmati Robbina; Annisa Rahmi Faiziah; Dian Sri Lestari
Canonia Religia Vol. 1 No. 2 (2024)
Publisher : Institut Agama Islam Negeri (IAIN) Kediri

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.30762/cr.v1i2.1738

Abstract

This article examines Quraish Shihab's views on comedy from an Islamic perspective, which he attributes to Q.S. An-Najm: 43 through an analysis of video uploads on Najwa Shihab's YouTube channel. Through a descriptive-analytical approach, this research utilizes Walter J. Ong's theory of linguistics to analyze the characteristics of linguistics in the delivery of Quraish Shihab's oral interpretations. The results show that the reality of comedy is currently allowed in Islam as long as it is not excessive and does not violate religious norms. Oral interpretations presented through YouTube social media have advantages such as broader accessibility and relevance to everyday life. However, it also has disadvantages, such as the lack of direct interaction and the potential for misperception. This study emphasizes adapting the oral tradition in the digital era that can reach a wide audience and guide the community to understand comedy wisely according to Islamic values. This study is expected to be a contribution to contemporary tafsir studies and an evaluation in the use of digital media as a means of da'wah and delivery of Qur'anic studies.

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