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Diya al-Afkar: Jurnal Studi al-Quran dan al-Hadis
Published by Universitas Islam Negeri Siber Syekh Nurjati Cirebon
ISSN : 23030453     EISSN : 24429872     DOI : https://doi.org/10.24235/diyaafkar.v13i2
Core Subject :
Diya al-Afkar is a scholarly journal focusing on the study of the Qur’an and Hadith. This journal publishes scholarly articles in the form of studies on the sciences of the Qur’an and Hadith, interpretations and understandings of the Qur’an and Hadith, research findings-including both literature reviews and field research-related to the Qur’an or Hadith, and/or book reviews. The journal is published twice a year.
Arjuna Subject : -
Articles 190 Documents
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RESEPSI JAMAAH MAJLIS TA’LIM AT-TAQWA TERHADAP HADIS-HADIS MUSHKIL DAN IMPLIKASINYA DALAM KEPEDULIAN KEPADA SESAMA DENGAN PENDEKATAN PSIKOLOGI ORGANISASI Hartati Hartati
Diya Al-Afkar: Jurnal Studi al-Quran dan al-Hadis Vol. 8 No. 1 (2020): Juni
Publisher : UIN Siber Syekh Nurjati Cirebon

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24235/diyaafkar.v8i1.6306

Abstract

This article discusses the reception of At-Taqwa Majlis Taklim to the mushkil  of hadiths and their implications for social care. The mushkil  of hadi>ths are widely used as study material for woman recitation groups, even though the hadiths are usually used as objects of studies by researchers or scholars of hadiths. From the understanding of At-Taqwa Taklim Majlis, the mushkil  hadiths related to the theme of Aqidah initiated the charity and donation programs of this majlis. This article aimed to find out the reception of At-Taqwa Taklim Majlis’ jama’ah to the four themes of mushkil  hadiths, to elaborate the ulama's explanation, and to examine the relationship of mushkil  hadiths with social care. The methods used in this study were field research and library research with an approach of organizational psychology. The results show that the understanding of At-Taqwa Majlis Taklim jama’ah on mushkil  hadiths was formed through organizational psychology with the indicators of leadership, job satisfaction, employees/members’ motivation, organizational change, and group processes in an organization.
TELAAH METODOLOGI ILMU ALQURAN: Konstruksi, Dekonstruksi, dan Rekonstruksi Ilmu Makkiyyah-Madaniyyah Munawir Munawir
Diya Al-Afkar: Jurnal Studi al-Quran dan al-Hadis Vol. 8 No. 1 (2020): Juni
Publisher : UIN Siber Syekh Nurjati Cirebon

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24235/diyaafkar.v8i1.6323

Abstract

Makkiyah-Madaniyyah as a science, in its development must having a shift in paradigma (shifting paradigm). From the old construction as an established  science (normal science), then experiencing anomalies and crises, and finally rise to a new paradigm.  The paradigm shif in a scientific building is something that is inevitable. This is not because the old scientific building is wrong, but because the old scientific is less supported to solve the current problems, till a new scientific building is needed. This article examines the process of developing the Makkiyah-Madaniyyah science. Through a descriptive  study of the construction of old Makkiyah-Madaniyyah science, then analyzed using the paradigm shift theory, then the answer was found that the reconstruction of the new Makkiyah-Madaniyyah was based on historical data especially the Prophet’s  migration from Makkah to Madinah, which then used historical data as a basis analysis reconstruct the values of usul (Universality) of the Qur’an and the values of furu’ (location and temporality) of Qur’an.
EPISTEMOLOGI TAFSIR AL-SHÂṬIBÎ DALAM MEMAHAMI ALQURAN Akhmad Roja Badrus Zaman
Diya Al-Afkar: Jurnal Studi al-Quran dan al-Hadis Vol. 8 No. 02 (2020): Desember
Publisher : UIN Siber Syekh Nurjati Cirebon

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24235/diyaafkar.v8i02.6969

Abstract

This article reviews the epistemologi of al-Shâṭibî (d. 790H) in interpreting the Alquran and its relevance to the development of interpretations of the Alquran in the contemporary era.  In his capacity as an expert in Islamic law - with his maqasid al-shariah ideas, al-Shâṭibî succeeded in conceptualizing the methodology for the discovery of Islamic law which in turn also came into contact with the interpretation of the Alquran.  This is certainly a natural thing because the Alquran is the main source of Islamic law itself.  From the studies conducted, it can be seen, First, the interpretation method carried out by al-Shâṭibî is classified in the epistemologi of Burhani.  Namely interpretation based on observations which are then systematized with the method of historical criticism (critical history) —especially the linguistic aspects.  While the reasoning arguments used are the demonstrative, verification, and exploratory methods with normative, and philosophical approaches.  Second, the epistemologi of al-Shâṭibî has a significant relevance to the development of scientific scholarship in the contemporary era, particularly in aspects of methodical development and systematization.Keywords: Tafsîr Maqâsidî, Maqâṣid al-sharî’ah, dan Tafsîr al-Shâṭibî Artikel ini mengkaji tentang epistemologi al-Shâṭibî (w. 790H) dalam menafsirkan Alquran serta relevansinya terhadap perkembangan penafsiran Alquran di era kontemporer. Dalam kapasitasnya sebagai seorang pakar hukum Islam—dengan gagasan maqâṣid al-sharî’ah-nya, al-Shâṭibî berhasil mengkonseptualisasikan metodologi penemuan hukum Islam yang pada gilirannya juga bersinggungan dengan penafsiran Alquran. Hal ini tentunya suatu hal yang wajar karena Alquran merupakan sumber utama hukum Islam itu sendiri.  Dari kajian yang dilakukan, dapat diketahui, Pertama, metode penafsiran yang dilakukan al-Shâṭibî tergolong dalam epistemologi burhani. Yaitu penafsiran yang didasarkan pada observasi yang kemudian disistematisasikan dengan metode kritik sejarah (critical history)—khususnya aspek kebahasaan. Sedangkan argumentasi penalaran yang digunakan adalah dengan metode demonstrative, verifikatif, dan eksploratif dengan pendekatan normatif, dan filosofis. Kedua, epistemologi al-Shâṭibî memiliki relevansi yang signifikan terhadap pekembangan keilmuan tafsir di era kontemporer, khususnya dalam aspek pengembangan dan sistematisasi metodis.Kata Kunci: Tafsîr Maqâsidî, Maqâṣid al-sharî’ah, dan Tafsîr al-Shâṭibî
نحو تفسير بلاغي جديد للنص القرآني؛ بعض ألفاظ سورة النساء أنموذجا Elsayed Mohamed Salem Alawadi
Diya Al-Afkar: Jurnal Studi al-Quran dan al-Hadis Vol. 8 No. 02 (2020): Desember
Publisher : UIN Siber Syekh Nurjati Cirebon

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24235/diyaafkar.v8i02.6999

Abstract

كثر الكلام حول التجديد، والتخلي عن أدوات التفسير القديمة، والبحث عن غيرها لتقديم تفسير يتوافق مع جلالة النص ومواكبة العصر، وإن كانت كتب التفسير القديمة قد وفّت بحاجة الأزمنة التي صنعت فيها تلك الكتب، فهو لا تفي بحاجة هذا الزمان؛ إذ هي داعية إلى قول أجمع، وبيان أوسع، وبرهان أنصع في أسلوب أجذب للقلب، وأخلب للُّب، وأصغى للأسماع، وأدنى للإقناع، يتناسب مع عقول وأفهام هذا الزمان، وأدعى للإقبال بطريق أسهل، وعرض أيسر. ومن هنا جاء هذا البحث حلقة من حلقات الجهود المبذولة عبر التاريخ لبيان وتفسير إعجاز القرآن الكريم لِتُثْبِتَ سر تفرد بعض ألفاظ القرآن الكريم، وبيان جمالياتها وإظهار بلاغتها، وروعة سبكها، واتساقها مع ما وردت فيه سياقات متعددة من جميع زواياه. وسيستعين البحث بالمنهج التكاملي الذي يمزج بين المنهج التاريخي الذي يتتبع الظاهرة في أصل نشأتها، وأول من أطلقها واستعملها مروراً بها عبر الأزمنة إلى ما استقرت عليه الآن ، والمنهج التحليلي اللغوي والذي يفيد في تحليل الكلمات لغوياً لإدراك المعنى، ثم المنهج الوصفي الذي يرصد خصائص الظاهرة وملامحها،ثم بيان هذا التفرد، وآثاره البلاغية، وقيمته الجمالية. وسره البياني الذي يعتبر عملاً فنياً خالصاً ينطوي تحت المنهج الفني. وعليه جاءت الدراسة في مقدمة وتمهيد حول التجديد في علم التفسير، والمبحث الأول في معنى التجديد والتفسير، والثاني في تجديد التفسير، والثالث نموذج لتفسير بلاغي جديد، ثم خاتمة مشفوعة بمصادر البحث ومراجعه. ولعلي بهذا أضيف التفاتة جديدة للدراسات القرآنية، وفاءً للقرآن ، وإثراءً للغته . There is much talk about renewal, abandoning the old tools of interpretation, and looking for others to provide an interpretation that is compatible with the Majesty of the text and keeping up with the times, although the old books of interpretation have fulfilled the times when they were made, they do not meet the need of this time; The first is to say a lot, a broader statement, a proof that is in a way that attracts the heart, a liar, a sore, a listen, a less persuasion, fits in with the minds and thoughts of this time, and an easier way to present the reception. This research came from a series of efforts made throughout history to explain and interpret the Qur'an's miracles to prove the uniqueness of some of the Holy Qur'an's words, to illustrate its esthetics and to show its language, the awe of its scope and its consistency with the various contexts in which it was mentioned. The research will use the complementary approach, which combines the historical approach that follows the phenomenon in its origin, and the first to launch and use it through times to its stability The language analysis approach, which is useful in parsing words to understand meaning, then the descriptive approach that monitors the characteristics and features of the phenomenon, then the uniqueness, its rhetorical effects, and its esthetic value. His graph, which is a work of art, is involved under the technical curriculum. The study thus came in the introduction to and the beginning of the innovation in the science of interpretation, the first in the meaning of renewal and interpretation, the second in the renewal of interpretation, the third in the model of interpretation of a new communication, and the final, with the sources and references of research. This is not to say that the new chapter of Qur'anic studies, in fulfillment of the Qur'an, and enrichment of its language, has been added.
PENAFSIRAN IDEOLOGIS PERSPEKTIF ASBÂB AL-KHATÂ’ FÎ AL-TAFSÎR Fiqih Kurniawan
Diya Al-Afkar: Jurnal Studi al-Quran dan al-Hadis Vol. 8 No. 02 (2020): Desember
Publisher : UIN Siber Syekh Nurjati Cirebon

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24235/diyaafkar.v8i02.7022

Abstract

 It is believed that the Prophet Muhammad's interpretation of the Qur'anic verses was not carried out thoroughly, thus leaving some empty space for the generation of companions to understand and interpret verses that were not explained by the prophet, as well as to the tabiin generation. On the other hand, the Koran was not only interpreted by the pioneers of that generation, but was also politicized by religious traditions. This paper does not intend to describe historical aspects, but rather emphasizes how the Qur'an was twisted for the sake of school and politics. The results of the drafting and interpretations that were carried out were later identified as misinterpretations. There are two interpretations in the spotlight: the post-war Khawarij sect Ṣiffin between 'Ali and Muawiyah and the interpretation of  Zamakhshari in the book al-Kashshâf. By using the perspective of asbâb al-khaṭâ 'fî al-tafsîr, some of their interpretations are categorized as wrong interpretations for several reasons. First, the exaggerated subjectivity of the commentators; second, not paying attention to context; third, partially distorting the verses of the Qur'an to support the corrupted sects; fourth, inclined towards temperament and lust; fifth, too deep in talking about kalam and philosophy.Keywords: Asbâb al-Khaṭâ’ fî al-Tafsîr, Ideological aspect, Periodization of the interpretation                                                                     Penafsiran Nabi Muhammad terhadap ayat Alquran dipercayai tidak dilakukan secara menyeluruh, sehingga meninggalkan sebagian ruang kosong bagi generasi sahabat untuk memahami dan menafsirkan ayat yang tidak dijelaskan oleh nabi, begitu pun sampai kepada generasi tabiin. Di pihak lain, Alquran tidak melulu ditafsirkan oleh pionir generasi tersebut, tetapi pula dipolitisir oleh aliran keagamaan. Tulisan ini tidak bermaksud memaparkan aspek sejarah, melainkan lebih menekankan pada bagaimana Alquran dipelintir untuk kepentingan mazhab dan politik. Hasil pencatutan dan penafsiran yang dilakukan belakangan diidentifikasi sebagai penafsiran yang keliru. Ada dua penafsiran yang menjadi sorotan: sekte Khawarij pasca perang Ṣiffin antara ‘Ali dan Muawiyah dan penafsiran Zamakhshari dalam kitab al-Kashshâf. Dengan menggunakan perspektif asbâb al-khaṭâ’ fî al-tafsîr, sebagian penafsiran mereka dikategorikan sebagai penafsiran yang salah karena beberapa sebab. Pertama, subjektivitas mufasir yang berlebihan; kedua, tidak memperhatikan konteks; ketiga, mencatut ayat Alquran secara parsial untuk mendukung mazhab yang rusak; keempat, condong pada perangai dan hawa nafsu; kelima, terlalu mendalam dalam berbicara ilmu kalam dan filsafat.Kata Kunci: Asbâb al-Khaṭâ’ fî al-Tafsîr, Aspek Ideologi, Pembabakan Tafsir
KESETARAAN POSISI SUAMI DAN ISTRI DI RUANG PUBLIK DAN DOMESTIK DALAM PERSPEKTIF HADIS Achmad Lutfi
Diya Al-Afkar: Jurnal Studi al-Quran dan al-Hadis Vol. 8 No. 02 (2020): Desember
Publisher : UIN Siber Syekh Nurjati Cirebon

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24235/diyaafkar.v8i02.7067

Abstract

Biologically, men and women have different anatomy, especially with regard to reproductive function. This is human nature. The problem that arises is when natural gender differences affect all types of aspects of life. The figure of a woman or wife is often positioned as unequal to men. Women have a lower position and role than men. This unequal role and position arises from the result of social construction which results in injustice. This inequality is then socialized in the community and it becomes a prevalent tradition. The process of socializing and perpetuating this inequality is often justified by religious teaching, including hadith. In this article, through the analysis of sanad and matan, describes an attempt to reinterpret the hadiths related to the relationship between husband and wife in the public and domestic sphere.Keywords: Husband-Wife Relationship, Gender EqualitySecara biologis, laki-laki dengan perempuan memiliki anatomi tubuh yang berbeda terlebih berkaitan dengan fungsi reproduksi. Hal tersebut merupakan kodrat manusia. Problematika yang muncul adalah ketika perbedaan jenis kelamin secara kodrati itu berdampak terhadap semua jenis aspek kehidupan. Sosok Perempuan atau istri tidak jarang dipososisikan tidak setara dengan laki-laki. Perempuan mimiliki posisi dan peran yang lebih rendah dari laki-laki. Peran dan kedudukan yang tidak setara ini mucul dari hasil konstruksi sosial yang menghasilkan ketidakadilan. Ketidaksetaraan itu kemudian disosialisasikan dalam komunitas sehingga menjadi sebuah tradisi. Proses sosialisasi dan pelanggengan ketidaksetaraan ini seringkali dijustifikasi ajaran agama, di antaranya Hadis. Dalam artikel ini, melalui analisis sanad dan matan, menguraikan upaya untuk malakukan reinterpretasi Hadis yang terkait dengan relasi suami dan istri di ruang publik dan domestik.Kata Kunci: Relasi Suami-Istri, Kesetaraan Gender
PENGARUH BUDAYA TULIS MENULIS PENDUDUK MADINAH TERHADAP PERKEMBANGAN PENULISAN HADIS Yor Hananta
Diya Al-Afkar: Jurnal Studi al-Quran dan al-Hadis Vol. 8 No. 02 (2020): Desember
Publisher : UIN Siber Syekh Nurjati Cirebon

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24235/diyaafkar.v8i02.7108

Abstract

The purpose of writing this article is to describe the cultural influence of writing the inhabitants of Medina on the development of Ḥadîth during the hijra of the Prophet. As it is known to the general public that Medina became the center of Islamic civilization that exerted significant influence in advancing Islam to establish a sovereign state. This study is qualitative research, data obtained from library sources, and analysis conducted using descriptive analysis to obtain an overview of the purpose of this study. The results of the study obtained in this article illustrate the extent of the cultural development of the inhabitants of Medina, especially the Arabs, the development of Ḥadîth during hijra, and the relationship between the culture of the writings of the inhabitants of Medina to the development of Ḥadîth. The findings obtained in this article describe the culture of writings of the inhabitants of Medina, the development of Ḥadîth that occurred in this period is in the increasing spread of Ḥadîth in quality and quantity through oral intermediaries. The latest finding is that there is no significant link between the writing culture of the inhabitants of Medina and the development of Ḥadîths that occur in it against the backdrop of the brlakang presented in the results and discussion of the article.Keywords: Ḥadîth Writing; Writing Culture; Medina Islam Tujuan penulisan artikel ini adalah untuk menggambarkan pengaruh budaya tulis menulis Penduduk Madinah terhadap perkembangan hadis pada masa hijrah Nabi. Sebagaimana diketahui khalayak umum bahwa Madinah menjadi pusat peradaban Islam yang memberi pengaruh signifikan dalam memajukan Islam hingga membangun sebuah negara yang berdaulat. Kajian ini merupakan penelitian kualitatif, data yang diperoleh dari sumber kepustakaan, dan analisis yang dilakukan menggunakan analisis deskriptif guna memperoleh gambaran yang menjadi tujuan penelitian ini. Hasil penelitian yang diperoleh dalam artikel ini menggambarkan sejauh mana perkembangan budaya tulis-menulis penduduk Madinah khususnya bangsa Arab, perkembangan hadis pada masa hijrah, dan hubungan antara budaya tulis-menulis penduduk Madinah terhadap perkembangan hadis. Temuan yang diperoleh dalam artikel ini menggambarkan bururknya budaya tulis-menulis penduduk Madinah, perkembangan hadis yang terjadi dalam kurun waktu ini ada pada peningkatan penyebaran hadis dalam kualitas dan kuantitas melalui perantara lisan. Temuan terakhir adalah tidak ditemukannya hubungan yang signifikan antara budaya tulis-menulis penduduk Madinah dengan perkembangan hadis yang terjadi di dalamnya dengan latar brlakang yang disajikan dalam hasil dan pembahasan artikel.Kata Kunci: Penulisan Hadis; Budaya Tulis Menulis; Islam Madinah
INTERPRETASI KATA AL-ṢIRÂṬ AL-MUSTAQÎM DALAM ALQURAN: APLIKASI SEMANTIK TOSHIHIKO IZUTSU Muhammad Anwar Idris
Diya Al-Afkar: Jurnal Studi al-Quran dan al-Hadis Vol. 8 No. 02 (2020): Desember
Publisher : UIN Siber Syekh Nurjati Cirebon

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24235/diyaafkar.v8i02.7248

Abstract

This paper tries to reveal the meaning of the word al-Ṣirâṭ  al-Mustaqîm . As for the word al-Ṣirâṭ al-Mustaqîm and its derivations; as many as 33 well-known words in 21 surah in the Alquran. Of the many mentions of this word in the Quran, of course, it will have a different meaning. So it is necessary to study what exactly the meaning of al-Ṣirâṭ  al-Mustaqîm in Alquran using the semantic theory of Toshihiko Izutsu. This theory explains the existence of the basic meaning and relational meaning of Pragmatics and paradigmatics and Weltanschauung (world of meaning) al-Ṣirâṭ  al-Mustaqîm. The results of this study, that the word al-Ṣirâṭ  al-Mustaqîm in Alquran has the basic meaning of "straight path". The syntagmatic relational meaning of al-Ṣirâṭ  al-Mustaqîm which is included in this journal is: filling in to Allah, tauhid creed, Islam and Alquran. Meanwhile, the paradigmatic relational meaning, synonyms of al-Ṣirâṭ  al-Mustaqîm include: al-Ṣirâṭ  al-Aziz al-Hamîd, al-Ṣirâṭ  al-Sawî, al-Tarîq al-Mustaqîm, Subul al-Salâm, Sabîl Lillâh. Antonyms of the words al-Ṣirâṭ  al-Mustaqîm include: Ṣirâṭ  al-Jahim, al-Tarîq Jahannam, Sabîl at-Thaghut, Sabîl al-Mufsidîna. Then the weltanschauung (world of meaning) al-Ṣirâṭ  al-Mustaqîm is the Hidayah and the Bridge to Hell.Keywords: Semantic Alquran, al-Ṣirâṭ al-Mustaqîm , Straight path. Toshihiko Izutsu. Tulisan ini berusaha mengungkapkan makna kata al-Ṣirâṭ al-Mustaqîm . Adapun kata al-Ṣirâṭ al-Mustaqîm dan derivinasinya disebutkan sebanyak 33 kata yang tersebar dalam 21 surat dalam Alquran. Dari banyaknya penyebutan kata tersebut di dalam Alquran, tentunya akan memiliki makna yang berbeda. Sehingga perlu dikaji apa sebenarnya makna al-Ṣirâṭ al-Mustaqîm dalam Alquran dengan menggunakan teori semantik Toshihiko Izutsu. Teori ini menjelaskan tentang adanya makna dasar dan makna relasional pragmatik dan paradigmatik serta Weltanschauung (dunia makna) al-Ṣirâṭ al-Mustaqîm. Hasil penelitian ini memperlihatkan bahwa kata al-Ṣirâṭ  al-Mustaqîm dalam Alquran memiliki makna dasar “jalan yang lurus”. Makna relasional sintagmatik al-Ṣirâṭ al-Mustaqîm yang disebutkan dalam jurnal ini yaitu: beribadah kepada Allah, akidah tauhid, agama Islam dan Alquran. Sedangkan makna relasional paradigmatik, sinonim kata al-Ṣirâṭ al-Mustaqîm antara lain: al-Ṣirâṭ al-’Azîz al-H{amîd, al-Ṣirâṭ al-Sawî, al-Tarîq al-Mustaqîm, Subul al-Salâm, Sabîl Lillâh. Antonim kata al-Ṣirâṭ al-Mustaqîm antara lain: Ṣirâṭ al- jahim, al-Tarîq Jahannam, Sabîl at-Thâghu>t, Sabîl al-Mufsidîna. Kemudian weltanschaung (dunia makna) al-Ṣirâṭ  al-Mustaqîm ialah Hidayah dan Jembatan ke neraka.Kata Kunci: Semantik Alquran, al-Ṣirâṭ al-Mustaqîm, Jalan yang lurus, Toshihiko Izutsu.
LIVING QUR‘AN DALAM TRADISI SELAWATAN DI MAJELIS SELAWAT AR-RIZQY CIREBON: Pendekatan Fenomenologi Nela Safana Aufa; Muhammad Maimun; Didi Junaedi
Diya Al-Afkar: Jurnal Studi al-Quran dan al-Hadis Vol. 8 No. 02 (2020): Desember
Publisher : UIN Siber Syekh Nurjati Cirebon

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24235/diyaafkar.v8i02.7395

Abstract

The understanding of the Qur’an produces a variety of cultural practices, which are the results of the reception of Muslims to the Qur’an. One of them is the practice of reciting selawat which is carried out at Ar-Rizqy Selawat Majlis, Buntet Village, Astanajapura District, Cirebon Regency. It is the reception of QS. al-Aḥzâb verse 56. There are two results of this study. The first one is that the background of the selawat tradition was a part of the practices of the QS. Al-Aḥzab’s command (verse 56). In addition, the recitation of the Qur'an as dhikr was believed to have strength or virtue. Another form of Living Qur'an practices was reciting the Qur’an by reading it as much as one nis}f (half of a juz), then reading QS al-Fâtiḥaḥ once, and then reading QS al-Ikhlâs}, al-Falaq, al-Nâs, and al-Kursiy Verse 70 times. The number of the counts (70) was based on the ijazah (certificate) given by the teacher. Besides, the number 70 is an odd number and Allah favors odd numbers. The second result is the reception to the Qur'an was a functional reception which consisted of 3 functions. The first function was to protect oneself from the disturbance by supernatural creatures. Qur’an’s verses considered as verses that could protect oneself from the disturbance by supernatural creatures were found in the sixth verse of QS al-Nâs, the third verse of QS al-Falaq, and in  “ya'lamu ma baina aidihim wa makhalfahum” in al-Kursi. The second function was to use water as medicine. And the last one was to provide a psychological effect, namely to reassure the soul.Keywords: selawat tradition, reception and phenomenology. Pemahaman terhadap Alquran menghasilkan beragam perilaku kultural. Perilaku kultural merupakan hasil dari resepsi umat Islam terhadap al-Qur’ân. Salah satu praktiknya ialah resepsi terhadap QS. al-Aḥzab ayat 56 yakni praktik pembacaan selawat atau disebut dengan selawatan yang dilakukan di Majelis Selawat Ar-Rizqy Desa Buntet kecamatan Astanajapura, Kabupaten Cirebon. Hasil dari penulisan tersebut adalah pertama latar belakang tradisi selawatan bagian dari perilaku dari perintah QS. Al-Aḥzab ayat 56 dan pembacaan Alquran dijadikan sebagai bacaan dzikir dipercaya memiliki kekuatan atau keutamaan. Bentuk praktik Living Qur’an lainnya ialah pembacaan Alquran antara lain membaca Alquran sebanyak satu nishfu (setengah juz). Kemudian membaca surat al-Fâtiḥaḥ 1 Kali, dan membaca surat al-Ikhlâs, al-Falaq, an-Nâs, dan ayat Kursi sebanyak 70 Kali. Banyaknya jumlah hitungan 70 kali berdasarkan hasil ijazah dari gurunya. Selain itu, angka 70 merupakan angka ganjil, dan Allah menyukai angka yang ganjil. Kedua, resepsi terhadap Alquran yaitu resepsi fungsional, 1) melindungi diri dari gangguan makhluk. Ayat Alquran yang dianggap sebagai ayat yang dapat melindungi diri dari gangguan makhluk menurut para pelaku ialah terdapat dalam ayat ke-6 surat an-Nâs, ayat ke 3 surat al-Falaq dan pada lafaz ya’lamu mâ bayna aydîhim wa mâ khalfahum dalam ayat kursi. 2) Penggunaan media air sebagai obat. 3) dapat memberikan efek psikologis yakni menentramkan jiwa.Kata Kunci: Tradisi selawatan, Resepsi dan Fenomenologi
TAFSIR AYAT-AYAT PLURALISME AGAMA PERSPEKTIF HUSEIN MUHAMMAD Siti Hajar; Umayah Umayah
Diya Al-Afkar: Jurnal Studi al-Quran dan al-Hadis Vol. 8 No. 02 (2020): Desember
Publisher : UIN Siber Syekh Nurjati Cirebon

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24235/diyaafkar.v8i02.7545

Abstract

This paper aims to show Husein Muhammad's interpretation on verses related to religious pluralism. To achieve that purpose, the author uses the hermeneutic method of liberation by Farid Esack which wants to show the relationship between the text of the Qur’an and the context of the relationship between religious believers, which will then build justice based on human values. The key to Farid Esack's hermeneutics relates to piety, monotheism, relationships between humans, the oppressed, justice and concrete practices as a form of struggle (jihad) to humanize humans. The conclusion of this paper shows that Husein Muhammad has a very tolerant, wise and full of wisdom in conveying the meaning of religious pluralism verses. He believes that the messages in the Qur’an act as a guide to uphold human values. So that, the verse of religious pluralism requires for an equal position of religious people as God's creatures. There is no justification for certain religious communities which is the most right or which is clearly wrong.Keywords: Religious Pluralism, Husein Muhammad. Tulisan ini bertujuan untuk memperlihatkan penafsiran Husein Muhammad atas ayat-ayat yang terkait dengan tema pluralisme agama. Untuk mencapai tujuan tersebut, penulis menggunakan metode hermeneutika pembebasan Farid Esack yang ingin memperlihatkan relasi antara teks Alquran dengan konteks hubungan antarumat beragama, yang kemudian akan membangun keadilan berdasarkan nilai-nilai kemanusiaan. Kunci hermeneutika Farid Esack berkaitan dengan takwa, tauhid, hubungan antarsesama manusia, golongan yang tertindas, keadilan serta praktik konkret sebagai bentuk perjuangan (jihad) memanusiakan manusia. Kesimpulan dari tulisan ini menunjukkan bahwa Husein Muhammad memiliki pandangan yang amat toleran, bijak dan penuh hikmah dalam menyampaikan makna atas ayat-ayat pluralisme agama. Ia meyakini bahwa pesan-pesan dalam Alquran berperan sebagai pembawa petunjuk untuk menjunjung tinggi nilai-nilai kemanusiaan. Sehingga, ayat pluralisme agama menghendaki adanya kesamaan kedudukan umat beragama sebagai makhluk Tuhan. Tidak ada justifikasi atas umat agama tertentu yang paling benar atau yang jelas salah.Kata Kunci: Pluralisme agama, Husein Muhammad.

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