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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.
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Articles 201 Documents
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Muslim–Non-Muslim Relations in Conflict and Peace: A Tafsīr Maqāṣidī Reading and its Implications For Plural Citizenship Zakiyah; Alven Putra; Aan Andesra; Dewi Umus Sarofatul Latifah
Diya Al-Afkar: Jurnal Studi al-Quran dan al-Hadis Vol. 14 No. 1 (2026): June
Publisher : UIN Siber Syekh Nurjati Cirebon

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24235/e266xt31

Abstract

This article examines Muslim–non-Muslim relations through a maqāṣidī reading of Qur‘ān 4:144, 60:1 and 60:8–9, 49:13, and 5:8. Its central concern is the tendency to generalize verses governing loyalty under conditions of threat and conflict into a universal prohibition on relations with non-Muslims within a shared civic order. This library-based study employs Abdul Mustaqim’s thematic-maqāṣidī method. The analysis establishes the textual corpus, examines interverse relations (munāsabah) and historical contexts, analyzes key terms, compares classical, modern, and Indonesian commentaries, constructs an intratextual synthesis, and maps both protective and productive objectives. The findings show that Qur‘ān 4:144 and 60:1 regulate forms of loyalty that may endanger communal security during active hostility; they do not prohibit all social relations with non-Muslims. Qur‘ān 60:8–9 restricts the prohibition to parties engaged in aggression and expulsion, whereas Qur‘ān 49:13 and 5:8 affirm recognition of diversity and justice, including toward groups one may dislike. From a maqāṣidī perspective, this synthesis supports the protection of religious freedom, life, public reason, intergenerational social continuity, equitable economic access, and a constitutional political order. The study thus shifts majority–minority relations from the language of unilateral tolerance toward equal citizenship without eliminating legitimate vigilance against aggression and betrayal.
Interpreting Qur‘ānic Verses on Religious Moderation in Friday Sermons: An Oral Exegesis Study at At-Taqwa Grand Mosque, Bulakamba, Brebes Didi Junaedi; Achmad Lutfi; Ali Kresna Jati Winata
Diya Al-Afkar: Jurnal Studi al-Quran dan al-Hadis Vol. 14 No. 1 (2026): June
Publisher : UIN Siber Syekh Nurjati Cirebon

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24235/4ej95w81

Abstract

This article examines how Qur‘ānic verses concerning religious moderation are interpreted in six Friday sermons delivered at At-Taqwa Grand Mosque in Bulakamba, Brebes. Existing scholarship on religious moderation has largely focused on public policy, religious communication, and social harmony, while paying less attention to the interpretive process through which sermons function as oral exegesis. This qualitative study combines the Living Qur‘ān approach, oral exegesis, and contextual interpretation. Its primary data comprise six sermon texts addressing tolerance, national commitment, radicalism, civility, tabayyun (verification), and local culture; observation and interviews are used to clarify the contexts in which the sermons were produced and received. The analysis identifies the cited verses, reconstructs the meanings assigned to them in the sermons, compares these readings with classical and contemporary Qur‘ānic commentaries, and evaluates their patterns of contextualization. The findings reveal three principal patterns. First, Qur‘ān 2:143 and 5:8 are interpreted in a moral-contextual manner to construct a balanced, just, and nonviolent Muslim identity. Second, Qur‘ān 2:256, 49:13, and 49:6 are actualized as foundations for tolerance, recognition of diversity, and the ethics of information verification. Third, the simplification of radicalism, liberalism, Arab culture, and the status of non-Muslims demonstrates the pedagogical and selective limits of oral exegesis. The article argues that Friday sermons constitute an effective arena of public exegesis, but their authority must be accompanied by contextual precision, openness to interpretive plurality, and a clear distinction between the Qur‘ānic message and contemporary social agendas.
Discourses of Religious Harmony in Q.S. Al-Kāfirūn [109]: An Analysis of Muhammad Sya’roni Ahmadi’s Oral Tafsīr Ulin Nuha; Mujiburohman
Diya Al-Afkar: Jurnal Studi al-Quran dan al-Hadis Vol. 14 No. 1 (2026): June
Publisher : UIN Siber Syekh Nurjati Cirebon

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24235/mmy83j34

Abstract

Q.S. al-Kāfirūn [109] has frequently served as a Qurʾānic foundation for discussions of interreligious relations. Existing scholarship, however, has focused predominantly on written exegesis, while the production of meaning within oral tafsīr traditions has received comparatively little attention. This study examines the discourse of religious harmony in Muhammad Sya’roni Ahmadi’s oral interpretation of Q.S. al-Kāfirūn [109], with particular attention to the relationship among Qurʾānic interpretation, the plural social context of Kudus, and the social authority of the kiai. This qualitative study is based on an audio-document analysis of transcripts from Sya’roni Ahmadi’s tafsīr lecture at al-Aqṣā Mosque, Menara Kudus. The data are analyzed through Teun A. van Dijk’s Critical Discourse Analysis, encompassing textual analysis, social cognition, and social context. The findings show that Sya’roni Ahmadi constructs a discourse of harmony by distinguishing between ‘religious harmony’ (kerukunan agama), understood as the mixing of doctrines and rituals and therefore rejected, and ‘harmony among religious communities’ (kerukunan umat beragama), understood as peaceful social relations without compromising religious identity and therefore encouraged. This discourse is established through textual legitimation based on Q.S. al-Kāfirūn, historical legitimation through the examples of the Prophet Muhammad and the Wali Songo, and cultural legitimation through Javanese language and locally grounded illustrations. The study demonstrates that oral tafsīr does not merely reproduce Qurʾānic meaning; it also functions as a discursive practice that mediates theological norms and the realities of a plural society through the social authority of a kiai.
Asma Afsaruddin’s Contextual Hermeneutics of the Discourse on Jihād and Leadership in Islam Nuryanto; Ahmad Iqbal Annahawan; Oky Akmal Rustandi; Dhiwa Adlani Nahar
Diya Al-Afkar: Jurnal Studi al-Quran dan al-Hadis Vol. 14 No. 1 (2026): June
Publisher : UIN Siber Syekh Nurjati Cirebon

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24235/naqtwf64

Abstract

This article examines Asma Afsaruddin’s historical-contextual interpretive framework for ḥadīths on jihād and Islamic political leadership as a response to the biases of textualist-literalist readings. This qualitative library study focuses on two of Afsaruddin’s principal works: Striving in the Path of God: Jihad and Martyrdom in Islamic Thought (2013) and The First Muslims: History and Memory (2008). The data are analyzed through content analysis and critical discourse analysis in three stages: semantic inference from the texts; tracing asbāb al-wurūd and medieval sociohistorical contexts; and comparing interpretations from the early (formative) and imperial periods. The findings reveal three principal points. First, at the level of semantic analysis, Afsaruddin argues that the term jihād in early traditions carries approximately 70 percent nonmilitary meanings—especially moral and spiritual striving—before narrowing toward a predominantly militaristic sense during the Umayyad and ʿAbbāsid periods. Second, in the field of tafsīr, Afsaruddin documents how medieval jurists’ claims of naskh concerning peace-oriented passages—including their treatment of Q 9:5—contributed to distorted interpretations of ḥadīths on interreligious relations. Third, with regard to leadership, she recovers early egalitarian traditions centered on shūrā that were later displaced by authoritarian ideologies after the era of the Rightly Guided Caliphs. This study contributes to contemporary ḥadīth studies by offering a structured historical-methodological model for distinguishing early normative teachings from medieval political constructions without relying on speculative epistemological claims.
Ḥifẓ al-Dawlah as An Instrument for Realizing Maqāṣid al-Sharī’ah: A Maqāṣidī Exegetical Reading in The Indonesian Context Arif Fakhrudin; Ahmad Thib Raya; M. Azizan Fitriana
Diya Al-Afkar: Jurnal Studi al-Quran dan al-Hadis Vol. 14 No. 1 (2026): June
Publisher : UIN Siber Syekh Nurjati Cirebon

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24235/s366x351

Abstract

This article examines whether ḥifẓ al-dawlah should be classified as an independent objective of Islamic law or, more cautiously, understood as an institutional instrument for realizing established maqāṣid. The study focuses on Sūrah Quraysh [106], Q. al-Balad [90]:11–16, and supporting verses concerning security, welfare, justice, public trust, and defense. It employs qualitative library research and a maqāṣidī exegetical method through five stages: conceptual delimitation; selection of the Qurʾānic corpus; linguistic, contextual, and comparative exegesis; intratextual maqāṣid synthesis; and testing the proposition according to universality, normative certainty, public benefit, conceptual independence, and compatibility with justice. The findings show that Sūrah Quraysh links security and basic subsistence to moral responsibility, while Q. al-Balad makes liberation and the protection of vulnerable groups criteria of social legitimacy. Verses concerning public trust and justice further require political authority to protect citizens rather than merely preserve order. These findings support the state as an institutional prerequisite for protecting religion, life, intellect, family, and property, but do not conclusively establish ḥifẓ al-dawlah as a sixth independent maqṣad. In Indonesia, the concept is normatively defensible only when the object preserved is a just constitutional order, equal citizenship, and public welfare—not a particular government or regime.
A Critique of KH. Misbah Mustofa’s Social Construction of MTQ in Tāj al-Muslimīn min Kalām Rabbi al-‘Ālamīn Idris
Diya Al-Afkar: Jurnal Studi al-Quran dan al-Hadis Vol. 14 No. 1 (2026): June
Publisher : UIN Siber Syekh Nurjati Cirebon

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24235/qgmx0e71

Abstract

This article examines KH. Misbah Mustofa’s religious criticism of the Musabaqah Tilawatil Qur’an (MTQ), as articulated in his Qur’anic commentary, Tāj al-Muslimīn min Kalām Rabbi al-‘Ālamīn. He regarded the MTQ as a form of syirik khafi (subtle polytheism), at a time when Qur’anic recitation competitions were being widely normalized by the New Order government, many kiai, and Muslim intellectuals. This divergence in religious perspectives is examined through qualitative library research using content analysis and the sociology of knowledge framework developed by Peter L. Berger and Thomas Luckmann, particularly the three dialectical moments of internalization, externalization, and objectivation. The primary source is KH. Misbah’s interpretation in Tāj al-Muslimīn min Kalām Rabbi al-‘Ālamīn. The study finds that his rejection of the MTQ was closely related to his pesantren-based intellectual formation, his critical stance toward political authority, and his understanding of the essential purpose of Qur’anic recitation. His criticism was explicitly externalized through his interpretation of Qur’an 2:63 in Tāj al-Muslimīn. More broadly, the objectivation of his ideas through the commentary took place through regular teaching at Pesantren al-Balagh, the pesantren networks established by his students, and the publication of the work by his heirs. However, this study does not yet establish the extent to which his criticism of the MTQ, once objectivated, was subjectively internalized and subsequently externalized through the social practices of his family, students, and alumni.
The Hierarchy of Wāḍiḥ al-Dalālah in Uṣūl al-Fiqh: An Analysis of Ẓāhir, Naṣṣ, Mufassar, and Muḥkam in Legal Verses Ahmad Solikin; Abad Badruzaman; Ishthifaul Ashfia
Diya Al-Afkar: Jurnal Studi al-Quran dan al-Hadis Vol. 14 No. 1 (2026): June
Publisher : UIN Siber Syekh Nurjati Cirebon

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24235/xg8j1y30

Abstract

The study of wāḍiḥ al-dalālah constitutes an important aspect of qawāʿid lughawiyyah in uṣūl al-fiqh, as it concerns the determination of the degree of semantic clarity in textual expressions (alfāẓ) in the process of understanding scriptural texts and deriving legal rulings. This study aims to analyze the hierarchy of ẓāhir, naṣṣ, mufassar, and muḥkam and examine its application to legal verses by taking into account the differences in the methodological frameworks of uṣūl al-fiqh scholars. This research employs a qualitative approach using library research. The data were obtained from classical and contemporary works on uṣūl al-fiqh, particularly the works of al-Sarakhsī, al-Āmidī, Qāḍī Abī Yaʿlā, al-Zarkashī, and ’Abd al-Wahhāb Khallāf. The data were analyzed through content analysis by identifying, categorizing, and comparing the characteristics of each category and applying them to Q.S. al-Baqarah [2]:228, Q.S. al-Nisā‘ [4]:3, and Q.S. al-Nūr [24]:4. The findings indicate that the hierarchy of wāḍiḥ al-dalālah cannot be applied mechanically solely on the basis of the degree of textual clarity. The analysis of the term qurū‘ in Q.S. al-Baqarah [2]:228 demonstrates that the existence of two possible meanings requires an examination of the strength of linguistic and juridical evidence before the expression can be categorized as ẓāhir. Q.S. al-Nisā‘ [4]:3 demonstrates that the determination of naṣṣ must take into account siyāq al-kalām and the relationship among textual expressions, rather than relying solely on the literal meaning of a particular phrase. Q.S. al-Nūr [24]:4 demonstrates that semantic clarity may apply to a particular expression or textual structure, such as the specification of thamānīna jaldah (eighty lashes), without automatically assigning the entire verse to a single category. Meanwhile, the expression abadan indicates that a linguistic meaning denoting continuity must be distinguished from the uṣūlī determination of muḥkam, which still requires examination of other evidences and the possibility of naskh. Thus, the study finds that wāḍiḥ al-dalālah functions as a framework for controlling interpretation, particularly in determining the strength of dalālah, limiting the scope of ta‘wīl, and supporting the process of tarjīḥ. However, the hierarchy does not automatically resolve legal issues; the determination of each category remains dependent on linguistic structure, siyāq, qarīnah, the relationship among evidences, and the methodological framework of uṣūl being employed.
The Politicization Of The Ghazwah Al-Hind Traditions in Pakistan: Ḥadīth Criticism and Social Movement Analysis Safri Nur Jannah; Muhammad Zeb Khan
Diya Al-Afkar: Jurnal Studi al-Quran dan al-Hadis Vol. 14 No. 1 (2026): June
Publisher : UIN Siber Syekh Nurjati Cirebon

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24235/7kp56t07

Abstract

This article critically examines the politicization of the Ghazwah al-Hind ḥadīth in Pakistan, particularly in relation to the Kashmir conflict. Using qualitative library research and Social Movement Theory, the study analyzes two narrations recorded by al-Nasāʾī in Kitāb al-Jihād: the report of Abū Hurayrah concerning an expedition to India and the report of Thawbān concerning a group that would invade India. Ḥadīth criticism is combined with analysis of militant discourse, religious and political publications, news reports, books, and digital media. The findings show that the two narrations have different authentication statuses: the Abū Hurayrah report is assessed as ḍa’īf, while the Thawbān report has received assessments ranging from ḥasan to ṣaḥīḥ based on corroborating chains. Neither report explicitly identifies modern India, Pakistan, or Kashmir as the fulfillment of the narrated expedition. Through the dimensions of framing, mobilizing structures, and political opportunity structures, the study demonstrates how particular actors connect the ḥadīth to the Kashmir conflict, circulate this interpretation through religious and media networks, and amplify it during periods of heightened India–Pakistan tension. The study concludes that the political significance of Ghazwah al-Hind emerges through processes of interpretation and mobilization rather than directly from the ḥadīth text itself.
The Authority of Revelation and The Contextualization of Qurʾānic Interpretation: The Hermeneutical Contestation Between Fahruddin Faiz and Adian Husaini Kurniasih Mufidayati
Diya Al-Afkar: Jurnal Studi al-Quran dan al-Hadis Vol. 14 No. 1 (2026): June
Publisher : UIN Siber Syekh Nurjati Cirebon

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24235/tys38z08

Abstract

This article examines the epistemological contestation over the legitimacy of hermeneutics in Qurʾānic interpretation through a critical comparison of Fahruddin Faiz and Adian Husaini. Previous studies have commonly framed the debate through a binary of acceptance and rejection, without sufficiently distinguishing the ontological status of revelation, theories of meaning, the role of the interpreter, the function of context, the authority of tradition, and the limits of interpretive plurality. This qualitative library study employs a comparative-textual design. Its primary corpus consists of Faiz’s and Husaini’s works that directly address hermeneutics and Qurʾānic interpretation, while secondary sources include philosophical hermeneutics, Qurʾānic methodology, and scholarship published in national and internationally reputable journals. The analysis applies six symmetrical epistemological dimensions and tests the internal consistency of each argument. The study finds that Faiz develops an adaptive-dialogical orientation in which text, context, and contextualization interact productively, whereas Husaini advances a critical-protective orientation emphasizing the revelatory status of the Qurʾān, the determinacy of certain meanings, and the discipline of the exegetical tradition. Both reject undisciplined interpretation and recognize the need to relate scripture to lived reality, yet they differ over the legitimacy of Western hermeneutical theories, the productive role of readers, and the scope of interpretive plurality. The article proposes limited methodological complementarity: selected hermeneutical tools may be employed at the level of the historicity of interpretation, provided that they remain constrained by philological analysis, Qurʾānic textual structure, the exegetical tradition, a hierarchy of semantic certainty, and intersubjective procedures of validation.
Toward A Qur‘anic Human-Centered AI Framework: Epistemic Humility, Human Dignity, and Technological Responsibility in Qur‘ān Sūrah al-’Alaq [96]:1-5 Yasser Muda Lubis; Topikurohman; Muhammad Irsan Barus; Abdulroman Mahae
Diya Al-Afkar: Jurnal Studi al-Quran dan al-Hadis Vol. 14 No. 1 (2026): June
Publisher : UIN Siber Syekh Nurjati Cirebon

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24235/x0wf1t53

Abstract

Artificial intelligence (AI) increasingly mediates knowledge production, learning, and decision-making, intensifying debates about human agency, epistemic authority, and moral accountability. This article develops a normative-conceptual Qurʾanic Human-Centered Artificial Intelligence (QHCAI) framework through a disciplined contemporary reading of Qurʾān 96:1–5 (al-ʿAlaq). Rather than claiming that the verses contain a technical theory of AI, the study distinguishes textual-exegetical meaning from contemporary significance. Methodologically, it proceeds through three stages: exegetical reconstruction using major classical tafsīr works, comparative conceptual mapping with established Human-Centered AI and responsible-AI literature, and normative synthesis. The analysis argues that the passage supports five interrelated dimensions: transcendental orientation, creaturely dignity and epistemic humility, ethical beneficence, instrumental mediation under meaningful human control, and epistemic responsibility under Divine sovereignty. The proposed model does not replace established requirements such as fairness, transparency, accountability, safety, and human oversight. Its distinctive contribution is to reframe human-centeredness as theocentric human responsibility: human beings remain the locus of moral and epistemic accountability without becoming the ultimate source of value or truth. The article operationalizes the framework through evaluative questions and governance indicators and explicitly treats the analogy between al-qalam and contemporary digital technologies as functional rather than predictive. The QHCAI framework is therefore offered as a normative lens for assessing AI systems, not as an empirically validated governance standard.

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