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Muhamad Zaenal Muttaqin
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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 195 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): Juni
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): Juni
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): Juni
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): Juni
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): Juni
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.

Page 20 of 20 | Total Record : 195

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