Diya Al-Afkar: Jurnal Studi al-Quran dan al-Hadis
Diya al-Afkar adalah jurnal ilmiah yang memfokuskan studi al-Quran dan al-Hadis. Jurnal ini menyajikan karangan ilmiah berupa kajian ilmu-ilmu al-Quran dan al-Hadis, penafsiran/pemahaman al-Quran dan al-Hadis, hasil penelitian baik penelitian pustaka maupun penelitian lapangan yang terkait tentang al-Quran atau al-Hadis, dan/atau tinjauan buku. Jurnal ini diterbitkan secara berkala dua kali dalam setahun.
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<![CDATA[FAWÂTIḤ AL-SUWAR DAN MUNÂSABAH DALAM ALQURAN; Ragam, Kaitan dengan Pesan Surat, dan Nilai-nilai Pendidikannya ]]>
<![CDATA[Fu`ad Arif Noor]]>
<![CDATA[ Diya Al-Afkar: Jurnal Studi al-Quran dan al-Hadis Vol 8, No 1 (2020): Juni ]]>
Publisher : <![CDATA[IAIN Syekh Nurjati Cirebon ]]>
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DOI: 10.24235/diyaafkar.v8i1.5619
<![CDATA[Educational values incorporated in Fawa>tih} al-Suwar are as tanbi>h (warnings) and guidelines for life, as knowledge embracing many secrets of Allah SWT that cannot be known, as a motivation to always seek knowledge and be taqarrub to Allah Swt, and as a doubt dissolver about Quran, especially for Muslims who are weak in faith because they are influenced by the words of the enemies of Islam which state that the Quran is the product of the Prophet Muhammad SAW. The presence of munasabah that understands the correlation between verses or surahs in Quran certainly has good wisdoms in developing education. Thus, the concept of munasabah is a critical way of examining the interrelationships between verses or between surahs in Quran. ]]>
<![CDATA[LIVING HADIS PADA PROSESI KHATAMAN ALQURAN DI PONDOK PESANTREN SUNAN PANDANARAN YOGYAKARTA: STUDI KONTEKSTUALISASI PENDIDIKAN DENGAN TAKHRîJ AL-ḤADîTH ]]>
<![CDATA[Hakiemah, Ainun]]>;
<![CDATA[Sakhok, Jazilus]]>;
<![CDATA[Munandar, Siswoyo Aris]]>
<![CDATA[ Diya Al-Afkar: Jurnal Studi al-Quran dan al-Hadis Vol 8, No 1 (2020): Juni ]]>
Publisher : <![CDATA[IAIN Syekh Nurjati Cirebon ]]>
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DOI: 10.24235/diyaafkar.v8i1.6025
<![CDATA[The tradition of khataman al-Qur?an routinely in Tahfidz Boarding School at Krapyak Yogyakarta, Sunan Pandanaran Yogyakarta Boarding School (pesantren), Al-Asy'ariyah Wonosobo Boarding School (pesantren), Al-Muayyad Solo Boarding School (pesantren), and so on. The term "khataman" in such pesantren is a term aimed at the annual activities of the completion of some students in memorizing juz ?amma, certain letters from the Alquran determined by the pesantren, and especially because of the students who have completed memorizing al- Qur'an 30 juz. The traditions and phenomena of khataman and graduation, especially at the Sunan Pandanaran Islamic Boarding School, need to be reviewed as to how they are from the perspective of the Prophet's tradition. Therefore, in this paper we will explore about the Prophet's traditions (takhrij al-hadith) related to the "Khataman al-Qur'an" and also try to do study the sanad and matan hadith. The hadith search used to stand is the e-hadith application and Gawame Alkalim application. ]]>
<![CDATA[MENELUSURI MAKNA PENGGUNAAN PAKAIAN PUTIH KETIKA SHOLAT: Analisis Living Hadis Studi Kasus Jama’ah Syahadatain Cirebon ]]>
<![CDATA[Anisatun Muthi'ah]]>;
<![CDATA[Wasman Wasman]]>;
<![CDATA[Amir Amir]]>
<![CDATA[ Diya Al-Afkar: Jurnal Studi al-Quran dan al-Hadis Vol 8, No 1 (2020): Juni ]]>
Publisher : <![CDATA[IAIN Syekh Nurjati Cirebon ]]>
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DOI: 10.24235/diyaafkar.v8i1.6099
<![CDATA[This paper discuss about the research meaning a wear of white dress in religious practices such as shalat, dzikir and other carried out by Asy-Syahadatain congregation in Panguragan, Cirebon. Result of the study using phenomenological qualitative methods, it was found the answer that the wear of white dress when worship is a symbol of cleanliness and purity of self. Because white dress are more important and better when compared with other colors. Actually, this practice is not something new, or nor just ordinary tradition, but the sunnah of the Prophet. That is the habits of the Asy-Syahadatain congregation have legal legitimacy derived from the Prophet’s.]]>
<![CDATA[PERKEMBANGAN PARADIGMA PENAFSIRAN KONTEMPORER DI INDONESIA: Studi Kitab Tafsir at-Tanwir ]]>
<![CDATA[Muhammad Asnajib]]>
<![CDATA[ Diya Al-Afkar: Jurnal Studi al-Quran dan al-Hadis Vol 8, No 1 (2020): Juni ]]>
Publisher : <![CDATA[IAIN Syekh Nurjati Cirebon ]]>
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DOI: 10.24235/diyaafkar.v8i1.5977
<![CDATA[This article discusses the development of contemporary interpretation (tafsir) paradigm in Indonesia by conducting research on the Tafsir At-Tanwir Book of the Tarjih and Tajdid Muhammadiyah Majlis (councils). The author tried to match the paradigms of contemporary interpretation in Indonesia with the Book of At-Tanwir as an embodiment of the interpretation book that actually appeared in the contemporary era so that the standardized interpretation paradigm was realized. This article begins with an introduction that explains the development of interpretations in details from the beginning when the interpretation emerged to the development of its realm, starting from the interpretation of bi al-ma'thur which was often carried out by previous scholars to the next phase exploring the realm of contextualization which gave rise to the term tafsir bi al-ra’yi. Tafsir bi al-ra’yi arose as a response to the ummat’s problems which have been increasingly developing in each era and have not been discussed in the previous tafsir books. This article also discusses the biography of Muhammadiyah’s founder, KH. Ahmad Dahlan, the establishment process of Muhammadiyah, and the Tarjih and Tajdid Majlis as an initial introduction before entering into the interpretation of At-Tanwir. Furthermore, this article discusses the paradigms of contemporary interpretations, starting from the initial assumptions as a basis to find a way for the interpretation paradigm and methodology to always develop until the direct studies of the Tafsir At-Tanwir Book which was initiated by Muhammadiyah.]]>
<![CDATA[PERLINDUNGAN FINANSIAL ZAKAT ANAK JALANAN DALAM ALQURAN: Studi Tafsir Tematik Maqâṣidî ibn Sabîl ]]>
<![CDATA[Andri Nirwana]]>;
<![CDATA[Muslim Djuned]]>;
<![CDATA[Muhammad Ikhsan]]>
<![CDATA[ Diya Al-Afkar: Jurnal Studi al-Quran dan al-Hadis Vol 8, No 1 (2020): Juni ]]>
Publisher : <![CDATA[IAIN Syekh Nurjati Cirebon ]]>
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DOI: 10.24235/diyaafkar.v8i1.5972
<![CDATA[The purpose of this study was to determine the interpreters of the commentators on Ibn Sabil. Ibn Sabil is one of the objects of the distribution of legal alms, in addition to other objects. This research used maudhu’i of tafsir method. The data sources used were primary data and other supporting data relating to the main problem. Based on the data analysis, the conclusion that can be obtained is that Ibn Sabil is said to be entitled to receive zakat if he travels far and runs out of provisions, even though he is a rich man in his native place, and his journey has a goal for beneficence or goodness, whether individuals or groups.]]>
<![CDATA[INDIKASI TAFSÎR AL-'ILMÎ DALAM TAFSIR AL-IBRÎZ KARYA BISRI MUSTHAFA ]]>
<![CDATA[Muhammad Mufid Muwaffaq]]>
<![CDATA[ Diya Al-Afkar: Jurnal Studi al-Quran dan al-Hadis Vol 8, No 1 (2020): Juni ]]>
Publisher : <![CDATA[IAIN Syekh Nurjati Cirebon ]]>
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DOI: 10.24235/diyaafkar.v8i1.5882
<![CDATA[Al-Ibriz li Ma’rifati Tafsir al-Qur’an al-‘Aziz by a traditionalist KH Bisri Musthafa has numerous scientific-nuanced interpretation, a nuance that basically is typical to modernist. Closely reading Kiai Bisri’s academic background and journey, this article found a particular period of study that could explain this uniqueness. This period lasted about one year. In that year Kiai Bisri went on Hajj (pilgrimage) while studying in Mecca and Medina. He did because of the demand for mastery of religious insight given by father’s-in-law boarding school in Kasingan. In Mecca and Medina, Kiai Bisri study with several professors and knew the big names who lived in the same period. Among these big names, there are Muh}ammad ‘Abduh and Tantawi Jawhari This period instills to him a more rational way of comprehending Islam and Islamic texts. Kiai Bisri read works of Muhammad ‘Abduh and Tantawi Jawhari which are almost associated to scientific interpretation to tafsir al-‘ilm). Looking at the cosmopolitan Mecca and Medina at the time, it was not difficult to imagine that Kiai Bisri was affected by some of the innate attitude of the cosmopolitan environment, namely rationality and closeness to modern science. Perhaps was what inspired Kiai Bisri to conduct a study with his discussion partners, he returned from Mecca and Medina. In this discussion, several scientific-oriented commentaries, including the two modernist figures, were also studied.. This might be an explains of Kiai Bisri’s life that explains the existence of scientific-nuanced interpretation.]]>
<![CDATA[KAIDAH RASM ḤADHF ALÎF DALAM MUSHAF STANDAR INDONESIA DAN MUSHAF KUNO KOLEKSI PONDOK PESANTREN TEBUIRENG ]]>
<![CDATA[Adrika Fithrotul Aini]]>
<![CDATA[ Diya Al-Afkar: Jurnal Studi al-Quran dan al-Hadis Vol 8, No 1 (2020): Juni ]]>
Publisher : <![CDATA[IAIN Syekh Nurjati Cirebon ]]>
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DOI: 10.24235/diyaafkar.v8i1.5753
<![CDATA[This research describes about the model of using of the rule of rasm in hadhf and ithbat alif in three letters, namely the letter Yasin, al-Rahman, and al-Waqi’ah. The object of this research study is the Indonesian standard Manuscripts (MSI) made by the Ministry of Religion and ancient Manuscripts in the Tebuireng Islamic Boarding School (MQT). Taking of these two Manuscripts is intended as the first step to see the development of using of the rasm in Manuscripts in Indonesia started from the ancient Manuscripts until the formation of Indonesian standard Manuscripts. From the results of the analysis of researchers in seeing the application of h}adhf and ithba>t alif rules on the two Manuscripts, it concludes that the Indonesian standard Manuscripts do the mixed rules in writing alif. While the ancient Manuscripts collection of Tebuireng Islamic boarding schools are more likely to make detrmaining alif (ithbat).]]>
<![CDATA[TELAAH METODOLOGI ILMU ALQURAN: Konstruksi, Dekonstruksi, dan Rekonstruksi Ilmu Makkiyyah-Madaniyyah ]]>
<![CDATA[Munawir Munawir]]>
<![CDATA[ Diya Al-Afkar: Jurnal Studi al-Quran dan al-Hadis Vol 8, No 1 (2020): Juni ]]>
Publisher : <![CDATA[IAIN Syekh Nurjati Cirebon ]]>
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DOI: 10.24235/diyaafkar.v8i1.6323
<![CDATA[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.]]>
<![CDATA[RESEPSI JAMAAH MAJLIS TA’LIM AT-TAQWA TERHADAP HADIS-HADIS MUSHKIL DAN IMPLIKASINYA DALAM KEPEDULIAN KEPADA SESAMA DENGAN PENDEKATAN PSIKOLOGI ORGANISASI ]]>
<![CDATA[Hartati Hartati]]>
<![CDATA[ Diya Al-Afkar: Jurnal Studi al-Quran dan al-Hadis Vol 8, No 1 (2020): Juni ]]>
Publisher : <![CDATA[IAIN Syekh Nurjati Cirebon ]]>
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DOI: 10.24235/diyaafkar.v8i1.6306
<![CDATA[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.]]>
<![CDATA[DINAMIKA DAN PARADIGAMA STUDI AL-QURAN: Kontekstualisasi Penafsiran Ibn Kathîr dan Fazlurrahman ]]>
<![CDATA[Wely Dozan]]>
<![CDATA[ Diya Al-Afkar: Jurnal Studi al-Quran dan al-Hadis Vol 8, No 1 (2020): Juni ]]>
Publisher : <![CDATA[IAIN Syekh Nurjati Cirebon ]]>
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DOI: 10.24235/diyaafkar.v8i1.5618
<![CDATA[This paper tries to discuss the new direction of the development of Quran studies in the discourse of classical and contemporary interpretations. Specifically, this paper explores the thoughts of Ibn Kathir and Fazlur Rahman as a comparative study to see the development of the Quran’s interpretation methodology. It can be said that, Ibn Kathir's interpretation in understanding the Quran is textual. While, the development of Quran in the contemporary era in relation to Fazlur Rahman's thinking tends to be contextual. There are several new methodologies offered by Fazlurrahman in understanding texts, including: first, looking at the context of asbab al-nuzul verses; second, the approach (double movement); and third, the logical synthesis approach. This research employed a literature study approach to find related discussions through books, journals, and articles that were relevant to see the problems. The conclusion shows that Q.S. An-Nisa' 4: 3 according to Ibn Kathir is a text of polygamy, while according to Fazlur Rahman, it is not seen as a command to practice polygamy but monogamy in the context of marriage.]]>
