El-Mu'Jam. Jurnal Kajian Al Qur'an dan Al-Hadis
This journal focuses on the study of the Qur'an and Hadith covering contemporary issues, the Qur'an, and Hadith. The Qur'an is the primary source of all sources of Islamic law. Therefore, all laws in Islam refer to, argue for, and argue against the Qur'an. Because of its very central position, the study of it never finds a point of saturation.The deeper one studies the Qur'an, the more one feels that the ocean of its knowledge is increasingly unnavigable.
EXTERN CRITICISM OF HADITH THOIFAH MANSHURAH IN THE BOOK OF SHAHIH IBNU HIBBAN
The term Thaifah Manshurah (the victorious group) has been adopted by certain extremist violent groups. Previously, since the 1980s, they more commonly referred to themselves as mujahidin (those who engage in jihad). The issue of contradictions among various hadith has long been a subject of discussion in hadith studies, especially in the context of confronting enemies of Islam who attempt to fabricate hadith with the aim of dividing the Muslim community. Therefore, it is crucial to understand the authenticity and classification of hadith, particularly in educational contexts. The addition of this designation is intended to motivate and sustain a spirit of struggle. They claim to be the group foretold to always prevail in struggle and combat, as mentioned in the saying of the Prophet Muhammad (peace be upon him): “Thaifah Manshurah is the victorious group.” However, hadith scholars differ in their interpretations regarding who exactly constitutes this victorious group. In reality, the term Thaifah Manshurah does not only refer to those engaged in warfare, but also encompasses individuals who consistently uphold righteousness and virtue. This study is a library research employing the method of takhrij al-hadith. The object of this research is the hadith found in Sahih Ibn Hibban, narrated by Muhammad ibn Hibban al-Busti, concerning Thaifah Manshurah, understood as the victorious or striving group. The findings of this study indicate that the hadith is muttashil (having an unbroken chain) reaching back to the Prophet Muhammad (peace be upon him). Its narrators are regarded as ‘adl (upright) and dhabit (precise in transmission), and its matn (text) falls into the category of ghayr shadh (non-anomalous) and ghayr ‘illah (free from hidden defects).
Ibn Hibban, Thaifah Manshurah, Takhrij Analysis
Hak Cipta (c) 2026 El-Mu'Jam. Jurnal Kajian Al Qur'an dan Al-Hadis
RELASI KUASA DALAM TAFSIR HAK DῙNI KUR’ĀN DILI : STUDI ATAS PENAFSIRAN ELMALILI HAMDI YAZIR TERHADAP AYAT POLIGAMI PADA MASA TRANSISI TURKI
This article explores the relationship between power and Qur’anic interpretation by examining Elmalılı Hamdi Yazır’s exegesis of polygamy verses in the Turkish context. It argues that interpretation is not purely intellectual but often intersects with political authority, functioning as a tool of legitimacy for state policies. This dynamic became especially visible during Turkey’s transition from the Ottoman Caliphate to the modern Republic, when religious interpretation was mobilized to support emerging political ideologies and national identity. This study employs a qualitative library research method, drawing on primary sources from Elmalılı’s works and relevant secondary literature. Using descriptive-analytical and historical-critical-contextual approaches, the research situates his interpretation within broader socio-political transformations. The findings reveal that Elmalılı’s interpretation of polygamy reflects a high degree of intellectual independence and was not shaped by direct state intervention. He emphasizes justice as the central condition for polygamy, framing it within ethical, social, and humanitarian considerations. Rather than prohibiting the practice outright, he underscores that it must adhere to principles of fairness and public welfare. For Elmalılı, polygamy is not an unrestricted right but a conditional practice bound by moral responsibility and the historical context of revelation.
Tafsir Hak Dîni Kur’an Dili; Turkey; Poligamy.
MEMBANGUN PENDIDIKAN KARAKTER YANG TOLERAN DAN BIJAKSANA MELALUI PEMAHAMAN HADIS
Character education is the main foundation in forming a young generation that is not only intellectually intelligent, but also has noble, tolerant, and wise morals amidst the currents of globalization and complex social problems. The Hadith of the Prophet Muhammad SAW has great potential as a source of values ​​and guidelines in building a tolerant and wise character, but its utilization has not been optimal. This study aims to examine and implement relevant hadiths to formulate an effective character education model. Through a literature study, this article discusses the relevance of hadiths in character education, especially the value of honesty (Ash-Shidq) which leads to goodness and heaven, as well as the character of tolerance and compassion (At-Tasamuh Wal Rahmah) which encourages empathy and creates an inclusive environment. In addition, the character of responsibility and trustworthiness, which emphasizes each individual as a leader of what they lead, is an important foundation. The implementation of ideal character education requires a holistic environment, an integrated curriculum, school-family-community collaboration, and the role of teachers as role models. However, challenges such as limited teacher understanding, academic pressure, negative environmental influences, and shifts in socio-cultural values ​​often hinder effective implementation. Therefore, character education must be adaptive, balancing traditional and modern values, and requires collaborative support from various parties to create a generation with integrity, adaptability, and the ability to bring about positive change.
Character Education, Tolerance, Wisdom, Understanding of Hadith.
Hak Cipta (c) 2025 El-Mu'Jam. Jurnal Kajian Al Qur'an dan Al-Hadis
MEMBACA TAFSIR DI DUNIA MELAYU: EKSPLORASI IDENTITAS DAN DINAMIKA PERKEMBANGAN TRADISI KEILMUAN
This article explores Qur’anic exegesis in the Malay world with a focus on its definition, identity, and dynamic development. The study emphasizes that the exegetical tradition in the Malay region demonstrates distinctive characteristics compared to the Arab world and other Islamic regions. The identity of Malay Qur’anic exegesis is reflected in the use of local languages, social contexts, and scholarly approaches that combine both traditional and modern elements. Furthermore, this article examines exegetical efforts in Malay-speaking countries such as Indonesia, Malaysia, Brunei Darussalam, and Singapore, highlighting both continuity and divergence in methods, styles, and objectives of interpretation. By employing a comparative approach, this study provides a comprehensive overview of the Malay world’s contribution to the global heritage of Qur’anic exegesis, while also underlining the importance of local exegetical traditions as an integral part of the universal development of Islamic interpretation.
Tafsir, Dunia Melayu, Identitas, Dinamika, Komparatif
HADIS: DARI ITBA’ AL-SUNNAH HINGGA INKAR AL-SUNNAH
Hadith is the second source of Islamic teachings after the Qur'an. Throughout history, Muslims have had various approaches to understanding and practicing hadith. Some understand hadith as a valid and correct legal basis for human life, because it originates from the Prophet Muhammad (peace be upon him). Others deny or reject it because its veracity is considered uncertain and because they believe that everything is explained in the Qur'an, thus requiring no other source. This article will explore how hadith were understood and practiced by early Muslims, and how differences of opinion and interpretation have influenced their understanding of hadith.
Hadith, Itba' Al-Sunnah, Inkar Al-Sunnah
AQSAM AL-QUR’AN DAN TRADISI SUMPAH MASYARAKAT ARAB JAHILIYAH: ADAPTASI RETORIKA ILAHI
This article examines the phenomenon of the Qur'anic Aqsam (Divine Oaths) not merely as a confirmation of Islamic teachings, but as a rhetorical strategy that both adopts and deconstructs the oath tradition of the Arab Jahiliyah community. Using semantic-historical analysis, this paper argues that the Qur'an appropriates the formulation of pagan oaths made by pre-Islamic Arabs. Oaths, which initially centered on tribal honor, ancestors, and time (al-dahr) as fate, became epistemological instruments for proving Tawhid and eschatology. Case studies of Surah Al-'Adiyat and Surah Al-'Asr demonstrate how the form of pre-Islamic oaths was maintained, but their content and orientation underwent a radical shift from tribal anthropocentrism to prophetic theocentrism.
Aqsam Al-Qur’an, Jahiliyah tradition, Divine rhetoric
INTERPRETASI FASĀD DAN EKSPLOITASI SUMBER DAYA ALAM (ANALISIS SEMANTIK TOSHIHIKO IZUTSU TERHADAP Q.S. AR-RUM AYAT 41)
The global environmental crisis, characterized by massive deforestation and ecosystem degradation, has reached an alarming level, including in Indonesia. This research aims to uncover the profound meaning of the term fasād (corruption/damage) in QS. Ar-Rum verse 41 through Toshihiko Izutsu's semantic approach and to analyze its relevance to contemporary natural resource exploitation phenomena. The methodology used is library research with descriptive-analytical analysis. The findings indicate that, fundamentally, fasād means damage or a condition that deviates from balance. Relationally in the Qur'an, fasād is closely associated with the concepts of injustice (ẓulm), transgression, and the neglect of the trust of vicegerency (khilāfah). Its relevance to current natural exploitation includes acts of forest destruction, irresponsible mining, and waste pollution, all of which are tangible manifestations of human hands disturbing the balance of Allah's creation. This research concludes that addressing the ecological crisis requires spiritual transformation and the application of environmental ethics based on Qur'anic values.
Fasād, QS. Ar-Rum: 41, Toshihiko Izutsu's Semantics, Natural Exploitation.
EKSPLORASI MAKNA ISLAM DALAM AL-QUR’AN PERSPEKTIF MUHAMMAD ASAD
This article examines the meaning of Islam as portrayed in the Qur’an from Muhammad Asad’s perspective. It explores the interpretation of sacred texts by emphasizing complete surrender to Allah. Asad argues that Islam is not merely a set of rituals or legal rules but a profound spiritual realization that requires total commitment of the heart, mind, and soul to the oneness of God. The study analyzes Qur’anic verses that affirm true salvation rests on sincere belief, confidence in the Day of Judgment, and the performance of virtuous deeds. Furthermore, the article discusses the principle of religious freedom that forbids coercion in matters of faith, allowing individuals to choose their spiritual path without force. Asad’s inclusive approach, which rejects sectarian exclusivity, paves the way for interfaith dialogue and highlights the universal values of Islam that promote human dignity and social justice. The study concludes that the essence of Islam, defined by complete surrender to Allah, is relevant for achieving global harmony and peace. This research offers fresh insights to support mutual understanding and cooperation among diverse religious communities and emphasizes Muhammad Asad’s vital role in renewing Qur’anic interpretation to foster contemporary religious comprehension and spiritual harmony around the world. Overall unity.
Islam, Muhammad Asad, Surrender, Qur'an, Interfaith Dialogue
EPISTEMOLOGI MUHAMMAD SYAHRUR: PENAFSIRAN KONTEMPORER AL-QUR'AN
Muhammad Syahrur, an Egyptian-Syrian scholar who offered various innovative and revolutionary theories in Islamic law and one of them was the Hudūd Theory (theory of legal boundaries) or Limit Theory. Syahrur is also one of the thinkers who took part in making takwil a method for understanding the Koran, especially for understanding the mutasyabihat verses. This research uses qualitative methods and is descriptive analysis, namely by examining the works of Muhammad Syarur. As a result of this research, there is one keyword that shows the epistemology adopted by Syahrur in his Islamic studies. The keyword is al-haqq (the right one). According to the shahrur, the Qur'an itself introduces the word al-Haqq and often contrasts it with al-Bathil (which is wrong). Syahrur is of the view that al-haqq and al-bathil are two contradictory things which are the basis for human knowledge. In constructing his methodology, Syahrur began his initial steps with a deaffiliation approach to the classical ulama's model of reading Al-Qur'anic texts.
Epistemology, interpretation, Muhammad Syarur.
Hak Cipta (c) 2024 El-Mu'Jam. Jurnal Kajian Al Qur'an dan Al-Hadis
HADIS DALAM BUDAYA INDONESIA ABAD XVII-XVIII: KAJIAN ATAS PEMIKIRAN ABD RAUF SINKEL
Special attention to the study of the hadith or sunnah of the Prophet as the second source of Islamic law, led Al-Sinkili to a greater appreciation of the meaning of sharia and Sufism. This can be found in references to works in the form of tafsir, fiqh, and Sufism in the form of hadith histories. This research uses qualitative methods and is descriptive analysis, namely by systematically describing and describing discussion materials obtained from various sources, both primary and secondary sources which are then analyzed to obtain research results. The results of this research, especially regarding the development of hadith studies in Indonesia in the XVII-XVIII centuries, provide an illustration that hadith at that time had not yet developed into a separate discipline, because the study of hadith was new on a practical plane, not yet theoretically structured. Although there has been Al-Sinkili's work on hadith, namely; Syarah Latif 'ala Arba'in Hadisan li Imam an-Nawawi and al-Mawa'iz al-Badi'ah, but access to these works is still very difficult.
Abd Rauf Sinke, Hadith, Indonesian Culture.
PENGARUH POLITIK DAN AGAMA DALAM PERKEMBANGAN KAJIAN HADIS DI YAMAN PADA ABAD KE-7 HINGGA KE-10 MASEHI
Artikel ini membahas pengaruh politik dan agama dalam perkembangan kajian hadis di Yaman selama abad ke-7 hingga ke-10 Masehi. Yaman, sebagai salah satu pusat keilmuan Islam, memiliki peranan penting dalam penyebaran dan pengajaran hadis. Studi ini mengeksplorasi bagaimana kondisi politik, seperti pergantian kekuasaan dan pengaruh mazhab, memengaruhi metodologi kajian hadis di Yaman. Perbedaan pendekatan antara mazhab Sunni dan Zaidiyah juga ditinjau sebagai faktor yang memperkaya, sekaligus menantang, upaya standarisasi metodologi hadis di kawasan tersebut. Dengan pendekatan historis dan sosial, penelitian ini menyoroti dinamika hubungan antara kekuasaan politik dan perkembangan ilmu hadis, serta bagaimana lembaga pendidikan memainkan peran dalam menyebarkan pemahaman yang berbeda. Hasil kajian menunjukkan bahwa perkembangan hadis di Yaman bukan hanya dipengaruhi oleh aspek teologis, tetapi juga oleh dinamika sosial dan politik yang kompleks.
KREDIBILITAS PERIWAYAT MURJI’AH DALAM KITAB SAHIH AL-BUKHARI STUDI JARH WA TA’DIL TERHADAP IBRAHIM BIN TAHMAN
The early development of hadith studies was accompanied by the development of various Islamic ideologies that influenced the originality of the traditions themselves. In this context, followers of certain groups often falsified traditions due to their bigotry towards their group. They are referred to as innovators. Among the scholars of hadith criticism, the narration of the narrator of ahl bid'ah is accepted and rejected by some. One example is Ibrahim b. Tahman, who was affiliated with the Murji'ah group and whose hadith is recorded in Sahih al-Bukhari. This paper aims to prove the capacity of Ibrahim b. Tahman as a Murji'ah narrator whose narration is accepted by al-Bukhari. The research method used is library research with a qualitative approach, relying on sources from various literatures. The results showed that: (1) Ibrahim b. Tahman has a strong intellectual capacity in the field of hadith, as evidenced by the high praise given by scholars who observe hadith narrators. This indicates that he fulfills the criteria of al-Bukhari's rijalul hadith. (2) The traditions narrated by Ibrahim b. Tahman do not reflect his Murji'ah understanding. On the contrary he narrated the traditions in the same manner as other Sunni narrators showing integrity and authenticity in his narration.
Sahih al-Bukhari, Murji’ah, Ibrahim bin Tahman
MENERAPKAN PENTINGNYA NILAI-NILAI KEJUJURAN DI DALAM BERBISNIS: STUDI ANALISIS Q.S AL-MUTHAFFIFIN 1-3 BERDASARKAN TAFSIR AL-MISBAH
In the business world, honesty is a basic value that is very important to build good relationships between businesss people and consumers. This study aims to explore the understanding of honesty in business in the Qur'an, especially Q.S. Al-Muthaffifin verses 1-3, as well as its implications in modern business practices. This research uses a qualitative approach with a library research method, analyzing primary sources such as the Qur'an and M. Quraish Shihab's Al-Mishbah commentary. As well as secondary sources that involve collecting and analyzing data from literature and reliable sources related to business ethics and honesty. The findings show that honesty in business not only includes truth in statements and actions, but also involves transparency and integrity in every business interaction. The research also highlights that honesty can increase trust between businesses and customers, and contribute to business sustainability. In addition, this research found that the fraudulent practices described in Q.S. Al-Muthaffifin verses 1-3 can damage a company's reputation and social relationships, and carry severe moral consequences in the afterlife. Therefore, the application of honesty values is necessary to create a good and sustainable business environment.
ANALISIS FENOMENA PERTEMUAN ANTARA DUA LAUTAN DALAM AL-QUR’AN DAN RELEVANSINYA DENGAN KEHIDUPAN MODERN
The phenomenon of the meeting of two seas, as mentioned in the Qur'an, particularly in Surah Ar-Rahman: 19-20 and Surah Al-Furqan: 53, not only illustrates natural realities but also contains scientific significance relevant to modern scientific studies. This phenomenon describes the existence of a natural barrier separating two seas with different characteristics, such as salinity and temperature, which do not mix despite their close proximity. The scientific concept of a halocline, a transitional zone between two bodies of water with differing properties, provides a deeper explanation of this phenomenon. This paper aims to analyze the phenomenon of the meeting of two seas from the perspective of the Qur'an and science. The discussion not only reveals the connection between revelation and science but also delves into the philosophical and spiritual meanings embedded in this natural phenomenon. The study finds that the phenomenon of the meeting of two seas teaches the importance of maintaining environmental balance, valuing diversity, and fulfilling humanity’s role as stewards of the earth. Additionally, this phenomenon is relevant to efforts in environmental preservation and the sustainable management of natural resources. The analysis in this paper shows that the Qur'an and modern science harmonize in explaining natural phenomena, which can inspire efforts to protect the environment and strengthen the relationship between knowledge and faith. Thus, understanding this phenomenon can reinforce faith while increasing awareness of the critical human responsibility to preserve the earth.
Pertemuan Dua Lautan, Al-Qur'an, Halocline, Sains, Lingkungan, Filosofi Alam.
MADU DALAM PERSPEKTIF AL-QUR'AN DAN SAINS MODERN: ANALISIS QS. AN-NAHL AYAT 68-69 DAN TEMUAN PETER MOLAN TENTANG MANFAAT TERAPIUTIK MADU
Honey has long been recognized as a natural substance with therapeutic benefits, both in the Qur'anic perspective and modern medicine. This study aims to analyze the alignment between the Qur'anic view (QS. An-Nahl verses 68-69) of honey as a "healing for mankind" and modern scientific findings, particularly Peter Molan's research on its antibacterial mechanisms and wound-healing properties. A qualitative literature review method was employed, integrating Qur'anic exegesis analysis and a review of scientific literature from reputable databases such as PubMed and ScienceDirect. The results demonstrate that honey's therapeutic properties, including antibacterial activity, wound healing, and potential as an antibiotic alternative, have been scientifically validated through active compounds like methylglyoxal (MGO) and hydrogen peroxide (H₂O₂). These findings align with the Qur'anic description and its interpretations, while also highlighting challenges in quality standardization for clinical applications. In conclusion, this study strengthens the integration of science and religion in understanding honey as a therapeutic agent and recommends the development of standardized protocols and further research to optimize its use in modern healthcare.
KONTROVERSI PEMIKIRAN IGNAZ GOLDZIHER TENTANG HADIS: ANTARA KRITIK MUSLIM DAN HEGEMONI ORIENTALIS
Ignaz Goldziher's believed that hadiths did not genuinely originate from the Prophet. For him, hadiths largely reflected the political and social interests of early Muslim society during the first two centuries. This view later sparked a long debate between Western and Muslim scholars. Goldziher doubted the sanad system. He accused many hadiths of being engineered by those in power, including mass fabrication under the Umayyads. This paper reexamines Goldziher's arguments. The method used is a qualitative library study with a comparative-evaluative approach. The findings show that Goldziher's skepticism is methodologically weak. He focused too heavily on matn analysis while ignoring the sanad system that had already been documented since the time of the Companions. His accusation of mass fabrication by the Umayyads is also difficult to prove when we look at manuscript evidence from the first and second centuries AH. Thus, although Goldziher's critique has prompted healthy reflection in hadith studies, his broad generalizations cannot be accepted historically.
Hadith authenticity, Ignaz Goldziher, Muslim response, orientalism, sanad criticism
INTERPRETASI SURAH AN-NAS OLEH MUHAMMAD ISMAIL AL-ASCHOLY (SEBUAH ANALISIS TERHADAP TAFSIR LISAN DALAM KAJIAN “NGAJI TAFSIR ALA NU BERSAMA LORA ISMAIL AL-ASCHOLY)
Contemporary Quranic exegetes increasingly utilize social media as a medium to disseminate their interpretations to wider and more diverse audiences. One prominent figure in this trend is Muhammad Ismail Al-Ascholy, a young scholar from Bangkalan, Madura. He actively shares his insights through Instagram’s Instastory feature via his account @ismailascholy, and frequently employs platforms such as YouTube, Zoom Meetings, and Instagram Live to deliver oral exegeses.This study aims to highlight the dynamic nature of oral approaches to Quranic interpretation in the contemporary context and to examine the distinctive features of Al-Ascholy’s oral exegesis of Surah An-Nas, as presented in the Ngaji Tafsir Ala NU x Lora Ismail Al-Ascholy program on the Ala NU channel.This research adopts a descriptive-qualitative approach, drawing upon Andreas Gorke’s theory of oral interpretation, complemented by Walter J. Ong’s concept of orality. The findings highlight the distinctive features of orality in the works of Al-Ascholy, with a particular focus on the repetition of verses at the conclusion of Surah An-Nas and the profound threats conveyed therein.This study concludes that presenting oral interpretations via social media can serve as an alternative medium for contemporary exegetes to actively engage with and contribute to the evolving landscape of Qur'anic interpretation.
Oral Interpretation, Al-Ascholy, An-Nas, Social media.
REINTERPRETASI LAFADZ MAQRABAH DAN MATRABAH DALAM SURAT AL-BALAD PERSPEKTIF MA’NA CUM MAGHZA
This article is motivated by the reality of texts about diversity in interpreting the Qur'an, including in interpreting QS. Al-Balad verses 14-16 which contain information about feeding orphans and the poor. Some commentators understand it as a command to provide for orphans and the poor during times of famine, some interpret it as an effort to spread social justice, and some understand it with the priority/target for distributing aid contained in the words maqrabah and matrabah. This is very relevant to the phenomena that often occur and the conditions that befall this country, namely poverty, misuse of public funds, corruption, inappropriate distribution of aid, the gap between the rich and the poor, hedonism in some people, and injustice for the weak. The author will try to reinterpret QS. Al-Balad verses 14-16 and see the development of interpretations of the verses studied, especially the meaning of maqrabah and matrabah. This research is included in the type of library research. The approach used is the ma'na cum maghza approach from Sahiron Syamsuddin. The results of this study are the words maqrabah and matrabah in QS. Al-Balad verses 14-16 indicate the priority of orphans and poor people who are given assistance, namely: orphans who have closeness (blood relations/place/nationality/humanity), Poor people who are matrabah, namely if associated with the current context, the author found several conditions of people who fall into this category, namely: 1) Homeless or vagrants, 2) Street children, 3) People who live in slums, 4) Uninhabitable housing, 5) Have no income so they often do not eat, 6) People affected by war or political conflict in a country.
Q.S. Al-Balad: 14-16, Orphans, The poor, Ma'na Cum Maghza
KONSEP REZEKI DALAM AL-QUR’AN: STUDI KOMPARATIF TAFSIR AṬ-ṬABARĪ DAN AL-MISBAH DALAM PERSPEKTIF RESEPSI HANS ROBERT JAUSS
The concept of rizq (sustenance) is one of the fundamental themes in the Qur'an whose interpretation has evolved alongside the socio-historical and intellectual contexts of Qur'anic exegetes. Although numerous studies have examined the concept of sustenance from theological, thematic, and socio-economic perspectives, comparative research integrating classical and contemporary exegesis through Hans Robert Jauss's Reception Theory remains limited. This study aims to analyze the concept of rizq in the Qur'an through a comparative examination of Aṭ-Ṭabarī's Jāmi‘ al-Bayān and M. Quraish Shihab's Tafsir al-Miṣbāḥ, while exploring how the exegetes' horizons of expectation shape their interpretations. This research employs a qualitative library research method using descriptive-analytical and comparative approaches. Primary data were obtained from Jāmi‘ al-Bayān and Tafsir al-Miṣbāḥ, while secondary data were collected from relevant scholarly books and journal articles. The data were analyzed using Hans Robert Jauss's Reception Theory, particularly the concept of the horizon of expectations, to explain the dynamics of interpretation in both exegetical works. The findings reveal that Aṭ-Ṭabarī interprets sustenance within a normative-theological framework, emphasizing divine decree, adherence to Islamic law, and an eschatological orientation. In contrast, Quraish Shihab offers a more contextual interpretation by highlighting the relationship between divine providence, human endeavor, moral responsibility, and social ethics. These interpretive differences reflect the changing horizons of expectation shaped by the historical and intellectual contexts of each exegete. This study demonstrates that the Qur'anic concept of sustenance is dynamic and continuously reinterpreted while maintaining its essential theological foundation.
Tafsir Methodology, Imāmah, Thabāthabā’i , Tafsir al-Mīzān , Shia Theology
RASIO ESOTERIS AYAT-AYAT EKOLOGI: STUDI INTERPRETASI KITAB “RUH Al-MA’ANI FI TAFSIR Al-QUR’ANAL-ADZIM” KARYA IMAM AL-ALUSI
his research aims to examine the esoteric dimensions of ecological verses in the interpretation of Ruh al-ma'ani fi tafsiril Al-Qur'an al-azhim wa as-sab'il matsani by Imam Al-Alusi. This tafsir is known for its in-depth approach to the inner meaning of the Koran, including aspects of inner interpretation in ecological verses that are neglected in other research. This research uses a qualitative method with a library research type of research which uses library data sources as a reference. This research is descriptive analytical in nature to explore how al-Alusi interprets verses relating to the environment and the universe. The research findings try to show that Imam Al-Alusi not only discusses the zahir (exoteric) meaning of ecological verses, but also explores the inner (esoteric) meaning which includes the spiritual relationship between humans and nature, human moral responsibility in preserving the environment, as well as the role of nature as signs of God's greatness. This research highlights the relevance of esoteric interpretation in facing contemporary ecological challenges and invites readers to reflect on the deep meaning of Al-Quran verses related to ecology.
Esoteric, Ecology, Tafsir, Ruhul Ma'ani, Al-Quran.
PENDEKATAN AL-QUR’AN DALAM MENGATASI TRAUMA ANAK BROKEN HOME DALAM Q.S. Al-BAQARAH AYAT 286 ( KAJIAN TAFSIR AL-MARAGHI)
The Al-Qur'an is the holy book of Muslims which was revealed to the Prophet Muhammad SAW through the Angel Jibril Alaihissalam gradually over 23 years. The Al-Qur'an has many names, one of which is asy Syifa which means healing medicine, this is in line with the word of Allah which meaning, O people, a lesson (Al-Qur'an) has come to you from your Lord, a cure for diseases in the chest and guidance and mercy for believers, so the author tries to provide a solution to broken home children through the Al-Qur'an approach An, the research method used by the author in this research is a qualitative method with a descriptive approach, while the data collection technique in this research is literature study by searching for rivew literature through journals, magazines, theses, books and other rivew literature. The results of this research are to provide a solution to children whose parents have abandoned them due to psychological factors in the form of jealousy towards each other and declining or low economic conditions in the household, so that in this case the child becomes a victim both physically and mentally.
Al-Qur'an, Trauma, Broken Home Children.
ANALISIS MAKNA KONTEKSTUAL AL-NUR DALAM AL-QUR’AN: KAJIAN TAFSIR TEMATIK
Dalam al-Qur’an ada tiga jenis kata. (1) kata yang hanya mempunyai satu makna; (2) kata yang mengandung makna yang lain; (3) kata yang maknanya perlu dijelaskan lebih lanjut. Salah satu term dalam al-Qur’an yang menarik untuk dikaji karena derivasi maknanya adalah al-nur, dimana term ini mengandung makna selainnya dan masih memerlukan penjelasan lanjutan. Artikel ini akan bertujuan untuk mengkaji dan menganalisa makna kontekstual term al-nur dalam al-Qur’an. Jenis penelitian ini adalah studi pustaka, dan metode yang digunakan adalah deskriptif-analitis, dengan pendekatan tafsir tematik. Setelah mengkaji secara tematik dengan mengumpulkan ayat-ayat yang menyebut term al-nur, peneliti menemukan bahwa al-nur dalam al-Qur’an memiliki derivasi makna, di antaranya adalah Dzat Allah, agama Islam, iman, al-Qur’an dan kitab-kitab Allah lainnya, cahaya yang diberikan Allah kepada kaum mukminin di akhirat, dan cahaya matahari dan bulan. Tepatnya bahwa makna al-nur mencakup hal yang indrawi dan maknawi. Kesimpulannya adalah derivasi makna al-nur tergantung konteks redaksi ayat dan riwayat yang menjelaskan maknanya. Namun dari sekian perbedaan makna al-nur dalam al-Qur’an masih berkaitan satu sama lain. Jika diurutkan, maka diketahui bahwa asal segala nur adalah Dzat Allah Swt, berupa nur kemudian nur Allah menyinari langit dan bumi baik berujud nur yang maknawi ataupun indrawi.
Qur'an, Thematic Tafsir, Contextual Meaning of Al-Nur.
MEREDAM KONFLIK PLURALISME AGAMA DENGAN SPIRITUALITAS AL-QUR’AN
Plurality is inevitable. There is no single reality in this life. Humans are destined by God to have tribes and nations with different physical characteristics, thoughts, cultures, religions, ideologies, and traditions. These differences often cause tension and prolonged conflict and often result in loss of life. Of all the differences, religion is assumed to be the one that most often triggers conflict, because religion is the most fundamental and sensitive thing for every human being. Religious conflicts, both internal and inter-religious, can occur due to several factors such as differences in beliefs, differences in interpretation, religious fanaticism, and intervention from outside interests. It is important to provide an understanding to religious people that religious differences must be addressed with an awareness of religious pluralism. Religious pluralism is understood as an understanding that recognizes the existence of other religions outside of one's religion and respects them to practice the teachings of one's religion. Religious pluralism does not justify other religions, let alone consider them the same. Religious pluralism views that each religious person still holds a strong commitment to their respective religions. One effort that can be done to reduce religious conflict is to build awareness of religious spirituality in each religious adherent. Being religious is not just a formulation of rituals of worship, in fact the practice of rituals of worship is a form of presentation of a person's religious spirituality, which then the devout person must present himself in the form of a human being with noble morals. So religious spirituality must be implemented in the form of obedience to worship which then produces humans with noble morals. Thus, religious people whose level of religious spirituality is good should respect religious differences and dislike religious conflicts.
Religious Conflict, Pluralism, Spirituality of the Qur'an.
HERMENEUTIKA HUKUM ISLAM KHALEED ABOU EL FADL DAN FATWA MUI TENTANG JILBAB
Contestation over interpretation in contemporary Islamic law often produces claims of authoritative truth that can lead to interpretive authoritarianism. This phenomenon appears when a particular reading is presented as the definitive will of God, thereby closing off dialogical space and plural interpretive possibilities. This article analyzes Khaled M. Abou El Fadl’s negative hermeneutics as a framework to resist interpretive authoritarianism and tests its relevance for reading the Indonesian Ulema Council’s (MUI) fatwa on the jilbab. The study employs a qualitative, critical-analytical approach to Abou El Fadl’s writings, especially Speaking in God’s Name: Islamic Law, Authority, and Women, and to MUI documents and discourses regarding the jilbab. The findings show that negative hermeneutics positions text, author, and reader in a balanced dialogical relation that prevents any single party from monopolizing meaning. Through the concepts of competence, meaning determination, and representation, Abou El Fadl distinguishes legitimate authority from authoritarianism that forecloses alternative interpretations. In the context of the jilbab fatwa, this approach indicates that while fatwas have normative authority, they are not absolute; they must consider social context, the moral objectives of the Shari‘a, and the principles of honesty, diligence, comprehensiveness, reasonableness, and self-restraint. The article’s main contribution is to apply negative hermeneutics as an analytical instrument for religious fatwas in Indonesia, offering a more dialogical, contextual, and maqasid-oriented reading of Islamic law without diminishing the authority of the Qur’an and Sunnah.
Islamic legal hermeneutics, Khaled M. Abou El Fadl, MUI fatwa, jilbab.
ANALISIS HADIS TEMPAT YANG DICINTAI DAN DIBENCI ALLAH DALAM KITAB SHAHIH IBNU HIBBAN
Kajian hadis membutuhkan persyaratan metodologis hadis yang terkesan sangat rumit, dikarenakan pemahaman hadis harus melewati dua fase, yaitu fase penelitian orisinilitas terhadap hadis tersebut dan fase analisa isi (matan) hadis. Dalam pembahasan ini, hadis yang akan dianalisi adalah hadis tentang Negara yang dicintai Allah ialah masjidnya dan Negara yang dibenci ialah pasarnya, yang dikutip dari kitab Shahih Ibnu Hibban karangan Imam Ibnu Hibban. Diantara para ulama yang tergolong sebagai perawi mutasahil salah satunya ialah Ibnu Hibban. Pada hakikatnya masjid itu mulia bukan sebab secara dzat ia mulia, melainkan karena perilaku kebajikan manusia didalamnya seperti dzikir, membaca al-Qur’an, shalawat, serta majelis ilmu. Kesimpulannya hadis kedua tempat yang dicintai dan dibenci Allah adalah, Allah membenci pasar karena keburukan yang dilakukan oleh manusia didalamnya, baik dari segi perniagaan ataupun komunikasi antar sesama. Tidak ada yang salah dengan aktivitas yang ada dipasar selama kita bisa menjaga diri dari Tindakan yang dapat merugikan sesama atau bahkan hal-hal yang dapat melalaikan kita dari Allah. Melalui analisis Takhrij Hadist kita dapatkan bahwa derajat hadist yang telah dibahas adalah shahih, tidak ada syad ataupun ‘illah pada matan, derajat perawi yang sebagian besar tsiqqah menguatkan hadist ini sehingga dapat disimpulkan bahwa hadist ini shahih dan dapat diterima. Hadist ini termasuk ke dalam hadist marfu’ karena disandarkan langsung kepada Rasulullah SAW, dan merupakan hadist qauli atau perkataan Nabi pada seorang sahabat, yaitu Abu Hurairah, tidak ada syawahid dalam jalur periwayatan hadist ini karena Rasulullah SAW. Hanya menyampaikan kepada Abu Hurairah.
Kata kunci: Hadis, Takhrij, Ibnu Hibban,
KONTEN FLEXING BERSEDEKAH DALAM PERSPEKTIF HUKUM ISLAM (KAJIAN TAFSIR AHKAM)
Recently, there has been a lot of flexing charity content on social media such as Instagram, Facebook, YouTube and TikTok. Flexing is done to achieve various goals, including getting praise, attracting sympathy, or creating a good impression for other people to trust them. Judging from Islamic teachings, flexing can be said to be an act of showing off which is part of arrogance, self-pride, or an attitude of riya. Meanwhile, giving alms in the Qur'an is permitted openly or hiddenly. So it can be said that not all alms that are created as content or shown to the public are part of flexing in the sense of riya. This research is qualitative in nature using library research research methods. The reference sources for this research are books or literature that have a correlation with flexing giving alms and tafsir books that are based on Fiqh or Ahkam interpretations. The method used in this research is the thematic interpretation method, namely analyzing verses related to almsgiving and flexing (riya) in the Al-Qur'an. The results of this research are; 1) The content of alms is not necessarily part of flexing/riya, 2) The content of giving alms or showing alms is permitted in Islam as long as alms are obligatory such as zakat, if alms are sunnah then it is better to hide them, 3) The content of giving alms can be said to be flexing/riya if the intention is and the aim is to boast, be arrogant, and want to be seen by many people in order to receive praise, this is what is prohibited by Islamic teachings.
Hak Cipta (c) 2023 El-Mu'Jam. Jurnal Kajian Al Qur'an dan Al-Hadis
ARGUMEN KEBOLEHAN WANITA BEKERJA DI LUAR RUMAH PERSPEKTIF AL-QUR’AN (STUDI PEMIKIRAN NADIA ABDURRAHMAN DAN OKI SETIANA DEWI)
Women are one of God's creatures who are very privileged so that a woman's position cannot be replaced by another God's creature. Discussions about women continue to be echoed in society, especially regarding career women. Discussions about career women are also of interest to Muslim scholars who discuss career women in the Koran, including Nadia Abdurrahman and Oki Setiana Dewi. The understanding of career women in the Qur'an was raised by contemporary women with different backgrounds, namely Nadia from the Islamic boarding school and Oki from the preacher circle, which made the author interested in conducting a comparative study of the understanding of these two figures. The focus of this research is as follows: 1) What is the urgency of Nadia Abdurrahman's thoughts regarding the ability of women to work outside the home from the perspective of the Qur'an? 2) What is the urgency of Oki Setiana Dewi's thoughts regarding the ability of women to work outside the home from the perspective of the Qur'an? 3) What are the similarities and differences in the thoughts of Nadia Abdurrahman and Oki Setiana Dewi regarding the ability of women to work outside the home from the perspective of the Koran? This research uses a type of qualitative research using the netnography method, while the approach of this research is a comparative study between the thoughts of Nadia Abdurrahman and Oki Setiana Dewi. The data collection techniques for this research include: determining the theme, searching and collecting data, transcribing several videos that have been collected, observing the data that has been obtained from the YouTube channel, carrying out analysis of the data that has been obtained. The results of this research were that: 1) Nadia explained that a woman is allowed to have a career like a man and if the work is done with good intentions it will be rewarded by Allah SWT., 2) Oki explained that a woman can go out home and have a career like women at the time of the Prophet saw with certain conditions as explained. 3) Nadia Abdurrahman and Oki Setiana Dewi's opinions regarding career women in the Koran have the same explanation regarding a woman's ability to have a career outside the home. Meanwhile, the difference between the two lies in the legal origin of career women, the characteristics or methods of understanding verses of the Koran and the educational background of both.
Wanita Bekerja, Nadia Abdurrahman, Oki Setiana Dewi, Studi Pemikiran
KAJIAN ILMU AL-QUR’AN: NASAKH WA MANSUKH
The Al-Qur'an has two sides, namely that the Al-Qur'an is a book of Muslims which has no differences in it (ikhtilaf) but on the other hand there is a verse in the Al-Qur'an which mentions nasakh, namely in Q.S. Al-Baqarah verse 106. Because of this, there are differences of opinion among the scholars into two groups. First, those who accept and support naskh, which means there is an annulment in the Koran. Second, they do not accept nasakh in the sense of negating the law directly revealed by Allah SWT, and they interpret nasakh as the same as takhsis, or more precisely as specialization. Therefore, it is not surprising that the discussion of Nasikh Wa Mansukh is an interesting discussion to study.
A'ISYAH BINT AL-SYATHI DAN AL-TAFSIR AL-BAYANI LI AL-QUR'AN AL-KARIM (TELAAH METODOLOGI, ASBAB AL-NUZUL DAN ESKATOLOGI))
Context analysis plays an important role in understanding revelatory events, because the concept of "revelation" cannot be understood unless you look at the previous context. This indicates that there is a relationship between reality (as context) and the text. One cannot possibly understand by taking the text outside of reality. Therefore, asbab al-nuzul (events that occurred and accompanied the revelation of a verse of the Qur'an) is very necessary to understand a condition. But the context here is broader than asbab al-nuzul, because asbab al-nuzul becomes necessary only to see special events. This assumption about asbab al-nuzul was developed by A'isyah Bint al-Syathi'. According to him, asbab al-nuzul is nothing more than postulates surrounding the text, or external conditions of revelation. Therefore, he emphasizes the universality of meaning rather than the specificity of the condition (al-'ibratu bi'umum al-lafzi la bi specifically al-sabab). He tried to develop a "narrative text theory" that stated that verses were revealed based on specific reasons but were expressed in the form of general pronunciations, so the general pronunciation was used as a guide.
A'isya bint al-Syathi', Asbab Al-Nuzul, Tafsir Al-Bayani
INTERPRETASI DAN KARAKTERISTIK METODOLOGI PENAFSIRAN DALAM SURAT AL-MA'UN DALAM KITAB TAFSIR NAZM AL-DURAR FI TANASUB AL-AYAT WA AL-SUWAR KARYA Al-BIQA'I
This research aims to explore the meaning behind the interpretation of Surah Al-Ma'un and trace the characteristics of the interpretive methodology used by Al-Biqā'ī in his tafsir book. The choice of al-Ma'un's letter was based on the author's interest in the relationship between spiritual and social piety contained in it. This book has a unique character in interpreting the Al-Qur'an in the form of a paradigm of systematic harmony of the Al-Qur'an. The method used to trace the characteristics of interpretation is the model of mapping tafsir books offered by Walid Saleh in the form of encyclopedic, madrasah and hasiyah model interpretations. In exploring or analyzing the meaning contained in Surah al-Ma'un, the author compares it with the words contained in other letters. The author uses a research subject content approach to further analyze the two main problems of this research. The data obtained was processed using descriptive analysis techniques. This research confirms that, firstly, spiritual piety does not have significant meaning if it is not balanced with spiritual piety. Second, in interpreting al-Ma'un's letter, Al-Biqā'ī's interpretation is in the madarasah model of interpretation.