Journal MAGHZA: Jurnal Ilmu Al-Qur'an dan Tafsir

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Rohmad Rohmad, Muslimin Muslimin
MAGHZA: Jurnal Ilmu Al-Qur'an dan Tafsir, Volume 2, pp 91-99; doi:10.24090/maghza.v2i2.1572

Abstract:The problems studied in this research are (1) How to study tahfidz Al-Qur'an with method of Bil-Qolam in Madrasah Tsanawiyah (Islamic Boarding School) Al-Azhary Ajibarang Banyumas year 2016/2017 ?; (2) How is the learning result of tahfidz Al-Qur'an with the method of Bil-Qolam in Islamic Boarding School Al-Azhary Ajibarang Banyumas year 2016/2017 ?. This study aims to describe and analyze the process and learning outcomes of tahfidz Al-Qur'an with the method of Bil-Qolam in Madrasah Tsanawiyah (Islamic Boarding School) Al-Azhary Ajibarang Banyumas year 2016/2017? The result of the research shows that learning of Qur'anic tahfidz with the method of Bil-Qolam in Islamic Boarding School Al- Azhary Ajibarang Banyumas year 2016/2017 is applied by using morning and afternoon learning system, and learning is done with 4 activities opening for 5 minutes, talqin and Ittiba' activities for 5 minutes, urdhoh for 20 minutes, and urdhoh or individual drill for 30 minutes. Whereas the learning outcomes for each year always reach the targets determined by the madrasah (school) supported by the spirit and students' curiosity, the methods used, and programs that are run intensively.
Bani Syarif Maula
MAGHZA: Jurnal Ilmu Al-Qur'an dan Tafsir, Volume 2, pp 57-68; doi:10.24090/maghza.v2i2.1569

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Wildan Imaduddin Muhammad
MAGHZA: Jurnal Ilmu Al-Qur'an dan Tafsir, Volume 2, pp 69-80; doi:10.24090/maghza.v2i2.1570

Abstract:This article analyzes the product of Salman Harun's Qur'anic interpretation with Facebook as the medium. As one of the senior professors who pursue the field of interpretation, he has managed to follow the times by utilizing internet technology. There are two focus areas in the study; the first aspect of the sense of Indonesian tafsir attached to the self of Salman Harun, the two aspects of the novelty of discourse that became the basic character of social media. Both aspects are interesting to be studied with a hermeneutic approach. Given that the methodological problem that often arises from the hermeneutic approach is the context of the interpreter that is difficult to trace accurately, then this article finds its relevance to the case of Salman Harun's interpretation which uses the facebook media as the actualization of its interpretation product.
Ahmad Zayyadi
MAGHZA: Jurnal Ilmu Al-Qur'an dan Tafsir, Volume 2, pp 1-22; doi:10.24090/maghza.v2i1.1563

Abstract:The controversial thoughts of Nasr Hamid Abu Zayd provide enough variation and inspiration for the development of religious thought, especially regarding the hermeneutical theory applied in the gender discourse and women discussed in this article. In general, his hermeneutical theory of Abu Zayd is more critical of the study of the Qur'an as a "productive hermeneutics" reading in the words of hans George Gadamer, and al-qira'ah al-muntijah according to Nasr Hamid Abu Zayd. This reading model is a new way of reading the Qur'an productively. the author uses hermeneutics through the primary texts in Islamic law especially the Qur'an and sunnah. this humanist-critical- earning reading method has in part inspired some Muslim scholars to interpret the Qur'an, such as Fazlur Rahman, Mohammed Arkoun, Hassan Hanafi, and Farid Essack. Nevertheless, Abu Zayd deepens his humanistic hermeneutics by providing an interpretation that can reveal the side of justice in a text mainly related to discriminatory texts against women, justice, democracy, and human rights. Abu Zayd's hermeneutical theory was then applied to gender and women's issues through the interpretive theories of al-Qur'an and Sunna texts as a contribution to contemporary Islamic legal thought.
Dara Humaira, Puji Astuti
MAGHZA: Jurnal Ilmu Al-Qur'an dan Tafsir, Volume 2, pp 81-90; doi:10.24090/maghza.v2i2.1571

Abstract:This paper explains how the interpretation of Hamka and Sayyid Qutb is related to QS. Yusuf verses 54-57 and the social and political critique that characterized and became one of the characteristics of these two interpretations, since both are equally from literature, and also have similar experiences and similar societal conditions. Both of these commentaries, based on information from existing sources, are resolved by the interpreter while they are in prison. There are several important points concerning how both express and expose the political and social issues in the QS. Joseph 54-57, and also the differences that arise between these two interpretations. The point is that the title means that if it is accompanied by responsibility and trust, everything will be resolved while maintaining faith, patience, maintaining honor, and of course holding on to the provisions of God, and so on. While the difference that the author thinks is very striking in terms of delivery is that Sayyid Qutb can be regarded as someone who is anti with the oppressive government system, people who lick etc. Sentences are very clear and explicitly criticize the system of government. While Hamka conveyed her in a simpler form and tends to be implicit. Both make an interpretation as one of the media to preach and criticize the wrong understanding.
Greg. Soetomo
MAGHZA: Jurnal Ilmu Al-Qur'an dan Tafsir, Volume 2, pp 23-42; doi:10.24090/maghza.v2i1.1564

Abstract:The Islamic response to Christianity (and Judaism) took place throughout the history and age of Islam itself. This is understandable because part of the definition of Islam is a response to both religions. There are several aspects of the life history of Prophet Muhammad and the context of the descent of revelation that requires explanation. Thus, there is a field of study of dialogue and diversity of faith that underscores discussion in the history of the revelation of the Qur'an. one question that will be answered in this paper is how the response of the Qur'an to the Christian community has a connection with formulating the identity of Prophet Isa? The question will be answered and approached by an explanation of four aspects: historical context, socio-political response, theological position, and Christian-Islamic relations.
Munawir Munawir
MAGHZA: Jurnal Ilmu Al-Qur'an dan Tafsir, Volume 2, pp 101-115; doi:10.24090/maghza.v2i2.1573

Abstract:Non-Muslim leadership becomes a problematic issue in the context of inter-religious relations in Indonesia, especially for Muslims in conducting religious-social-political relations with non- Muslims. The problematic position of this non-Muslim leadership issue is the state constitution allows but the religious constitution (based on the textuality of the Qur'an) forbids. How does M. Quraish Shihab respond as well as answer the problematic of the people in the case? It is this core issue that will be tested by the answer through this research. Using the descriptive-inferential method and the philosophical-historical approach (philosophical and historical approach), the conclusion that M. Quraish Shihab in interpreting the verses (ban) of non-Muslim leadership (Surat al-Maidah: 51, QS Ali 'Imran: 28, and QS al-Mumtahanah: 1) is contextual, or in other words, the verses are understood to be sociological and not theological. Therefore he allows non-Muslim leadership as long as the non-Muslims are not of a hostile group of Islam, even he does not allow the leadership of a Muslim if a Muslim is actually injurious Islam and harms the interests of Muslims.
Mufti Hasan
MAGHZA: Jurnal Ilmu Al-Qur'an dan Tafsir, Volume 2, pp 15-26; doi:10.24090/maghza.v2i2.1566

Abstract:This paper will present a new perspective in understanding the Quran, which is the interpretation of the Quran which are oriented towards achieving the purpose of the shari’a. Contemporary scholars call it the ‘at-tafsi>r al-maqa>s}idi>’ or ‘purposive (maqasidic) exegesis’. This approach is expected to solve the problems faced by exegetes, such as the gap between text and context. The basic assumption of this approach is that the Quran was revealed definite with the aim, so that actually interpret the Quran is expose that purpose, and reflect on the exegese’s context. Theories of maqasid ash-shariah introduced the scholars can serve as the basis of Quran’s interpreting, including Jasser Auda’s theory. Auda assumes sharia work similar to the way the system works. Sharia devices, including the Quran, has six features, namely the nature of the cognition, holistic, openness, interconnection hierarchy, and purposiveness. Based on these features, the author make five steps in the interpretation of the Quran: 1) identifications of verses; 2) identifications of meanings; 3) explorations of maqa>s}id al-syari>’ah; and 4) contextualization of meanings; and 5) conclusion.
Imam Nurhakim
MAGHZA: Jurnal Ilmu Al-Qur'an dan Tafsir, Volume 2, pp 1-14; doi:10.24090/maghza.v2i2.1565

Abstract:In the process of understanding the religious text, the reader, text, and author are the three elements that each other are inseparable and / or interrelated. Separating the three can lead to an attitude of authoritarianism in understanding the meaning of texts. The attitude of authoritarianism is an act of arbitrariness in understanding the meaning of texts so it is not uncommon to assume the correct understanding.To avoid such authoritarianism, according to Khaled, negotiations between the three (reader, text, and author) should be established, so that each does not dominate each other in the process of determining the meaning of texts. In other words, the determination of meaning comes from a complex, interactive, dynamic and dialectical process between the three elements (text, author, and the reader). In addition, to stem, prevent and refrain, groups, and religious organizations from authoritarianism in determining the meaning of religious texts, Khaled also proposed five precepts: honesty, self-control, sincerity, whole, and rationality.
Munirah Munirah
MAGHZA: Jurnal Ilmu Al-Qur'an dan Tafsir, Volume 2, pp 43-56; doi:10.24090/maghza.v2i2.1568

Abstract:Repetition is a phenomenon of inside Qur’an. Many verses are repeated, the repetition is not aimless but it has many secrets. This article studied the book entitle Asra>r al-Takra>r Fi al-Qur’a>n by al-Karma>ni>. In that book, he mentioned the repetition verses specifically and explained the reasons and secrets. However, this book is not well known among the Islamic scholars. So, this book should be studied with scientific approach to find a knowledge of takra>r development in this era. The method is content analisys with historical and philosofical approach. With this method, I found some conclusions. First, Asra>r al-Takra>r fi> al-Qur’a>n is a interpretation linguistic book with comparative method. Second, takra>r in al-Karma>ni’s view is a part of mutasya>bihat verses, the repetition of verses equally, sometimes with addition or shorting. Thirt, the secrets of takra>rin al-Karma>ni’s view are to show i’jaz al-Qur’an, to corraberate the meaning before or explain it spesially, and also to glorify.
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