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All Journal Hermeneutik : Jurnal Ilmu Al-Qur'an dan Tafsir TAFAKKUR : Jurnal Ilmu Al-Qur'an dan Tafsir
Umami, Khoirul
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Religion Humanities Education Social Sciences

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Reconstructing the Meaning of Polygamy in the Context of Gender Relations: Study of Surah an-Nisā’ [4]: 3 Using the Ma‘nā-Cum-Maghzā Approach Rokhman, Mokh. Fatkhur; Umami, Khoirul; Hakim, Muhammad Naufal
HERMENEUTIK Vol 18, No 1 (2024): Hermeneutik: Jurnal Ilmu al-Qur'an dan Tafsir
Publisher : Program Studi Ilmu Al-Qur`an dan Tafsir, Fakultas Ushuluddin, IAIN Kudus

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21043/hermeneutik.v18i1.15778

Abstract

Reconstructing the Meaning of Polygamy in the Context of Gender Relations Study of Surah an-Nisā’ [4]: 3 Using the  Ma‘nā-Cum-Maghzā Approach. This article aims to reconstruct the meaning of polygamy in Surah an-Nisā’ verse 3 within the context of gender relations. To achieve this goal, this research employs a deconstructive paradigm using a hermeneutical approach, ma‘na-cum-maghzā method by Sahiron Syamsuddin, and feminist theory as analytical tools. The study yields two main findings: (1.) Universally, the primary message (maghzā) contained in Surah an-Nisā’ verse 3 emphasizes the importance of gender justice for women. Thus, in a broader context, the maghzā of this verse rejects any actions that subordinate and negate women’s rights, Thus, from here, this research aligns with the opinion of Muhammad Irsad.; (2.) When the universal moral value of Surah an-Nisā’ verse 3, stating the importance of gender justice, is recontextualized into the specific context of polygamy, this research aligns with the view that the primary directive in this verse is monogamy accompanied by efforts to build a harmonious and quality Islamic family. Polygamy, on the other hand, can only be practiced under highly specific and urgent conditions. Additionally, this study rejects actions that use this verse as a legitimization for patriarchal views that tend to relegate women to a secondary class in society.
KAJIAN ASBABUN NUZUL AYAT TENTANG HUKUMAN POTONG TANGAN: Studi Kritis Tentang Tafsir Surat Al-Maidah: 38 Islamiyah, Amilatul; Umami, Khoirul
TAFAKKUR : Jurnal Ilmu Al-Qur'an dan Tafsir Vol. 4 No. 2 (2024): TAFAKKUR: Jurnal Ilmu Al-Qur'an dan Tafsir
Publisher : Sekolah Tinggi Ilmu Al-Qur'an Ar-Rahman

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.62359/tafakkur.v4i2.250

Abstract

Surah Al-Maidah is the fifth surah in the Qur'an, consisting of 120 verses, and is mostly classified as a Madaniyah surah, though some verses were revealed in Makkah. This surah is known as Al-Maidah because it contains verses discussing the feast requested by the followers of Prophet Isa (verses 112-115). Additionally, it is known by other names such as Al-Uqud (the covenants), Al-Akhyar (the good people), and Al-Munqidzah (the savior). The Asbabun Nuzul (occasions of revelation) of verse 38 of Surah Al-Maidah involves two main stories: the story of a Makhzumiyah woman who stole and the story of Tu’mah bin Ubairiq who stole a coat of armor belonging to Qatadah Ibn Nu’man. This verse was revealed to establish the law of hand amputation for thieves. The contextualization of this punishment in modern times indicates that it has specific criteria, such as the value of the stolen goods and the place from which they were taken. In Indonesia, this punishment has not been implemented despite the majority of the population being Muslim. Discussions about the implementation of hand amputation in Indonesia consider various social and cultural aspects to maintain national unity and cohesion. Asbabun Nuzul dari ayat 38 Surah Al-Maidah melibatkan dua cerita utama: kisah seorang wanita Makhzumiyah yang mencuri dan kisah Tu’mah bin Ubairiq yang mencuri baju perang milik Qatadah Ibn Nu’man. Ayat ini diturunkan untuk menetapkan hukum potong tangan bagi pencuri. Kontekstualisasi hukum potong tangan dalam zaman modern menunjukkan bahwa hukuman ini memiliki kriteria tertentu, seperti kadar barang yang dicuri dan tempat barang tersebut diambil. Di Indonesia, penerapan hukum ini belum dilakukan meskipun mayoritas penduduknya beragama Islam. Diskusi tentang penerapan hukum potong tangan di Indonesia mempertimbangkan berbagai aspek sosial dan budaya untuk menjaga persatuan dan kesatuan bangsa.  
Co-Authors Hakim, Muhammad Naufal Islamiyah, Amilatul Rokhman, Mokh. Fatkhur