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All Journal Mashdar: Jurnal Studi Al-Qur'an dan Hadis Maghza: Jurnal Ilmu al-Qur'an and Tafsir
Haikal Fadhil Anam
UIN Sunan Kalijaga Yogyakarta
Religion Social Sciences

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Kontekstualisasi Konsep Jihad Dalam Al-Qur’an (Q.S Al-Nisa [4]: 95) Sebagai Upaya Preventif Covid-19) Haikal Fadhil Anam; Abdullah Khairur Rofiq; Alvyta Nur Handary; Lismawati Lismawati
Mashdar: Jurnal Studi Al-Qur'an dan Hadis Vol 2, No 2 (2020): Mashdar: Jurnal Studi Al-Qur'an dan Hadis
Publisher : Universitas Islam Negeri Imam Bonjol Padang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15548/mashdar.v2i2.1355

Abstract

The concept of jihad from time to time and from generation to generation undergoes various changes depending on circumstances. However, most people only understand jihad as a battle on the battlefield with a sword or other weapon. Jihad is basically meant to exert power seriously. In the current context, in the midst of a global pandemic can resistance to the corona virus be considered a jihad? This is interesting and has novelty to study. This research is a library research (literature study). Research data sources consist of primary and secondary sources; the primary sourcis the Qur'an especially Q.S Al-Nisa [4]: 95 and secondary sources are all literature relating to the theme. The method used is descriptive-analytical method with Abdullah Saeed's contextual interpretation theory approach. Based on the results of research, resistance to the corona virus can be considered as jihad on the grounds that in the context of the first community jihad (in Q.S al-Nisa [4]: 9) was waging war to protect themselves, lives, property and others. If drawn into the context of the current pandemic, it has something in common, namely to protect lives. The difference lies in that if at that time the war against humans, while currently fighting against the virus. In relation to the intensity of the danger, it is now more dangerous because of its impacts on various things such as economic and social. If the form of jihad in the time of the Prophet was with war using weapons; swords, arrows, horses, spears, treasures and so on, so now the use of weapons; masks, soap, handsanitzer, tools of self protection, other medical devices, possessions and so on.
Tafsir Feminisme Islam Haikal Fadhil Anam
MAGHZA Vol 4 No 2 (2019): Juli-Desember 2019
Publisher : Fakultas Ushuluddin Adab dan Humaniora (FUAH), Universitas Islam Negeri Profesor Kiai Haji Saifuddin Zuhri Purwokerto

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (456.755 KB) | DOI: 10.24090/maghza.v4i2.3071

Abstract

Often, Q.S al-Nisa [4]: ​​34 becomes a legitimacy that men are above the level of women especially in the words al-Rijalu Qawwamuna ala al-Nisa. Understanding men is a leader for women has implications for a subordination of women. Women are often regarded as second class in life. Most of the scholars also interpreted this way, that men are leaders for women. However, it is different from Riffat Hassan who was present with his reinterpretation contribution to the letter. Riffat Hassan, who is a feminist activist, criticized the interpretation of the ulemas. This article will describe the results of a study of Riffat Hassan's interpretation of Q.S al-Nisa [4]: ​​34. This research is a literature study, with the authors using the method of library research. The data source of this research is the work of Riffat Hassan and books or other scientific works that are relevant to the focus of writing. Based on the results of the study, Riffat Hassan's interpretation of Q.S al-Nisa [4]: ​​34 was much influenced by feminism. In his interpretation, he criticized previous scholars who interpreted the word qawwam as a leader. According to him if the word is interpreted as a leader, it will have implications for theology and psychology of the superiority of men over women. He offers the results of interpretation which is better if the word is interpreted as a protector and support. That way will have better implications if the view is that men are the support and protectors of women than men over women.
Co-Authors Abdullah Khairur Rofiq Alvyta Nur Handary Lismawati Lismawati