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"Vol 12, No 1 (2018): Hermeneutik: Jurnal Ilmu al-Qur'an dan Tafsir"
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<![CDATA[Konsep Muhkam dan Mutasyabih dalam Alqur’an menurut Muhammad ‘Abid al-Jabiri ]]>
<![CDATA[Rohman, Miftahur]]>
<![CDATA[ HERMENEUTIK Vol 12, No 1 (2018): Hermeneutik: Jurnal Ilmu al-Qur'an dan Tafsir ]]>
Publisher : <![CDATA[Program Studi Ilmu Al-Qur`an dan Tafsir, Fakultas Ushuluddin, IAIN Kudus ]]>
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DOI: 10.21043/hermeneutik.v12i1.6072
<![CDATA[Artikel ini membahas tentang konsep muhkam  dan mutasyabih menurut Muhammad ‘Abid al-Jabiri dalam kitab Fahm Alqur’an al-Hakim. Kitab tafsir tersebut ditulis tidak seperti kitab-kitab tafsir pada umumnya yang ditulis berdasarkan tartib mushafi. Kitab tafsir ini ditulis berdasarkan tartib nuzuli. Al-Jabiri juga menyisakan bagian tersendiri untuk membahas tentang muhkam dan mutasyabih dalam Alqur’an. Konsep tentang muhkam and mutasyabih dalam ulum Alqur’an selalu dikaitkan dengan Q.S. 3:7. Penelitian ini merupakan studi kepustakaan yang bersifat analisis-deskriptif. Penelitian ini juga menampilkan beberapa peneliti terdahulu baik tentang muhkam dan mutasyabih dan pemikiran tafsir al-Jabiri secara umum. Al-Jabiri mempunyai sumbangsih besar terhadap studi Alqur’an lebih luasnya pemikiran Islam kontemporer dan arah studi Alqur’an selanjutnya. Penelitian ini berkesimpulan bahwa untuk memahami ayat-ayat mutasyabih dalam Alqur’an diperlukan, pertama, analisis siyaq, yakni menjelaskan konteks pembahasan tema dengan menghubungkan ayat-ayat sebelum dan setelahnya. Kedua, perlunya menggunakan asbab al-nuzul, untuk memahami konteks sosial saat diturunkan ayat tersebut.]]>
<![CDATA[Al-Quran dan Penciptaan Perempuan dalam Tafsir Feminis ]]>
<![CDATA[nuraini, shinta]]>
<![CDATA[ HERMENEUTIK Vol 12, No 1 (2018): Hermeneutik: Jurnal Ilmu al-Qur'an dan Tafsir ]]>
Publisher : <![CDATA[Program Studi Ilmu Al-Qur`an dan Tafsir, Fakultas Ushuluddin, IAIN Kudus ]]>
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DOI: 10.21043/hermeneutik.v12i1.6023
<![CDATA[This article discusses the position of women who are considered subordinate to men, the second creation and the second sex is caused by the Qur’anic interpretation about the creation of women in Surat al-Nisa 'verse 1. On this basis, feminist interpretations made by Muslim feminist figures. They are trying to straighten out the understanding of the Qur'an by reinterpreting the Qur'an which are at odds with maqashid al-shari'ah in order to uphold the egalitarian principle. This paper uses a comparative method of eight models and types of Indonesian and outside feminist interpretations both men and women. The results of this study concluded that of the eight Muslim feminists had different approaches and distinctive styles according to the interpreter's background. Although different, the feminist interpretation produces the same interpretation of Surat al-Nisa' verse 1, namely the principle of gender equality because men and women are created from the same elemental substance, namely land. The existence of both of them to complement each other.]]>
<![CDATA[Dialektika Tafsir Media Sosial di Indornesia : Studi Penafsiran Nadirsyah Hosen di Media Sosial ]]>
<![CDATA[mutmaynaturihza, mutmaynaturihza]]>
<![CDATA[ HERMENEUTIK Vol 12, No 1 (2018): Hermeneutik: Jurnal Ilmu al-Qur'an dan Tafsir ]]>
Publisher : <![CDATA[Program Studi Ilmu Al-Qur`an dan Tafsir, Fakultas Ushuluddin, IAIN Kudus ]]>
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DOI: 10.21043/hermeneutik.v12i1.5200
<![CDATA[Tulisan ini bertujuan untuk menjelaskan interpretasi Alquran Nadirsyah Hosen dalam media sosial terutama Facebook yang secara dialektis terlibat dengan penerjemah lain di ruang cyber. Penggambaran penafsiran Nadirsyah Hosen akan menggambarkan bentuk perbedaan, bukan offline. Hal ini dapat dilihat melalui QS al-Nisa (4): 139 misalnya pada awal tahun 2017 Hosen belum dewasa memperlakukannya sebagai alat politik khususnya terhadap pemilihan umum (Pilkada). Menangkap pos, Alfitri sebagai salah satu pengguna Facebook memberikan tanggapan langsung yang meliputi penolaknnya. Alfitri secara umum menjelaskan tentang sepuluh tafsir klasik untuk megkritik tulisan Hosen, sehingga ia menyatakan bahwa pemahaman Hosen pada QS al-Nisa (4: 139) terlalu banyak pengurangan. Selanjutnya Hosenpun menyatakan bahwa Alfitri tidak mengerti dengan baik tentang wacana. Dialektika ini hanya terjadi dalam lima hari dari 20 hingga 25 Februari. Kecepatan angak tersebut tidak akan pernah terjadi dalam penafsiran offline meskipun para aktor berasal dari latar belakang yang berbeda : Alfitri adalah magister pendidikan Islam dan Hosen adalah profesor hukum. oleh karena itu, saya tertarik untuk menyelami lebih dalam bagaimana dialektik pemahaman Hosen terhadap Alquran di akun Facebooknya, siapa khalayaknya, latarbelakang mereka, konteks tertentu dan jenisnya. Artikel ini berpendapat bahwa kemunculan dialektika itu unik, tidak diprediksi, tertutup bagi kepalsuan dan cenderung dikerjakan demi kepentingan individu.]]>
<![CDATA[Studi Tafsir Sufi: Tafsir Latha’if al-Isyarat Imam al-Qusyairi ]]>
<![CDATA[maulana, luthfi]]>
<![CDATA[ HERMENEUTIK Vol 12, No 1 (2018): Hermeneutik: Jurnal Ilmu al-Qur'an dan Tafsir ]]>
Publisher : <![CDATA[Program Studi Ilmu Al-Qur`an dan Tafsir, Fakultas Ushuluddin, IAIN Kudus ]]>
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DOI: 10.21043/hermeneutik.v12i1.5062
<![CDATA[Artikel ini akan memaparkan sebuah review terhadap karya tafsir corak isyari (sufi) melalui karya Imam al-Qusairi. Selama ini pemahaman corak tafsir yang berkembang di kalangan umum hanya berpaku pada dua corak yakni, tafsir bil ma’tsur dan tafsir bil ra’yi, kurangnya perhatian terhadap tafsir corak isyari menumbuhkan keinginan penulis untuk mengungkap sebuah karya tafsir monumental dengan corak sufi melalui karya Imam al-Qusyairi. Tafsir corak sufi isyari memiliki keunikan yang khas dalam penafsirannya, karena melalui tafsir ini perasaan dan pengalaman mufassir tentang kedekatan kepada Allah secara tidak langsung tertuang dalam bahasa yang penuh makna. Di sisi yang lain, tafsir ini sekan menuangkan nilai-nilai ungkapan isyarat-isyarat al-Quran yang ditangkap oleh para ahli ma’rifat. Isyarat tersebut berisi ungkapan yang mendalam, wakaupun tidak dijelaskan dengan panjang lebar. Meskipun al-Qusyairi menjelaskan tentang hakikat, namun beliau menegaskan bahwa tafsirnya tidak meneyelisihi syariat. Justru al-Qusairi seakan menumpahkan semua ilmu dan pengetahuannya tentang Islam dan tasawuf. Ia banyak menggunakan terminologi tasawuf dalam menjelaskan suatu ayat ke ayat selanjutnya.]]>
<![CDATA[Internalisasi Hermeneutika Lontar Yusuf Sebagai Tradisi Masyarakat Kemiren, Banyuwangi ]]>
<![CDATA[sadiyah, Miftahus]]>
<![CDATA[ HERMENEUTIK Vol 12, No 1 (2018): Hermeneutik: Jurnal Ilmu al-Qur'an dan Tafsir ]]>
Publisher : <![CDATA[Program Studi Ilmu Al-Qur`an dan Tafsir, Fakultas Ushuluddin, IAIN Kudus ]]>
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DOI: 10.21043/hermeneutik.v12i1.6064
<![CDATA[Seiring berkembangnya zaman, kajian al-Qur’an mengalami perkembangan wilayah kajian. Dari kajian teks menjadi kajian sosial-budaya. Tradisi Lontar Yusuf adalah salah satu dari sekian banyak fenomena umat Muslim dalam menghadirkan al-Qur’an dalam kehidupan sehari-hari. Tradisi ini memiliki daya tarik tersendiri bahkan sampai saat ini tradisi Lontar yusuf masih hidup di masyarakat Kemiren. Hal yang membedakan tradisi ini ialah dalam prosesi Lontar Yusuf membaca arab pegon dan berupa seperti kitab. Dengan latar sosial keagamaan serta budayanya tentu masyarakat Kemiren memiliki pemahaman dan pemaknaan tertentu. Dengan begitu, fokus penelitian ini adalah 1) Bagaimana praktik tradisi Lontar Yusuf di Desa Kemiren, Banyuwangi? 2) Apa  makna tradisi Lontar Yusuf perspektif masyarakat Kemiren, Banyuwangi? Penelitian ini menggunakan pendekatan fenomenologis dan metode observasi-wawancara. Hasil dari penelitian ini adalah mengetahui praktik tradisi Lontar Yusuf yang telah di turunkan secara turun temurun oleh leluhur mereka yang dipercaya hingga kini. Makna tradisi Lontar Yusuf perspektif masyarakat Kemiren secara fenomenologis yakni, 1) Sarana ukhuwah 2) Sebagai penolak balak 3) Sarana bermunajat kepada Allah 4) Sarana dzikir]]>
<![CDATA[Murattal dan Mujawwad Al-Qur’an di Media Sosial Indonesia ]]>
<![CDATA[masrurin, ainatu]]>
<![CDATA[ HERMENEUTIK Vol 12, No 1 (2018): Hermeneutik: Jurnal Ilmu al-Qur'an dan Tafsir ]]>
Publisher : <![CDATA[Program Studi Ilmu Al-Qur`an dan Tafsir, Fakultas Ushuluddin, IAIN Kudus ]]>
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DOI: 10.21043/hermeneutik.v12i1.6029
<![CDATA[Al Qur’an as self referential text within a word Quran and Qul represents oral dimension involved. It is a dimension when the Quran frequently is applied as narrative object in daily life by which, according to Frédéric Deny, it is called Performative. In aesthetic receptional discourse, Al Qur’an as a text is placed as object approached beautifully. For instance, it's voiced by sound and rhythm called as murattal or Mujawwad. The oldest quranic recording is found in 1855 by S Hurgronje in which it was a starting point for the Quran to recept digitally in media matters. Around 2000, Quranic Aesthetic reception in media tools Was widespread massively, then reading Qur’an in this time using Rythm isn't a matter to be coached directly. By phenomenological approach, this research try to mapping the typology as well as the history of the reader (Qori) who change to use the social media as listener and appreciator by uploading his/her reading. The result Shows that there are three aspects influencing the reader acts in social media, 1)to show the existence of the Quran 2) religious narsism, 3)authoritative freedom.]]>
<![CDATA[Hermeneutika Al-Qur’an Muhammad Talbi (Socio-Historical Hermeneutics) ]]>
<![CDATA[zubaidi, abdullah]]>
<![CDATA[ HERMENEUTIK Vol 12, No 1 (2018): Hermeneutik: Jurnal Ilmu al-Qur'an dan Tafsir ]]>
Publisher : <![CDATA[Program Studi Ilmu Al-Qur`an dan Tafsir, Fakultas Ushuluddin, IAIN Kudus ]]>
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DOI: 10.21043/hermeneutik.v12i1.6025
<![CDATA[This article discusses briefly about Mohammed Talbi’s modern interpretation of holy Qur’an. Two main ideas in his interpretation are: Talbi emphasizes on historical and humanist approach in reading Qur’an, that place great hermeneutical value on a historical context. The historical approach reads the Qur’an in light of the historical context in which the Qur’an was revealed. He also emphasizes, in addition to the first approach, on the maqasid approach, that the interpreter should understand the intentions of the text, to find something beyond the text, as the epistemological-hermeneutical ways to trace the foundation, spirit, and philosophical framework of the historical text, in order to be situated within todays context. In making cases of the approach, Talbi give example of the interpretation of An-Nisa: 34-35, that contains of the education ways of husband toward his wife. He refuses, with the contextual reading and making sense of the Arab tradition when the revelation of this text, the justification of awful ways of treating the wife, that irrelevant for the contemporary democratic society.]]>
<![CDATA[Kisah Dakwah Nabi Shaleh Perspektif Strukturalisme Naratologi Aj Greimas: Kajian Semiotika Terhadap Qs. As-Syu’ara: 141-158 ]]>
<![CDATA[Reza, Ainullah]]>
<![CDATA[ HERMENEUTIK Vol 12, No 1 (2018): Hermeneutik: Jurnal Ilmu al-Qur'an dan Tafsir ]]>
Publisher : <![CDATA[Program Studi Ilmu Al-Qur`an dan Tafsir, Fakultas Ushuluddin, IAIN Kudus ]]>
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DOI: 10.21043/hermeneutik.v12i1.6021
<![CDATA[This article examines the story of the Prophet Shaleh’s dakwah to the Thamud recorded in the QS. as-Syu'ara: 141-158 in semiotic perspective. The theory of AJ Greimas' naraotogical structuralism is used to identify the discourses inherent in the story. it also explains the narrative structure of the story in order to trace the values and ideologies contained by analyzing the actal schemes and their functional structures. The propagation story of the Prophet (pbuh) to the Thamud actually tells a very 'humanistic' problem, a heart that tends to be inconsistent to the truth because of the intervening materialistic tendencies. The solution offered in the story avoids the possibility of materialistic intervention and dedicates itself to the good. Whether it's a vertical goodness (to God) or a horizontal (to fellow creatures). Through Greimas's semiotics perspective, the story not only attempts to convey the meaning of obedience or piety and the disobedience of a righteous thing, but also emphasizes the moral dimension and credibility of human. The words of the Holy Prophet Shaleh in verse 153 lead to the value of environmentalist, the attitude of preserving and preserving the environment. In addition, the story leads to a psychological dimension, that the person who dedicates himself to the goodness tends to be anti-materialistic. It is seen in the self of the Holy Prophet Shaleh who does not expect anything at all except the obedience of the Thamud.]]>
<![CDATA[Penafsiran Zamakhsyari Terhadap Ayat-Ayat Tentang Pernikahan ]]>
<![CDATA[lestari, puput]]>
<![CDATA[ HERMENEUTIK Vol 12, No 1 (2018): Hermeneutik: Jurnal Ilmu al-Qur'an dan Tafsir ]]>
Publisher : <![CDATA[Program Studi Ilmu Al-Qur`an dan Tafsir, Fakultas Ushuluddin, IAIN Kudus ]]>
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DOI: 10.21043/hermeneutik.v12i1.6027
<![CDATA[Interpretation of Singles Ulama Against Marriage Verses. This simple study focuses on the study of a cleric's thoughts on ayat al-quran. The purpose of the word Singles Ulama here is a Ulama who until the end of his life has never been married. In Arabic terms it is called ‘uzzab or in the current term is called Singles. In this study I took the figure of Ulama al-zzUzzab namely Zamakhsyari which was taken from the book Al-Ulama al-zzUzzab, Alladzina Aatsaru al-Ilm ‘ala al-Zaawaj by Abdul Fattah Abu Ghuddah as the object of research. Then I used his commentary, Al-Kasysyaf to find out how he interpreted the marriage verse. I have the basic assumption that one's singles will influence the style of interpretation, especially in the verse that leads to marriage.]]>
<![CDATA[Penelusuran Makna Taqwa, Dzikr, Dan Falah ( Kajian Semantik Dengan Pendekatan Teori Toshihiko Izutsu ) ]]>
<![CDATA[fatah, ahmad]]>
<![CDATA[ HERMENEUTIK Vol 12, No 1 (2018): Hermeneutik: Jurnal Ilmu al-Qur'an dan Tafsir ]]>
Publisher : <![CDATA[Program Studi Ilmu Al-Qur`an dan Tafsir, Fakultas Ushuluddin, IAIN Kudus ]]>
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DOI: 10.21043/hermeneutik.v12i1.6022
<![CDATA[This study concern with a linguistic and semantic approach based on Thoshihiko Izutsu theory. The method of study is semantic analysis on Quranic word, it is taqwa, dzikr and falah . According Izutsu word on Quran have basic meaning and correlational meaning. Basic meaning is always exist on correlational meaning. Izutsu explain that semantic is an analitical study about keyword of languange. The purpose of this study is to reach worldview (weltanschauung) conceptually from the man that used language for speaking, thinking and translating about the worldview.Based on basic meaning and correlational meaning, taqwa classified three aspect. First, avoid from kufur with faith to Allah. Second, doing all of command from Allah and avoid all of Him prohibition. Third, avoid from all activities that make so far from Allah. It means that taqwa included of thinking, attitude and activities in many aspect of life.Basic meaning of dzikir is to remember. Based on study of Quranic semantic, meaning of dzikir correlated with two aspect. First, it is mean warning or remembrance. Second, it is mean a glory. Meaning of dzikir also correlated with the object of dzikir. The word of dzikir found on Quran about 280 words.The word of falah found on Quran about 41 words. The essences of falah is to reach happiness in the world and here after. Correlational meaning of falah is correlated with theological aspect, economical aspect and psycho-social aspect. So, to reach of happiness (falah) is with a completely understanding of that aspesct.]]>
