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"Vol 13, No 2 (2019): Hermeneutik: Jurnal Ilmu al-Qur'an dan Tafsir"
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<![CDATA[Tinjauan Strategi Wacana Kuasa Pemerintah dalam Tafsir Al-Qur’an Tematik Kementerian Agama RI ]]>
<![CDATA[Kurniawan, Arif]]>
<![CDATA[ HERMENEUTIK Vol 13, No 2 (2019): 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.v13i2.6353
<![CDATA[The Thematic Al-Qur'an Interpretation of the Ministry of Religion (TQTKA) is a collective work or ijtiha> d Jama> ’i> the Indonesian Ministry of Religion team. The theme presented in TQTKA is in accordance with the anxiety of the people in this contemporary era, so that it is expected to provide answers to the problems of the people. In epistemology, TQTKA essentially departs from the functional paradigm, then interpretation is the science used to explain meaning, explore the law, and wisdom that is in the Koran. The orientation used by the government is prospective orientation, therefore the government always pays attention to social-social problems that exist in Indonesia. Judging from the method used in TQTKA is the interpretation of maudu> 'i> or thematic and patterned adabi ijtima’i>. Then the validity of TQTKA is seen from 3 theories; coherence theory, correspondence theory, and pragmatism theory.The strategy used by the government is to position TQTKA as a product of knowledge, while the interpretation team is an extension of the ruling government. Of course this relationship between power and knowledge necessitates the influence of even intervention. As the power relation defined by Michel Foucault that power relations as something that makes people obedient. Power relations is the concept of power relations, where the practices of power come from subjects on objects through various media. The strategy is conveyed through religious, state, culture, gender media, the fourth of which is packaged in the Qur'anic interpretation of TQTKA.]]>
<![CDATA[Teori Naskh dalam Pandangan William Montgomery Watt dan Richard Bell ]]>
<![CDATA[Jalaluddin, Mufti Labib]]>
<![CDATA[ HERMENEUTIK Vol 13, No 2 (2019): 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.v13i2.6387
<![CDATA[This article discusses about two figures’ thought, William Montgomery Watt and Richard Bell, about the Qur’an, especially about naskh or an-nasikh wa-l-mansukh in the Qur’an. The discussion about the theory of naskh evidently results different proclivity of the thoughts. Watt which in one hand accepted the truth of the revelation of Muhammad and in another hand perceived the alteration of revelation in sociological perspective, also proposed hypotheses in which the alteration of revelation might be the result of Prophet’s addition, although he said that his hypotheses had not have a strong proof. Meanwhile, Bell saw that naskh tends to Prophet’s revision on compilizing the verses within the Qur’anic chapters though he also mentioned naskh in understanding of that the abrogation of the law of verse which being remained in the Qur’an. This article is based on descriptive-analitical and comparative methods.]]>
<![CDATA[Khataman Qur’an Pra-Acara Alako Gebhai Desa Grujugan, Sumenep, Media Untuk Menangkal Bala’ Dan Memperoleh Berkah ]]>
<![CDATA[Wedi, Agus]]>
<![CDATA[ HERMENEUTIK Vol 13, No 2 (2019): 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.v13i2.6354
<![CDATA[This paper to dercribe the practice of khataman Qur'an in the Pra-Acara Alako Gabhai tradition practiced by Grujugan, Sumenep, Madura island society ethnographically, in order to find its meaning. Based on the interpretation (Externalization, Objectification, and Internalisation) of cultures theory found out that interpreted the Grujugan society recognizes the concepts that are based on the religious basis, which has ultimate meaning as a way to get the salvation and blessings. These concepts were then believe as the true and real, which then formulated into various syimbols in the Grujugan tradition. These symbols have the full meaning that returns to those concepts and suggested living traditions or action tradition, which is delivered persuasively by Kyai. Through those concepts people were then motivated to perform khataman Qur'an in the Pra-Acara Alako Gabhai tradition. The practice of this tradition was able to create reseption and moods of a person, which then reflected into the daily life, felt as if to justify the existing concepts, so that the feeling is uniquely realistic]]>
<![CDATA[Amalan Sholat Hifdzil Qur’an : Kajian Living Qur’an Di Pptq Al-Hidayah Tulungagung ]]>
<![CDATA[Firlana, Amalia Rizky]]>
<![CDATA[ HERMENEUTIK Vol 13, No 2 (2019): 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.v13i2.6376
<![CDATA[This paper explains the phenomenon of the Koran of life. The study of the practice of the verses of the Koran in daily life so as to give rise to certain meanings for its practitioners is proof that the Koran can take the form of anything other than text. The object of research in this study is the interpretation of the Hifdzil Qur’an prayer which is located in Ponpes Tahfidz Al-Qur’an Al-Hidayah Tulungagung with a phenomenological approach and observation-interview method with purposive sampling technique. This research resulted in the transmission of the continuity of sanad with PP Putri Al-Fattah Mangunsari, and the transformation of differences in how to perform the hifdzil Qur’an prayer. Social construction that occurs in the practice of the hifdzil Qur’an prayers in PPTQ Al-hidayah is divided into 3; (1) externalization: the practice of the hifdzil Qur’an prayer is made a mandatory regulation by caregivers and caretakers; (2) objectivation: the practitioner feels accustomed because of the intensity, and; (3) internalization: practitioners understand the meaning and feel the effects after performing the hifdzil Qur’an prayer.]]>
<![CDATA[Melawan Hegemoni Kekuasaan Dengan Nuansa Sufistik: Telaah Tafsir Faidh Al-Rahman Karya Kiai Shaleh Darat ]]>
<![CDATA[Istianah, Istianah]]>
<![CDATA[ HERMENEUTIK Vol 13, No 2 (2019): 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.v13i2.5929
<![CDATA[Artikel ini membahas tentang Tafsir Faidh al-Rahman fi Tarjamah Tafsir Kalam Malik ad-Dayyan (Limpahan Rahmat Allah dalam Menerjemahkan Tafsir Firman-firman Allah Penguasa Hari Pembalasan) karya Kiai Shaleh Darat. Tafsir yang ditulis dengan menggunakan Bahasa Arab Pegon ini tidak hanya semata-mata bertujuan agar masyarakat pribumi bisa memahami isi kandungan al-Qur’an, tetapi sekaligus dijadikan senjata untuk melawan hegemoni kekuasaan. Di saat Belanda melarang menerjemahkan al-Qur’an, justru Kiai Shaleh Darat berani melawannya dengan menulis sebuah karya tafsir. Apa yang dilakukan oleh Kiai Shaleh Darat berhasil membangkitkan pemikiran para santrinya. Belanda khawatir akan spirit revolusioner yang ada di dalam al-Qur’an sehingga mampu menghidupkan gerakan perlawanan terhadap Belanda. Tafsir Faidh al-Rahman dengan corak sufistiknya telah menjadi ruh hampir di setiap lembarnya. Kiai Shaleh sangat piawai dalam mengkombinasikan penggalian antara makna dhahir dan makna isyarinya secara sinergis. Dengan mengusung corak sufistiknya, tentunya tidak lepas dari proses dialog antara pesan-pesan Tuhan dengan setting sosio-historis yang melingkupinya.]]>
<![CDATA[Paradigma Abu< Al-Fad}l Terhadap Hukum Fikih Ibadah dalam Tafsir Ayat Al-Ah{kam min Al-Qur’an Al-Karim ]]>
<![CDATA[Shofa, Ida Kurnia]]>
<![CDATA[ HERMENEUTIK Vol 13, No 2 (2019): 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.v13i2.6378
<![CDATA[A product of interpretation certainly has a special characteristic that is unique to a product of interpretation. From this uniqueness, a mufassir paradigm will emerge that is implied in his work. This research is oriented to answer the background of the writing of interpretation, and how the paradigm of Abu> al-Fad} l is in the interpretation of the verses of the fiqh law of worship. In general, a commentator writes his commentary based on his academic desires or demands. In contrast to mbah Fadhal, as her familiars are, writing her interpretive products begins with the teaching of Jalalain interpretation subjects in Madrasah Diniyyah Sunnatunnur Senori, Tuban, East Java, which she supports. According to Mbah Fadhal, his students will need a long time or even a lifetime to understand the whole meaning of the Qur'anic verses. Therefore, for time efficiency in learning interpretation, he collects and interprets verses that contain the laws of fiqh so that his students can easily understand the verses of the Koran used in practice in worship and daily social life. The method used by Abu> al-Fad} l is the method of maud} u'i ijma> li with the form tafsi> r bi al-ra'y and patterned fiqi> h Shafi'iyyah. Its interpretation products are presented in Arabic. The concept of reasoning carried out by Abu> al-Fad} l in its interpretation is by linguistic analysis, the rules of us} ul fiqh, and many refer to previous commentators. When viewed from the process of establishing a law (istinba> t} law), Abu> al-Fad} l is included in the category of moderate scholars, that is not too free in taking a law because it also refers to riwayah-riwayah (Hadi> th Prophet) and supported by the environmental conditions of Abu> al-Fad} l when he lived. The paradigm of Abu> al-Fad} l in its interpretation is that the Qur'an is the affirmation of God s acf} un li kulli zama> n wa then n that is practical, effective, and understandable.]]>
<![CDATA[Al-Tarjih fi Al-Tafsir: antara Makna Al-Qur’an dan Tindakan Manusia ]]>
<![CDATA[Nurrohim, Ahmad]]>
<![CDATA[ HERMENEUTIK Vol 13, No 2 (2019): 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.v13i2.6385
<![CDATA[The reflective paper aimed to describe the urgency of the tarjih in the Qur'an interpretation. This study departs from anxiety about role of interpretation in enlighting human actions. The study based on that the Qur’an messages, its commentaries and the human actions should realize circular relations that enlighten each other and continue the dynamics of humanity. It focuses on the urgency of tarjih to enlighten human actions and how the tarjih method developed by interpreters. It is a qualitative descriptive writing by referring various related references, especially in the field of interpretation which is analyzed by the content analysis method. Its result is that the interpretation has an urgent role at theoretical and practical levels in Qur'an understanding. In addition, there are four ways in the tarjih of Qur’an interpretations, namely: tarjih with the Qur'an, tarjih with al-hadith, tarjih with language, and tarjih with context.]]>
<![CDATA[Kaligrafi Al-Quran Sebagai Ornamen Masjid (Studi Living Quran di Masjid Nurul Imam) ]]>
<![CDATA[Setiadi, Yudi]]>
<![CDATA[ HERMENEUTIK Vol 13, No 2 (2019): 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.v13i2.6404
<![CDATA[This study discusses the practice of using the verses of the QurÂ’an as ornamental mosques. This research is known as Living QurÂ’an. This study focuses more on the practical role of the Qur'an. In this case, the Qur'an not only serves as a guide. Al-Qur'an is used as decoration of the mosque in the form of calligraphy. This study uses a qualitative research method with the phenomenological approach of Alfred Schutz, in-order-to motive and because motive to uncover the reasons and objectives of making al-Qur'an calligraphy. The data of this study came from the results of observations, interviews, and documentation. This research found several findings. First, al-Qur'an is not only a guide, but transformed into decorating the mosque in the form of calligraphy. Second, the use of al-Qur'an verses as mosque ornaments indicates the mosque administrators' understanding and thought of the Qur'an. Third, because the motive for making calligraphy is the educational background of the founder of the pesantren mosque and the condition of the mosque congregation. Fourth, in-order-to motive calligraphy making is a trigger for the congregation to learn to read the Qur'an, the message of preaching, and for the congregation to read the Qur'an when visiting the mosque.]]>
<![CDATA[Polemik Manusia Perdana antara Tafsir al-Qur’an al-’Aqli dengan Teori Barat ]]>
<![CDATA[Rosyid, Moh]]>
<![CDATA[ HERMENEUTIK Vol 13, No 2 (2019): 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.v13i2.6333
<![CDATA[Al Quran, as the source of inspiration for Muslims, and the concept of the first person according to Charles Darwin’s Evolution Theory, 1859, is worth a discussion. Al Qur’an does not present firm statement about Adam as the first person in the world. Presumably, there are three communities prior Adam: Banul Jan, Banul Ban and Ijajil. Confirmation of Adam as the first person was given by mufassir. According to Al Qur’an, human beings are flawless creations consist of body (jasad) and soul (ruh) from the beginning. It contradicts to Darwin’s theory saying that human beings have the same origin with simphanse. This paper presents three methods of Quranic interpretation concerning the first human being: tafsir bi ar-ra’yi, tafsir maudhu’i and tafsir muqorin.]]>
<![CDATA[Karakteristik Manuskrip Al-Qur’an Pangeran Diponegoro: Telaah Atas Khazanah Islam Era Perang Jawa ]]>
<![CDATA[Hasna, Hanifatul]]>
<![CDATA[ HERMENEUTIK Vol 13, No 2 (2019): 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.v13i2.6374
<![CDATA[Prince Diponegoro who is the son of Sultan Hamengkubuwana III grew up in the community of kyai and santri. The education of his great-grandmother influenced the view of Prince Diponegoro who then liked Islamic works. The aristocratic legacy of Prince Diponegoro made himself courageous to lead the Java War against the Dutch. The peak of Java War in the Magelang left historical objects. Among them are Quranic manuscripts attributed to Prince Diponegoro. Unfortunately, many works do not discuss about the legacy of Prince Diponegoro. This paper examines a Quranic manuscript attributed as a legacy of Prince Diponegoro through a philological and codicological approach with the aim of knowing how the history and characteristic of the manuscript are. Through this paper, it can be known the characteristics of philology in Islamic studies through of the Quranic manuscripts. There are several prominent characteristics of the Mushaf, such as illuminations at manuscripts that seem luxurious and thick with Javanese culture. The use of rasm, punctuation, sign tajwid, and sign waqaf also characterizes the writing of manuscripts in the 19 th century in the Java War that is different from the mushaf that is developing now.]]>
