Aqwal: Journal of Quran and Hadies Studies
Aqwal: Journal of Quranic and Hadith Studies is a peer-reviewed (double-blind), open-access journal published biannualiy (Juni and Desember) by Ilmu Al-Qur’an-Tafsir (IAT) and Hadith (ILHA)Program, Faculty Ushuluddin, Adab and Da’wah, K.H Abdurrahman Wahid State Islamic University Pekalongan since 2020. Aqwal invites students, scholars and researchers to contribute the result of their studies and researches. This Journal is aims to Quranic and Hadith studies which covers original research and literatur review with various focus of linguistic (semantic, semiotic, stilistic qiroaat, nadhom), philosophy (hermeneutic), local wisdom studies, environment, gender, and others. This journal, serving as a forum for the study of Quranic and Hadith in Asian and other parts of the world within its local and challenging global context, supports focused Hadith studies of particular theme and multidisciplinary studies. Al-Aqwal has become a medium of exchange of ideas and research findings from various traditions.
Articles
71 Documents
<![CDATA[Reinterpretasi Hadis Wisata Halal Dalam Fatwa DSN-MUI No. 108 Tahun 2016 ]]>
<![CDATA[Muhammad Afif]]>;
<![CDATA[Hasan Suaidi]]>
<![CDATA[ AQWAL Journal of Qur'an and Hadis Studies Vol. 4 No. 1 (2023) ]]>
Publisher : <![CDATA[IAT dan ILHA, UIN KH ABDURRAHMAN WAHID ]]>
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DOI: 10.28918/aqwal.v4i1.7074
<![CDATA[The focus of this paper is on the quality and understanding of the hadith in the DSN-MUI Fatwa No. 108 of 2016 concerning halal tourism. The use of hadith as a source of fatwas is important, especially with regard to the legality of an Islamic perspective. However, like a fatwa, this hadith is not followed by an explanation regarding the quality of the hadith and how to understand the meaning that comes from the hadith so that it can be used as a source of fatwa. On the one hand, it must be ensured that the hadith can be accounted for as originating in the Prophet, both in sanad and matan so that its use has high validity. In addition, the existence of hadith when it was born has a distance in time and space that is quite far so whether reinterpretation is needed or not. To answer the problem, this study uses library research by applying the method of criticizing sanad, matan and ma'anil hadith. In the data analysis using descriptive-analytical techniques. This paper shows that there are two hadiths used by DSN-MUI. The first hadith narrated by Imam Ahmad bin Hanbal is of da'if quality because there are two narrators who are considered weak, namely Ibn Lahi'ah and Darraj bin Sam'an. Meanwhile, the second hadith, which was narrated by Imam al-Bukhari and Imam Muslim, is of valid quality. The content of the meanings of the two hadiths used by the DSN-MUI is a recommendation for travel that is not only aimed at entertainment or a healthy body, but also travel compassion and increase obedience.]]>
<![CDATA[Penafsiran Ulang makna Malaikat dalam Tafsir Al-Manar (Studi Analisis Kritis) ]]>
<![CDATA[Susilo]]>
<![CDATA[ AQWAL Journal of Qur'an and Hadis Studies Vol. 4 No. 1 (2023) ]]>
Publisher : <![CDATA[IAT dan ILHA, UIN KH ABDURRAHMAN WAHID ]]>
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DOI: 10.28918/aqwal.v4i1.7037
<![CDATA[Among all the six pillars of faith, faith in angels has its own uniqueness, because it is able to invite debate among Muslim scholars, both in terms of substance and existence. Abduh’s interpretation has its own uniqueness because he attempts to carry out a reconstruction related to the concept of angels. This research will further explore the concept of angels in Abduh’s interpretation as well as look at its consequences for aspects of faith. This research is a library research using descriptive-analytical method. The approach used is hermeneutical. In this study, the primary source used was Muhammad Abduh’s interpretation of QS. al-Baqarah: 30-34 written in Tafsir al-Manar. The results of the study show that according to Abduh, the significance of discussing the nature of angels is the wisdom behind the dialogue between God and the angels in the creation of Adam. He interprets angels more as a natural potential (al-quwa al-tabi’iyyah) rather than a person or creature made of light. If angels are interpreted as natural potentials and laws, then this means that humans are given the ability to empower these potentials, as symbolized by the angels’ prostration to Adam. The consequence of this interpretation of the aspect of faith in angels is maximizing the synergy between humans and their natural potential.]]>
<![CDATA[Metode Kritik Matn Hadis Menurut al-Daraqutni ]]>
<![CDATA[Mohd Aizul Yaakob]]>
<![CDATA[ AQWAL Journal of Qur'an and Hadis Studies Vol. 4 No. 1 (2023) ]]>
Publisher : <![CDATA[IAT dan ILHA, UIN KH ABDURRAHMAN WAHID ]]>
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DOI: 10.28918/aqwal.v4i1.7072
<![CDATA[Hadith criticism is one of the important disciplines in evaluating the authenticity of a hadith. The field of hadith criticism can be divided into two, namely sanad criticism and matan criticism. There are some orientalists who explain that hadith scholars only focus on the criticism of the sanad of transmission and ignore the criticism of the matan of the hadith. Thus there is a gap in their assessment. This claim is a mistake, it has even been proven by al-Daraqutni's own practice through the book al-'Ilal al-Waridah fi al-Ahadith al-Nabawiyyah. This study uses a qualitative method and the data is completely collected based on the document analysis method. The findings of the study show that there are at least six criticism methodologies that have been practiced by al-Daraqutni in the book al-'Ilal al-Waridah fi al-Ahadith al-Nabawiyyah. This finding also indirectly refutes the claims of some orientalists who state that there is a gap in the discourse of Matan criticism by hadith scholars. This finding also highlights al-Daraqutni's prominence in the field of hadith and the position of his book, al-'Ilal al-Waridah fi al-ahadith al-Nabawiyyah.]]>
<![CDATA[Mubadalah dalam Hak Cerai: Interpretasi QS. an-Nisa Ayat 128-130 perspektif Nalar Keadilan Gender ]]>
<![CDATA[Matsna Khuzaimah]]>;
<![CDATA[Shinta Nurani]]>
<![CDATA[ Aqwal: Journal of Qur'an and Hadis Studies Vol 3 No 1 (2022) ]]>
Publisher : <![CDATA[Fakultas Ushuluddin, Adab dan Dakwah, Institut Agama Islam Negeri Pekalongan ]]>
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DOI: 10.28918/aqwal.v3i1.240
<![CDATA[Artikel ini membahas tentang keadilan gender dalam hak cerai dalam QS. an-Nisa ayat 128-130 perspektif mafhum mubadalah Faqihuddin Abdul Kodir. Tujuan dari penelitian ini untuk mengetahui penafsiran QS. an-Nisa ayat 128-130 menurut Faqihuddin Abdul Kodir dan konsep hak cerai dalam bingkai keadilan gender perspektif mafhum mubadalah Faqihuddin Abdul Kodir. Metode yang digunakan dalam penelitian ini adalah kualitatif dengan menggunakan pendekatan Teori Interpretasi Hermenutika Jorge G Gracia. Hasil penelitian ini menunjukkan bahwa penafsiran QS. an-Nisa ayat 128-130 menurut Faqihuddin Abdul Kodir yaitu tentang berpalingnya suami dari sang istri (QS. an-Nisa: 128), berpoligami (QS. an-Nisa: 129), dan jalan meminta cerai (QS. an-Nisa: 130). Oleh sebab itu mafhum mubadalah Faqihuddin Abdul Kodir sesuai dengan prinsip-prinsip keadilan gender. Dimana menurut beliau keadilan yang sebenarnya adalah menempatkan perempuan dan laki-laki pada hak mereka, tanpa menyakiti dirinya, anak dan juga keluarga disekitarnya. Sehaingga penafsirannya pada QS. an-Nisa ayat 128-130 sesuai dengan bingkai keadilan gender, yaitu menempatkan setiap orang pada haknya, tanpa menyakiti pihak lainnya.]]>
<![CDATA[LIVING HADIS DALAM TRADISI TEKUINAN DI MASJID AL MUNAWAR KELURAHAN KEJAMBON KOTA TEGAL ]]>
<![CDATA[Rahmahani Nur Safitri]]>;
<![CDATA[Nurul Maisyal]]>
<![CDATA[ Aqwal: Journal of Qur'an and Hadis Studies Vol 3 No 1 (2022) ]]>
Publisher : <![CDATA[Fakultas Ushuluddin, Adab dan Dakwah, Institut Agama Islam Negeri Pekalongan ]]>
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DOI: 10.28918/aqwal.v3i1.241
<![CDATA[Maulid Nabi menjadi salah satu tradisi yang sangat berkembang pada masyarakat Indonesia. Hampir seluruh daerah memiliki ciri khas tersendiri dalam tradisi perayaan Maulid Nabi. Peringatan Maulid Nabi di berbagai daerah dilaksanakan setiap 12 Rabiul Awwal sebagai rasa syukur atas kelahiran Nabi. Namun, ada yang unik dari salah satu tradisi di Tegal yakni Tradisi Tekuinan. Tradisi ini bertujuan menyambut hari kelahiran Nabi, tetapi pelaksanaannya tidak pada tanggal 12 melainkan tanggal 8 Rabiul Awwal. Pada kenyataannya tradisi ini juga memiliki makna tersendiri bagi masyrakat dan ulama setempat. Selain itu tradisi ini juga merupakan salah satu bentuk Living Hadis karema pada dasarnya Tradisi ini diinspirasi dari sebuah syair dalam kitab Barzanji yang mana kitab ini banyak bersumber dari hadis. Dalam tulisan ini akan dibahas pemahaman masyarakat dan ulama terhadap tradisi tersebut dan juga hadis-hadis apa saja yang dihidupkan dalam Tradisi Tekuinan.]]>
<![CDATA[Human Ecological Roles and Tasks in The Quran PERAN DAN TUGAS EKOLOGIS MANUSIA DALAM AL-QUR’AN ]]>
<![CDATA[M. Octa Puji Karunia]]>;
<![CDATA[Kharirotul Badriyah]]>
<![CDATA[ Aqwal: Journal of Qur'an and Hadis Studies Vol 3 No 1 (2022) ]]>
Publisher : <![CDATA[Fakultas Ushuluddin, Adab dan Dakwah, Institut Agama Islam Negeri Pekalongan ]]>
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DOI: 10.28918/aqwal.v3i1.243
<![CDATA[Humans are people who have the authority to manage the earth. They should realize that protecting the environment is a part of several obligations to God. Unfortunately, some people assume that protecting the environment is not a part of worship like other mahdzhah’s worship. This assumption has a fatal impact on the balance of the environment, which it from year to year experiences significant environmental degradations. In other words, humans only want to cultivate the earth and then take advantages of it without wanting to make improvements or preserving the environment. This paper will discuss about the role and ecological tasks of humans which its patterns can be read in the verses of the Koran. The article focuses on discussing the verses with the keywords khalifah, khalaif, abdullah, and ista’amara. The method applied in this paper is the thematic interpretation method, in which the verses with the terms above become the main study. The verses will be analyzed from a historical perspective and then will be contextualized. The result of this research is producing relevant contextualizations. The conclusion of the ecological roles and ecological tasks of humans in the Quran is humans have two roles, both are khalifah and abdullah. The ecological task of humans is to prosper the earth together not individually.]]>
<![CDATA[WAWASAN EKOLOGI DALAM AL-QURAN (KAJIAN TEMATIS AYAT-AYAT BIAH) ]]>
<![CDATA[Sani Asrofil Hidayah]]>;
<![CDATA[Hilyati Aulia]]>
<![CDATA[ Aqwal: Journal of Qur'an and Hadis Studies Vol 3 No 1 (2022) ]]>
Publisher : <![CDATA[Fakultas Ushuluddin, Adab dan Dakwah, Institut Agama Islam Negeri Pekalongan ]]>
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DOI: 10.28918/aqwal.v3i1.244
<![CDATA[Quran as a human guide book should not only discuss about divine themes, but also as a source of reference related to practical problems such as environment, especially how humans can know and understand well their environment in which they live until the concept of ideal biah can be realized. This paper will introduce elogical insight which its pattern can be read in some verses of Quran. This paper focuses on biah’s verses. The method that will be used in this paper is thematic interpretation method, in which biah’s verses are the main study, which will be analyzed from a historical perspective, therefore the moral idea behind the verses is taken and the values obtained are universal and relevant. This ecological insight is used as the basic for realizing the ideal biah for all human beings.]]>
<![CDATA[Metodologi Kritik Matan Hadis Menurut al-Daraqutni Menerusi Kitabnya al-‘Ilal al-Waridah fi al-Ahadith al-Nabawiyyah ]]>
<![CDATA[Mohd Aizul bin Yaakob]]>
<![CDATA[ Aqwal: Journal of Qur'an and Hadis Studies Vol 4 No 1 (2023) ]]>
Publisher : <![CDATA[Fakultas Ushuluddin, Adab dan Dakwah, Institut Agama Islam Negeri Pekalongan ]]>
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DOI: 10.28918/aqwal.v4i1.341
<![CDATA[Kritik hadis merupakan antara disiplin penting dalam menilai kesahihan sesuatu hadis. Medan kritik hadis boleh dibahagikan kepada dua, iaitu kritik sanad dan matan hadis. Terdapat sebahagian orientalis menjelaskan bahawa para sarjana hadis hanya memberi fokus kepada kritik sanad sahaja dan mengabaikan kritik matan hadis. Justeru terdapat kelompongan dalam penilaian mereka. Dakwaan ini adalah satu kesilapan, bahkan telah dibuktikan dengan praktikal al-Daraqutni sendiri melalui kitab al-‘Ilal al Waridah fi al-Ahadith al-Nabawiyyah. Kajian ini adalah berbentuk kualitatif dan data sepenuhnya dikumpulkan berdasarkan kaedah analisis dokumen. Dapatan kajian menunjukkan bahawa terdapat sekurang-kurangnya enam metodologi kritik matan hadis yang telah dipraktikkan oleh al-Daraqutni dalam kitab al-‘Ilal al-Waridah fi al-Ahadith al-Nabawiyyah. Dapatan ini juga secara tidak langsung menyangkal dakwaan sebahagian orientalis yang menyatakan terdapat kelompongan dalam wacana kritik hadis sarjana hadis. Dapatan ini juga sekaligus menonjolkan ketokohan al-Daraqutni dalam bidang hadis dan kedudukan kitabnya iaitu al-‘Ilal al-Waridah fi al-Ahadith al-Nabawiyyah.]]>
<![CDATA[Reinterpretation of Halal Tourism Hadith in DSN-MUI Fatwa No. 108 of 2016 ]]>
<![CDATA[Muhammad afif]]>;
<![CDATA[Hasan Su’aidi]]>
<![CDATA[ Aqwal: Journal of Qur'an and Hadis Studies Vol 4 No 1 (2023) ]]>
Publisher : <![CDATA[Fakultas Ushuluddin, Adab dan Dakwah, Institut Agama Islam Negeri Pekalongan ]]>
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DOI: 10.28918/aqwal.v4i1.343
<![CDATA[The focus of this paper is on the quality and understanding of the hadith in the DSN-MUI Fatwa No. 108 of 2016 concerning halal tourism. The use of hadith as a source of fatwas is important, especially with regard to the legality of an Islamic perspective. However, like a fatwa, this hadith is not followed by an explanation regarding the quality of the hadith and how to understand the meaning that comes from the hadith so that it can be used as a source of fatwa. On the one hand, it must be ensured that the hadith can be accounted for as originating in the Prophet, both in sanad and matan so that its use has high validity. In addition, the existence of hadith when it was born has a distance in time and space that is quite far so whether reinterpretation is needed or not. To answer the problem, this study uses library research by applying the method of criticizing sanad, matan and ma'anil hadith. In the data analysis using descriptive-analytical techniques. This paper shows that there are two hadiths used by DSN-MUI. The first hadith narrated by Imam Ahmad bin Hanbal is of da'if quality because there are two narrators who are considered weak, namely Ibn Lahi'ah and Darraj bin Sam'an. Meanwhile, the second hadith, which was narrated by Imam al-Bukhari and Imam Muslim, is of valid quality. The content of the meanings of the two hadiths used by the DSN-MUI is a recommendation for travel that is not only aimed at entertainment or a healthy body, but also travel compassion and increase obedience.]]>
<![CDATA[Reinterpretation of “Fitna” in QS. al-Baqarah: 191 (Ma’na Cum Maghzā Approach) ]]>
<![CDATA[Erika Aulia Fajar Wati]]>;
<![CDATA[Hakam al-Ma’mun]]>
<![CDATA[ Aqwal: Journal of Qur'an and Hadis Studies Vol 3 No 2 (2022) ]]>
Publisher : <![CDATA[Fakultas Ushuluddin, Adab dan Dakwah, Institut Agama Islam Negeri Pekalongan ]]>
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DOI: 10.28918/aqwal.v3i2.521
<![CDATA[The meaning of the word “fitna” in Indonesian is often incorrect when it is associated with the word of Allah written in QS. al-Baqarah: 191. The snippet of the verse is al-fitna asyaddu min al-qatl, which if translated reads more or less "slander is more cruel than murder". Misunderstanding can occur when the translation of a verse occurs partially and independently from the context of the verse in which it was derived. Apart from the partial translation problem, another factor is the distortion of the meaning of the word slander (fitna) in Indonesian and Arabic. Through the ma'na cum maghzā approach, the misunderstanding of the word fitna is then traced so that some basic meanings are known, namely al-ibtilā, al-ikhtibār, al-imtihān and al-ihrāq. The word slander in the context of QS. al-Baqarah: 191 is closer to the meaning of al-syirk (shirk) than to the meaning of fitna (slander) as understood in the Indonesian language, which is to convey false information to others. The reading of the verse through the ma'na cum maghzā approach then raises several main messages from this verse, namely the message of monotheism, maqāṣid al-syarī'ah and social ethics. These values synergize with each other to support preventive action against the fitna referred to by the verse.]]>
