TAFSE: Journal of Qur'anic Studies最新文献

{"title":"Pemahaman Masyarakat Gampong Lapang Kabupaten Aceh Barat terhadap Qada dan Fidiah Puasa dalam Al-Qur’an","authors":"Salman Abdul Muthalib, Furqan Furqan, Oka Ridayani","doi":"10.22373/tafse.v7i2.13006","DOIUrl":"https://doi.org/10.22373/tafse.v7i2.13006","url":null,"abstract":"Fasting qada (substitute) and fidiah is an obligation for people who do not fast. Terms, causes, and mechanisms for qada and fidiah have been formulated by scholars based on the Qur'an and hadith. To be accepted by Allah, one must understand and practice religious teachings correctly according to the provisions. In reality, it was found that the practice of qada and fidiah fasting in the Gampong Lapang community was different from the formulation of the ulama. This study will look at the Gampong Lapang community's understanding of qada and fidiah in the Koran and the mechanisms for their daily practice. The results of the study show that a small proportion of people have correctly understood qada, fasting, and fidiah according to the explanation of the scholars and the meaning of letters Al-Baqarah 184 and 185. While most of them are mistaken in understanding the meaning and procedures for its implementation. In their understanding, only the elderly and sick people are given relief, the fidiah applies to parents only, and all sick and traveling people may not fast because there is a fidiah. Qada will be doubled if the year has passed. There is also an understanding that only men have to double the number of days that must be Qada if the year has passed.Abstrak: Puasa qada (pengganti) dan fidiah adalah kewajiban bagi orang yang tidak berpuasa. Syarat, sebab dan mekanisme qada dan fidiah telah rumuskan ulama berdasarkan Al-Qur’an, hadis. Seseorang harus memahami dan mengamalkan dengan benar sesuai ketentuan agar praktik ajaran agama diterima Allah. Realita dalam masyarakat, ditemukan praktik puasa qada dan fidiah dalam masyarakat Gampong Lapang berbeda dengan rumusan para ulama. Kajian ini akan melihat pemahaman masyarakat Gampong Lapang terhadap qada dan fidiah dalam Al-Qur'an dan mekanisme pengamalannya sehari-hari. Hasil penelitian menunjukkan bahwa sebagian kecil masyarakat telah memahami qada puasa dan fidiah dengan benar sesuai dengan penjelasan ulama dan makna surat Al-Baqarah 184 dan 185. Sementara sebagian besar keliru dalam memahami makna dan tata cara pelaksanaannya, mereka memahami bahwa hanya orang tua dan orang sakit yang diberikan keringanan, fidiah berlaku untuk orang tua saja, semua orang sakit dan bepergian boleh tidak berpuasa karena ada fidiah. Qada akan berlipat ganda jika tahun telah berlalu, ada juga yang memahami bahwa hanya laki-laki yang harus melipatgandakan jumlah hari yang diqada jika tahun telah berlalu.","PeriodicalId":410919,"journal":{"name":"TAFSE: Journal of Qur'anic Studies","volume":"1 10","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-12-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"131574450","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"Nilai Akhlak Qur’ani dalam Kehidupan Masyarakat","authors":"L. Hakim, M. Fadhli, Mulmustari Mulmustari","doi":"10.22373/tafse.v7i2.12687","DOIUrl":"https://doi.org/10.22373/tafse.v7i2.12687","url":null,"abstract":"The rapid development of technology has had a negative influence on morals in society, religious values which were initially very strong in society have experienced a drastic decline. From these problems, this paper will look at the formulation of Qur'anic moral values in people's lives. As a literature review, data was collected through document review with descriptive analysis. The results of the study show that the concept of Qur'anic morality encourages humans to have the morals described by the texts of the Qur'an. Because a concept is meaningless if it is only in the form of theoretical value. Methods that can be used in applying morals in life are exemplary methods, habituation and coaching methods. The moral values that can be felt by humans are balance, social harmony and harmony in life. This value can be felt when the application of the morals taught by the Qur'an is practiced in everyday life.Abstrak: Perkembangan teknologi yang begitu cepat telah memberi pengaruh negatif terhadap akhlak dalam masyarakat, nilai-nilai agama yang awalnya sangat kental hidup dalam masyarakat telah mengalami penurunan yang drastis. Dari persoalan tersebut, tulisan ini akan melihat perumusan nilai akhlak qur’ani dalam kehidupan masyarakat. Sebagai kajian yang bersifat kepustakaan, data dikumpulkan melalui telaah dokumen dengan analisis deskriptif. Hasil penelitian menunjukkan bahwa konsep akhlak qur’ani menganjurkan manusia memiliki akhlak yang dijelaskan oleh nash-nash Al-Qur’an. Karena sebuah konsep tidak bermakna apabila hanya dalam bentuk nilai teoritis. Metode yang dapat digunakan dalam menerapkan akhlak dalam kehidupan yaitu metode keteladanan, pembiasaan dan metode pembinaan. Adapun nilai akhlak yang dapat dirasakan oleh manusia adalah adanya keseimbangan, harmoni sosial dan keselarasan dalam kehidupan. Nilai tersebut dapat dirasakan apabila penerapan akhlak yang telah diajarkan oleh Al-Qur’an dipraktikkan dalam kehidupan sehari-hari.","PeriodicalId":410919,"journal":{"name":"TAFSE: Journal of Qur'anic Studies","volume":"15 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-12-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"129041624","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"Eksistensi Ilmu Qira’at pada Lembaga Pengembangan Tilawatil Qur’an (LPTQ) Aceh dan Pemahaman Qira`at terhadap Peserta MTQ di Aceh","authors":"Agusni Yahya, Zulihafnani Zulihafnani, Muhajirah Muhajirah","doi":"10.22373/tafse.v7i2.12769","DOIUrl":"https://doi.org/10.22373/tafse.v7i2.12769","url":null,"abstract":"One of the branches contested in the Musabaqah Tilawatil Qur'an (MTQ) is qira'at sab'ah. The existence of these religious festival activities aims to broadcast the values of the Koran in people's lives so as to create generations who develop the qira`at of the Koran. However, in the qira`at sab'ah competition in Aceh, only the practice of reading was applied, not the knowledge of the science. This can be seen from the lack of mastery of the participants who took part in the qira`at sab'ah branch. This problem raises the question of how the teaching of qira`at science exists at LPTQ Aceh and the understanding of the theory of qira`at science for MTQ participants in the qira`at sab'ah branch. This research is a field study, and data is collected from interviews, observations, and documentation. The findings of this study indicate that teaching the science of qira'at is irregular, occurring only when the competition period approaches. Meanwhile, the level of understanding of qira`at sab'ah theory among MTQ participants in Aceh can be grouped into three categories: first, groups that understand the theories of qira`at science. Second, there is the group that does not understand the theories of qira`at science. Third, the group that does not understand the theories of qira'at science, but all participants are able to practice the reading taught by the teacher.Abstrak: Qira’at sab’ah merupakan salah satu cabang yang diperlombakan dalam Musabaqah Tilawatil Qur’an (MTQ). Adanya kegiatan festival keagamaan tersebut bertujuan untuk mensyiarkan nilai-nilai Al-Qur’an dalam kehidupan masyarakat, sehingga dapat menciptakan generasi-generasi yang mengembangkan qira`at Al-Qur’an. Akan tetapi, pada perlombaan qira`at sab’ah di Aceh, hanya diterapkan praktik bacaannya, bukan pengetahuan terhadap ilmunya. Hal ini terlihat dari minimnya penguasaan peserta yang mengikuti cabang qira`at sab’ah. Permasalahan ini menimbulkan pertanyaan bagaimana eksistensi pengajaran ilmu qira`at pada LPTQ Aceh dan pemahaman tentang teori ilmu qira`at bagi peserta MTQ cabang qira`at sab’ah. Penelitian ini merupakan kajian lapangan dan data dikumpulkan dari hasil wawancara, observasi dan dokumentasi. Hasil penelitian ini menunjukkan bahwa eksistensi pengajaran ilmu qira’at bersifat tidak reguler, dilakukan hanya ketika mendekati masa perlombaan. Sedangkan tingkat pemahaman teori qira`at sab’ah pada peserta MTQ di Aceh dapat dikelompokkan menjadi tiga kategori, pertama, kelompok yang paham teori-teori ilmu qira`at. Kedua, kelompok yang kurang paham teori-teori ilmu qira`at. Ketiga, kelompok yang tidak paham teori-teori ilmu qira`at, akan tetapi semua peserta mampu mempraktikkan bacaan yang diajarkan oleh guru.","PeriodicalId":410919,"journal":{"name":"TAFSE: Journal of Qur'anic Studies","volume":"48 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-12-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"117133627","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"Hubungan Ilmu dan Amal dalam Al-Qur’an","authors":"N. Nurlaila, Mudaris Almuzammil","doi":"10.22373/tafse.v7i2.12844","DOIUrl":"https://doi.org/10.22373/tafse.v7i2.12844","url":null,"abstract":"Knowledge and its practice are two things that are very related; the practice of something should be based on knowledge so that what is done is in accordance with the teachings of religion. Ironically, some people, without knowledge, dare to do something with full confidence. This paper aims to discuss the relationship between knowledge and charity in the Qur'an and how to apply these two concepts in life. This research was library research; the data was collected using the Mawdu'i method. The study showed that the verses that explain knowledge first and then practice are found in Surah Muhammad, verse 19. Practice without knowledge in Surah al-Isra verse 36. knowledge must be accompanied by practice in Surah al-Baqarah verse 44 and Surah al-Saf verses 2 and 3. Applying the concepts of knowledge and practices in life can be started by studying religion first. So that you are not wrong in doing charity, you should follow the Prophet as a good example in practice.Abstrak: Ilmu dan amal merupakan dua hal yang sangat berkaitan, pengamalan terhadap sesuatu hendaknya didasarkan pada pengetahuan, sehingga apa yang dilakukan sesuai dengan ajaran dalam agama. Ironisnya, sebagian masyarakat, tanpa didasari pada pengetahuan, berani mengamalkan sesuatu dengan penuh keyakinan. Tulisan ini berupaya mengkaji hubungan antara ilmu dan amal dalam al-Qur’an serta bagaimana mengaplikasikan kedua konsep tersebut dalam kehidupan. Penelitian ini merupakan penelitian kepustakaan, data dianalisis menggunakan metode mawdu’i. Hasil penelitian menunjukkan bahwa ayat-ayat yang menjelaskan berilmu dahulu baru beramal terdapat pada surah Muhammad ayat 19. Beramal tanpa didasari dengan ilmu pada surah al-Isra’ ayat 36. Berilmu harus disertai dengan amalan pada surah al-Baqarah ayat 44, surah al-Saf ayat 2 dan 3. Mengaplikasikan konsep ilmu dan amal dalam kehidupan dapat diawali dengan mempelajari ilmu agama terlebih dahulu, agar tidak salah dalam beramal hendaknya mengikuti Rasulullah sebagai teladan yang baik dalam beramal.","PeriodicalId":410919,"journal":{"name":"TAFSE: Journal of Qur'anic Studies","volume":"306 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-12-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"114589577","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"Karakteristik Masyarakat Islam Perspektif Al-Qur’an: Analisis QS. Ali-Imran Ayat 110","authors":"Husnul Fikry, S. W., N. Nuraini, Ainun Mardhiah","doi":"10.22373/tafse.v7i2.13898","DOIUrl":"https://doi.org/10.22373/tafse.v7i2.13898","url":null,"abstract":"The Qur’an as a guide has not been understood by some Muslim communities. Therefore, bad behavior still occurs, so the character of Islamic society has a bad impact. This discussion is to reveal \"How are the characteristics of Islamic society from the perspective of the Qur'an\". Method of discussion uses a thematic interpretation approach, collecting Qur'anic verses related to \"characteristics of Islamic society.\" The data is processed based on two sources. (a) The primary source is in the form of Qur'anic verses related to \"characteristics of Islamic society\" and its interpretation; (b) secondary sources that are closely related to the main material in the discussion, such as books, such as Qurani Society and Tracing the Concept of Ideal Society in the Qur'an, as well as several books of interpretation, such as the book of interpretation of Al-Mishbah, Al-Azhar, etc. The results show that the Islamic community is made up of people who have the best character, provided that they are carrying out the rules of Allah SWT. There are three reasons why Muslims are the best people. 1. Muslims are believers. 2. Muslims are people who always advocate for goodness (amar ma'rûf), and 3. Muslims are people who do not allow crimes that can damage society (nahi mungkar).Abstrak: Al-Qur’an sebagai petunjuk belum dipahami oleh sebagian masyarakat muslim. Oleh karena itu, perilaku tidak baik masih saja terjadi, sehingga karakter masyarakat Islam berdampak buruk. Pembahasan ini untuk mengungkapkan; “Bagaimana Karakteristik Masyarakat Islam Perspektif Al-Qur’an\". Metode pembahasan ini menggunakan pendekatan tafsir tematik, mengumpulkan ayat-ayat Alquran yang berkaitan dengan “karakteristik masyarakat Islam”. Data diolah berdasarkan dua sumber. (a) Sumber primer berupa ayat-ayat Alquran yang berkaitan dengan “karakteristik masyarakat Islam” dan penafsirannya, (b) Sumber sekunder yang erat kaitannya dengan bahan pokok dalam pembahasan, seperti buku; Qurani Society, Menelusuri Konsep Masyarakat Ideal dalam Alquran, serta beberapa kitab tafsir, seperti kitab tafsir Al-Mishbah, Al-Azhar, dan lain-lain. Hasil menunjukkan bahwa masyarakat Islam perspektif Alquran adalah umat yang memiliki karakter terbaik dengan syarat selagi umat Islam tersebut menjalankan aturan Allah SWT. Ada tiga alasan bahwa umat Islam adalah umat terbaik. 1. Umat Islam adalah umat yang beriman kepada Allah SWT. 2. Umat Islam adalah umat yang senantiasa menganjurkan kepada kebaikan “amar ma'rûf” dan 3. Umat Islam adalah umat yang tidak membiarkan kejahatan yang dapat merusak masyarakat “nahi mungkar.”","PeriodicalId":410919,"journal":{"name":"TAFSE: Journal of Qur'anic Studies","volume":"21 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-12-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"114742269","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"Praktik Distribusi Zakat Padi Berdasarkan Korelasi Surah al-Taubah Ayat 60 di Kecamatan Indrapuri Kabupaten Aceh Besar","authors":"Zainuddin Zainuddin, Raihanul Akmal","doi":"10.22373/tafse.v7i2.12612","DOIUrl":"https://doi.org/10.22373/tafse.v7i2.12612","url":null,"abstract":"In the Qur'an, surah al-Taubah, verse 60, Allah explains the groups entitled to receive zakat. However, the distribution of zakat in several areas is carried out without referring to the word of God. as happened in Gampong Mon Alue and Jruek Balee, Indrapuri District, and Aceh Besar District. Based on this, the researcher examines the process of distributing zakat in the two regions and its conformity with the word of Allah in Surah al-Taubah verse 60. This research is field research using a qualitative descriptive method. The sources of data used are the results of interviews and observations. The research results obtained were the distribution of rice zakat in several gampongs in Indrapuri District, which were distributed to only three senifs, namely the poor, the poor, and the amil. However, in fact, in the distribution process, there was still a mistake, in which the artistic rights for fardhu kifayah savings were cut, such as the purchase of shrouds and payment for burial plots. In addition, there is also a distribution of zakat to all residents of the gampong regardless of social status, so that the rich also receive part of the rice zakat that is distributed; this is done to avoid conflicts and the emergence of social jealousy among members of the community.Abstrak: Dalam al-Qur’an surah al-Taubah ayat 60, Allah telah menjelaskan golongan yang berhak menerima zakat. Akan tetapi, pendistribusian zakat di beberapa wilayah dilakukan dengan tidak mengacu pada firman Allah tersebut. Sebagaimana yang terjadi di Gampong Mon Alue dan Jruek Balee Kecamatan Indrapuri, Kabupaten Aceh Besar. Berdasarkan hal tersebut, maka peneliti mengkaji bagaimana proses pendistribusian zakat di kedua wilayah tersebut serta kesesuaiannya dengan firman Allah dalam surah al-Taubah ayat 60. Penelitian ini merupakan penelitian lapangan (field research) dengan menggunakan metode deskriptif kualitatif. Sumber data yang digunakan adalah hasil wawancara dan observasi. Hasil penelitian yang diperoleh adalah pendistribusian zakat padi di beberapa gampong yang terdapat di Kecamatan Indrapuri didistribusikan kepada tiga senif saja yaitu fakir, miskin, dan amil. Akan tetapi, pada kenyataannya dalam proses distribusi tersebut masih terdapat kekeliruan, dimana dilakukan pemotongan hak senif untuk tabungan fardhu kifayah, seperti pembelian kain kafan dan pembayaran tanah kuburan. Selain itu, juga terdapat pembagian zakat ke semua penduduk gampong tanpa melihat status sosial, sehingga orang kaya juga menerima bagian dari zakat padi yang didistribusikan, hal ini dilakukan agar terhindar dari konflik dan munculnya kecemburuan sosial sesama masyarakat.","PeriodicalId":410919,"journal":{"name":"TAFSE: Journal of Qur'anic Studies","volume":"22 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-12-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"128081265","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"Menyingkap Makna Amtsal Laba-laba dalam Al-Qur’an","authors":"Lukman Hakim, Fatimatuzzuhra Fatimatuzzuhra","doi":"10.22373/tafse.v7i1.12530","DOIUrl":"https://doi.org/10.22373/tafse.v7i1.12530","url":null,"abstract":"Parables are one of the quranic language styles of conveying messages to people. One such parable is to perpetuate the spider house as a symbol of weak protection. Although its basic meaning can be understood simply, the depth of meaning behind the spider amthal in surah al-Ankabut leaves questions for Muslims. This article attempts to explore the interpretation of the mufasir related to the value and education of the parable of the spider house in QS. al-Ankabut: 41. The method used in this study is the analytical method of the text to get a general understanding of the mufasir. From the studies conducted, it was found that this parable is a depiction of errors in seeking protection. The meaning to be conveyed is that there is no essential protection other than the protection of God. Any other form of protection is a weak pseudo-protection, as weak as a cobweb when used as an expectation to protect against rain and storms even though it can be used as a web to catch prey. For the rest, this verse theologically hints at the values of godliness, the power of Allah Swt, and the powerlessness of beings. The lesson is that it is very inappropriate for human beings to ask for sustenance, salvation, blessings, mates and other things other than Allah Swt. Only Allah is the only place to shelter and depend. Perumpamaan merupakan salah satu gaya bahasa Alquran dalam menyampaikan pesan kepada manusia. Salah satu perumpamaan tersebut seperti mengabadikan rumah laba-laba sebagai simbol perlindungan yang lemah. Meskipun makna dasarnya dapat dipahami secara sederhana, tetapi tentang kedalaman makna di balik amthal laba-laba dalam surah al-Ankabut menyisakan pertanyaan bagi umat Islam. Artikel ini mencoba mengekspolarasi penafsiran mufasir terkait nilai dan edukasi dari perumpamaan rumah laba-laba dalam QS. al-Ankabut: 41. Metode yang digunakan dalam penelitian ini ialah metode analisis teks untuk mendapatkan pemahaman umum dari para mufasir.  Dari kajian yang dilakukan, ditemukan bahwa perumpamaan ini sebagai penggambaran kesalahan dalam mencari perlindungan. Makna yang ingin disampaikan adalah bahwa tidak ada perlindungan yang hakiki selain perlindungan Allah. Segala bentuk perlindungan lain adalah perlindungan semu yang lemah, selemah sarang laba-laba ketika dijadikan harapan untuk melindungi dari terpaan hujan dan badai meskipun ia dapat dijadikan sebagai jaring untuk menangkap mangsa.  Selebihnya, ayat ini secara teologis mengisyaratkan tentang nilai-nilai ketauhidan, kekuasaan Allah Swt, dan ketidak-berdayaan makhluk. Pembelajarannya ialah bahwa manusia sangat tidak pantas untuk meminta rezeki, keselamatan, keberkahan, jodoh dan hal lainnya kepada selain Allah Swt. Hanya Allah satu-satunya tempat berlindung dan bergantung.","PeriodicalId":410919,"journal":{"name":"TAFSE: Journal of Qur'anic Studies","volume":"25 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-06-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"133437126","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"Studi Lafaz Din, Millah, Ummah dan Huda dalam Al-Qur’an","authors":"Furqan Furqan, Khairatur Ridhatillah","doi":"10.22373/tafse.v7i1.12489","DOIUrl":"https://doi.org/10.22373/tafse.v7i1.12489","url":null,"abstract":"One of the specialties of the Qur'an is that it is rich in vocabulary. As there are two or more lafazes used to denote one meaning or meaning adjacent. Al-din, millah, ummah and huda are synonymous lafaz, the words mean religion, but the Qur'an uses them in different connotations. This research is a literature study with a maudhui method approach and content analysis techniques (content analysis). The results showed that lafaz al-din is mentioned 92 times in the Qur'an which is contained in 82 verses. According to Quraish Shihab, lafaz al-din means submission, obedience, calculation, religion and recompense. Ibn Katsir interpreted lafaz al-din as the meaning of obedience. Lafaz millah is mentioned 14 times in the Qur'an. According to Quraish Shihab, this lafaz means a set of teachings and according to Ibn Katsir it means religion (i.e. Islam) brought by prophet Ibrahim. Lafaz ummah with its various forms is found as many as 64 words with varying meanings. In the singular it is called 51 times and the plural form 13 times. According to Ibn Katsir, lafaz ummah means religion and tawhid. Lafaz huda in the Qur'an is mentioned in six forms with 73 derivations, each form has its own meaning. According to al-Maraghi, lafaz huda means religion and instruction, while Quraish Shihab argues that lafaz huda means divine hidayah, the teachings brought by the Prophet Muhammad, hidayah, taufik and Islamic teachings. Salah satu keistimewaan Alquran adalah kaya akan kosakata. Seperti terdapat dua lafaz atau lebih yang digunakan untuk menunjukkan satu makna atau makna yang berdekatan. Al-din, millah, ummah dan huda merupakan lafaz sinonim, kata-kata tersebut berarti agama, tetapi Alquran memakainya dalam konotasi yang berbeda. Penelitian ini adalah studi kepustakaan dengan pendekatan metode maudhui dan teknik analisis isi (content analisys). Hasil penelitian menunjukkan bahwa lafaz al-din disebutkan sebanyak 92 kali dalam Alquran yang terdapat pada 82 ayat. Menurut Quraish Shihab, lafaz al-din bermakna ketundukan, ketaatan, perhitungan, agama dan balasan. Ibnu Katsir menafsirkan lafaz al-din bermakna ketaatan. Lafaz millah disebutkan 14 kali dalam Alquran. Menurut Quraish Shihab, lafaz ini bermakna sekumpulan ajaran dan menurut Ibnu Katsir bermakna agama (yaitu Islam) yang dibawa oleh Nabi Ibrahim. Lafaz ummah dengan berbagai bentuknya dijumpai sebanyak 64 kata dengan arti yang bervariasi. Dalam bentuk tunggal disebut sebanyak 51 kali dan bentuk jamak 13 kali. Menurut Ibnu Katsir, lafaz ummah bermakna agama dan tauhid. Lafaz huda dalam Alquran disebutkan dalam enam bentuk dengan 73 derivasi, setiap bentuk memiliki arti tersendiri. Menurut al-Maraghi, lafaz huda bermakna agama dan petunjuk, sedangkan Quraish Shihab berpendapat lafaz huda bermakna hidayah ilahi, ajaran yang dibawa oleh Nabi Muhammad, hidayah, taufik dan ajaran Islam. ","PeriodicalId":410919,"journal":{"name":"TAFSE: Journal of Qur'anic Studies","volume":"1 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-06-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"130360343","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"Kajian Hermeneutika Kontemporer: Studi Analisis atas Penafsiran Al-Qur’an Nasr Hamid Abu Zayd dan Hassan Hanafi","authors":"Muhammad Furqan, Sakdiah Sakdiah","doi":"10.22373/tafse.v7i1.12982","DOIUrl":"https://doi.org/10.22373/tafse.v7i1.12982","url":null,"abstract":"The term hermeneutics is still very unfamiliar to the majority of Indonesian Muslims, this is considered reasonable because hermeneutics is an imported item that is not known in Islam scientific world. In the Islamic world itself, although there was a lot of resistance to the results of its studies, it did not discourage some contemporary thinkers from adopting it and ignored the various risks it had to bear, such as Nasr Hamid Abu Zayd and Hassan Hanafi. This article aims to reconstruct their thinking on the interpretation of the Qur'an through the study of hermeneutics. This article is literature research using a qualitative approach. Data collection is carried out by studying related textbooks, encyclopedias, journals, and others. The results of the study showed that Nashr Hamid Abu Zaid tried to find a new meaning that was not pronounced in the Qur'an in accordance with the current context by carrying out hermeneutic studies through the theory of text interpretation in two dimensions, namely the theory of meaning (dalâlah) and significance (magzâ). Hassan Hanafi carries out the study of the hermeneutics of freedom with language analysis, historical context analysis and generalizations, that is, raising the meaning of the \"moment\" situation and its historical situation in order to give an adequate understanding of others' situation. Hanafi wanted to derive new meaning from interpretation to address specific cases in people's lives. Istilah hermeneutika masih sangat asing bagi mayoritas masyarakat Muslim Indonesia, hal ini dianggap wajar dikarnakan hermeneutika merupakan barang impor yang tidak dikenal dalam keilmuan Islam. Di dunia Islam sendiri, meski muncul banyak penolakan terhadap hasil pengkajiannya, namun tidak menyurutkan langkah sebagian pemikir kontemporer untuk mengadopsinya serta mengabaikan berbagai risiko yang harus ditanggungnya, Seperti Nasr Hamid Abu Zayd dan Hassan Hanafi. Artikel ini bertujuan merekonstruksikan pemikiran mereka terhadap penafsiran Al-Qur’an melalui kajian hermeneutika. Artikel ini merupakan penelitian kepustakaan dengan menggunakan pendekatan kualitatif. Pengumpulan data dilakukan dengan telaah buku-buku teks, ensiklopedi, jurnal, dan lainnya yang terkait. Hasil kajian menunjukkan bahwa Nashr Hamid Abu Zaid mencoba untuk menemukan makna baru yang tak terlafazkan dalam al-Qur’an sesuai dengan konteks kekinian dengan mengusung kajian hermeneutika melalui teori interpretasi teks dalam dua dimensi yaitu teori makna (dalâlah) dan signifikansi (magzâ). Hassan Hanafi mengusungkan kajian hermeneutika kebebasan dengan analisis bahasa, analisis konteks sejarah dan generalisasi, yaitu mengangkat makna dari situasi “saat” dan situasi sejarahnya agar dapat menimbulkan situasi-situasi lain. Hanafi ingin memperoleh makna baru dari penafsiran untuk menyikapi berbagai kasus spesifik dalam kehidupan masyarakat.","PeriodicalId":410919,"journal":{"name":"TAFSE: Journal of Qur'anic Studies","volume":"1 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-06-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"127408982","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"Taubat Pelaku Pembunuhan Sengaja dalam Al-Qur’an","authors":"Ali Abdurahman Simangunsong, Muhammad Zaini, M. Fadhli","doi":"10.22373/tafse.v7i1.12417","DOIUrl":"https://doi.org/10.22373/tafse.v7i1.12417","url":null,"abstract":"Taubat is one of the religious commandments that man must do. In the Koran, there are many verses that command to repent. On the other hand, the act of killing deliberately is regarded by some mufasir as an act that which there is no repentance (taubat) for the perpetrator. This study wants to see what verses in the Koran are indicated to have a connection with taubat for perpetrators of intentional murder and its interpretation and how the mufasir views related to taubat for perpetrators of intentional murder. This research is a library study and the data is presented using thematic methods. The mufasir referred to in this study are Ibn Katsīr, Hamka, M. Quraish Shihab, al-Qurthubi and Wahbah al-Zuhaili. The results showed that some scholars from salāf circles argued that it was not accepted by people who had committed intentional killings. Meanwhile, the scholars of both salāf and khalāf hold the view that people who have committed the act of killing intentionally still have the opportunity to repent to Allah. Then in an effort to repent, the mufasir took the view that whoever repents of the deeds of wrongdoings earnestly and cheerfully and works righteous charity, then Allah will abolish His torment and bestow upon him a reward. Taubat merupakan salah satu dari perintah agama yang harus dilakukan manusia. Di dalam Alquran, terdapat banyak ayat yang memerintahkan untuk bertaubat. Di sisi lain, perbuatan membunuh dengan sengaja dianggap oleh sebagian mufasir sebagai perbuatan yang tidak ada taubat bagi pelakunya. Kajian ini ingin melihat ayat-ayat apa saja di dalam Alquran yang terindikasi memiliki kaitan dengan taubat bagi pelaku pembunuhan sengaja dan penafsirannya serta bagaimana pandangan mufasir terkait taubat bagi pelaku pembunuhan sengaja. Penelitian ini bersifat kajian perpustakaan dan data yang disajikan dengan menggunakan metode tematik. Para mufasir yang menjadi rujukan dalam kajian ini adalah Ibnu Katsīr, Hamka, M. Quraish Shihab, al-Qurthubi dan Wahbah al-Zuhaili. Hasil penelitian menunjukkan bahwa sebagian ulama dari kalangan salāf berpendapat bahwa tidak diterima taubat dari orang yang telah melakukan pembunuhan dengan sengaja. Sementara itu, jumhur ulama dari salāf maupun khalāf memiliki pandangan bahwa orang yang telah melakukan perbuatan membunuh dengan sengaja masih memiliki kesempatan untuk bertaubat kepada Allah. Kemudian dalam upaya untuk bertaubat, jumhur para mufasir berpandangan bahwa barangsiapa yang bertaubat dari perbuatan maksiat dengan sungguh-sungguh dan penuh keridhaan, serta mengerjakan amal saleh, maka Allah akan menghapuskan siksa-Nya dan menganugerahkan kepadanya pahala. ","PeriodicalId":410919,"journal":{"name":"TAFSE: Journal of Qur'anic Studies","volume":"45 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-06-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"133421592","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}