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Vol.2 No.2 2020 by mashdar jurnal
![Research paper thumbnail of Kontekstualisasi Konsep Jihad Dalam Al-Qur'an (Q.S Al-Nisa [4]: 95) Sebagai Upaya Preventif Covid-19)](https://attachments.academia-assets.com/64322539/thumbnails/1.jpg)
](Mashdar: Jurnal Studi Al-Qur'an dan Hadis, 2020
The concept of jihad from time to time and from generation to generation undergoes various change... more 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.
Vol 2, No 2 (2020): Mashdar: Jurnal Studi Al-Qur'an dan Hadis, 2020
Humans are always obsessed with a newness. They are trying to display and apply a newness in vari... more Humans are always obsessed with a newness. They are trying to display and apply a newness in various aspects of life. The same practice is also happen in Egyptian exegesis school. Although not as old as the exegesis school in Mecca, Medina, Kufa and Basra, the exegesis school in Egypt are interesting to be examined in reason of its exist from the classical to the contemporary era. The stretched era definitely requires an evolution. This article explores the evolution of media used in delivering Qur'anic interpretation and commentaries along these eras in Egypt. Using a historical approach, the evolution of exegesis school in Egypt can be mapped into three main phases. The classical phase uses the oral and written media (manuscripts), the transitional phase uses printing (magazines/printed books) and electronic media (radio / television), and the contemporary phase uses digital media.
Vol 2, No 2 (2020): Mashdar: Jurnal Studi Al-Qur'an dan Hadis, 2020
MAN 1 Malang is one of the formal educational institutions in Malang regency under the auspices o... more MAN 1 Malang is one of the formal educational institutions in Malang regency under the auspices of the Ministry of Religious Affairs. The vision and mission includes forming students who are religious and carry out religious activities in daily life. One indicator that must be met to become a religious individual is to be able to understand and carry out the contents contained in the holy book of the Qur'an. A necessity to be able to understand the contents of a person must be able to read it. With this background, this study focuses on three problems: (1) How to portray the ability of MAN students in reading the Qur'an, (2) What is the process of internalizing students in their environment, especially those who cannot read the Qur'an, and (3) How is the principal's effort in dealing with students who cannot read the Qur'an. This research is a study of the sociology of education. The method used in this research is descriptive qualitative, which is one type of research that aims to describe and understand certain phenomena. The approach used is the sociology of knowledge. Namely revealing a phenomenon using knowledge that develops in the wider community. The findings in this study are (1) Of the 952 students of MAN 1 Malang, there were 49 students who could not read the Qur'an. This phenomenon is contrary to the existing vision and mission. (2) The internalization process greatly affects the ability of students to read the Qur'an. These factors include family support, environmental conditions, family conditions and student internal factors. (3) Efforts made by MAN 1 Malang to succeed in its vision and mission are to hold a Qur'an reading guidance program for students who have not been able to.
Vol 2, No 2 (2020): Mashdar: Jurnal Studi Al-Qur'an dan Hadis, 2020
The debate of scholars on Sufi interpretation is caused by differences in the methods and sources... more The debate of scholars on Sufi interpretation is caused by differences in the methods and sources of interpretation used. Some scholars think that the Sufi interpretation does not have a theoretical method. It is only based on the findings of the Sufis when reading the Qur'an. In fact, the 'urafā' are considered to have violated the rules or regulations that apply in the realm of interpretation in general. Some others consider that the Sufi interpretation does not ignore the interpretive signs that have been agreed upon by the commentators. This interpretation only tries to explain the various dimensions of the meaning of the Qur'an. This paradigm difference necessitates a methodological study of the methods and steps of the Sufi interpretation in an effort to explain esoteric meaning of the Qur'an. This study uses an analytical-comparative method. The research found that that Sufi interpretation has a hermeneutic construction that is different from other methods of interpretation. The differences can be seen from the sources and methods used. Apart from using linguistic instruments, sufistic interpretation uses 'irfān (intuitive knowledge) which is obtained through kasyf (inspiration). For Sufis, knowing God's intention as stated in His Kalām can only be done by using knowledge that comes directly from Him, not by looking at the context of the text.
Vol 2, No 2 (2020): Mashdar: Jurnal Studi Al-Qur'an dan Hadis, 2020
This paper aims to criticize Tafsir al-Manar, Muhammad Abduh's monumental work as a pioneer of mo... more This paper aims to criticize Tafsir al-Manar, Muhammad Abduh's monumental work as a pioneer of modern interpretation, which criticizes classical interpretative works, which he considers to be too story oriented, then offers a method of interpreting stories that focuses on `ibrah narratives, although not maximally. This study is a research library, using a semantic perspective as a knife of analysis, through three approaches; interpretation, content analysis, and hermeneutics. This study found that Abduh had applied the method of interpretation of the verse of the story that he had conceived. From the perspective of semantic interpretation and study, Abduh interprets verse by verse, studies the meaning of lughah, and reviews balaghah, munasabah, which focuses on hida'i (hidayah) and intiqadi (critical studies), and does not use hadiths. That is, Abduh is consistent with the Salaf pattern in interpreting the story, namely positioning it as mutasyabihat, and holding to the principle; tanziih, tasliim, and tafwiidh, and anti-takwil.
Mashdar: Jurnal Studi Al-Qur'an dan Hadis, 2020
The concept of jihad from time to time and from generation to generation undergoes various change... more 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.
Vol 2, No 2 (2020): Mashdar: Jurnal Studi Al-Qur'an dan Hadis, 2020
Humans are always obsessed with a newness. They are trying to display and apply a newness in vari... more Humans are always obsessed with a newness. They are trying to display and apply a newness in various aspects of life. The same practice is also happen in Egyptian exegesis school. Although not as old as the exegesis school in Mecca, Medina, Kufa and Basra, the exegesis school in Egypt are interesting to be examined in reason of its exist from the classical to the contemporary era. The stretched era definitely requires an evolution. This article explores the evolution of media used in delivering Qur'anic interpretation and commentaries along these eras in Egypt. Using a historical approach, the evolution of exegesis school in Egypt can be mapped into three main phases. The classical phase uses the oral and written media (manuscripts), the transitional phase uses printing (magazines/printed books) and electronic media (radio / television), and the contemporary phase uses digital media.
Vol 2, No 2 (2020): Mashdar: Jurnal Studi Al-Qur'an dan Hadis, 2020
MAN 1 Malang is one of the formal educational institutions in Malang regency under the auspices o... more MAN 1 Malang is one of the formal educational institutions in Malang regency under the auspices of the Ministry of Religious Affairs. The vision and mission includes forming students who are religious and carry out religious activities in daily life. One indicator that must be met to become a religious individual is to be able to understand and carry out the contents contained in the holy book of the Qur'an. A necessity to be able to understand the contents of a person must be able to read it. With this background, this study focuses on three problems: (1) How to portray the ability of MAN students in reading the Qur'an, (2) What is the process of internalizing students in their environment, especially those who cannot read the Qur'an, and (3) How is the principal's effort in dealing with students who cannot read the Qur'an. This research is a study of the sociology of education. The method used in this research is descriptive qualitative, which is one type of research that aims to describe and understand certain phenomena. The approach used is the sociology of knowledge. Namely revealing a phenomenon using knowledge that develops in the wider community. The findings in this study are (1) Of the 952 students of MAN 1 Malang, there were 49 students who could not read the Qur'an. This phenomenon is contrary to the existing vision and mission. (2) The internalization process greatly affects the ability of students to read the Qur'an. These factors include family support, environmental conditions, family conditions and student internal factors. (3) Efforts made by MAN 1 Malang to succeed in its vision and mission are to hold a Qur'an reading guidance program for students who have not been able to.
Vol 2, No 2 (2020): Mashdar: Jurnal Studi Al-Qur'an dan Hadis, 2020
The debate of scholars on Sufi interpretation is caused by differences in the methods and sources... more The debate of scholars on Sufi interpretation is caused by differences in the methods and sources of interpretation used. Some scholars think that the Sufi interpretation does not have a theoretical method. It is only based on the findings of the Sufis when reading the Qur'an. In fact, the 'urafā' are considered to have violated the rules or regulations that apply in the realm of interpretation in general. Some others consider that the Sufi interpretation does not ignore the interpretive signs that have been agreed upon by the commentators. This interpretation only tries to explain the various dimensions of the meaning of the Qur'an. This paradigm difference necessitates a methodological study of the methods and steps of the Sufi interpretation in an effort to explain esoteric meaning of the Qur'an. This study uses an analytical-comparative method. The research found that that Sufi interpretation has a hermeneutic construction that is different from other methods of interpretation. The differences can be seen from the sources and methods used. Apart from using linguistic instruments, sufistic interpretation uses 'irfān (intuitive knowledge) which is obtained through kasyf (inspiration). For Sufis, knowing God's intention as stated in His Kalām can only be done by using knowledge that comes directly from Him, not by looking at the context of the text.
Vol 2, No 2 (2020): Mashdar: Jurnal Studi Al-Qur'an dan Hadis, 2020
This paper aims to criticize Tafsir al-Manar, Muhammad Abduh's monumental work as a pioneer of mo... more This paper aims to criticize Tafsir al-Manar, Muhammad Abduh's monumental work as a pioneer of modern interpretation, which criticizes classical interpretative works, which he considers to be too story oriented, then offers a method of interpreting stories that focuses on `ibrah narratives, although not maximally. This study is a research library, using a semantic perspective as a knife of analysis, through three approaches; interpretation, content analysis, and hermeneutics. This study found that Abduh had applied the method of interpretation of the verse of the story that he had conceived. From the perspective of semantic interpretation and study, Abduh interprets verse by verse, studies the meaning of lughah, and reviews balaghah, munasabah, which focuses on hida'i (hidayah) and intiqadi (critical studies), and does not use hadiths. That is, Abduh is consistent with the Salaf pattern in interpreting the story, namely positioning it as mutasyabihat, and holding to the principle; tanziih, tasliim, and tafwiidh, and anti-takwil.