Jurnal Nida' Al-Qur'an

KEDUDUKAN PEREMPUAN DI DALAM ISLAM DAN PROBLEM KETIDAKADILAN GENDER

Huzaemah Tahido Yanggo — 2018-10-11

Islamic history recorded that women in the early days of Islam were honored. Islam had elevated the dignity of women from a disadvantaged position in the time of Jahiliyah. In the Koran, the concept of equality of men and women is expressed explicitly. The difference which is used as a measure of elevating or lowering their dignity is only at the value of devotion and worship to Allah. (Surat al-Hujurat [49]: 13). But the problem is that the existence of women is now still considered as marginal by the general public. This is due to the teachings of customs that have been practiced so that it is difficult to change. On the other hand, there are false assumptions and understandings of Islamic teachings that are related to the position of women, so that there is an assumption and expression that says that Islamic teachings prevent women from advancing themselves. This paper will rectify incorrect understandings regarding the position of women in Islam. Islam never prohibits women from working in public sphere and developing their careers. In fact, Islam protects women's rights and eliminates discrimination between women and men.

MENGENAL TAFSIR RASULULLAH

Hamdani Anwar — 2018-10-11

Muslims are in complete agreement that the Prophet always conveys the revelations he received from God through the angel Gabriel. In addition, they also agreed that he always explained the verses that he received. However, not many know what he means while explaining these verses. Some assume that he has interpreted all the verses of the Koran without exception. Some others suspect that he did not interpret all the verses of the Koran. Some even say that he only interpreted a small part of the verses of the Koran. This article will correct the wrong assumption around the interpretation of the Prophet toward Koranic verses and will try to clarify it so that the questions arisen around this interpretation are worthy of being given a complete answer. Through critical analysis method, it can be concluded that the Prophet interpret the verse of the Koran in large numbers, even though not all the verses of it, is the most appropriate opinions. The situation of Companions who speak Arabic becomes a strong reason why the Prophet did not interpret it as a whole. However, the fact that not all Companions have the same level of intelligence shows the fact of the difference on the opinion that the Prophet had only interpreted a small part of the verse of the Koran. The existence of the Interpretation of the Prophet was not recorded as the book of interpretation as it is found now, but it is only found in many books of hadith.

KESERASIAN PENYEBUTAN ASMAUL HUSNA DALAM AL-QUR’AN

Ade Nailul Huda — 2018-10-11

Al-Qur’an's munasabah science (the science of interrelation and interdependence of its verses) in its history includes fields of science that have recently been present and researched in the field of the new al-Biqai Interpretation (885 H) which makes munasabah as a style of interpretation taken and used specifically as an exegesis. However, if traced to the history of the commentary and interpretation, actually the science of interrelation and interdependence of Quranic verses has been born since the era of companions and their successors when they understood the verse that has a correlation with the previous verse or after it. In the use of asmaul husna's redaction in Al-Qur’an, there are also harmony between the meaning of asmaul husna and the content of its verse, especially if we focus on the application of Asmaul Husna as a closing verse, it can be seen that all Asmaul Husna which is used as a closing verse is always in accordance with the theme of its discussion.

QITAL DALAM PERSPEKTIF AL-QUR’AN

Muhammad Suaib Tahir — 2018-10-11

Violence and terrorism that occurred in various countries both in the West and in the East, especially Indonesia is widely claimed as a form of resistance to the West. Unfortunately this action is mostly done by a number of Muslims and understand the act as a manifestation of jihad. These acts of violence often appear sporadically that casualties are not only the target of action, but sometimes civilians and Muslims, not only in political, economic and thought but also in the fundamental aspect of the crisis of self-understanding. This can be seen from the concept of jihad sometimes understood as the concept of war (qitâl) solely against the disbelievers. Whereas the meaning of war is only one of the special meanings of jihad that is used in a limited way beyond the universal meanings that are universal. From the search for qital and elaboration verses of relevant studies it is known that war in the Qur'an is a form of defensive effort to defend and defend against aggression, eliminate slander and freedom of religion and to free the oppressed people of the persecution. Despite limited availability, war is a test of faith as jihad in general which must always be in the corridor fi sabilillah.

EPISTIMOLOGI TAFSIR RADIKAL

Muhammad Azizan Fitriana — 2018-10-11

Radicalism can arise and develop due to various factors, but the main and most dominant factor is the existence of radical ideology. It is said to be dominant, because ideology makes it easier to spread than other causes of radicalism. It can be spread through various media, both real and virtual media. Radical thinking is easily accepted because it is conveyed by using religious texts that are interpreted according to the perspective of the messenger. It became increasingly accepted when brought by charismatic religious figures for a group of people, including Ustadz Abu Bakar Ba’syir, who was free to spread his thoughts from behind the prison. This article will highlight on the radical thoughts that were present in the book “Meluruskan Makna Kalimat Tauhid aa Ilaaha Illalloh dan Makna Ibadah”. In particular, the author will examine the method of interpretation of Abu Bakr Ba’syir against the verses of the Qur’an which are published in the book. The focus on this method of interpretation was taken because the book was filled with quotations from the verses of the Qur’an and Hadith which were made as arguments to support the writer’s ideas. It can be ascertained that the author of the book makes an effort to interpret the Qur’anic texts, so that the methodological aspects need to be examined.

KETIDAKBIASAN GENDER DALAM TRADISI SEMA’AN AL-QUR’AN

Muhammad Khairul Anwar — 2018-10-11

The practice of listening to the Koran which has become a tradition for the memorizers of the Koran as a social spiritual activity does not discriminate against the role of women who are taking a part in it even though it is carried out in public forums. It can be concluded from this phenomenon that the opinion that the woman's voice was aurat was not coming true in this context. This article will prove the truth by reading legal phenomena in the Al-Qur’an Science Institute, which is practiced by the PTIQ & IIQ Student Alliance in regional organizations, that is, JHQ (Jamaah Hafadzah Al-Qur’an). The research is conducted by using qualitative method because it is based on accessing the data obtained through books, journals, interviews and other documents. Then it was enriched by the findings of Anne K. Rasmussen who said that in Indonesia, women have inner relationship to make religious appearances and experiences. The statement was said in his study of recitations of the Koran in Indonesia.