THE LIVING QURAN: TRADISI FREE LUNCH SETELAH SHALAT JUMAT DI MASJID JOGOKARIYAN YOGYAKARTA

The study of living Qur'an is one of the studies in the form of scientific research on social events in the Muslim community by positioning the Qur'an as the main behavior and actions in daily life. From there, it will be seen how they react continuously and live up to the values ​​of the al-Qur'an in their community. The study of the Living Qur'an appears as a phenomenon of the Qur'an in everyday life, namely the function and meaning of the Qur'an is understood and practiced by the Muslim community in real terms in everyday life. Unlike the study of the Koran which only focuses on the al-Qur'an as an object of study that focuses on the textuality of the Qur'an it self, while the living Al-Qur'an is more focused on the way people position the Qur'an. In his daily life. One example of this living Qur'an practice is the tradition of Free Lunch after Friday prayers at the Jogokariyan Mosque. In this tradition, the Muslim community tries to live up to the value of sodaqoh contained in the Al-Qur'an surah al-Baqarah verse 261. This tradition emerged in the community as a form of social tradition with the aim of providing assistance in the form of free lunch (free lunch) to Friday congregation.

HERMENEUTIKA AL-QUR`AN AMINA WADUD MUHSIN

Al-Qur'an has an important position in Islamic studies, beyond its function as a guidance, Holy Qur'an also functioned to be a differentiator. In interpreting hermeneutics, this is a form of interpretation method which in its operation is used to derive conclusions about the meaning of a text or verse. According to Amina Wadud, there is no truly objective method of interpreting the Qur'an. Each commentator sets several subjective choices. In Islamic studies, there are several approaches offered by intellectuals to get the moral message of Islam as a religion that has a gender perspective. Here the author attempt to discuss several examples of Amina Wadud's interpretation with her hermeneutical model regarding the issue of women's rights and roles. The aim is to evaluate the extent to which the position of women in Muslim culture has truly reflected the meaning of Islam regarding women in society. In addition, the specific goal is to demonstrate the ability to adapt the worldview of the Qur'an to women's issues according to the modern context. The author argues that the ultimate purpose of the theory is to build a harmony among of Islamic teaching: law, ethics, and theology, each of which has to support one another.

EKSISTENSI METODE BANDONGAN DALAM PEMBELAJARAN TAFSIR PADA PESANTREN DI ERA KONTEMPORER

The views of Van Den Berg and Martin Van Bruinessen was quoted by Rosihon Anwar et.all. stated that the method of learning tafsir used in pesantren in the 19th century was the bandongan and sorogan method. The views of the two figures above are reinforced by Rosihon Anwar et al. in his research conducted in 2015 that the study of tafsir on pesantren in West Java was still dominated by Jala̅layn interpretation by using the bandongan method. Seeing Van den Berg, Martin van Bruinessen and Rosihon Anwar et all.’s reports as if the method that used in Pesantren for tafsir learning just bandongan and sorogan method. Event though globalization, westernization, the modern education system brought by the Dutch, some government regulations that tend to adopt modern education systems in turn always haunt the pesantren. In order to find the background of the existence of the bandongan method in learning interpretation in pesantren in the contemporary era, the author uses a phenomenological approach. The object of the research was carried out at the Islamic boarding school in Sumenep. The results of this study reports that the using of the bandongan and sorogan methods commonly used in pesantren in tafsir learning because it is influenced by several things; first, sufism impact which developed after the collapse of the Abbisayah Dynasty, so it was believed that the kiai were the only source of knowledge or centered teacher as well as murshid in the tarekat. Second, the influence of Zarnuji's book entitled "Ta'lim Muta'allim" which is the majority of pesantren in Indonesia uses this book as a moral material. Third. Doctrinalization of one of the ideals that would be instilled in students. Furthermore, this study also found a shift in the use of interpretive learning methods based on educational background, scholarship, the target of the teacher's interpretation, and the ability of students.

BELENGGU RASIONALITAS DALAM TAFSĪR BI AL-MA’THŪR

The Interpretation with transmitted text (riwāyah) which uses to get meaning far away from the influence of ratio (al-ra'y) still cannot occur. Various different narrations for interpreting the same verse in the exegesis via narration (al-tafsīr bi al-ma'thūr) can be evidence of the use of ijtihad in that interpretation model. In this context, this study aims to find evidence and reconceptualize the terms to prove the existence ratio on exegesis via narration. This study uses a qualitative method with the type of study that uses literature research and uses content analysis as an analytical tool. This study finds that the interpreters in the category of exegesis via narration used ratio in the form of transmitted text selection to strengthen the meaning desired. The unawareness of the existence of rationality in the exegesis via narration is caused by the confusion of the terms used which are borrowed from the term of hadith study (muṣṭalah al-ḥadīth). Based on this, this study proposes to redefine that term to illustrate that dichotomy does not refer to the use of transmitted text or ratios in interpretation, but that dichotomy occurs from the proximity of the resulting message to the literal meaning content in interpretation.

ANALISIS STILISTIKA PADA SURAH AL-QIYĀMAH

The stylistic approach provides a new perspective in the literature studies, especially Qur'anic research. Understanding the Qur'an from a stylistic overview can explain the use of certain words or language structures that distinguish between works. It reveals the characteristics, implied meanings, and beauty of the structure of the Qur'anic text as the primary aspect of the miracles of the Qur'an. The euphemism of the composition of the Qur'an can be seen, for example, in surah al-Qiyāmah. Surah al-Qiyāmah, classified as a makkiyah surah, contains matters relating to the final day, starting from the sacratulmaut stage to the description of the Day of Judgment. Descriptive research with Stylistic analysis in this article, reveals the findings of four aspects of the Stylistics of the Qur'an contained in surah al-Qiyāmah; phonology, morphology, syntax, and imagery. On the phonological aspect, including; fricative, plosive, mukarrarah, and semi-vocal consonants. From the morphological aspect, there are forms of verbs (al-māḍi, al-muḍāri‘ and af‘al al-majhul) which have various meanings. Aspects of syntax contribute to the style of language such as; al-taqdm wa al-ta'khīr, repetition, imperative sentences, and interrogative sentences. Meanwhile, in the imagery aspect, alliteration, assonance, polysindenton, erotic, tautology, ellipsis, synecdoche, and hypalase styles are found.

STUDI MAQĀSHID AL-QUR’ĀN SIKLUS PERJALANAN HIDUP MANUSIA DALAM AL-QUR’AN

Maqāshid al-Qur’ān is an approach of interpretation study. This approach was developed to give a new viewpoint for mufassir to have more comprehensive understanding of the Qur'an contextually, as of it contributes much to life. Based on this, the aims of this article is to apply the concept of Maqāshid al-Qur'ān which was initiated by Imam Muammad al-Thāhir ibn 'Āsyūr in the verses of the human life cycle. The application of Maqāshid al-Qur’ān will reveal the meaning and moral message behind the verse with covering two issues, first is the cycle and phase of human life in the Qur'an, and second is the interpretation and moral message of the verse about the cycle of human life. This research was a library research with descriptive analysis method using the Maqāshid al-Qur'ān approach by Muhammad al-Thāhir ibn 'Āsyūr version. The results of the study showed that: first, the cycle and phase of the human life take place in five phases of life, there are the realm of the spirit, the realm of the womb, nature, the world, the grave, and the afterlife. Second, the result of the interpretation and moral message of the verse of the human life cycle is about the miracle of humans to have the right belief, akhlaq, ethics and good morals, and explaining the miracles of the Qur'an. The lessons for muslim is also discussed.

PERNIKAHAN LINTAS AGAMA; KAJIAN MUQARIN MENURUT QURAISH SHIHAB DALAM TAFSIR AL-MISHBAH DAN HAMKA DALAM TAFSIR AL-AZHAR

Interfaith marriages are familiar in people's lives. This is due to advances in information media or telecommunications among the public, interfaith marriages are very easy to do. This is the root of the problem that will be discussed in the interpretation of al-Mishbah by Quraish Shihab and the interpretation of al-Azhar by HAMKA in al-Baqarah verse 221. This research is a literature review (library research) with the main source of al-Mishbah interpretation by Quraish Shihab and al-Azhar interpretation by HAMKA. This research used muqarin method, it's a method of comparison between the interpretation of al-Misbah and the interpretation of al-Azhar. The results of this study can be concluded that the law of interfaith marriage according to Quraish Shihab in the interpretation of al-Misbah is based on al-Baqarah verse 221, that prohibition of marriage between men or women who are Muslim and men or women who are other than Islam ( non-Muslims). The reason of those prohibition marriage is differences in faith. Meanwhile, according to HAMKA in al-Azhar's interpretation, it is forbidden to marry polytheists, both women and men, as idol worshipers because they are not kafa`ah or sekufu.

TITIK TEMU SUFISME DAN PSIKOLOGI; KAJIAN ATAS QS. AL-FAJR: 27-30

The problem that this paper would like to answer is whether there are similarities between sufism and psychology in the discussion of soul. So far, sufism is known on the purification of the soul as its material object. To examine the soul, I observe the interpretation of Q.S al-Fajr verses 27-30. The method used is the tahlili method. This means to know how Islam understands the soul then to relate it with the explanation of soul according to psychology. Based on the results of this study, I reveal that there is a meeting point between sufism and psychology. Referring to the poems of Ibn Athailah al-Iskandari, I see similarities between him and secular psychologists such as Aristotle and Plato. I also conclude that considering the soul as their common object material. (Permasalahan yang akan dijawab dalam tulisan ini yaitu apakah terdapat persamaan antara sufisme dan psikologi dalam pembahasan kejiwaan. Selama ini sufisme yang dikenal dengan penyucian diri menjadikan jiwa sebagai obyek materialnya. Untuk mengkaji jiwa, penulis melihat penafsiran Q.S al-Fajr ayat 27 – 30 dengan metode tahlili. Ini dimaksudkan untuk melihat pemahaman Islam terhadap jiwa kemudian mengaitkannya dengan penjabaran dari jiwa menurut ilmu psikologi. Berdasarkan hasil penelitian ini, penulis menemukan bahwa terdapat titik pertemuan antara sufisme dan psikologi. Mengacu kepada Syair-Syair Ibn Athailah al-Iskandari, misalnya, penulis melihat ada persamaan dengan para psikolog umum seperti Aristoteles dan Plato. Dengan demikian, terdapat persamaan antara sufisme dan psikologi karena sama-sama menjelaskan tentang jiwa).

TAFSĪR TAHLĪLĪ (INTERPRETASI ANALITIS) QS. AL-FURQĀN [25]: 1-11

This paper examines the various interpretations of the tafsir scholars of surah al-Furqān. In the study of tafseer ('ulūm al-Qur'ān) there are several methods or ways of examining the contents of the al-Qur'an such as the Ijmali, Tahlīlī, Mauḍu'ī and muqaran methods. This study is focused on the interpretation of the tafsir scholars of surah al-Furqān [25]: 1-11 with the Tahlīlī Tafsir method approach. The author uses a literature study (Library Research) so that he finds findings on the interpretation of surah al-Furqān that the content in surah al-Furqān explains about monotheism towards Allah and Allah hates those who associate him (infidels). Keyword: Tafseer Tahlīlī, interpretations, Surah al-Furqān

KEBEBASAN BERAGAMA DAN BERBICARA DALAM BINGKAI KAJIAN TAFSIR NUSANTARA

Freedom of belief is one of the human rights that is often discussed in the international community, including freedom of religion. It has been stated in the Quran very clearly that everyone has the freedom to embrace a religion they believe in, beside it has also been explained by Allah that Islam is the most blessed religion. However, there are still forces in choosing a religion in various ways. One of the gifts that Allah has given to humans is freedom of religion based on his own beliefs and freedom of speech. This research focused on how the interpretation of the Archipelago Mufassir about freedom of religion and speech in the al-Qur'an. This study used a qualitative literature approach (Library Research). This type used the thematic analysis method. The primary data source was Tafsir Nusantara, the secondary data was the writer tried to collect data related to the discussion. The results of this study indicated that freedom of religion and speech according to Nusantara Mufassir’s (as Hamka, Quraisy Shihab dan Hasbi Ash-Shidieqy) interpretations towards QS. al-Baqarrah verse 256 that Allah has ordered his people not to force someone to adhere Islam but invite people to think about the truth of Islam. Furthermore, QS. al-Isra' verse 36 implies freedom of speech, it is explained that someone is allowed to speak the truth and not spread lies; a prohibition against talking about something uncertain and to determine something based on personal prejudice and allegation. This verse also prevents from such disadvantages, as accusation, wrong prejudice, lies and false witnesses.