Tanzil: Jurnal Studi Al-Quran

RECEPTION OF THE QUR’AN IN THE DIGITAL AGE

Ida Fitri Nabila — Tue, 08 Oct 2024 00:00:00 +0700

Online Ruqyah is a new phenomenon that has emerged since the digital era began to develop rapidly. Ruqyah, which has been understood and generally practiced in a limited time and scope, is no longer understood as such with the presence of various social media platforms. One of the ruqyah practitioners who utilizes social media as a means of da’wah is Muhammad Faizar. Faizar is one of the pioneers of the spread of ruqyah in Indonesia, and he is present on television. He is also one of the first ruqyah practitioners to use social media as a means of ruqyah. On the YouTube platform, Faizar uploaded a new alternative in the world of ruqyah, namely the practice of online ruqyah. The practice is carried out by uploading videos of ruqyah readings. This paper aims to look at the reception of the living Qur’an that is reflected in it and the extent to which ruqyah can work even though it is done virtually. This research is qualitative and analyzed using the reception theory initiated by Ahmad Rafiq. The results of this study show that ruqyah performed virtually (online ruqyah) can also show its function, namely exegesis and functional reception. Functional reception in the context of Muhammad Faizar’s online ruqyah is informative and performative. Even though they did not meet the ruqyah practitioner directly, some online ruqyah listeners felt the benefits of sharing their online ruqyah experience in the comment column.

THE PHENOMENON OF FAJR ATTACKS IN THE ELECTIONS

Fazida Safitri — Tue, 08 Oct 2024 00:00:00 +0700

This research focuses on the phenomenon of fajr raids in elections analyzed using Hasbi Ash-Shidieqy’s interpretation of Q.S. Al-Baqarah [2]: 188. As a country with a democratic political system, Indonesia holds a democratic party called elections every 5 years to elect representatives of the people. The People’s democratic party, which is expected to give birth to honest leaders who are free from corruption, collusion, and nepotism, instead brings new corrupt seeds. This is based on the election system that has been corrupted by money politics. All means are used by prospective leaders to smooth their way to winning the election. Candidates distribute money to the public to buy people’s votes covered with the word alms. The purpose of this study is to identify the relationship between the phenomenon of fajr raids that often occur before elections with Q.S. Al-Baqarah [2]: 188. The method used in this research is descriptive-qualitative by using literature review. The results of this study indicate that the narrative of the Qur’anic text in Q.S. Al-Baqarah [2]: 188 indicates the prohibition of taking and controlling other people’s property in a way that is not justified by shara, including the practice of fajr attacks in elections because it is classified as rashwah. The gift is not based on sincerity because they expect the public to vote for the one who gave the fajr attack.

THE MYTH OF ‘ABŪ LAHAB’ IN Q.S. AL-MASAD [111]: 1

Muhammad Syafirin — Tue, 08 Oct 2024 00:00:00 +0700

The Qur’anic story of “Abū Lahab” is often misunderstood by some who assume that the story is factual-exclusive. This article is designed to examine how the concept of Abū Lahab is understood in Qur’anic terms, and how it is embodied in today’s context. This research uses a library research method with a descriptive-analytical pattern, through Roland Barthes’ semiotic approach as a theoretical basis. Barthes argues that the language system can be understood through two steps of semiotic reading, the first is what he calls the linguistic system (language-object), and the second is the mythical system (metalanguage). To arrive at the mythical system, it is necessary to extract meaning through the signifier system, which consists of three elements: the signifier element, the signified element, and the sign element in the second layer of the semiotic system. Through Roland Barthes’ semiotic reading, the concept of Abū Lahab that is understood to be exclusively addressed to ‘Abd al-‘Uzzā is a myth. Abū Lahab is not a personal name, but a general and universal title. ‘Abd al-‘Uzzā is only one historical representation of the figure of Abū Lahab. From Barthes’ semiotics, Abū Lahab is more accurately understood as ‘anyone who opposes the truth and is intolerant (radical) towards other groups, not hesitating to carry out offensive resistance to them if it is not in line with their personal or group ideology or political interests’. Thus, in the modern context, anyone can potentially become “Abū Lahab” as the khiṭab of Q.S. Al-Masad if they share these characteristics.

TAFSIR AND THE STATE

Maghfiratuzzahroh Maghfiratuzzahroh — Tue, 08 Oct 2024 00:00:00 +0700

This article will analyze the relationship between tafsir and the state in Tafsir Madura, namely Tafsir Al-Qur’anul Karim Nurul Huda by Mudhar Tamim. Mudhar Tamim was one of the politicians during the New Order, so there may be a discourse related to the state. So, this article will try to see how the interpretation of verses about statehood and leadership in the Qur’an through a critical review of the interpretation of Q.S. Al-Baqarah [2]: 30, Q.S. Al-Baqarah [2]: 154, Q.S. Al-Baqarah [2]: 216, and Q.S. Al-Baqarah [2]: 247 as well as excerpts of explanations regarding the virtues of reading basmalah. Through these verses, it will be seen how the socio-political contestation that occurred during the New Order period affected Mudhar Tamim’s interpretation. This research is a literature study with an analytical-descriptive method using Karl Manheim’s sociology of knowledge theory. After looking at the interpretation of the verses mentioned above through Mannheim’s sociology of knowledge, it can be concluded that Mudhar Tamim’s interpretation seems very close to the condition of the Indonesian state at the time of writing, as evidenced by the verses of state defense which are related to the spirit of Indonesian independence and the verses of the caliph which are related to the state leader. However, Mudhar Tamim’s interpretation, especially in the leadership verses, criticizes and evaluates the government. So, it can be said that Mudhar Tamim’s tafsir Al-Qur’anul Karim Nurul Huda is a form of counter-discourse from the Soeharto regime.

WEALTH AND CHILDREN AS FITNAH IN THE QUR’AN

Ahmad Zulkarnain, Rofiatul Khasanah — Fri, 11 Oct 2024 00:00:00 +0700

This research will discuss fitnah concerning wealth and children in Q.S. Al-Anfāl [8]: 28 and Q.S. Taghābun [64]: 15 to know whether the bestowal of wealth and children makes humans able to be grateful or instead makes them negligent of the commands of Allah Swt. The author chooses Al-Azhar and al-Munīr as the sources of research related to wealth and children as fitnah. This research is qualitative using library research with a comparative approach. The primary data sources used are the Qur’an and the commentaries Al-Azhar and al-Munīr. The secondary data sources are the opinions of scholars, books of interpretation, journals, and books related to the research theme. The results of this study indicate that there are differences and similarities in the interpretation of property and children as fitnah. It is influenced by differences in interpretation methods, styles, and sources used by both music which directly affect the meaning of interpretation. Hamka in his Tafsir Al-Azhar explains that the existence of wealth and children makes humans proud and happy, which makes humans forget Allah and makes humans afraid of death, cowardly, afraid to fight unwilling to sacrifice, and reluctant to help others. Meanwhile, Wahbah al-Zuḥaylī explains that wealth and children are fitnah, namely sin and punishment because they can occupy the heart with the world and prevent it from helping others.

FROM TAFSIR TO TADABBUR

Ahmed Zaranggi Ar Ridho — Mon, 14 Oct 2024 00:00:00 +0700

This article aims to look at the history of tadabbur knowledge in Saudi Arabia as an alternative trend in understanding the Qur’an in the contemporary era. The study of Qur’anic reading dominated by hermeneutical-contextual discourse ignores other responses to the complexity of understanding and applying Qur’anic content. The stagnation of the development of Qur’anic interpretation in Saudi Arabia is not entirely true. One form of response that has become a trend is the recitation of tadabbur al-Qur’ān. This is indicated by the massive publication of various books on tadabbur in the last twenty years (2000–2020), which symbolizes the alternation of Saudi Arabian scholars in responding to contemporary interpretive discourse. Tadabbur inspiration can be found in three works of tafsir written by Saudi scholars beginning with ‘Abdurraḥmān Sa‘dī, Shaykh Uthaimīn, and Shaykh Sulaymān al-Lāḥīm. Through a survey and brief review of the idea of tadabbur in the knowledge network of Qur’anic exegesis in Saudi Arabia, this study found three main trends. First, the influence of Salafi ideology as an idea that underlies the dissemination of the concept of Qur’anic tadabbur. Second, revitalization efforts were made by ‘Abdurraḥmān Ḥabannakah in making tadabbur a separate discipline. Third, as a response to the diversity of contextual-applicative approaches dominated by the hermeneutic approach to the Qur’an. These three trends become a form of methodological response of Saudi Arabian scholars to the discourse of reading the Qur’an that developed in the contemporary era.

IMPLEMENTATION OF RELIGIOUS MODERATION IN THE QUR’AN

Muhammad Zulfikar Nur Falah, Ahmad Bayu Setiawan, M. ‘Izzuddin Robbani Habe — Mon, 14 Oct 2024 00:00:00 +0700

The case of radicalism in Indonesia is considered unknown until now. The existence of cases of radicalism in Indonesia is very worrying and deserves our collective attention. A way to prevent radicalism can be done through the concept of religious moderation. Religious moderation is a concept for preventing acts of radicalism in Indonesia. Religious moderation is a straight attitude that puts forward proportional values as a role of thinking. The distinction between this research and previous studies is the position of the concept of religious moderation associated with the interpretation of the Qur’an as an implication for the prevention of radicalism in Indonesia meanwhile previous studies only focused on researching the concept of religious moderation about social attitudes of the community and not associated with the interpretation of the Qur’an. This research becomes urgent on how the concept of religious moderation in the Qur’an and its implications for the prevention of radicalism in Indonesia. This research uses a library research method, with relevant sources such as books, journals, theses, and dissertations. The results of this research include intergroup disputes that can be used by certain groups to incite violence, this appears as a cultural product of radicalism in Indonesia. An analysis of the concept of religious moderation in the Qur’an has been identified as a solution to deal with radicalism in Indonesia. This explanation directs each individual to develop an attitude of tolerance, and acceptance of traditions fairly, as well as increasing national commitment, which does not require extremism.

INSECURE ON THE PERSPECTIVE OF TAFSĪR AL-JAYLĀNĪ

Darmawan Darmawan, Nuri Fikriyati Ulfiyaddin, Salim Rahmatullah — Tue, 22 Oct 2024 00:00:00 +0700

Insecurity has now become a common thing that affects many people. Many people worry about their future or feel inferior when facing reality or interacting with others. Excessive worry can prevent someone from doing activities or doing something. Insecurity can be a disease that disrupts people's mental health. If not handled well, anxiety, low self-esteem, and feeling unable to accept oneself completely, including feeling inferior, can make someone prefer to be alone and what is most worrying is that when insecurity is not handled well, there is a risk of increasing cases of suicide. Insecurity can be caused by many things, including changes in the environment and times. Materialism results in the loss of the essence of life, which leads to a crisis of meaning, values , and spirituality. Spiritual values can help someone avoid insecurity. A spiritual crisis and mental well-being can trigger emotional anxiety. This research aims to explore the Al-Qur'an's views regarding the phenomenon of insecurity in Tafsīr al-Jaylānī. From an Islamic perspective, the solution to overcoming insecurity includes obedience to Allah, humility, and patience. This research method is qualitative with a character thematic approach. Although al-Jaylānī does not discuss insecurity explicitly, he emphasizes the importance of repentance and returning to spiritual values. The implications of the interpretation show that the Qur'an provides solutions through obedience, patience, and strengthening self-confidence.