Tanzil: Jurnal Studi Al-Quran

RECEPTION OF THE QUR’AN IN THE DIGITAL AGE

2024-06-03T14:08:11+07:00

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

2024-06-10T08:31:42+07:00

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

2024-08-13T15:45:11+07:00

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

2024-08-28T10:48:53+07:00

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.