Jurnal Studi Ilmu-ilmu Al-Qur'an dan Hadis

Quranic Exegesis Studies in Malaysia: Realities, Challenges and Future Direction

2024-11-19T05:53:00+07:00

The study of Quranic exegesis in Malaysia has witnessed significant developments. However, various challenges persist, particularly in the form of misinterpretations. Identifying these misinterpretations is crucial to fostering accurate understanding and addressing contemporary issues effectively. This research explores the current realities and challenges in Quranic exegesis in Malaysia, identifies the forms of misinterpretations, and anticipates future directions to ensure accurate and contextually relevant interpretations of Quranic verses. This study reviews prominent Malaysian exegetical works, such as al-Bayan Pada Ta'wil Ayat-Ayat al-Quran by Abdul Aziz bin Salam, Khulasah al-Qur'an by Maulana Noh, and Pedoman Muttaqin by Abdul Hayei Abdul Syukur. Additionally, it references classical and contemporary commentaries by Muslim exegetes, including Ibn Kathir, Al-Shawkani, Al-Tabari, Al-Maraghi, Ibn Atiyyah, and Tafsir al-Misbah by Muhammad Quraish Shihab. Using a qualitative library approach, the study identifies and analyzes data from relevant sources through thematic analysis. Key themes include deviant interpretations, material constraints, lack of expertise in exegesis, and the influence of social and political factors on Quranic studies. The findings reveal that the development of Quranic exegesis in Malaysia was initially influenced by the reformative efforts of al-Azhari scholars in Egypt, pioneered by Shaykh Muhammad Abduh and further advanced by his disciples, such as Shaykh Mustafa al-Maraghi and Sayyid Muhammad Rashid Rida. Exegetical studies in Malaysia encompass traditional, scientific, and thematic approaches. Despite these advancements, challenges remain, including the misuse of Quranic interpretations for political purposes and rational interpretations by social groups such as LGBT activists, feminist movements, and figures like Kasim Ahmad, who oppose the Prophet's traditions (PBUH). These challenges stem from inappropriate methodologies, extreme ideologies, and rationalist perspectives that deviate from sound exegetical principles. This research concludes that an integrated and unified approach is needed to strengthen the methodologies of Quranic exegesis. Such efforts are essential to ensure interpretations that are not only accurate and relevant to contemporary contexts but also adhere to proper exegetical principles.

The Living QS. Saba`: 13 among Javanese Moslem Sculptors

2024-09-22T16:01:16+07:00

Every depiction of living creature is forbidden in Islam, whether in the form of paintings or statues. The prohibition that originates from the hadith has become an established doctrine in Islam, even then created a unique branch of art in Islam namely aniconism. However, there is a group of Muslim sculptors in the Prumpung Magelang area who still preserve their culture as sculptors without having to confront Islamic teachings either in the philosophical or practical domains. This study aims to examine and analyze the negotiations of Muslim sculptors in Prumpung Magelang regarding the doctrine of the prohibition of sculpting in Islam. By utilizing reception theory, this field research is located in the Prumpung Magelang area, with Muslim sculptors as the research subjects, and therefore primary data is obtained based on in-depth interviews with informants consisting of key figures in Muslim sculptors and those associated with them. This study found that Muslim sculptors were aware of the existence of the doctrine that prohibits carving statues in the form of living creatures in Islamic teachings, which only applies to statues that are converted into idols (used as objects of worship). Meanwhile, the statue making industry in the Prumpung Magelang area is not at all related to religious worship and certain beliefs, therefore it is permitted. This perspective is identical (linear) with the status of the existence of statues mentioned in the Qur'an, that their existence is permitted as long as they are not used as objects of worship as in QS. Saba`:13.

Just a Philomath, not a Polymath: Did the Paradigm of Integration-Interconnection of Sciences Obscure or Illuminate the Study of the Qur’an and Tafsir in Academic Institution?

2025-01-20T11:47:16+07:00

“You can blame me, that I started (the Integration-Interconnection of Science, hereinafter referred to as I-Con) from a theological (agenda), but my theology is not your theology. The difference (between them) is in the cross-reference of (sciences)”. This was Amin Abdullah’s response to a question addressed to him on whether the I-Con mega project is better regarded as an academic or theological agenda, a query that will always haunt it for years to come, as long as one still wonders if academic and theological studies to religious texts can swim in the same pool. This article is written to divulge some challenges and pitfalls in the mainstreaming of the I-Con paradigm for lecturers and students of the Qur’an and Tafsir Studies program in Indonesian Islamic Universities. Foremost is the nature of this paradigm as a reformist preaching orientated towards contextual-thematic interpretation, thus diverting the main attention of researchers in Qur’anic studies from uncovering many other important elements of the Qur’an. This article further argues that I-Con has significantly contributed to the establishment of what is referred to as the academic echolalia in applying foreign theories to tafsir studies, an oversight that should be rethought before it goes too far away.

Rethinking Gender Justice in the Quran: A Critical Exploration of Muslim Feminist Perspectives

2024-09-09T09:44:34+07:00

Discussions on men and women in Islam involve three major schools of thought: classical Muslim scholars, secular feminists, and Muslim feminists. While all aim to uphold women’s dignity, they diverge in their interpretations. Classical Muslim scholars emphasize justice but do not necessarily advocate absolute equality between men and women, whereas secular and Muslim feminists argue for full equality in rights and responsibilities as a form of just treatment. In particular, Muslim feminists engage in Quranic reinterpretation to uncover gender justice rooted in equality. This paper examines how Muslim feminists construct their arguments in Quranic reinterpretation, critiques the logic underlying their exegetical approach, and explores a Quranic perspective on gender justice that is both “meaningful” and contextually relevant to contemporary society. To achieve this, the study employs a critical-appreciative approach, integrating critical discourse analysis and maqasidic interpretation to analyze these three aspects. The findings highlight three key points: first, the efforts of Muslim feminists in advocating for women’s fundamental rights deserve recognition; second, their exegetical reasoning requires scrutiny, as it tends to shift from social analysis to ideological assertion; and third, the Quran presents a concept of gender justice that is dynamic and adaptable to diverse contemporary contexts. Justice in Islam does not always equate to equality; rather, it can manifest as proportional rights and responsibilities that maintain social balance and harmony. Thus, gender justice can be achieved through differentiation, provided it upholds fairness within the given context. This study bridges feminist and traditional Islamic scholarship by critically assessing Muslim feminist exegesis and proposing a contextualized framework for Quranic gender justice.

Women in the Madurese Translation of the Qur’an: Questioning Gender Equality in Family Legal Verses

2024-09-13T14:34:15+07:00

Madurese translations of the Qur’an were written by three respective male teams. This triggers questions about how they render verses on women, mainly that literally seem contradictory to gender equality spirit. This article aims to portray how gender equality issues are put within the translations through content analysis technique on 8 verses of women in family law discourse. They discuss men and women’s position in a marriage ranging from issue of leadership, rebellion (nusyuz), sexual relationship, polygamy, divorce, to inheritance. Additionally, it also engages interview to representation of translators of the three. Borrowing Amina Wadud’s typologies of Qur’anic interpretation, it is found three types of translation, namely gender-bias, gender-neutral, and gender-friendly based mainly on how the three comparatively translated the verses. The second category is dominant followed by the first one implying that gender equality spirit within the translations is still low. This stems from both technical and ideological factors, namely limited space to provide further explanation and perception on gender equality issue among the translators. The proportion of three types implies how translators’ perspective on gender issues directs the translation result which in turn potentially affects three realms, namely theoretical, practical and ideological. This article overall strengthens the notion on how male team mostly ignore women perspetive in making their works, including in the area of Islamic or specifically Qur’anic studies.

Negotiating Living Hadith in Public Spaces: The Case of Salafi Muslimah Religious Study Groups in Yogyakarta

2024-09-16T16:57:13+07:00

This study examines how Salafi Muslimah in Yogyakarta negotiate the implementation of Living Hadith in public spaces, particularly in relation to gender roles. Using a qualitative case study approach, it analyzes interpretations of hadith concerning women's obedience to their husbands, hijab, and religious participation. Data were collected through six months of participant observation and in-depth interviews with twelve informants from four universities, whose identities were anonymized to ensure privacy. Methodological rigor was maintained through triangulation, member checking, and peer debriefing to enhance the study's validity. Data analysis was conducted using thematic coding. The findings indicate that many Salafi Muslimah participants tend to adopt a literal and conservative interpretation of hadith. However, instances of negotiation were also observed, reflecting internal discourse within the community. These results contribute to the broader discourse on how Muslim women engage with religious teachings in their daily lives, particularly within the Salafi movement, which is noted for its strict adherence to traditional religious texts. Despite its significant contributions, this study is limited by its narrow geographical focus and reliance on qualitative methods, which may not fully capture the diversity of interpretations across different Salafi communities. Future research should expand the geographical scope and adopt mixed-method approaches to provide a more comprehensive understanding of this phenomenon.

Reassessing the Originality of Tarjumān al-Mustafīd: Dāūd al-Rūmī’s Contributions and the Scholarly Significance of the First Tafsīr in The Archipelago

2024-11-04T00:34:37+07:00

Peter Riddell and Salman Harun have conducted studies on the originality of Tafsīr Tarjumān al-Mustafīd. However, their study was based on a limited sample (the 16th and 30th juz), which resulted in the omission of several significant aspects. This study seeks to broaden the scope of research by employing a more comprehensive methodological approach, specifically textual criticism and comparative analysis. Textual criticism is used to assess the authenticity of the text, identify its primary reference sources, and evaluate the interpolations found within the work. Additionally, this study employs comparative analysis by juxtaposing Tarjumān al-Mustafīd with notable classical commentaries, including al-Jalālain, al-Baiḍāwī, and al-Khāzin. Furthermore, an analysis of colophons and variations in writing style is conducted to elucidate the role of each contributor. This study presents three key findings. First, both Riddell and Harun concur that this work is not a translation of al-Baiḍāwī but instead of al-Jalālain. This study aligns with Harun’s assertion that Tarjumān al-Mustafīd is an orally transmitted translation of al-Jalālain, supplemented with quotations from al-Khāzin and additional interpolations, particularly in the 29th and 30th juz, which were primarily influenced by Dāūd al-Rūmī. Secondly, this study reveals that Dāūd al-Rūmī played a crucial role in the preservation and textual modifications of the work, despite its attribution to ʿAbd al-Raʾūf. Third, the scholarly significance of Tarjumān al-Mustafīd is demonstrated through its role as the first tafsīr in the archipelago to document diverse qirā’āt traditions, reflect the vernacularization of Malay culture, and serve as a vital Qur'ānic guide for the general Muslim populace in 17th-century Aceh.

Fiqh of Biotechnology: Reinterpreting Qur'anic Verses on the Impurity of Pigs and Its Implications for the Halal Status of Vaccines

2025-02-06T12:16:41+07:00

The use of pig-derived ingredients in vaccine production, such as trypsin enzyme and gelatin, has sparked controversy among Muslims. This issue stems from the fiqh understanding of the impurity (najāsah) of pigs as stipulated in the Qur'an and Hadith through Qur'anic interpretation. This study aims to reinterpret Qur'anic verses and Hadith on the impurity of pigs within the framework of Fiqh of Biotechnology, a novel approach integrating Islamic jurisprudence and biotechnology. This research employs a qualitative method based on library research, analyzing Qur'anic verses, Hadith, classical and contemporary tafsir, fatwas of Islamic scholars, and relevant biotechnology literature. The findings reveal that there are six Qur'anic verses and at least three Prophetic Hadiths declaring the prohibition of pigs, yet interpretations among scholars vary. From a biotechnological perspective, the trypsin enzyme used in the cell culture stage of vaccine production is entirely removed through filtration and purification processes, rendering it pure. Meanwhile, pig-derived gelatin undergoes significant transformation during vaccine production, which, according to the concept of istihalah, has the potential to alter its legal status to halal. By integrating the fiqh principles of thaharah, najis-mutanajjis, and istihalahwith the purification principles of biotechnology, this study proposes the Fiqh of Biotechnology as a new approach in assessing the halal status of vaccines containing pig-derived ingredients.

Maṭlab al-Ṭālibīn: A Milestone in the Development of Tafsīr Literature in Kashmir

2024-08-08T15:37:49+07:00

This study examines Maṭlab al-Ṭālibīn fī Tafsīr Kalām Rab al-‘Ālamīn, a 16th-century tafsīr work by Ya‘qūb Ṣarfī, which is a significant milestone in the development of tafsīr literature in Kashmir. Despite its substantial influence on Kashmir’s intellectual history, Ṣarfī’s tafsīr has often been overlooked in academic research due to the poor quality of the manuscript and the limited availability of sources. This article adopts a qualitative approach to explore the unique structure of Ṣarfī’s tafsīr, which combines various disciplines such as tafsīr, ḥadīth, fiqh, kalām, and taṣawwuf, and examines how this work connects to the broader tradition of tafsīr in the Islamic world. Through an in-depth analysis of the text and relevant literature, the article demonstrates how Maṭlab al-Ṭālibīn highlights the crucial role of Kashmiri scholars in advancing tafsīr, while also enriching the intellectual discourse of 16th-century Islam. Although incomplete, covering only a small portion of the Qur’an, the work’s contribution is invaluable for understanding tafsīr in the Indian subcontinent, which at the time was influenced by major tafsīr works such as Tafsīr al-Qurtubī and al-Bayḍhāwī. The study also addresses the challenges faced in preserving the manuscript of Maṭlab al-Ṭālibīn, which currently exists in a very fragile condition. The article emphasizes the importance of transcription and conservation efforts to ensure that this work can continue to be studied and analyzed by future generations. Thus, this research not only contributes to the understanding of tafsīr in Kashmir but also broadens the scope of tafsīr studies within the larger Islamic intellectual tradition.