Vol 1 No 2 (2018): Al Furqan: Jurnal Ilmu Al Qur'an dan Tafsir

Yogyakarta is a name for a region in Indonesia, a region that is very unique and authentic, where the lives of its people are still thick with Javanese culture that continues to be preserved as a social identity. In addition, the pluralistic life of Yogyakarta people is an interesting concern from both cultural aspects and social interaction, one example of its uniqueness is the existence of Islamic boarding school that still exist today. The Islamic boarding school founded by the transgender group in Yogyakarta serves as a forum for friendship and coaching in terms of religious education for transgender in Yogyakarta, but in 2016 there was a conflict of plans to close the Islamic boarding school by the FJI (Islamic Jihad Front). The conflict gave birth to a responsive attitude from the social groups in transgender Islamic boarding school. The actions taken are silent and understood in this paper as symbolic interactions. This silent action was born in the minds of individuals who described his group as an attempt to resolve the conflict peacefully.

Zakat includes the third pillar of Islam. Zakat is a maliyah ijtima’iyah worship that must be carried out by every muslim. Zakat is one way to cleanse and purify property. The person who has the right to receive zakat is called mustahiq. In social life there is a reciprocal relationship between recipients of zakat and the providers of zakat which can be applied through prayer which has been explained in at-Taubah: 103. In understanding the verse can use one method that is literature review. Literature study is a method of gathering information from various types of media. In the interpretation of at-Taubah: 103 uses various interpretations according to the interpretation of Al-Maraghi, Muyassar, Al-Mishbah, Al-Lubab, Nurul Qur’an andAs-Syafi’i. from the various interpretations of the at-Taubah: 103 it discusses the command to take part of the assets to be forgiven, because it can purify property from the rights of others, as a means to purify oneself and foster a sense of sharing, and prioritize praying between the giver and recipient.

The interpretation of Jami 'Ahkam al Qur'an is a monumental work by al Qurtubi. With the multi-disciplinary scientific background possessed by al-Qurtubi, it influenced him in interpreting the Qur'an. Likewise, Muhammad Abduh is a figure of renewal in various principles and understanding of Islam. He connects the teachings of religion with modern life, and proves that Islam is not at all contrary to civilization, life and what is called progress. Different approaches and patterns and methodologies that characterize the two interpretations, thus influencing the results of their interpretations, especially in interpreting Q.S Al Imran verse 55. This article intends to present the differences and similarities of interpretations between the two interpreters and their implications in interpretation.

The commentary of al-Maraghi by Ahmad Musthofa al Maraghi is one of the best interpretive books in the modern century. The author of the book implicitly can be seen in the preamble of the interpretation that the interpretation of the book is influenced by two factors, namely external and internal factors. The style and color of the interpretation of the book offers a very simple writing system and a pattern of sentence editorial arrangements that is easily understood by maintaining consistency and systematic problem exposure within the scope of the discussion themes which are parsed with the ability and capability of the author's knowledge, which begins with expressing verses at the beginning of the discussion, explain the vocabulary, explain the meaning of the verse globally, and explain asbab al-nuzul ayat.

This article analyzes the epistemology of the inkar al-sunnah (sunnah pengingkar), which specializes in the study of Kassim Ahmad, a Malaysian Malaysian thinker. Epistemologically, he rejects the existence of the hadith of the Prophet with three sources of knowledge, namely empirical, rational, and revelation. But unfortunately, even though he was passionate about "exposing" the problems surrounding the hadith, it was unexpected in his conclusions he stated that he still accepted the hadith if it was in accordance with the content of the Koran. This view also seemed to sink into the vast sea of ​​his rejection of hadith. This is the thing that feels ambiguous in Kassim's thinking. Furthermore, when examined in depth, Kassim's thoughts related to the placement of hadith are in the position of absolute inkar al-sunnah or with other perspectives categorized as inkar al-sunnah juz'i.