Vol. 6 No. 2 (2023): Al Furqan: Jurnal Ilmu Al Quran dan Tafsir

Qur'an states that in the creation of human beings, they had two tendencies, namely the tendency to do good and to do evil. In explaining these two matters, the Qur'an uses several terms. For example, in terms of goodness, the Qur'an uses several terms, such as khair, ma'ruf, hasanah, and others. Vice versa, the Qur'an also uses several terms for crimes, for example, sû', sayyiât, fahsyâ, fâhisyah, and others. This study emphasizes the use of the word fahisyah in interpreting evil or ugliness. This research is library research. In collecting data, the use that was applied was a literature search with the maudhū'i method approach or commonly known as thematic studies. This research aims to find the concept and meaning of the word fahisyah and its contextualization in the present as well as some efforts to prevent it. The results of this study indicate that (1) fāh̠isyah is a heinous act that exceeds the limits of reasonableness and acts that are strictly prohibited by the Shari'a such as all acts of sexual deviation. (2) Some experts also explain that fāh̠isyah is a heinous act such as shirk, homosexuality, adultery, marrying one's father's wife, as well as perpetrators of LGBT.

This research starts from a case of the crime of murder by parents of their children because they were afraid of poverty. This action was similar to the actions of the Jahiliyyah community at that time. In response to this, Allah SWT revealed verses, namely Q.S Al-An'am verse 151 and Q.S Al-Isra verse 31. These two verses editorially have similarities and similarities. Even though they are similar, it is very possible that there are differences in meaning in these two verses. Therefore, this research has the aim of analyzing the similarities and differences of the two verses as well as presenting a comparison of the opinions of the ulama on these two verses. The method used in this research is analytical descriptive and the data used in this research is qualitative data sourced from primary and secondary data using library study data collection techniques. The results of this research can be concluded that Q.S Al-An'am verse 151 and Q.S Al-Isra verse 31 both have something in common, namely the prohibition on killing children. The difference between these two verses lies in the addition of the word "khasyah" which gives rise to a different meaning in each verse.

Interpretation of the Qur'an in the context of legal cases, especially the law of cutting hands, often gives rise to different interpretations. This paper discusses the interpretation of the law of cutting hands for the perpetrators of theft in QS. Al-Maidah verse 38. This research needs to be carried out because the authors have not found the firmness of the hand amputation punishment for the perpetrators of theft in the current context. The researcher will examine this verse with a hermeneutic approach. One of the interesting hermeneutic theories to be studied in this paper is Nasr Hamid Abu Zayd's hermeneutics, which offers a contextual reading. Abu Zayd's hermeneutics consists of three main pillars, namely determining meaning (dalalah), exploring significance (maghza) and finding maskut 'anhu (unspeakable dimensions). Based on the application of the hermeneutics, it is found that the meaning (dalalah) of QS. Al-Maidah verse 38 the punishment for the perpetrators of theft is the punishment of cutting off the hands, while the significance (maghza) of the verse namely the punishment of cutting off the hands intends to provide a deterrent effect for the perpetrators of theft so that the theft will not be repeated. As for the maskut 'anhu (unspeakable dimension) of the verse, namely the punishment of cutting off hands can be replaced with other punishments that are relevant to the context of today's times, which still provide a deterrent effect, namely the heaviest fines or imprisonment for a long period of time. This research is a qualitative study with the type of literature (library search) with the primary source QS. Al-Maidah verse 38 and secondary sources in the form of relevant articles, journals and literature.

This article discusses planning ethics from the perspective of the Koran. Planning ethics in the perspective of the Qur'an is a person's behavior in preparing thorough plans that are in accordance with Islamic law. Islam has called for every individual to be able to plan the activities they will carry out. When preparing plans, you must have ethics. Because it doesn't necessarily mean that what is planned will run smoothly according to plan, but there is a God who plans everything. We should realize that God's plan is the most perfect and good for humans. This research method uses a descriptive qualitative analytical approach, with a library research method (Library Research). The results of this research are that there are several findings in planning ethics in Islam, including: (1) Relying on plans on Allah's will, found in QS. Al-Kahf verse: 23, (2) Trust in Allah SWT, found in QS. At-Thalaq verse: 3 and the 3rd (3) Ridho (Qadha and Qadar are found in QS. Al-Ahzab verse: 38.

This research discusses the basic concepts of leadership in general, spiritual leadership and prophetic leadership, as well as how leadership in the perspective of the Qur'an and its examples. Then the purpose of this study is to find out how the meaning of leadership in the perspective of the Qur'an, because there are several words in the Qur'an that mean leader but have slightly different meanings. This research uses qualitative research methods using the type of library research (Library Resarch) which discusses leadership in the perspective of the Qur'an. Then the results of this study the author found several words of leaders in the Qur'an such as Caliph, Imām, Wali, Ulil Amri, Rã'in, Qawwām, Sultān, Milik, and Za im.

Deliberation and democracy are two things that cannot be separated, because deliberation is the foundation of democracy itself. Without deliberation, a country that upholds democratic values ​​will not function. As stated in the Koran and also the fourth principle of Indonesia's foundation, namely Pancasila. In the deliberation process, dialogue occurs between one and another without making decisions personally, the voice of the people is also included, resulting in joint decisions, not individualistic ones. As exemplified by the Prophet Muhammad SAW, he was not rash in making decisions, but he always invited his friends to deliberation and consensus to listen to suggestions and input from his friends, so as to produce joint decisions, not rash and individual. As with democracy, in the election of people's representatives a general election is held so that a joint decision is made. Democracy is a system of government while deliberation is a working system in it. Therefore, we need to know that deliberation and democracy cannot be separated because they are interrelated.

Keyword: Democracy; Deliberation; Islamic Thought

The Qur'an also contains a lot of wisdom and learning. Literacy is one of the ways in the Qur’an.  Literacy is very important in society or at school because reading and writing are indirect ways of communicating, while speaking and listening are direct communication. Writing is a way of communicating by expressing thoughts, ideas, feelings, and wishes to others in writing. This study uses a qualitative approach with the type of library research, which is a critical and in-depth study of library materials that are relevant to the research theme. In this analysis the researcher found that M. Quraish Shihab in the book of Al-Mishbah commentary explained that surah Al-Alaq was the first revelation revealed to the Prophet Muhammad SAW, through the intermediary of the angel Gabriel as. In the first verse of Surah Al-Alaq, the revelation that came down contained an order to read. The term إقرأ which is found at the beginning of this verse has various meanings, including reading, studying, researching and other meanings, all of which boil down to the meaning of gathering.

As a methodology for interpreting the Qur'an, hermeneutics consists of three models, objective hermeneutics, subjective hermeneutics and liberation hermeneutics. Speaking of Hassan Hanafi, of course, cannot be separated from the framework of occidentalism that he echoes as a form of response to orientalism thought developed by Western thinkers. Hasan Hanafi carries three extraordinary programs that are oriented towards the reconstruction of an liberated and independent Islamic culture. With his first program, Mawqifuna min al-turats al-qadim, Hasan Hanafi wants to reform Islamic thought by revitalizing classical turats and reconstructing them so that they are not obsolete and useful for today. The procedure of interpretation offered by Hasan Hanafi, that before interpreting a text, an interpreter must first analyze his own experience to bring up interests, motivations, and social positions. With its realist, thematic, temporal, transformative and experimental character, the interpretation methodology offered by Hasan Hanafi, in addition to showing the frame of renewal of his thinking, also appears to have been led to legitimize his leftist renewal project. In this interest bias is the occurrence of contradictions in hermeneutical thinking. On the one hand, turning the textualist paradigm of classical hermeneutics into a realist paradigm, while on the other hand, the objective scientific orientation of modern Qur'anic hermeneutics is returned to a subjective orientation as in classical hermeneutics. In turn, it can be concluded that the phenomenological and Marxist approaches with the main characteristics of inter-class conflict analysis in society, are so prominent even though they are clad under the pretext of asbab al nuzul and masalih al ummah theories.

Penelitian dengan metode kualitatif jenis kepustakaan ini memiliki tujuan untuk memberikan pengetahuan atas ayat-ayat al-Quran dan hadist tentang kegiatan ekonomi kontemporer baik produksi, distribusi dan konsumsi. Hasil penelitian adalah Ayat yang menjelaskan produksi yaitu Q. S. Al-Nahl 5-9: Q. S. Al-Nahl: 65-69; Q. S. Al-Nahl: 80-81; Q. S. Al-Hadiid: 27; Q.S. al-Hadid: 25. Sedangkan Hadist yang menjelaskan terkait kegiatan produksi dalam bidang ekonomi kontemporer adalah Shahih Muslim KitabAl-Buyu’ Bab Kira’a Al-ArdhiNo. 1544; Sunan  Ibn  Majah KitabAl-Ruhn  Bab  Al-Muzara’ah  Bi  Al-Tsulutsi  Wa Al-Rub’iNo. 2452.; Hadist  yang disebutkan: Imam Abu Dawud meriwayatkan dalam Sunannya; Hadits yang diriwayatkan oleh Abu Dzar dan HR. Muslim; dan Hadits riwayatkan dari Abu Hurairah r.a. Ayat yang menjelaskan distribusi yaitu:  Q.S Al Hasyr ayat 7; QS. Al-Anfal: 63; QS. al-Taubah;34. Sedangkan Hadist yang menjelaskan terkait kegiatan distribusi dalam bidang ekonomi kontemporer adalah Hadits Riwayat Ahmad; Hadits sohih Dari ibnu umar. Ayat yang menjelaskan konsumsi yaitu: QS. AL-Baqarah: 272; QS. Al-Furqan: 67; QS. al-A’raf ;31-32; QS. al-Nahl; 114; QS. al-Isra;  29-30; QS. al-Mu’minun; 51; QS.al-Baqarah: 168; QS. Al-Baqarah:172. Sedangkan Hadist yang menjelaskan terkait kegiatan konsumsi dalam bidang ekonomi kontemporer adalah Hadist yang diriwayatkan   oleh   Hakim   dari   Abu   Juhaifah; Hadist Riwayat Bukhari; Hadist riwayat ibnu majah.

One of the Orientalist figures in the world of interpretation is Neal Robinson. This paper explored the idea of Neal Robinson in his book, Discovering The Qur'an: A Contemporary Approach To A Veiled Text in order to understand the chronology of surah in the Qur'an. The aim of this research is to find out and understand Neal Robinson's thoughts on the chronology of the revelation of the Koran, which in this case is divided into three types. The method we use in this paper is the hermeneutical method. After reading the book, the writer found that there are three strategies to understand the chronology of the surah in the Qur'an; They are investigating the events of occasions of the revelation (asbab an-nuzul), understanding the literature of abrogating and abrogated ayahs (nasikh and mansukh), and categorizing the traditional lists of Meccan and Madinan surahs (Makiyyah and Madaniyyah). By conducting those ways, Robinson proved that asbab an-nuzul should be treated with extreme caution. Then, in some cases, asbab an-nuzul should be limited in order to determine the chronological order of the Qur’an. After that, nasikh and mansukh are used merely for the purpose of determining the chronological order of the Qur’an and did not highlight certain evolution within a period of revelation. Finally, by analyzing Madaniyah and Makiyah surah, it revealed the certainty of the origin and the list of traditional surah in which there were some differences in the determination of the date among the companions. The differences are due to rivalry in the collection of the Qur'an and wrong isnads done by some componions in order to increase their prestige