This piece observes the new genre of Qur'an interpretation in modern Indonesia. The research is conducted by way of classifying a related typology for works on the thematic scientific interpretation of the Qur'an published in the period from the 1970s to 2015. Referring to the theory of structural exegesis underlining the significant impact of interpreters' cultural and educational background to the choice of their exegetical styles, it can be discerned that scientific expertise leads to the scientists' high interest to write thematic scientific understanding on the cosmic verses of the Qur'an. Such interest is also evoked by excessive scientific findings that correspond to the Quranic statements. This article concludes that at least there are three categories of thematic scientific interpretations of the Qur'an in Indonesia, namely: (1) works presenting general themes of scientific understanding, (2) works presenting thematic discussions on specific scientific perspectives, and (3) works seeking scientific understanding of the Qur'an as an evidence of its scientific miracles.
<p>The development of science and technology has led to the emergence of patterns of scientific (<em>laun ‘ilmi</em>) interpretation as a new mode of interpretation of the Qur’an. Scientific pattern is in line with the development of a more rational method of interpretation (<em>tafsir bi al - ra'yi</em>). The existence of a scientific pattern is very important to be able to measure the close relationship between Islam and the development of science. One trigger of scientific pattern is the dialectic between Western and Muslim scholars . This paper will attempt to show the scientific interpretation in <em>Al-Qur’an and Tafsirnya </em>(Edisi Yang Disempurnakan), Ministry of Religious Affairs, 2004 and how the scientific pattern was formed in its interpretation.</p> <p>The results of this article argues that <em>Al-Qur’an dan Tafsirnya </em>(Edisi yang Disempurnakan), Ministry of Religious Affairs, 2004 very respond to the development of science in its interpretation. It is not only some of Interpration Team is an alumni of the University of Al-Azhar, Egypt, which is influenced by the thought of Muhammad Abduh, but also involves scientists from the Indonesian Institute of Sciences (LIPI) when interpreting the verses of the Qur'an that contain scientific cues. It is not contrary to the spirit of the Qur'an that encourage the growth and advancement of the development of science and technology.</p>
This study will begin by discussing the history of the Qur’an, the Qur’an as a revelation, the history of the writing of the Qur’an and the content of the discussion of the Qur’an. By describing what the initial scriptures were written about and when the general codification of the Koran was agreed upon became the main global reference, it could be understood by educated people, especially the laity. As we already know that the Koran in general is initially a complex thing, meaning that the process of occurrence requires stages that are not instantaneous. Various concepts related to the scriptures, such as “God, Angels, Revelations, Prophets,” are often understood as taken forgranted. Likewise the process of revelation of the Qur’an, such as narration, writing, gathering and opening, is often not a concern. This paper intends to discuss the Qur’an from a Historical-Theological perspective. Other things accepted in dogma, such as God's word, verse structure, spelling, and structure of the text, are questioned again by positioning in the historical context at the time the revelation was revealed and then written. The emphasis of this paper is on the process of sacralization of the Koran having a long journey and intersecting with the historical events of the Muslims between the aural and the codification of ‘Uthmānī. Briefly, outlining the history of revelation and writing of the Koran becomes a “holy book” for religious communities. The process of sacralization of the "holy book" cannot be separated from the increasingly mature written tradition of human life that is complex. But does not deny the tradition of previous writings, such as the Bible or books of the Jews and Christians. Because the tradition of writing al-Qur’an is imitating from previous books. Is that right?.
Extremism is a common problem that needs to be resolved by various parties. One of the causes of extremism is the paradigm of primordialism and ethnocentrism. This paradigm holds that individuals or groups themselves are the best and tend to demean other groups. Socio-religious changes due to the Covid-19 pandemic have exacerbated the situation of a pluralistic Indonesian society. This has even permeated through the cyberspace. This article reflects on the interpretation of the verses calling for a response to the post-Covid-19 condition of Muslim urban communities. This article aims at maintaining the harmony of Indonesian society, especially urban Muslims, while at the same time reinforcing a moderate attitude after the outbreak. This study uses a qualitative research method with a content analysis approach. This article concludes that the reflection of these da'wah verses leads to the importance of digital da'wah as a means of building (post-pandemic) moderate urban Muslim communities by upholding the goals of Islam, namely rahmatan li al-‘alamin, and collective benefit. There are six ways to build a moderate, digital-based Muslim urban community: First, through media literacy and digital literacy; second, a preacher must have the courage to expose his potential; third, grounding the content of moderation on social media; fourth, forming a group of moderate-minded digital media account managers; fifth, strengthening collaboration with influencers (people who are influential in social media); sixth, courteous communication.
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