This paper is a reading of the offer that Muhammad Arkoun has given in the development efforts in the study of the Qur'an in the Contemporary era. Muhammad Arkoun's fundamental disharmony lies in the fact that the reality of society has completely changed, and therefore, requires a new model of reading authoritative religious texts, namely the Qur'an and Hadith. The methodological offers made by classical Islamic thinkers, in the view of Muhammad Arkoun, are considered no longer able to answer the problems of today's society. The majority of them are still often caught up in religious dogmatic pairings. To solve this problem, Muhammad Arkoun offered three models of rereading the Qur'an, namely with linguistic, anthropological, and historical approaches. The results of these three offers of reading of the Qur'an will lead to the results of interpretations relevant to the needs of people living in contemporary reality.
This article examines the hijab trend among young urban Muslim women in Yogyakarta. This trend in practice is not only related to religious practice. This trend is also related to the existentialist aspect, namely identity as a true Muslim woman. The choice of urban Muslim women's hijab, both size, and model, is an indicator of the relationship of existentialist aspects to this trend. This research uses qualitative methods with this type of field study. To see it, the author uses the Islamic anthropology Talal Asad. Two points are outlined; first, what and how is the basis of Islamic reason (Qur'an and Hadith) when talking about hijab; second, how and to what extent discourse and social relations affect the meaning of the veiled trend. As a result, Q. 24:31 and Q. 33:59 are two verses of the Qur'an that specifically speak of this term. Both are used in legitimizing the legal status of the hijab (closing the aurat). Understanding the two verses has two tendencies, some interpret the verse in a strict sense; textual, others tend to be more adjective; non-textual. The trend of hijab among young urban Muslim women in Yogyakarta has a meaning not only limited to the problem of carrying out religious orders as stated in the Qur'an, but also related to identity status, the ideology that accompanies it, and the process of commodification.
Recently, the issue of sexuality in Islamic bioethics has often led to discrimination on gender issues, especially against women. The model for reading religious texts influenced by patriarchal culture and the massive development of health technology are allegedly the two reasons for this problem. This article examines sexuality in the discourse of Islamic bioethics developed by Ingrid Mattson. This article is included in qualitative research with the type of literature study. The discourse on sexuality in Islamic bioethics developed by Ingrid Mattson is a material object in this research. At the same time, the formal object of this research is discourse theory. The three points described in this study include; what is the form of discourse reading religious texts about sexuality in Islamic bioethics from the perspective of Ingrid Mattson, what are the background factors, and what are the implications. As a result, Ingrid Mattson's reading of religious texts must present the historicity of each verse and consider a gender balance. The factor that causes this discourse to exist is discrimination, verses that defend women in sexuality. This discourse's implications can unravel the discrimination problem that often befalls women and children.
Assumptions regarding the Covid-19 pandemic as a disaster in a negative interpretation have become a phenomenon in people's lives. Misguided assumptions about the spread of the Covid-19 Pandemic cannot be fully justified. This article examined the meaning of calamities and pandemics, especially the reading of maqāṣidĭ on disaster verses in the Al-Qur'an. This research utilized a qualitative approach with a literature review method. The material objects in this study include verses related to calamities in the Al-Qur'an. While the formal object includes the maqāṣidĭ interpretation approach of Abdul Mustaqim. The three points outlined include disaster theology in the Qur'an through reading maqāṣidĭ interpretations, classification of disasters and the Covid-19 pandemic, and the relationship between the Covid-19 pandemic and disaster in two tendencies of meaning. The results of this study indicated that the calamity referred to in the Qur'an is everything that befalls humans which happens by His will. The classification of disasters in the Covid-19 pandemic is both a blessing and a misfortune. Through ḥifz adjustments, the disaster meaning against the Covid-19 pandemic includes not only negative meanings, but also positive meanings.
This article delves more deeply into the prophet Ibrāhīm's art of debating: an analysis of ma'nā maghzā's approach to Q. 2: 258. The difference of views is a fact that cannot be denied. The debates that occur often lead to the presence of further conflicts, both at the regional, national, and international levels. Two points are outlined, first, how to use Q. 2: 258 in its language and socio-historical manner; Second, what is the significance of Q. 2: 258. This article is a type of qualitative research in the form of library research. The primary data source in this study is Q. 2: 258. While secondary data sources include literature that is directly or indirectly related, both in physical and online libraries. To see it, this article uses the ma'nā cum maghzā approach offered by Sahiron Shamsuddin. As a result, in language, Q. 2: 258 is a verse that specifically speaks to a debate that took place between the Prophet Ibrāhīm and King Namruż. Q. 2: 258 hints at a system of "debate" in the context of "inclusive dialogue". The argument used by the Prophet Ibrāhīm is a type of argument a fortiori, which is an argument that has an analogical affirmation value between two different things but is closely related in a logical corridor.
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