UAS Metodologi PP

ALTERNATIVE WAY OF ENGAGING
WITH THE QUR’AN BY LIVING AL-

QUR’AN METHODS
Rifky Ade Syahputra
PROBLEM STATEMENT
The Qur'an is a representation of the incarnation of God's universal messages to servants,
present in the form of verbal text applied with sound symbols that represent the words of
Allah SWT to the Prophet Muhammad using Arabic. Individual understanding and appreciation
expressed and communicated verbally and behaviorally usually have an influence on other
individuals who in turn can construct a collective consciousness that also creates actions and
behaviors in their lives. In Muslim religious practice, various models of reading the Qur'an can
be found. Both oriented towards understanding and deepening its meaning to those who
simply read the Qur'an as ritual worship or in order to gain peace of mind.
PROBLEM STATEMENT
It is no exaggeration to quote the opinion of Nasr Hamid Abu Zayd who states that the Qur'an
is a producer of civilization. (Muntij Al-Saqafi):
“In prison, Qutb abstracted himself from all except the Qur ̄anic text, which became his only
intellectual framework and reference to life. Being absorbed in the text made him to structure
a utopian political existence, as opposed to the wicked universal institutions webbed together
under the umbrella of colonialism and Zionism, and permitted him to image the existence of
an angelic Muslim vanguard opposed to the reality of a devil- ish hypocritical society”
PRIOR RESEARCH
Living Quran can be categorized as a scientific study or research on various social phenomena
related to the existence of the Quran in the midst of certain Muslim communities or others
who interact with it. The Quran is a verbatim text that has existed since a dozen centuries ago,
and has experienced the complexity of interactions between people, not only Muslims but also
non-Muslims.
In the study of the text of the Qur'an, this study makes phenomena that live in the Muslim or
even non-Muslim communities related to the Qur'an as the object of study. Because the Qur'an
that lives in the midst of human daily life can manifest in various forms, colors to what some
Muslims might even have considered deviating from the basic teachings in Islam itself
PRIOR RESEARCH
In the context of living Qur'an studies, humans treat and study the Qur'an as a book containing
instructions as is done in schools and Islamic educational institutions. According to
Syamsuddin that "The text of the Qur'an that "lives" in society is called the Living Qur'an. While
the institutionalization of certain interpretation results in the community can be called "the
living tafsir".
Why does the term "Qur'anic text that lives in the community" appear? This is nothing but "the
community's response to the Qur'anic text and the results of one's interpretation. Included in
the notion of "community response" is their reception of certain texts and the results of
certain interpretations.
APPROACH AND RESEARCH
METHODOLOGY
This research uses a descriptive qualitative approach by relying on literature study as the main
source of data. This approach was chosen because the aim is to provide an in-depth understanding
of the concept of reconceptualization of al-philological Qur’an commentaries focusing on
lexicographical and grammatical explanations, and taʿwil, allegorical or metaphorical readings
searching for deeper layers of meaning, which have also contributed considerably to the
development of an Islamic tradition of esotericism. Alternatively, tafsir and ta’wil can also be said
to have morphed into modern textualist and contextualist approaches. The key difference between
textualists and contextualists lies in an a historical approach to the Qur’an fixated on a totalizing
Islamic worldview as opposed to a historically contingent understanding that allows for constantly
evolving interpretations.
RESULT OF RESEARCH
For the case of Indonesia alone, there are several forms of interaction between the people and
the Qur'an as a reflection of the everyday life of the Qur'an such as:
The Quran is read regularly and taught in some places of worship, homes or even in
specialized and institutional places
The Quran has always been memorized, either in its entirety or parts of it, although there
are many who only memorize certain letters or pieces of it
The Quran is recited by reciters (professional readers) with melodious and beautiful tones
in various events that are considered important
Making certain surahs or pieces of verses as wall decorations of houses, mosques, and
even tombs
RESULT OF RESEARCH
Therefore, from the various phenomena above, it can be emphasized that the Living Qur'an carried out by
Muslims is not through a textual approach or a textual approach. Muslims do not approach the text or
language of the Qur'an. This is because they (people who do not have religious authority and do not have
the ability to understand the language of the Qur'an) have never approached the language or text of the
Qur'an. Such interaction with the Qur'ān has become a culture or rather ingrained in the community,
which in turn will produce certain modes of conduct (patterns of behavior).
Muhammad Yusuf quoting John Middelton in The Religious System states that the living al-Qur'an
research model can be referred to as religious research, which places religious research at the center of
the research process (religious research) which places religion as a religious system, namely a
sociological system, an aspect of social organization and can only be studied properly if these
characteristics are accepted as a point of departure. So, it does not put religion as a doctrine, but religion
as a social symptom.
RESULT OF RESEARCH
Living al-Qur'an is meant not how individuals or groups of people understand the Qur'an
(Interpretation), but how the Qur'an is addressed and responded to by the Muslim community in
the reality of daily life according to the context of culture and social interaction. Living Quran, is
expected to make a significant contribution to the further development of Quranic studies. The
study of tafsir will appreciate more the response and behavior of the community towards the
presence of the Quran, tafsir is no longer only elitist, but emancipatory that invites community
participation.
Furthermore, the Living Quran can also be utilized for the sake of da'wah and community
empowerment, so that they are maximized in appreciating the Quran. Such as the phenomenon of
making the Quran an amulet, incantation and various other phenomena as revealed above.
THE RIVIEWER CRITIQUE TOWARD THE BOOK
The critique of the book is the orientation of Quranic studies has been dominated in the realm of textual
studies. It is natural that Nasr Hamid Abu Zayd termed Islamic civilization as hadharah an-Nash
(civilization of text).
Therefore, there are more Quranic studies that are oriented towards hermeneutic receptions than
studies related to cultural and aesthetic aspects of reception.
from the book of Living Quran studies are expected to make a significant contribution to the further
development of Quran studies
Furthermore, Living Quran can also be utilized for the sake of da'wah and community empowerment, so
that they are maximized in appreciating the Quran
THANK
YOU

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ALTERNATIVE WAY OF ENGAGING

WITH THE QUR’AN BY LIVING AL-

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