This paper will discusses about the troubling phenomenathat occur in cyberspace, precisely on social media. The negative contents are found, both attacking groups, and individuals.The attack usually uses content in the form of provocation, slander, hate speech, hoaxes, appealing opinions that lead to defamation, etc. The problem above, if we examine its historicity in Islamic history, it turns out that this phenomena has been happening since the early days of Islam. Precisely, one of the prophet's wives, Siti Aisyah, who was accused of committing adultery with one of the war soldiers. Then the incident became the cause of the revelation bara’ah’s letter. Back then, the kind of news mentioned above was disseminated by transmission media. In the present, it is disseminated with social media which is even faster in its flow of transmission. So the term viral appears. The offer submitted in this paper is the attitude and ethics of every netizens in social media with a hadith approach. So that it can be finally in accordance with the with the portion and proportion in utilizing a social media. Keyword: Hermeneutics Hadis, Etics, Social Media, Hoax.

Tulisan ini merupakan ulasan pemikiran salah seorang sarjanawan Barat yang bernama Anna M. Gade tentang tilawah. Anna M. Gade sendiri merupakan seorang profesor pada bidang Studi Lingkungan di Universitas Wisconsin, Madison, Amerika Serikat. Dalam salah satu karyanya, ia spesifik menunjukkan dalam judulnya “The Quran Recitation”, yang berarti tilawah  al-Quran. Ketika disebut tilawah  al-Quran (bacaan  al-Quran), tentu ini terdapat keterkaitan dengan qira’ah al-Quran yang secara bahasa sama-sama menunjukkan arti bacaan  al-Quran. Untuk permasalah tersebut, Gade menjelaskan bahwa tilawah merupakan salah satu bagian dari qira’ah, karena cakupan dari qira’ahyang lebih umum dari pada tilawah. Selain itu, Gade juga menjelaskan tilawah pada sisi pendeskripsian  al-Quran terhadap tilawah, praktik, keindahan, hingga kompetisi tilawah  al-Quran.

Jihad in the recent decade has become a sensitive issue due to misconceptions rooted in a literal understanding that associates jihad with religious violence, an idea that is frequently referred to as 'holy terrorism.' In reality, jihad has a broader meaning that is not synonymous with violence or war. This study discusses the interpretations of two important figures in Qur'anic and Tafsir scholarship in Indonesia today, namely Muhammad Chirzin and Sahiron Syamsuddin, in order to reveal the meaning of jihad and examine the construction of thought that underpins that meaning, particularly in the Indonesian context. The question that will be studied by this paper is how the thoughts of the two figures in interpreting the verses of jihad and how the epistemological structure of the interpretation of the verses of jihad of the two figures? To answer these questions, this article uses a historical-factual approach. This paper contends that the two figures discussed have conducted extensive research on the concept of jihad, and the results of their interpretations disprove the identical association between jihad and war. According to Muhammad Chirzin, the object of jihad is all forms of evil, so jihad for him takes two forms: policy socialization and internalization (amar makruf) and prevention and elimination of evil (nahi munkar). Meanwhile, Sahiron Syamsuddin defines jihad as the removal of oppression, the preservation of religious freedom, and the establishment of peace. These two figures demonstrate that jihad, when studied thoroughly using valid academic instruments, does not justify violence and terrorism.

This paper discusses a dynamics of interpretation that occurred in Indonesia, which is specifically limited or focused on the era of pre-colonialism to the era of colonialism. The limitation in this paper needs to be done considering the scope of study of interpretation dynamics in Indonesia is too broad. So with the addition of keywords the era of pre-colonialism and the era of colonialism is intended to limit the scope of the study of the dynamics of interpretation in Indonesia. This article uses a historical approach, which explains how the development and dynamics of Indonesian interpretation with the historical approach that occurred in the era of pre-colonialism to the era of Colonialism. As is well known, that the dynamics of interpretation in Indonesia emerged or began since Islam entered Indonesia. Then the dynamics continue to develop in such a way along with social, cultural, political developments, which occur in each era. From various commentary books that appeared in the era of pre-colonialism to the era of colonialism, it shows that the dynamics of the interpretation of the Qur'an in Indonesia can be said to be quite dynamic. This is due to the influence of dynamic localist politics, social and cultural conditions in each era and its regions. Pada tulisan ini, dibahas sebuah dinamika tafsir yang terjadi di Indonesia, yang secara khusus dibatasi atau difokuskan pada era pra-kolonialisme hingga era kolonialisme. Pembatasan dalam tulisan ini perlu dilakukan mengingat cakupan kajian dinamika tafsir di Indonesia  terlampau luas. Sehingga dengan penambahan kata kunci era pra-kolonialisme dan era kolonialisme ini dimaksudkan untuk membatasi ruang lingkup kajian dinamika tafsir di Indonesia. Artikel ini menggunakan pendekatan sejarah, yakni menjelaskan bagaimana perkembangan dan dinamika tafsir Indonesia dengan pendekatan sejarah yang terjadi pada era pra-kolonialisme hingga era Kolonialisme. Sebagaimana yang sudah maklum diketahui, bahwasanya dinamika tafsir di Indonesia muncul atau dimulai sejak agama Islam masuk di Indonesia. Kemudian dinamika tersebut terus berkembang sedemikian rupa seiring dengan perkembangan sosial, budaya, politik, yang terjadi disetiap zamannya. Dari berbagai kitab tafsir yang muncul di era pra-kolonialisme hingga era kolonialisme ini menunjukkan bahwa dinamika tafsir Al-Qur’an di Indonesia dapat dikatakan cukup dinamis. Hal tersebut disebabkan adanya keterpengaruhan dari keadaan sosial, budaya, dan politik yang dinamis-lokalis disetiap zaman dan wilayah-regionalnya.  

This article aims to examine the influence of the practice of the grave pilgrimage to the tomb of KH. Munawir Krapyak on the memorization of students. Pilgrimage to KH. Munawir was not only done to visit the grave but to memorize the Qur'an. Using the living Qur'an theory, this article shows that the pilgrimage practice can have an impact on the recitation of the Qur'an. First, memorization tends to be easier and faster to enter the brain when compared to memorization, not in the tomb. Second, because KH. M. Munawwir is a religious symbol, he is seen as a supervisor who accompanies the process of memorizing the Al-Qur'an. Third, the continuity of the transmission of the sanad Al-Qur'an until it reaches the Prophet Muhammad