<> "The repository administrator has not yet configured an RDF license."^^ . <> . . . "RESTORATIVE JUSTICE DALAM AYAT-AYAT AL-QUR’AN TENTANG PEMIDANAAN: APLIKASI HERMENEUTIKA MAʻNA-CUM-MAGZA"^^ . "This research focuses on reinterpreting criminal verses of the\r\nQur’an. The emergence of the stigma of Islamic criminal law that\r\ndoes not respect human rights in the form of death penalty,\r\namputation, stoning, and whipping is inseparable from the existence\r\nof a quasi-objectivist-conservative typology on interpretation which\r\ninterprets the Qur'an legally-literally. On the other hand, there is also\r\na typology of subjectivist which does not take into account the\r\nexistence of the authentic meaning of the text (original meaning), the\r\nexistence of hadith, the historical context of the revelation of the\r\nverse (asbāb an-nuzūl), and the history of the Prophet. In addition,\r\nseveral interpretations of contextualist figures have not emphasized\r\nthe principle of restorative justice in the criminal verses of the\r\nQur'an. For this reason, this study focuses on answering three\r\nproblems. First, why is it necessary to reinterpret the criminal verses\r\nof the Qur'an? Second, how is the reinterpretation of criminal verses\r\nwith maʻnā-cum-magzā hermeneutics? Third, how is the relevance\r\nbetween the principles of restorative justice with the reinterpretation\r\nof criminal verses of the Qur’an?\r\nThis can be classified as research based on a constructivist\r\nparadigm because it seeks to build a paradigm of Qur’anic\r\ninterpretation and develop an interpretation of criminal verses of the\r\nQur’an. This research uses a theoretical framework including maʻnācum-\r\nmagzā hermeneutics, restorative justice, and verses of criminal\r\nlaw in Islam. This study also uses qualitative data. It can be called a\r\nliterature study by examining books, journals, articles, archives, and\r\nother data related to the formulation of the problem understudy. The\r\nrelated data will be grouped and processed by using a descriptiveinterpretative\r\nmethod.\r\nThis study concludes with the following points. First, the\r\ncriminal verses still need further reinterpretation because the context\r\nat the time of revelation was different from the present context.\r\nThese verses cannot be taken literally or statically. Interpretation\r\nmust be developed contextually and dynamically according to the development of the dynamics of human life. The static interpretation\r\nis a quasi-objectivist-conservative interpretation that puts forward a\r\nlegal orientation without considering the universal ethical vision of\r\nthe Qur'an. On the other hand, the quasi-subjectivist typology\r\nnegates the existence of the original meaning of the text. Therefore,\r\nan interpretation that maintains the relationship between the\r\nelements of the text, context, and contextualization is an alternative\r\nto reinterpreting the criminal verses of the Qur'an. Second, by using\r\nthe maʻnā-cum-magzā hermeneutics, the principles of restorative\r\njustice contained in the Qur’anic verses about murder, abuse, and\r\ntheft can be explored. The principles of restorative justice extracted\r\nfrom the criminal verses of the Qur'an are the main basis for solving\r\ncriminal cases. Third, the relevance of the principles of restorative\r\njustice can be seen from the analysis of the five keywords (‘ufiya,\r\nmaʻrūf, iḥsān, aṣlaḥa, and taṣaddaqa) and considering the historical\r\ncontext of punishment from time to time. ‘Ufiya as an apology is the\r\nfirst key element in resolving cases with restorative justice and is the\r\nfirst step in the process of healing and empowerment for victims. The\r\nprinciple of moral learning (moralizing) is reflected in maʻrūf, iḥsān,\r\nand taṣaddaqa from the victim's side by not asking for their rights or\r\nasking for just a portion. Meanwhile, iḥsān is carried out by the actor\r\nby giving more than the obligations he must fulfill. The principle of\r\nimproving interpersonal relations (reparation and transformation) is\r\ncontained in the keyword aṣlaḥa. To make this happen, the\r\nsettlement of cases is carried out by reaching out to all parties\r\ninvolved by restoring normal conditions between victims,\r\nperpetrators, and the community environment. The completion of\r\ncriminal acts through restorative justice can be considered a solution\r\nto the settlement of criminal cases."^^ . "2022-12-08" . . . . "UIN SUNAN KALIJAGA YOGYAKARTA"^^ . . . "PASCASAJANA, UIN SUNAN KALIJAGA YOGYAKARTA"^^ . . . . . . . . . "NIM.: 18300016034"^^ . "Ghufron Hamzah"^^ . "NIM.: 18300016034 Ghufron Hamzah"^^ . . . . . . "RESTORATIVE JUSTICE DALAM AYAT-AYAT AL-QUR’AN TENTANG PEMIDANAAN: APLIKASI HERMENEUTIKA MAʻNA-CUM-MAGZA (Text)"^^ . . . . . "18300016034_BAB-I_IV-atau-V_DAFTAR-PUSTAKA.pdf"^^ . . . "RESTORATIVE JUSTICE DALAM AYAT-AYAT AL-QUR’AN TENTANG PEMIDANAAN: APLIKASI HERMENEUTIKA MAʻNA-CUM-MAGZA (Text)"^^ . . . . . "RESTORATIVE JUSTICE DALAM AYAT-AYAT AL-QUR’AN TENTANG PEMIDANAAN: APLIKASI HERMENEUTIKA MAʻNA-CUM-MAGZA (Other)"^^ . . . . . . "RESTORATIVE JUSTICE DALAM AYAT-AYAT AL-QUR’AN TENTANG PEMIDANAAN: APLIKASI HERMENEUTIKA MAʻNA-CUM-MAGZA (Other)"^^ . . . . . . "RESTORATIVE JUSTICE DALAM AYAT-AYAT AL-QUR’AN TENTANG PEMIDANAAN: APLIKASI HERMENEUTIKA MAʻNA-CUM-MAGZA (Other)"^^ . . . . . . "RESTORATIVE JUSTICE DALAM AYAT-AYAT AL-QUR’AN TENTANG PEMIDANAAN: APLIKASI HERMENEUTIKA MAʻNA-CUM-MAGZA (Other)"^^ . . . . . . "RESTORATIVE JUSTICE DALAM AYAT-AYAT AL-QUR’AN TENTANG PEMIDANAAN: APLIKASI HERMENEUTIKA MAʻNA-CUM-MAGZA (Other)"^^ . . . . . . "lightbox.jpg"^^ . . . 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