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Journal articles on the topic 'Qurʼan interpretation'
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1
Imran, Maizul, and Ismail Ismail. "‘Āʼisha Bint al-Shāṭi’s Thoughts on Tarāduf and Their Implications for the Istinbāṭ of Law." Al-Risalah 19, no. 2 (December 2, 2019): 125. http://dx.doi.org/10.30631/al-risalah.v19i2.459.
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As a book containing miracles, in literature, the miracles of the Quran have been proven by ʻĀʼisha Bint al-Shāṭiʼ through her theory i‘jāz lughawī. She showed the importance of the correct method of interpretation of the Qurʼan from aspects of tarāduf (synonym). However, despite following the rule of "there is no word that has the same meaning (tarāduf) in the Quran" as commonly known in the theory of iʻjāz al-qur’ān (the inimitability of the Qurʼān), her thoughts on tarāduf and its implications for the istinbāṭ (inference) of Islamic law are still unclear. Hence, this article discusses the relation and influence of ʻĀʼisha Bint al-Shāṭiʼs thoughts related to verses of laws. By studying the book of al-I’jāz al-Bayānī lil Qur`ān wa Masā’il Ibn al-Azraq and other relevance sources, this article concludes that ʻĀʼisha Bint al-Shāṭiʼs thoughts related to verses of laws are still abstract and difficult to be applied, hence it does not give a significant influence on the strengthening of Islamic legal propositions.
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Imran, Maizul, and Ismail Ismail. "‘Āʼisha Bint al-Shāṭi’s Thoughts on Tarāduf and Their Implications for the Istinbāṭ of Law." Al-Risalah: Forum Kajian Hukum dan Sosial Kemasyarakatan 19, no. 2 (December 2, 2019): 125–40. http://dx.doi.org/10.30631/alrisalah.v19i2.459.
Full textAbstract:
As a book containing miracles, in literature, the miracles of the Quran have been proven by ʻĀʼisha Bint al-Shāṭiʼ through her theory i‘jāz lughawī. She showed the importance of the correct method of interpretation of the Qurʼan from aspects of tarāduf (synonym). However, despite following the rule of "there is no word that has the same meaning (tarāduf) in the Quran" as commonly known in the theory of iʻjāz al-qur’ān (the inimitability of the Qurʼān), her thoughts on tarāduf and their implications for the istinbāṭ (inference) of Islamic law are still unclear. Hence, this article discusses the relation and influence of ʻĀʼisha Bint al-Shāṭiʼs thoughts related to verses of laws. By studying the book of al-I’jāz al-Bayānī lil Qur`ān wa Masā’il Ibn al-Azraq and other relevance sources, this article concludes that ʻĀʼisha Bint al-Shāṭiʼs thoughts related to verses of law are still abstract and difficult to be applied, hence it does not give a significant influence on the strengthening of Islamic legal propositions.
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Isamail, Mohamad Zaim, Muhammad Ikhlas Rosele, Mohd Farhan Md. Ariffin, Munawar Rizki Jailani, and Syaimak Ismail. "Dynamics of the Financial Stability of Islamic Banking in Malaysia: Current Perspective Analysis." Al-Risalah: Forum Kajian Hukum dan Sosial Kemasyarakatan 20, no. 2 (December 27, 2020): 131–45. http://dx.doi.org/10.30631/alrisalah.v20i2.599.
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This article discusses the financial stability of Islamic banking in Malaysia by focusing on the analysis of current perspectives. In addition, it also discusses the references used to describe Islamic-based financial stability. To achieve this objective, this study would analyse the resources to ascertain the arguments on how such financial stability is viewed from an Islamic perspective. This study was conducted using a qualitative method through library research by searching for references from sources such as al-Qurʼan and its interpretation, al-Hadith of the Prophet Muhammad peace be upon him and also arguments by Islamic scholars. The results of this study showed that certain texts in al-Qurʼan and al-Hadith, as well as the views of scholars, acknowledge that financial stability has a strong foundation based on authentic sources. In the context of Islamic banking in Malaysia, various aspects need to be taken into account to ensure that these banking institutions continue to remain relevant in the domestic and international financial arena. In this regard, to ensure the stability and strength of Islamic banking institutions in Malaysia, these institutions need to fully adapt the banking model recommended by the shariʻah, which would not only strengthen this industry but also make it capable of facing challenges and being resistant to financial crises and economic imbalances.
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Isamail, Mohamad Zaim, Muhammad Ikhlas Rosele, Mohd Farhan Md. Ariffin, Munawar Rizki Jailani, and Syaimak Ismail. "Dynamics of the Financial Stability of Islamic Banking in Malaysia: Current Perspective Analysis." Al-Risalah 20, no. 2 (December 27, 2020): 131–45. http://dx.doi.org/10.30631/al-risalah.v20i2.599.
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This article discusses the financial stability of Islamic banking in Malaysia by focusing on the analysis of current perspectives. In addition, it also discusses the references used to describe Islamic-based financial stability. To achieve this objective, this study would analyse the resources to ascertain the arguments on how such financial stability is viewed from an Islamic perspective. This study was conducted using a qualitative method through library research by searching for references from sources such as al-Qurʼan and its interpretation, al-Hadith of the Prophet Muhammad peace be upon him and also arguments by Islamic scholars. The results of this study showed that certain texts in al-Qurʼan and al-Hadith, as well as the views of scholars, acknowledge that financial stability has a strong foundation based on authentic sources. In the context of Islamic banking in Malaysia, various aspects need to be taken into account to ensure that these banking institutions continue to remain relevant in the domestic and international financial arena. In this regard, to ensure the stability and strength of Islamic banking institutions in Malaysia, these institutions need to fully adapt the banking model recommended by the shariʻah, which would not only strengthen this industry but also make it capable of facing challenges and being resistant to financial crises and economic imbalances.
5
Matondang, Husnel Anwar, and Sabriandi Erdian. "Alqur’an dan Sains (Suatu Sudut Pandang Terhadap Legalitas Penafsiran Sains Atas Al-Qur'an)." Journal Polingua : Scientific Journal of Linguistics, Literature and Education 2, no. 1 (June 6, 2018): 14–24. http://dx.doi.org/10.30630/polingua.v2i1.53.
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As a complete guidance, Qur’an needs to be relied on responding any important event surrounding the human itself both spritually and timely. Fundamental scientists have a legitimation to interpret Qur’an from many perspectives or various interpretations, for example: history, language, law, words/ sayings, correlation, etc. In addition, the science can also be legitimated to analyze the meanings in the Qur’an verses. The contextual interpretation in interpretating the : history, language, law, words/ sayings, correlation will not set free of the Quran verse itself. It is because the Qur’an itself is an absolut truth from Allah.Meanwhile, interpretation is a truth from human in which the truth itself can be right or wrong. The similiar thing also happens inscience interpretation. It is an eloquent decisions though it has the mistakes.
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Saifullah, Saifullah. "Interpretation of the Meaning of the Term Islam in Al-Manār Tafsir and Its Relationship to Inter-Religious and Inter-Cultural Relations." Dialogia 21, no. 1 (June 22, 2023): 70–92. http://dx.doi.org/10.21154/dialogia.v21i1.6134.
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This article examines the interpretations of “al-Islām” and its effects on inter-religious and intercultural relationships. It focuses on al-Manar's interpretation of the terms "al-Islām" in the Qur'an Ali Imran 19 and 85. The research method used is a qualitative content analysis and contextual approach to al-Qur’an interpretation. The findings show that interpreting "al-islām" in the al-Manār commentary differs from other tafsir works and emphasizes the importance of internal reflection and improvement for the Muslim community. The study highlights the complexity of Islam and its various interpretations and how it can affect relationships and attitudes towards different religious and cultural groups. The study provides a unique contribution to Islamic studies by exploring the interpretation of keywords in the Quran and its impact on inter-religious and intercultural relationships.
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Ariyadri, Acep. "Epistemologi Corak Tafsir Sufistik." Ulumul Qur'an: Jurnal Kajian Ilmu Al-Qur'an dan Tafsir 2, no. 1 (May 15, 2022): 1–17. http://dx.doi.org/10.58404/uq.v2i1.89.
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Many ideology interpretations of al-Qur’an have developed until today. One of them is mystical interpretation. This article will explore about epistemology aspects of mystical interpretation and a little bit of it history in grand mapping of al-Qur’an interpretation. In the last of this article will explain about how mysticism interpretation to be faced with verses related to Fiqih, Science, Culture, and etc. Sufi in the tafsir al-Qur'an also has it’s own epistemology which gives an attitude in the interpretation, has a rational ideology that does not contradict the al-Qur'an itself.
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Waliko, Waliko. "HERMENEUTIKA SEBAGAI INSTRUMEN ALTERNATIF UNTUK MENAFSIRKAN AL-QUR’AN." Citizen : Jurnal Ilmiah Multidisiplin Indonesia 1, no. 1 (May 1, 2021): 1–8. http://dx.doi.org/10.53866/jimi.v1i1.2.
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The Qur'an, as the holy book of the Muslims and also as a guide to life, has been, is, and will always be interpreted. Therefore, in the view of Muslims, the interpretation of the Quran is a very established term. The Quran is considered a limited text, while man changes according to the development of the times. So, the Qur'an urgently needs to be interpreted based on the needs of modern humans today. The development of the interpretation of the Quran is increasingly complex, and following the times as the expression shalih li kulli zaman, wa makan is inevitable. So, the interpretation that should be centered on the Quran and Sunnah is the wisest path, but from the diversity of different interpretations, giving rise to various interpretations according to the text, context, and contextual. Until the interpretation of the Quran by the classical scholars has provided solutions to various problems they face, both godly questions and humanitarian issues. Because the various problems faced by each mufassir are different, the quranic message that was born is different and plural—the opinion of classical scholars who have the best interpretation authority. Be a reason to try to elaborate on the urgency of the need of the Quran against hermeneutics as one solution to the monotonous study of the scholars of earlier interpretations to gain new enlightenment offered by contemporary thinkers. This offer tries to construct the interpretation products of classical interpreters not to cover any new contributions that can answer the problems of modern society today. According to the frugal author, hermeneutics can still be used as one of the instruments in the method of interpretation, provided; first, a hermeneutic must still have mastery of Arabic language and all knowledge related to the interpretation of the Qur'an; secondly, hermeneutics moves indirectly to the Qur'an, by studying the books of interpretation critically and deeply, in the hope that the previous Mufassir still leaves a space, so that it can be filled with hermeneutic studies
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Rabbany T, Al-Faiz M., and Indal Abror. "TAFSIR PROGRESIF ATAS KISAH-KISAH DALAM AL-QUR’AN KARYA EKO PRASETYO." Jurnal Studi Ilmu-ilmu Al-Qur'an dan Hadis 19, no. 1 (October 12, 2019): 85. http://dx.doi.org/10.14421/qh.2018.1901-05.
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Kitab Pembebasan is Eko Prasetyo’s first work in the field of interpretation contains the stories of prophets and friends in the Qur'an. For him, the stories of the prophets no longer have the power to change circumstances, then progressive logic brings Eko to an interpretation of the stories of the prophet to the surrounding social problems. When many commentators who interpret the Quran relate to the social community, then interpreting the Quran leads to social criticism being unique to discuss. So this paper is focused on discussing social criticism in the Book of Liberation. In this paper, there are indications of the content of social criticism Eko Prasetyo then grouped them into five fields, namely economics, religion, education, politics and society. Then explained based on the theme specifically. Then develop social criticism based on each theme. Among them is a criticism of the economic system of capitalism, interpretation of the meaning of Satan, tyranny, seditious and idolatrous, religious and financiers, criticism of Suharto and the New Order, the case of the murderous activist Salim deer. Also, Eko's other works were reviewed to develop his criticisms. The interpretation for Eko through the Book of Liberation is the contextualization of the problems that occur around him, Eko does not care about the interpretation of the interpretation, because for Eko, the Qur'an is a book of movements that must be practiced.Keyword: Eko Prasetyo, Progressive Interpretations, Qissah, al-Qur’an
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Wathani, Syamsul. "HISTORISITAS TRADISI TA’WIL AL-QUR’AN AHL AS-SUNNAH." Journal al Irfani: Ilmu al Qur'an dan Tafsir 1, no. 02 (August 11, 2021): 78–106. http://dx.doi.org/10.51700/irfani.v1i02.123.
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“The tradition of Ta’wil al-Qur’an has not developed as rapidly as the tradition of interpretation. It could be that this is because the study of the ta'wil of the Quran has received less attention, even though the history of the representation of the Quran is very developed. This article Discuss the history of the ta’wil al-Qur’an in the Ahl as-Sunnah Theology tradition. The study framework used is the history of thoughts/ideas. Within the framework of this study, this article finds several conclusions: As an exegetical method, classical Islamic discourse has developed many ta'wil as a means of interpretation and theory in understanding the text of the Qur'an. The Historical Discussion of thinking about the ta’wil of the Qur'an in the tradition of ahl as-Sunnah shows the development of the diversity of thoughts and knowledge used in interpreting the al-Qur'an. Ibn Qutaybah in Ta'wil Musykil Al-Qur'an uses linguistic analysis, gives birth to linguistic takwil (at-ta'wil al-lughawi), al-Ghazali wrote Qanun at Ta’wil which depicts the work of the Qur'anic representations with a ta'wil Theological, al-Razi wrote Mafatih al-Ghaib with a style of thought ta'wil falsafi, Ibn' Arabi wrote al-Futuhat al-Makkiyyah with a Sufistic interpretation / ta'wil, and asy-Syatibi wrote al-Muwafaqat offering a paradigm of Ta 'wil Ushuli.”
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Mahardhika, Muhammad Fajrul, Wantini Wantini, and Andunrorma Alee. "Development Of Tafseer Of The Quran In Surah Al-Baqarah, Verse 83, On Islamic Education In Indonesia." ZAD Al-Mufassirin 6, no. 1 (June 30, 2024): 87–103. http://dx.doi.org/10.55759/zam.v6i1.149.
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The current interpretation of the Al-Qur'an has the impact of shifts or changes in education creating problems with its integrity. This research aims to determine the development of Al-Quran Tafsir in Surah Al-Baqarah verse 83 towards Islamic Education in Indonesia. This research uses library research methods. This research will examine various library sources that are the main issues being discussed. What is clearer is to examine the development of the interpretation of the Qur'an on Islamic education, what is in Surah al-Baqarah verse 83: a study of the interpretation of Ibn Katsir written by Ibnu Katsir and Tafsir al-Maraghi written by al-Maraghi, although some In his interpretation, he also uses verses, but he uses ro'yi more dominantly. From the results of this research, we can conclude that the development of Al-Quran interpretation in Surah Al-Baqarah Verse 83 towards Islamic education in Indonesia involves the history and dynamics of writing interpretations, and is influenced by various factors such as changing times, changes in thinking, and changes in social structure. The development of Al-Quran interpretation in Indonesia has had a significant impact on people's thinking, both in terms of improving the quality of Al-Quran interpretation, the influence of Islamic reform, and the dynamics of writing Al-Quran interpretations which influence various aspects of people's thinking.
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Rozy, Fathur. "KITAB TADABBUR AL-QUR’AN KARYA BACHTIAR NASIR DALAM PERSPEKTIF EPISTEMOLOGI." Jurnal Studi Ilmu-ilmu Al-Qur'an dan Hadis 20, no. 1 (October 20, 2019): 24. http://dx.doi.org/10.14421/qh.2019.2001-02.
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This study aims to examine the epistemology of the tadabbur al-Qur’an by Bahctiar Nasir. This book can be said as the only work Ulama’ of Indonesian. The tadabbur al-Qur'an is almost rarely found in the works of Ulama and al-Qur’an experts, both classical and modern, the scholars more often use the term tafsir, whereas many are found in the text of the Quran is a command to “reflection” not interpret. This research is a library research and field research with a descriptive-analytical method to reveal the epistemology of tadabbur al-Qur’an by Bachtiar Nasir. The conclusions of this study, namely: first, the concept of tadabbur al-Qur’an by Bachtiar Nasir is not much different from the books of commentary in general, the difference is only the addition of reflection or tadabbur at the end of each interpretation of the verse. This tadabbur al-Qur’an book when referring to the 10 steps of the tadabbur concept cannot be categorized as a tadabbur al-Qur’an book because both the content and the systematic writing are not much different from other interpretations. Keyword: Reflection, Bachtiar Nasir, Tafsir, Epsitemology
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Abubakar, Ali. "INTEGRASI TRADISI DAN PENAFSIRAN AL-QURAN SERTA PERUBAHAN HUKUM: KAJIAN SOSIOLOGI HUKUM." Jurnal Ilmu Sosial dan Ilmu Politik Malikussaleh (JSPM) 4, no. 1 (April 26, 2023): 162. http://dx.doi.org/10.29103/jspm.v4i1.10843.
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The purpose of this paper is to explain the postulates of the influence of traditions on the interpretation of legal verses of the Qur’an. Here, the relationship between the text of the Qur’an and interpretation is explained; explains the character of the Qur'an as a proposition and the area of interpretation of the scholars in it, including the position of the Sunnah (Traditions) itself as an interpretation. After that, an example of the influence of traditions in the interpretation of the Qur’an which influences the development of law/fiqh is shown to show how the interpretation of the ulamas produce fiqh development due to changes in traditions, across time and geography. This study uses a qualitative method while the analysis tool is the sociological theory of law. This study concludes that the influence of traditions on the interpretation of legal verses of the Qur’an is very real because the position of the Qur’an itself is a guide for humans that must be derived from special and different sociological realities. In the interpretation of the Sunnah or legal Hadith, which is the Companions' reportage of the Prophet Muhammad, the influence of tradition is even stronger because the Sunnah itself is partly a recording of the 7th century AD Arab tradition. As a result, the results of interpretation must vary and form laws that have different characteristics between traditions. In a sociological context, law cannot be separated from local values that developed in societyTulisan ini bertujuan menelusuri postulat pengaruh tradisi pada penafsiran ayat-ayat hukum. Di sini dijelaskan hubungan teks al-Quran dengan penafsiran; menjelaskan karakter al-Qur'an sebagai dalil dan wilayah penafsiran ulama di dalamnya, termasuk posisi Sunah (Traditions) sendiri sebagai tafsir. Setelah itu ditunjukkan contoh pengaruh tradisi dalam penafsiran al-Quran yang berpengaruh pada perkembangan hukum/fikih untuk menunjukkan bagaimana penafsiran ulama dalam melahirkan fikih berkembang karena terjadinya perubahan tradisi, lintas waktu dan geografis. Kajian ini menggunakan metode kualitatif sedangkan alat analisisnya adalah teori sosiologi hukum. Penelitian ini menyimpulkan bahwa pengaruh tradisi pada penafsiran ayat-ayat hukum dalam al-Quran sangat nyata karena posisi al-Quran sendiri merupakan petunjuk bagi manusia yang pasti diturunkan realitas sosiologis khusus dan berbeda satu sama lain. Pada penafsiran Sunah atau Hadis hukum, yang merupakan reportase Sahabat atas Nabi Muhammad, pengaruh tradisi lebih kuat lagi karena Sunah itu sendiri sebagiannya merupakan rekaman dari tradisi Arab abad ke-7 Masehi. Akibatnya, hasil tafsir pasti beragam dan membentuk hukum-hukum yang memiliki ciri khas yang berbeda antartradisi. Dalam konteks sosiologis, hukum tidak dapat dipisahkan dengan nilai-nilai lokal yang berkembang dalam masyarakat.
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Mukhlis, Febri Hijroh, and Umi Mahmudah. "Karakteristik Ensiklopedi Al-Qur’an Dawam Raharjo." QOF 5, no. 2 (December 15, 2021): 229–50. http://dx.doi.org/10.30762/qof.v5i2.397.
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This paper elaborates on Dawam Raharjo's interpretational thoughts and works. Dawam Raharjo's research on the interpretation of the Qur'an is unique. Even Dawam offers a novel perspective on the variety of interpretations by proposing that the interpretation can be approached from a variety of scientific perspectives. Dawam offers a new perspective in the diversity of interpretations, that interpretations can be approached with various scientific backgrounds. There are two things that are the focus of this essay, namely how the character and form of Dawam Raharjo, and how the style, method and science of interpretation of Dawam Raharjo. This paper is a literary study, the focus is on the study of interpreters with a descriptive-analytical approach. The result is that Dawam Raharjo's interpretation uses the thematic method. His interpretation includes twenty-seven socio religious themes. According to him, the Qur'an has a social-societal dimension; consequently, its interpretation tends to be social based on this premise. In addition to emphasizing the social dimension of the interpretations, the themes of the interpretations also emphasize the themes of nationality and Indonesian-ness. The effort made by Dawam Raharjo to interpret the Qur'an is intriguing because the tendency of interpretation is identical to a comprehensive interpretation; Dawam provides a thematic interpretation with a real them
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Faisal, Muhammad. "Khazanah Studi Kitab Tafsir di Indonesia (Kajian Terhadap Kitab Tafsir Ringkas Kementerian Agama Republik Indonesia)." Islam Universalia: International Journal of Islamic Studies and Social Sciences 1, no. 1 (May 27, 2019): 83–107. http://dx.doi.org/10.56613/islam-universalia.v1i1.108.
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Discussion of interpretation is an important thing in the study of the Qur’an. Understanding the Qur'an is by interpreting the Qur’an. Ulama have tried from time to time to compose the Qur'anic commentary. But for some people it is assumed that many of the interpretations written by the ulama are not easy for every community to digest even more so for the people of Indonesia. There are several things that make the interpretation book difficult to digest by some people, one of which is a complicated style of language added with an understanding of Arabic that is lacking for some Indonesian people, this becomes a problem for the community to understand the interpretation of the Qur’an. The Indonesian Ministry of Religion through the Institute of the Qur'an has tried to solve this problem by composing two works, namely the Qur'an and its translation and the Qur'an and its interpretation. But both of them are still considered inadequate on the grounds that the work of the Qur'an and the Translation are still considered too narrow, the discussion is only as a language transfer. Whereas the Qur'anic work and its interpretation are very broad. Therefore it is presented in brief interpretation as an effort to mediate it. The method and systematics of writing this book are adjusted so that it can be understood by all levels of society. This explanation uses a descriptive-analysis approach. The result is that the explanations in this concise interpretation use methods that are easy to understand by the people of Indonesia.
DOI: https://doi.org/10.5281/zenodo.3236464
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Faisal, Muhammad. "WRITING INTERPRETATIONS IN INDONESIA CLASSICAL AND MODERN TIMES." Jurnal Ilmiah Teunuleh 1, no. 1 (September 15, 2020): 25–44. http://dx.doi.org/10.51612/teunuleh.v1i1.14.
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The interpretation of the Qur'an has begun from the time of the Prophet (s) until it continues to develop over time, the development of interpretation of the Qur'an is inseparable from the problem of life that continues to grow according to its time. Therefore the interpretation model of the Qur'an also has characteristics, as well as different methods. The difference in interpretation model of the Qur'an also occurs in Indonesia. This article focuses on discussing the development of interpretation writing in Indonesia which is divided into two categories, namely scientific and non-scientific. In the context of socializing the worldview of the Quran, the writing of interpretations in Indonesia in the 1990s moved with two forces. First, strength in a hermeneutic context. Second, the writing of interpretation is placed as a socio-societal movement.
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Alwi HS, Muhammad. "Epistemologi Tafsir: Mengurai Relasi Filsafat dengan Al-Qur’an." Substantia: Jurnal Ilmu-Ilmu Ushuluddin 21, no. 1 (April 1, 2019): 1. http://dx.doi.org/10.22373/substantia.v21i1.4687.
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The Quran interpretation is always developing and shifting, from tafsir bil riwayat to the tafsir bil ra'yu. This shift and development cannot be separated from the search for meaning that the readers of the text (Quran) do which later gave birth to the interpretation epistemology. The birth of this interpretation epistemology results from human (reader - creatures of thought) interaction with the Qur'an. This paper aims to discuss the relation between philosophy and the Quran in constructing the epistemological discourse of interpretation as an important discourse in the development of interpretation. This paper seeks to find the answer to how the epistemology of interpretation occurred. To answer this question, this paper will describe and analyse the potential of human thinking and the Quran in the form of a text (mushaf). This paper departs from the assumption that philosophy as the product of thought becomes a distinct path for humans to communicate the silent texts with changing contexts. From the analysis of various explanations, this paper finally concludes that there are several aspects that led to the birth of the epistemology of interpretation. The Quran as kalamullah is sacred and transmitted from oral to written, so that it is open to public and free to be interpreted. In addition, background influence such as pre-understanding of the interpreter, methods and approaches used in the interpretation of the Quran contributes to the birth of the interpretation epistemology.Abstrak:Fenomena penafsiran al-Qur’an senantiasa mengalami perkembangan dan pergeseran sekaligus, dari tafsir bil riwayat menjadi tafsir bil ra’yu, dan seterusnya. Fenomena pergeseran dan perkembangan tafsir ini tidak bisa dilepaskan dari pencarian makna yang dilakukan oleh pembaca teks (al-Qur’an), yang kemudian melahirkan epistemologi tafsir. Kelahiran epistemologi tafsir ini tercipta dari manusia (reader –makhluk berfikir) dengan al-Qur’an. Tulisan ini hendak mendiskusikan relasi filsafat dengan alQur’an dalam memunculkan wacana epistemologi tafsir sebagai wacana penting dalam pengembangan dunia penafsiran. Pertanyaan yang hendak dijawab dalam tulisan ini adalah bagaimana epistemologi tafsir itu terjadi? Untuk menjawab pertanyaan ini, tulisan ini akan mendiskripsikan sekaligus menganalisis potensi berfikir manusia, serta al-Qur’an dalam bentuk teks (mushaf). Tulisan ini berangkat dari asumsi bahwa filsafat sebagai kerja berfikir menjadi jalan tersendiri bagi manusia dalam mendialogkan teks yang diam, dengan konteks yang berubah-ubah. Dari berbagai penjelasan, akhirnya tulisan ini menyimpulkan bahwa ada beberapa aspek yang menyebabkan lahirnya epistemologi tafsir, yakni al-Qur’an sebagai Kalamullah yang disakralkan bertransmisi dari lisan ke tulisan, sehingga bersifat open publik—bebas ditafsirkan. Selain itu, pengaruh latar belakang (pra-pemahaman) penafsir, metode, serta pendekatan yang digunakan penafsiran al-Qur’an, semua aspek ini melahirkan epistemologi tafsir.
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Taufik Rakhmat, Anwar, and Aam Abdussalam. "Metode Tafsir Maudhu’i dan Hermeneutika Dalam Kajian Tafsir Al-Quran." Mauriduna: Journal of Islamic Studies 3, no. 2 (November 28, 2022): 191–213. http://dx.doi.org/10.37274/mauriduna.v3i2.626.
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Between the hermeneutic method and the mauḍu'i method can be described from several explanations that surround the history of birth or its appearance, the point of view of the text of the qur'an, and in terms of the methods performed. The purpose of this study is to analyze the methods of interpretation of maudu'i and hermeneutics in the study of Qur'anic Interpretation. This research uses qualitative approaches and methods of literature study. Based on the results of research, hermeneutics tends to be more towards the interpretation in the text, which is to see that the text must be seen in terms of the text itself, context, and contextualization. While the method of interpretation of mauḍu'i is a type of method of interpretation of the Qur'an, and is often widely done by adult mufassir today, along with the need for a comprehensive understanding of the Quran in answering existing problems, with a certain theme. Basically this method tries to interpret the Qur'an with the Qur'an itself, because this method is built from a belief in the Quran that is able to provide a comprehensive answer, and this is regardless of the subjectivity of the mufassir itself.
Antara metode hermeneutika dan metode mauḍu’i dapat di uraikan dari beberapa penjelasan yang melingkupi sejarah lahir atau kemunculannya, sudut pandang terhadap teks kewahyuan Al-Quran, dan dari segi metode yang dilakukan. Tujuan penelitian ini untuk menganalisis metode tafsir maudu’i dan hermeneutika dalam kajian Tafsir Al-Qur’an. Penelitian ini menggunakan pendekatan kualitatif dan metode kajian pustaka. Berdasarkan hasil penelitian, hermeneutika cenderung lebih kepada pendakatan sebuah penafsiran dalam teks, yakni memandang bahwa teks harus dilihat dari segi teks itu sendiri, konteks, dan kontekstualisasi. Sedangkan metode tafsir mauḍu’i merupakan jenis metode penafsiran Al-Quran, dan sering banyak dilakukan oleh para mufassir dewasa sekarang, seiring kebutuhan terhadap pemahaman dari Al-Quran yang komprehensif dalam menjawab permasalahan yang ada, dengan mengangkat tema tertentu. Pada dasarnya metode ini mencoba menafsirkan Al-Quran dengan Al-Quran itu sendiri, karena metode ini dibangun dari sebuah keyakinan terhadap Al-Quran yang mampu memberikan jawaban yang komperhensip, dan hal ini terlepas masalah subjektivitas dari mufassir itu sendiri
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Hermanto, Edi, Nurfajriyani Nurfajriyani, Afriadi Putra, and Ali Akbar. "KISAH DALAM AL-QUR’AN (STUDI KITAB MADKHAL ILA AL-QURAN AL KARIM KARYA MOHAMMED ABED AL-JABIRI)." PERADA 3, no. 1 (June 30, 2020): 1–10. http://dx.doi.org/10.35961/perada.v3i1.132.
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Tulisan ini membahas tentang kisah dalam al-Qur’an pada kitab madkhal ila al-Qur’an al-Karim karya M. Abed al-Jabiri. Kajian ini penting untuk melihat konsep kisah al-Qur’an sebagai salah satu pisau analisis untuk menafsirkan al-Qur’an. Disamping itu, dalam tafsirnya ini M. Abed al-Jabiri memiliki gagasan besar tentang pengembangan ulumul qur’an yang menurutnya selama ini hanya berjalan di tempat, sehingga diperlukan analisis baru untuk menangkap pesan-pesan yang ingin disampaikan al-Qur’an. Di dalam kitab ini langkah awal yang dilakukan al-Jabiri adalah merekonstruksi makna al-Qur’an, al-Jabiri memberikan kritik atas berbagai definisi yang telah dikonstruksi oleh para ulama seperti al-Suyuti, al-Syanqiti, al-Isfahani dan lain sebagainya. Selanjutnya, al-Jabiri mengklasifikasi surat-surat al-Qur’an yang berbicara tentang kisah dalam kategori makiyyah dan madaniyyah. Kategori makiyyah, dibagi dalam dua tahap, sedangkan pada kategori madaniyyah hanya satu tahap.
This paper discusses the story in the Al-Qur'an in the madkhal ila Al-Qur'an al-Karim by M. Abed al-Jabiri. This study is important to see the concept of the Al-Qur'an story as one of the analytical tools for interpreting the Al-Quran. Besides that, in this interpretation M. Abed al-Jabiri has a big idea about the development of ulumul quran which according to him has only been running in place, so that a new analysis is needed to capture the messages that the Qur'an wants to convey. In this book, al-Jabiri's initial steps were to reconstruct the meaning of the Koran, al-Jabri provided a critique of the various definitions constructed by classical scholars such as al-Suyuti, al-Syanqiti, al-Isfahani and so on. . Furthermore, al-Jabiri classified the letters of the Al-Qur'an which speak of stories in the category of makiyyah and madaniyyah. The category of makiyyah is divided into two stages, while in the madaniyyah category there is only one stage.
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Dozan, Wely. "Epistemologi Tafsir Klasik: Studi Analisis Pemikiran Ibnu Katsir." FALASIFA : Jurnal Studi Keislaman 10, no. 2 (September 17, 2019): 147–59. http://dx.doi.org/10.36835/falasifa.v10i2.203.
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Epistemology is basically a branch of philosophy that studies the roots of thought and basic concepts of submission. The concept has a paradigm that gives birth to an idea in the process of thinking. This shows that there is an epistemology used by classical commentators, Ibn Katsir in understanding and explaining verses of the Qur'an in a lengthy and broad manner. Because of this interpretation if examined and critically examined again will be found in a comprehensive direction of thought in interpreting the Qur'an. Therefore, this paper is here to express and map significantly the epistemology of Ibn Katsir thought in the interpretation process. Thus it can be concluded, the source of knowledge in the interpretation contains two broad classifications, namely: First. Tafsir Bil Ma’tsur. Secondly, Tafsir Al-Ra'yi. The interpretation of bil matsur is divided into four interpretations, namely, the interpretation of the Qur’an with the Qur’ran, the interpretation of the Qur’an with the Hadith, the interpretation of the Qur’an with friends, and the interpretation of the Qur’an with the opinion the tabi'in. while the interpretation of Al-Ra'yi as rational is supported by the science of the rules of language to reveal the meaning of sitematic ceremony. In short, the author will make a clear contribution on how the epistemology of the Qur'anic interpretation is carried out by Ibn Katsir.
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Nabawiyah, Habsatun. "Model Terjemah Para Reformist Dalam Buku." Al-Bayan: Jurnal Ilmu al-Qur'an dan Hadist 5, no. 2 (June 17, 2022): 273–93. http://dx.doi.org/10.35132/albayan.v5i2.228.
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In today's modern era, the interpretation of the Qur'an has undergone a significant development. Many branches of science are used by Islamic scholars to express the meanings contained in the Qur'an. On the other hand, scholars outside Islam are also interested in interpreting the Qur'an as a guide to science and human life. These orientalist scholars expressed much of their thoughts in understanding the Qur'an. In this paper will be discussed the interpretation of the Qur'an written by Edip Yuksel and friends, in his work entitled "Quran: a Reformist Translation" Yuksel offers a new method of understanding the Qur'an which is considered a new form of reading of the Qur'an that is different from the interpretations of previous Islamic scholars.
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Widiastutik, Rizkia, and Zainil Ghulam. "Strategi Dakwah Kampung Qur’an Dalam Meningkatkan Nilai-Nilai Religius Di Desa Kalidilem Randuagung Lumajang." Dakwatuna: Jurnal Dakwah dan Komunikasi Islam 6, no. 2 (August 25, 2020): 198. http://dx.doi.org/10.36835/dakwatuna.v6i2.631.
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Religious activities in the village of Kalidilem are already running but there are still some residents, especially teenagers, who get drunk and promiscuity. To overcome this problem a Kampung Qur’an program is formed. Kampung Qur'an is one of the Nahdlatul Ulama (NU, Islamic Organization) Lumajang programs that synergizes with JQH in the form of a missionary institution tasked with spreading the message of da'wah with the Qur'an. The village of the Qur'an was fully surrendered to the NU Autonomous Agency in charge of al-Qur'an. In the process of da'wah an important thing to consider is the da'wah strategy. This research uses descriptive qualitative method, with a phenomenological approach. Data collection techniques using interviews, observation and documentation. The conclusion of this study is the da'wah strategy used by the Qur'an Village there are 5 namely: 1) Sentimental strategy: conducting regular recitation, giving advice with good words, such as calling mad'u as "O my brothers, O my children" . 2) Rational strategy: invite people to discuss together. 3) Sensory Strategy: direct the practice of worship. 4) Ta'lim strategy: holding al-Qur'an illiteracy eradication program, development of tahfidzul quran, qiro'atul quran, art of calligraphy, organizing majlis of Qur'an interpretation and interpreneur of the Qur'an. 5) emulate the Prophet's strategy. The inhibiting factor of the preaching strategy of Kampung Qur'an is the lack of capable human resources in the field of al-Qur'an studies, understanding community psychology and having metacognitive abilities and philosophical thinking.
Keywords: Da'wah strategy, religious values, Kampung Qur’an.
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Marhaban, Marhaban. "MEMAHAMI TEKS ALQURAN DENGAN PENDEKATAN HERMENEUTIKA (Sebuah Analisis Filosofis)." Jurnal At-Tibyan: Jurnal Ilmu Alquran dan Tafsir 2, no. 1 (October 17, 2017): 30. http://dx.doi.org/10.32505/tibyan.v2i1.250.
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This article discusses understanding the Qur'anic text with a hermeneutic approach to a contemporary approach that offers a new approach to interpreting the Qur’an (philosophically). In this hermeneutic approach the texts of the Qur'an do not stand alone, but are very dependent on the surrounding context, which includes text, context, and contextualization. The existence of hermeneutics with its own methodology brings a new nuance in the interpretation of the Qur'an. With this method the Qur’an is no longer considered as something sacred, because in the eyes of hermeneutics when the text descends and is in the midst of the reality of human life, it is fully owned by humans and has the right to be interpreted, internalized, and understood whatever it wants. Everything contained in the text, for hermeneutics, can be interpreted and understood its meaning clearly. And this is what distinguishes it fundamentally from the theme of interpretation in the Ulumul Quran discourse
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Putra, Aldomi, Hamdani Anwar, and Muhammad Hariyadi. "Lokalitas Tafsir Al-Qur’an Minangkabau (Studi Tafsir Minangkabau Abad ke-20)." AL QUDS : Jurnal Studi Alquran dan Hadis 5, no. 1 (May 16, 2021): 309. http://dx.doi.org/10.29240/alquds.v5i1.2550.
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Locality of Minangkabau in Interpretation of the Qur’an: (the study of Minangkabau interpretation of the 20th century)This study aims to find the absorption of locality in the interpretation of the Qur'an in Minangkabau, and to prove that Anthony H. Johns 'statement "cannot be denied the influence of local language in explaining the Al-Qur'an" and Islah Gusmian's statement "tafsir Al-Qur'an as a cultural product, it certainly struggles with tradition, culture, and socio-political realities”. This research is a qualitative research type of library research (library research), which uses a historical-philosophical approach. The primary sources of this research are the interpretation of Tafsir al-Burhân by Haji Abdul Karim Amarullah, Risâlah al-Qaul al-Bayyân fî Tafsîr al-Qur'ân, the work of Syeikh Sulaiman Arrasuli, and the tafsir of al-Da'wah wa al-Irsyâd ilâ Sabîl al -Rasyad by Abdul Lathif Syakur. This research found several aspects of locality in the interpretation of the Al-Qur'an Minangkabau, namely; first, the writing of interpretation as a request from the community, second, the absorption of local languages in translating and interpreting the Qur'an, third, using local samples in interpretation, fourth, the absorption of local customs in interpretation, and fifth using Minangkabau adagium in interpretation. Thus, the Minangkabau tafsir al-Qur'an is full of locality absorption
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Rahma, Siti Nur, Suliyanah Suliyanah, and Abdul Halim. "How do Astrophysics and the Qur'an Perceive the Extraterrestrial Life? A Qualitative Study." Jurnal Pendidikan Fisika 10, no. 2 (April 20, 2022): 107–22. http://dx.doi.org/10.26618/jpf.v10i2.7433.
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The topic of extraterrestrial life is still only a theory and the truth is still being investigated. Therefore, this research aims to analyze the beginning formation of the universe according to astrophysics and the Qur’an, astrophysics discoveries about extraterrestrial life, and letters in the Qur’an that hint at extraterrestrial life, as well as analyzing the relationship between astrophysics and letters in the Qur’an related to extraterrestrial life. This research is qualitative research with a method consisting of library research and interviews. The primary data of this research comes from scientific articles of previous research, relevant books, and interpretations of Qur’an verses. The secondary data were obtained through the results of interviews with experts. The data analysis technique in this study was adapted from the analysis technique of Miles Huberman, while the verses of the Qur’an used the Kemenag interpretation with a scientific interpretation style. The results show that in line with the astrophysical discoveries, the creation of the universe and the existence of extraterrestrial life are also hinted at in the Qur'an. In addition, the alleged presence of water on other planets also supports the signs in the Qur'an. Based on the results, it can be concluded that there is no dichotomy between astrophysical discoveries and signs in the Qur'an regarding extraterrestrial life.
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Rosyad, Aftonur. "QAWAID TAFSIR: TELAAH ATAS PENAFSIRAN AL-QUR’AN MENGGUNAKAN QAUL SAHABAT." ULUL ALBAB Jurnal Studi Islam 16, no. 2 (December 30, 2015): 249. http://dx.doi.org/10.18860/ua.v16i2.3178.
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<p align="justify">The emergence of a wide variety of interpretations of the Qur’an methodology often forget the methods offered by the classical scholars. Though the appearance of the existing methods of interpretation as it is today can not be separated from the rules of interpretation which was initiated by the classical scholars of the period. The Qur'an as a book of guidance for human beings can not be understood directly without the rules of interpretation that apply. One of the rules of interpretation used in interpreting the Qur'an is a rule of interpretation of the word friend. The interpretation of the word friend is regarded as highly representative explanation of the validity of the understanding of the Qur'an. Because friends are people that are still able to meet directly with the Prophet, of course, the rules of interpretation that are used are not much distorted.</p>
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Firdausiyah, Umi Wasilatul. "Tafsir Modern Perspektif Mun’im Sirry dalam What’s Modern about Modern Tafsir? A Closer Look at Hamka’s Tafsir al-Azhar." Nun: Jurnal Studi Alquran dan Tafsir di Nusantara 6, no. 2 (December 30, 2020): 83–115. http://dx.doi.org/10.32495/nun.v6i2.158.
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Study of the verses of Qur’an will never run out anytime, becauseQur’an is a salih likulli zaman wa makan that is always needed toanswer the problems of times. The purpose of this study is to find outthe essence of modern interpretation which presented by Mun’im(1971), while the type of research chosen in this study is a libraryresearch which is studied with an analytical-descriptive method topresent the explanations related to modern interpretation in Mun’imSirry’s view, assisted by Hans George Gadamer’s theory, especiallyin his pre-understanding theory and his horizon theory as a bridgeto dissect Sirry’s thoughts regarding modern interpretation. Theresult research show that the interpretation of Qur’an has beencontinuously carried out by mufasir or commentators to solve thechallenges modern era. By producing interpretive works that arecompatible with each era. In the interpretation Mun’im Sirry’s,not all interpretations which born in this modern era can becategorized as modern, modern interpretations is the extent ofthese interpretations that have contribution to modern reality. Hecontinued, the Quran interpretation at the moment is almost nodifferent from the classical interpretation.
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A. Qassas, Raed. "Translation and the Individual Talent: Ambiguity in the Qurʾanic Text and the Role of the Translator." Arab World English Journal For Translation and Literary Studies 5, no. 2 (May 15, 2021): 139–55. http://dx.doi.org/10.24093/awejtls/vol5no2.11.
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This article examines the impact of traditional Tafsīr, the exegesis of the Qur’an, on the translation of the Qurʾanic text into English. Caught between the authority of tradition and the sensitivity of translating a sacred text, many translators refrain from practicing interpretation as an integral part of the translation process, whereas others defiantly dismiss the authority of tradition en masse. The significance of the study lies in undermining over-reliance on explanatory texts yields semantically dogmatic interpretations recurrently manifest in the various English renditions of the Qurʾan. The article questions what is called the etic translation that involves translation from the perspective of one who remains an outsider and does not participate in the interpretation. The finding of the study lead to the conclusion that many translations of the Qurʾan disregard possible interpretations because of rehashing interpretations handed down from traditional exegeses. The article also argues that translators have an active, interpretative role in the translation of the Qurʾan. Compatibility with tradition does not mean being constricted exclusively by Tafsīr. Tradition is a frame of reference, a point of departure for new horizons of interpretation where interpretation is viewed as an augmentation to tradition, not sedition.
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ABOUMAACHAR, Mobarek, and Mohamed EL GUEDDAR. "INTERPRETATION OF THE QUR'AN IN THE QUR'AN WHEN EL-HJOUJI." RIMAK International Journal of Humanities and Social Sciences 05, no. 06 (November 1, 2023): 214–28. http://dx.doi.org/10.47832/2717-8293.26.13.
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The jurist Mohamed EL-Hjouji (d.1370AH) touched through his interpretation of "The Pearl, Sapphire and Coral Necklace in the Interpretation of the Qur'an", various methods of interpretation in the process of interpreting and explaining the Qur'anic verses, like other commentators, including the interpretation of the Qur'an by the Qur'an, in which I'm writing this article and I'm known for the man's writings, especially In the field of interpretation, and it is clear to scholars and researchers that EL-Hjouji is able to understand the science of interpretation, and his ability to employ the interpretation of the Qur’an by the Qur’an in interpretation as it is the first door that the interpreter approaches to understand the Qur’anic texts, and it is the highest, most correct, honorable and best type of interpretation. There is no one who interprets the Qur’an and explains it better than God Almighty. In this article, I have shown what is the interpretation of the Qur’an by the Qur’an, and mentioned the ranks of this type in advance of models for each of them, and then extracted examples of the interpretation of the Qur’an by the Qur’an from the interpretation of ELHjouji
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Atabik, Ahmad. "The Scientific Miracles of Olive (Zaitūn) in the Qur'an: Perspectives of Classic and Scientific Interpretations." AL QUDS : Jurnal Studi Alquran dan Hadis 5, no. 2 (September 30, 2021): 417. http://dx.doi.org/10.29240/alquds.v5i2.2680.
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Today, commentators use scientific interpretation to investigate various types of knowledge presented by the Qur’an, such as some modern commentators combine scientific studies of fruits cited in the Qur’an with their medicinal properties, such as olives (Olea Europea). According to Al-Baqi, there are at least 7 (seven) verses that mention ‘Zaitūn’ (olives), which are spread across seven different letters. The purpose of this article is to dissect the anatomy of classical and scientific interpretations of the olive fruit in the Qur'an. In the scope of library research, this study employed a thematic method that refers to the literature on commentary books, scientific miracles books of the Qur’an about fruits, and articles in reputable journals. According to the findings of this study, olives are known as the name of a blessed fruit that has advantages over other fruits in several interpretations of the Qur'an. There are various interpretations of the word ‘Zaitūn’; some argue that it refers to the location where many figs and olives grow, namely Jerusalem, where Prophet Isa was born and received revelation. Whereas, scientific interpretation reveals that olives are effective as herbal medicines capable of treating a variety of diseases such as treating the digestive tract in general (particularly the liver), lowering the risk of high blood pressure, treating joint problems in both hands, and lowering the risk of cancer.
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Sunantri, Sri, Achmad Abubakar, Kamaluddin Abu Nawas, and Firdaus Firdaus. "METHODOLOGY OF INTERPRETATION OF MUHAMMAD AMIN AL-SYINQITI." Jurnal Adabiyah 20, no. 2 (December 29, 2020): 300. http://dx.doi.org/10.24252/jad.v20i2a5.
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Interpretations of the modern period are very diverse in terms of methodology. One of them is a work of interpretation from Muhammad Amin al-Syinqiti with his monumental work Adwa’ Al-Bayan fi Idah al-Qur'an bi Al-Qur'an. Al-Syinqiti is a Maliki scholar active in the field of education and teaching, preacher and a judge. The interpretation aims to find the meanings, wisdom and laws contained in the Qur'an, and invite Muslims to return to the Qur'an in living their lives. This study describes the methodology of its interpretation which includes the general systematic interpretation, the methods used in interpreting the Qur'an include the methods of tahlili, Muqarin, and ijmali. The analysis of tahlili and muqa>rin on ayat al-ahkam, while the ijmali method in eschatological verses and verses of nature, other than ayat al-ahkam. The form of interpretation is bi al-ma’sur and bi al-ra’yi. The form of interpretation is inseparable from the sources it uses, namely originating in the Qur'an, hadith, qaul sahabah, ulama convention, poetry, and qira'at sab'ah. The interpretation of the Qur'an with the Qur'an (verse by verse) becomes dominant in its interpretation. While the interpretation style is fiqh and languages style.تختلف التفسيرات الحديثة بشكل كبير من وجهة نظر منهجية. واحد منهم هو عمل تفسير لمحمد عامي> ن Al-Syinqiti مع عمله الضخم Adwa 'al-Bayan fi Idah al-Qur'anbi al - القرع> ن. محمد عامي> n al-Syinqiti عالم من المذهب المالكي ناشط في مجالات التربية والتعليم وخطيب وقاضي. ويهدف التفسير إلى معرفة المعاني والحكمة والأحكام الواردة في القرآن ، ودعوة المسلمين للعودة إلى القرآن في عيش حياتهم. تصف هذه الدراسة منهجية التفسير الخاصة بها والتي تشمل المنهجيات العامة لتفسيره ، والطرق التي يستخدمها في تفسير القرآن ، بما في ذلك طرق التحلي ، والمقاء ، والإجماع. تحليل tahlili و muqa rin in ayat al-ahkam ، بينما طريقة ijma li في الآيات الأخروية وآيات الطبيعة ، بخلاف ayat al-ahkam. وشكل التفسير هو بالألم والرائع. لا يمكن فصل شكل التفسير عن المصادر التي يستخدمها ، والتي يتم الحصول عليها من القرآن ، والحديث ، وقلصحة ، وإجتهاد العلماء ، وسير ، وقيرة في الصباح. إن تفسير القرآن بالقرآن هو السائد في تفسيره. وفي الوقت نفسه ، يعتمد التفسير على الفقه واللغة.Penafsiran masa modern sangat beragam dari segi metodologi. Salah satunya adalah sebuah karya penafsiran dari Muhammad Amin al-Syinqiti dengan karya monumentalnya Adwa’ al-Bayan fi Idah al-Qur’an bi al-Qur’an. Muhammad Amin al-Syinqiti adalah seorang ulama bermazhab Maliki yang aktif pada bidang pendidikan dan pengajaran, pendakwah dan seorang hakim. Penafsirannya bertujuan untuk menemukan makna-makna, hikmah dan hukum-hukum yang terdapat dalam al-Qur’an, dan mengajak umat Islam kembali pada al-Qur’an dalam menjalani hidup. Kajian ini mendeskripsikan metodologi tafsirnya yang mencakup sistematika umum penafsirannya, metode yang digunakannya dalam menafsirkan al-Qur’an diantaranya metode tahlili, Muqarin, dan ijmali. Analisis tahlili dan muqarin pada ayat al-ahkam, sedangkan metode ijmali pada ayat eskatologis dan ayat-ayat sifat, selain ayat al-ahkam. Bentuk tafsirnya adalah bi al-ma’sur dan bi al-ra’yi. Bentuk penafsirannya tidak lepas dari sumber yang digunakannya, yakni bersumber pada al-Qur’an, hadis, qaul sahabah, ijtihad ulama, syair, dan qira’at sab’ah. Penafsiran al-Qur’an dengan al-Qur’an (ayat dengan ayat) menjadi dominan dalam penafsirannya. Sedangkan corak penafsirannya adalah corak fikih dan corak bahasa.
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Albar, Deni, Dadang Darmawan, and Solehudin Solehudin. "Deradicalizing Interpretation of Jihad Verses by Sayyid Qutb." Jurnal Iman dan Spiritualitas 3, no. 1 (February 10, 2023): 61–70. http://dx.doi.org/10.15575/jis.v3i1.23798.
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The research aims to explore and elaborate on the causes of radical and fundamentalist stigma in Sayyid Qutb, in interpreting the jihad verses in the Fi Zhilal Qur’an, which are considered the root cause of fundamentalist and radical and intolerant movements. The research method uses qualitative. The research subject is Sayyid Qutb's interpretation of the Fii Zhilal Al-Qur'an. The object of his research is the verses of jihad and qital verses scattered in the Qur’an. Data processing techniques through literature studies. The study results show that the stigma that is often leveled at Sayyid Qutb is a symbol of radicalism, intolerance, and anti-peace, even though in his work, he always gives a picture of peace, namely inner peace, household peace, and community peace. The emergence of radical movements, intolerance and inter-ethnic and religious conflicts in the world at the end of the 20th century allegedly originated from the Middle East, including; Qutb's thoughts in the interpretation of zhilal al-Quran, ma'alim fi at-tariq and several of his books. Meanwhile, Sayyid Qutb's wordview concept uses the term al-Tasawwur al-Islamy (Islamic Vision) or Sayyid Qutb's perspective on jihad verses. The deradicalization format of Sayyid Qutb's interpretation was written through his interpretation (Fi zhilalil Quran), the critical point is to illustrate that contemporary jihad is by working hard to preach preaching through speech and writing. The red line is that defensive jihad is put forward as a form of deradicalization.
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FATMAWATI, FATIMAH. "PENAFSIRAN SAB’ SAMAWAT DALAM KITAB TAFSIR AL-QUR’AN AL-AZIM KARYA IBNU KATSIR (KAJIAN INTERTEKSTUALITAS JULIA CRISTEVA)." Jurnal Ilmiah Ilmu Ushuluddin 18, no. 2 (December 29, 2019): 124. http://dx.doi.org/10.18592/jiiu.v18i2.3196.
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This paper found that there is intertextuality in Ibn Kathir's Work, Al-Qur’an Al-Azim. When Ibn Katsir interpret Sab 'samawat in seven surahs, Qs. Al-Baqarah: 29, al-Isra ': 44, al-Mu'minun: 86, Fussilat: 12, at -Talaq: 12, al-Mulk: 3, and N h: 15, his interpretation has a correlation with previous texts. Related interpretations contained in the Al-Jami 'Li Ahkam al-Qur'an by Qurthubi, Jami' al bayan an ta'wil ay al-Quran by Thabari , and Ibn Mas'ud's exegesis. Furthermore, Al-Qur'an's Al-Azim's work, as a phenotext, has a lot of similarity with The Book of Enoch, as its genotext. The similarity is found in three points. First, the sky consists of seven layers, some of which are above the others. Second, every sky inhabit by the angels. Third, the angels in first sky give an honour to second sky habitant, the angels in second sky give an honour to third sky habitant, and so on. So, this paper attest Kristeva's theory that there is no independent text, one text with another is always related. And the other hand, this paper prove al-Quran as a cultural product, muntaj as-Saqafi.
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Ramadhani, Wali. "Amin Al-Khuli dan Metode Tafsir Sastrawi Atas Al-Qur'an." Jurnal At-Tibyan: Jurnal Ilmu Alquran dan Tafsir 2, no. 1 (October 4, 2017): 1. http://dx.doi.org/10.32505/tibyan.v2i1.222.
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This article discusses about the biography of Amin al-Khuli and his thought; literary interpretation of the Quran (TafsirSastrawi). He offers this method because the Quran is Arabic(‘arabiyyunmubin). Therefore, the understanding of the Quran can only be revealed by using literary interpretation (tafsirsastrawi). This method has two important studies: the study of the external Quran (dirasah mahawla al-Qur’an) and the study of the internal Quran (dirasah ma fi al-Qur’an)
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Anwar, Rosihon, and Asep Abdul Muhyi. "Transmisi dan Transformasi Tradisi Tafsir Dari Mesir ke-Nusantara: Kajian Tafsīr Qur’ān Karīm." Tashwirul Afkar 41, no. 2 (December 30, 2022): 213–40. http://dx.doi.org/10.51716/ta.v41i2.78.
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Mahmud Yunus was the first ulama of Nusantara who expand to al-Azhar, Cairo, Egypt. He studied with several leading ulama to study knowledge of the Qur’an and tafsīr. When he returned to Indonesia, Mahmud Yunus brought with him the traditions of the Qur’anic interpretation that he had found at al-Azhar, Cairo, Egypt, then poured them into the Book of Tafsīr Qur'an Karīm. This research aims to find out the knowledge transmission that was formed between the interpreters of al-Azhar, Egypt and Mahmud Yunus, and the forms of interpretation traditions contained in Mahmud Yunus' Tafsīr Qur'ān Karīm. In order to uncover the ideological transformation of the Nusantara interpretation in this study, the hermeneutic method is used. The research results indicate that there are several tafsīr traditions contained in Tafsīr Qur'ān Karīm, including the knowledge tradition of interpretation, where Mahmud Yunus adopted Mustafa al-Maraghi's thoughts while studying at al-Azhar in Cairo, Egypt. Also the tradition of social interpretation where Mahmud Yunus adopted the thoughts of Rasyid Ridha and Abduh. These traditions continue to develop up today, not even a few interpreters interpret the Qur'an with a scientific and social approach, such as Tafsīr al-Azhar by Hamka, Tafsīr al-Bayan by Hasbi Ashidiqi, Tafsīr al-Furqan by A Hasan, and tafsīr.
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Ach Fadoli, Sakinah Naziha, and Wasik. "Reception of the Qur'an on Social Media: Case Study of Qur'an Interpretation on the Instagram Account @quranreview." WARAQAT : Jurnal Ilmu-Ilmu Keislaman 7, no. 2 (December 30, 2022): 150–59. http://dx.doi.org/10.51590/waraqat.v7i2.338.
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Qur’an is a guide and holy book for Muslims whose presence is accepted. The current study of Qur’an studies places reception as one that is often discussed. This research is based on the idea of Ahmad Rafiq's reception. Then this study analyzes the reception of the Qur'an on social media. This study aims to describe the reception on the Instagram account @quranreview, which actively uploads interpretations of verses of the Qur’an. Because receptions are the result of human thought, and of course, the results will vary, the author feels the need to raise this discussion to add to the body of knowledge related to the practice of the Qur'an. The research method is a virtual ethnographic qualitative method, which collects data from online information instead of interviews and surveys. The primary data sources are posts from the @quranreview account supported by secondary data sources such as scientific journals. After the data is collected, it is analyzed with the stages of reduction, display, and data verification. The results found in the study are that there are three receptions of the Qur'an in the @quranreview account, including the reception of exegesis, aesthetic reception, and functional reception. The reception that is most prominent and dominating in this account is the reception of exegesis because it is an account that focuses on studying the interpretation of the Qur'an. Other receptions, such as aesthetic and functional, are also found through postings of verse interpretations.
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Nadhirah, Wardah. "HERMENEUTIKA AL-QUR’AN MUHAMMAD AL-GHAZALI (Telaah Metodologis atas Kitab Nahwa Tafsir Maudhu’i li Suwar al-Qur’an al-Karim)." Jurnal Studi Ilmu-ilmu Al-Qur'an dan Hadis 15, no. 2 (August 15, 2016): 237. http://dx.doi.org/10.14421/qh.2014.1502-03.
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This article elaborates al-Ghazali ideas on the qur’anic hermeneutical concept. The author concludes that al-Ghazali’s qur’anic hermeneutical concept has similarities with the theory of philosophical hermeneutics initiated by Gadamer in practice. It can be understood from the various interpretations expressed in the book Nahwa Maud}ū’i Tafsir al-Qur’an li Suwar al-Karīm. But even so, one thing that is emphasized by Muhammad al-Ghazali in his interpretation of the Qur’an that the Quran is a unified whole that must be understood in the context of a whole.
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Nadhirah, Wardah. "HERMENEUTIKA AL-QUR’AN MUHAMMAD AL-GHAZALI (Telaah Metodologis atas Kitab Nahwa Tafsir Maudhu’i li Suwar al-Qur’an al-Karim)." Jurnal Studi Ilmu-ilmu Al-Qur'an dan Hadis 15, no. 2 (August 15, 2016): 237. http://dx.doi.org/10.14421/qh.2014.15203.
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This article elaborates al-Ghazali ideas on the qur’anic hermeneutical concept. The author concludes that al-Ghazali’s qur’anic hermeneutical concept has similarities with the theory of philosophical hermeneutics initiated by Gadamer in practice. It can be understood from the various interpretations expressed in the book Nahwa Maud}ū’i Tafsir al-Qur’an li Suwar al-Karīm. But even so, one thing that is emphasized by Muhammad al-Ghazali in his interpretation of the Qur’an that the Quran is a unified whole that must be understood in the context of a whole.
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Furqan, Furqan. "Metodologi Tafsir Jami’ al-Bayan Imam Thabari." TAFSE: Journal of Qur'anic Studies 8, no. 1 (June 30, 2023): 88. http://dx.doi.org/10.22373/tafse.v8i1.18397.
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Jami' al-Bayan 'an Ta'wil Ayi al-Qur'an, also known as Tafsir ibnu Jarir, is a renowned interpretation book in the world of Islamic intellectuals. It is considered a valuable literature in the field of bil ma'tsur interpretations. Even in the field of bi ra'yi interpretation, it tends to prioritize the analytical aspect of the atsar. This interpretation provides numerous scientific explanations in detail, while also incorporating various opinions and exploring the most diligent viewpoints. This paper aims to delve deeper into the methodology or manhaj employed by Imam Ibnu Jarir al-Thabari in his book Jami' al-Bayan 'an Ta'wil Ayi al-Qur'an, using a descriptive method. The study results indicate that the book of interpretations, Jami' al-Bayan, follows the bil ma'tsur interpretation method. Nevertheless, it cannot be denied that it includes interpretations of several verses based on reasoning.Abstrak:Kitab Jami’ al-Bayan ‘an ta’wil Ayi al-Qur’an atau yang dikenal dengan Tafsir ibnu Jarir adalah kitab tafsir yang masyhur dalam dunia Intelektual Islam. Ia dinilai sebagai literatur kitab tafsir bil ma’tsur, bahkan dalam bidang tafsir bil ra’yi ia cenderung mengedepankan sisi analisis dari pada atsar, sebab dalam tafsir ini terdapat banyak penjelasan ilmiah yang diungkapkan oleh beliau secara detail, serta memadukan berbagai pendapat dan menggali pendapat yang paling rajih. Tulisan ini bertujuan mengulas lebih dalam mengenai metodologi yang digunakan imam Ibnu Jarir al-Thabari dalam kitabnya Jami’ al-Bayan ‘an ta’wil ayi al-Qur’an dengan menggunakan metode deskriptif. Hasil penelitian menunjukkan bahwa kitab tafsir Jami’ al-Bayan merupakan kitab tafsir dengan metode tafsir bil ma’tsur meskipun tidak dapat dinafikan bahwa di dalamnya terdapat penafsiran terhadap beberapa ayat yang menjadikan akal sebagai dasar dalam penafsirannya
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Fauzan, Fauzan, Imam Mustofa, and Masruchin Masruchin. "Metode Tafsir Maudu’Ī (Tematik): Kajian Ayat Ekologi." Al-Dzikra: Jurnal Studi Ilmu al-Qur'an dan al-Hadits 13, no. 2 (January 24, 2020): 195–228. http://dx.doi.org/10.24042/al-dzikra.v13i2.4168.
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AbstractAs a holy book, al-Qur'an has function as a law and a way of life for Muslims. In this context, Muslims in modern times have problem in understanding the whole contents of the Qur’an. Therefore, exegetes formulate a method of understanding the Qur'an in line with certain themes or so-called the Maudlu'i interpretation method. This article aims to describe the Maudlu'i interpretation, the problems of the Maudlu'i interpretation, and examples of the Maudlu'i interpretation. This literature review use descriptive qualitative method. The results of the study indicate that the interpretation of Maudlu'i is a method of interpretation that seeks to explain the contents of the Qur'an based on a particular theme. There are three focuses of Maudlu'i interpretation that developed in the 20th century, namely the Maudlu'i method of interpretation which focuses on terminology, the Maudlu'i method of interpretation which focuses on themes or topics in the Qur’an, and the Maudlu'i method of interpretation which focuses on one particular chapter in the Qur’an. Regardless of the dynamics of strengths and weaknesses, Maudlu'i interpretation is more suitable with the living conditions of modern-day Muslims. This study reveal that the Maudlu'i method of interpretation plays an important role in understanding the content of the Qur'an. AbstrakSebagai kitab suci, al-Qur’an berfungsi sebagai undang-undang dan pedoman hidup umat Islam. Dalam konteks ini, umat Islam pada zaman modern seringkali kesulitan dalam memahami isi al-Qur’an secara keseluruhan. Oleh karena itu, para ahli tafsir kemudian merumuskan sebuah metode memahami al-Qur’an sesuai dengan tema-tema tertentu atau yang disebut sebagai metode tafsir Maudlu’i. Artikel ini bertujuan mendeskripsikan tentang Tafsir Maudlu’i, problematika tafsir Maudlu’i, dan contoh tafsir maudlu’i. Kajian pustaka ini dilakukan dengan metode deskriptif kualitatif. Hasil kajian menunjukkan bahwa tafsir Maudlu’i merupakan metode tafsir yang berusaha menjelaskan isi kandungan al-Qur’an berdasarkan tema tertentu. Metode tafsir yang berkembang pada abad 20 tersebut dibagi menjadi 3 kategori, yaitu tafsir maudlu’i yang fokus pada terminologi, tafir maudlu’i yang fokus pada tema atau topik dalam al-Qur’an, dan tafsir maudlu’i yang fokus pada satu surat tertentu dalam al-Qur’an. Terlepas dari dinamika kelebihan dan kekurangannya, tafsir Maudlu’i lebih sesuai dengan kondisi kehidupan umat Islam zaman modern ini. Hasil kajian menyimpulkan bahwa metode tafsir Mau’dlu’i memiliki peran penting dalam memahami isi kandungan al-Qur’an. Kata Kunci: Metode Mauḍu’ī, Tafsir dan Aplikatif.
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Muttaqin, Ahmad. "From Contextual to Actual Approach: Towards a Paradigm Shift in Interpreting the Qur’an." Mutawatir : Jurnal Keilmuan Tafsir Hadith 11, no. 2 (December 15, 2021): 203–30. http://dx.doi.org/10.15642/mutawatir.2021.11.2.203-230.
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This article examines the paradigm shift in the interpretation of the Qur'an. The main thesis in writing is that there is a paradigm shift in the approach to interpretation of contextualist figures and the need for a new paradigm to actualize interpretations. Therefore, this paper presents an explanation of how the construction and paradigm shift in the interpretation of contextualist figures; why the paradigm shift of contextual interpretation occurs, and what are the implications of this shift in the principles of the new paradigm of interpretation. This study is a literature review. As a sample of the data, there are five contextualist thinkers studied, namely Fazlur Rahman (Pakistan-America), Nasr Hamid Abu Zayd (Egypt-Netherlands), Farid Esack (South Africa), Abdullah Saeed (Maldives-Australia), and Sahiron Syamsuddin (Indonesia). Data were analyzed using comparative-relational analysis. This study concludes that the paradigm shift in interpretation cannot be separated from the influence of the sociopolitical and cultural context of each country. The paradigm of interpretation has shifted from a contextual approach to an actual-context approach. The latter approach emphasizes more on actual issues and solutions to national and state issues. This study also proposes a thesis that, different from the contextual paradigm that emphasizes the context of the Qur'an as a medium for understanding the text of the Qur'an, the actual-context approach emphasizes the text of the Qur'an as a medium for understanding the context of the Qur'an. It is because the text is actually a cultural representation of the reality of the time of revelation. Artikel ini mengkaji pergeseran paradigma (paradigm shift) dalam penafsiran al-Qur’an. Tesis utamanya adalah ada pergeseran paradigma dalam pendekatan penafsiran tokoh kontekstualis dan perlunya paradigma baru untuk mengaktualkan panafsiran. Untuk itu, tulisan ini menghadirkan penjelasan bagaimana konstruksi dan pergeseran paradigma penafsiran tokoh kontekstualis; mengapa pergeseran paradigma penafsiran kontekstual terjadi, serta apa implikasi pergeseran tersebut dalam prinsip paradigma penafsiran yang baru. Studi ini merupakan kajian kepustakaan. Sebagai sampel data, ada lima pemikir kontekstualis yang dikaji, yaitu Fazlur Rahman (Pakistan-Amerika), Nasr Hamid Abu Zayd (Mesir-Belanda), Farid Esack (Afrika Selatan), Abdullah Saeed (Maladewa-Australia), dan Sahiron Syamsuddin (Indonesia). Data dianalisis menggunakan analisis komparatif-relasional. Penelitian ini menyimpulkan bahwa pergeseran paradigma penafsiran tidak terlepas dari pengaruh konteks sosiopolitik dan kultural negara masing-masing. Paradigma penafsiran mengalami pergeseran dari pendekatan kontekstual ke pendekatan aktual. Pendekatan yang terakhir lebih menekankan pada isu aktual dan solusi atas persoalan kebangsaan dan kenegaraan. Penelitian ini juga mengajukan tesis bahwa jika dalam paradigma kontekstual lebih menekankan konteks al-Qur’an sebagai media untuk memahami teks al-Qur’an, pendekatan aktual lebih menekankan teks al-Qur’an sebagai media untuk memahami konteks al-Qur’an, karena teks sejatinya merupakan representasi kultural atas realitas masa pewahyuan.
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Rozi, Fathur. "Ibnu Athaillah dan Penafsiran Esoteric." PUTIH: Jurnal Pengetahuan Tentang Ilmu dan Hikmah 6, no. 2 (September 28, 2020): 47–58. http://dx.doi.org/10.51498/putih.v6i2.76.
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This paper discusses about Ibn 'Athoillah As-Sakandari’s thought in performing esoteric interpretations to religious texts. The Hadith said that the Qur'an has dimension of esoteric meaning, extrinsic and esoteric, internal historically had implications for inevitability of esoteric Qur'an’s interpretation, especially by and for Sufi. But the existence of this interpretation is diverse, both in terms of epistemological and methodological. So this considered important for author to discuss the discourse of Ibn Atha'illah's thoughts and his efforts to explain the content of Qur’an by means of esoteric interpretation. This research uses qualitative research methods with library research methods. It mean, inspect and researching the sources of literature and using written materials in form classical books, books and other written sources related with the theme discussion. The subject studied in this paper is what is behind ibn Athoillah's thoughts and how ibn 'Athoillah interprets religious texts with esoteric interpretations. This paper is a literature research and the historical approach, so the author concluded that 1) ibn Athoillah’s esoteric interpretation has historical legitimacy during the Prophet Muhammad saw and theology from Qur'an and Sunnah; 2) Esoteric interpretation should be based on the literal meaning, textual verse and Esoteric interpretation the source is the individual wijdaniyyah of Sufi.
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Djalal, Zaglul Fitrian. "Pendekatan Ijbari Dalam Studi Al-Qur'an." KABILAH : Journal of Social Community 2, no. 2 (March 28, 2018): 384–400. http://dx.doi.org/10.35127/kbl.v2i2.3143.
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Abstrak:
Al-Qur’an secara teks tidak berubah, tetapi penafsiran atas teks, selalu berubah, sesuai dengan konteks ruang dan waktu manusia. Karenanya, al-Qur’an selalu membuka diri untuk dianalisis, dipersepsi dan diinterpretasikan (ditafsirkan) dengan berbagai alat, metode, dan pendekatan untuk menguak isi sejatinya. Aneka metode dan tafsir diajukan sebagai jalan untuk membedah makna terdalam dari al-Qur’an itu. Salah satu pendekatan dalam studi al-Qur’an adalah pendekatan ijba>ri> (eksperimen). Pendekatan dengan riset ijba>ri> ini diartikan sebagai penelitian eksperimen. Penelitian ini mengambil alam fisika sebagai objek penelitiannya; langit, bumi, air, tubuh manusia, dan lain-lain. Penelitian eksperimental inilah yang membuat Islam maju dan memimpin dunia pada masa keemasannya.
Kata Kunci: ijba>ri>, Al-Qur’an
Abstract:
The Qur'an is textually unchanged, but the interpretation of the text, constantly changing, corresponds to the context of human space and time. Therefore, the Qur'an always opens itself to be analyzed, perceived and interpreted (interpreted) with various tools, methods, and approaches to uncover its true content. Various methods and interpretations are proposed as a way to dissect the deepest meaning of the Qur'an. One approach in the study of the Qur'an is the ijba>ri> (experimental) approach. This approach with ijba>ri> research is interpreted as experimental research. This research takes the nature of physics as the object of its research; sky, earth, water, human body, and others. This experimental study has led Islam to advance and lead the world in its heyday.
Keywords: ijba>ri>, Al-Qur’an
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Nastiar, Muhammad Addien. "Unsur Balaghah dalam Surah al-Qari’ah (Telaah Kitab Safwah al-Tafassir)." Jurnal Ilmu Agama: Mengkaji Doktrin, Pemikiran, dan Fenomena Agama 24, no. 1 (June 10, 2023): 1–19. http://dx.doi.org/10.19109/jia.v24i1.16320.
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The Mufassirins have done many interpretations of the Quran, with the various methods they use. One of the sciences that supports the interpretation of the Qur'an is the science of Balaghah. Balaghah serves to explain the meaning contained in the Arabic language used by the Quran. Balaghah also plays a role in the beauty contained in a verse. The book of Shafwatut Tafasir was written by Sheikh Ali Ash-Shabuni, one of the supporting aspects in its interpretation is Balaghah. This article will discuss the analysis of the balaghah of surah al-Qari'ah in the book of Shafwatut Tafasir. Surah al-Qari'ah generally discusses the Day of Judgment. This article aims to discuss the depth of meaning and beauty of language in the surah al-Qari'ah by referring to the book of Shafwatut Tafasir. And with this article, it is hoped that Muslims will become more acquainted with the science of interpretation and understand the Quran well by referring to the interpretation of the Mufasirins. So, that Muslims avoid misunderstandings and can use the Quran as a guide for life and can achieve happiness in this world and the hereafter.
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Ansari, Panji, and Muhammad Torieq Abdillah. "SOLUSI AL-QUR’AN DALAM MENGATASI BAHAYA HOAKS PADA ERA DIGITAL (PERSPEKTIF TAFSIR AL-MISBAH)." Muẚṣarah: Jurnal Kajian Islam Kontemporer 4, no. 2 (December 29, 2022): 79. http://dx.doi.org/10.18592/msr.v4i2.7802.
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Abstract: From time to time hoaxes have always existed and are now increasing due to the massive development and progress of Science and technology. This hoax is very dangerous if left unchecked. The danger of this hoax can cause many social problems, such as hostility and disputes that lead to the division of the people. Therefore, it is necessary to conduct a research study on the Qur'an regarding hoaxes considering that the Qur'an as a guide for Muslims certainly has a significant role in providing guidance to overcome all problems of the people, including the hoaxes. This study uses the literature method with primary sources, namely Tafsir al-Misbah, because this interpretation is more patterned on the social community. So it is suitable to examine the problem of hoaxes which is a social problem. In addition, the position of the author of this interpretation is quite famous and prominent in Indonesia, so the interpretation is easily understood and accepted by the people of Indonesia. The results of this study obtained interesting ideas from the study of QS. al-Hujurat: 6, namely, the Qur'an provides a solution to overcome hoaxes by teaching to be able to tabayun and sort and choose the essence of the news, knowing the disseminator of the report, and the recipient of the information should know about the message received. If every human being is taught the truth, it will be revealed to him. Keywords: Al-Qur’an, Hoax, al-Misbah Interpretation. Abstrak: Dari masa ke masa, fenomena adanya hoaks selalu ada dan kini meningkat akibat adanya perkembangan dan kemajuan ilmu pengetahuan dan teknologi secara masif. Hoaks ini sangat bahaya jika dibiarkan terus-menerus. Bahaya dari hoaks ini dapat menimbulkan banyak masalah sosial seperti permusuhan dan pertikaian yang berujung pada perpecahan umat. Oleh karena itu, perlu diadakan kajian penelitian terhadap Al-Qur‘an mengenai hoaks mengingat Al-Qur‘an sebagai pedoman umat Islam tentunya memiliki peran besar dalam memberikan petunjuk untuk mengatasi segala permasalahan umat termasuk hoaks tersebut. Penelitian ini menggunakan metode kepustakaan dengan sumber primer, yaitu Tafisr al-Misbah disebabkan tafsir ini lebih bercorak pada sosial kemasyarakatan sehingga cocok untuk mengkaji masalah hoaks yang merupakan masalah sosial. Selain itu, kedudukan pengarang tafsir ini cukup terkenal dan terkemuka di Indonesia sehingga penafsirannya pun mudah dipahami dan diterima oleh masyarakat Indonesia. Hasil dari penelitian ini diperoleh gagasan yang menarik dari kajian terhadap QS. al-Hujurat: 6, yaitu Al-Qur‘an memberikan solusi untuk mengatasi hoaks dengan mengajarkan untuk dapat bertabayun dan memilah serta memilih esensi berita, mengetahui penyebar berita, dan penerima berita hendaknya memiliki pengetahuan berita yang diterima. Dengan demikian, jika setiap manusia mengamalkan apa yang telah diajarkan oleh Al-Qur‘an, hoaks yang ada akan sedikit demi sedikit teratasi. Kata Kunci: Al-Qur’an, Hoaks, Tafsir al-Misbah.
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Rosalina, Arin Rinda. "PENGGUNAAN AYAT-AYAT AL-QUR’AN DALAM SASTRA MELAYU (KAJIAN HERMENEUTIK TERHADAP KARYA SASTRA HAMZAH FANSURI)." Al-Tsaqafa : Jurnal Ilmiah Peradaban Islam 19, no. 2 (January 2, 2023): 196–211. http://dx.doi.org/10.15575/al-tsaqafa.v19i2.19212.
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Abstrak: Artikel ini meneliti khazanah karya sastra Hamzah Fansuri yang menggunakan ayat-ayat Al-Qur’an dengan perspektif tafsir esoterik (batiniah). Penelitian dilatarbelakangi oleh fakta menarik terkait fragmen ayat Al-Qur’an dalam karya sastra Hamzah Fansuri yang saat ini masih sangat terabaikan oleh dunia penelitian akademik terutamanya kajian tafsir Al-Qur’an. Unsur-unsur yang diuraikan antara lain karakteristik karya sastra Hamzah Fansuri, penggunaan ayat-ayat Al-Qur’an di dalamnya, dan implikasi penggunaan ayat-ayat Al-Qur’an terhadap kedalaman pemaknaan. Metode analisis data dalam kajian ini adalah deskriptif-kualitatif atau pendekatan yang mempelajari spekulasi filosofis (perenungan) dengan menyelipkan fragmen ayat Al-Qur’an di bait-bait puisinya. Penelitian ini menunjukkan bahwa fragmen ayat Al-Qur’an dalam karya sastra Hamzah Fansuri yang memberikan kedalaman pemaknaan dipengaruhi pemikiran tasawuf wujuddiyyah (wujud Tuhan). Penelitian juga menunjukkan karya sastra Hamzah Fansuri mampu menularkan pengetahuan dan kesadaran beragama. Kata Kunci : Bait-bait puisi Hamzah Fansuri, Fragmen ayat Al-Qur’an, Tafsir esoterik Abstract: This article examines the treasures of Hamzah Fansuri's literary works that use verses of the Qur'an with an esoteric (batiniah) interpretation perspective. The research is motivated by interesting facts related to fragments of Al-Qur'an verses in Hamzah Fansuri's literary works which are currently still very neglected by the world of academic research, especially the study of Al-Qur'an interpretation. The elements described include the characteristics of Hamzah Fansuri's literary work, the use of the verses of the Qur'an in it, and the implications of the use of the verses of the Qur'an on the depth of meaning. The data analysis method in this study is descriptive-qualitative or an approach that studies philosophical speculation (contemplation) by inserting fragments of Al-Qur'an verses in the verses of the poem. This study shows that the fragments of Al-Qur'an verses in Hamzah Fansuri's literary works that provide depth of meaning are influenced by the thought of SufismManifestdiyyah (the form of God). Research also shows that Hamzah Fansuri's literary works are able to transmit knowledge and religious awareness. Keywords: Hamzah Fansuri poetry verses, fragments of Al-Qur'an verses, esoteric interpretation
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Salma, Kunti Nadiyah, Laili Mas Ulliyah Hasan, Khowarizmi Abdul Karim, Abdul Wahab Rosyidi, and Uril Bahruddin. "Taṭbīq al-Madkhal al-Ittiṣālī fī Ta’līmi Tafsīr al-Qur'ān bima’had al-Jihād li al-Banāt Surabaya." TADRIS: Jurnal Pendidikan Islam 16, no. 2 (November 10, 2021): 301–16. http://dx.doi.org/10.19105/tjpi.v16i2.4846.
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Learning the interpretation of the Qur'an more precisely on thematic interpretation material, still faces obstacles in the field, including not being able to produce output that can use interpretation well. The purpose of this research is to understand: (1) the application of a communicative approach in learning interpretation of Qur’an at Al Jihad Islamic Boarding School Surabaya for female, (2) the obstacles faced by teachers in applying a communicative approach in learning interpretation of Qur’an at Al Jihad Islamic Boarding School Surabaya fro female. This research uses a qualitative approach with a descriptive type of research. Research data were collected through interviews, observation, and documentation. Data analysis was carried out using Miles and Huberman's model, are: (1) data collection, (2) data reduction, (3) data presentation, (4) concluding. The results showed that the application of the communicative approach through several steps, there are: short dialogues, exercises, questions, communicative expressions, analysis and concluding, then evaluation. And also there several obstacles in the application of the communicative approach, it is: the lack of confidence in students in expressing the results of thematic interpretations orally in Arabic, there are difficulties in developing the delivery of some material into a communicative approach, and the last is the lack of time available for learning interpretation of holy Qur’an. The conclusion of this study shows that a communicative approach is needed in learning interpretation of holy Qur’an on thematic interpretation material to be more effective.
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Hajar, Aprilita, Ana Miftahul Hidayah, and Lailatul Wardah. "Relevansi antara Ilmu Kedokteran dengan Struktur Kulit Manusia dalam Al-Qur’an." Substantia: Jurnal Ilmu-Ilmu Ushuluddin 25, no. 1 (April 30, 2023): 136. http://dx.doi.org/10.22373/substantia.v25i1.17596.
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This article aims to discuss the relevance of medical science to the Quran regarding the structure of human skin. This study uses a qualitative research method presented in a descriptive analysis design, based on the theory of scientific interpretation. The technique used for data collection is literature review using books and journals that have a correlation with this research. This study shows the relationship between the structure of human skin and medical science as written in the verses of the Quran. The different fingerprints on human skin have been explained in the Quran and are relevant to the explanation of forensic science in the field of medicine, to help identify criminals or find the owner of fingerprints. Furthermore, the anatomical structure of the skin also serves as a pain receptor, as explained in the Quran, which is relevant to the explanation of medical science, that if sensory nerves are damaged, pain receptors will disappear. Therefore, it is clearly written in the Quran that the punishment for disbelievers in hell is that their skin will be burned and Allah will replace it with new skin, so that the disbelievers will feel continuous pain. This study concludes that the connection between the Quran and existing technological advancements is very close, as everything that exists and happens has been clearly written in the Quran.Abstrak: Artikel ini bertujuan untuk mendiskusikan tentang relevansi ilmu kedokteran dengan Al-Qur’an tentang struktur kulit manusia. Kajian ini menggunakan metode penelitian kualitatif yang penyajiannya menggunakan desain analisis deskriptif, yang didasari oleh teori tafsir sains. adapun teknik dalam pengumpulan data, menggunakan telaah kepustakaan dengan sumber buku-buku dan jurnal yang memiliki korelasi dengan penelitian ini. Kajian ini menunjukkan adanya hubungan antara struktur kulit manusia dengan ilmu kedokteran sebagaimana telah tertulis dalam ayat-ayat Al-Qur’an. Sidik jari pada kulit manusia yang berbeda-beda telah dijelaskan dalam Al-Qur'an dan relevan dengan penjelasan ilmu forensik yang ada pada bidang kedokteran untuk membantu menemukan pelaku kejahatan atau menemukan pemilik sidik jari. Lalu struktur anatomi kulit juga menjadi reseptor rasa sakit sebagaimana penjelasan Al-Qur'an juga relevan dengan penjelasan ilmu kedokteran, yaitu jika ujung saraf sensorik sudah rusak, maka reseptor rasa sakit akan hilang. Maka dari itu tertulis jelas di dalam Al-Qur’an bahwa balasan azab bagi orang-orang kafir di neraka kelak adalah jika kulit itu hangus maka Allah akan mengganti dengan kulit yang baru, agar orang kafir merasa sakit yang bersifat terus menerus. Kajian ini menyimpulkan bahwa keterkaitan antara Al-Qur’an dengan perkembangan teknologi yang ada sangatlah erat, karena sesungguhnya segala sesuatu yang ada dan terjadi telah tertulis jelas di dalam Al-Qur’an.
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Duderija, Adis. "Pre Modern and Critical Progressive Methodologies of Interpretation of the Qur’an and the Sunnah." JOURNAL OF QUR'AN AND HADITH STUDIES 1, no. 2 (December 20, 2012): 181–95. http://dx.doi.org/10.15408/quhas.v1i2.1323.
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In this article I will identify and discuss the interpretational assumptions of two contemporary interpretational approaches to the interpretation of the Qur’a>n and Sunna that I refer to as premodern and critical progressive and explain their interpretational assumptions and implications. I will then discuss how these differences in interpretational mechanisms result in very different interpretations of verses to Qur’anic pertaining to husband’s unilateral right to divorce.
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Fahimah, Siti. "Al-Qur’an dalam Sejarah Penafsiran Indonesia: Analisis-Deskriptif Beberapa Tafsir di Indonesia." El-Furqania : Jurnal Ushuluddin dan Ilmu-Ilmu Keislaman 4, no. 02 (January 2, 2019): 165–82. http://dx.doi.org/10.54625/elfurqania.v4i02.3292.
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Abstract: The history of interpretation in Indonesia is no less important and rampant with a history of interpretation in the Arab world. Interpretation in Indonesia began in the early 17th century up to now with various genres, the rise of interpretations produced by Indonesians indicates that the Koran wants to be understood in the context of Indonesia with a variety of languages and approaches as well as the writer's back. The number and categorization are very many, some use thematic methods and approaches there are also those who understand the Qur'an as a whole the Koran by adopting the classical Arabic exegetical methods and methods. In this paper the author has succeeded in discovering and describing 22 books categorized as interpretations produced by Indonesians in various patterns and methods, not to the possibility that there are still many interpretations in Indonesia that have not yet been touched. Indonesia is presented in the form of interpretation. As for the interpretation of interpretations as outlined in this paper just to describe it, around the figure of the interpreter in general, then the model and style.
Keywords: Indonesian interpretation, history, al-Quran