Nun : Jurnal Studi Alquran dan Tafsir di Nusantara
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Menelisik Corak Khas Penafsiran Nusantara (Studi Kasus Tafsir Mara>h Labi>d Karya Syaikh Nawawi al-Bantani)
No full textThe archipelago has a lot of ‘ulama’ with a distinctive scientific understanding, including in the field of interpretation. One of the scholars of the archipelago whose knowledge is recognized by the world in the field of interpretation is Shaykh Nawawi Al-Bantani. His work, the book Marah Labi>d, has a distinctive Indonesian style in peeling and interpreting the contents of the verses of the Qur’an. This paper seeks to examine the distinctive features of the interpretation of the archipelago in the book by using the literature study method. From the results of the research conducted, it can be concluded that Tafsi>r Mara>h Labi>d combines the use of ijma>li (global) and tahlili> (analysis) interpretation methods at the same time. Where Shaykh Nawawi at the beginning of the discussion interprets as briefly as possible the contents of the new verse or letter then interprets it in detail starting from the description of the meaning of vocabulary, muna>sabah, asba>b nuzul, variety of qira’a>t, to related narrations. Shaykh Nawawi also uses the muqa>ranah (comparative) method when interpreting the ahka>m verse by expressing differences in the opinions of the ulama’ and comparing them without fanaticism and criticism of schools that are different from the Shafi’i school that he adheres to. In addition, Shaykh Nawawi also combines tafsi>r bi al-ma’tsu>r with tafsi>r bi al-ra’y al-mahmu>d in the Mara>h Labi>d book
Pendekatan Munasabah Psikologiah Muhammad Ahmad Khalafullah: Analisis Kisah Luth dan Kaumnya dalam Al-Qur’an
No full textOne of the most important ways the Koran uses to convey the messages of God is to use stories. In the Qur’an, the mention of stories fulfills a quarter of the number of verses; there are recorded 1,453 to 1,600 verses. One of the stories in the Koran is the story of Lut and his people. The purpose of the present story is as a guide, warning, threat to humans. But some commentators have been ‘fascinated’ by revealing the reality of historical events, thus leaving the essence of the meaning contained. Khalafullah, in contrast to the others, tried to study the stories in the Koran by using literary methods. In his method, he revealed a psychological muna>sabah between stories and the conditions of the prophet or society when the Qur’an was revealed. This research found that, according to Khalafullah, the stories used by the Koran as an effective way to attract the interest and attention of Muslims at that time; found the relationship between the story of Lut and his people with the psychological condition of the Prophet and his followers, and there is a relation between the story of Lut and the psychological atmosphere of the Prophet’s opponents at that time. This research reinforces the theory that the context of the Prophet and his people when the Qur’an was revealed is a very important element to consider as someone tries to understand the message of the Qur’an
Pembacaan Kontekstual Ayat “Berhukum dengan Hukum Allah” (Narasi Kontra NKRI Bersyariah)
No full textHasil survei yang dilakukan LSI (Lingkaran Survei Indonesia) menyatakan adanya peningkatan pro-NKRI Bersyariah dibanding dengan pro-Pancasila. Spirit dari NKRI Bersyariah memiliki keinginan untuk menegakkan hukum Islam atau penggunaan hukum Allah dalam konteks Indonesia dan isu khilafah menjadi bagiannya. Mereka menggunakan dalil QS. al-Maidah ayat 44, 45 dan 47 bahwa “memutuskan perkara dengan tidak menggunakan hukum Allah maka disebut sebagai orang kafir, zalim dan fasik”. Ayat yang digunakan sebagai pendukung gagasan NKRI Bersyariah ini justru ditampilkan dalam penelitian ini sebagai kontra NKRI Bersyariah. Untuk itu demi mendapatkan pembacaan kontekstual, penelitian ini menggunakan teori kontekstual Abdullah Saeed untuk melihat konteks makro dan mikro dari ayat, juga menemukan nilai hirarkis yang dikandungnya serta perkembangan dari tafsir yang membicarakan tentang ayat ini. Konteks ayat ini turun berkenaan dengan kaum Yahudi ketika tidak berhukum dengan hukum yang berlaku ketika itu. Kasus yang terjadi adalah pezina yang tidak dirajam sebagaimana hukum yang sesungguhnya tapi hanya dijemur dan dipukuli sebagaimana hukum yang mereka ciptakan sendiri. Di samping itu pula penegakan hukum ketika itu tidak adil dan tidak seimbang, antara kaum biasa dan para pembesar. Ayat ini tidak berkenaan dengan hukum Allah secara umum atau kepemimpinan sebagaimana dalam gagasan NKRI Bersyariah. Sebutan mengenai kafir, zalim dan fasik bukanlah pada makna yang sejatinya. Ayat ini tidak bisa dijadikan sebagai dalil penjelas mengenai sebutan kafir, zalim dan fasik ketika tidak berhukum dengan hukum Allah dalam gagasan NKRI Bersyariah. Apalagi ketika konteksnya Indonesia sebagai negara bangsa
Ya’juj dan Ma’juj dan Hubungannya dengan Dunia Modern: Telaah atas Penafsiran Imran Hosein dalam An Islamic View of Gog and Magog in the Modern World
No full textImran Hosein is a sufi-interpreter who is concerned about the study of Gog and Magog. His interpretation combines external(z}ahir) and internal (bat}in)knowledge. From this, he produced interpretation out of the mainstream Muslim thought. His interpretation is summarized in the book An Islamic View of Gog and Magog in the Modern World. He viewed that Gog and Magog had long come out. They were the Khazars of the Caucacus Mountains and afterwards divided into Anglo-American-Israeli Alliance (Gog) and modern Russia (Magog). They are the ones behind the corrupt, disruptive, and godless modern world system. This paper analyzes Imran Hosein interpretation of Gog and Magog and its relationship with the modern world. Furthermore, the author also tests the validity of his interpretation based on, (a) the factors behind the interpretation, and (b) the extend to which the possible interpretation when viewed from the rules of us}ūl al-tafsīr. The result of this study concludes that there are inconsistencies in the use of the methodology used by Imran Hosein and injustifices in using interpretive sources. This makes the product of the interpretation non-scientific
Transformasi Fragmen Al-Qur’an dalam Magi: Studi atas Majmu’atul-Munawwar karya KH. Syafiq Munawwar
No full textThe Qur’an is uniquely presented in magical culture. Most people who consider the Qur’an was final and systematic, in the magical culture the Qur’an comes with a variety of forms, different arrangements of general habits, and is used for various practical needs. In contrast to the hafiz-oriented paradigm of memorizing and preserving the Qur’an, Majmu’atul-Munawwar offers a magical perspective that transforms fragments of the Qur’an in a unique form. So, how is the quranic fragment transformation in the magical culture of Majmu’atul-Munawwar? This research applies William A. Haviland’s theory. He says that cultural elements transformed into four mechanisms: discovery, diffusion, cultural loss, and acculturation. This research explains that the quranic fragment in the Majmu’atul-Munawwar can be categorized by two: minor and major. The final form of the Quran in the Mushaf Usmani reconstructed in magical culture. Quranic fragment in Majmu’atul-Munawwar shows that the Qur’an always been transformed in different cultural spaces. Therefore the transformation of the Qur’an is a need
Aplikasi Teori Batas Terhadap Poligami (Studi Hermeneutika Muhammad Syahrur)
No full textThis article seeks to provide an interpretation of the polygamy verse contained in the Qur’an Surah An-Nisa: 3 with Muhammad Syharur’s hermeneutic approach or Limit Theory. Polygamy discourse is an interesting issue since then until now. The polygamy verse became an interesting topic so that gave birth to various interpretations on it from classical interpretations, feminism to contextual interpretations. This article shows that based on the practice of polygamy according to Syahrur can be done with the provisions of two restrictions, namely quantitative and qualitative boundaries. Both of these limits must be applied simultaneously. The general understanding of polygamy in terms of quantitative restrictions is that a person marries at least one woman without the requirement of a widow or a virgin, and the maximum limit is four women. The understanding of polygamy in the theory of boundaries in terms of qualitative and quantitative boundaries is that a person marries a woman as a minimum limit with no requirement whether a widow or a virgin. Marrying two or three women is included in the area of ijtihad on the condition that they must have orphans. but the maximum limit is four women with the condition of widows who have orphans
Implementasi Hermeneutika Amina Wadud atas Bias “Politik Gender” dalam Syari’at: Rekonstruksi Aurat pada Pria
No full textPolitical Gender bias hints at the marginality of women under the control of men. Women seem to never move from the shackles of male dominance in all aspects, not least Syari’at religion. Imam Mazhab organize the woman’s nakedness on all parts of the body except the face, palms and soles of the feet. And the opposite, men strip the body, except between the navel to the knee. Ideal moral distortion is clearly appear at this point, where the prevention of adultery against the fornication is contrary to the facts. Surveys prove that 7 parts of a man’s body which not used in the limits of the genitals, potentialy stimulate women sexual. Thus, the reconstruction of the male aurat is necessary for potential change in Gender Politics bias.This study seeks to launch a new discourse for overcome Gender Political bias in Shari’ah. The study is based on hermeneutics of suspicious that initiated by Amina Wadud as one of the initiators of gender equality. Methods of data analysis are qualitative, referring to previous research results and mixed with other data sources. Three variables are presented in this study: first, the explanation of Amina Wadud’s hermeneutics. Second, the disclosure of gender-bias evidence in Shari’ah. Third, the implementation of Amina Wadud’s Hermeneutic on the Political bias in Shari’ah, which contains the reconstruction offer on the Male aurat. The novelty side of the study lies in the reconstruction of male aurat and the use of Amina Wadud’s Hermeneutic as a blow to the analysis of male problems, where prior research has only focused on women’s issues
Tafsir Alquran Bahasa Madura: Mengenal Tapsèr Sorat Yaa-siin (BhasaMadhura) Karya Muhammad Irsyad
No full textThis article points to review one the Quranic interpretationwritten by Muhammad Irsyad. This interpretation which he called Tapsèr Sorat Yaa-siin (Bha>sa Madhura>) almost disappear in the middle of the Quranic interpretationdiscussions in Indonesia. Basically, there is no much different to other ordinary interpretation, both in terms of writing, presentation of the systematic or the method used. This interpretation was written in Madurese language in the Latin script and typed by the typewriter. As for verses, written by handwriting. The method used in this interpretation is the maud}u>‘i@ surah method, while Surah Yasin as the focus of interpretation. Tapsèr Sorat Yaa-siin (Bha>sa Madhura>) has two nuances (type), those are the scientific and social type. During the interpretation process, Muhammad Irshad utilized the scientific perspective to uncover the scientific Quran and at the same time to respond several mythologies that is still rooted in Madurese society. According to Irsyad’s view, the Quran not only acts as a guide, but also as a source of all knowledge. It is not only sacred, but also scientific. Humans should use their minds to uncover scientific messages contained in the Quran
Sejarah Media Penafsiran di Indonesia
No full textThe development of science always walk on the roal with the media used. This also give color the history of tafsir in Indonesia. Marshall McLuhan said there are at least four divisions of media development in general, the tribal age, the age of literacy, the print age, and the electronic age. Based on the classifications of the McLuhan media era, it can be seen how the history of tafsir in Indonesia developed according to the media used, first, the era of oral tafsir which coincided with the islamization process where the application of Al-Qur’an values was conveyed through speaking. Secondary, the era of written tafsir which began to use paper as the medium and us handwriting. Third, the era of printed tafsir which uses a printing press as its main characteristic, such as books, magazines, and others. Fourth, the era of electronic tafsir which began to use electronic media such as tv and radio. Fifth, the era of online tafsir which is the development of the era of electronic tafsir. In this era, interpretation is carried out through online media such as YouTube, websites, social media and others
(الإشكاليات اللغوية في ألفاظ القرآن الكريم (دراسة دلالية
No full textIn fact, the Al-Qur’an sentence, although in accordance with the rules of Arabic grammar, there are differences the over rules, because the Al-Qur’an sentence contains information that is charming, detail and beautiful. Then, the different setting of sentences has the purpose and aim with the rules of Arabic. The sentence has a holy meaning and includes the Rabbani secret is a new sentence arrangement that has never been known in Arabic. And some Muslims collapse the rules between Arabic and Qur’an language, and what is different from understanding Arabic is considered a mistake, sometimes some Muslims misunderstand that in the arrangement of the Qur’an sentence there are language problems. From the information above, the author tries to explain some of the secrets and hidden wisdom behind this problem. Based on this background, researchers tried to examine the problem of language in the Qur›an which was discussed with semantic studies. To obtain scientific data, researchers used the literatures method with primary data sources in the form of several literatures and books such as the interpretation of Al-Zamakhsyari or Al-Alusi. Secondary data is data that supports primary data. The data of this study were obtained by descriptive method, namely collecting and analyzing related data sources which were followed up with analytical methods by analyzing data, examined through a semantic approach, namely the meaning of the language approach. The results of this discussion discuss four aspects of the problem in the Qur›an, namely the uncontinuity between ma’thuf and ma’thuf alaihi, between ifrod, tasniyah, and jama ‘, between na’at and man’ut, and ta’nis al-mudzakkar and tadzkir al-muannas, these problems basically do not violate the rules of language or Arabic grammar, and the Ulama ‘Qur’an has explained in detail the wisdom of the structure of the text, and precisely because of the characteristics of the I’jaz the Qur’an can not only be understood from the grammatical aspect