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Penafsiran kontekstual dalam Tafsir Ahkam karya Lilik Ummi Kaltsum dan Abd. Moqsith Ghazali : studi atas paradigma penafsiran
Full text linkFenomena penafsiran kontekstual yang terbukukan secara khusus dalam karya Tafsir Ahkam di Indonesia pada faktanya cukup langka. Kelangkaan ini di samping disebabkan oleh praktik-praktik penafsiran ayat-ayat ahkam di Indonesia yang cenderung tekstual, substansi materi yang disajikan dalam penafsirannya juga kerap kali mengulang-ulang hasil penafsiran mufasir terdahulu yang belum tentu relevan dengan konteks sekarang, khususnya di Indonesia. Akibatnya stagnasi penafsiran terjadi dalam karya-karya Tafsir Ahkam di Indonesia. Kehadiran Tafsir Ahkam karya Lilik Ummi Kaltsum dan Abd. Moqsith Ghazali yang secara substantif menyuguhkan gagasan-gagasan kontekstual dalam penafsirannya, menjadi menarik untuk dikaji secara objektif. Kajian ini dimaksudkan untuk menjawab pertanyaan: (1) Bagaimana konstruksi penafsiran kontekstual Tafsir Ahkam karya Lilik Ummi Kaltsum dan Abd. Moqsith Ghazali? (2) Apa implikasi dari penafsiran kontekstual Tafsir Ahkam karya Lilik Ummi Kaltsum dan Abd. Moqsith Ghazali terhadap dinamika penafsiran ayat-ayat ahkam di Indonesia? Dua pertanyaan ini diungkap dengan menggunakan analisis taksonomi yang bersifat deskriptif dan teori paradigma Thomas S. Khun.
Kajian ini menunjukkan bahwa: (1) Kontekstualitas penafsiran dalam Tafsir Ahkam karya Lilik Ummi Kaltsum dan Abd. Moqsith Ghazali dikonstruk berdasarkan kaidah al-‘ibrah bi al-maqāṣid lā bi al-alfāẓ. (2) Sebagai sebuah karya pembeda dari umumnya Tafsir Ahkam di Indonesia, Tafsir Ahkam karya Lilik Ummi Kaltsum dan Abd. Moqsith Ghazali memberikan dampak implikatif yang signifikan bagi perkembangan penafsiran ayat-ayat ahkam di Indonesia. Dari sisi metodologi, kaidah al-‘ibrah bi al-maqāṣid lā bi al-alfāẓ, yang dijadikan formula dalam penafsiran kontekstual berpotensi memberikan koridor pemahaman kepada mufasir bahwa hal yang perlu diperhatikan dalam proses penggalian hukum melalui penafsiran ayat-ayat ahkam di dalam al-Qur’an adalah mengambil sisi maqāṣid yang terkandung di dalamnya. Sementara dari sisi sosial, penerapan kaidah al-‘ibrah bi al-maqāṣid lā bi al-alfāẓ dimaksudkan untuk menghadirkan pemahaman-pemahaman Qur’ani yang lebih humanis dan egaliter.
ABSTRACT:
The phenomenon of contextual interpretation that is specifically recorded in the work of Tafsir Ahkam in Indonesia is in fact quite rare. In this fact, Ahkam's interpretation in Indonesia is rare. This scarcity is caused by the practice of interpreting verses in Indonesia which tends to be textual, the substance of the material presented in the interpretation also often repeats the results of previous interpretations which are not necessarily relevant to the current context, especially in Indonesia. As a result, stagnation in interpretation occurs in the works of Tafsir Ahkam in Indonesia. The presence of Tafsir Ahkam by Lilik Ummi Kaltsum and Abd. Moqsith Ghazali, who substantively presents contextual ideas in his interpretation, becomes interesting to study objectively. This study is intended to answer the questions : (1) How the construction of the contextual interpretation of Tafsir Ahkam by Lilik Ummi Kaltsum and Abd. Moqsith Ghazali? (2) What are the implications of the contextual interpretation of Tafsir Ahkam by Lilik Ummi Kaltsum and Abd. Moqsith Ghazali regarding the dynamics of the interpretation of ahkam verses in Indonesia? These two questions are addressed using descriptive taxonomic analysis and Thomas S. Khun's theory of paradigm. This study shows that : (1) The contextuality of interpretation in Tafsir Ahkam by Lilik Ummi Kaltsum and Abd. Moqsith Ghazali is constructed based on the rule of al-‘ibrah bi al-maqāṣid lā bi al-alfāẓ. (2) As a distinguishing work from the general Tafsir Ahkam in Indonesia, the Tafsir Ahkam by Lilik Ummi Kaltsum and Abd. Moqsith Ghazali has had a significant implicative impact on the development of the interpretation of the ahkam verses in Indonesia. In terms of methodology, the rule of al-'ibrah bi al-maqāṣid lā bi al-alfāẓ, which is used as a formula in contextual interpretation has the potential to provide a corridor of understanding to the interpreter that the things that need to be considered in the process of extracting law through the interpretation of ahkam verses in the Koran are take the maqāṣid side contained therein. Meanwhile, from the social side, the application of the rules of al-‘ibrah bi al-maqāṣid lā bi al-alfāẓ is intended to present a more humanist and egalitarian understanding of the Qur'an
Corak Tasawuf Al-Ghazali dan Relevansinya dalam Konteks Sekarang
Full text linkAbstracts: Al-Ghaza>li’s < sufism –which described as more khuluqi-'amali in character- becomes the creed of majority of Muslims in the world, in fact adhered by some sects within Judaism and Christianity. Although some Muslim thinkers, such as Ibn Rushd, criticized al-Ghaza>li<, but his arguments in Ih}ya>’ ‘Ulum al-Di>n seem to be too solid to tear down. This article tries to explore the main points of al-Ghaza> li<’s thoughts in the atmosphere of contemporary world and came to conclusion that in this time when Islam is often expressed in harsh and barren manners, al-Ghaza>li’s sufism shows its relevance and significance. He offers the concept of love of God(mah}abbah), oneness of God (tawh}id), fear of God (makha>fah ), and gnosis (ma’rifah) to the mankind. According to al-Ghaza>li , someone who loves God must love God's creatures as well. This concept leads to the good behaviors such as desire to unite oneself with God by repentance (tawbah), asceticism (zuhd) for fear of being far from God, trusting in God (tawakkul), and being pleased with all decisions and provisions of God (rid}a). These spiritual stages will lead to the degree of knowing God (ma'rifah). Modern society, that often feel alienated, will find the book Ih}ya> 'Ulu> m al-Di>n as a cooling oasis.</div
Going Beyond Counting First Authors in Author Co-citation Analysis
Full text linkThe present study examines one of the fundamental aspects of author co-citation analysis (ACA) - the way co-citation
counts are defined. Co-citation counting provides the data on which all subsequent statistical analyses and mappings
are based, and we compare ACA results based on two different types of co-citation counting - the traditional type that
only counts the first one among a cited work's authors on the one hand and a non-traditional type that takes into
account the first 5 authors of a cited work on the other hand. Results indicate that the picture produced through this non-traditional author co-citation counting contains more coherent author groups and is therefore considerably clearer. However, this picture represents fewer specialties in the research field being studied than that produced through the traditional first-author co-citation counting when the same number of top-ranked authors is selected and analyzed. Reasons for these effects are discussed
MENGUBAH WAJAH FIKIH ISLAM
Full text linkIslamic fiqh as a part of Islamic studies is a product of thought which always serves as an interaction between a thinker and the socio-political environment that surround him. It is in this situation that the whole Islamic fiqh is written. This is why Imam Syafi‟i for example had a different fiqh opinion; Qawl qadim and Qawl jaded. Qawl qadim is the opinion of imam syafi‟i when he was in Baghdad, while Qawl jaded is the view of imam Syafi‟i while he has living in Egypt. Therefore, it seems logical that the classical fiqh thought is put into the configuration and the general context when fiqh is produced on the one hand, and in the context of a particular epistemology on the other hand
Variations on the Author
Full text link“Variations on the Author” discusses two of Eduardo Coutinho’s recent films (Um Dia na Vida, from 2010, and Últimas Conversas, posthumously released in 2015) and their contribution to the general question of documentary authorship. The director’s filmography is characterized by a consistent yet self-effacing form of authorial self-inscription: Coutinho often features as an interviewer that rather than express opinions propels discourses; an interviewer that is good at listening. This mode of self-inscription characterizes him as an author who is not expressive but who is nonetheless markedly present on the screen. In Um Dia na Vida, however, Coutinho is completely absent form the image, while Últimas Conversas, on the contrary, includes a confessional prologue that moves the director from the margins to the center of his films. This article examines the ways in which these works stand out in the filmography of a director who offers new insights into the notion of cinematic authorship
Appropriate Similarity Measures for Author Cocitation Analysis
Full text linkWe provide a number of new insights into the methodological discussion about author cocitation analysis. We first argue that the use of the Pearson correlation for measuring the similarity between authors’ cocitation profiles is not very satisfactory. We then discuss what kind of similarity measures may be used as an alternative to the Pearson correlation. We consider three similarity measures in particular. One is the well-known cosine. The other two similarity measures have not been used before in the bibliometric literature. Finally, we show by means of an example that our findings have a high practical relevance.information science;Pearson correlation;cosine;similarity measure;author cocitation analysis
Pandangan Ulama Konservatif dan Ulama Progresif tentang Tafsir Ayat Lâ Ikrâh fî al-Dîn
No full textThe verse lâ ikrâh fî al-dîn has been one of the most contested verses with regard to its meaning and definition by the ‘ulama (religious scholars) from the past to the present. Basing on this verse, progressive ‘ulama maintain that the idea of freedom of religion introduced by modern society does not contradict the Qur’ân. For them, freedom of religion includes not only freedom to convert to Islam, but also freedom to convert from Islam. This view is rejected by conservative ‘ulama who argue that the meaning of the verse contains only freedom to convert to Islam, not to convert from Islam. If non-Muslims are free to convert to Islam, Muslims are not allowed to convert from Islam. Moreover, there are many ‘ulama who argue that the verse has been abrogated by other tens of verses which enjoin to fight against infidels and polytheists. After the revelation of ‘verses of war’ in the Qur’ân, the verse lâ ikrâh fî al-dîn becomes no longer legally binding
Argumen pluralisme agama : membangun toleransi berbasis al-quran/ Ghazali
No full textxxviii, 441 hal.; 21 cm
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