139 research outputs found
KONSEP SHIBGHAH PERSPEKTIF TAFSIR AL-MUNIR DAN TAFSIR AL-MISBAH
No full textSkripsi ini berjudul Konsep Shibghah Perspektif Tafsir Al-Munir dan Tafsir Al-Misbah (Studi Komparatif atas Surah al-Baqarah:135-138). Perkembangan globalisasi yang pesat memiliki dampak terhadap penurunan moralitas seseorang akibat percampuran dari berbagai macam sosio kultural di tengah masyarakat. Percampuran ini ibarat sebuah celupan warna yang dapat melekat dan mempengaruhi individu. Celupan warna yang dimaksud juga tercantum di dalam al-Qur’an yang dinamakan shibghah. Shibghah yang dimaksud mengenai agama hanif atau ajaran-ajaran lurus yang dibawa oleh Nabi Ibrahim. Orang yang tershibghah dengan shibghah Allah yang pekat maka pembawaan nya terhadap agama akan kuat, seperti sebuah warna yang meresap pada sebuah kain, semakin pekat warna yang diberi, maka semakin pekat pula warna yang akan terlihat. Seperti itulah cerminan dari seseorang yang menyerap ilmu-ilmu agama dan menginplementasikannya dalam kehidupan sehari-hari sehingga terhindar dari perilaku yang Allah murkai dan memberikan efek positif kepada orang-orang sekitarnya. Dalam tafsir al-Munir, shibghah dipahami sebagai pewarnaan identitas spiritual umat Islam yang membedakan mereka dari agama-agama lain, serta sebagai kelanjutan dari ajaran Ibrahim yang hanif. Sebaliknya, dalam tafsir al-Misbah, shibghah lebih ditekankan sebagai proses penyerahan diri yang total kepada Allah, yang mencakup transformasi pribadi dan spiritualitas yang lebih mendalam. Perbandingan ini menunjukkan bahwa meskipun kedua tafsir memberikan pengertian, fokus tafsir, pemahaman konteks, implikasi praktis, serta penekanan tafsir yang berbeda, keduanya sepakat bahwa shibghah adalah representasi dari identitas agama Islam yang tulus dan murni, serta penyerahan diri penuh kepada kehendak Allah.
Kata Kunci: Konsep, Shibghah, Tafsir Al-Munir, Tasir Misbah
PANDANGAN KIAI PESANTREN TERHADAP KEDUDUKAN PEREMPUAN DALAM ISLAM (Telaah Hermeneutis terhadap Pemikiran Tafsir Kiai Misbah Mustafa)
No full textAbstract
The position of women is an interesting topic. In Islamic history, several perspectives view and place women differently. There are still many who state that women's roles are limited to the home, the main task of a woman is to look after her husband and children or take care of the household. In addition to the teachings of Islam, religion interprets women today by facing great challenges, especially in Indonesia. So far, women are looked down on according to Islamic law. Yet according to the Koran, humans as caliphs on earth (consisting of men and women) have an equal element of humanity. This study draws on the thoughts of Kiai Misbah Mustafa about the position of women who are a kiai in an al-Balagh boarding school, Tuban. Kiai Misbah Mustafa also wrote a book that discusses specifically women apart from interpretations of his work, both of which will be carefully examined here. The results that the authors get from this study are, first, the author focuses on several problems in examining the position of women according to the kiai of Misbah Mustafa, namely polygamy, divorce, and inheritance. The author finds that Kiai Misbah Mustafa's thought in polygamy does not indicate that women and men get the same rights. Where Kiai Misbah Mustafa always talks about her husband's rights that are not fulfilled because of being corrupted by his wife every month. It is different from the opinion of Kiai Misbah Mustafa in divorce and the distribution of inheritance. The author agrees that the rights and obligations between husband and wife are balanced. Secondly, the implications of the thought of Kiai Misbah Mustafa in his interpretation book, Tafīsr Tᾱj al-Muslimīn Min Kalᾱmi Rabb al-īlamīn, al-Iklīl Fī Ma'ᾱnī at-Tanzīl, and to some extent helped the community in understanding the religion of Islam.
Keywords: Position of Women, Kiai Misbah Mustafa
Abstrak
Kedudukan perempuan merupakan salah satu topik yang menarik. Dalam sejarah Islam terdapat beberapa perspektif yang memandang dan menempatkan perempuan secara berbeda. Masih banyak yang menyatakan bahwa peranan perempuan dibatasi di rumah saja, tugas utama seorang perempuan yaitu menjaga suami dan anak-anaknya atau mengurusi rumah tangga. Selain ajaran Islam agama menafsirkan tentang perempuan yang ada sekarang ini dengan menghadapi tantangan besar, khususnya di Indonesia. Selama ini perempuan dipandang rendah menurut hukum Islam. Padahal menurut Alquran, manusia sebagai khalifah di bumi (terdiri dari laki-laki dan perempuan) mempunyai unsur kemanusiaan yang setara. Penelitian ini mengambil pemikiran dari Kiai Misbah Mustafa tentang kedudukan perempuan yang merupakan seorang kiai di sebuah pondok pesantren al-Balagh, Tuban. Kiai Misbah Mustafa juga menulis kitab yang membahas khusus mengeni perempuan selain dari tafsir karyanya sendiri yang keduanya akan penulis teliti disini. Hasil yang penulis dapatkan dari penelitian ini yaitu, pertama, penulis fokuskan pada beberapa masalah dalam mengkaji kedudukan perempuan menurut kiai Misbah Mustafa, yaitu poligami, talak dan pembagian waris. Penulis menemukan bahwa pemikiran Kiai Misbah Mustafa dalam pologami tidaklah menunjukkan bahwa perempuan dan laki-laki mendapatkan hak yang sama. Dimana Kiai Misbah Mustafa selalu membicrakan masalah hak suami yang tidak dipenuhi karena dikorupsi oleh istri setiap bulannya. Berbeda dengan pendapat Kiai Misbah Mustafa dalam talak dan pembagian harta waris. Penulis sepakat, bahwa hak dan kewajiban antara suami dan istri berimbang. Kedua, implikasi dari pemikiran Kiai Misbah Mustafa dalam kitab tafsirnya yaitu Tafīsr Tᾱj al-Muslimīn Min Kalᾱmi Rabb al-‘Ālamīn, al-Iklīl Fī Ma’ᾱnī at-Tanzīl, dan sedikit banyaknya telah membantu masyarakat dalam memahami agama Islam.
Kata Kunci: Kedudukan Perempuan, Kiai Misbah Mustaf
Kekhasan Pemikiran Misbah Musthofa dalam Tafsir Al-Iklīl Fī Ma'ānī Al-Tanzīl dan Contoh Teks Penafsirannya
No full textTafsir Al-Iklil Fī Ma'āni Al-Tanzīl is the work of Misbah Musthofa (1916-1994 ). Written using pegon script with the aim of writing to carry out Islamic law as much as possible and its contents ,the understand the quran and its contents. This interpretation is used as a medium for preaching. Misbah Mustafa wrote Tafsir Al-Iklil Fī Ma'āni Al-Tanzīl for 8 years starting from 1977 to 1985 AD. In his book of commentaries, Misbah Mustafa studies a lot about the phenomena of problems that arise in society. This book consists of 30 volumes, each volume contains 1 juz of Quran. The method used by Misbah Mustafa in writing his tafsir is the tahlili method. The author uses the library method in finding data related to this paper
Epistemology of the Interpretation of Tajul Muslimin Min al-Kalam al-Rabb al-‘Alamiin by Misbah Mustafa
No full textThis article attempts to examine the epistemological dimension of a local interpretation by a Nusantara scholar, namely Tafsir Tajul Muslimin Min al-Kalam al-Rabb al-\u27Alamiin by Misbah Mustafa. Misbah Mustafa\u27s interpretation in his work is strongly influenced by the scientific background and socio-political dynamics of Javanese Islamic society at that time. This study employs a historical-philosophical approach, utilising a qualitative research method that involves descriptive analysis. The data used are derived from literature studies, particularly those related to the interpretation of Tajul Muslimin and other relevant literature that support this research. The results of this study are that Misbah Mustafa\u27s interpretation in his work is influenced by at least two factors: internal factors, such as the scientific background of traditional Islamic boarding schools that tend towards socio-community studies, and external factors, namely the cultural and political situation at the time of writing. Regarding the epistemological structure of Tajul Muslimin\u27s interpretation, in terms of the sources of interpretation used, it is classified as tafsir bi al-ra\u27yi al-Mahmud or also called burhani epistemology. Meanwhile, the interpretive method used by Misbah is generally classified as at-tahlili (analysis), and specifically, the author identified at least 10 distinct steps employed by Misbah in his interpretation. Then, regarding the validity of Misbah Mustafa\u27s interpretation in his interpretation, the author concluded that his interpretation contains elements of three theories of truth in philosophy: coherence, correspondence, and pragmatism
İbrahim Opijac al-Mostari and critical edition of his work named sharh al-Misbah
No full textBu çalışmada Osmanlı döneminde Mostar'da yaşamış İbrahim Opijač el-Mostari (ö. 1137/1724-25)'nin hayatı ve eserleri ile nahiv alanında el-Mutarrizi (ö. 610/1213)'nin te'lif ettiği el-Misbah adlı muhtasar eseri üzerine yazdığı Şerhu'l-Misbah adlı eseri incelendi. Çalışma giriş ve üç bölümden oluşmaktadır. Giriş bölümünde İbrahim Opijač el-Mostari'nin yaşadığı Bosna Hersek'in Osmanlılar dönemindeki siyasi, sosyal ve ilmi durumu ile Osmanlılar döneminde Bosna Hersek'te Arap grameri üzerine yapılan çalışmalar ele alındı. Birinci bölümde Şerhu'l-Misbâh'ın temel metnini oluşturan el-Misbah adlı eserin musannifi el-Mutarrizi'nin hayatı, eserleri ve Harezmşahlar dönemindeki siyasi ve ilmi duruma genel bakış ile el-Misbâh'ın içeriği ve üzerine yapılan şerh ve haşiyeler hakkında bilgi verildi. İkinci bölümde ilk olarak İbrahim Opijač el-Mostari'nin adı, lakabı, nisbesi, ünvanları, doğumu, çocukları, vazifeleri, hocaları, ilmi ve edebi kişiliği ile eserleri hakkında detaylı bilgi verildi. Ardından Şerhu'l-Misbah'ın adı, müellife aidiyeti, ilim dünyasındaki yeri ve yazma nüshaların tavsifi ele alındı. Daha sonra İbrahim Opijač el-Mostari'nin şerhte takip ettiği metot incelendi. Son olarak Şerhu'l-Misbah'ın metin tesisinde takip edilen yoldan bahsedildi. Üçüncü bölümde Şerhu'l-Misbah'ın tahkik edilmiş metni verildi. Metnin sonuna ayet, hadis, şiir, mesel, dil ekolleri, Arap lehçeleri, şahıs, eser ve yer adları, tahkik işleminde faydalanılan kaynaklar ve konu başlıklarının fihristleri eklendi. Sonuç bölümünde İbrahim Opijač el-Mostari ve eseri Şerhu'l-Misbah'ın incelenmesi sonucu elde edilen bulgular paylaşıldı.In this study the life and the works of İbrahim Opijac al-Mostari (d. 1137/1724-25) who lived in Ottoman era in Mostar along with his work named Sharh al-Misbah which he wrote as a commentary on a abridged work called al-Misbah composed on syntax by al-Mutarrizi (d. 610/1213) were examined. The study consists of three part with the introductory part. In the introductory part political, social and scientific status of Bosnia and Hercegovina in Ottoman era which İbrahim Opijac al-Mostari lived in and the works done on Arabic grammer in Bosnia and Hercegovina in Ottoman era were handled. In the first part information about the life, the works of al-Mutarrizi the author of the work al-Misbah which is a base text of Sharh al-Misbah, general overview of the political and scientific status in Khwarazmshah period along with the context of al-Misbah and the comentaries and the glosses composed on al-Misbah was given. In the second part firstly, detailed information about Ibrahim Opijac al-Mostari's name, nickname, relational name, titles, birth, children, duties, teachers, scientific and literal personality and works were revealed. Then Sharh al-Misbah's title, belongingness to the author, place in the science world and manuscript copies were dealt with. Thereafter the method pursued by İbrahim Opijac al-Mostari in the commentary was examined. Finally the way followed in critical edition of the text of Sharh al-Misbah was mentioned. In the third part edited text of Sharh al-Misbah was revealed. Indexes of Quranic verses, bayts, hadiths, mathals, grammer schools, Arabic dialects, person, works, place names, sources used in critical edition and topics were added at the end. In conlcusion the findings acquired by studying İbrahim Opijac al-Mostari and his work Sharh al-Misbah were shared
KIKIR DALAM PANDANGAN AL-QUR’AN (KAJIAN TAFSIR AL-MISBAH)
No full textABSTRAK
Penyakit kikir ini sering menimpa orang yang berjuang di jalan
Allah dan menjadi sebab penderitaan kaum Muslim pada masa kini
dan sifat ini merupakan penyakit yang harus disembuhkan.Jenis
penelitian ini adalah penelitian kepustakaan (Library Research). Ayat�Ayat di dalam al-Qur‟an yang menjelaskan tentang Kikir, diantaranya
adalah sebagai berikut: Q.S An-Nisa ayat 37,Q.S An-Nisa ayat
128,Q.S Al-Hasyr Ayat 9,Q.S At- -Taubah Ayat 75-76,Q.S Al-lail
Ayat 8-9,Q.S Al-Isra:100.Q.S Al-Fajr:20 dan Q.S Al-Maun:3,Q.S Ali�Imran 180,Q.S Muhammad 37-38,Q.S At-Taghabun:16,Q.S Al�Ahzab:19,Q.S Al-Furqan:67 dan Q.S Al-Hadid:24 dalam penelitian
ini, penulis menggunakan metode maudhu’i (Tematik). Kemudian,
penulis mengkaji penafsiran atas ayat-ayat tersebut dengan
menggunakan kitab tafsir Al-Misbah.
Hasil penelitian ini dapat disimpulkan, bahwa ayat-ayat kikir
dalam tafsir Al-Misbah ditafsirkan dengan metode tahlili (analisis),
yakni dengan menyoroti ayat-ayat al-Qur‟an dengan memaparkan
segala makna dan aspek yang terkandung di dalamnya. Dalam Tafsir
Al-Misbah Kikir memiliki berbagai makna menurut pandangan
Quraish Shihab adalah bahwa kikir merujuk pada ketidakmampuan
atau keengganan seseorang untuk menyumbangkan apa yang telah
dianugerahkan Allah, baik berupa harta, ilmu, atau tenaga yang
mereka peroleh dari karunia-Nya. Kikir ini dianggap buruk karena
segala yang dimiliki manusia adalah anugerah Allah semata-mata,
bukan hasil usaha mereka, sehingga menahan atau enggan
menyumbangkannya tercela. Selain itu, kikir juga mencerminkan
naluri atau potensi yang membuat hati berat untuk memberi, namun
Allah mengajak manusia untuk bermurah hati dan berbagi kebaikan
dengan sesama, karena ini akan menguntungkan mereka sendiri dan
tidak akan mengurangi apapun dari kekayaan Allah. Dalam Islam,
kebakhilan dan kekikiran diingatkan sebagai perilaku yang harus
dihindari, dan sebaliknya, kemurahan hati dan berbagi dianggap
sebagai tindakan yang mulia.
Kata Kunci: Karakteristik, Kikir, Tafsir Al-Misbah.
ABSTRACT
This stinginess disease often affects people who struggle in the
way of Allah and is the cause of suffering for Muslims today and this
trait is a disease that must be cured. This type of research is library
research. The verses in the Qur'an that explain Stinginess include the
following: Q.S An-Nisa verse 37, Q.S An-Nisa verse 128, Q.S Al�Hasyr Verse 9, Q.S At- -Taubah Verse 75-76 ,Q.S Al-lail Verse 8-
9,Q.S Al-Isra:100.Q.S Al-Fajr:20 and Q.S Al-Maun:3,Q.S Ali-Imran
180,Q.S Muhammad 37-38,Q.S At-Taghabun:16, Q.S Al-Ahzab:19,
Q.S Al-Furqan:67 and Q.S Al-Hadid:24 in this research, the author
used the maudhu'i (thematic) method. Then, the author examines the
interpretation of these verses using the Al-Misbah commentary book.
The results of this research can be concluded that the miserly
verses in the Al-Misbah tafsir are interpreted using the tahlili
(analysis) method, namely by highlighting the verses of the Qur'an
and explaining all the meanings and aspects contained therein. In
Tafsir Al-Misbah, stinginess has various meanings according to
Quraish Shihab's view, namely that stinginess refers to a person's
inability or unwillingness to contribute what Allah has bestowed,
whether in the form of wealth, knowledge or energy that they have
obtained from His grace. This stinginess is considered bad because
everything humans have is a gift from Allah alone, not the result of
their efforts, so holding back or being reluctant to donate it is
reprehensible. Apart from that, stinginess also reflects an instinct or
potential that makes it hard for the heart to give, but Allah invites
humans to be generous and share goodness with others, because this
will benefit themselves and will not reduce anything from Allah's
wealth. In Islam, stinginess and stinginess are reminded as behaviors
that should be avoided, and conversely, generosity and sharing are
considered noble actions.
Keywords: Characteristics, Kikir, Tafsir Al-Misbah
Peran Perempuan Perspektif K.H Misbah Mustofa dalam Tafsir Al-Iklil Fi Ma'ani At-Tanzil
No full textThis research is motivated by the existence of an interpretive thought in the Javanese tradition which places women in a position that is more mobile in the domestic area. Because of the public perception that men see men's positions as having more potential than women, women are given less space in the public sector because men have a greater responsibility towards women. In one of the interpretive works from the Javanese tradition, namely al-Iklil fi Ma'ani al-Tanzil by Misbah Mustafa, an understanding is found that the role of men is more important than women. With this, the author uses a descriptive-analytical method by taking data from the research library. The results of the research show that Misbah Mustafa's thoughts in his interpretation of al-Iklil regarding the role of women are moderate, where Misbah Mustafa does not completely limit the role of women like traditionalists and not feminists who do not give women wide freedom because the nature of a woman is to be guarded and guided. by men. This article reflects on how social and cultural construction influences Misbah Mustafa's interpretive patterns in his work Tafsir al-Ikli
Reaktualisasi Kritik KH. Misbah Musthofa dalam Tafsir Taj al-Muslimin Min Kalami Rabbil ‘Alamin terhadap Kurikulum Pendidikan di Era Orde Baru
No full textThis research aims to analyze the social critique of K.H. Misbah Musthofa regarding the education curriculum during the New Order era, particularly within the context of interpreting QS. al-Baqarah [2]: 29. In this study, we delve into his perspective in detail through a content analysis approach. The data utilized is sourced from various educational and Quranic interpretation-related literature. The analysis highlights the arguments put forth by K.H. Misbah Musthofa in his critique. One crucial point emphasized is the necessity of integrating moral and spiritual values into the educational system, as well as the importance of holistic individual development. He also issues a warning about the significance of not just following contemporary trends to avoid falling behind the Western world but also preserving and perpetuating traditional values. The outcomes of this research make a significant contribution to deepening our understanding of education from an Islamic perspective. The reevaluation of KH. Misbah Musthofa\u27s critique can serve as a foundation for formulating a more comprehensive educational approach oriented towards developing the education system, with the hope that it will contribute to building a better society
Asbab an-Nuzul dalam Kitab Tafsir al-Misbah Karya M. Quraish Shihab (Studi Terhadap Surah al-Baqarah)
No full textAbstrak: Tulisan ini mebahas mengenai asbab an-Nuzul dalam tafsir al-Misbah dalam surat al-Baqarah. Asbab an-Nuzul merupakan peristiwa yang melatarbelakangi turunnya ayat-ayat Alquran. Baik itu berupa pertanyaan, pernyataan atau jawaban dari suatu hukum kejadian yang timbul dari kejadian tersebut. Metode yang diterapkan dalam tulisan ini adalah metode analisis-deskriptif. Tujuan dari tulisan ini akan mengungkap pengertian an-Nuzul asbab, biografi, sekilas tafsir kitab al-Misbah, berapa as-an-Nuzul asbab dalam tafsir al-Misbah, dan penggunaan -Nuzul asbab dalam tafsir al-Misbah. Hasil dari penelitian ini adalah asbab an-Nuzul dalam kitab tafsir al-Misbah terdapat 7 ayat di dalam surat al-Baqarah yang berjumlah 286 ayat. Dalam kitab tafsir al-Misbah M. Quraish Shihab tidak memberikan secara detail mengenai asbab an-Nuzul di kitab tafsirnya. Karena masing-masing ayat dalam Alquran yang turun dan sampai Nabi Muhammad Saw. tidak sepenuhnya ada kausalitas dalam ayat tersebut. Dan M. Quraish Shihab juga menekankan penafsirannya dengan pendekatan bahasa, dan dalam setiap tulisan dan tafsir penulis pasti memiliki batasan atau fokus kajian dalam menafsirkan Alquran agar dapat mencapai sasaran yang diinginkan oleh penulis dengan cara melihat situasi dan kondisi. ketika dia menafsirkan Alquran, kitab tafsir Misbah.Kata Kunci: Asbab an-Nuzul, kitab tafsir al-Misbah dan surah al-Baqarah.                                                                         Abstract: This paper discusses the asbab an-Nuzul in the interpretation of al-Misbah in surah al-Baqarah. Asbab an-Nuzul is an event or event that lies behind the descending verses of the Alquran. Whether it is in the form of questions, statements or answers from a law of events arising from the incident. The method used in this paper is descriptive-analysis method. The purpose of this paper will reveal the definition of an-Nuzul asbab, biography, a glimpse of the book of interpretation of al-Misbah, how many as-an-Nuzul asbab in the interpretation of al-Misbah, and the use of an-Nuzul asbab in the interpretation of al-Misbah. The result of this research is asbab an-Nuzul in the book of tafsir al-Misbah, there are 7 verses in Surah al-Baqarah, totaling 286 verses. In the commentary book al-Misbah M. Quraish Shihab does not provide details about the asbab an-Nuzul in his commentary book. Because each verse in the Koran that came down and reached the Prophet Muhammad. there is absolutely no causality in the verse. And M. Quraish Shihab also emphasizes his interpretation with a language approach, and in every writing and interpretation the writer must have a limitation or focus of study in interpreting the Koran in order to achieve the goals desired by the author by looking at the situation and conditions. when he interprets the Koran, the Misbah commentary book.Keywords: Asbab an-Nuzul, kitab tafsir al-Misbah dan surah al-Baqara
PERNIKAHAN KOMITMEN ILAHI PERSPEKTIF AL-MISBAH DAN AT-THABARI
No full textThis studi emphasize the importance of the concept of marriage that is tied up in an agreement, in the form of an ijab qobul which is made by a man before Allah witnessed is by the guardian’s parents of the woman he married. This research is based on the increasing number of divorces that occur in people’s live due to thw lack of understanding of the true nature of couple’s marriage. Therefore, the author considers that it is necessary to actualize the meaning of marriage which is implied in the bonds of divine commitment ( mitsoqon ghaliza). This study conclude that the marriage of divine commitment (mitsaqon gholiza) contained the interpretation of al-misbah and thabari is not only looking at the biological purpose in a maeeiage but rather the responsibility in a marriage by fulfilling the rights and obligations of each and creating harmonious relationship in order to achieve the saknah mawaddah warohmah family in the househould. So that the agreement can not be played because it will affect human life hereafter. Thistype of research use qualitative and research data comes from the library while the primary source data comes from the libarary while the primary source in this study is the interpretation of Ath-thabari and Al-misbah. The method used I the research in library ( libarary research) the data analysis method used in this research is descriptive analysis
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