TAFSE: Journal of Qur'anic Studies最新文献

{"title":"KRITIK KONTEKSTUALISASI PEMAHAMAN HADIS M. SYUHUDI ISMAIL","authors":"Idris Siregar","doi":"10.22373/tafse.v2i1.8075","DOIUrl":"https://doi.org/10.22373/tafse.v2i1.8075","url":null,"abstract":"In hierarchically, hadith is the source of the second law after the Holy Quran because it serves as al-bayan (explanatory) to the laws contained in the Holy Quran. In understanding hadith, must know the condition of sanad and matan. Exceptly, it must also know the circumstances that were happening when the hadith was issued (background), and then also need to know about the properties of hadith, whether universal, temporal or local. All that is need to get a proper understanding of the hadith. One of Indonesian scholars who always analyze the function of the prophet is M. Syuhudi Ismail in his book Hadis Nabi yang Tekstual dan Kontekstual: Telaah Ma’ani al-Hadits tentang Ajaran Islam yang Universal, Temporal dan Lokal. In this case I see there are some hadiths that are less precise with the analysis of M. Syuhudi Ismail contextual, such as women's issues became head of state or President. Therefore i wants to criticize it contextual.","PeriodicalId":410919,"journal":{"name":"TAFSE: Journal of Qur'anic Studies","volume":"20 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2017-07-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"132906812","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"USLUB MUQABALAH DALAM AL-QUR’AN","authors":"Ummu Aiman, Masnaria Dewi Rahmah Siregar","doi":"10.22373/tafse.v1i1.8067","DOIUrl":"https://doi.org/10.22373/tafse.v1i1.8067","url":null,"abstract":"Al-Qur’an sebagai mukjizat bagi Nabi Saw memiliki keunikan dan keistimewaan khususnya dari segi bahasa. Indahnya al-Qur’an tidak akan dirasakan secara makna tanpa memperhatikan uslub yang digunakan di dalamnya. Salah satu bentuk keindahan al-Qur’an dari segi makna adalah al-muqabalah, yaitu menyebutkan dua kata atau lebih, lalu mendatangkan lawan dari makna tersebut secara berurutan. Di satu sisi, al-Qur’an mempunyai uslub bahasa yang berbeda dari sastra lain, akan tetapi di sisi lain banyak orang yang tidak dapat menyerap keindahan al-Qur’an dalam segi makna dikarenakan sulitnya memahami kaidah Bahasa Arab yang membutuhkan kepada penjelasan. Pembahasan ini dikaji dengan menggunakan metode maudhu’i, berupa riset kepustakaan (library research) dengan analisis data deskriptif. Penelitian menunjukkan bahwa dalam al-Qur’an terdapat sebanyak 66 ayat yang mengandung uslub muqabalah dengan bentuk yang berbeda-beda dan banyak disebutkan dalam ayat-ayat pendek. Perbandingan terkait antara nikmat dan azab Allah sebanyak 36 ayat, terkait perbandingan kekuasaan Allah 8 ayat, perbandingan terkait sifat orang-orang beriman dan orang kafir sebanyak 16 ayat, serta perbandingan antara perintah dan larangan 8 ayat. Uslub Muqabalah ini menjadi salah satu unsur dalam Ilmu Badi’ yang bisa dijadikan sebagai alat untuk menguak keindahan dan menjadi suatu keunikan dan keistimewaan bagi al-Qur’an.","PeriodicalId":410919,"journal":{"name":"TAFSE: Journal of Qur'anic Studies","volume":"21 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2017-06-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"130009384","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"MAKNA AHLI KITAB DALAM TAFSIR AL-MANAR","authors":"Muslim Djuned, Nazla Mufidah","doi":"10.22373/TAFSé.V1I1.8065","DOIUrl":"https://doi.org/10.22373/TAFSé.V1I1.8065","url":null,"abstract":"Ahli kitab adalah sebutan bagi yang mempercayai dan berpegang pada agama yang memiliki kitab suci yang berasal dari Allah selain al-Qur'an. Dalam memahami sebutan ahli kitab dalam al-Qur'an, para ulama sepakat bahwa mereka adalah Yahudi dan Nasrani. Namun mengenai cakupan makna ahli kitab para ulama berbeda pendapat. Ada yang mengatakan ahli kitab adalah Yahudi dan Nasrani keturunan Bani Israil saja dan ada yang berpendapat ahli kitab adalah Yahudi dan Nasrani kapan pun, di manapun mereka berada. Pembahasan ini akan diteliti menggunakan metode maudhu’i, berupa riset kepustakaan (library research) dengan analisis data deskriptif. Berdasarkan hasil penelitian, penulis mendapatkan pengungkapan kata ahli kitab dalam al-Qur'an sebanyak 11 bentuk, yang dikelompokkan sebagai berikut; pertama, pengungkapan ahli kitab secara langsung; kedua, pengungkapan yang sama dengan ahli kitab; ketiga, pengungkapan yang tertuju kepada ahli kitab. Mengenai makna ahli kitab, Rasyid Ridha sepakat dengan jumhur ulama, hanya saja pendapatnya tentang cakupan ahli kitab lebih luas dari ulama sebelumnya. Dalam Tafsir al-Manar,ia mengutarakan bahwa cakupan ahli kitab tidak hanya sebatas Yahudi dan Nasrani saja, tetapi juga mencakup agama-agama lain seperti Majusi, Shabi'in, penyembah berhala di India, Cina dan siapa saja yang serupa dengan mereka. Menurutnya, semua agama tersebut bisa dimasukkan dalam cakupan ahli kitab karena pada awalnya semua agama menganut tauhid","PeriodicalId":410919,"journal":{"name":"TAFSE: Journal of Qur'anic Studies","volume":"1 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2017-06-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"130407632","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"Kualitas Hadis dalam Kitab Pelajaran Akhlak Karya Adnan Yahya Lubis","authors":"Sari Mawarni","doi":"10.22373/tafse.v1i1.14279","DOIUrl":"https://doi.org/10.22373/tafse.v1i1.14279","url":null,"abstract":"In the daily practice of Islamic teachings, it is found that some hadiths of unknown quality circulate among the general public and are used as references to educational institutions. The Book of Morals by Adnan Yahya Lubis is one of the works that contains traditions without mentioning the chain of transmission, but has been used as a reference in Islamic boarding schools and other educational institutions. Therefore, a study of the quality of the traditions in the book needs to be done academically, so that it can be seen whether the traditions contained in the book are of maqbul or mardud quality. This research is a literature study, data collection is done through takhrij hadith and analyzed through the jarh wa ta'dil science approach. The results showed that the majority of the hadith studied were narrated by Imam Ahmad, Ali, al-Tirmidhi, Ibn Majah, al-Darimi, Imam Bukhari, Imam Muslim, al-Nasa'i, Imam Malik, Abu Dawud. Of the five samples of hadith examined for the quality of the sanad, one quality hadith is authentic from Imam Ahmad's history, one is hasan quality from Tirmidhi's history, two hadiths are of da'if quality from the path of Imam Ahmad and from the path of Ibn Majah, and one is qualified mawdu' from the history of Ali. It can be concluded that the hadiths in the Moral Lesson book are of maqbul quality and some are mardud. Dalam pengamalan ajaran Islam sehari-hari, ditemukan beberapa hadis yang tidak diketahui kualitasnya beredar di kalangan masyarakat umum dan dijadikan rujukan pada lemabag-lembaga pendidikan. Kitab Pelajaran Akhlak karangan Adnan Yahya Lubis adalah salah satu karya yang memuat hadis-hadis tanpa menyebut sanad periwayatannya, akan tetapi telah dijadikan rujukan di pesantren dan lembaga pendidikan lainnya. Oleh karena itu, kajian terhadap kualitas hadis-hadis dalam kitab tersebut perlu dilakukan secara akademis, sehingga dapat dilihat apakah hadis-hadis yang dimuat dalam kitab tersebut berkualitas maqbul atau mardud. Penelitian ini bersifat kajian kepustakaan, pengumpulan data dilakukan melalui takhrij hadis dan dianalisis memalui pendekatan ilmu jarh wa ta’dil. Hasil penelitian menunjukan bahwa mayoritas hadis yang diteliti, diriwayatkan oleh Imam Ahmad, Ali, al-Tirmidhi, Ibnu Majah, al-Darimi, Imam Bukhari, Imam Muslim, al-Nasa’i, Imam Malik, Abu Dawud. Dari lima buah sampel hadis yang diteliti kualitas sanad, satu hadis berkualitas sahih riwayat Imam Ahmad, satu berkualitas hasan riwayat Tirmidhi, dua hadis berkualitas da’if dari jalur Imam Ahmad dan dari jalur Ibnu Majah, dan satu berkualitas mawdu’ dari riwayat al-Ali. Dapat disimpulkan bahwa hadis-hadis dalam kitab Pelajaran Akhlak ada yang berkualitas maqbul dan ada yang mardud.","PeriodicalId":410919,"journal":{"name":"TAFSE: Journal of Qur'anic Studies","volume":"5 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2016-06-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"134634985","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"Hijab dalam Kewarisan Islam Berdasarkan Hadis","authors":"Muslim Djuned, Ikhsan Nur","doi":"10.22373/tafse.v1i1.14280","DOIUrl":"https://doi.org/10.22373/tafse.v1i1.14280","url":null,"abstract":"Textually, Islamic inheritance law is the most detailed law mentioned in the Qur'an, but in the settlement of the distribution of inheritance, it often requires re-ijtihad by the scholars. One of the important things in inheritance issues is the hijab issue, which is a barrier for heirs to get inheritance rights due to priority elements or other reasons. Based on the problems above, it is necessary to study in depth about the hijab issue, especially related to the hadith arguments used by scholars as the basis for ijtihad in the hijab issue. This research includes a literature review, while the way it works uses the thematic-correlative method, namely by setting the theme to be discussed and explained based on the theme. The main data used are maqbul hadiths about the hijab of heirs' rights contained in the al-sittah pole. The traditions will be analyzed chronologically based on the thematic-correlative method. The results of the study show that there are several types of hijab in Islamic inheritance that must be applied to prevent disputes between fellow heirs. According to the hadith of the Prophet Muhammad, hijab is a system that reduces or aborts all shares of the inheritance of certain heirs because there are other heirs who are more prioritized or influenced by a forbidden nature attached to the heirs so as to prevent them from obtaining the inheritance. Secara tekstual hukum kewarisan Islam termasuk hukum yang paling rinci disebutkan Alquran, namun dalam penyelesaian pembagian harta warisan sering membutuhkan ijtihad ulang para ulama. Salah satu hal yang penting dalam persolan warisan adalah persoalan hijab, yaitu penghalang bagi ahli waris untuk mendapatkan hak warisan karena unsur prioritas atau alasan lainnya. Berdasarkan permasalahan di atas, maka perlu dikaji secara mendalam tentang persoalan hijab, terutama terkait dengan dalil-dalil hadis yang digunakan para ulama sebagai dasar ijtihad dalam persoalan hijab. Penelitian ini termasuk kajian kepustakaan, sedangkan cara kerjanya menggunakan metode tematis-korelatif, yaitu dengan menetapkan tema yang akan dibahas dan dijelaskan berdasarkan tema. Data utama yang digunakan adalah hadis-hadis maqbul tentang hijab hak ahli waris yang terdapat dalam kutub al-sittah. Hadis-hadis akan dianalisis secara kronologi berdasarkan metode tematis-korelatif. Hasil penelitian menunjukkan terdapat beberapa macam hijab dalam ilmu kewarisan Islam yang harus diterapkan untuk mencegah terjadinya sengketa antara sesama ahli waris. Menurut hadis Rasulullah saw, hijab merupakan suatu sistem yang mengurangi atau menggugurkan seluruh saham harta warisan ahli waris tertentu karena terdapat ahli waris lain yang lebih prioritas atau dipengaruhi suatu sifat terlarang yang melekat pada ahli waris sehingga mencegahnya untuk memperoleh harta warisan.","PeriodicalId":410919,"journal":{"name":"TAFSE: Journal of Qur'anic Studies","volume":"25 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2016-06-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"125463530","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"Konsep Khalifah menurut Tafsir Al-Mishbah","authors":"Saifayurallah Saifayurallah","doi":"10.22373/tafse.v1i1.14287","DOIUrl":"https://doi.org/10.22373/tafse.v1i1.14287","url":null,"abstract":"This study aims to determine the use of the term caliph in the Qur'an. By using the thematic method, the writer finds that the word caliph is found in al-Baqarah verse 30 and Shad verse 26. In terms of language, the term Khalifah consists of three letters, namely kha ', lam and fa. The meaning contained in it there are three kinds, namely, changing position, later, and change. From this word, two different forms of the verb are found in the Qur'an, namely khalafa-yakhlifu which is used to mean \"to replace\", and \"to make.\" In the two verses above, the use of the term caliph is explained not only limited to the caliphs after the Prophet Adam, who are referred to as humans with the task of prospering the earth which includes the task of calling on others to do good and prevent evil deeds. But the term caliph is also used for the leadership of the Muslims around the world, who will manage their affairs, both in the realm of religion and the world, as the successor and successor (khilafah) of the leadership of the Prophet Kajian ini bertujuan untuk mengetahui penggunaan terminologi khalifah dalam Al-Qur’an. Dengan menggunakan metode tematik, penulis menemukan kata khalifah terdapat di dalam al-Baqarah ayat 30 dan Shad ayat 26. Dilihat dari segi Bahasa, term Khalifah akar katanya terdiri dari tiga huruf yaitu kha’, lam dan fa. Makna yang terkandung di dalamnya ada tiga macam yaitu, mengganti kedudukan, belakangan, dan perubahan. Dari kata tersebut kemudian ditemukan dalam Al-Qur’an dua bentuk kata kerja yang berbeda yaitu khalafa-yakhlifu yang dipergunakan untuk arti “mengganti”, dan  “menjadikan.” Dalam dua ayat di atas, penggunaan term khalifah dijelaskan tidak hanya terbatas kepada para khalifah sesudah Nabi Adam, yang disebut sebagai manusia dengan tugas memakmurkan bumi yang meliputi tugas menyeru orang lain berbuat amar ma’ruf dan mencegah perbuatan mungkar. Namun terminologi khalifah juga digunakan pada pemegang kepemimpinan kaum muslimin di seluruh dunia, yang akan mengatur urusan mereka, baik dalam ranah agama maupun dunia, sebagai pengganti dan penerus (khilafah) kepemimpinan Nabi","PeriodicalId":410919,"journal":{"name":"TAFSE: Journal of Qur'anic Studies","volume":"70 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2016-06-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"127359339","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"Lafaz Ru’ya dan Hulm dalam Al-Qur’an","authors":"Raudhatun Nafisah, Ummu Aiman","doi":"10.22373/tafse.v1i1.14286","DOIUrl":"https://doi.org/10.22373/tafse.v1i1.14286","url":null,"abstract":"The problem of dreams in Islam has a very special position. This is because dreams are one of the ways that Allah chose to convey revelation to His prophets through the dreams of the prophets. There are two kinds of dreams that humans often experience, namely good dreams (ru'ya) which is believed to be the bearer of good news and bad dreams (ḥulm) known as bearers of bad news. The author will examine in detail the interpretation of the words ru'ya and ulm in the Qur'an and the context of ru'ya and ulm in the Qur'an. In this study, the author uses library research, namely by collecting data and reviewing library materials. In addition, the author also uses the mauḍu'i method. As a result, the writer finds that the position between the two words above, namely ru'ya and ulm, has its own differences. The difference can be seen in terms of the usefulness of lafaẓ ru'ya which is used to express good and true dreams that come from God, while ulm is often used to convey nightmares or dreams that come from the devil. From the results of this study, it can be concluded that in the Qur'an the word that means dream is nature, while the word ulm is defined as the age of puberty. Permasalahan mimpi dalam Islam mempunyai kedudukan yang sangat istimewa. Hal ini disebabkan mimpi merupakan salah satu jalan yang Allah pilih untuk menyampaikan wahyu kepada nabi-Nya melalui mimpi para nabi. Mimpi yang sering dialami manusia ada dua macam, yaitu mimpi baik (ru’ya) yang dipercaya sebagai pembawa berita baik dan mimpi buruk (ḥulm) dikenal dengan pembawa kabar buruk. Penulis akan mengkaji secara rinci mengenai penafsiran kata ru’ya dan ḥulm di dalam al-Qur’an serta konteks ru’ya dan ḥulm dalam al-Qur’an. Dalam penelitian ini, penulis menggunakan penelitian library research, yakni dengan mengumpulkan data dan menelaah bahan-bahan kepustakaan. Selain itu penulis juga menggunakan metode mauḍu’i. Hasilnya penulis dapatkan bahwa kedudukan antara kedua lafaẓ di atas yaitu ru’ya dan ḥulm memiliki perbedaan tersendiri. Perbedaan itu terlihat dari segi kegunaan lafaẓ ru’ya yang digunakan dalam menyatakan mimpi baik dan benar yang berasal dari Allah, sedangkan ḥulm sering digunakan dalam menyampaikan mimpi buruk atau mimpi yang berasal dari setan. Dari hasil penelitian tersebut dapat disimpulkan bahwasanya dalam al-Qur’an kata yang bermakna mimpi yaitu aḥlam, sedangkan kata ḥulm  diartikan sebagai usia baligh.","PeriodicalId":410919,"journal":{"name":"TAFSE: Journal of Qur'anic Studies","volume":"34 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2016-06-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"116616215","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"Kematian dalam Al-Qur’an","authors":"Ajirni Ajirni, Syukran Abu Bakar","doi":"10.22373/tafse.v1i1.14275","DOIUrl":"https://doi.org/10.22373/tafse.v1i1.14275","url":null,"abstract":"All the people who live in this world will surely end in death, no one is able to become an eternal human being on this earth, but the reality is that many people think that death is a terrible thing, so that when a person is experiencing pain, not a few people try their best and cost so that the pain suffered quickly healed and to avoid death. Through the verses of death, God also warns the people on this earth that only we will return and that no creature will be immortal, for eternity belongs only to Him. This research is based on library Research. The main reference source of the study is the Mushaf al-Quran al-Karim which deals with the issue of death, and other references such as the interpretation of Mawḍū'i. From the results of this study, the author found a difference in the meaning of each lafaz that shows the meaning of death in the Qur'an even though it is actually meant by the meaning of death is one that is the loss of spirit from the body. In interpreting death in the context of the Qur'an the scholars of classical and contemporary interpretations do not disagree about life it happened twice and the death occurred twice. Semua makluk yang hidup di dunia ini pasti akan berakhir dengan kematian, tidak ada seorangpun yang mampu menjadi manusia yang abadi di muka bumi ini, namun realitasnya banyak orang-orang yang menganggap bahwa kematian merupakan suatu hal yang mengerikan, sehingga ketika seseorang sedang mengalami sakit, tak sedikit orang berusaha sekuat tenaga dan biaya agar sakit yang dideritanya lekas sembuh dan agar terhindar dari kematian. Melalui ayat-ayat tentang kematian, Allah juga memberikan peringatan bagi manusia yang ada di muka bumi ini, bahwa hanya kepada-Nyalah kita akan kembali dan tidak ada satu makhlukpun akan abadi, karena keabadian hanyalah milik-Nya. Penelitian ini berbasis penelitian kepustakaan (Library Research). Sumber rujukan utama penelitian ini adalah Mushaf al-Quran al-Karim yang membicarakan masalah kematian,  dan rujukan lainnya seperti tafsir Mawḍū’i. Dari hasil penelitian ini penulis menemukan perbedaan makna dari setiap lafaz yang menunjukkan makna mati dalam al-Quran walaupun sebenarnya yang dimaksud dari makna mati itu satu yaitu hilangnya ruh dari jasad. Dalam memaknai kematian dalam konteks al-Quran para ulama tafsir klasik dan kontemporer tidak saling berbeda pendapat mengenai kehidupan itu terjadi dua kali dan kematian itu terjadi dua kali","PeriodicalId":410919,"journal":{"name":"TAFSE: Journal of Qur'anic Studies","volume":"199 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2016-06-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"116747271","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"Karakteristik Sifat Manusia dalam Tafsir Fi Zilal Al-Qur’an","authors":"Shabrun Jamil, Agusni Yahya","doi":"10.22373/tafse.v1i1.14274","DOIUrl":"https://doi.org/10.22373/tafse.v1i1.14274","url":null,"abstract":"As a creature chosen to be the leader of the earth, Allah created humans with the highest perfection. But on the other hand, humans have bad traits such as complaining, impatient and miserly. This paper aims to explain the despicable traits that exist in humans according to the interpretation of Sayyid Qutub, so that Islam can stay away from these traits. An important finding in this study is that according to Sayyid Quṭub, the nature of complaining must be possessed by humans, both happy and difficult. However, this trait will be lost if humans can fulfill the conditions mentioned in the Qur'an, namely always in prayer, paying zakat, justifying the last day, guarding his privates, fulfilling promises and trusts, giving true testimony, and always keeping the prayer. Sayyid Quṭub's interpretation was influenced by the social and political life of his time, namely when the Egyptian people and their government were ignorant of Islamic values, damaged faith and morals, violence was everywhere, the government was unjust to society, adultery was rampant, and even the ulama were considered as parasites to do something that is considered good for him. Sebagai makhluk yang dipilih untuk menjadi pemimpin di bumi, Allah menciptakan manusia dengan kesempurnaan tertinggi. Akan tetapi di sisi lain, manusia memiliki sifat yang jelek seperti berkeluh kesah, tidak sabar dan kikir. Tulisn ini bertujuan menjelaskan sifat-sfat tercela yang ada pada manusia menurut penafsiran Sayyid Qutub, sehingga Islam dapat menjauh dari sifat-sifat tersebut. Temuan penting dalam kajian ini bahwa menurut Sayyid Quṭub, sifat keluh kesah pasti dimiliki oleh manusia baik senang maupun susah. Namun, sifat tersebut akan hilang jika manusia dapat memenuhi syarat-syarat yang disebutkan dalam Al-Qur’an, yaitu senantiasa dalam salatnya, membayar zakat, membenarkan hari akhir, menjaga kemaluannya, menunaikan janji dan amanah, memberikan kesaksian yang benar, dan selalu menjaga salatnya. Penafsiran Sayyid Quṭub dipengaruhi oleh kehidupan sosial dan politik pada masanya, yaitu pada saat rakyat Mesir dan pemerintahannya abai terhadap nilai-nilai Islam, rusaknya akidah dan moral, kekerasan dimana-mana, pemerintah berlaku zalim terhadap masyarakat, perzinaan merajalela, bahkan ulama dianggap sebagai benalu untuk melakukan sesuatu hal yang dianggap baik baginya","PeriodicalId":410919,"journal":{"name":"TAFSE: Journal of Qur'anic Studies","volume":"1 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2016-06-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"130983443","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"Pemahaman Menjauhi Zina menurut Pandangan Mufasir","authors":"Nafisah Binti Ramli","doi":"10.22373/tafse.v1i1.14273","DOIUrl":"https://doi.org/10.22373/tafse.v1i1.14273","url":null,"abstract":"Social phenomena that occur in today's society, especially young people cannot distinguish between actions that can bring them closer to adultery. To avoid mistakes in understanding religion, it is necessary to study the understanding of the verses of the Qur'an from the opinions of the commentators, both classical and contemporary interpreters. This study is bibliographic in nature, and the data were obtained through the tahlili interpretation method. The main focus of this paper is to see the understanding of the commentators about the verse lâ taqrabu fornication. The results showed that the mufassir understood the meaning of lâ taqrabu adultery to include a prohibition on all actions that encourage adultery, both externally such as dating, ikhtilat between men and women, handshakes between men and women, showing jewelry, wearing perfumes in public places. public, technological advances, as well as internal ones, such as daydreaming, so as to arouse feelings and hearts. Fenomena sosial yang terjadi dalam masyarakat sekarang, terutama kaum muda mudi tidak dapat membedakan perbuatan yang dapat mendekatkan mereka pada zina. Untuk menghindari kekeliruan dalam memahami agama, perlu kajian tentang pemhaman ayat-ayat Al-Qur’an dari pendapat para mufasir, baik penafsir klasik maupun kontemporer. Kajian ini bersifat kepustakaan, dan data didapatkan melalui metode tafsir tahlili. Fokus utama tulisan ini adalah melihat pemahaman para mufasir tentang ayat lâ taqrabu zina. Hasil penelitian menunjukan bahwa mufassir memahami makna lâ taqrabu zina adalah mencakup larangan terhadap seluruh perbuatan yang mendorong kepada perbuatan zina, baik yang bersifat eksternal seperti berpacaran, ikhtilat antara laki dan perempuan, jabat tangan antara laki dan perempuan, memperlihatkan perhiasan, memakai wangi-wangian di depan umum, kemajuan teknologi, maupun yang sifatnya internal, seperti menghayal, sehingga menggugah perasaan dan hati.","PeriodicalId":410919,"journal":{"name":"TAFSE: Journal of Qur'anic Studies","volume":"70 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2016-06-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"116914730","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}