Penelitian ini berjudul “Konsep Sab’a Sama>wa>t dalam Mafa>tih al-Ghaib dan Tafsir Ilmi Kementerian Agama RI”. Penelitian ini difokuskan pada mengetahui makna sab’a sama>wa>t dalam Tafsir Mafa>tih al-Ghaib dan Tafsir Ilmi Kementerian Agama RI. Tujuan dari penelitian ini adalah untuk mengetahui makna sab’a sama>wa>t yang terdapat di beberapa ayat Al-Qur’an dalam perspektif Tafsir Mafa>tih al-Ghaib karya Imam Fakhruddi>n al-Ra>zi> dan Tafsir Ilmi Kementerian Agama RI. Penelitian ini menunjukkan bahwa sab’a sama>wa>t menurut Fakhruddi>n al-Ra>zi> dan Tafsir Ilmi Kemenag RI merupakan salah satu tanda kekuasaan Allah SWT yang diciptakan secara berlapis-lapis (bertingkat-tingkat). Pengertiannya, yang satu lebih jauh dari lainnya, karena yang satu lebih atas dari yang lainnya. Tujuh langit tersebut tetap kokoh di alam raya ini, tanpa ada tiang-tiang yang menyangga dan tanpa ada tali yang mengikat.
{"title":"KONSEP SAB‘A SAMAtih al-Ghaib dan Tafsir Ilmi Kementerian Agama RI)","authors":"Zidni Irfani","doi":"10.59622/jiat.v1i1.4","DOIUrl":"https://doi.org/10.59622/jiat.v1i1.4","url":null,"abstract":"Penelitian ini berjudul “Konsep Sab’a Sama>wa>t dalam Mafa>tih al-Ghaib dan Tafsir Ilmi Kementerian Agama RI”. Penelitian ini difokuskan pada mengetahui makna sab’a sama>wa>t dalam Tafsir Mafa>tih al-Ghaib dan Tafsir Ilmi Kementerian Agama RI. Tujuan dari penelitian ini adalah untuk mengetahui makna sab’a sama>wa>t yang terdapat di beberapa ayat Al-Qur’an dalam perspektif Tafsir Mafa>tih al-Ghaib karya Imam Fakhruddi>n al-Ra>zi> dan Tafsir Ilmi Kementerian Agama RI. Penelitian ini menunjukkan bahwa sab’a sama>wa>t menurut Fakhruddi>n al-Ra>zi> dan Tafsir Ilmi Kemenag RI merupakan salah satu tanda kekuasaan Allah SWT yang diciptakan secara berlapis-lapis (bertingkat-tingkat). Pengertiannya, yang satu lebih jauh dari lainnya, karena yang satu lebih atas dari yang lainnya. Tujuh langit tersebut tetap kokoh di alam raya ini, tanpa ada tiang-tiang yang menyangga dan tanpa ada tali yang mengikat.","PeriodicalId":34522,"journal":{"name":"Jurnal AtTibyan Jurnal Ilmu Alquran dan Tafsir","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2020-10-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"83214646","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}
Tulisan ini mencoba untuk menjelaskan landasan dan prinsip-prinsip perumusan metodologi tafsir alternatif yang digagas oleh Abdul Moqsith Ghazali. Untuk mengurai masalah ini, penulis melakukan studi kepustakaan dengan mengkaji tawaranmetodologi tafsirMoqsith Ghazali dalam buku “Metodologi Studi al-Quran”. Studi ini menghasilkan kesimpulan bahwa metodologi tafsir alternatif yang digagas Moqsith Ghozali bertujuan untuk membebaskan ahli hukum dari ketergantungan terhadap teks, merubah kebiasaan lama dari literal ke substansial. Sedangkan yang menjadi landasan dalam perumusan kaidah alternatif tersebut adalah maqās}id al-Sharī’ah.Tiga kaidah baru yang ditawarkan Moqsith adalah al-‘ibrah bi al-maslah}ah lā bi khus}ūs}al-asbāb, jawāz naskh al-nus}ūs} al-juziyyah bi al-mas}lah}ah dan tanqi>h} al-nus}ūs} bi ‘aql mujtama’ yajūzu.
本文试图解释Abdul Moqsith Ghazali提出的替代法门方法论的基础和原理。为了解决这个问题，作者通过研究《古兰经研究方法》(methosirmoqsith Ghazali)一书中的方法论研究来进行研究。这项研究得出的结论是，通过Moqsith Ghozali发明的替代法文方法论旨在使法学家摆脱对文本的依赖，将过去的习惯从文字变成实质性。这些替代准则制定的基础则是maqās的id al-Sharī”啊。Moqsith提供的三个新法典是al -‘ibrah bi al-maslah} lāsū的bi灌木的al-asbāb,下巴āz naskh al-nus}ūs} al-juziyyah bi al-mas}是啊,和tanqi > hūs的bi的al-nus的aql mujtama‘yajūzu。
{"title":"Studi Tafsir Nusantara: Analisis Metode Tafsir Alternatif Moqsith Ghozali","authors":"Muhammad Akrom Adabi","doi":"10.32495/NUN.V6I1.127","DOIUrl":"https://doi.org/10.32495/NUN.V6I1.127","url":null,"abstract":"Tulisan ini mencoba untuk menjelaskan landasan dan prinsip-prinsip perumusan metodologi tafsir alternatif yang digagas oleh Abdul Moqsith Ghazali. Untuk mengurai masalah ini, penulis melakukan studi kepustakaan dengan mengkaji tawaranmetodologi tafsirMoqsith Ghazali dalam buku “Metodologi Studi al-Quran”. Studi ini menghasilkan kesimpulan bahwa metodologi tafsir alternatif yang digagas Moqsith Ghozali bertujuan untuk membebaskan ahli hukum dari ketergantungan terhadap teks, merubah kebiasaan lama dari literal ke substansial. Sedangkan yang menjadi landasan dalam perumusan kaidah alternatif tersebut adalah maqās}id al-Sharī’ah.Tiga kaidah baru yang ditawarkan Moqsith adalah al-‘ibrah bi al-maslah}ah lā bi khus}ūs}al-asbāb, jawāz naskh al-nus}ūs} al-juziyyah bi al-mas}lah}ah dan tanqi>h} al-nus}ūs} bi ‘aql mujtama’ yajūzu.","PeriodicalId":34522,"journal":{"name":"Jurnal AtTibyan Jurnal Ilmu Alquran dan Tafsir","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2020-08-17","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"90891837","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}
Pantai Muaro Lasak Padang merupakan salah satu dari nama-nama kecil Pantai Padang. Pantai ini termasuk icon Kota Padang yang banyak dikunjungi oleh masyarakat. Dalam perkembangannya, aktivitas dan rekreasi di pantai ini menimbulkan perubahan terhadap kualitas lingkungan disekitar pantai. Banyak ditemukan tumpukantumpukan sampah dan minimnya perawatan kebersihan dalam pengelolaan pantai ini. Hal ini menunjukkan rendahnya kesadaran pedagang akan ramah lingkungan. Padahal, ajaran al-Qur’an sangat melarangorang-orang yang berbuat kerusakan di muka bumi. Bahkan manusia sebagai khalifah di muka bumi ini dituntut untuk bersikap ramah terhadap lingkungan. Melihat permasalahan di atas, maka peneliti ingin meneliti lebih lanjut tentang sejauh bana pemahaman pedagang tentang ramah lingkungan berbasis al-Qur’an, serta implementasi dari pedagang Pantai Muaro Lasak Padang berbasis al-Qur’an. Penelitian ini merupakan jenis penelitian lapangan (field research) dengan metode kualitatif. Sumber primer yang digunakan dalam penelitian ini adalah pedagang Pantai Muaro Lasak Padang, dengan populasi sekitar 120 orang dan sampel sebanyak 20 orang dengan cara snowball sampling. Sumber sekunder berupa datadata dokumen seperti buku-buku, jurnal, artikel, koran, laporan penelitian, photo maupun literatur lain yang memuat informasi serta data yang menunjang penelitian ini. Cara mendapatkan data melalui observasi, wawancara, dan dokumentasi. Kemudian, metode analisis data adalah deskriptif-analitis dengan menggunakan pola berfikir induktif. Dari hasil penelitian ini ditemukan bahwa Pertama, Pedagang Pantai Muaro Lasak Padang sudah memahami tentang ramah lingkungan berbasis al-Qur’an ini, yaitu kewajiban menjaga dan merawat lingkungan yang berlandaskan al-Qur’an, artinya berbuat baik terhadap semua yang ada di lingkungan sekitar, baik itu kepada sesama manusia (pedagang, pengunjung), tumbuhan, hewan, air, dan lain-lain.Kedua, Penjelasan tentang ramah lingkungan menurut al-Qur’an sudah mereka dapatkan dari majelis ta’lim dan wirid remaja, yaitu para penceramah selalu memberikan pengajianpengajian tentang ramah lingkungan yang berlandaskan dalam al-Qur’an. Ketiga,implementasi dari pedagang hanya dalam bentuk menjaga kebersihan lingkungan sekitar. Sampah-samapah yang mereka bersihkan tersebut lalu dibuang ke tepi laut. Bahkan sebagian yang lain ada yang menyapu langsung ke tepi laut dengan tujuan agar air laut membawa lalu menghilangkan sampah-sampah tersebut.
{"title":"Implementasi Pemahaman Pedagang Pantai Muaro Lasak Padang Tentang Ramah Lingkungan Berbasis Al-Qur’an","authors":"D. Putra","doi":"10.32495/NUN.V6I1.124","DOIUrl":"https://doi.org/10.32495/NUN.V6I1.124","url":null,"abstract":"Pantai Muaro Lasak Padang merupakan salah satu dari nama-nama kecil Pantai Padang. Pantai ini termasuk icon Kota Padang yang banyak dikunjungi oleh masyarakat. Dalam perkembangannya, aktivitas dan rekreasi di pantai ini menimbulkan perubahan terhadap kualitas lingkungan disekitar pantai. Banyak ditemukan tumpukantumpukan sampah dan minimnya perawatan kebersihan dalam pengelolaan pantai ini. Hal ini menunjukkan rendahnya kesadaran pedagang akan ramah lingkungan. Padahal, ajaran al-Qur’an sangat melarangorang-orang yang berbuat kerusakan di muka bumi. Bahkan manusia sebagai khalifah di muka bumi ini dituntut untuk bersikap ramah terhadap lingkungan. Melihat permasalahan di atas, maka peneliti ingin meneliti lebih lanjut tentang sejauh bana pemahaman pedagang tentang ramah lingkungan berbasis al-Qur’an, serta implementasi dari pedagang Pantai Muaro Lasak Padang berbasis al-Qur’an. Penelitian ini merupakan jenis penelitian lapangan (field research) dengan metode kualitatif. Sumber primer yang digunakan dalam penelitian ini adalah pedagang Pantai Muaro Lasak Padang, dengan populasi sekitar 120 orang dan sampel sebanyak 20 orang dengan cara snowball sampling. Sumber sekunder berupa datadata dokumen seperti buku-buku, jurnal, artikel, koran, laporan penelitian, photo maupun literatur lain yang memuat informasi serta data yang menunjang penelitian ini. Cara mendapatkan data melalui observasi, wawancara, dan dokumentasi. Kemudian, metode analisis data adalah deskriptif-analitis dengan menggunakan pola berfikir induktif. Dari hasil penelitian ini ditemukan bahwa Pertama, Pedagang Pantai Muaro Lasak Padang sudah memahami tentang ramah lingkungan berbasis al-Qur’an ini, yaitu kewajiban menjaga dan merawat lingkungan yang berlandaskan al-Qur’an, artinya berbuat baik terhadap semua yang ada di lingkungan sekitar, baik itu kepada sesama manusia (pedagang, pengunjung), tumbuhan, hewan, air, dan lain-lain.Kedua, Penjelasan tentang ramah lingkungan menurut al-Qur’an sudah mereka dapatkan dari majelis ta’lim dan wirid remaja, yaitu para penceramah selalu memberikan pengajianpengajian tentang ramah lingkungan yang berlandaskan dalam al-Qur’an. Ketiga,implementasi dari pedagang hanya dalam bentuk menjaga kebersihan lingkungan sekitar. Sampah-samapah yang mereka bersihkan tersebut lalu dibuang ke tepi laut. Bahkan sebagian yang lain ada yang menyapu langsung ke tepi laut dengan tujuan agar air laut membawa lalu menghilangkan sampah-sampah tersebut.","PeriodicalId":34522,"journal":{"name":"Jurnal AtTibyan Jurnal Ilmu Alquran dan Tafsir","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2020-08-17","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"79955233","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}
The study of Asbabun Nuzul as seen by some scholars is very important to be used in interpreting the texts of the Qur’an. Mufassir scholars never separated from a historical text of the Koran. However, the use of the asbabun nuzul qur’an theory of classical clerics often only looks at the context of the fall of the verse so that among some contemporary thought try to reconstruct the asbabun nuzul qur’an theory in this present era. Specifically, interpreting the text of the Qur’an through its history by looking at several structures namely, First, Seeing asbabun nuzul qur’an macro. Second, see the asbabun nuzul qur’an micron in determining the true values of the Qur’an. The approach used in this paper is the literature study approach to find various concepts of Asbabun Nuuz theory through books, journals, and so on. the conclusion is that the asbabun nuzul al-Qur’an theory basically does not only refer to the historical context of the fall of verses in earlier times, but is contextualized with the relation between macro and micro to find meaning and values in the substance of the text of the verse
{"title":"Rekonstruksi Asbabun Nuzul Sebagai Metodologi Interpretasi Teks Al-Qur’an","authors":"Wely Dozan","doi":"10.32495/NUN.V6I1.126","DOIUrl":"https://doi.org/10.32495/NUN.V6I1.126","url":null,"abstract":"The study of Asbabun Nuzul as seen by some scholars is very important to be used in interpreting the texts of the Qur’an. Mufassir scholars never separated from a historical text of the Koran. However, the use of the asbabun nuzul qur’an theory of classical clerics often only looks at the context of the fall of the verse so that among some contemporary thought try to reconstruct the asbabun nuzul qur’an theory in this present era. Specifically, interpreting the text of the Qur’an through its history by looking at several structures namely, First, Seeing asbabun nuzul qur’an macro. Second, see the asbabun nuzul qur’an micron in determining the true values of the Qur’an. The approach used in this paper is the literature study approach to find various concepts of Asbabun Nuuz theory through books, journals, and so on. the conclusion is that the asbabun nuzul al-Qur’an theory basically does not only refer to the historical context of the fall of verses in earlier times, but is contextualized with the relation between macro and micro to find meaning and values in the substance of the text of the verse","PeriodicalId":34522,"journal":{"name":"Jurnal AtTibyan Jurnal Ilmu Alquran dan Tafsir","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2020-08-17","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"90243659","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}
Al-Qur’an was revealed by Arabic which was commonly used in the 7th century. As the spread of Islam to many countries, language transfer of the Qur’an becomes a necessity. In Indonesia, translation began with Tarjuman al-Mustafid in the 17th century. Translation became lively in the 20th century. In addition to translation, poetry translations have also emerged. This study reviews the work of Mohammad Diponegoro, Kabar Wigati dan Kerajaan: Puitisasi Terjemahan Al-Qur’an Juz ke-29 dan ke-30, which was originally published in 1977. This work is in the form of lyric poetry and is classified as a new type of poetry. Diponegoro called his work: the poetic translation of the Qur’an, not the poetic translation as HB Jassin’s work. Mukti Ali called this work as art that was born from the Qur’an. In poetry, words are the key, which connects the reader to the poet’s ideas and intuition. Diponegoro arranges linguistic elements and diction choices like poetry in general. Understanding a poem requires an intensification process. This library research will review the poetry of Diponegoro’s translation of the Qur’an with a historical, literary, hermeneutical-interpretative approach.
《古兰经》是由7世纪普遍使用的阿拉伯语所揭示的。随着伊斯兰教在许多国家的传播，古兰经的语言转换成为一种必要。在印度尼西亚，翻译始于17世纪的Tarjuman al-Mustafid。翻译在20世纪变得活跃起来。除了翻译，诗歌翻译也出现了。本研究回顾了Mohammad Diponegoro, Kabar Wigati dan Kerajaan: Puitisasi Terjemahan Al-Qur 'an Juz ke-29 dan ke-30的工作，该工作最初于1977年出版。这部作品是抒情诗的形式，被归类为新诗。Diponegoro称他的作品为《古兰经》的诗歌翻译，而不是HB Jassin的诗歌翻译。穆克提·阿里称这一作品为源自《古兰经》的艺术。在诗歌中，文字是关键，它将读者与诗人的思想和直觉联系起来。狄波尼戈罗安排语言元素和措辞的选择就像一般的诗歌一样。理解一首诗需要一个强化的过程。本图书馆的研究将以历史、文学、解释学和解释学的方法来回顾狄波尼哥罗翻译的古兰经诗歌。
{"title":"Puitisasi Terjemahan Al-Qur’an Mohammad Diponegoro (Kajian Kabar Wigati dan Kerajaan: Puitisasi Terjemahan Al-Qur’an Juz ke-29 dan ke-30)","authors":"Muhammad Ridha Basri","doi":"10.32495/NUN.V6I1.125","DOIUrl":"https://doi.org/10.32495/NUN.V6I1.125","url":null,"abstract":"Al-Qur’an was revealed by Arabic which was commonly used in the 7th century. As the spread of Islam to many countries, language transfer of the Qur’an becomes a necessity. In Indonesia, translation began with Tarjuman al-Mustafid in the 17th century. Translation became lively in the 20th century. In addition to translation, poetry translations have also emerged. This study reviews the work of Mohammad Diponegoro, Kabar Wigati dan Kerajaan: Puitisasi Terjemahan Al-Qur’an Juz ke-29 dan ke-30, which was originally published in 1977. This work is in the form of lyric poetry and is classified as a new type of poetry. Diponegoro called his work: the poetic translation of the Qur’an, not the poetic translation as HB Jassin’s work. Mukti Ali called this work as art that was born from the Qur’an. In poetry, words are the key, which connects the reader to the poet’s ideas and intuition. Diponegoro arranges linguistic elements and diction choices like poetry in general. Understanding a poem requires an intensification process. This library research will review the poetry of Diponegoro’s translation of the Qur’an with a historical, literary, hermeneutical-interpretative approach.","PeriodicalId":34522,"journal":{"name":"Jurnal AtTibyan Jurnal Ilmu Alquran dan Tafsir","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2020-08-17","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"81382525","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}
The 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.
{"title":"Transformasi Fragmen Al-Qur’an dalam Magi: Studi atas Majmu’atul-Munawwar karya KH. Syafiq Munawwar","authors":"Siddiq Abdur Rozzaq","doi":"10.32495/NUN.V6I1.128","DOIUrl":"https://doi.org/10.32495/NUN.V6I1.128","url":null,"abstract":"The 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.","PeriodicalId":34522,"journal":{"name":"Jurnal AtTibyan Jurnal Ilmu Alquran dan Tafsir","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2020-08-17","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"90468652","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}
Perkembangan teknologi diera saat ini memang sedang berada dipuncaknya. Berbagai macam teknologi telah dirancang khusus untuk memudahkan setiap kegiatan manusia, terutama dalam bidang kajian tafsir Alqur’an dan hadits. Telah muncul beberapa software dan aplikasi guna menunjang kajian Alqur’an dan Hadits , salah satunya yaitu software aplikasi mausu’ah at-tafsir wa ‘ulumil qur’an. Software yang belum lama dipublikasikan ini memiliki beberapa manfaat dan keuntungan bagi si pengguna, software ini pula memiliki tata cara penggunaan tersendiri, baik dari proses download, install dan lain-lain.Karena itu tulisan ini dibuat untuk menerangkan secara sederhana bagaimana sejarah software ini dibuat, bagaimana cara penggunaannya, dan bagaimana keevektifitasnya. Dengan ini diharapkan pula software mausu’ah dapat bermanfaat bagi para pengguna khususnya dalam bidan kajian alqur’an dan hadits.
今天的技术发展正处于顶峰。各种各样的技术都是专门为方便每个人的活动而设计的，尤其是在古兰经和圣训的诠释领域。出现了一些支持《古兰经》和《圣训》的软件和应用程序，其中之一是mausu u at tafsir wa ulumil qur。这个新发布的软件对用户有一些好处和好处，它也有自己的应用程序，包括下载、安装等。因此，这篇文章只是简单地解释了该软件的历史、使用方式和性能。我们希望mausu软件能让使用者受益特别是在助产士的古兰经和圣训中
{"title":"Efektivitas Penggunaan Software Mausu’ah at Tafsir Wa ‘Ulumil Qur’an di Kalangan Mahasantri PP Wahid Hasyim Yogyakarta","authors":"Rahma Maulida","doi":"10.32495/NUN.V6I1.129","DOIUrl":"https://doi.org/10.32495/NUN.V6I1.129","url":null,"abstract":"Perkembangan teknologi diera saat ini memang sedang berada dipuncaknya. Berbagai macam teknologi telah dirancang khusus untuk memudahkan setiap kegiatan manusia, terutama dalam bidang kajian tafsir Alqur’an dan hadits. Telah muncul beberapa software dan aplikasi guna menunjang kajian Alqur’an dan Hadits , salah satunya yaitu software aplikasi mausu’ah at-tafsir wa ‘ulumil qur’an. Software yang belum lama dipublikasikan ini memiliki beberapa manfaat dan keuntungan bagi si pengguna, software ini pula memiliki tata cara penggunaan tersendiri, baik dari proses download, install dan lain-lain.Karena itu tulisan ini dibuat untuk menerangkan secara sederhana bagaimana sejarah software ini dibuat, bagaimana cara penggunaannya, dan bagaimana keevektifitasnya. Dengan ini diharapkan pula software mausu’ah dapat bermanfaat bagi para pengguna khususnya dalam bidan kajian alqur’an dan hadits.","PeriodicalId":34522,"journal":{"name":"Jurnal AtTibyan Jurnal Ilmu Alquran dan Tafsir","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2020-08-17","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"89406577","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}
Pub Date : 2020-06-30DOI: 10.32505/tibyan.v5i1.1221
M. Munawir, M. Musta’in
In its corridor as a science, the science of asbabun nuzul is on a par with other scholars. Even though it was constructed by scholars, it did not necessarily make it immune to criticism and immune to development; there are always areas that are unthinkable and not even thought of. This is the focus of this article's discussion. Through qualitative-interpretative methods and philosophical approaches (philosophical approaches), critical approaches (critical approaches), and constructivist approaches, the results are obtained that the areas that have not been and are not even thought of at the same time as the development of contemporary asbabun nuzul science is the formulation of macro asbabun nuzul theory, and the formulation the rules of al-ibratu bil maqashidi
在其作为一门科学的走廊上，asbabun nuzul的科学与其他学者不相上下。即使它是由学者构建的，也不一定使它免受批评和发展；总有一些领域是不可想象的，甚至没有想过。这是本文讨论的重点。通过定性的解释方法和哲学方法（哲学方法）、批判性方法（批判性方法）和建构主义方法，结果表明，在当代阿斯巴本-努祖尔科学发展的同时，还没有甚至没有想到的领域是宏观阿斯巴本努祖尔理论的形成，以及al-ibratu bil maqashidi规则的制定
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Pub Date : 2020-06-30DOI: 10.32505/tibyan.v5i1.1631
Wely Dozan
This paper aims to explore the paradigm shift in the interpretation of the Qur'an in the classical and contemporary eras in the path of interpretation of Ibn Kathir and Fazlur Rahman. The focus in this study examines the causes of shifts in interpretation and contextualization of the interpretation model. The type of research is library research so that in this study using qualitative (descriptive-analytical) research, it is research that describes the object to be critically examined, and looks for the roots of the character's thoughts. The approach that I want to use in this study is historical-analytical, that is, according to historical roots analytically the shift in interpretation occurs. The results of this study indicate that, the interpretation of interpretation in the classical and contemporary era of interpretation is caused by the shifting paradigm, namely the birth of a new methodological concept to prove the suitability between text and social relaity. The argumentation of Ibn Katsir's interpretation of the "Classical Era" The main characteristic of his interpretation model is the textual pattern based on the interpretation of bil ma'tsur. Second, the interpretation of Ar-ra'yi. While Fazlur Rahman "Contemporary Era" can prove interpretation as an effort to solve problems in answering various challenges of the times. This is due to the emergence of a variety of interpretive approaches including: contextual orientation in interpretation, interpretation as social transformation, and gender analysis as an effort to seek justice.
{"title":"ANALISIS PERGESERAN SHIFTING PARADIGM PENAFSIRAN: STUDI KOMPARATIF TAFSIR ERA KLASIK DAN KONTEMPORER","authors":"Wely Dozan","doi":"10.32505/tibyan.v5i1.1631","DOIUrl":"https://doi.org/10.32505/tibyan.v5i1.1631","url":null,"abstract":"This paper aims to explore the paradigm shift in the interpretation of the Qur'an in the classical and contemporary eras in the path of interpretation of Ibn Kathir and Fazlur Rahman. The focus in this study examines the causes of shifts in interpretation and contextualization of the interpretation model. The type of research is library research so that in this study using qualitative (descriptive-analytical) research, it is research that describes the object to be critically examined, and looks for the roots of the character's thoughts. The approach that I want to use in this study is historical-analytical, that is, according to historical roots analytically the shift in interpretation occurs. The results of this study indicate that, the interpretation of interpretation in the classical and contemporary era of interpretation is caused by the shifting paradigm, namely the birth of a new methodological concept to prove the suitability between text and social relaity. The argumentation of Ibn Katsir's interpretation of the \"Classical Era\" The main characteristic of his interpretation model is the textual pattern based on the interpretation of bil ma'tsur. Second, the interpretation of Ar-ra'yi. While Fazlur Rahman \"Contemporary Era\" can prove interpretation as an effort to solve problems in answering various challenges of the times. This is due to the emergence of a variety of interpretive approaches including: contextual orientation in interpretation, interpretation as social transformation, and gender analysis as an effort to seek justice.","PeriodicalId":34522,"journal":{"name":"Jurnal AtTibyan Jurnal Ilmu Alquran dan Tafsir","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2020-06-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"89839648","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}
Pub Date : 2020-06-30DOI: 10.32505/tibyan.v5i1.1403
Moh. Fauzan Fathollah
Nushuz is a wife's that disobedience to the husband. Nushuz’s wife to the husband mentioned in QS. An-Nisa' [4] : 34. Indirectly in that verse also has been mentioned in tandem with a way to educate the wife of the nushuz. Many of the differences mentioned by the commentators to provide solutions regarding the wife who is nushuz. But, what is at the heart of the settlement is the final method, wadribuhunna (hitting). The concept of wadribuhunna mentioned by Wahbah Zuhaili is to beat by not injuring his wife while the concept of wadribunna. Muhammad Quraish Shihab is to look at the situation between men and women today, which is equal, so hitting is not the last way, but the right way is to give a gesture that can provide subtle education to wives who are nushuz. However, the two commentators have the same goal of the meaning of wadribuhunna, namely to apply the concept of islah that exists in the area of distribution of each interpretation.
{"title":"KONSEP WADRIBUHUNNA DALAM QS. AN-NISA' [4] : 34 STUDI KOMPARASI WAHBAH ZUHAILI DAN M. QURAISH SHIHAB","authors":"Moh. Fauzan Fathollah","doi":"10.32505/tibyan.v5i1.1403","DOIUrl":"https://doi.org/10.32505/tibyan.v5i1.1403","url":null,"abstract":"Nushuz is a wife's that disobedience to the husband. Nushuz’s wife to the husband mentioned in QS. An-Nisa' [4] : 34. Indirectly in that verse also has been mentioned in tandem with a way to educate the wife of the nushuz. Many of the differences mentioned by the commentators to provide solutions regarding the wife who is nushuz. But, what is at the heart of the settlement is the final method, wadribuhunna (hitting). The concept of wadribuhunna mentioned by Wahbah Zuhaili is to beat by not injuring his wife while the concept of wadribunna. Muhammad Quraish Shihab is to look at the situation between men and women today, which is equal, so hitting is not the last way, but the right way is to give a gesture that can provide subtle education to wives who are nushuz. However, the two commentators have the same goal of the meaning of wadribuhunna, namely to apply the concept of islah that exists in the area of distribution of each interpretation.","PeriodicalId":34522,"journal":{"name":"Jurnal AtTibyan Jurnal Ilmu Alquran dan Tafsir","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2020-06-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"91340716","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}
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