Character Education Concepts and Values in The Teaching of Gratitude (A Critical Analysis of Major Qur’anic Exegesis Texts)

This paper aimed to explore and find the concept and content of character values of being grateful. This research was library research using qualitative data types. The primary sources were Tafsr al-Qurān al-'Aẓῑm, Tafsr al-Fakhri ar-Rāzi, Tafsr al-Maraghi, at-Tafsῑr al-Munῑr, Tafsr al-Karῑm ar-Raḥmān fā Tafsῑr Kalām, and Tafsir al-Azhar. At the same time, secondary sources were books or journals related to the concept of gratitude and the value of character education. Data from sources were collected using documentation, then analyzed using subjective thematic interpretation methods and objective hermeneutics. The results showed that the concept of character education in the teaching of gratitude in QS. Ibrahim (14): 7 is both targῑb (motivation) and tarhῑb (threat). This concept will make humans remain in the circle of goodness, who is always patient and grateful to Allah SWT. There are nine values of character education in the teaching of gratitude: trustworthiness, qanā'ah, creativity, hard work, trustworthiness, optimism, caring for others, tawaduk, and istiqamah. These values will be attached to someone who makes gratitude a habit that can be both a motivation and a threat (targῑb wa tarhῑb). These nine character values will have implications for increasing devotion to Allah SWT and increasing compassion for fellow creatures.

A Zaydī Qur’an Commentary from Yemen: An Introduction to Tajrīd al-Kashshāf maʿa ziyādat nukat liṭāf

This article provides an introduction to Tajrīd al-Kashshāf, a Qur’an commentary written by the Yemeni Zaydī scholar Ibn Abī’l-Qāsim (d. 837/1433–1434) that remains unpublished. Despite his reputation as a partisan Zaydī, Ibn Abī’l-Qāsim’s Qur’an commentary draws exclusively upon Sunni tafsīr works, especially al-Zamakhsharī’s al-Kashshāf, al-Wāḥidī’s al-Wasīṭ, and Ibn al-Jawzī’s Zād al-masīr. Through a careful analysis of his commentary on the Sūrat al-Najm (Q. 53) and Q. 5:55, this article illuminates Ibn Abī’l-Qāsim’s sources and exegetical techniques. It contains a critical edition of Ibn Abī’l-Qāsim’s commentary on Sūrat al-Najm and highlights the intimate relationship between Zaydī and Sunni Qur’anic exegesis.

التفسیرالبیانی للقرآن الکریم اورنظرات فی کتاب اللہ کا تجزیاتی مطالعہ

Twentieth century could be termed as the period when a renewed interest was seen in the Qur’ānic exegesis. Included in the long list of exegetes during this period are some women commentators of the Qur’ān, such as ‘Ā’ishah bint al-Shātī’ and Zaynab al-Ghazālī. This paper aims to analyze their commentaries of the Qur’ān, while focusing on their respective methodologies. A survey of ‘Ā’ishah’s commentary, al-Tafsīr al-Bayānī li ’l-Qur’ān al-Karīm, indicates that she focuses on the apparent meaning of the text of the Qur’ān and has tried to present the rhetorical and linguistic aspects of the verses (Āyāt) of the Qur’ān. On the other hand, Zaynab in her commentary, Naẓarāt fī Kitāb Allāh, primarily relies on the traditional methods of the Qur’ānic exegesis i.e., tafsīr bi ’l-riwāyah.

Counter Discourse on the Idea of Islamic State and Formalization of Religion in the Qur’anic Exegesis of KH. Abdurahman Wahid

This research discusses KH Abdurrahman Wahid’s Qur’anic interpretation written in his articles around the 2002–2003 period. Initial studies of the text show that Gus Dur was only active in elaborating the Qur’anic verses in his articles after he stepped down from the president and Chairman of the PBNU. This initial observation then raised questions regarding his lack of interpretation during Orde Baru (New Order), primarily when he served as Chairman of PBNU. Thus, what context finally made Gus Dur want to include the interpretation of the Qur’an in his article? This paper answers these questions using a descriptive-interpretive method. The theory used is the critical discourse analysis by Teun A. Van Dijk, which contains three steps, namely text analysis, personal and social cognition, and context. Furthermore, the results reveal that: (1) there is a discourse contest in the democratic transition period between those who are pro with an Islamic state and those against it; (2) Gus Dur positioned himself as a party against the idea of an Islamic state. It happened when Gus Dur used the verses of the Qur’an to strengthen his argument; (3) Gus Dur’s interpretation which prioritizes the principle of humanity and can reach a wider audience, has implications indirectly for the development of the interpretation of the Qur’an in Indonesia.

Quraish Shihab’s Quranic Exegesis on Interreligious Harmony and its Relevance to the Contemporary Western Hermeneutics

This paper discusses Quraish Shihab's Quranic Exegesis and its relevance to the hermeneutics framework of Martin Heidegger and Jurgen Habermas to trace Islamic moderation in Indonesia. The issue of interreligious harmony is the main theme of discussion. The type of library research is used in this research, where data is drawn from books, journal articles, and audio-video files. This paper is divided into three parts. The first part presents Quraish Shihab's qur’anic exegesis on inter-religious harmony, which was delivered at Lentera Hati and written in some of his works. The second part of the paper discusses Heidegger's facticital hermeneutics and Habermas's critical hermeneutics. The third part tries to integrate the qur’anic exegesis of Shihab with the hermeneutics concepts of Heidegger and Habermas. This effort of relevance is divided into two points of analysis. The first point juxtaposes Shihab and Heidegger in existentialist philosophical analysis. The second point juxtaposes Shihab and Habermas in intersubjective communication analysis. The paper shows the stringing network of meaning expressed by Quraish Shihab with contemporary western hermeneutics. Therefore, the paper argues that the religious thought of contemporary Indonesian exegete, M. Quraish Shihab, is relevant to the philosophical thoughts of contemporary philosophers, such as Heidegger and Habermas.

Maqamat Sufi dan Tafsir Alquran

”The history of Qur’anic Exegesis shows that there is a pattern of interpretation of the Qur’an that originates not only from reasoning (ta'aqquli), but also from spiritual emanations (at'ta'ammul ad-diniyyah). The importance of understanding the exegetical patterns/models driven by the Sufis, in order to become a better alternative to the patterns of understanding/interpreting the Qur’an. This article will conduct an analysis with a focus on: Sufi interpretation; scientific analysis and religious appreciation, discourse of meaning in Sufi interpretation, and patterns/models of al-Qusyairi's Sufistism interpretation. The research framework used is Abdullah Saeed's hierarchy of values to read the hierarchy of meaning of the Sufi al-Qusyairi interpretation. The findings of this research include: Sufi interpretation is a tafir based on knowledge (knowledge) and the depth of Islamic charity (experience). Al-Qusyair Sufi interpretation is elaborates between knowledge and Islamic spiritual experience. In the discourse of meaning, Sufi interpretation is based on the condition of the Sufi soul at different states (ahwal) and spiritual levels (maqamat). However, mystical perception of the Qur’an must come to terms with its birth meaning. The Sufistic interpretation of al-Qusyairi can combine the meaning of isyariyyah with the meaning of lahiriah verse. Al-Qusyairi understands that the contents of the Koran have three levels of meaning according to the level of maqa>m in the concept of tasawwuf, namely: 'irfani, burhani and bayani.

The Influence of Muhammad Abduh in Indonesia

Muhammad Abduh had a remarkably profound and lasting impact in Indonesia. His reformist ideas had a strong repercussion in the political and social landscape of the region. They were readily adopted by major Islamic movements, notably Muhammadiyah, al-Irshad and Persatuan Islam (Persis). Abduh’s Tafsir al-Manar deeply influenced some momentous works of Qur’anic exegesis, such as Tafsir al-Azhar, Tafsir al-Qur’an al-Karim, Tafsir al-Qur’an al-Madjid (Tafsir al-Nur), Tafsir al-Misbah and Tafsir al-Furqan. His Majallat al-Manar, which was planned and collaborated with Rashid Rida since 1898, highly inspired reform-oriented scholarship evident in journals such as al-Munir, and al-Dhakhirah al-Islamiyah. This study aims to analyze the influence of Abduh’s modernism in Indonesia. It attempts to discover the implication of his principle and philosophical tradition in the religious reform and modern movement in Indonesia. The method of study is based on qualitative approaches, using content analysis method. It was conducted based on library method to investigate the related data from primary and secondary sources. The data was analyzed using descriptive-analytical approaches, by way of inference (istisqa’) and deductive (istinbat) method. The paper concluded that Abduh had profound and extensive influence in the Archipelago, especially his impact on Islamic reform and renewal (islah and tajdid) in Indonesia.

Muhammad Abduh and His Epistemology of Reform: Its Essential Impact on Rashid Rida

<p>This paper analyze the influence of Muhammad ‘Abduh on his chief disciple, Muhammad Rashid Rida. Rida was the leading advocate of Abduh’s rational principle and modern ideas through his writing in <em>Tafsir al-Manar</em> (<em>The Manar Commentary</em>) and <em>Tarikh al-Ustadh al-Imam Muhammad Abduh</em> (<em>Biography of Muhammad Abduh</em>). <em>Tafsir al-Manar</em> is a Qur’anic exegesis based on rational approach outlined by Muhammad ‘Abduh and the <em>Tarikh</em> is a comprehensive biography of the life and works of Muhammad Abduh printed in three volumes that significantly documented Abduh’s lasting influence and legacy in modern Egypt. Rida continued to resolutely champion the ideas of reform through <em>Majallat al-Manar</em> (<em>al-Manar Journal</em>) that highly reverberated Abduh’s principles and remarkably claimed extensive influence in contemporary Islamic world.</p>

Akram Khan’s Approaches to Biblical Sources in His Tafsīrsoho Qur’an Sharif

This paper examines, following an analytical and descriptive methodology, Akram Khan’s approaches towards Biblical sources in his commentary on Qur’an known as Tafsīrsoho Qur’an Sharif (The Noble Qur’an with Tafsīr), and, thereby, intends to understand his methodology in Qur’anic exegesis. Akram Khan denies the acceptance of Biblical sources more than once in his work. Even he attacks on authors and narrators who narrated, or allowed them in their works or showed a positive approach towards them. Akram Khan’s rigorous stance against Biblical narratives and strong criticism of the exegeses who allowed those sources in their works can often lead to the assumption that he simply does not find Biblical sources reliable, like many classical and modern writers. But a close inspection reveals that it is not the soundness and validity of Biblical sources what makes him reject them, rather it is more about his preference of reason and rationalism.