TEMA-TEMA KAJIAN AL-QUR’AN DI BARAT PERSPEKTIF FAZLUR RAHMAN (1919-1988)

Western scholars have written on various themes or topics on the Qur'an so that the number of works or literature on this issue is very large. One of the Muslim scholars who carried out a mapping of the theme of al-Qur'an studies in the West was Fazlur Rahman (1919-1988). He was one of the Muslim scholars who had studied and taught in the West, so that his scientific authority was recognized by many circles. This paper aimed to analyze the typology or specific themes of al-Qur'an research in the context of literature developing in the Western world in general, especially before and during Rahman's time. Using historical analysis methods and literature criticism, Rahman mapped all literature related to the study of the Koran in the West into three main themes. First, literature or works attempted to prove that the Qur'an had been influenced by Judeo-Christian teachings. Second, literary literature examined the chronological arrangement of verses and surahs of the Koran. Third, literatures studied the Koran in general or certain topics. The discourse of the study of the Qur'an in the West cannot be separated from these three themes.

TRADISI SELAKARAN SEBAGAI RITUAL HAJI DI DESA KEMBANG KERANG DAYA NUSA TENGGARA BARAT

This research is a qualitative descriptive study that discussed the tradition of selakar as a hajj ritual in the village of Kembang Kerang Daya, West Nusa Tenggara. This research was a field research. The approach used in this research was phenomenology. The data sources in this study were obtained directly from religious leaders, traditional leaders, the Kembang Kerang Daya village community and various literatures. Data collection methods used were observation, interviews, and data analysis. The focus of this research was to know how the implementation of selakaran activities as a pilgrimage ritual in the village of Kembang Kerang Daya, what factors influence the continuity of this tradition and how the selakar tradition influences people's religious behavior. From this research it was found that selakar as a hajj ritual is something that must be carried out by people who are going to perform Hajj. This religious practice is included in the phenomenon of the living Qur'an-Hadith which is based on the QS. Al-Ahzab: 56 and traditions about the commands and obligations of praying as a form of love for the Prophet. By carrying out the tradition of selakar, namely reading sholawat, dzikir and do’a, according to them it will be reassuring, bring blessings in life and it is believed that it will also benefit people who are performing Hajj, such as safe traveling, staying healthy, enthusiastic in carrying out worship and get the hajj done. In addition, there is an important meaning from the existence of this tradition, namely the practice of spiritual worship that cannot be eliminated in people's lives.

PENAFSIRAN ULI AL-AMR PADA KITAB MARAH LABID KARYA NAWAWI AL-BANTANI

Imam Nawawi al-Bantani is one of the Indonesian scholars who was influential in the spread of Islam in the early 19th century. One of his thoughts on the interpretation of the concept of uli al-amr is contained in Mara>h Labi>d, according to Nawawi al-Bantani, it is forbidden to obey a leader who is wrong and not legally elected (a colonizer). The interpretation of Nawawi al-Bantani at one time certainly contradicts the interpretation of Islamic scholars in general, which requires further reading on all matters affecting its interpretation products. U>li al-amr is all scholars from among the ahlu al-h}alli wa al-'aqdi, true leaders and a just ruler. As long as the rules and orders do not conflict with the Qur'an, sunnah, ijma ’, and qiyas, obeying the uli al-amr command is a must.

PENGARUH WAHABISME DALAM TAFSIR AYAT-AYAT TAJSIM, TASHBIH DAN TAWASSUL PADA KARYA AL-‘UTHAIMIN

This study aims to analyze the forms of tajsi> m and tashbi> h in the interpretation of Sheikh al-’Uthaimin. Although this statement was strongly rejected by Sheikh al-’Uthaimin himself and Muh{ammad bin ‘Abd al-Wahhab. This analysis is focused on 4 verses, surat al-Rah{ma>n verse 27, Hu>d verse 37, Maidah verse 64, al-Shu>ra> verse 11, and al-Ma>’idah. In addition, the meaning of tawassul Surat al-Ma> 'idah verse 35 and al-Ah{za>b verse 56 was also studied. After research using descriptive analysis method with library research approach model, it was concluded that interpretation Sheikh al-'Uthaimi>n related to the verses of tajsi>m and tashbi>h, whether it is in the work of tafsir or non-tafsirnya. According to him, God has a face, hands, and both eyes. Then was {i> is what is meant by the prophet or saint, according to al-’Uthaimin this is a form of falsehood.

TOLERANSI BERAGAMA DALAM TAFSIR ULAMA JAWA (Telaah Pemikiran KH. Misbah Musthofa dalam Tafsir al-Iklil)

The 2001 WTC bombing incident has made Islam called a terrorist religion and continues to stigmatize radicalism, even recently, it is anti-semitic. The embedding of stigmas has made many scholars try to bring back a paradigm that Islam is a tolerant religion and has universal compassion, even though some Islamic scholars later went too far in interpreting this tolerance, there was an understanding of religious equality. This research discussed Misbah Musthofa's perspective of religious tolerance by using prophetic social science analysis. There are two important points that can be deduced from his thoughts regarding tolerance. First, people of other religions must be treated well and fairly as long as they are not bad to us. Second, this attitude of tolerance must be accompanied by the belief that Islam is the only true religion (positive pluralism). In general, his thoughts regarding religious tolerance are very much in line with the pillars of humanization, liberation and transcendence in prophetic social sciences and are sufficiently capable of eradicating bad stigma against Islam.

RESEPSI JAMA’AH MASJID AL-AWWAB DESA PUNDUNG SLEMAN TERHADAP SHALAWAT NGELIK

Shalawat Ngelik is a recitation of blessings using the rhythm of Javanese style accompanied by high-pitched voice or high intonation. This tradition existed in the village of Pundung, Sleman for approximately 50 years. In this article, the discussion was the reception or response of the people of the village of Pundung, Sleman, especially the jama’ah of Al-Awwab mosque to the existence of Shalawat Ngelik. This research was a qualitative research with data collection techniques combining field research and library research. Analysis of the reception of the Jama'ah Masjid Al-Awwab in the village of Pundung, Sleman on the Shalawat Ngelik using reception typology categorized by Ahmad Rafiq, namely exegesis receptions, aesthetic receptions, and functional receptions. The indication of exegesis reception is seen in Kyai Nur Iman's understanding of Q.S. al-Ahzab [33]: 56. It is the basis idea of Shalawat Ngelik. Meanwhile, the aesthetic receptions can be seen in the recitation of Shalawat which is done by Ngelik, which is using Javanese style rhythms with a shrill voice or high intonation. It should be noted that the recitation of the Shalawat Ngelik using Javanese verse still refers to the Shalawat Barzanji. Finally, the functional reception is indicated by the influence on the attitudes and behavior of the Jama'ah Masjid Al-Awwab, Pundung, Sleman village. Among them, getting closer to Allah Swt, love more and make Rasulullah SAW as a role model, and by reading Shalawat Ngelik his heart becomes peaceful.

PROFIL PEREMPUAN DURHAKA DAN SALIHAH DALAM Q.S. AL-TAHRIM [66]: 10-12

This paper discusses the study of disobedient and pious women in QS. Al-Tah}rim [66]: 10-12. It is limited to the letter and three verses because these three verses specifically tell about female characters. The purpose of this paper is to obtain a clearer and deeper interpretation of these verses so that a comprehensive understanding of the verse content is obtained. In addition, it is also to find out the typical women mentioned in the verse and the characteristics attached to them so that they deserve to be mentioned as typical for which class of women. From the results of the studies that have been carried out and also moving on from the interpretations of the verse, it is found that in verses 10-12 there are two typical women. First, the disobedient woman mentioned in verse 10. In this verse, it tells of two wives of the Prophet, namely Noah and Lut, who betrayed her husband and did not justify her husband's prophetic message, but said that her husband was crazy and leaked the secret of the arrival of guests. guest (angel) of her husband to his people. As a result of this action, Allah placed in hell with his people even though they were wives of the Prophets. Second, pious women, as seen from verses 11-12. In this verse, it tells about the faith of Asiyah, the wife of Fir'aun and also talks about Maryam who always worships and keeps her honor.

PESAN MORAL DIBALIK KISAH NABI MUSA DAN NABI KHIDIR DALAM QS. AL-KAHFI (Studi Atas Penafsiran al-Razi dalam Mafatih al-Ghayb)

The story of Prophet Musa and Prophet Khidir is one of the stories that is quite representative of the stories contained in the Al-Qur'an. The narrative description in the Al-Qur'an is certainly interesting to study. In presenting the story, al-Qur'an often uses metaphorical language and analogy which is alleged to be able to bridge the limited human ratio with the language of the al-Qur'an which is completely unlimited. This article examined the moral message behind the story of Prophet Musa & Prophet Khidir according to Fakhruddin al-Razi in his Tafsir, Mafa> tih al-Ghayb. This research was included in the literature review which was presented using the maud {u> 'i interpretation method and Gadamer's philosophical hermeneutic approach. Based on the search, it was found that in interpreting this story, al-Razi considered a number of aspects such as internal relationships (aspects of munasabah) and the external context of the text (asbabun nuzul). In addition, based on Gadamer's theory of historical consciousness (awareness of historical influences), al-Razi was still influenced by his background as an ash'ariyyah. The reinterpretation of three important events in this story sequence shows the moral message of the story about the importance of tawa>d}u’(humility), so that humans are always able to guard their behaviuor from being arrogant (takabbur), be patient in facing all tests and are determined.

MAQĀṠID AL-QUR’AN AL-GHAZALI DALAM KITAB SIRĀJ AL-ṬĀLIBĪN KARYA SYEKH IḤSĀN AL-JAMPESI

This article talk about maqāṣid al-Qur’ān on exegesis worked by Syaikh Ihsan Jampes, aspecially toward some verses at book of Sirāj aṭ-Ṭālibῑn vol. II. For that, there are three question should be answer; about the type of Quranic-exegesis, the operational process of Maqasid Alquran, and finally the main theme of Maqasid Alquran on the book of Sirāj aṭ-Ṭālibῑn vol. II. So, by using study of library-research and descriptive-analysis writing, otomatically the researcher make those verses as object of material and the book as primary-object soon the other books as secondary, such as book of Jawāhir al-Qur’ān worked by al-Ghazali. The results of this research are; firstly, the book of Sirāj al-Ṭālibῑn use type of tafsir isyari just to explain the majority exegesis of those verses within. Secondly, by modelling of maqāṣid al-Qur’ān arranged by al-Ghazali, the researcher find at least 80 main-verses on the book of Sirāj al-Ṭālibῑn, which is talking about knowing of Allah and the prophectic-wisdom are more dominate themes than about life of mankind. Thirdly, the implication of those, there are two big groups of maqāṣid following maqāṣid al-Qur’ān of al-Ghazali; monotheism-escatology, and wellnes during other themes such as morality, wisdom, islamology, and properiousity of mankind. Four of these big themes bring to some understanding that the main maqāṣid al-Qur’ān on the book of Sirāj aṭ-Ṭālibῑn is the wellness (kemaslahatan) on the world and hereafter for all mankind.

TAFSIR EKOLOGIS DAN PROBLEMATIKA LINGKUNGAN (Studi Komparatif Penafsiran Mujiyono Abdillah dan Mudhofir Abdullah Terhadap Ayat-Ayat Tentang Lingkungan)

Tafsir ekologis adalah suatu penafsiran yang dilakukan dengan objek penafsiran berupa ayat-ayat Alquran yang terkait dengan tema ekologi, dengan menggunakan analisa keilmuwan berbasis ekologi, serta terdapat nuansa keberpihakan terhadap permasalahan lingkungan hidup. Perumusan konsep pelestarian lingkungan hidup dalam perspektif al-Quran merupakan suatu keniscayaan, sebagaimana yang telah digagas oleh Mujiyono Abdillah dan Mudhofir Abdullah. Hal iniberkaitan dengan fungsi al-Qur`an sebagai sumber nilai dalam Islam yang memiliki kepedulian tinggi terhadap permasalahan lingkungan, bahkan dapat dikatakan sebagai kitab suci yang berwawasan lingkungan. Adapun metode yang digunakan dalam tulisan ini adalah deskriptif-analitis. Tulisan ini menemukan bahwa: 1) Mujiyono Abdillah menjadikan tafsir ekologis sebagai landasan untuk mengembangkan konsep eko-teologi sebagai tanggapan atas persoalan lingkungan. 2) Mudhofir Abdullah turut menjadikan tafsir ekologis sebagai landasan untuk mengembangkan konsep-eko-syariah sebagai solusi alternatif atas persoalan lingkungan.