Konstruksi Hermeneutika Tafsir Sufi

The debate of scholars on Sufi interpretation is caused by differences in the methods and sources of interpretation used. Some scholars think that the Sufi interpretation does not have a theoretical method. It is only based on the findings of the Sufis when reading the Qur’an. In fact, the 'urafā' are considered to have violated the rules or regulations that apply in the realm of interpretation in general. Some others consider that the Sufi interpretation does not ignore the interpretive signs that have been agreed upon by the commentators. This interpretation only tries to explain the various dimensions of the meaning of the Qur'an. This paradigm difference necessitates a methodological study of the methods and steps of the Sufi interpretation in an effort to explain esoteric meaning of the Qur'an. This study uses an analytical-comparative method. The research found that that Sufi interpretation has a hermeneutic construction that is different from other methods of interpretation. The differences can be seen from the sources and methods used. Apart from using linguistic instruments, sufistic interpretation uses ‘irfān (intuitive knowledge) which is obtained through kasyf (inspiration). For Sufis, knowing God’s intention as stated in His Kalām can only be done by using knowledge that comes directly from Him, not by looking at the context of the text.

Kontekstualisasi Konsep Jihad Dalam Al-Qur’an (Q.S Al-Nisa [4]: 95) Sebagai Upaya Preventif Covid-19)

The concept of jihad from time to time and from generation to generation undergoes various changes depending on circumstances. However, most people only understand jihad as a battle on the battlefield with a sword or other weapon. Jihad is basically meant to exert power seriously. In the current context, in the midst of a global pandemic can resistance to the corona virus be considered a jihad? This is interesting and has novelty to study. This research is a library research (literature study). Research data sources consist of primary and secondary sources; the primary sourcis the Qur'an especially Q.S Al-Nisa [4]: 95 and secondary sources are all literature relating to the theme. The method used is descriptive-analytical method with Abdullah Saeed's contextual interpretation theory approach. Based on the results of research, resistance to the corona virus can be considered as jihad on the grounds that in the context of the first community jihad (in Q.S al-Nisa [4]: 9) was waging war to protect themselves, lives, property and others. If drawn into the context of the current pandemic, it has something in common, namely to protect lives. The difference lies in that if at that time the war against humans, while currently fighting against the virus. In relation to the intensity of the danger, it is now more dangerous because of its impacts on various things such as economic and social. If the form of jihad in the time of the Prophet was with war using weapons; swords, arrows, horses, spears, treasures and so on, so now the use of weapons; masks, soap, handsanitzer, tools of self protection, other medical devices, possessions and so on.

Evolusi Madrasah Tafsir Al-Qur’an di Mesir: Penelusuran Era dan Tipologi Media

Humans are always obsessed with a newness. They are trying to display and apply a newness in various aspects of life. The same practice is also happen in Egyptian exegesis school. Although not as old as the exegesis school in Mecca, Medina, Kufa and Basra, the exegesis school in Egypt are interesting to be examined in reason of its exist from the classical to the contemporary era. The stretched era definitely requires an evolution. This article explores the evolution of media used in delivering Qur'anic interpretation and commentaries along these eras in Egypt. Using a historical approach, the evolution of exegesis school in Egypt can be mapped into three main phases. The classical phase uses the oral and written media (manuscripts), the transitional phase uses printing (magazines/printed books) and electronic media (radio / television), and the contemporary phase uses digital media.

Model Penafsiran Kisah oleh Muhammad Abduh dalam Al-Manar: Studi Kisah Adam pada Surah Al-Baqarah

This paper aims to criticize Tafsir al-Manar, Muhammad Abduh's monumental work as a pioneer of modern interpretation, which criticizes classical interpretative works, which he considers to be too story oriented, then offers a method of interpreting stories that focuses on `ibrah narratives, although not maximally. This study is a research library, using a semantic perspective as a knife of analysis, through three approaches; interpretation, content analysis, and hermeneutics. This study found that Abduh had applied the method of interpretation of the verse of the story that he had conceived. From the perspective of semantic interpretation and study, Abduh interprets verse by verse, studies the meaning of lughah, and reviews balaghah, munasabah, which focuses on hida'i (hidayah) and intiqadi (critical studies), and does not use hadiths. That is, Abduh is consistent with the Salaf pattern in interpreting the story, namely positioning it as mutasyabihat, and holding to the principle; tanziih, tasliim, and tafwiidh, and anti-takwil.

Analisis Kemampuan Membaca Al-Qur’an Dalam Perspektif Sosiologi Pengetahuan

MAN 1 Malang is one of the formal educational institutions in Malang regency under the auspices of the Ministry of Religious Affairs. The vision and mission includes forming students who are religious and carry out religious activities in daily life. One indicator that must be met to become a religious individual is to be able to understand and carry out the contents contained in the holy book of the Qur'an. A necessity to be able to understand the contents of a person must be able to read it. With this background, this study focuses on three problems: (1) How to portray the ability of MAN students in reading the Qur'an, (2) What is the process of internalizing students in their environment, especially those who cannot read the Qur'an, and (3) How is the principal's effort in dealing with students who cannot read the Qur'an. This research is a study of the sociology of education. The method used in this research is descriptive qualitative, which is one type of research that aims to describe and understand certain phenomena. The approach used is the sociology of knowledge. Namely revealing a phenomenon using knowledge that develops in the wider community. The findings in this study are (1) Of the 952 students of MAN 1 Malang, there were 49 students who could not read the Qur'an. This phenomenon is contrary to the existing vision and mission. (2) The internalization process greatly affects the ability of students to read the Qur'an. These factors include family support, environmental conditions, family conditions and student internal factors. (3) Efforts made by MAN 1 Malang to succeed in its vision and mission are to hold a Qur'an reading guidance program for students who have not been able to.

Menjadi Mukmin Sejati Prespektif Al-Qur’An: Telaah Tafsir Jalālain

The dynamics of Muslims are increasingly complex today. There are only some Muslims have adequate insights of religious knowledge. What is considered as a truth (absolute truth) relates to contestation of right opinions among them. The paper aims to describe the existence of good Muslims in the Qur'an based on the Jalālain interpretation or analysis which is very popular all over the world. A qualitative research using normative approach was done through the book interpretation of mauḍu'i and linguistics and sociohistorical with asbābun nuzūl used in this study to find out the meaning of the Qur'anic verses about good Muslims. The results of this study showed that first, good Muslims are those who are balanced and proportional in the piety of spiritual and social faith. Second, there were many definitions of good Muslims in the Qur'an which need to be addressed wisely because they are provocative and debatable such as the words hijrah and jihad. Finally, the study also showed that most substantial meanings of being a good Mulim maintained ukhwah (brotherhood values) and harmony among people.

Hadis Dan Politik: Kebijakan Taqlīl al-Riwāyah pada Masa Abu Bakar al-Shiddiq dan Umar Bin al-Khaṭṭāb

There were differences of attitudes taken by the caliphs Abu Bakr al-Siddiq and Umar bin al-Khattab in the narration of the hadith, as compared to those carried by the Prophet Muhammad. In his time, the Prophet (SAS) invited and motivated the Companions to narrate the hadith to others. But the caliphs Abu Bakr al-Siddiq and Umar bin al-Khattab carried out a different policy between the obligations of the Companions to tighten the narrations of the traditions of the Prophet SAW or called taqlid al-riwayah. The paper aims to discuss taqlid al-riwayah policy based on background, forms, and objectives. They were related to the policy and bring up the positive and negative of the application of the policy to the development of hadith in the aftermath. The results of the study found that there were political and social factors that cause policies to be taken. They oppose politics, oppose false prophets, the number of people who apostatize, and do not run Islamic law with kaffah, exchanging friends who gave false traditions. The taqlil al-riwayah policy takes various forms. They are to reduce narration, strictness (tatsabbut) in accepting competition, punishing and renewing friends who had multiply the narration of traditions. The traditions of the Prophet Muhammad were from mistakes and falsification. Besides, this policy also opposes the development of traditions, both regarding the positive, preserved, authenticity and quality of the traditions of the Prophet SAW and also does not violate false traditions (maudhu ') among Muslims. It is also free of negative impacts. According to part of the distribution and the list of traditions, the Prophet (PBUH), the lively discussion of hadith meanings and the delay in the process of codifying the traditions of the Prophet PBUH.

Meninjau Ulang Dekonstruksi Konsep Aurat Wanita Dalam Teori Batas Ala Muhammad Syahrur

Muhammad Syahrur is one of the figures who is concerned in the issue of female Aurat. Although his presence is very controversial, but he still tries to formulate his own concept. According to him, Allah SWT has set the period of Aurat concept since the time of the Prophet Adam and Eve. In fact, for him the measurement of Aurat is ashame and has nothing to do with halal and haram. Through the Theory of boundary, Syahrur sets minimum and maximum limits to deconstruct the concept of females’ Aurat. However, this method is considered wrong because it is to eliminate the sacredity of religious texts and contradict with the opinions among majority of scholars.

Rekonstruksi Pemahaman Hadis dan Sunnah Menurut Fazlur Rahman

This article aims to reveal Fazlur Rahman's thoughts about hadith and sunnah. His view of the hadith originated from the controversy in understanding the hadith by the Orientalist. According to the Orientalist, the Hadith lies Muslims in the first century of the emigration and not the words, deeds and decrees of the Prophet. Thus, it is their words that were based on the Prophet Muhammad. A literary survey was used to find out Fazlur Rahman's thoughts. It was carried out by tracing some of Fazlur Rahman's works or articles that discussed Fazlur Rahman's and Orientalist thoughts on the hadith. Thus it was found that the hadith according to Fazlur Rahman related to his rebuttal to Orientalist thought is a hadith originated from the Prophet and not the result of the fabrication of the early Muslim period. Meanwhile, the concept of sunnah which was stated by the Orientalists was considered invalid, because according to them, sunnah was a valid concept and operative since the beginning of Islam. It is valid for all time.

Fenomena Penolakan Jenazah Covid-19 Perspektif Hadis di Indonesia

The phenomenon of rejection of Covid-19 corpses is rife at the moment. Prophet Muhammad never refused the corpse who died from a virus or years. The instructions from the Messenger of Allah in the management of the body should follow the ways of burial, because it was feared the stench, and became wild animal food. But some people still refused the burial of Covid-19' corpses because of the pretext of excessive fear with the virus. Whereas in Islam the body must be accepted with pleasure and treated well. However, what happened in some cases, the people were afraid of receiving the corpses. It also happened when they wanted to be buried. Furthermore, some rejected the body and the medical team who wanted to bury it. This paper discusses the phenomenon of the rejection of the corpses of Covid-19 from the perspective of the hadith. The research in this qualitative paper is a type of library research with a hadith contextualization approach. It can be concluded that, first, it is not justified to reject the corpses of Covid-19 because the Messenger of Allah never rejected the body due to the plague and they have the privilege of martyrdom in the afterlife. Second, the solution to the rejection of the body is to continue to administer the body following government protocols and always follow the Shari'a to avoid all martyrdom.