Tafsir Kontemporer: Metodologi, Paradigma  dan Standar Validitasnya

Zulaiha, Eni

doi:10.15575/jw.v2i1.780

Cited by 33 publications

(30 citation statements)

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“…In another occasion, he did not respond ethnocentrically (that it is his group which is superior and that others are inferiors) to the infidels who insulted and sometimes threw him when they were preached by him. On the contrary, he always gave them the prayers so that they have the guide of God (Zulaiha, 2017).…”

Section: Pluralism In Islammentioning

confidence: 99%

Pluralism in the Light of Islam

Rahman

Setia

2021

jis

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Kemajemukan tidak bisa dihindari, seolah-olah itu adalah takdir manusia. Tetapi manusia sendiri seringkali tidak dapat mentolerir pluralitas ini. Karena intoleransi semacam inilah perang, intimidasi, pengusiran, konflik, dan kekacauan terjadi sepanjang waktu. Padahal, kemajemukan ini merupakan fenomena yang tak terbantahkan. Kita hidup dalam kemajemukan dan kita secara aktif atau pasif terlibat dalam dan bagian dari kemajemukan ini. Kemajemukan melekat pada semua gerakan spasial kita. Oleh karena itu, penerimaan dan eksistensi dengan orang lain atau hidup berdampingan dengan asumsi kesetaraan dalam bingkai kemajemukan adalah kebutuhan yang sangat penting. Karena kemajemukan ini selayaknya menjadi alat relasi bagi manusia untuk hidup damai dengan sesamanya. Namun demikian, agama dalam kehidupan masyarakat yang sebenarnya bisa menjadi fenomena yang sepenuhnya saling bertentangan. Seperti banyak agama lain, Islam juga sering menjadi penyebab konflik. Oleh karena itu, penting untuk melihat lagi apa pandangan Islam yang sebenarnya tentang pluralisme ini langsung dari sumbernya yang sah (yaitu, Al-Qur'an dan Sunnah). Kajian analisis tekstual ini dapat dijadikan pegangan bagi para tokoh Islam yang bergulat sehari-harinya dengan permasalahan kemajemukan di berbagai level pergaulan masyarakat.

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Section: Pluralism In Islammentioning

confidence: 99%

Pluralism in the Light of Islam

Rahman

Setia

2021

jis

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“…M. Quraish Sihab menegaskan bahwa dari keempat metode tafsir tersebut, metode tahlili dan metode maudhui adalah metode yang paling banyak digunakan oleh para pengkaji Al-Qur'an (Yamani, 2015). Pemilihan kedua metode tersebut dinilai dapat memudahkan para pengkaji Al-Qur'an dalam menjawab segala persoalan umat manusia dengan mengkajinya melalui Al-Qur'an (Zulaiha, 2017).…”

Section: Pendahuluanunclassified

Hakikat Tafsir Maudhu’i dalam al-Qur’an

Nazhifah

Karimah

2021

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This study aims to describe the nature of the interpretation of maudu'i in etymology, terminology and use of the word maudu'i in the Qur'an and the study of interpretation. Research on the interpretation of maudu'i has been carried out by many reviewers of the Qur'an, both in terms of its meaning in language or terms as well as in terms of its application to a particular theme. The research method used in this research is descriptive-analysis and book research. The results of this study are that the word maudu'i is found in the Qur'an 24 times, with one of its meanings being to determine something that is used in a problem or topic. From this, the term maudu'i can be applied to the study of interpretation with the term maudu'i interpretation or in Indonesian known as thematic interpretation. Maudu'i interpretation is a method of interpreting the Qur'an by collecting verses that have the same theme or topic of discussion and also the same purpose and then analyzing them in detail as contained in the rules of tahlili interpretation, explaining their meaning and imposing the laws in it.

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“…Sebab seperti yang kita ketahui bahwa Nabi Muhammad saw. di utus dengan membawa syareat Islam yang beberapa elemennya merupakan tradisi umat terdahulu, seperti: ibadah shalat, puasa, haji dan banyak lagi ibadah yang lainnya (Zulaiha, 2017).…”

Section: Pendahuluanunclassified

Ideologi Islam Tradisionalis Dalam Tafsir

Mulyaden

2021

jis

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Indonesian Islam consists of various groups and organizations, including Traditional Islam or a group that combines Islamic teachings with local customs and Islamic customs throughout the world. This study aims to identify the interpretation of traditional Islamic ideology from relevant references. It used a qualitative method, collected primary and secondary data from the literature study, and explained them through the descriptive analysis method. The results showed that some of the Traditional Islamic Groups are members of the Nahdlatul Ulama organization and others. They have unique characteristics, including exclusive and not accept others’ opinions outside the group. This group has a powerful network and spreads to remote areas through Pondok pesantren. The spread began with the entry of Islam to Indonesia in Sumatra, especially Aceh, and in Java through Wali Songo. Then, it produced great ulama who spread throughout the remote area and founded pesantren or Islamic boarding schools. They spread traditional Islamic teachings through oral and written in the pesantren. They published many written works in the religious field covering fiqh, Sufism, tasawuf, and tafsir. They had two learning methods, namely sorogan and bandungan. At first, in learning tafsir, they only used because as teachers and very simple pass it on. They thought that appreciating classic works is an appreciation of tradition. But after getting a lot of criticism from the reformists (modernists), they began to expand the teachings to various tafsir and wrote more about it. In writing tafsir, they often involve the traditionalist ideology based on Islam Aswaja (Ahlu Sunnah Waljamaah). They wrote about Aswaja's interests in the tafsir, especially as rebuttals to reformist groups, both in the fields of fiqh, tauhid, and tasawuf as contained in the tafsir of KH. Ahmad Sanusi.

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Tafsir Kontemporer: Metodologi, Paradigma dan Standar Validitasnya

Cited by 33 publications

References 0 publications

Pluralism in the Light of Islam

Pluralism in the Light of Islam

Hakikat Tafsir Maudhu’i dalam al-Qur’an

Ideologi Islam Tradisionalis Dalam Tafsir

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