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<![CDATA[MENGUNJUNGI TEMPAT SUCI; RAGAM MOTIVASI WISATA RELIGIOUS ]]>
<![CDATA[Ah. Fawaid, Ah. Fawaid]]>
<![CDATA[ JURNAL KARSA (Terakreditasi No. 80/DIKTI/Kep/2012) Vol 18, No 2 (2010): Islam,Budaya dan Tourism ]]>
Publisher : <![CDATA[STAIN PAMEKASAN ]]>
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<![CDATA[Â Ah. Fawaid (Penulis, dosen STAIN Pamekasan, Jl. Pahlawan Km. 04 Pamekasan, Kontak, fawaid.sjadzili@gmail.com) Â Â Abstract The journey to the sacred place is a fairly old tradition. In the history of ancient civilization, the sacred place became a magnet for religious believers to do the pilgrimage and magical rituals. The sacred place has become a tourist object from generation to generation. To visit the sacred place is not always identical with rural communities, communities that often are identified as followers of khurafat. Visiting the sacred place is also a city-educated public interest. Like the form of tourism in general, visiting the sacred place may be just pure entertainment, education, or indeed release a spiritual thirst for community. Kata-kata kunci tourism, wisata religius, migrasi, travel]]>
<![CDATA[DINAMIKA KAJIAN AL-QURâAN DI BARAT DAN DAMPAKNYA PADA KAJIAN AL-QURâAN KONTEMPORER ]]>
<![CDATA[Fawaid, Ah.]]>
<![CDATA[ NUANSA: Jurnal Penelitian Ilmu Sosial dan Keagamaan Islam Vol 10, No 2 (2013) ]]>
Publisher : <![CDATA[STAIN PAMEKASAN ]]>
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DOI: 10.19105/nuansa.v10i2.170
<![CDATA[Dalam perkembangannya, seiring dengan kebangkitan Islam pada abad pertengahan, Barat berupaya mendalami Islam. Sebagai pintu masuk memahami Islam adalah dengan memahami Al-Qurâan. Oleh karena itu, model kajian Al-Qurâan pertama yang dilakukan Barat adalah penerjemahan Al-Qurâan ke Bahasa Latin dan bahasa Eropa lainnya kemudian berkembang pada kajian lain terkait dengan Al-Qurâan. Ada dua teori yang digunakan yaitu: teori kesinambungan dan perubahan (continuity dan change theory) dan teori âpeminjaman budayaâ (cultural borrowing theory). Tulisan ini menjawab bagaimana asal-usul kajian Al-Qurâan di Barat? Bagaimana potret dan dinamika kajian Al-Qurâan di Barat? Bagaimana pengaruh kajian Al-Qurâan di Barat bagi kajian Al-Qurâan kontemporer? Dengan pendekatan teoritik semacam ini mengungkap asal-usul perjumpaan Islam dan Barat bermula ketika ketika Islam meluas hingga Spanyol. Tulisan ini menggunakan pendekatan kualititatif dengan aksentuasi pada model penelitian bibliografis. Kajian Al-Qurâan di Barat berdampak pada dinamika kajian Al-Qurâan di belahan dunia lainnya, tidak terkecuali di kalangan umat Islam. Massifnya dunia percetakan menjadikan pertukaran gagasan demikian gencar menyebar. Ditambah lagi dengan kemajuan teknologi yang memungkinkan semua orang dengan mudah mengakses berbagai informasi. Melalui jurnal dan buku-buku yang diterbitkan atau diunggah di dunia maya, menjadikan informasi itu dengan mudah dibaca di berbagai penjuru dunia. Selain itu, investasi pengetahuan melalui beasiswa Islamic Studies ke berbagai pusat kajian Islam di Barat turut membantu âpenularanâ kajian Barat tentang Al-Qurâan ke para koleganya di dunia Islam.]]>
<![CDATA[TRADISI IJTIHAD: MENGEMBALIKAN SEMANGAT PROGRESIVITAS ISLAM ]]>
<![CDATA[Fawaid, Ah.]]>
<![CDATA[ ULUL ALBAB Jurnal Studi Islam Vol 11, No 1 (2010): Islamic Studies ]]>
Publisher : <![CDATA[Universitas Islam Negeri Maulana Malik Ibrahim Malang ]]>
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DOI: 10.18860/ua.v0i0.2414
<![CDATA[The tradition of ijtihad became a rare activity conducted. This tradition on the other hand seems to be the authority of the religious elite and another hand, yet the tradition of ijtihad which should be further developed. It became the spirit of Islamic progressivity. Without this tradition, Islam seems to be frozen and stutter for the challenges of the times. It must be realized that the current challenge may be resolved not merely refer to the creativity of the past. Contemporary challenges must be faced and solved by the present creativity as well. Creativity is a time only in the context of time resolve the problem and not always just as drawn to the matter at different times. Any period has a different way and solution in accordance with the challenges of his time. Similarly, each community has a different solution when faced with problems, even at the same time and same problem. This is where the interpretation of reality gave birth to the diversity of interpretation of a role as well as the diversity of truth. And moving the tradition of ijtihad is one of the efforts to mobilize Islam.]]>
<![CDATA[Qadimisme versus Jadidisme dan Dinamika Ulama di Asia Tengah ]]>
<![CDATA[Ah. Fawaid]]>
<![CDATA[ Islamica: Jurnal Studi Keislaman Vol. 12 No. 1 (2017): September ]]>
Publisher : <![CDATA[Postgraduate Studies of Universitas Islam Negeri Sunan Ampel Surabaya, Indonesia ]]>
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DOI: 10.15642/islamica.2017.12.1.1-21
<![CDATA[This article attempts to answer two questions: how is the genesis of Islam in Central Asia and how is the dynamics of ‘ulama related to the fragmentation of qadimism and jadidism. There is no doubt that ‘ulama played important role in spreading Islam and Islamic civilization, including in Central Asia. They got involved in the process of diversification of Islamic teaching and contributed to the struggle against colonialism. However, with modernity the ‘ulama underwent fluctuative relation with each other. Diverse responses to modernity resulted in the diversity of ways of actualization in coping with social problems. The rise of jadidism that was reacted by qadimism constituted a modern phenomenon in Central Asia when the ulama attempted to respond modernity. The diversity of ways of actualization caused the relation between qadimism and jadidism problematic. On another occasion, however, the ulama could contribute to each other, especially when they shared the same interest.]]>
<![CDATA[Saving Lives and Limiting the Means and Methods of Warfare: Five Indonesian Tafsīr Views ]]>
<![CDATA[Ulya Fikriyati]]>;
<![CDATA[Ah. Fawaid]]>
<![CDATA[ Al-Jami'ah: Journal of Islamic Studies Vol 60, No 1 (2022) ]]>
Publisher : <![CDATA[Al-Jami'ah Research Centre ]]>
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DOI: 10.14421/ajis.2022.601.167-198
<![CDATA[Protection of non-combatants and restrictions on methods of warfare are two essential aspects of jus in bello. Dawoody’s and Hashmi’s theory states that the classical Islamic scientific tradition discusses jus in bello much more than contemporary Islamic studies do. Contemporary studies are more preoccupied with deciphering jus ad bellum as a response to the West’s stigma against Islam. This article examines the theory in the realm of Qur’anic interpretation (tafsīr). Five authoritative Indonesian tafsīrs will be the samples; Tarjumān al-Mustafīd, Marāḥ Labīd, Al-Azhar, Al-Miṣbāḥ, and Firdaws al-Naʻīm. The first two tafsīrs represent the classical era, the third came from the transitional era, and the last two tafsīrs originated from the contemporary era. The article examines the shifting trend through two main issues in humanitarian law: protection of non-combatants, civilians, and civilian objects, and limits on the methods and means of war.[Perlindungan terhadap yang bukan kombatan dan pembatasan model perang merupakan aspek penting dalam prinsip hukum jus in bello. Teori Dawood dan Hashmi menyatakan bahwa dalam tradisi pengetahuan Islam klasik justru lebih banyak membahas jus in bello daripada studi Islam kontemporer. Studi kontemporer cenderung menceritakan jus ad bellum sebagai respon terhadap stigmatisasi barat pada islam. Artikel ini akan membahas lima tafsir Qur’an yaitu: Tarjumān al-Mustafīd, Marāḥ Labīd, Al-Azhar, Al-Miṣbāḥ, dan Firdaws al-Naʻīm. Dua yang awal mewakili masa klasik, tafsir ketiga berasal dari masa transisi dan dua yang terakhir mewakili masa kontemporer. Artikel ini juga membahas pergeseran trend kajian melalui dua isu penting yaitu perlindungan pada non kombatan, sipil dan objek sipil dan pembatasan pada metode dan peralatan perang].]]>
<![CDATA[Paradigma Sufistik Tafsir Al-Qur'an Bedi'uzzaman Said Nursi dan Fethullah Gulen ]]>
<![CDATA[Ah. Fawaid]]>
<![CDATA[ SUHUF Vol 8 No 1 (2015) ]]>
Publisher : <![CDATA[Lajnah Pentashihan Mushaf Al-Qur'an ]]>
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DOI: 10.22548/shf.v8i1.16
<![CDATA[The article is about to describe the esoteric interpretation of Said Nursi and Fethullah Gulen, its similarities and differences. By using the theory of the social history of interpretation's thought, this paper reveals that neither Nursi nor Gulen alike use the esoteric paradigm in the interpretation of the Qur'an. Esoteric paradigm in Quranic interpretation become an effective strategy used those who live in secular milieu, so they are looking for 'cool atmosphere' in disseminating the Qur'anic to the community who are being attacked by Western civilization and the secular system. Esoteric paradigm in Qur'anic interpretation developed by Nursi and Gulen not absolutely reduces the rule of 'aql besides of qalb and ruh. All three (aql, qalb, and ruh) are used in a balanced way in wading through the ocean of the Qur'an. Besides, Nursi and Gulen refute what Goldziher said that Sufism is the foreign doctrine in Islamic tradition. The Qur'anic interpretation developed by Nursi and Gulen seems more populist interpretation rather than academic debate.]]>
<![CDATA[DINAMIKA KAJIAN AL-QUR’AN DI BARAT DAN DAMPAKNYA PADA KAJIAN AL-QUR’AN KONTEMPORER ]]>
<![CDATA[Ah. Fawaid]]>
<![CDATA[ NUANSA: Jurnal Penelitian Ilmu Sosial dan Keagamaan Islam Vol. 10 No. 2 (2013) ]]>
Publisher : <![CDATA[Research Institute and Community Engagement of IAIN MADURA ]]>
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DOI: 10.19105/nuansa.v10i2.170
<![CDATA[Dalam perkembangannya, seiring dengan kebangkitan Islam pada abad pertengahan, Barat berupaya mendalami Islam. Sebagai pintu masuk memahami Islam adalah dengan memahami Al-Qur‟an. Oleh karena itu, model kajian Al-Qur‟an pertama yang dilakukan Barat adalah penerjemahan Al-Qur‟an ke Bahasa Latin dan bahasa Eropa lainnya kemudian berkembang pada kajian lain terkait dengan Al-Qur‟an. Ada dua teori yang digunakan yaitu: teori kesinambungan dan perubahan (continuity dan change theory) dan teori “peminjaman budaya” (cultural borrowing theory). Tulisan ini menjawab bagaimana asal-usul kajian Al-Qur‟an di Barat? Bagaimana potret dan dinamika kajian Al-Qur‟an di Barat? Bagaimana pengaruh kajian Al-Qur‟an di Barat bagi kajian Al-Qur‟an kontemporer? Dengan pendekatan teoritik semacam ini mengungkap asal-usul perjumpaan Islam dan Barat bermula ketika ketika Islam meluas hingga Spanyol. Tulisan ini menggunakan pendekatan kualititatif dengan aksentuasi pada model penelitian bibliografis. Kajian Al-Qur‟an di Barat berdampak pada dinamika kajian Al-Qur‟an di belahan dunia lainnya, tidak terkecuali di kalangan umat Islam. Massifnya dunia percetakan menjadikan pertukaran gagasan demikian gencar menyebar. Ditambah lagi dengan kemajuan teknologi yang memungkinkan semua orang dengan mudah mengakses berbagai informasi. Melalui jurnal dan buku-buku yang diterbitkan atau diunggah di dunia maya, menjadikan informasi itu dengan mudah dibaca di berbagai penjuru dunia. Selain itu, investasi pengetahuan melalui beasiswa Islamic Studies ke berbagai pusat kajian Islam di Barat turut membantu „penularan‟ kajian Barat tentang Al-Qur‟an ke para koleganya di dunia Islam.]]>
<![CDATA[Kritik Terjemah YouTubi Buya Syakur Yasin atas Terjemahan Al-Qur’an Kemenag RI menurut Hermeneutika ]]>
<![CDATA[Musrifah, Muhimmatus Sa'adah]]>;
<![CDATA[Ah. Fawaid]]>
<![CDATA[ MAGHZA Vol 9 No 2 (2024): Juli-Desember 2024 ]]>
Publisher : <![CDATA[Fakultas Ushuluddin Adab dan Humaniora (FUAH), Universitas Islam Negeri Profesor Kiai Haji Saifuddin Zuhri Purwokerto ]]>
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DOI: 10.24090/maghza.v9i2.11085
<![CDATA[Al-Qur’an dan Terjemahannya yang diterbitkan oleh Kemenag RI selalu terbuka dalam menerima kritik dan saran untuk perbaikan terjemahan. Sebuah terjemahan tidak pernah mewakili Al-Qur’an, namun terjemahan dalam hal ini dilakukan dengan tujuan mempermudah masyarakat untuk mengetahui isi Al-Qur’an. Kritik terhadap terjemahan Al-Qur’an muncul dari berbagai pihak, termasuk Buya Syakur yang mengkritik Al-Qur’an dan Terjemahannya edisi 2019 dengan disiarkan melalui kanal YouTube. Ia sebagai pakar linguistik mengkritik terjemahan lafaz basmalah sebagai sampel atas kesalahan terjemahan yang diterbitkan Kemenag. Dalam hal ini, penulis akan mengkaji konstruksi kritik Buya Syakur pada saat melontarkan kritik terhadap terjemahan Al-Qur’an Kemenag. Penelitian ini mengandalkan tiga video dari kanal YouTube, dengan masing-masing durasi sepanjang 1:36:25, 7:31, dan 5:03. Untuk memahami konstruksi kritik terjemah Buya Syakur, penulis akan menggunakan hermeneutika Schleiermacher sebagai pisau analisis. Dalam hermeneutika Schleiermacher, proses interpretasi dilakukan melalui dua tahap, yaitu interpretasi gramatika dan interpretasi psikologis. Kajian ini mengungkapkan bahwa penggunaan bahasa Buya Syakur yang sederhana namun kritis tidak terlepas dari karakteristik pemikirannya yang analitis, kritis dan sistematis. Buya Syakur telah memberikan kontribusi terhadap kajian Al-Qur’an dan Terjemahannya edisi penyempurnaan 2019. Meskipun terdapat miskonsepsi antara kritik Buya Syakur dan penerjemahan Al-Qur’an Kemenag edisi 2019.]]>
<![CDATA[Maqâshid al-Qur’ân dalam Ayat Kebebasan Beragama Menurut Thahâ Jâbir al-‘Alwânî ]]>
<![CDATA[Fawaid, Ah.]]>
<![CDATA[ Madania: Jurnal Kajian Keislaman Vol 21, No 2 (2017): DECEMBER ]]>
Publisher : <![CDATA[Universitas Islam Negeri (UIN) Fatmawati Sukarno Bengkulu ]]>
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DOI: 10.29300/madania.v21i2.571
<![CDATA[Maqâshid al-Qur’ân in the Verses of Religious Freedom in Interpretation of Thahâ Jâbir al-’Alwânî. This article is aimed at describing Thahâ Jâbir al-‘Alwânî’s interpretation on various verses dealing with the issues of religious freedom. Adapting an approach of maqâshid al-Qur’ân, the present paper comes to answer two main issues on the true of Alwânî’s maqâshid al-Qur’ân perception and the theoretical application of Alwânî’s maqâshid al-Qur’ân in interpreting verses of religious freedom. According to ‘Alwânî, it was concluded that there are three main segments that he called al-maqâshid al-Qur’âniyyah al-hâkimah: (1) al-tawhîd, (2) al-tazkiyah, and (3) al-‘umrân. ‘Alwânî stated that freedom of interfaith religion is important goal of sharia meaning. Freedom of interfaith religion, on the other hand, is one of the important embodiments in believing the God and tauhid. Seeing this pattern, the later purpose of the Quran is tazkiyah. This term is a value that enables people apply the message, fulfill the promise, and can perform the tasks of the caliphate. When such principles are implemented, something appears that Alwânî called ‘umrân as the next purpose of the Quran can be manifested well. ‘Umrân or ‘prosperity’ in which human being performs as a khalifah actually can create baldatun thayyibatun wa rabbun ghafûr as the real welfare.]]>
<![CDATA[KISAH KARUN DALAM AL-QUR’AN: PERSPEKTIF MAQĀṢID AL-QUR’AN YŪSUF AL-QARḌĀWĬ DALAM KAYFA NATA‘ĀMAL MA‘A AL-QUR’ĀN AL-‘AẒĬM ]]>
<![CDATA[Halir Ridla, Moh]]>;
<![CDATA[Fawaid, Ah]]>
<![CDATA[ REVELATIA Jurnal Ilmu al-Qur`an dan Tafsir Vol. 3 No. 1 (2022) ]]>
Publisher : <![CDATA[IAIN Madura ]]>
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DOI: 10.19105/revelatia.v3i1.6320
<![CDATA[It is profoundly noteworthy to uncover the meaning and purpose of the story in the literature scope, compared to merely recognize its figure, storyline, time and place perspective. Like the story in the Quran which occasionally has a complicated plot and is partially understood. This study aims to answer two issues, there were Karun story portrait in the Quran and the theoretical application of maqāṣid al-Qur՛ān of Yūsuf al-Qarḍawĭ in revealing the messages within Karun story. This study inferred that the Karun story in the Quran disembogued to some of the main objectives of the Quran as stated by Yūsuf al-Qarḍawĭ. There are four of seven maqāṣid al-Qur՛ān which are relevant to the Karun Story as follows: (1) the call of faith; (2) worship; (3) soul purification; and (4) guarantee of the others’ property. These four maqāṣid al-Qur՛ān are the most essential elements related faith.]]>
