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<![CDATA[Lokalitas Tafsir Nusantara: Dinamika Studi al-Qur’an di Indonesia ]]>
<![CDATA[Zaiyadi, Ahmad]]>
<![CDATA[ Al-Bayan: Jurnal Ilmu al-Qur'an dan Hadist Vol 1 No 1 (2018): 2018 ]]>
Publisher : <![CDATA[LPPM Sekolah Tinggi Ilmu Al-Qur'an Wali Songo Situbondo ]]>
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DOI: 10.35132/albayan.v1i1.1
<![CDATA[Tafsir Nusantara is a manifestation of the assessment and Quranic writing in Nusantara. The arrival of a Al-Qur’an interpretation in Nusantara can not be separated from the process of the assessment and writing it as part of an effort by Ulama’ in understanding and spread the Islamic Teachings. In this context, Locality of the nuance also coloring variety of Quranic interpretation, both in assesment of the Quranic interpretation in mushalla, mosque, and Islamic boarding school and the writing of interpretation by using local symbolic in form like pegon or latin. In other aspect, the contribution of Middle East Ulama influences many Nusantara ulama’s thats makes genealogy of thought that forming a different tendency in each season. This is seem to the figure of Jalaludin As-Suyuti with Tafsir Al-Jalalain in the form of Ijmaly interpretation, very influences on tafsir nusantara’s products in the classic time such as Tarjuman Al-Mustafid writing by Abdur Rauf As-Sinkili. In the modern times, the figure of Muhammad Abduh through his masterpiece Tafsir Al-Manar, by using tahlily method and Adab al-Ijtima’i approach also give very strong influence to the birth of local Ulama’s products. Starting from Tafsir Al-Qur’an Al-Karim by Muhammad Yunus, Tafsir Al-Azhar by Buya HAMKA and Tafsir Al-Misbah by Quraish Shihab also using social approach. Its culmination, when the influence of modern linguistic in the contemporary period with contextual approach like Major Times of Qur’an by Fazlur rahman inspires scholars nusantara’s thought as the figure of Nurcholis Majid who influences of research thematic verses interpretation in islamic universities. Thus, this study will focus on local Ulama interpretation in the dynamics of the Al-Quran study in indonesia that growing now, as was the theme of social includes, terminology of Kafir, Ahlul Kitab and Non-Muslims.]]>
<![CDATA[Ujian Nabi Ibrahim Menjadi Pemimpin ]]>
<![CDATA[Zaiyadi, Ahmad]]>
<![CDATA[ Al-Bayan: Jurnal Ilmu al-Qur'an dan Hadist Vol 1 No 2 (2018): 2018 ]]>
Publisher : <![CDATA[LPPM Sekolah Tinggi Ilmu Al-Qur'an Wali Songo Situbondo ]]>
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<![CDATA[The exams of Allah to his servant, is a gift that contains virtue values. Abraham is a prophet, who had the virtue of being appointed as a leader for himself, his family and people. The leadership of the Abraham did not go through an instant process, in the Qur'an it was told how Abraham had been tested by God several times in the form of orders or prohibitions. Because of his obedience to God he was able to carry out all these commands perfectly, so that in the end God glorified himself as well as some of his descendants as leaders of the people. Jews, Christians and Islam including religion delivered by the descendants of the prophet Ibrahim. thus, God's examination of Abraham can be explored through verses about the examination of Allah to the Abraham.]]>
<![CDATA[Khitan Perempuan dalam Sunan Abu Daud ]]>
<![CDATA[Romziana, Luthviyah]]>;
<![CDATA[Zaiyadi, Ahmad]]>
<![CDATA[ Al-Bayan: Jurnal Ilmu al-Qur'an dan Hadist Vol 3 No 1 (2020): 2020 ]]>
Publisher : <![CDATA[LPPM Sekolah Tinggi Ilmu Al-Qur'an Wali Songo Situbondo ]]>
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DOI: 10.35132/albayan.v3i1.81
<![CDATA[The word khitan (circumsion) come from the word khatn, wich mean that the part that is cut from the boys or the girls genetalia. Khitan from prophet Ibrahim in the past also get circumcision althought his age is 80 years old. Khitan (circumsion) for girl known by the term female genital cutting and female circumsion. Practically, female genital is done by cutting of all clitoris then saw it until remain a little hole. Where this practice model is used many times at the Pharaoh's time in ancient Egypt as an effort oppression of women and decrease sexual libido. In this case, circumsion for girl will be explained at hadits that was narated by Abu Dawud. Keyword: Khitan, female genitale mutilation, Sunan Abu Dawud]]>
<![CDATA[Telaah Analisis Iddah Bagi Perempuan Berbasis Al-Qur’an Dan Sains ]]>
<![CDATA[Andika, Rindi]]>;
<![CDATA[Ismail, Ismail]]>;
<![CDATA[Zaiyadi, Ahmad]]>
<![CDATA[ Al-Bayan: Jurnal Ilmu al-Qur'an dan Hadist Vol 6 No 2 (2023): 2023 ]]>
Publisher : <![CDATA[LPPM Sekolah Tinggi Ilmu Al-Qur'an Wali Songo Situbondo ]]>
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DOI: 10.35132/albayan.v6i2.450
<![CDATA[Iddah merupakan masa penantian seorang perempuan pasca jatuhnya talaq dari seorang suami atau karena wafat. Selain untuk masa berkabung, masa penantian tersebut juga untuk membebaskan rahim perempuan yang tercerai dari keberadaan janin. Dalam iddah, status perceraian berdampak pada jenis iddah yang akan lakukan oleh seorang perempuan. Di sisi lain, teruntuk wanita yang tertalak karena suaminya meninggal atau talak mati diwajibkan kan pula menjalani masa iddah dan ihdad, yaitu meninggalkan berbagai bentuk berhias diri baik dengan pakaian maupun atribut perhiasan lainnya. Wanita yang berada dalam masa iddah tidak sepenuhnya terlepas dari suami. Pada klasifikasi tertentu, seorang perempuan yang sedang berada dalam masa iddah juga masih memiliki beberapa hak yang dapat ia peroleh. Dengan metode desktiptif-analisis, tulisan ini mencoba memaparkan sekaligus menganalisa terhadap diskursus tentang iddah dalam al-Qur’an dan Sains beserta macam dan nilai-nilai aksiologis di dalamnya dimana iddah merupakan bagian dari sebuah perjalanan pernikahan seorang wanita pasca terjadinya perceraian.]]>
<![CDATA[Tafsir al-Ṭabarī dan Riwayat Problematik: Pendekatan Intertekstual dalam Tradisi Naratif menurut McAuliffe ]]>
<![CDATA[Zaiyadi, Ahmad]]>;
<![CDATA[Kunti Rofikoh]]>
<![CDATA[ Journal of Islamic Scriptures in Non-Arabic Societies Vol. 2 No. 2 (2025): Journal of Islamic Scriptures in Non-Arabic Societies (JISNAS) ]]>
Publisher : <![CDATA[Kuras Institute ]]>
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DOI: 10.51214/jisnas.v2i2.1451
<![CDATA[This article examines the story of the Prophet Muhammad’s ﷺ marriage to Sayyidah Zainab bint Jahsh as narrated in QS. al-Aḥzāb: 37–38, employing a narrative-critical approach to Tafsīr al-Ṭabarī, with a primary focus on problematic ḥadīths (al-dakhīl) that have shaped interpretations of the text. One of the contested reports suggests that the Prophet ﷺ fell in love with Zainab after seeing her unveiled—an account that lacks a sound chain of transmission and directly contradicts the doctrinal principle of prophetic infallibility (ma‘ṣūmiyyah). Unlike Isrā’īliyyāt, which stem from Judeo-Christian traditions, these problematic reports originate from within early Islamic narratives and were often transmitted uncritically in classical exegesis. Using Jane Dammen McAuliffe’s framework—emphasizing intertextuality and narrative framing—this study argues that classical tafsīr is not ideologically neutral, but shaped by selective citation and narrative construction that can obscure the theological intent of the Qur’anic text. Accordingly, tafsīr is understood not merely as an exegetical explanation of scripture, but as a discursive space where meaning and authority are continually negotiated. The article concludes that a critical re-reading of the Zainab episode is necessary to cleanse it of unsound reports and to reaffirm its Qur’anic purpose: the abrogation of pre-Islamic adoption practices (tabannī) and the establishment of divine law above inherited social norms.]]>
<![CDATA[Penafsiran Ayat-Ayat Kisah Penciptaan Nabi Adam Dalam Perspektif Tafsir Maqasidi ]]>
<![CDATA[Zaiyadi, Ahmad]]>
<![CDATA[ Al-Bayan: Jurnal Ilmu al-Qur'an dan Hadist Vol 8 No 2 (2025): 2025 ]]>
Publisher : <![CDATA[LPPM Sekolah Tinggi Ilmu Al-Qur'an Wali Songo Situbondo ]]>
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DOI: 10.35132/albayan.v8i2.1278
<![CDATA[Artikel ini menjelaskan secara ekplisit tentang ayat-ayat kisah penciptaan Nabi Adam dengan perspektif Tafsir Maqasidi. Pembacaan ini sebagai rekontruksi atas kisah-kisah dalam al-Qur’an yang sering kali dianggap sebagai cerita-cerita yang melegenda saja. Padahal dalam kisah-kisah tersebut banyak sekali hikmah. maksud dan sirri didalamnya. Sehingga membahas tentang kisah penciptaan Nabi Adam yang ada dalam al-Qur’an dengan perspektif tafsir maqasidi sangat penting untuk membaca ulang ayat-ayat yang terkandung di dalamnya sampai masuk pada tahapan maksud (maqasidi) yang dikisahkan. Penelitian ini bertujuan untuk mendeskripsikan ayat-ayat kisah penciptaan Nabi Adam dengan perspektif Tafsir Maqasidi. Adapun metode yang digunakan dalam penelitian ini adalah metode deskriptif kualitatif studi pustaka. Hasil penelitian ini menunjukkan bahwa penafsiran kisah penciptaan Nabi Adam dalam surat al-Baqarah ayat 30-34 perspektif Tafsir Maqasidi adalah bahwasanya Penciptaan Nabi Adam dari bentuk apapun tidak membedakan secara substansi kecuali memberikan manfaat dan dampak positif bagi lingkungan. Karena sesungguhnya Allah menciptakan Nabi Adam sebagai khalifah untuk melestarikan bumi dan kekhalifahan tersebut dilanjutkan generasi saat ini, jadi tugas manusia sebagai khalifah mengemban amanah untuk menjaga dan mengelolah bumi untuk diambil manfaatnya bukan dieksploitasi, walaupun generasi saat ini seringkali membuat kerusakan dimuka bumi, padahal mereka memiliki potensi mengetahui dampak dari kerusakan yang dapat merugikan diri sendiri maupun orang lain.]]>
<![CDATA[Penafsiran Ayat-Ayat Kisah Penciptaan Nabi Adam Dalam Perspektif Tafsir Maqasidi ]]>
<![CDATA[Zaiyadi, Ahmad]]>
<![CDATA[ Al-Bayan: Jurnal Ilmu al-Qur'an dan Hadist Vol 8 No 2 (2025): Juni ]]>
Publisher : <![CDATA[LPPM Sekolah Tinggi Ilmu Al-Qur'an Wali Songo Situbondo ]]>
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DOI: 10.35132/albayan.v8i2.1278
<![CDATA[Artikel ini menjelaskan secara ekplisit tentang ayat-ayat kisah penciptaan Nabi Adam dengan perspektif Tafsir Maqasidi. Pembacaan ini sebagai rekontruksi atas kisah-kisah dalam al-Qur’an yang sering kali dianggap sebagai cerita-cerita yang melegenda saja. Padahal dalam kisah-kisah tersebut banyak sekali hikmah. maksud dan sirri didalamnya. Sehingga membahas tentang kisah penciptaan Nabi Adam yang ada dalam al-Qur’an dengan perspektif tafsir maqasidi sangat penting untuk membaca ulang ayat-ayat yang terkandung di dalamnya sampai masuk pada tahapan maksud (maqasidi) yang dikisahkan. Penelitian ini bertujuan untuk mendeskripsikan ayat-ayat kisah penciptaan Nabi Adam dengan perspektif Tafsir Maqasidi. Adapun metode yang digunakan dalam penelitian ini adalah metode deskriptif kualitatif studi pustaka. Hasil penelitian ini menunjukkan bahwa penafsiran kisah penciptaan Nabi Adam dalam surat al-Baqarah ayat 30-34 perspektif Tafsir Maqasidi adalah bahwasanya Penciptaan Nabi Adam dari bentuk apapun tidak membedakan secara substansi kecuali memberikan manfaat dan dampak positif bagi lingkungan. Karena sesungguhnya Allah menciptakan Nabi Adam sebagai khalifah untuk melestarikan bumi dan kekhalifahan tersebut dilanjutkan generasi saat ini, jadi tugas manusia sebagai khalifah mengemban amanah untuk menjaga dan mengelolah bumi untuk diambil manfaatnya bukan dieksploitasi, walaupun generasi saat ini seringkali membuat kerusakan dimuka bumi, padahal mereka memiliki potensi mengetahui dampak dari kerusakan yang dapat merugikan diri sendiri maupun orang lain.]]>
<![CDATA[Lokalitas Tafsir Nusantara: Dinamika Studi al-Qur’an di Indonesia ]]>
<![CDATA[Zaiyadi, Ahmad]]>
<![CDATA[ Al-Bayan: Jurnal Ilmu al-Qur'an dan Hadist Vol 1 No 1 (2018): Januari ]]>
Publisher : <![CDATA[LPPM Sekolah Tinggi Ilmu Al-Qur'an Wali Songo Situbondo ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.35132/albayan.v1i1.1
<![CDATA[Tafsir Nusantara is a manifestation of the assessment and Quranic writing in Nusantara. The arrival of a Al-Qur’an interpretation in Nusantara can not be separated from the process of the assessment and writing it as part of an effort by Ulama’ in understanding and spread the Islamic Teachings. In this context, Locality of the nuance also coloring variety of Quranic interpretation, both in assesment of the Quranic interpretation in mushalla, mosque, and Islamic boarding school and the writing of interpretation by using local symbolic in form like pegon or latin. In other aspect, the contribution of Middle East Ulama influences many Nusantara ulama’s thats makes genealogy of thought that forming a different tendency in each season. This is seem to the figure of Jalaludin As-Suyuti with Tafsir Al-Jalalain in the form of Ijmaly interpretation, very influences on tafsir nusantara’s products in the classic time such as Tarjuman Al-Mustafid writing by Abdur Rauf As-Sinkili. In the modern times, the figure of Muhammad Abduh through his masterpiece Tafsir Al-Manar, by using tahlily method and Adab al-Ijtima’i approach also give very strong influence to the birth of local Ulama’s products. Starting from Tafsir Al-Qur’an Al-Karim by Muhammad Yunus, Tafsir Al-Azhar by Buya HAMKA and Tafsir Al-Misbah by Quraish Shihab also using social approach. Its culmination, when the influence of modern linguistic in the contemporary period with contextual approach like Major Times of Qur’an by Fazlur rahman inspires scholars nusantara’s thought as the figure of Nurcholis Majid who influences of research thematic verses interpretation in islamic universities. Thus, this study will focus on local Ulama interpretation in the dynamics of the Al-Quran study in indonesia that growing now, as was the theme of social includes, terminology of Kafir, Ahlul Kitab and Non-Muslims.]]>
<![CDATA[Ujian Nabi Ibrahim Menjadi Pemimpin ]]>
<![CDATA[Zaiyadi, Ahmad]]>
<![CDATA[ Al-Bayan: Jurnal Ilmu al-Qur'an dan Hadist Vol 1 No 2 (2018): Juni ]]>
Publisher : <![CDATA[LPPM Sekolah Tinggi Ilmu Al-Qur'an Wali Songo Situbondo ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
<![CDATA[The exams of Allah to his servant, is a gift that contains virtue values. Abraham is a prophet, who had the virtue of being appointed as a leader for himself, his family and people. The leadership of the Abraham did not go through an instant process, in the Qur'an it was told how Abraham had been tested by God several times in the form of orders or prohibitions. Because of his obedience to God he was able to carry out all these commands perfectly, so that in the end God glorified himself as well as some of his descendants as leaders of the people. Jews, Christians and Islam including religion delivered by the descendants of the prophet Ibrahim. thus, God's examination of Abraham can be explored through verses about the examination of Allah to the Abraham.]]>
<![CDATA[Khitan Perempuan dalam Sunan Abu Daud ]]>
<![CDATA[Romziana, Luthviyah]]>;
<![CDATA[Zaiyadi, Ahmad]]>
<![CDATA[ Al-Bayan: Jurnal Ilmu al-Qur'an dan Hadist Vol 3 No 1 (2020): Januari ]]>
Publisher : <![CDATA[LPPM Sekolah Tinggi Ilmu Al-Qur'an Wali Songo Situbondo ]]>
Show Abstract
|
Download Original
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Original Source
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Check in Google Scholar
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DOI: 10.35132/albayan.v3i1.81
<![CDATA[The word khitan (circumsion) come from the word khatn, wich mean that the part that is cut from the boys or the girls genetalia. Khitan from prophet Ibrahim in the past also get circumcision althought his age is 80 years old. Khitan (circumsion) for girl known by the term female genital cutting and female circumsion. Practically, female genital is done by cutting of all clitoris then saw it until remain a little hole. Where this practice model is used many times at the Pharaoh's time in ancient Egypt as an effort oppression of women and decrease sexual libido. In this case, circumsion for girl will be explained at hadits that was narated by Abu Dawud. Keyword: Khitan, female genitale mutilation, Sunan Abu Dawud]]>
