Articles
<![CDATA[Pengaruh Mazhab Mufassir Terhadap Perbedaan Penafsiran ]]>
<![CDATA[Atabik, Ahmad]]>
<![CDATA[ Journal of Islamic Studies and Humanities Vol 2, No 1 (2017) ]]>
Publisher : <![CDATA[UIN Walisongo Semarang ]]>
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DOI: 10.21580/jish.21.2516
<![CDATA[This article explores the influence of aqidah and fiqh mazhab or sect in different interpretations. The interpreters prefer using the word ikhtilaf to be juxtaposed with interpretation. Ibnu Taimiyah mentions an article ikhtilaf al-salaf fi al-tafsir in the book Muqaddimah fi Usul al-Tafsir and the other scholars' works. The interpretation difference is divided into two parts, variative difference (tanawwu') and contradictory disputes (tadad). Both of those interpretation difference forms occured among the scholars, but in terms of difference (contradictory) quantity is relative small. In this article, it is found that mazhab mufassir often influence their interpretation result. Affiliation of mazhab fiqh is very influencial on an interpreter's interpretation. The affiliation of kalam also influences a mufassir in interpreting the verses of the Qur'an. The influence of this difference leads to various interpretation and enriches the scientific treasures in Islamic religion.* * *Artikel ini mengeksplorasi tentang pengaruh mazhab aqidah dan fiqih dalam perbedaan penafsiran. Para ahli tafsir lebih memilih penggunaan kata ikhtilaf untuk disandingkan dengan penafsiran. Semisal, Ibnu Taimiyah menyebut sebuah pasal ikhtilaf al-salaf fi al-tafsir dalam kitab Muqaddimah fi Usul al-Tafsir, serta karya ulama-ulama lainnya. Perbedaan penafsiran dibagi menjadi dua bagian, yakni perbedaan variatif (tanawwu’), dan perselisihan kontradiktif (tad}a>d). Kedua bentuk perbedaan penafsiran itu, terjadi dikalangan para ulama, namun dari segi kuantitasnya perbedaan (kontradiktif) relatif kecil. Dalam artikel ini, ditemukan bahwa mazhab mufassir seringkali mempengaruhi hasil penafsirannya. Afiliasi terhadap mazhab fiqih sangat berpengaruh pada penafsiran seorang penafsir. Begitu juga, afiliasi terhadap mazhab kalam juga sangat mempengaruhi seorang mufassir dalam menafsirkan ayat-ayat al-Qur’an. Sehingga, pengaruh perbedaan ini menyebabkan banyaknya penafsiran yang beragam dan memperkaya khazanah keilmuan dalam agama Islam.]]>
<![CDATA[EPISTEMOLOGI HADIS: Melacak Sumber Otentitas Hadis ]]>
<![CDATA[Atabik, Ahmad]]>
<![CDATA[ RELIGIA Vol 13 No 2: Oktober 2010 ]]>
Publisher : <![CDATA[IAIN Pekalongan ]]>
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DOI: 10.28918/religia.v13i2.182
<![CDATA[Quran and Hadith have different historical side. This different implicates the differences of science development affiliated with them. One of them, that are very significant, is their link from the period of the prophet Mohammad to us. Quran as the first source of Islamic teaching –no doubt– comes to us by tasalsul or tawâtur (handed down from person to person for generations). Hadith, on the other hand, if it is examined carefully, has only little that is tawâtur, and most of them can be said as Hadith âhâd. In this paper, I will try to examine the epistemological side of Hadith. How to know its link from the Prophet to us? Certainly, a tool that is able to bridge and examine the problems around the first source or the Prophet period that is out of our coverage is needed. I give some suggestions to know it. Two of them are the isnâd or sanad system and the concept of tawâtur. The existence of sanad and its tawâtur, will, of course, clarify the position of the text or the source of Islamic teaching is really from the Prophet as a messenger.]]>
<![CDATA[FAKTOR IBU YANG BERHUBUNGAN DENGAN PRAKTIK PEMBERIAN ASI EKKLUSIF DI WILAYAH KERJA PUSKESMAS PAMOTAN ]]>
<![CDATA[Atabik, Ahmad]]>
<![CDATA[ Unnes Journal of Public Health Vol 3 No 1 (2014): Unnes Journal of Public Health ]]>
Publisher : <![CDATA[Universitas Negeri Semarang in cooperation with Association of Indonesian Public Health Experts (Ikatan Ahli Kesehatan Masyarakat Indonesia (IAKMI)) ]]>
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DOI: 10.15294/ujph.v3i1.3534
<![CDATA[Tujuan penelitian ini untuk mengetahui Mengetahui faktor ibu yang berhubungan dengan praktik pemberian ASI eksklusif di wilayah kerja Puskemas Pamotan Kabupaten Rembang tahun 2012. Jenis penelitian ini Explanatory Research dengan pendekatan cross-sectional. Sampel berjumlah 58 ibu menyusui. Instrumen penelitian yang digunakan dalam penelitian ini adalah kuesioner. Analisis data dilakukan secara univariat dan bivariat (Chi-Square). Hasil penelitian ini adalah ada hubungan antara pengetahuan ibu (p=0,021), tingkat pendidikan ibu (p=0,001), dan kondisi kesehatan (p=0,013) dengan praktik pemberian ASI eksklusif. Tidak ada hubungan antara pekerjaan ibu (p=0,706) dan umur ibu (p=0483) dalam praktik pemberian ASI eksklusif. Saran untuk ibu sebaiknya lebih aktif mencari informasi tentang pentingnya memberi ASI eksklusif, guna meningkatkan pengetahuan agar dapat menyusui anaknya secara eksklusif. Selain itu diharapkan dapat mengubah persepsi tentang pemberian makanan tambahan saat bayi berusia sebelum 6 bulan itu tidak benar. Bagi pelayanan kesehatan diharapkan memberikan informasi tentang pentingnya memberi ASI eksklusif kepada bayi umur 0-6 bulan.]]>
<![CDATA[PERCAMPURAN BUDAYA JAWA DAN CINA: Harmoni dan Toleransi Beragama Masyarakat Lasem ]]>
<![CDATA[Atabik, Ahmad]]>
<![CDATA[ Sabda: Jurnal Kajian Kebudayaan Vol 11, No 1: 2016 ]]>
Publisher : <![CDATA[Fakultas Ilmu Budaya Universitas Diponegoro ]]>
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DOI: 10.14710/sabda.11.1.1-11
<![CDATA[This article explores the fact of harmony and religious tolerance values of the culture assimilation of Tionghoa ethnic dan local people in Lasem. Tionghoa ethnic have lived in Lasem since XI Century. Their existence bear new culture and plurarity for Lasem people that leads to a religiocity and social harmony within the people. The harmonius relation is proven when their both fight against Dutch Collonials in Lasem. The harmonious and tolerance of Lasem moslems can be seen in the interaction of the local people and the newcomer (Tionghoa ethnic), whether they are muslim or not]]>
<![CDATA[Pengaruh Mazhab Mufassir Terhadap Perbedaan Penafsiran ]]>
<![CDATA[Atabik, Ahmad]]>
<![CDATA[ Journal of Islamic Studies and Humanities Vol 2, No 1 (2017) ]]>
Publisher : <![CDATA[UIN Walisongo Semarang ]]>
Show Abstract
|
Download Original
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Original Source
|
Check in Google Scholar
|
Full PDF (628.852 KB)
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DOI: 10.21580/jish.21.2516
<![CDATA[This article explores the influence of aqidah and fiqh mazhab or sect in different interpretations. The interpreters prefer using the word ikhtilaf to be juxtaposed with interpretation. Ibnu Taimiyah mentions an article ikhtilaf al-salaf fi al-tafsir in the book Muqaddimah fi Usul al-Tafsir and the other scholars' works. The interpretation difference is divided into two parts, variative difference (tanawwu') and contradictory disputes (tadad). Both of those interpretation difference forms occured among the scholars, but in terms of difference (contradictory) quantity is relative small. In this article, it is found that mazhab mufassir often influence their interpretation result. Affiliation of mazhab fiqh is very influencial on an interpreter's interpretation. The affiliation of kalam also influences a mufassir in interpreting the verses of the Qur'an. The influence of this difference leads to various interpretation and enriches the scientific treasures in Islamic religion.* * *Artikel ini mengeksplorasi tentang pengaruh mazhab aqidah dan fiqih dalam perbedaan penafsiran. Para ahli tafsir lebih memilih penggunaan kata ikhtilaf untuk disandingkan dengan penafsiran. Semisal, Ibnu Taimiyah menyebut sebuah pasal ikhtilaf al-salaf fi al-tafsir dalam kitab Muqaddimah fi Usul al-Tafsir, serta karya ulama-ulama lainnya. Perbedaan penafsiran dibagi menjadi dua bagian, yakni perbedaan variatif (tanawwu’), dan perselisihan kontradiktif (tad}a d). Kedua bentuk perbedaan penafsiran itu, terjadi dikalangan para ulama, namun dari segi kuantitasnya perbedaan (kontradiktif) relatif kecil. Dalam artikel ini, ditemukan bahwa mazhab mufassir seringkali mempengaruhi hasil penafsirannya. Afiliasi terhadap mazhab fiqih sangat berpengaruh pada penafsiran seorang penafsir. Begitu juga, afiliasi terhadap mazhab kalam juga sangat mempengaruhi seorang mufassir dalam menafsirkan ayat-ayat al-Qur’an. Sehingga, pengaruh perbedaan ini menyebabkan banyaknya penafsiran yang beragam dan memperkaya khazanah keilmuan dalam agama Islam.]]>
<![CDATA[EPISTEMOLOGI HADIS: Melacak Sumber Otentitas Hadis ]]>
<![CDATA[Ahmad Atabik]]>
<![CDATA[ Religia Vol 13 No 2: Oktober 2010 ]]>
Publisher : <![CDATA[IAIN Pekalongan ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.28918/religia.v13i2.182
<![CDATA[Quran and Hadith have different historical side. This different implicates the differences of science development affiliated with them. One of them, that are very significant, is their link from the period of the prophet Mohammad to us. Quran as the first source of Islamic teaching –no doubt– comes to us by tasalsul or tawâtur (handed down from person to person for generations). Hadith, on the other hand, if it is examined carefully, has only little that is tawâtur, and most of them can be said as Hadith âhâd. In this paper, I will try to examine the epistemological side of Hadith. How to know its link from the Prophet to us? Certainly, a tool that is able to bridge and examine the problems around the first source or the Prophet period that is out of our coverage is needed. I give some suggestions to know it. Two of them are the isnâd or sanad system and the concept of tawâtur. The existence of sanad and its tawâtur, will, of course, clarify the position of the text or the source of Islamic teaching is really from the Prophet as a messenger.]]>
<![CDATA[EPISTEMOLOGI HADIS: Melacak Sumber Otentitas Hadis ]]>
<![CDATA[Ahmad Atabik]]>
<![CDATA[ Religia Vol 13 No 2: Oktober 2010 ]]>
Publisher : <![CDATA[UIN K.H. Abdurrahman Wahid Pekalongan ]]>
Show Abstract
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Download Original
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Original Source
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Check in Google Scholar
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DOI: 10.28918/religia.v13i2.182
<![CDATA[Quran and Hadith have different historical side. This different implicates the differences of science development affiliated with them. One of them, that are very significant, is their link from the period of the prophet Mohammad to us. Quran as the first source of Islamic teaching –no doubt– comes to us by tasalsul or tawâtur (handed down from person to person for generations). Hadith, on the other hand, if it is examined carefully, has only little that is tawâtur, and most of them can be said as Hadith âhâd. In this paper, I will try to examine the epistemological side of Hadith. How to know its link from the Prophet to us? Certainly, a tool that is able to bridge and examine the problems around the first source or the Prophet period that is out of our coverage is needed. I give some suggestions to know it. Two of them are the isnâd or sanad system and the concept of tawâtur. The existence of sanad and its tawâtur, will, of course, clarify the position of the text or the source of Islamic teaching is really from the Prophet as a messenger.]]>
