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<![CDATA[TAFSIR ALQURAN TRANSFORMATIF : Perspektif Hermeneutika Kritis Hassan Hanafi ]]>
<![CDATA[Fadal, Kurdi]]>
<![CDATA[ Jurnal Penelitian Vol 11 No 2: November 2014 ]]>
Publisher : <![CDATA[IAIN Pekalongan ]]>
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DOI: 10.28918/jupe.v11i2.423
<![CDATA[This research reveals Hassan Hanafi’s methodological steps toward transformative interpretation, an interpretation that the starting point on the real experience of community. Hanafi takes two steps, namely the reading of the text of the Qur'an and reading community realities. Reading of the text adopted by specific approach (juz'i), thematic (maudu 'i), and refers to the text meaning (maqasid). While reading on the social context used: actual (Zamani), factual (waqi'i), and contextual, as well as recognize their realities. Hanafi assessed that this approach will bring the style of interpretation that really able to answer the problems of contemporary Muslim societies.]]>
<![CDATA[HAK IMAMAH SHALAT BAGI PEREMPUAN (Antara Misi Pembebasan Alquran Dan Belenggu Mazhab Fikih) ]]>
<![CDATA[Fadal, Kurdi]]>
<![CDATA[ MUWAZAH Vol 6 No 1: Juni 2014 ]]>
Publisher : <![CDATA[IAIN Pekalongan ]]>
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<![CDATA[Abstract :This paper examines the right for women as imam prayer for men in the Quranic and Islamic jurisprudence (school of thouht) perspectives. Based on the mission of Quranic liberation, every man and woman has the right that can not be limited by gender status, because Alquran gives equal rights for each to worship and to be devout to God, including as an imam prayer for men. However, the four schools of fiqh (Hanafian, Malikian, Syafi'ian, and Hanabilan) expressed otherwise. They stated that woman should not to be as an imam prayer of men. Although small fraction of fuqaha permited that action, but the mainstrem of Islamic school of thought is more widely supported by the majority of Muslim community and at a time it shackle them. The shackle is influenced by religious texts positioning women as root of slander. The factor is compounded by the historical fact that the interpretation of religious texts is merely dominated by men. Abstrak : Makalah ini membahas hak bagi perempuan sebagai imam shalat bagi laki-laki dalam hukum Quran dan Islam (sekolah thouht) perspektif. Berdasarkan misi pembebasan Quran, setiap pria dan wanita memiliki hak yang tidak dapat dibatasi oleh statusnya jenis kelamin, karena Alquran memberikan hak yang sama untuk masing-masing untuk menyembah dan menjadi taat kepada Allah, termasuk sebagai doa imam bagi laki-laki. Namun, empat sekolah fiqh (Hanafian, Malikian, Syafi'ian, dan Hanabilan) menyatakan sebaliknya. Mereka menyatakan bahwa wanita tidak seharusnya menjadi sebagai doa imam laki-laki. Meskipun sebagian kecil dari fuqaha permited tindakan itu, tapi mainstrem sekolah Islam pemikiran lebih luas didukung oleh sebagian besar masyarakat Muslim dan pada waktu itu membelenggu mereka. Belenggu dipengaruhi oleh teks-teks agama memposisikan perempuan sebagai akar fitnah. Faktor ini diperparah oleh fakta sejarah bahwa penafsiran teks-teks agama hanya didominasi oleh laki-laki.]]>
<![CDATA[Epistemologi Anarkisme Paul Feyerabend dalam Studi Ilmu Tafsir al-Quran ]]>
<![CDATA[Fadal, Kurdi]]>
<![CDATA[ RELIGIA Vol 18 No 1: April 2015 ]]>
Publisher : <![CDATA[IAIN Pekalongan ]]>
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DOI: 10.28918/religia.v18i1.619
<![CDATA[Tulisan ini mengkaji tentang epistemologi anarkisme Paul Feyerabend dalam studi tafsir al-Qur'an. Selama ini studi tafsir al-Qur'an telah berkembang sangat pesat sejak periode formatif, afirmatif hingga transformatif. Berbagai metode dan pendekatan telah lahir mengiringi. Perkembangan itu menunjukkan bahwa studi tafsir berjalan secara dinamis. Namun, sebagian menilai tafsir al-Qur'an telah selesai pasca generasi ketiga dalam Islam. Melalui prinsip Anything Goes yang digagas Feyerabend, metode dan pendekatan apapun yang ditawarkan untuk menafsirkan al-Qur'an dapat berjalan dan "berkontestasi" secara terbuka. Satu sisi, hal ini sangat positif bagi perkembangan ilmu tafsir dalam konteks kemajuan zaman. Namun di sisi lain, anarkisme dalam bidang ini dapat menimbulkan tafsir liar yang melahirkan problem bagi kemajuan peradaban, seperti lahirnya terorisme dalam Islam yang sering disandarkan pada ayat-ayat al-Qur'an sebagai sumber justifikasinya.]]>
<![CDATA[GENEALOGI DAN TRANSFORMASI IDEOLOGI TAFSIR PESANTREN ]]>
<![CDATA[Fadal, Kurdi]]>
<![CDATA[ Jurnal Bimas Islam Vol 11 No 1 (2018): Jurnal Bimas Islam 2018 ]]>
Publisher : <![CDATA[Direktorat Jenderal Bimbingan Masyarakat Islam ]]>
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DOI: 10.37302/jbi.v11i1.47
<![CDATA[This paper examines how genealogy interpretation is studied at Islamic boarding school and how the study forms the ideology in Islamic boarding school world. Based on the genealogical historical approach, this paper reveals two things. First, Islamic boarding school interpretation has genealogical traces through the intellectual Moslem scholars network in Islamic boarding school with the Moslem scholars tradition in the Middle East especially in the context of the Qur'anic interpretation study. The tradition includes teaching tradition interpretation and writing opus tradition. Both are influenced by similar traditions in the Haramayn Land. Secondly, through the genealogical process above born its own ideology which is very influential in the Islamic boarding school world. The sufi and fiqh pattern of the Islamic boarding school interpretation is more dominant than the other patterns. The sufi patter is inseparable from the role of Islamic boarding school mufasir who also become Sufi figures. While the fiqh pattern is often encountered Islamic boarding school mufasir because fiqh is the most popular study for people in Islamic boarding school, especially the Syafi'iyah mazhab. However, as time goes by, the ideology has undergone a transformation as a adjustment form to the time needs, that is the transformation towards the specific formation Sunni ideology in the Shafi?i?s mazhab in fiqh field and al-Ghazali and Sufism field. Tulisan ini mengkaji bagaimana genealogi tafsir yang dikaji di pesantren dan bagaimana kajian tersebut membentuk ideologi pemikiran di dunia pesantren. Berdasarkan pendekatan historis-genealogis, tulisan ini mengungkapkan dua hal. Pertama, tafsir pesantren memiliki jejak genealogis melalui jaringan intelektual ulama pesantren dengan tradisi keulamaan di Timur Tengah khususnya dalam konteks kajian tafsir al-Qur?an. Tradisi tersebut meliputi tradisi mengajarkan tafsir dan tradisi penulisan karya tafsir. Keduanya dipengaruhi oleh tradisi serupa di Tanah Haramayn. Kedua, melalu proses genealogis di atas lahir ideologi tersendiri yang sangat berpengaruh di dunia pesantren. Corak sufistik dan fikih pada tafsir pesantren lebih dominan dari pada corak yang lain. Corak sufistik tidak lepas dari peran para mufasir pesantren yang sekaligus menjadi tokoh sufi. Sementara corak fikih sering dijumpai para mufasir pesantren karena fikih merupakan kajian yang paling populer bagi masyarakat di lingkungan pesantren, terutama mazhab Syafi'iyah. Namun demikian, seiring perkembangan zaman, ideologi tersebut telah mengalami transformasi sebagai bentuk penyesuaian terhadap kebutuhan zaman, yakni transformasi menuju pembentukan ideologi sunni yang spesifik pada mazhab Syafi?i dalam bidang fikih dan al-Ghazali dan bidang tasawuf.]]>
<![CDATA[The Qur'an and Inter-Religious Relation Models in Contemporary World ]]>
<![CDATA[Kurdi Fadal]]>
<![CDATA[ Jurnal Theologia Vol 31, No 2 (2020) ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Humaniora, Universitas Islam Negeri Walisongo Semarang, Indonesia ]]>
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DOI: 10.21580/teo.2020.31.2.6693
<![CDATA[This article examines interreligious relations during the Qur’anic revelation and its contextualization in the contemporary world. This library research, focusing on ‘Ali Jum’ah’s thought, utilizes a qualitative with a historical approach. The results of this research show that the Qur'an was revealed in four models of Muslim and non-Muslim relations: the Meccan period model; the Habasyah phase, the first migration of some Muslims and as a minority under non-Muslims authority; and two Medina periods (the Early and the Latter) when Muslims become a majority who lived together peacefully with other religious communities under Muslim authority. Ali Jum'ah uses nasā’ as a theory to contextualize the four models of interfaith relations. According to him, each of these models can be applied and developed in contemporary Muslims, especially in the Indonesian context, based on the principles of the Qur'an.]]>
<![CDATA[Hermeneutika Hukum Islam Abû Ishâq Al-Syâthibî ]]>
<![CDATA[Kurdi Fadal]]>
<![CDATA[ Al-Ulum Vol. 10 No. 2 (2010): Al-Ulum ]]>
Publisher : <![CDATA[Institut Agama Islam Negeri (IAIN) Sultan Amai Gorontalo ]]>
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<![CDATA[This paper traces al-Syatibi’s thought about how he formulated the ijtihad of hermeneutics that aims to make Islamic law could really be applied by every Muslim. Sharia is set to benefit for both in this life and hereafter. Therefore, every legal system is aimed to organize all aspects of human life must be able to give benefit to them. Therefore, methodological steps must be taken every jurist, mujtahid or legal reviewers when they are about to set the law. The first step profoundly understands the texts of the Koran and Hadiths; knows the context of the emergence of these texts, as well as understands the context of a community, e.g. legal subjects, so, the legal can be applied and beneficial.]]>
<![CDATA[JUSTIFIKASI IDEOLOGI JIHADIS DALAM TERJEMAH AL-QUR’AN INDONESIA: ANALISIS TERHADAP AL-QUR’AN TARJAMAH TAFSIRIYAH M. THALIB ]]>
<![CDATA[Kurdi Fadal]]>;
<![CDATA[Heriyanto Heriyanto]]>
<![CDATA[ Al-Bayan: Jurnal Studi Al-Qur'an dan Tafsir Vol 5, No 2 (2020): Vol 5, No2(2020) Al-Bayan: Jurnal Ilmu Al-Qur'an dan Tafsir ]]>
Publisher : <![CDATA[Qur’anic and Tafsir studies Programme at Ushuluddin Faculty ]]>
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DOI: 10.15575/al-bayan.v5i2.10229
<![CDATA[Artikel ini membahas tentang justifikasi ideologi dalam buku Al-Qur’an Tarjamah Tafsiriyah yang ditulis Muhammad Thalib, Amir Majelis Mujahidin Indonesia (MMI). Kajian ini merupakan riset kualitatif dengan menggunakan metode analisis konten (content analysis). Riset ini fokus pada terjemah ayat-ayat al-Qur’an dengan kata kunci “syariat Islam” atau bahasa senada yang mengarah pada narasi untuk menjustifikasi ideologi penegakan syariat Islam, serta ayat-ayat jihad dan qitāl atau derivasi keduanya yang dijadikan sebagai destigmatisasi atas ideologi jihadis penerjemah. Hasil riset ini menegaskan bahwa buku Al-Qur’an Tarjamah Tafsiriyah ditulis oleh Muhammad Thalib untuk menjustifikasi ideologinya yakni memperjuangkan penegakan syariat Islam di Indonesia. Justifikasi itu dilakukan dengan cara mendistorsi makna ayat, seperti kata ‘fitnah’ (QS. Al-Baqarah [2]: 191; 193) yang diterjemahkan dengan ‘rintangan terhadap pelaksanaan syariat Islam’, juga terjemah pada frase بحبل الله, kata جميعا, dan kalimat ولا تفرقوا dalam QS. A<li ‘Imra>n [3]: 103. Sedangkan terjemah atas ayat-ayat jihād dan qitāl dalam buku tersebut membuktikan tidak hanya untuk melakukan justifikasi terhadap ideologi sang penerjemah, namun juga sebagai upaya destigmatisasi paham radikal yang diasosiasikan terhadap kelompoknya. Destigmatisasi tersebut dilakukan dengan beberapa cara berikut: (1) kitab tafsir yang dijadikan acuan dalam buku tersebut cenderung hanya memilih rujukan yang sesuai dengan ideologinya; (2) adanya distorsi terhadap sebagian kitab tafsir yang dijadikan rujukan; dan (3) sebagian hasil terjemah yang ditawarkannya cenderung mengarah pada paham radikalisme atau ekstremisme]]>
<![CDATA[Kontra-Radikalisasi Agama Pusat Studi Al-Qur’an Jakarta ]]>
<![CDATA[Kurdi Fadal]]>
<![CDATA[ Mutawatir : Jurnal Keilmuan Tafsir Hadith Vol. 10 No. 1 (2020): JUNI ]]>
Publisher : <![CDATA[Jurusan Tafsir Hadis Fakultas Ushuluddin dan Filsafat UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/mutawatir.2020.10.1.48-73
<![CDATA[This paper describes the effort of the Center for Qur’anic Studies (PSQ) Jakarta in counter-radicalism by mediating the Islamic moderation. The initiated programs of the PSQ have been managed for making an equilibrium of the radical movement in the Muslim community. The research argues that the PSQ emphasizes a soft approach to counter-radicalisation by delving into the Quranic values of moderation and tolerance. There are two primary programs of the PSQ: caderization (as a prospective mufasir) and direct preaching. The programs involve various segments of communities conforming to their educational levels or competencies in the Quranic studies. Education for Young Exegetes (Pendidikan Kader Mufasir: PKM) is an important program for master and doctoral students in writing their thesis; Post-Memorization of the Quran (Pasca-Tahfidz) is a program for those who commit to memorize the Quran; the Daurah Bidayatul Mufassir program for undergraduate students; the Training of Trainer (ToT) program for teachers of the Quran and Islamic preachers; and the Living Quran for high school students. The direct preaching program is designed to provide guidance and assistance to the community in the Friday preaching sermons, seminars, and religious teachings.]]>
<![CDATA[Genealogi dan Transformasi Ideologi Tafsir Pesantren : Abad XIX Hingga Awal Abad XX ]]>
<![CDATA[Kurdi Fadal]]>
<![CDATA[ Jurnal Bimas Islam Vol. 11 No. 1 (2018): Jurnal Bimas Islam 2018 ]]>
Publisher : <![CDATA[Direktorat Jenderal Bimbingan Masyarakat Islam ]]>
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DOI: 10.37302/jbi.v11i1.47
<![CDATA[This paper examines how genealogy interpretation is studied at Islamic boarding school and how the study forms the ideology in Islamic boarding school world. Based on the genealogical historical approach, this paper reveals two things. First, Islamic boarding school interpretation has genealogical traces through the intellectual Moslem scholars network in Islamic boarding school with the Moslem scholars tradition in the Middle East especially in the context of the Qur'anic interpretation study. The tradition includes teaching tradition interpretation and writing opus tradition. Both are influenced by similar traditions in the Haramayn Land. Secondly, through the genealogical process above born its own ideology which is very influential in the Islamic boarding school world. The sufi and fiqh pattern of the Islamic boarding school interpretation is more dominant than the other patterns. The sufi patter is inseparable from the role of Islamic boarding school mufasir who also become Sufi figures. While the fiqh pattern is often encountered Islamic boarding school mufasir because fiqh is the most popular study for people in Islamic boarding school, especially the Syafi'iyah mazhab. However, as time goes by, the ideology has undergone a transformation as a adjustment form to the time needs, that is the transformation towards the specific formation Sunni ideology in the Shafi’i’s mazhab in fiqh field and al-Ghazali and Sufism field. Tulisan ini mengkaji bagaimana genealogi tafsir yang dikaji di pesantren dan bagaimana kajian tersebut membentuk ideologi pemikiran di dunia pesantren. Berdasarkan pendekatan historis-genealogis, tulisan ini mengungkapkan dua hal. Pertama, tafsir pesantren memiliki jejak genealogis melalui jaringan intelektual ulama pesantren dengan tradisi keulamaan di Timur Tengah khususnya dalam konteks kajian tafsir al-Qur’an. Tradisi tersebut meliputi tradisi mengajarkan tafsir dan tradisi penulisan karya tafsir. Keduanya dipengaruhi oleh tradisi serupa di Tanah Haramayn. Kedua, melalu proses genealogis di atas lahir ideologi tersendiri yang sangat berpengaruh di dunia pesantren. Corak sufistik dan fikih pada tafsir pesantren lebih dominan dari pada corak yang lain. Corak sufistik tidak lepas dari peran para mufasir pesantren yang sekaligus menjadi tokoh sufi. Sementara corak fikih sering dijumpai para mufasir pesantren karena fikih merupakan kajian yang paling populer bagi masyarakat di lingkungan pesantren, terutama mazhab Syafi'iyah. Namun demikian, seiring perkembangan zaman, ideologi tersebut telah mengalami transformasi sebagai bentuk penyesuaian terhadap kebutuhan zaman, yakni transformasi menuju pembentukan ideologi sunni yang spesifik pada mazhab Syafi’i dalam bidang fikih dan al-Ghazali dan bidang tasawuf.]]>
<![CDATA[TAFSIR ALQURAN TRANSFORMATIF : Perspektif Hermeneutika Kritis Hassan Hanafi ]]>
<![CDATA[Kurdi Fadal]]>
<![CDATA[ Jurnal Penelitian Vol 11 No 2: November 2014 ]]>
Publisher : <![CDATA[IAIN Pekalongan ]]>
Show Abstract
|
Download Original
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Original Source
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DOI: 10.28918/jupe.v11i2.423
<![CDATA[This research reveals Hassan Hanafi’s methodological steps toward transformative interpretation, an interpretation that the starting point on the real experience of community. Hanafi takes two steps, namely the reading of the text of the Qur'an and reading community realities. Reading of the text adopted by specific approach (juz'i), thematic (maudu 'i), and refers to the text meaning (maqasid). While reading on the social context used: actual (Zamani), factual (waqi'i), and contextual, as well as recognize their realities. Hanafi assessed that this approach will bring the style of interpretation that really able to answer the problems of contemporary Muslim societies.]]>
