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Hidayati Hidayati

Balai Riset dan Standardisasi Industri Pontianak, Jl. Budi Utomo No.41 Pontianak 78243

Author-ID : 281782

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Diskursus Seputar Tafsir bi al-Ma’thur Hidayati, Hidayati
TAFAKKUR : Jurnal Ilmu Al-Qur'an dan Tafsir Vol. 1 No. 01 (2020): TAFAKKUR : Jurnal Ilmu al-Qur'an dan Tafsir
Publisher : Sekolah Tinggi Ilmu Al-Qur'an Ar-Rahman

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.62359/tafakkur.v1i1.25

This research shows that interpreting of Qur’an using the transmitted interpretation (tafsir bi al-ma'thu>r ) is the interpretation of the al-Qur'an which has the highest value because it is based on naqli and not on the personal thoughts of the mufassir. However, there are also some figures who reject tafsir bi al-ma'thu>r as the best interpretation, and consider tafsir bi al-ma'thu>r to be a barrier to the meaning of al-Qur'an and not relevant to be applied in this era. Judging from its development, tafsir bi al-ma'thu>r did experience a setback and did not develop as logic based interpretation (tafsir bi al-ra’yi) especially in Indonesia. However, with the coming of new ways of interpreting the Qur’an, the transmission based interpretation should not be neglected nor forgotten, this kind of interpretation should be noticed and considered, to prevent the interpretation of Qur’an which depends only on logic. In this research, the writer presents the discourse about tafsir bi al-ma'thu>r, including the problems of tafsir bi al-ma'thu>r among the scholars, as well as the development of this interpretation in Indonesia from the classical period to the modern period. The approach used is a socio-historical approach, with descriptive-analysis research. Penelitian ini menunjukkan bahwa tafsir bi al-ma’thu>r adalah penafsiran Al-Qur’an yang paling tinggi nilainya karena berdasarkan naqli dan tidak pada pemikiran pribadi mufassir. Akan tetapi ada juga beberapa tokoh yang menolak tafsir bi al-ma’thu>r sebagai tafsir terbaik, serta menganggap tafsir bi al-ma’thu>r menjadi penghalang pemaknaan Al-Qur’an dan tidak sesuai dengan semangat zaman sekarang. Dilihat dari perkembangannya, tafsir bi al-ma’thu>r memang mengalami kemunduran dan tidak berkembang sebagaimana tafsir bi al-ra’yi (tafsir pemikiran) khususnya di Indonesia. Namun demikian, dengan hadirnya metode penafsiran baru, bukan berarti tafsir bi al-ma’thu>r ditinggalkan dan diabaikan, tapi mesti dipertimbangkan agar penafsiran Al-Qur’an tidak bersandar pada pemikiran semata. Dalam penelitian ini penulis menyajikan diskursus seputar tafsir bi al-ma’thu>r, termasuk problematika tafsir bi al-ma’thu>r di kalangan ulama, serta perkembangan tafsir tersebut di Indonesia dari periode klasik hingga periode modern . Adapun pendekatan yang digunakan adalah pendekatan sosio historis, dengan penelitian deskriptif-analisis.

Kesetaraan Gender dalam Pelestarian Lingkungan Perspektif Al-Qur’an Hidayati, Hidayati
TAFAKKUR : Jurnal Ilmu Al-Qur'an dan Tafsir Vol. 1 No. 02 (2021): TAFAKKUR : Jurnal Ilmu al-Qur'an dan Tafsir
Publisher : Sekolah Tinggi Ilmu Al-Qur'an Ar-Rahman

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.62359/tafakkur.v1i2.40

Penelitian ini menjelaskan perspektif Al-Qur’an mengenai pelestarian lingkungan dengan wawasan gender. Salah satu teori yang diusung adalah teori ekofeminisme, yakni teori yang melihat individu secara lebih komprehensif, yaitu sebagai makhluk yang terikat dan berinteraksi dengan lingkungannya Terkait permasalahan lingkungan yang terjadi dewasa ini, ekofeminisme memandang faktor kerusakan lingkungan dari perspektif gender, dan menawarkan sebuah telaah kritis atas akar dari semua krisis lingkungan hidup. Pada akhirnya ekofeminisme mampu menerangkan bahwa laki-laki dan perempuan memiliki andil dan potensi yang sama dalam interaksi sosialnya. Al-Qur’an tidak membedakan potensi laki-laki dan perempuan. Baik laki-laki dan perempuan digambarkan memiliki fungsi dan potensi yang sama dalam mengamalkan apa yang diajarkan di dalam Al-Qur’an termasuk dalam usaha pelestarian lingkungan. Kesetaraan gender bukan hanya menguntungkan kaum perempuan, tetapi juga laki-laki. Bila alam lingkungan rusak, semua manusia baik laki-laki maupun perempuan pada akhirnya akan menderita. Sebaliknya, bila alam-lingkungan lestari dan terjaga manusia akan lebih sejahtera. Metode yang digunakan dalam penelitian ini adalah kualitatif, sedangkan metode penafsiran yang digunakan adalah metode tafsir Maudhu’i. Kedua metode tersebut digunakan agar menghasilkan data deskriptif melalui observasi terhadap ayat-ayat Al-Qur’an, serta pendapat ulama dan akademisi yang terkait dengan pembahasan penelitian.

TAWURAN REMAJA DAN SOLUSINYA DALAM PERSPEKTIF AL-QUR’AN Hidayati, Hidayati
TAFAKKUR : Jurnal Ilmu Al-Qur'an dan Tafsir Vol. 2 No. 02 (2022): TAFAKKUR : Jurnal Ilmu Al-Qur'an dan Tafsir
Publisher : Sekolah Tinggi Ilmu Al-Qur'an Ar-Rahman

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.62359/tafakkur.v2i2.71

One of the teenage problems that in Indonesia is brawls. This phenomenon has been the center of public attention from the past until now, as evidenced by the fact that teenagers are often seen walking in groups while destroying public facilities or attacking other teenagers. This study aims to find out the things that trigger brawls and the solutions contained in the Qur'an. The solutions in dealing with juvenile brawls seen from the perspective of the Qur'an are: first, teenagers must increase brotherhood and affection with each other. Second, if there are disputes and conflicts, teenagers must argue against the contradictory things in a good way, not with violence such as brawls. Third, reconcile and improve relations between warring brothers. Fourth, solving problems by way of deliberation, fifth, being a forgiving person, and calling on each other to do good. If the word sorry cannot solve the problem, then the next solution is to stay away from people who are ignorant/contrary to the truth. This research is a library research with descriptive-analytic aproach, using the maudu'i (thematic) interpretation method.

METODOLOGI TAFSIR PADA AWAL PERKEMBANGAN ISLAM Manaf, Abdul; Hidayati, Hidayati
TAFAKKUR : Jurnal Ilmu Al-Qur'an dan Tafsir Vol. 3 No. 01 (2022): TAFAKKUR : Jurnal Ilmu Al-Qur'an dan Tafsir
Publisher : Sekolah Tinggi Ilmu Al-Qur'an Ar-Rahman

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.62359/tafakkur.v3i1.98

Interpretation activities has beginning in the time of the prophet Muhammad Saw, sahabat, and tabiin, even today. However, not many people know the forms and methods of interpretation that existed at the beginning of the development of Islam, both interpretations at the time of the Prophet, sahabat, and tabiin. This study aims to determine the methodology of interpretation in the early days of Islam, by studying and analyzing the steps of interpretation from each time. As the first interpreter, the Prophet Muhammad began his interpretation by referring to the Qur'an. It is not uncommon for the existence of the meaning of one verse to be explained by another verse. If this is not the case then the Prophet Muhammad pbuh will determine based on the sunah. The Prophet's determination with regard to the Qur'an was the result of his understanding of revelation. The method of interpretation carried out by friends begins with exploring the interpretation of the Qur'an itself, then based on the sunah of the Prophet Muhammad Saw, berijtihad to find new understanding, and finally the master of the book. The interpretation activities carried out by friends were then followed by the tabiin generation. The tabiin method of interpretation is almost the same as the method of sahabat interpretation. By knowing the methodology of interpretation it can be understood that the activity of interpretation cannot be carried out by just anyone without following the rules and ethics of interpretation. As a result, the resulting interpretation will be false and misleading.

INTERPRETASI TERM BA’ÛDHATAN FAMÂ FAUQAHÂ PERSPEKTIF AL-TAFSÎR AL-TARBAWÎ DAN AL-I’JÂZ AL-‘ILMÎ Maya, Rahendra; Alfarisi, Muhammad Fadilah; Hidayati, Hidayati
TAFAKKUR : Jurnal Ilmu Al-Qur'an dan Tafsir Vol. 4 No. 02 (2024): TAFAKKUR: Jurnal Ilmu Al-Qur'an dan Tafsir
Publisher : Sekolah Tinggi Ilmu Al-Qur'an Ar-Rahman

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.62359/tafakkur.v4i2.245

Even thought it is only found in one verse in one letter, the parable about small animals and other animals like them has attracted great attention in the form of research. In this case, Allah is not ashamed and even makes it an example (matsal) in the Al-Qur’an, namely in Surah Al-Baqarah [2]: 26. In this verse, the animal used an example is contained in the term ba’ûdhatan famâ fauqahâ. Therefore, this article attempts to examine the interpretation of the verse, especially the interpretation of the term ba’ûdhatan famâ fauqahâ in it, based on the perspective of al-tafsîr al-tarbawî and al-i’jâz al-‘ilmî. This research uses a type of qualitative research with a literature or library study approach combined with the thematic interpretation method (tafsîr maudhû’î) because it examines the interpretation of shcolar moslem towards verses of the Al-Qur’an. The data collection technique uses documentary technique, while the data analysis uses decriptive interpretative content analysis technique. The result of the research show that in general, based on the opinion of the majority of shcolar moslem, the term ba’ûdhatan famâ fauqahâ is interpreted as mosquitoes (ba’ûdhah) and other animals that are smaller than if (famâ fauqahâ), including in the perspective of al-tafsîr al-tarbawî and al-i’jâz al-‘ilmî. What is distinctive, in al-i’jâz al-‘ilmî’s perspective, which is more widely revealed is the aspects of miracle as creatures created by Allah that deserve high attention to be more aware in drawing closer to Him, especially when used as an example.

RUMAH TINGGAL DALAM AL-QUR’AN: Analisis Term Al-Bait dan Al-Maskan dalam Al-Tashîl Li Ta’wîl Al-Tanzîl Karya Mushthafâ Ibn Al-‘Adawî Maya, Rahendra; Hidayati, Hidayati; Rokim, Syaeful; Alfarisi, Muhammad Fadilah
TAFAKKUR : Jurnal Ilmu Al-Qur'an dan Tafsir Vol. 5 No. 01 (2024): TAFAKKUR: Jurnal Ilmu Al-Qur'an dan Tafsir
Publisher : Sekolah Tinggi Ilmu Al-Qur'an Ar-Rahman

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.62359/tafakkur.v5i1.407

In the verses of the Qur’an, the concept of a house in general and a residence or permanent residence is often mentioned using several terms, including the terms al-bait or al-buyût and al-maskan or al-masâkin with various forms of derivations. This reality attracts the attention of interpreters to study it through their interpretations in their tafsir works. Among them is Mushthafâ ibn Al-‘Adawî, an Egyptian scholar who has a general science background in his tafsir work entitled Al-Tashîl li Ta’wîl Al-Tanzîl: Al-Tafsîr fî Su’âl wa Jawâb using the question-and-answer method. By using qualitative methods through a descriptive-qualitative literature study approach with data collection techniques using literature sources and documentation studies with descriptive-interpretive data analysis techniques through content analysis, this article uses data sources The primer is the book Al-Tashîl li Ta’wîl Al-Tanzîl: Al-Tafsîr fî Su’âl wa Jawâb by Mushthafâ ibn Al-‘Adawî. Mushthafâ ibn Al-‘Adawî in his interpretation of the terms al-bait and al-maskan in the Al-Qur’an does not seem to really differentiate the nature and accentuation of the meaning of the two terms, except in his interpretation of Q.S. Al-Nahl [16]: 80. If it is considered different, then Mushthafâ ibn Al-‘Adawî stated that al-bait is stated as a residence or permanent residence in a nomadic or sedentary lifestyle, it functions as a place to spend the night or rest at night, while al-maskan is a house that functions as a bringer of peace for its residents.

Co-Authors 'Abidin, Awwalul Abdilah, Zuhdi Abdul Kadir ABDUL MANAF Abdul Quddus Abdurahman Abdurrahman Achmad Noerkhaerin Putra Adegbeye, Moyosore Joseph Aditya Yoga Purnama Adli, Danung Nur Afriani Afriani Agita Br Tarigan Agustina, Nurul Ahmad Afandi Ahmad Muradi Ahmad Ridha Ahmad Sabri Ahmad Syauqy Aimie Sulaiman Akhmad, Reznita Adityani D Akmam Akmam Al Arif, Tubagus Zam Zam Al Irsyat, Tomy Al-Ikhlas Alfarisi, Muhammad Fadilah Alfarizi, Muhammad Wildan Alivia, Haniyah Amali Putra Ambiyar, Ambiyar Anayati, Wan Andriani, Reni Angga Perdana Anggraini, Tri W Ani Margawati Anisah, Ariyun Annisa Rahmi, Annisa Annisa, Putri Auliya Ansharullah ansharullah Ansyar, Raynadra Anuar, Samsul Anwar Efendi Harahap Apoina Kartini Aprilia, Cut Cantika Apriyanto, Teguh Apriyoza, Wandra Ardi Ardi Ariandi A Zulkarnain Arif, Almaidah Purnamasari Aripin Arisandi, Nurul Ariyani, Etika Armaita, Armaita Armiwati, Armiwati Asih, Ria Arista Asmawit Asmawit, Asmawit Asmawit, Asmawit Asnani Asnani Asrizal Audita Nuvriasari Aulia Asman Aulia, Aika Aulia, Hesti Dina Ayani, Nabilah Ikrimah Ayu Wulandari Ayun, Vina Qurrotu Ayuningtyas, Ardita Azmi, Mohd Syahriman Mohd Azwar Subandi Bafadal, Moh Fauzi Bahauddyin, Bahauddyin Bambang Setiaji Barep Prasetyo, Zanuar Bima Prana Chitra Budi Darmawan Budiawan, Taufik Buji, Grace Evelina Chairani, Cytha Nilam Daimul Hasanah Dama Mustika Darma, Azri Darma, Azri DARMANSYAH . Darus, Yena BT Daulay, M Iqbal Arfyn Debby Ratno Kustanto, Debby Dedy Kurniawan Delfiyanti Delfiyanti Delita Sartika Deslita, Deslita Desnita Deta, Gusten Umbu Dewi, Sutra Dhana, Chika Syahira Dhimas Nur Setyawan Dian Purnamasari Dijen, Hildegardis Dimas, Dimas Dita Fisdian Adni Dodi Ramdani, Dodi Dorisno, Dorisno Dwi happy anggia sari Dwi Lestari Dwi Putri, Melisa Dwi Sundari, Putri edi edi Ekamayasari, Dian el Fikri, M. Adib Elfrida Ratnawati Elizabeth Kristi Poerwandari, Elizabeth Kristi Elviana, Vina Emiliannur Emiliannur Eni Rahmi, Eni Erita Rosalina, Erita Eriyanti, Ribut Ernawati Ernawati Etika Ratna Noer Etti, Etti Evi Susanti Fadhila Fadhila Fadil Oenzil Fadilah, Putri Fajar Syarif Fakhri Usmita, Fakhri Fakira, Jakiatul Farhana, Alifa Farid Salahudin, Farid Fathanah, Zahra Fatimah Azzahra Fatni Mufit Fauza Masyhudi, Fauza Fauzan Aulia Fauzi Ashra Ferdy Ashari Syawal Ferry Sudarto, Ferry Festiyed Feziyasti, Azifa Fifin Oktaviani FIRA, FIRA Fitri Jayanti, Fitri Fitriana Djafar, Fitriana Fitriyani, Meila Fajar Fredinan Yulianda Fuja Novitra Gambiro Gambiro, Gambiro Geubrina, Misla Grace Evelina Buji Gusnedi Gusnedi Gusnita, Dini Gusrawati, Rina Hadawiyah, Robiyatul Hafiz, Abdul Haidir, Muhammad Haifaturrahmah, Haifaturrahmah Hanazahra, Alifa Hanifah, Elsa Syadza Haqi, Zulfadhlil Hardianti, ST Hariatama, Fendy Harman Amir Harmita, Putri Lingga Haryuni Hasmita, Gustuti Hasmita, Hasmita Hasnawi, Nur Septiyana Hayyu Yumna Heickel Kenza Ginting, Kevin Heldi Candra Herman, KMS. Herman, Mimi Herza, Herza Hetty Ismainar Hia, Yuniarti Hijril Ismail, Hijril Hilda Muliana Hilma Suryani, Hilma Hilma Yessi Hudaya, Hendra Hudri, M. Hudri, Muhammad Hufri Hufri Ikram, Riziqul Ilahi, Tut Dunya Wahyuni Ilham Ilham Ilham Ilham Ilham Zitri Imaniyah, Kamilatul Imrialdi, Imrialdi Indah Permata, Yuli Indrawati, Inda Indriani Indriani Ineu Sulistiana, Ineu Irawan, Agung Irawati, Evi Irawati, Merli Irwandi Irwandi Ismiati, Ima Isnaini Isnaini Istiqomah, Iffah Nur Jacoeb, Teuku Nebrisa Zagladin Jane Arantika Jaya Jaya Jeffri Sinabutar, Micahel Jihan, Amelia Putri Karim, Djuniasti Karisma, Rosa Kartini, Fina Khairunnisa Khairunnisa Kharisma Nugraha Putra Khoirun Nisa Kusuma, Witya Kusumaningsih, Dewi Pramesty Kusumawati, Aldhehita Ari Ladiovina, Mia Latif, Mohamad Fauzi Bin Abdul Lenlioni, Liling Letmi Dwiridal Linda Marni Lintangsari, Vanesa lubis, ilham sahdi LUKMAN, LUKMAN M. Manugeren, M. Madison, Martin Saur Mairizwan, Mairizwan Maisyarah Maisyarah Malfi, Febri Marchela, Sarah Marsha, Farha Aulia Marzuki Marzuki Masril Masril Maulida Rahmah, Maulida Mayasari Mayasari, Mayasari Mayasari, Dian Eka Mellia Fransiska, Mellia Merisa Oktaria Michael Jeffri Sinabutar Mike Asmaria Milasari Milasari Milya Sari Minarni Mizentika, Nichia Mochamad Iqbal Nurmansyah Mohamad Rusdi Hidayat, Mohamad Rusdi Mohammad Irham Mohammad Rusdi Hidayat, Mohammad Rusdi Mohtar, Lilia Ellany Mufit*, Fatni Muhamad Zainudin Muhammad Dani Supardan Muhammad Hafiz Muhammad Kiki Wardana Muhammad Nabil Muhammad Rusdi Muhammad, Rio Eza Nur Muharramah, Disa Hijratul Mukhlis Mukhlis Multi Azura, Riska Mulyana, Cahya Agung Mulyastuti, Mulyastuti Murtika, Yohanna Musaffa, Arini Silma Musdalifah, Inayah Nadifah Mutia Dewi Muzakir Nabila, Diva Syukra Nana Supriyatna, Nana Nanang Wahyudin Nindi Syakila Ningsi, Agustina Ningsih, Suci Cahya Nisa, Setia Nizwan Zukhri Novitra, Fuja Nur Asiah Nur Asyik, Nur Nur Hidayah, Andi Nur Hikmah Nur Shaffirah Anuar Nuratu, Nuratu Nurginda, Fitrah Nurhaera, Nurhaera Nurhayati Nurhayati Nurleny, Nurleny Nurmiwati, Nurmiwati Nurnissa, Raffelya Nursyda, Filda Nurtina, Nurtina Pahrurraji, Pahrurraji Pandra, Andika Paramita, Eca Pardi Pardi, Pardi Pasady, Sunarya Pebriani, Feby Pebriani, Tri Ulfa Permaisuri, Indah Permana, Dede Pertiwi, Nadia Praba Ginandjar Pramono Putro Utomo, Pramono Putro Prastowo, Sri Handono Budi Pratiwi, Nadila Ika Pratiwy, Devi Prof. Dr. M Pd, Fauzan Putra, Kharisma Nugraha Putri Amalia Putri Dwi Sundari Putri, Amanda Ihza Putri, Jakiah Alfiana Putri, Mutiara Duana Putri, Steva Dara Qadariah, Lelly Qomariyah, Novia Rahendra Maya, Rahendra Rahmadani, Uci Rahmadita, Siti Rahman Rahman Rahman, Ummu Fitrah Widia Rahmaniah, Rima Rahmat Hidayat Rahmita Zahra, Ismi Raimundus Chalik Ramadanti, Indah Putri Ramadhani, Tiara Rasmi, Ade Septika Ratna Dyah Siti Asmara Ratnawulan . Raudhoh Raudhoh Reli Handayani, Reli REMISWAL REMISWAL Renaldi, Haris Renol Afrizon Rensi Nofika Duri Resmi Darni Restiana, Dwi Ribut Wahyu Eriyanti Rifaid, Rifaid Rinto Alexandro Rio Anshari, Rio Riri Jonuarti Risanti, Rika Rivdya Eliza Riyasni, Selma Rony, Zahara Tussoleha Rosa Ayuni Utami Rozal, Edi Rozi, Nur Erwani RR. Ella Evrita Hestiandari Ruhimat, Ruhimat Rusdi, Andi Muhammad S, Rahmad Saadong, Djuhadiah Sabila, Ghaby Sal Sabina, Dewini Putri Sadarman , Safarudin, Rizal Safitri, Dila Yanti Saparudin Saparudin Saputra, Defrizal sari, Dwi happy anggia Sari, Dwivelia Aftika Sarwani Sarwani, Sarwani Sastrawati, Desvina Satria Dewi, Wahyuni Satrio Abdillah Sembiring, Rinawati Septia, Ririn Shaqila, Chinta Silvi Yulia Sari Sintayana Muhardini Siti Fatimah Sitti Hadijah, Sitti Socrates, Tegar Putra Sofian, Imam Sonda, Maria SRI RAHAYU Sri Wahyuni, Dian Eka Mayasari Subianta Mandala, Subianta Subriah, Subriah Sudirman Sudirman Suherman, Dea Stivani Sukma Budi Ariyani, Sukma Budi Sulaiman, Abdullah Supriyadi Supriyadi susanti, septria Susila, Yeni Susilawati, Nofa Nur Rahmah Syaeful Rokim, Syaeful Syafhira, Zhihand Syafi'uddin, Syafi'uddin SYAHRIAL SYAHRIAL Syawaluddin Syawaluddin, Syawaluddin T. Thyrhaya Zein Taali, Taali Tanjung, Sastika Tartila Tartila Tasya Komariah Hrp Taufiq, M. 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