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METODOLOGI ANALISIS TEKS BERWAWASAN GENDER: Perspektif Hermeneutik Iwanebel, Fejrian Yazdajird
Wahana Akademika: Jurnal Studi Islam dan Sosial Vol 1, No 1 (2014): Wahana Akademika
Publisher : Kopertais Wilayah X Jawa Tengah

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21580/wa.v1i1.803

AbstractProblems of women when seen through the eyes of faith will continue to looksexy. Because religion is often considered "bridging" role of women as both haveÂ the mission of humanity and divinity like a man, but it makes the subordinateÂ position of women and marginalized. In response to the discourse on gender,Â this article tries to make the methodology mewacanakan idea as the basis ofÂ modern thinkers, namely Amina Wadud and Khaled Abou El-Fadl. AminaÂ Wadud hermeneutics tauhidi introduced that can be used at the same paradigms and methodologies. While Abou El-Fadl introduce dialogical hermeneutical methodology to bridge the gap in the elements of subjectivity that oftenÂ occur in the interpretation of gender.Keyword: Amina Wadud, Khaled Abou El-Fadl, hermeneutik

BHIKHU PAREKH CRITICS TOWARD MODERN PLURALISM Fejrian Yazdajird Iwanebel
Teosofia: Indonesian Journal of Islamic Mysticism Vol 5, No 2 (2016)
Publisher : Fakultas Ushuluddin dan Humaniora - UIN Walisongo Semarang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21580/tos.v5i2.1722

Pluralism is judged by some thinkers as a response to their dissatisfaction with monism. The factual realities have made a self-evident that society's culture is plural. In this paper the author tries to describe three prominent figures who discuss about pluralism and the weaknesses of their thoughts. The author stands on the work of Bhikhu Parekh entitled "Rethinking Multiculturalism; Cultural Diversity and Political Theory". In Parekh's view, the three thinkers have criticized monism and wanted to propose the idea of cultural pluralism. Unfortunately, they are stuck on moral values which are integral and universal. So they are just returning to moral monism in explaining the reality of a diverse society. In this dialect, multiculturalism becomes a new alternative for intercultural dialogue that carries the mission of equality and freedom of expression which is accompanied by positive reciprocity leading to a dynamic civilization of constructive human life.

MELIHAT LOGIKA AL-QURAN TENTANG PEREMPUAN MELALUI TERJEMAH REFORMIS Fejrian Yazdajird Iwanebel
PALASTREN Jurnal Studi Gender Vol 6, No 2 (2013): PALASTREN
Publisher : STAIN Kudus

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21043/palastren.v6i2.990

Tulisan ini merangkum ide-ide baru yang mencoba untuk memahami pengembalian istilah yang terkait dengan perempuan dalam Al Qur’an dengan memeriksa sebuah karya Qur’an terjemahan berjudul “Al-Qur’an:Sebuah terjemahan Reformer”. Karya ini menawarkan metodologi baru dalam membaca Al-Qur’an, melalui“Qur’an saja”, membiarkan Qur’an berbicara tentang dirinya sendiri melalui proses redefinisi kata-kata dan koherensi logis. Salah satu bentuk terjemahan yangtampak berbeda dari yang lain, misalnya di QS. An-Nisa (4): 34, ar-rija>lu qawwamu>na ‘ala an-Nisa’ diterjemahkan dengan laki-laki “untuk mendukung” para wanita.Dalam ayat yang sama, ia juga diterjemahkan sebagai salihat dengan “perempuan yang direformasi”. Dalam terjemahan progresif membutuhkan sentuhan aspekhistoris sehingga terjemahan ini tidak lepas dari maknaasli. Jika mereka mengabaikan data historis, penafsiranpara ulama, Ulumul Quran, hadits nabi, dan sebagainya untuk menggunakan tekstualitas Al-Qur’an sebagai penafsir Al-Qur’an, bukan tidak mungkin bahwa merekaakan memiliki kesalahpahaman.kata kunci: Keadilan, Reformis, Quran, Wanita. This paper reviews new ideas that try to make sense of returning the terms related to women in the Qur’an by examining a work of Qur’an translation entitled “ Qur’an: A translation Reformer”. This work offersa new methodology in reading the Qur’an, through “Qur’an alone”, it is let the Qur’an speaks about itself through a process of redefinition of words and logical coherence. One form of translation seems different fromthe others, for example in the QS. An-Nisa (4): 34, ar-rija>lu qawwamuna ‘ala an-Nisa’ translated by men are “to support” the women. In the same paragraph, he alsotranslated as-salihat with “the reformed women”. This progressive translation in the researcher’s point of view needs a touch of historical aspects so that translation is not separated from the original meaning of which is understood by the first audience. If they ignore the historical data, the interpretation of the scholars, Ulumul Quran, hadith of the prophet, and more likely to use thetextuality of the Quran as the interpreter of the Qur’an, it is not impossible that they will have misconceptions.Keywords: Justice, Reformers, Quran, Women.

Wacana Fiqh Kontemporer (Telaah terhadap Pemikiran Fiqh Humanis M. Syahrur) F.Y. Iwanebel F.Y. Iwanebel
TASAMUH Vol 1, No 2 (2010): Tasamuh
Publisher : Universitas Wahid Hasyim Semarang

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Kebekuan yang ada dalam fiqh terkadang masih dirasakan sampai sekarang. Keberadaaan fiqh sebagai manifestasi Islam yang berhubungan dengan hukum seringkali dihadapkan dengan tantangan realitas zaman. Dinamika kehidupan yang meniscayakan adanya perubahan, menuntut fiqh itu sendiri mampu menerobos ruang-ruang gelap yang telah mengurungnya. Tulisan ini hendak mengkaji pemikiran Syahrur dari sudut pandang fiqh. Titik tolaknya adalah bagaimana corak pemikiran Syahrur dalam fiqh dan bagaimana implikasi teoritis terhadap fiqh kontemporer. Metode yang digunakan dalam studi ini adalah deskriptif analitis. Penulis mempunyai kesimpulan bahwa corak pemikiran Syahrur dalam fiqhadalah humanis, reformatif dan emansipatif. Secara teoritis gagasan Syahrur yang tertuang dalam teori limit telah menyumbangkan logika matematis dalam meretas fiqh yang rigid. Kata Kunci: syahrur, fiqh, teori limit, humanis, ijtihad

METODOLOGI ANALISIS TEKS BERWAWASAN GENDER: Perspektif Hermeneutik Fejrian Yazdajird Iwanebel
Wahana Akademika: Jurnal Studi Islam dan Sosial Vol 1, No 1 (2014): Wahana Akademika
Publisher : Kopertais Wilayah X Jawa Tengah

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21580/wa.v1i1.803

AbstractProblems of women when seen through the eyes of faith will continue to looksexy. Because religion is often considered "bridging" role of women as both have the mission of humanity and divinity like a man, but it makes the subordinate position of women and marginalized. In response to the discourse on gender, this article tries to make the methodology mewacanakan idea as the basis of modern thinkers, namely Amina Wadud and Khaled Abou El-Fadl. Amina Wadud hermeneutics tauhidi introduced that can be used at the same paradigms and methodologies. While Abou El-Fadl introduce dialogical hermeneutical methodology to bridge the gap in the elements of subjectivity that often occur in the interpretation of gender.Keyword: Amina Wadud, Khaled Abou El-Fadl, hermeneutik

Pemaknaan al-Din dan al-Islam dalam Qur’an A Reformist Translation Fejrian Yazdajird Iwanebel
Mutawatir : Jurnal Keilmuan Tafsir Hadith Vol. 7 No. 2 (2017): DESEMBER
Publisher : Jurusan Tafsir Hadis Fakultas Ushuluddin dan Filsafat UIN Sunan Ampel Surabaya

Abstract: This paper highlights the ideas on the meaning of religion within Quran: A Reformist Translation, a contemporary work that promotes a reformist paradigm of Quranic interpretation. On the methodological framework, their exegesis lies on the Qur’an alone, which means to let the Qur’anexplainstheir self within their logic and linguistic features. They refuse the hierarchical and epistemic authority of the clergy in interpreting the Qur’an. Further, they have also rejected the authority of hadis. With this theoretical framework, they do not interpret al-dînas religion, but as a system. They also do not interpret Islam as a proper name related to the religion of Muhammad, but as a mindset and action which lies on the system of peacemaking and peaceful surrendering. This kind of interpretation theoretically makes a shifting orientation of the verse which generally tends to theology, dogmatic, and exclusive become humanist, dialogue and inclusive. Keywords: Qur’anic translation; reformist, al-dîn; al-islâm. Abstrak: artikel inimembahas tentang gagasan makna agama dalam Quran: A Reformist Translation, sebuah karya terjemah Alquran kontemporeryang menawarkan pandangan baru dalam melihat teks dengan semangat reformis. Kerangka metodologis penafsiran mereka adalah al-Qur’an alone, yaitu membiarkan Alquran menjelaskan dirinya sendiri dengan logika kebahasaannya. Mereka menolak otoritas ulama sebagai epistemologi tafsirnya, termasuk dalam hal ini hadis. Dengan kerangka ini, mereka memaknai al-dîntidak sebagai agama, melainkan sebagai sistem. Demikian juga dengan al-islâm, mereka tidak menafsirkan kata tersebut sebagai nama agama tertentu, melainkan sebuah mindsetdan aksi yang berpijak pada sistem kepasrahan dan kedamaian. Penafsiran inisecara teoritismerubah orientasi ayat yang semula bersifat teologis, dogmatis dan eksklusif menjadi humanis, dialogis dan inklusif. Kata Kunci: Terjemah Alquran; reformis; al-dîn; al-islâm.

Al-Ijmā' fī al-Tafsīr dalam Perspektif Mufasir Modern: Telaah Surah al-Kahf [18]: 60 dan al-Layl [92]: 17 Khobirul Amru; Abd. Kholid; Fejrian Yazdajird Iwanebel
Mutawatir : Jurnal Keilmuan Tafsir Hadith Vol. 11 No. 1 (2021): JUNI
Publisher : Jurusan Tafsir Hadis Fakultas Ushuluddin dan Filsafat UIN Sunan Ampel Surabaya

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15642/mutawatir.2021.11.1.74-98

The existence of al-Ijmā‘ fī al-Tafsīr as a new discourse which officially incorporates to the study of Uṣūl al-Tafsīr has evoked various questions. The problem seems to lie within the episteme of the discourse which eventually conflicted to the reform spirit of modern Qur’anic exegetes. This study aims at trailing a constituted concept of al-Ijmā‘ fī al-Tafsīr through the eyes of six modern Qur’anic exegeses written by Bint al-Shāṭi’, Sayyid Quṭb, Abū Zahrah, Muḥammad al-Ghazālī, ‘Ābid al-Jābirī and ‘Izzat Darwazah. It begins with analyzing the Qs. al-Kahf [18]: 60 and Qs. al-Layl [92]: 92, as the interpretation of these two verses is stated as a definitive interpretation, which is agreed upon by some commentators (mujma‘ ‘alayh). This paper proves that the discourse of al-Ijmā‘ fī al-Tafsīr has not received enough acceptance or serious attention by most modern commentators. The six modern exegetes also stand on different outlook for the consensus of Qur’anic interpretation: some exegetes quote and admit it; some of them do not cite for certain reasons; and one of them rejects and doubts it.

PARADIGMA DAN AKTUALISASI INTERPRETASI DALAM PEMIKIRAN MUḤAMMAD AL-GHAZĀLĪ Fejrian Yazdajird Iwanebel
Hunafa: Jurnal Studia Islamika Vol 11 No 1 (2014): STUDI ALQURAN
Publisher : State Institute of Islamic Studies (IAIN) Palu

Abstract. Muḥammad al-Ghazālī is one of the prominent thinkers of Ikhwān al-Muslimin. He has been regarded by some scholars to possess progressive ideas and accomodative and contextual character. This paper, exemines the coherency of al-Ghazālī’s thought of interpretation and his paradigm manifested in his works on exegesis. In conclusion, the ideal interpretation paradigm offered by al-Ghazālī as knife analysis of the Koran texts is not fully applied. In fact, he intends to interpret the verses of the Koran textually. The question is where the inductive method of interpretation of the Koran which he thinks as the Qur'anic method. There is a discontinuity of thought which al-Ghazālī does not realize in reference to his paradigm for his interpretation.Kata Kunci: al-Ghazālī, interpretasi, paradigma, kontekstualisasi

METODOLOGI ANALISIS TEKS BERWAWASAN GENDER: Perspektif Hermeneutik Fejrian Yazdajird Iwanebel
Wahana Akademika: Jurnal Studi Islam dan Sosial Vol 1, No 1 (2014): Wahana Akademika
Publisher : Kopertais Wilayah X Jawa Tengah

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21580/wa.v1i1.803

AbstractProblems of women when seen through the eyes of faith will continue to looksexy. Because religion is often considered "bridging" role of women as both have the mission of humanity and divinity like a man, but it makes the subordinate position of women and marginalized. In response to the discourse on gender, this article tries to make the methodology mewacanakan idea as the basis of modern thinkers, namely Amina Wadud and Khaled Abou El-Fadl. Amina Wadud hermeneutics tauhidi introduced that can be used at the same paradigms and methodologies. While Abou El-Fadl introduce dialogical hermeneutical methodology to bridge the gap in the elements of subjectivity that often occur in the interpretation of gender.Keyword: Amina Wadud, Khaled Abou El-Fadl, hermeneutik

Gerakan Keagamaan dan Identitas Kultural Masjid Jendral Sudirman Yogyakarta Fejrian Yazdajird Iwanebel
IBDA` : Jurnal Kajian Islam dan Budaya Vol 17 No 1 (2019): IBDA: Jurnal Kajian Islam dan Budaya
Publisher : Lembaga Penelitian dan Pengabdian kepada Masyarakat, Universitas Islam Negeri Profesor Kiai Haji Saifuddin Zuhri Purwokerto Purwokerto

Abstract: The article aims at explaining the root and the form of religious based cultural movement initiated by Jendral Sudirman Mosque (MJS) Yogyakarta. The conundrum departs from the common assumption that mosque is usually regarded as the sacred place, not as profane as cultural performance. Since 2011, the MJS has carried out various cultural activism that is unique, paradox and distinct from the common mosques which activites are generally centered on religious piety. It is in this case that this paper discusses MJS from two aspects: the history of the MJS and its cultural strategy. In its history, the MJS underwent three phases of movement. At first, the mosque was subjugated by the militant Islamic movement which aims at establishing an Islamic state. The movement, then, shifted into an educational movement of the children. And later, it changed totally into religious cultural movement. At this regard, the cultural movement carried out by the MJS reflects an effort in shifting their old identity, while at the same time they are involved in a discursive approach to respond the contemporary challenge of Islamism.

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