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RASIONALITAS PENAFSIRAN IBNU âATHIYYAH Karim, Abdullah
Jurnal Ilmu Ushuluddin Vol 12, No 1 (2013): Jurnal Ilmu Ushuluddin
Publisher : Fakultas Ushuluddin dan Humaniora IAIN Antasari

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.18592/jiu.v12i1.104

Borrowing the definition used by Binyamin Abrahamov for discussion of theology: Rationality is treating any issues by using reason, but whitout giving priority reason. Thus, if it is associated with the interpretation means interpreting the Quran by using reasoning or ijtihad, but without making it as the main point. The use of reason in addition to a history that is valid in the interpretation of the Quran is a necessity. This is caused by the editors who sometimes use the Quran itself ambiguous pronunciation (musytarak / ambiguous) meaning there is even the opposite, or use a word with a specific meaning. However, the interpretation of rationality is limited in scope to understand the meaning or spelling or sentence structure verses (read: the discourse of) the Quran. Not including the use of analogy in legal dig no texts or texts in the Quran.

PENDEKATAN TAFSIR AL-QURAN DAN PERKEMBANGANNYA DALAM SEJARAH Karim, Abdullah
Jurnal Ilmu Ushuluddin Vol 14, No 1 (2015): Jurnal Ilmu Ushuluddin
Publisher : Fakultas Ushuluddin dan Humaniora IAIN Antasari

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.18592/jiu.v14i1.682

In the half second of 20th century, methodology of tafsir had developed very significant. Muhammad Husain al-Dzahabiy from Egypt, when he wrote his manuscript for his inauguration as a professor, al-TafsÃ®r wa al-MufassirÃ»n,in 1946, stated that there were three approaches of commentary of QurâÃ¢n. They were al-MaâtsÃ»r, al-MaâqÃ»l, andÂ al-IsyÃ¢riy. Many people of the âulÃ»mul-QurâÃ¢n scholars quoted his discovery then. Next, in 1966, the work ofÂ Muhammad al-Fadhil bin âAsyur from Tunisia, entitled al-Tafsir wa Rijaluh, had been publicated. In this work, heÂ stated a little bit different from the previous that there were three approaches of commentary of QurâÃ¢n; al-Atsariy, al-Nazhariy, and al-Naqdiy. His work have been important reference for the scholars of âulÃ»mul-QurâÃ¢n then. Thiswriting is going to discuss about approaches in the commentary of QurâÃ¢n as mentioned above.

PENDEKATAN TAFSIR AL-QURAN DAN PERKEMBANGANNYA DALAM SEJARAH Karim, Abdullah
Jurnal Ilmiah Ilmu Ushuluddin Vol 14, No 1 (2015): Jurnal Ilmiah Ilmu Ushuluddin
Publisher : Fakultas Ushuluddin dan Humaniora UIN Antasari Banjarmasin

In the half second of 20th century, methodology of tafsir had developed very significant. Muhammad Husain al-Dzahabiy from Egypt, when he wrote his manuscript for his inauguration as a professor, al-Tafsr wa al-Mufassirn,in 1946, stated that there were three approaches of commentary of Qurn. They were al-Matsr, al-Maql, andal-Isyriy. Many people of the ulmul-Qurn scholars quoted his discovery then. Next, in 1966, the work ofMuhammad al-Fadhil bin Asyur from Tunisia, entitled al-Tafsir wa Rijaluh, had been publicated. In this work, hestated a little bit different from the previous that there were three approaches of commentary of Qurn; al-Atsariy, al-Nazhariy, and al-Naqdiy. His work have been important reference for the scholars of ulmul-Qurn then. Thiswriting is going to discuss about approaches in the commentary of Qurn as mentioned above.

RASIONALITAS PENAFSIRAN IBNU ATHIYYAH Karim, Abdullah
Jurnal Ilmiah Ilmu Ushuluddin Vol 12, No 1 (2013): Jurnal Ilmiah Ilmu Ushuluddin
Publisher : Fakultas Ushuluddin dan Humaniora UIN Antasari Banjarmasin

Borrowing the definition used by Binyamin Abrahamov for discussion of theology: Rationality is treating any issues by using reason, but whitout giving priority reason. Thus, if it is associated with the interpretation means interpreting the Quran by using reasoning or ijtihad, but without making it as the main point. The use of reason in addition to a history that is valid in the interpretation of the Quran is a necessity. This is caused by the editors who sometimes use the Quran itself ambiguous pronunciation (musytarak / ambiguous) meaning there is even the opposite, or use a word with a specific meaning. However, the interpretation of rationality is limited in scope to understand the meaning or spelling or sentence structure verses (read: the discourse of) the Quran. Not including the use of analogy in legal dig no texts or texts in the Quran.

RASIONALITAS PENAFSIRAN IBNU âATHIYYAH Karim, Abdullah
Jurnal Ilmiah Ilmu Ushuluddin Vol 8, No 1 (2009): Jurnal Ilmiah Ilmu Ushuluddin
Publisher : Fakultas Ushuluddin dan Humaniora UIN Antasari Banjarmasin

Binyamin Abrahamov defines rationality as âtreating anyissues by using reason, but without giving reason priority.â Thus, interms of Qurâanic interpretation, rationality means using reason orijtihÃ¢d in interpreting the Qurâan without prioritizing the reason it self.For Ibn âAthiyyah, in addition to the existing authoritative reports of theprophetic tradition, reason is necessary in interpreting the Qurâan. Thisis because, the text of the Qurâan contains words whose meanings arespecific, ambiguous or even contradictory. However, this rationality ofinterpretation is only applied to the meaning of words or structure of theQurâanic sentences, but it does not include the use of analogy (qiyÃ¢s)employed in the methodology of Islamic law.

SIGNIFIKANSI ASBÃB AN-NUZÃL DALAM PENAFSIRAN ALQURâAN Karim, Abdullah
Jurnal Ilmiah Ilmu Ushuluddin Vol 15, No 1 (2016): Jurnal Ilmiah Ilmu Ushuluddin
Publisher : Fakultas Ushuluddin dan Humaniora UIN Antasari Banjarmasin

The study of asbÃ¢b an-nuzÃ»l is a part of the Qurâanic studies that discussed about events or questions directed to Rasulullah Saw. so then Quraâanic verses was gone down as the answer or the explanation of them. Based on the definition, it is not included reports or events that happened in the past before, such as Abrahahâs arrival with his troops is not asbÃ¢b an-nuzÃ»l for Sura al-FÃ®l, so do the stories of Noahâs clan, âAdâs, TsamÃ»dâs, etc. This article discusses about two matters. First, what are asbÃ¢b an-nuzÃ»l exactly? And second, what is the significance of it to understand the meaning of Qurâanic verses? After all, there are some conclusions. AsbÃ¢b an-nuzÃ»l talked about the reality in Qurâanic verses when they are gone down and shahÃ®h reports must accommodate them. AsbÃ¢b an-nuzÃ»l is very important to understand the meaning of Qurâanic verses for some reason. They will help Qurâanic reader to know the secret behind the appearance of a verse or more, to know the limit of a rule for certain verses, etc.

PENDEKATAN TAFSIR AL-QURAN DAN PERKEMBANGANNYA DALAM SEJARAH Karim, Abdullah
Jurnal Ilmiah Ilmu Ushuluddin Vol 14, No 1 (2015): Jurnal Ilmiah Ilmu Ushuluddin
Publisher : Fakultas Ushuluddin dan Humaniora UIN Antasari Banjarmasin

In the half second of 20th century, methodology of tafsir had developed very significant. Muhammad Husain al-Dzahabiy from Egypt, when he wrote his manuscript for his inauguration as a professor, al-Tafsr wa al-Mufassirn,in 1946, stated that there were three approaches of commentary of Qurn. They were al-Matsr, al-Maql, andal-Isyriy. Many people of the ulmul-Qurn scholars quoted his discovery then. Next, in 1966, the work ofMuhammad al-Fadhil bin Asyur from Tunisia, entitled al-Tafsir wa Rijaluh, had been publicated. In this work, hestated a little bit different from the previous that there were three approaches of commentary of Qurn; al-Atsariy, al-Nazhariy, and al-Naqdiy. His work have been important reference for the scholars of ulmul-Qurn then. Thiswriting is going to discuss about approaches in the commentary of Qurn as mentioned above.

RASIONALITAS PENAFSIRAN IBNU ATHIYYAH Karim, Abdullah
Jurnal Ilmiah Ilmu Ushuluddin Vol 12, No 1 (2013): Jurnal Ilmiah Ilmu Ushuluddin
Publisher : Fakultas Ushuluddin dan Humaniora UIN Antasari Banjarmasin

Borrowing the definition used by Binyamin Abrahamov for discussion of theology: Rationality is treating any issues by using reason, but whitout giving priority reason. Thus, if it is associated with the interpretation means interpreting the Qur'an by using reasoning or ijtihad, but without making it as the main point. The use of reason in addition to a history that is valid in the interpretation of the Qur'an is a necessity. This is caused by the editors who sometimes use the Qur'an itself ambiguous pronunciation (musytarak / ambiguous) meaning there is even the opposite, or use a word with a specific meaning. However, the interpretation of rationality is limited in scope to understand the meaning or spelling or sentence structure verses (read: the discourse of) the Qur'an. Not including the use of analogy in legal dig no texts or texts in the Qur'an.

SIGNIFIKANSI ASBÃ‚B AN-NUZÃ›L DALAM PENAFSIRAN ALQURâ€™AN Karim, Abdullah
Jurnal Ilmiah Ilmu Ushuluddin Vol 15, No 1 (2016): Jurnal Ilmiah Ilmu Ushuluddin
Publisher : Fakultas Ushuluddin dan Humaniora UIN Antasari Banjarmasin

The study of asbâb an-nuzûl is a part of the Qur?anic studies that discussed about events or questions directed to Rasulullah Saw. so then Qura?anic verses was gone down as the answer or the explanation of them. Based on the definition, it is not included reports or events that happened in the past before, such as Abrahah?s arrival with his troops is not asbâb an-nuzûl for Sura al-Fîl, so do the stories of Noah?s clan, ?Ad?s, Tsamûd?s, etc. This article discusses about two matters. First, what are asbâb an-nuzûl exactly? And second, what is the significance of it to understand the meaning of Qur?anic verses? After all, there are some conclusions. Asbâb an-nuzûl talked about the reality in Qur?anic verses when they are gone down and shahîh reports must accommodate them. Asbâb an-nuzûl is very important to understand the meaning of Qur?anic verses for some reason. They will help Qur?anic reader to know the secret behind the appearance of a verse or more, to know the limit of a rule for certain verses, etc.

RASIONALITAS PENAFSIRAN IBNU â€˜ATHIYYAH Karim, Abdullah
Jurnal Ilmiah Ilmu Ushuluddin Vol 8, No 1 (2009): Jurnal Ilmiah Ilmu Ushuluddin
Publisher : Fakultas Ushuluddin dan Humaniora UIN Antasari Banjarmasin

Binyamin Abrahamov defines rationality as ?treating anyissues by using reason, but without giving reason priority.? Thus, interms of Qur?anic interpretation, rationality means using reason orijtihâd in interpreting the Qur?an without prioritizing the reason it self.For Ibn ?Athiyyah, in addition to the existing authoritative reports of theprophetic tradition, reason is necessary in interpreting the Qur?an. Thisis because, the text of the Qur?an contains words whose meanings arespecific, ambiguous or even contradictory. However, this rationality ofinterpretation is only applied to the meaning of words or structure of theQur?anic sentences, but it does not include the use of analogy (qiyâs)employed in the methodology of Islamic law.

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