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<![CDATA[HERMENEUTIKA SUFISTIK AL-GHAZâLî DALAM MISHKâT AL-ANWâR ]]>
<![CDATA[Ghozali, Mahbub]]>
<![CDATA[ Mutawatir : Jurnal Keilmuan Tafsir Hadith Vol. 5 No. 1 (2015): JUNI ]]>
Publisher : <![CDATA[Program Studi Perbandingan Agama, Fakultas Ushuluddin dan Filsafat, Universitas Islam Negeri (UIN) Sunan Ampel Surabaya ]]>
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DOI: 10.15642/mutawatir.2015.5.1.50-73
<![CDATA[ This paper attempts to identify the character and form of interpretation al-Ghazâlî against the Koran, especially when interpreting the verses of the Koran in one of his work, Mishkât al-Anwâr. When viewed from the authority of the text and the author (interpreter), the style of the interpretation of al-Ghazâlî appears to have similarities with the concept of philosophical hermeneutics of Gadamer. But it is not so, there are significant differences between the two. If Gadamer?s model interpretation is called Philosophical Hermeneutics, then the interpretation of al-Ghazâlî style more to the Sufi Hermeneutics. In the end, this paper concluded that al-Ghazâlî?s Sufi Hermeneutics rests on two elements are simples but not smalls; rationality (al-ma?qûl) led by entities in it like the soul (al-nafs), soul (al-rûh), heart (al-qalb), intellect (al-?aql), and textuality (al-manqûl) the object stratified into five aspects, namely the existence of essential (wujûd dhâtî), the existence of sensory (wujûd hissî), the existence of imaginative (wujûd khayyâlî), the existence of a rational (wujûd ?aqlî), the existence of analogical (wujûd shibhî).]]>
<![CDATA[Normatif dan Deskriptif dalam Studi Al-Qur’an Modern: Pertarungan Kepentingan Epistimologi Barat dan Islam dalam Perspektif Charles J. Adams ]]>
<![CDATA[Mahbub Ghozali]]>
<![CDATA[ Al Iman: Jurnal Keislaman dan Kemasyarakatan Vol. 6 No. 1 (2022): Al-Iman Jurnal Keislaman dan Kemasyarakatan ]]>
Publisher : <![CDATA[STID Raudlatul Iman Sumenep ]]>
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<![CDATA[This study aims to find an objective framework in understanding the Qur’an using by the concept of Charles J. Adams. Adams divides religious studies approach into two main parts, namely normative and descriptive. This approach is then applied to a variety of modern studies of the Qur’an that have developed in such a way, whether studied by Westerners or Islamic scholars. To achieve this goal, this study uses a descriptive method with the type study of literature research. To deepen the data analysis, this study uses the Charles J. Adams’s religious studies approach. This study found that the types of research in the study of the Koran can be mapped according to the mapping conducted by Adams. From this mapping, it is found that the majority of the Qur'anic studies conducted by the West fall into the normative category with their respective religious tendencies. The same thing conducted by Islamic scholars who study to Islam with an apologistic approach as part of normative studies. Meanwhile, the efforts made to reconstruct the knowledge of the Qur’an fall into the descriptive category. Basically, its concepts can be used to understand the Qur’an meaning in a comprehensive manner. On the one hand it uses the meaning of the sacred text, and on the other hand, it uses the profane context. Penelitian ini bertujuan untuk menemukan kerangka objektif dalam memahami al-Qur’an dengan menggunakan konsep teori Charles J. Adams. Adams membagi pendekatan dalam studi agama menjadi dua bagian utama, yakni normatif dan deskriptif. Pendekatan ini kemudian diaplikasikan pada ragam studi al-Qur’an modern yang telah berkembang sedemikian rupa, baik yang dilakukan oleh kalangan Barat ataupun sarjana Islam. Untuk mencapai tujuan tersebut, penelitian ini menggunakan metode deskriptif dengan jenis penelitian studi pustaka. Untuk memperdalam analisa data, penelitian ini menggunakan pendekatan studi Agama Charles J. Adams. Penelitian ini menemukan bahwa ragam penelitian dalam studi al-Qur’an dapat dipetakan sesuai dengan pemetaan yang dilakukan oleh Adams. Dari pemetaan ini ditemukan bahwa mayoritas studi al-Qur’an yang dilakukan Barat masuk dalam kategori normatif dengan tendensi keagamaan masing-masing. Hal yang sama juga dilakukan oleh sarjana Islam yang melakukan studi terhadap Islam dengan pendekatan apologistik sebagai bagian dari kajian normatif. Sedangkan upaya yang dilakukan untuk merekonstruksi pengetahuan al-Qur’an masuk dalam kategori deskriptif. Kedua konsep ini pada dasarnya dapat digunakan untuk memahami al-Qur’an secara konprehensif. Pada satu sisi menggunakan makna teksnya yang sakral, dan di sisi yang lain pada konteksnya yang profan.]]>
<![CDATA[Dialektika Sains, Tradisi dan al-Qur’an: Representasi Modernitas dalam Tafsir Rahmat karya Oemar Bakry ]]>
<![CDATA[Mahbub Ghozali]]>
<![CDATA[ AL QUDS : Jurnal Studi Alquran dan Hadis Vol 5, No 2 (2021) ]]>
Publisher : <![CDATA[Institut Agama Islam Negeri (IAIN) Curup ]]>
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DOI: 10.29240/alquds.v5i2.3394
<![CDATA[Dialectic of Science, Tradition and the Qur'an: Representation of Modernity in Tafsir Rahmat by Oemar BakryThe problem of interpretation in Indonesia which still refers to popular variation works impacts other understanding works ignored. This rejection has implications for the lack of disclosure of the peculiarities of an interpretation that can contribute to determining the method of interpretation in Indonesia. Tafsir Rahmat by Oemar Bakry is one of the interpretations that are rarely expressed in its content so that aspects of modernity are not revealed. This study aims to show parts of modernity in the Tafsir Rahmat in the form of dialectics between science, tradition, and the Qur'an. This research uses qualitative methods with content analysis as a data analysis tool. This research shows that Bakry provided a different view in the translation process by using modern terms to offer a breadth of understanding and ease. Science and technology are used to find wisdom (hikmah) and proving the truth of the Quran. The spirit of renewal carried by Bakry is also evident from the critical response to the traditions carried out by the people of Indonesia. The peculiarities in interpretation and translation that Bakry did were enough to make Tafsir Rahmat an object of study for dialectics to occur among researchers. It also impacts the dissemination of the content of this interpretation faster and affects the popularity of Tafsir Rahmat.]]>
<![CDATA[AL QURAN DAN LITERASI MEDIA DI MASA PANDEMI: RESPON AKADEMISI TERHADAP COVID-19 MELALUI INTERPRETASI AYAT Al QURAN ]]>
<![CDATA[Mahbub Ghozali]]>;
<![CDATA[Chandra Kartika Dewi]]>
<![CDATA[ Jurnal Ilmu Agama: Mengkaji Doktrin, Pemikiran, dan Fenomena Agama Vol 22 No 1 (2021): Jurnal Ilmu Agama : Mengkaji Doktrin, Pemikiran, dan Fenomena Agama ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Pemikiran Islam Universitas Islam Negeri Raden Fatah Palembang ]]>
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DOI: 10.19109/jia.v22i1.9011
<![CDATA[Penelitian ini bertujuan untuk melakukan validasi ulang terhadap beragam respon akademisi terhadap pandemi COVID-19 dengan mengaitkannya terhadap beragam ayat Al Quran. Untuk mencapai tujuan tersebut, penelitian ini menggunakan metode kualitatif dengan teknik penelitian studi pustaka. Sebagai perangkat analisa data, penelitian ini juga menggunakan pendekatan tafsir kontekstual Abdullah Saeed. Penelitian ini menyimpulkan bahwa penggunaan ayat dalam merespon fenomena pandemi menggunakan metode teknik penafsiran dan pembuktian kemukjizatan Al Quran secara saintifik. Dalam proses penafsiran, pencarian konteks penghubung untuk menemukan relasi terhadap konteks turunnya ayat dengan konteks kekinian tidak dapat ditemukan relevansinya. Kecenderungan para akademisi mengaitkan satu ayat dengan konteks hari ini tidak meninjau aspek historisitasnya, sehingga beragam ayat yang digunakan tidak dapat menunjukkan pemaknaan yang mendekati makna yang ditunjukkan oleh makna yang terkandung dalam kajian historisnya. Meskipun demikian, beberapa pengkaji berhasil menguatkan pembuktian bahwa kemukjizatan Al Quran dari segi bahasanya dapat diuji melalui perangkat ilmiah dan terbukti dapat mengembalikan sistem imun dan kesehatan mental penderita COVID-19.]]>
<![CDATA[TAFSIR KONTEKSTUAL ATAS MODERASI DALAM AL-QUR’AN: SEBUAH KONSEP RELASI KEMANUSIAAN ]]>
<![CDATA[Mahbub Ghozali]]>;
<![CDATA[Derry Ahmad Rizal]]>
<![CDATA[ Jurnal Studi Agama dan Masyarakat Vol 17, No 1 (2021): JURNAL STUDI AGAMA DAN MASYARAKAT ]]>
Publisher : <![CDATA[LP2M IAIN Palangka Raya ]]>
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DOI: 10.23971/jsam.v17i1.2717
<![CDATA[This study focused on the meaning of the word moderate in the Qur'an contextually with reference to the QS. [2]: 143 and QS. [5]: 66. The idea of concept on religious moderation was still related to the meaning and urgency of moderate attitude by linking this attitude to the behavior of certain religious people. There were three problems in this study, (1) what was the form of the meaning of wasth and muqtashid? (2) what were the factors behind the meaning? (3) how the contextual meaning was generated. To respond the research problem, this study used a qualitative method using content analysis. This study revealed that the mention of moderate party in the Qur'an was not limited to Muslims, but also refers to other people. This was based on the similarity of meaning between the word wasth which was used to refer to Islam and muqtasid which was used to refer to Jews and Christians. Moderate was thus not identical to religion, but it was oriented to the attitude of humanity owned by everyone regardless of religion. Moderation thus did not always indicate the relationship between religion, but the relationship between human being.]]>
<![CDATA[Asbab Al-Nuzul as Historical Criticism on The Emergence of Revisionist Islam ]]>
<![CDATA[Mahbub Ghozali]]>
<![CDATA[ Buletin Al-Turas Vol 26, No 2 (2020): Buletin Al-Turas ]]>
Publisher : <![CDATA[Fakultas Adab dan Humaniora, UIN Syarif Hidayatullah Jakarta, Indonesia ]]>
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DOI: 10.15408/bat.v26i2.15387
<![CDATA[This study was aimed to construct early of Islamic history by using sources of asbab al-nuzul. The use of the history of asbab al-nuzul was expected to provide a critique of the revisionist’s view of the early of Islam. This study used two methods, the historical critical method and hermeneutics. Data on in this study focused on asbab al-nuzul al-Qur’an by al-Wahidi. The study concluded that the asbab al-nuzul, which seen as an exegesis device, basically was a historical device that provided historical narrative and context in the early days of Islam. Because of this, asbab al-nuzul was used by many commentators as a tool for understanding the Qur’an. This research found that Islam emerged in Hijaz with a number of narratives asbab al-nuzul that mentioned. Likewise, it was found the intersection of Islam with other religions indicated that Islam was not exclusive and was not a continuation of these religions. Islam was present in a mulitireligious society. Islam existed to restore the deviation of worship performed by the majority of the Arab. The criteria required in the asbab al-nuzul could be considered valid because they could fulfil the historical assumptions set by the revisionists.]]>
<![CDATA[Hermeneutika Sufistik al-Ghazâlî dalam Mishkât al-Anwâr ]]>
<![CDATA[Mahbub Ghozali]]>
<![CDATA[ Mutawatir : Jurnal Keilmuan Tafsir Hadith Vol. 5 No. 1 (2015): JUNI ]]>
Publisher : <![CDATA[Jurusan Tafsir Hadis Fakultas Ushuluddin dan Filsafat UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/mutawatir.2015.5.1.50-73
<![CDATA[This paper attempts to identify the character and form of interpretation al-Ghazâlî against the Koran, especially when interpreting the verses of the Koran in one of his work, Mishkât al-Anwâr. When viewed from the authority of the text and the author (interpreter), the style of the interpretation of al-Ghazâlî appears to have similarities with the concept of philosophical hermeneutics of Gadamer. But it is not so, there are significant differences between the two. If Gadamer’s model interpretation is called Philosophical Hermeneutics, then the interpretation of al-Ghazâlî style more to the Sufi Hermeneutics. In the end, this paper concluded that al-Ghazâlî’s Sufi Hermeneutics rests on two elements are simples but not smalls; rationality (al-ma‘qûl) led by entities in it like the soul (al-nafs), soul (al-rûh), heart (al-qalb), intellect (al-‘aql), and textuality (al-manqûl) the object stratified into five aspects, namely the existence of essential (wujûd dhâtî), the existence of sensory (wujûd hissî), the existence of imaginative (wujûd khayyâlî), the existence of a rational (wujûd ‘aqlî), the existence of analogical (wujûd shibhî).]]>
<![CDATA[KONSTRUKSI LOGIKA KE-TUHANAN DALAM AL-QUR’AN PERSPEKTIF CHARLES S. PIERCE: KRITIK ATAS PAGANISME ARAB ]]>
<![CDATA[Mahbub Ghozali]]>
<![CDATA[ Aqidah-ta: Jurnal Ilmu Aqidah Vol 7 No 1 (2021) ]]>
Publisher : <![CDATA[Prodi Aqidah dan Filsafat Islam Fakultas Ushuluddin dan Filsafat UIN Alauddin Makassar ]]>
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DOI: 10.24252/aqidahta.v7i1.18394
<![CDATA[The Qur'an contains many verses relating to divine concepts. The explanation of divinity in the Qur'an is closely related to efforts to provide evidence of the truth of the Prophet's message and the truth of the concept of divinity in Islam. This problem is directly related to the divine concept of the Arab community as the object of conveying the al-Qur'an. The closeness of the concept of divinity to the concepts they understand makes the narrative of the verse have to enter and provide an effective rebuttal as possible. In this context, this study aims to find logical reasoning in every verse related to divinity, so that it makes it easy for Arabs to accept and believe in the concepts contained in Islam. To achieve these objectives, this study uses qualitative methods with the type of literature study research. To refine the data analysis process, this study uses the pragmatic philosophical approach of Charles S. Pierce. This research concludes that the narrative built by the Koran in arousing the divine awareness of the Arab community is logically carried out and fully accepted. The narrative is aimed at exposing their belief in the definition of God by doubting existing beliefs. With this doubt, everyone who realizes that a concept that has been believed to be wrong will conduct direct research and observation of the truth of the concept of divinity in Islam. Identification of icons, indexes, symbols correctly to the essence of God led them to an attitude of acceptance of Islam and all forms of divine concepts in it.]]>
<![CDATA[Insider dan Outsider dalam Penafsiran: Upaya Membaca Tafsir dalam Dua Sisi Perspektif Kim Knott ]]>
<![CDATA[Mahbub Ghozali]]>
<![CDATA[ Islamika : Jurnal Ilmu-Ilmu Keislaman Vol. 20 No. 02 (2020): Islamika : Jurnal Ilmu-ilmu Keislaman ]]>
Publisher : <![CDATA[Lembaga Penelitian dan Pengabdian pada Masyarakat, Institut Agama Islam Negeri (IAIN) Kerinci, Jambi ]]>
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DOI: 10.32939/islamika.v20i02.689
<![CDATA[This study aims to find new methods and meanings in the interpretation’s field. The finding of the method is intended to provide new insights regarding the objectivity of interpretation which is often disputed by many scholars. Based on this, this study uses qualitative methods with library research techniques. To in depth the data analysis, this study uses the insider and outsider approaches introduced by Kim Knott. This research finds that the synthesis between the interpretation of Western scholars and Islamic scholars produces a textual-historical understanding simultaneously. In the sense that the Quran is understood not only in the emphasis of the law and its sacredness, but also on its historical aspects which involve the cultural and historical structures that surround the Quran. The tendency of Western scholars to understanding the Quran in its critical aspect can suppress the subjectivity of Islam scholars interpretation which tends to be tendentious. In this context, this research concludes that the insider and outsider perspectives are not only used in Islamic studies, but also in specific aspect of Islamic studies. Therefore, the use of this perspective can be applied to other specific fields of Islam, so that an understanding of Islam can be more objective.]]>
<![CDATA[Relevansi Sad Al-Dharî‘Ah Dalam Pembaharuan Hukum Islam ]]>
<![CDATA[Mahbub Ghozali]]>
<![CDATA[ Qolamuna : Jurnal Studi Islam Vol. 1 No. 1 (2015): Juli 2015 ]]>
Publisher : <![CDATA[STIS MIFTAHUL ULUM LUMAJANG PRESS (STISMU PRESS) ]]>
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<![CDATA[Proses pengambilan hukum melalui dalil-dalil syar’i terus berkembang seiring dengan berkembangnya problematika yang dihadapi masyarakat. Salah satu bagian dari jenis istinbat hukum adalah sad al-dhari‘ah. Konsep ini bermula dari prinsip memperhatikan konsekwensi suatu perbuatan. Konsekwensi suatu perbuatan merupakan hal yang dikehendaki oleh syariat Islam, makanya harus diperhatikan dalam penetapan hukum. Prinsip konsekuensi suatu perbuatan erat sekali kaitannya dengan azas kausalitas. Motode ini juga memfokuskan pada pemeliharaan kemaslahatan dan sekaligus mengindari kerusakan.Dengan adanya metode yang lebih memfokuskan pada kemaslahatan diharapkan menjadi satu solusi dalam pembentukan hukum yang dapat terus menjaga kemaslahatan hukum tanpa mengabaikan perkembangan zaman. Metode ini juga diharapkan menjadi sebuah metode preventif sehingga unsur-unsur yang mengarahkan pada perbuatan-perbuatan yang dilarang menjadi terminimalisir.Pembaharuan hukum Islam pada hakikatnya adalah usaha menetapkan hukum yang mampu menjawab permaslahan dan perkembangan baru yang timbul karena kemajuan ilmu pengetahuan dan tekhnologi, dengan menjadikan perkembangan baru itu sebagai pertimbangan hukum agar hukum tersebut betul betul mampu mewujudkan tujuan syari’at. Sedangkan sad al-dharî’ah merupakan suatu metode istinbat hukum yang mementingkan maqâshid al-syari’ah yaitu merealisasikan kemaslahatan umat. Dengan demikian sadd aldzarî’ah sangat relevan dengan pembaharuan hukum Islam yaitu sama sama bertujuan dan memelihara kemaslahatan. Memelihara kemashlahatan merupakan tujuan syara’ (maqashid syari’ah).Kata Kunci: Relevansi, sad al-dharî’ah, Hukum Islam]]>
