Articles
<![CDATA[KOSMOLOGI DALAM TAFSIR AL-IBRIZ KARYA BISRI MUSTAFA: RELASI TUHAN, ALAM DAN MANUSIA ]]>
<![CDATA[Mahbub Ghozali]]>
<![CDATA[ Al-Banjari : Jurnal Ilmiah Ilmu-Ilmu Keislaman Vol 19, No 1 (2020) ]]>
Publisher : <![CDATA[Pascasarjana UIN ANTASARI Banjarmasin ]]>
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DOI: 10.18592/al-banjari.v19i1.3583
<![CDATA[Cosmology in Javanese perspevtive has big implications to directing the whole concept of its action. This concept animates in every Javanese perception and action when viewing the world, including in the area of interpretation of the Qur’an. One book that consistently presents its identity as a Javanese exegesis is al-Ibri>z by Bisri Mustafa. On that basis, this study aims to find the concept of cosmology in the interpretation of al-Ibri>z. Based on this aims, this research uses descriptive analysis method with the type of literature study. This study also uses data analysis techniques using the hermeneutics method by Hans-Goerg Gadamer. This study found that the relationship between God, nature and humans in the interpretation of al-Ibri>z depicted from human actions in the real world. Humans as the center of the real world, have an obligation to maintain and use the world as possible. As a consequence of this, humans must constantly carry out worship to God and maintain relationships with other humans. The action is an attempt to maintain the balance and peace of their lives in the real world which also has implications in the afterlife.]]>
<![CDATA[BELENGGU RASIONALITAS DALAM TAFSĪR BI AL-MA’THŪR: REKONSTRUKSI DIKOTOMIS ATAS SUMBER PENAFSIRAN ]]>
<![CDATA[Mahbub Ghozali]]>
<![CDATA[ REVELATIA: Jurnal Ilmu Al-Qur'`an dan Tafsir Vol. 2 No. 2 (2021) ]]>
Publisher : <![CDATA[IAIN Madura ]]>
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DOI: 10.19105/revelatia.v2i2.4944
<![CDATA[The Interpretation with transmitted text (riwāyah) which uses to get meaning far away from the influence of ratio (al-ra'y) still cannot occur. Various different narrations for interpreting the same verse in the exegesis via narration (al-tafsīr bi al-ma'thūr) can be evidence of the use of ijtihad in that interpretation model. In this context, this study aims to find evidence and reconceptualize the terms to prove the existence ratio on exegesis via narration. This study uses a qualitative method with the type of study that uses literature research and uses content analysis as an analytical tool. This study finds that the interpreters in the category of exegesis via narration used ratio in the form of transmitted text selection to strengthen the meaning desired. The unawareness of the existence of rationality in the exegesis via narration is caused by the confusion of the terms used which are borrowed from the term of hadith study (muṣṭalah al-ḥadīth). Based on this, this study proposes to redefine that term to illustrate that dichotomy does not refer to the use of transmitted text or ratios in interpretation, but that dichotomy occurs from the proximity of the resulting message to the literal meaning content in interpretation.]]>
<![CDATA[A SUFISM PSYCHOLOGICAL ANALYSIS OF ISMᾹ’ÎL’S INTRAPERSONAL COMMUNICATION IN SURAH AL-SᾹFFᾹT [37]: 102 ]]>
<![CDATA[Mahbub Ghozali]]>
<![CDATA[ Jurnal At-Tibyan: Jurnal Ilmu Alqur'an dan Tafsir Vol 5 No 2 (2020): Volume 5 No. 2, Desember 2020 ]]>
Publisher : <![CDATA[The Department of the Qur'anic Studies, Faculty of Ushuluddin, Adab, and Da'wah, State Institute of Islamic Studies (IAIN) Langsa ]]>
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DOI: 10.32505/at-tibyan.v5i2.1471
<![CDATA[Dialogue between Ismā’îl and Ibrāhîm in Q.S. al-S{affāt [37]: 102, is not only focused on the polemic of the determination about child referred in the verse. Likewise, the discussion about this verse is not only abaout ideal model of education for children. Another discussion no less interesting is regarding the response of the Ismā'îl when listening to the slaughtering order from Ibra>hi>m. Although there is no indication in the verse that reffer to communicative process in Ismā'îl to response that command. But in the context of communication, the reception of the message conveyed, allows him to respond the message. To provide a response, symbol processing is needed. So that it can provide an appropriate response. Therefore, to find this process, this study uses a text analysis method with a Sufi Psychological approach. By using these methods and approaches, this study concludes that intrapersonal communication in Ismā’îl involves self-entities consisting of al-rûh}, al-‘aql, and al-qalb. These three entities have their respective concepts of knowledge which clarify one another. In Ismā’îl, the concept of reason knowledge gained from his experiences gives confidence to the truth of the command. Likewise, the maturity of the soul makes it easy for the heart to gain intuitive knowledge that is affirmed by reason, giving rise to an acceptance response to the order.]]>
<![CDATA[The Concept of Religious Tolerance in Reconstruction and Reinterpretation of Al-Kafirun by Mun'im Sirry (Critical Discourse Analysis of Teun A. Van Dijk) ]]>
<![CDATA[Haikal Fadhil Anam]]>;
<![CDATA[Mahbub Ghozali]]>
<![CDATA[ JURNAL INDO-ISLAMIKA Vol 12, No 1: (2022) ]]>
Publisher : <![CDATA[JURNAL INDO-ISLAMIKA ]]>
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DOI: 10.15408/jii.v12i1.26502
<![CDATA[This research aims to explain the concept of religious tolerance of Mun'im Sirry from the reconstruction and reinterpretation of Sura al-Kafirun. This is library research using qualitative method and descriptive-explanatory research design. The analysis employed in this research is Critical Discourse Analysis by Teun A. Van Dijk. The authors use Critical Discourse Analysis to reveal the various strategic interests behind the writing of Sirry‘s commentary and the struggles of social and understanding of groups. The result of this research explains that the concept of religious tolerance offered by Sirry does not only stop in sociological framework, but, more than that, it also extends tolerance in a theological framework. In Sirry's perspective, Muslims need not only to respect, appreciate, acknowledge differences in belief with followers of other religions and live in harmony (sociological field), they also need to acknowledge the recognition of the possible salvation of other religious followers in the hereafter (theological field). Furthermore, the discourse cannot be separated from the power of the West as the controller of science and the ideologies that influence the discourse are rationalism, empiricism, or neo-mu‘tazilism. ]]>
<![CDATA[Ambiguitas tafsir feminis di Indonesia ]]>
<![CDATA[Mahbub Ghozali]]>
<![CDATA[ Yinyang: Jurnal Studi Islam Gender dan Anak Vol 15 No 1 (2020) ]]>
Publisher : <![CDATA[Pusat Studi Gender dan Anak (PSGA) IAIN Purwokerto ]]>
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DOI: 10.24090/yinyang.v15i1.3641
<![CDATA[Interpretation is a major component in providing arguments about gender equality in Islam. Interpretation as an explanation of the Qur'an provides for everyone to form their religious behavior. For example the biased interpretation of surah al-Nisâ (4): 1 which explain about relationship between women and men. Some feminist reviewers in Indonesia respond to these interpretations which resulting in several trends. On the basis of this, this study aims to identify some of the trends generated by feminist reviewers in Indonesia by limiting a number of figures, namely M. Qurasih Shihab, Nasaruddin Umar, Husein Muhammad, Faqihuddin Abdul Kodir, Musdah Mulia, and Zaitunah Subhan by using Gadamer's hermeneutic method. This study found that there were two trends by the feminist reviewers. First, the tendency of interpretation which involves the discourse of the text to find the main idea (world view) of the text, so that the resulting interpretation has a moderate tendency. Second, the tendency of interpretation by involving the discourse of feminism to approach the text (verse), thus producing a new paradigm in the interpretation of misogynistic verses. This tendency is caused by the different set of knowledge used in interpreting the verse. projections of knowledge possessed produce tendencies in interpretation.]]>
<![CDATA[Linguistic Relativity al-Quran ]]>
<![CDATA[Mahbub Ghozali]]>
<![CDATA[ MAGHZA Vol 5 No 2 (2020): Juli - Desember 2020 ]]>
Publisher : <![CDATA[Fakultas Ushuluddin Adab dan Humaniora (FUAH), Universitas Islam Negeri Profesor Kiai Haji Saifuddin Zuhri Purwokerto ]]>
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DOI: 10.24090/maghza.v5i2.3741
<![CDATA[Al-Qur’an is the text that contains i’jÄz. However, there are disagreements about i’jÄz criteria. Some people think that i’jÄz is outside the text, while others assume i’jÄz is in the Qur’an itself. One of the scholars who agreed that i’jÄz al-Qur'an is in the text of the Qur’an is Abd al-QÄhir al-JurjÄnÄ«. However, al-JurjÄnī’s explanation explaining this problem is still widely misunderstood and sometimes directs understanding of the irrational aspects. This study aims to find the reasoning i’jÄz al-Qur’an according to al-JurjÄnÄ« by using the linguistic relativity approach. This study found that the problem of i’jÄz al-Qur’an according to al-JurjÄnÄ« lies in the aspect of the language structure (al-naẓm) which covers the whole concept contained in the language convention. With the form of i’jÄz in the form of this language allows the inability of other people to make the same thing that becomes the sign i’jÄz can be explained through the concept of language relativity. Therefore, al-Qur’an as when Allah made it has a special reality that excels every human language.]]>
<![CDATA[Penghormatan Al-Qur'an Terhadap Perempuan dengan Narasi Metaforis: Studi atas Q.S. al-Baqarah [2]: 223 ]]>
<![CDATA[Mahbub Ghozali]]>;
<![CDATA[Nur Afni Khafsoh]]>
<![CDATA[ QOF Vol. 5 No. 2 (2021) ]]>
Publisher : <![CDATA[Institut Agama Islam Negeri (IAIN) Keiri ]]>
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DOI: 10.30762/qof.v5i2.5
<![CDATA[This study discusses the use of the poetic narrative of the Qur'an in mentioning the sexual relations between men and women mentioned in Q.S. Al-Baqarah [2]: 223. This verse is often used to show women as male sexual objects in the satisfaction of their sexual desires. The defense of this argument always argues for the meaning contained, not in the message contained with the poetic narrative in it. This study uses a qualitative method with a type of literature study. As for analyzing the data, this study uses content analysis. This study concludes that the poetic narrative in Isti'arah, majāz, and tasbih aims to give glory to women and respect their position. Using this form, the content of the resulting meaning refers to the sexual function aimed at obtaining offspring so that everything related to it is done to achieve that goal. The poetic narrative also contains an emphasis on treating women with the same model and form as the Qur'an treats them. Discovering the relationship of language and message contained in the poetic narrative on the subject of women can provide a new perspective in understanding the position of women in their social sphere. Women are beautiful creatures who should be treated with respect as the Qur'an treats them poetically]]>
<![CDATA[The Pattern of Contextual Meaning of The Quran In Pandemic Context: The New Contextuality Approach In Interpretation ]]>
<![CDATA[Mahbub Ghozali]]>
<![CDATA[ Ar-Raniry: International Journal of Islamic Studies Vol 9, No 1 (2022): Ar-Raniry: International Journal of Islamic Studies ]]>
Publisher : <![CDATA[Universitas Islam Negeri Ar-Raniry Banda Aceh ]]>
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DOI: 10.22373/jar.v9i1.13908
<![CDATA[This research aims to find a model of the Qur'an's relationship with the COVID-19 pandemic conducted by academics. The relationship of the Qur'an model with the developing context is widely done by referring to contextual methods that some figures have given. However, different aspects are implemented to associate the pandemic with some verses that lexically do not refer to it. This study uses qualitative methods with a type of grounded theory that is strengthened by content analysis as a method of data analysis. The study concluded that the identification of COVID-19 in the Qur'an takes two models: using verses with a scientific understanding and re-narrating theological verses to the impact, treatment, and prevention. The mechanisms performed to associate the Qur'an with COVID-19 in the model are identified in the study by mentioning the methods used through referential analysis and paradigmatic analysis. The referential analysis is used to present new meanings that arise from developing ideas owned by researchers. In comparison, the paradigmatic meaning is used to give new meaning by presenting the COVID-19 narrative in the qur'anic narrative. Judging from the resulting new meaning, the Qur'an's relationship to pandemics is contextual.]]>
<![CDATA[Konstruksi Kebahagiaan dalam Pandangan al-GhazÄlÄ«: Antara MisykÄh, KÄ«myÄ’ dan Mi‘yÄr ]]>
<![CDATA[Mahbub Ghozali]]>;
<![CDATA[Chandra Kartika Dewi]]>
<![CDATA[ JOUSIP: Journal of Sufism and Psychotherapy Vol. 1 No. 2 (2021): JOUSIP: Journal of Sufism and Psychotherapy, November 2021. ]]>
Publisher : <![CDATA[Jurusan Tasawuf dan Psikoterapi Fakultas Ushuluddin, Adab dan Dakwah UIN K.H. Abdurrahman Wahid Pekalongan ]]>
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DOI: 10.28918/jousip.v1i2.4248
<![CDATA[The construction of happiness in al-GhazÄlī’s view is unique than a concept of happiness in the other Sufism’s though which are more directed to the happiness of the hereafter. Al-GhazÄlÄ« gives the view that the happiness of the hereafter can only be achieved if the happiness of this world has been fulfilled. This study aims to find the process and transformation of happiness achieved in the world to form happiness in the hereafter. To achieve this goal, this study uses a qualitative method with a content analysis tool. This study shows that the achievement of happiness starts from the most basic structure, namely the body as a foothold (misykÄh). The body with all its body parts doing what is beautiful actions and in accordance with sharia. This action will lead to happiness in the world. However, the actions of the body parts are controlled from within by the heart in synergy with the mind as the source of knowledge. The synergy of both of them maintain the stability of actions so that they do not deviate from the standards (mi’yÄr) that are determined until they are transformed into happiness in the hereafter with ma’rifah Allah (seeing the God).]]>
<![CDATA[Model Penafsiran Quraish Shihab terhadap Pemaknaan dan Pemahaman Al-Quran dalam Chanel Youtube Najwa Shihab ]]>
<![CDATA[Mahbub Ghozali]]>;
<![CDATA[Alfi Ifadatul Umami]]>
<![CDATA[ Substantia: Jurnal Ilmu-Ilmu Ushuluddin Vol 24, No 2 (2022) ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Filsafat UIN Ar-raniry Banda Aceh ]]>
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DOI: 10.22373/substantia.v24i2.14457
<![CDATA[Abstract: The meaning of the Qur'an made on social media can occur in the form of an oral and more dialectical explanation. Quraish Shihab interprets the Qur'an on Najwa Shihab's Youtube Channel by responding to people's understanding of the Qur'an. This study aims to analyze the cultural structure of understanding and meaning depicted on Najwa Shihab's Youtube Channel. This study uses qualitative methods and content analysis as a data analysis tool. Meanwhile, the achievement of cultural analysis in language uses a structuralist anthropological approach introduced by Levi-Strauss. This study concludes that the explanation of meaning is carried out through two mechanisms; delegitimization as a critique of understanding and figurative as a meaning mechanism that is relevant to the understanding of new issues that exist. The delegitimization and figurative mechanisms used represent the actual cultural structure of meaning in Quraish Shihab and the puritanical and modernist-quasi-objective culture of understanding. The culture that is represented in the structure of meaning on social media shows another function of the representation of the Qur'an on Youtube as a medium of "storage" of culture that can be recognized through its explanation mechanism.Abstrak: Pemaknaan terhadap al-Qur’an yang berlangsung di media sosial hadir dalam bentuk penjelasan secara oral dan lebih dialektis. Quraish Shihab menghadirkan penafsiran terhadap al-Qur’an di Channel Youtube Najwa Shihab dengan memberikan respon terhadap pemahaman masyarakat terhadap al-Qur’an yang berkembang. Penelitian ini bertujuan untuk menganalisis struktur budaya pemahaman dan pemaknaan yang tergambar pada Channel Youtube Najwa Shihab. Penelitian ini menggunakan metode kualitatif dengan content analysis sebagai perangkat analisa data. Sedangkan pencapaian analisa budaya dalam bahasa menggunakan pendekatan antropologi strukturalis yang dikenalkan Levi-Strauss. Penelitian ini menyimpulkan bahwa penjelasan terhadap makna dilakukan melalui dua mekanisme; delegitimasi sebagai kritik atas pemahaman dan figuratif sebagai mekanisme pemaknaan yang relevan dengan pemahaman isu baru yang berkembang. Mekanisme delegitimasi dan figuratif yang digunakan merepresentasikan struktur budaya pemaknaan yang aktual pada diri Quraish Shihab dan budaya pemahaman yang puritan dan modernis-quasi-objektif. Penampakan budaya dalam struktur pemaknaan di media sosial menunjukkan fungsi lain dari representasi al-Qur’an di Youtube sebagai media penyimpanan budaya yang dapat dikenali melalui mekanisme penjelasannya.]]>
