Articles
<![CDATA[MENGUAK DIMENSI SUFISTIK DALAM INTERPRETASI AL-QURâAN ]]>
<![CDATA[Afrizal Nur, Afrizal Nur]]>
<![CDATA[ Jurnal Ushuluddin Vol 16, No 2 (2013): Juli - Desember 2013 ]]>
Publisher : <![CDATA[Jurnal Ushuluddin ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
<![CDATA[Pada awalnya Islam tidak mengenal ilmu dan gerakan mistik atau batin, Nabi Muhammad membawa al-Qurâan yang mengajarkan bahwa Allah itu pembuat undang-undang dan memerintahkan manusia untuk melaksanakan aturan perundangg-undangan tersebut. Seiring dengan meluasnya Ekpansi Islam dan pemeluknya semakin lama semakin banyak sehingga terjadi pengaruh-pengaruh luar salah satunya adalah mistik. Dinamika aliran mistik (tasawuf) selalu mengalami pasang surut dalam tradisi pengkajian al-Qurâan seiring perkembangan dan kemajuan zaman pada saat sekarang ini, namun keberadaannya tetap menjadi kewaspadaan kita bersama karena aliran ini selalu berusaha mencari tempat berpijaknya yaitu teks ayat-ayat al-Qurâan yang dijadikan sebagai landasan utama dari ajarannya. Pengikut aliran ini seringkali menjadikan al-Qurâan sebagai al-Makhtutat atau dasar pijakan yang akan mereka tempuh. Mereka berpikir bahwa disamping dalil berupa teks lahir ayat terkandung substansi makna yang lebih dalam lagi yaitu makna batin yang tersembunyi disebalik teks tersebut. Tulisan yang sederhana ini mengajak kita kembali menumpukan perhatian kita untuk tetap serius mewaspadai keberadaan interpretasi al-Qurâan dengan pola sufistik yang menyimpang]]>
<![CDATA[Kontribusi al-Qirââât al-Tafsîrîyah dalam Penafsiran al-Qurâan ]]>
<![CDATA[Nur, Afrizal]]>
<![CDATA[ MUTAWATIR Vol 1, No 2 (2011): MUTAWATIR ]]>
Publisher : <![CDATA[MUTAWATIR ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
Full PDF (16.228 KB)
<![CDATA[Qirââat urgency in order to understand the Koran was not able to be underestimated, and we must not regard the issue as a matter of considerable qirââat only borne by the smallest group. The Companions are characters who have a great contribution in the history of popularizing various versions qirââât including qirââât tafsîrîyah, their participation in the development of the understanding of the verses of the Koran are very large. Qirââat is one pillar of the pillars of the source of interpretation by other sacred texts (al-maâthûr). Based on the explanation, then we know that qirââât tafsîrîyah definitely has a share and a huge contribution in the interpretation and to produce law, so therefore it becomes very urgen to study it comprehensively in order to practice the Quran to practice perfect.]]>
<![CDATA[INFILTRATION of SHIA: SEGMENTATION of AL-DAKHIIL in INTREPRETATION of AL-MISHBAH ]]>
<![CDATA[Nur, Afrizal]]>
<![CDATA[ Jurnal Ushuluddin Vol 23, No 1 (2015): Januari - Juni ]]>
Publisher : <![CDATA[Jurnal Ushuluddin ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
<![CDATA[M.Quraish Shihab is the Indonesian contemporary Muffassir, since he is capable and too bold to convey the message of the Qurâan thatâs contextualized with the current situation which makes him popular, but at the same time his popularity started dropping as his pro-Shia views and interpretation, this has caused controversy among public. Shia infiltration is a segmentation of al-Dakhiil in the interpretation of the Koran, which is about the following issues: the cult of the Prophet Muhammadâs daughter (Fatima ra), Ali bin Abi Talib ra is First People who substitute the Prophet, believer in verse 105 of al-Tawbah letter are special people and Ahlul Bait. Among criticisms, there were always directed to the professor in Qurâan Tafseer at UIN Syarif Hidayatullah Jakarta is a rational interpretation in some cases above, because it is so memorable to his figures of contemporary Shiâism. Hopefully, this article is as an effort to repair and may contribute to restore al-tafseer book of Mishbah commentary be dignified and highvalue tafseer equivalent to the works of previous commentary of Indonesian Mufassir]]>
<![CDATA[Konsistensi Sayyid Qutb terhadap Corak Al Adabiy wal Ijtima’iy dan Dakwah wal Harakah ]]>
<![CDATA[Nur, Afrizal]]>
<![CDATA[ Majalah Ilmu Pengetahuan dan Pemikiran Keagamaan Tajdid Vol 24, No 1 (2021) ]]>
Publisher : <![CDATA[Universitas Islam Negeri Imam Bonjol Padang ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.15548/tajdid.v24i1.2769
<![CDATA[The activity of interpreting the Qur'an from the time of the Prophet to this day is still ongoing.However, the miracle of the Qur'an remains lasting and is increasingly interesting to study, because the Qur'an is the main source of law, a source of knowledge and a source of human guidance that is not timeless by heat and is not weathered by rain. The dynamics of the methodology of interpretation always occur, including the dynamics of the style and orientation of the interpretation of the Qur'an which arise as a response to the social conditions of the community and the ummah, so that the material for interpretation is more dominant in the form of da'wah messages and movements. Receptions of Orientation and Interpretation Patterns Current contemporary in modern tafseer books are al da'wah wal Harakah, al adabiy ijtimaiy, and Ilmi styles. The al-Dakwah wal Harakah style is an interpretive style whose focus is to convey the verses of the Koran with the packaging of da'wah with all forms of conceptual movement strategies, namely full of wisdom, good teaching, and performing mujadalah as the best step, so that Congratulations, the ummah from practices of deviating aqidah, worship and deviation in mu'amalah, so that people who are istiqamah in faith will emerge from the darkness and practice of modern ignorance into the light of Islam which guarantees physical happiness and inner happiness in the world and the hereafter. ]]>
<![CDATA[Menguak Dimensi Sufistik dalam Interpretasi Al-Qur'an ]]>
<![CDATA[Afrizal Nur]]>
<![CDATA[ Jurnal Ushuluddin Vol 20, No 2 (2013): July - December ]]>
Publisher : <![CDATA[Universitas Islam Negeri Sultan Syarif Kasim Riau ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.24014/jush.v20i2.926
<![CDATA[Pada awalnya Islam tidak mengenal ilmu dan gerakan mistik atau batin, Nabi Muhammad membawa al-Qur'an yang mengajarkan bahwa Allah itu pembuat undang-undang dan memerintahkan manusia untuk melaksanakan aturan perundangg-undangan tersebut. Seiring dengan meluasnya Ekpansi Islam dan pemeluknya semakin lama semakin banyak sehingga terjadi pengaruh-pengaruh luar salah satunya adalah mistik. Dinamika a/iran mistik (tasawuf) selalu mengalami pasang surut dalam tradisi pengkajian ai Qur'an seiring perkembangan dan kemajuan zaman pada saat sekarang ini, namun keberadaannya tetap menjadi kewaspadaan kita bersama karena a/iran ini selalu berusaha mencari tempat berpijaknya yaitu teks ayat-ayat al-Our'an yang dijadikan sebagai landasan utama dari ajarannya. Pengikut a/iran ini seringkali menjadikan al-Our'an sebagai ai-Makhtutat atau dasar pijakan yang akan mereka tempuh. Mereka berpikir bahwa disamping dalil berupa teks lahir ayat terkandung substansi makna yang lebih dalam lagi yaitu makna batin yang tersembunyi disebalik teks tersebut Tulisan yang sederhana ini mengajak kita kembali menumpukan perhatian kita untuk tetap serius mewaspadai kebetadaan interpretasi al Qur 'an dengan pola sufistik yang menyimpang]]>
<![CDATA[DEKONSTRUKSI ISRA’ILIYYAT DALAM TAFSIR AL-MISHBAH ]]>
<![CDATA[Afrizal Nur]]>
<![CDATA[ An-Nida' Vol 39, No 1 (2014): Januari - Juni 2014 ]]>
Publisher : <![CDATA[Lembaga penelitian dan Pengabdian kepada Masyrakat ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.24014/an-nida.v39i1.863
<![CDATA[Gagasan dekonstruksi adalah pandangan hidup dan filsafat Barat, menurut Syed Muhammad Naquib al-Attas, dekonstruksi bersumber dari tiga faham yaitu pandangan hidup sekuler atau humanisme, faham Filsafat, faham yang menerima pengalaman kesengsaraan hidup sebagai satu kepercayaan yang mutlak. Ternyata dalam kenyataannya M.Quraish Shihab mengambil dari kitab Perjanjian Lama (kejadian VI:16) bahtera itu dilukiskan bertingkat-tingkat. Abu Hayyan juga mengatakan hal yang sama dan tidak menyebutkan dari mana sumber pengambilannya, beliau (Abu Hayyan) menyatakan bahawa tingkat paling bawah dari bahtera Nabi Nuh a.s itu adalah untuk binatang buas, yang bahagian tengah untuk tempat penyimpanan makanan dan minuman, dan tingkat paling atas adalah tempat Nabi Nuh a.s beserta pengikut-pengikut beliau. Keberadaan Israiliyat dalam kitab-kitab tafsir Al-Quran, menurunkan kewibawaan satu kitab tafsir, karena telah terjadi di percampur bauran kebenaran dan kebatilan, fakta yang benar dengan yang bohong, cerita yang benar dengan dongeng semata]]>
<![CDATA[KONSEP WASATHIYAH DALAM AL-QURAN; (STUDI KOMPARATIF ANTARA TAFSIR AL-TAHRÎR WA AT-TANWÎR DAN AISAR AT-TAFÂSÎR) ]]>
<![CDATA[Afrizal Nur]]>
<![CDATA[ Jurnal An-Nur Vol 4, No 2 (2015): Jurnal An-Nur ]]>
Publisher : <![CDATA[UIN SUSKA RIAU ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.24014/an-nur.v4i2.2062
<![CDATA[Era globalisasi adalah era ‘diplomasi’, era di mana umat Islam dituntut untuk bersikap moderat (wasathiyah). Umat Islam sebagai umat yang moderat harus mampu mengintegrasikan dua dimensi yang berbeda; dimensi‘theocentris’ (hablun min Allah) dan ‘anthropocentris’ (hablun min an-nas).Tuntutan tersebut bukanlah tuntutan zaman, tetapi tuntutan Al-Qur’an yang wajib dilaksanakan. Makna wasathiyah tidak sepantasnya diambil dari pemahaman para ekstremis yang cenderung mengedepankan sikap keras tanpa kompromi (ifrâth), atau pemahaman kelompok liberalis yang sering menginterpretasikan ajaran agama dengan sangat longgar, bebas, bahkan nyaris meninggalkan garis kebenaran agama sekalipun (tafrîth).Makna Islam sebagai agama wasathiyah harus diambil dari penjelasan para ulama, agar tidak memicu ‘missunderstanding’ dan sikap intoleran yang merusak citra Islam itu sendiri. Pemahaman makna wasathiyah yang benar mampu membentuk sikap sadar dalam ber-Islam yang moderat dalam arti yang sesungguhnya (ummatan wasathan), mewujudkan kedamaian dunia, tanpa kekerasan atas nama golongan, ras, ideologi bahkan agama.]]>
<![CDATA[GENDER EQUALITY DALAM PENYELESAIAN NUSYUZ PERSPEKTIF MASLAHAH DAN MUFASSIR ]]>
<![CDATA[Irawan, Wahyudi]]>;
<![CDATA[Neli, Jumni]]>;
<![CDATA[Nur, Afrizal]]>
<![CDATA[ Khulasah : Islamic Studies Journal Vol. 6 No. 2 (2024): Khulasah Islamic Studies Journal ]]>
Publisher : <![CDATA[LPPM IAI Pangeran Dharma Kusuma Segeran Indramayu ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.55656/kisj.v6i2.190
<![CDATA[This research is based on the problem of resolving Nusyuz. the term Nusyuz itself is the absence of harmony in the household caused by many factors between husband and wife. factors between husband and wife. The settlement of nusyuz settlement which is considered and accused of not promoting gender equality by feminists.by the femenism group. If the husband is worried that his wife is nusyuz, theThere are 3 stages of resolution based on the understanding of the reference Q.S An-Nisaa' verse 34 namely advising, bed separation and beating. While the wife is worried that her husband will commit nusyuz, then the solution step is based on the reference to Q.S An-Nisaa' verse 128 by making peace or giving up some of her rights in order to maintain the household. maintain the household. So this research aims to provide a comprehensive understanding understanding of the meaning and intent of the word of God related to the settlement of nusyuz. God's words related to the settlement of this nusyuz. So that the holy Qur'ran and Islam, a religion that prioritises gentleness, do not get out of line in understanding the meaning and intent of religion that prioritises gentleness is not accused of being the root of the problem of domestic violence. in this household. This research is pure literature, as The primary data source is from classical and contemporary tafsir books. The method The method used in this research is descriptive analytical method. From This research can be concluded that, first, nusyuz is on the husband and wife. wife. Both mufassirs agree to follow the steps of resolution offered by the Qur'an in sequence. by the Qur'an in sequence. Third, related to the step of hitting which is accused of gender bias by feminists mufassirs agree to provide signs if a beating occurs. All of these signs are made to maintain the absence of gender bias and the loss of women's dignity, such as the gender bias and the loss of women's dignity such as not making an impression, leave wounds, make injuries and not hitting the face. the face. the purpose of which is only for education and maintaining the sacred bond of marriage. So it can be concluded that the settlement of this nusyuz prioritises gender equality. gender equality).]]>
<![CDATA[The Understanding of Al-Adabiy Al-Ijtima’iy (A Study of the Verses of Happiness in The Book of Tafsir Al-Azhar Buya Hamka) ]]>
<![CDATA[Nur, Afrizal]]>;
<![CDATA[Yuzar, Sri Kurniati]]>;
<![CDATA[bin Mohd Sa’ad, Mohd Fa’izul Amri]]>
<![CDATA[ Mashdar: Jurnal Studi Al-Qur'an dan Hadis Vol 3, No 1 (2021): Mashdar: Jurnal Studi Al-Qur'an dan Hadis ]]>
Publisher : <![CDATA[Universitas Islam Negeri Imam Bonjol Padang ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.15548/mashdar.v3i1.2634
<![CDATA[The elaboration of the meaning and interpretation of each verse of the Qur'an continues to this day. This fact emphasizes his miracles that will never be matched by anyone. This article is an innovation of the Tafsir methodology, in this case it focuses on the orientation and style of interpretation of the Qur'an in the 20th century AD, the study of the verses of Happiness in the Book of Tafsir Al Azhar Buya. This book of Tafsir is more dominated by the al-adabiy wal Ijtima'iy style, which is a style that takes pictures of various events, social phenomena and the community. In the perspective of the methodology, the approach used is normative-historical by revealing the interpretation of the text and socio-culture of the community to the first and present recipients. This research is a qualitative research with a literature review model (library research). Among his findings are stories about the struggle of the Acehnese people against the Dutch colonialists and their "marsose" namely troops recruited from indigenous Indonesians to kill their own people. Buya Hamka is a Ulama who is consistent in applying the al adabiy al ijtima'iy style because this pattern is the most effective da'wah solution to improve the people. ]]>
<![CDATA[THE CONCEPT OF WIND AND DUST IN THE QUR’ĀN; A Study of Surah Ibrahim (14):18 ]]>
<![CDATA[Nur, Afrizal]]>;
<![CDATA[Syafieh, Syafieh]]>;
<![CDATA[Kholiska, Raden Kurnia]]>
<![CDATA[ Jurnal At-Tibyan: Jurnal Ilmu Alqur'an dan Tafsir Vol 6 No 1 (2021): Volume 6 No. 1, Juni 2021 ]]>
Publisher : <![CDATA[The Department of the Qur'anic Studies, Faculty of Ushuluddin, Adab, and Da'wah, State Institute of Islamic Studies (IAIN) Langsa ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.32505/at-tibyan.v6i1.2674
<![CDATA[The article explains of one verses from the verse of amtal, namely Ibrahim verse 18 which discusses the interpretation of the tafsir scholars who explain the action committed by infidels and the ashes that are dust by strong winds when the wind blowns. The related example is the dust which blown by the wind because the dust turns out to be nothing and you will not be able to do anything if you are faced with strong winds in the high wind season, surely the dust will fly everywhere chaotically and will not be able to return to original place. Besides that, the dust that is contained in the Qur’ān is flying dust, where the flying dust has a negative impact and unbenefit to human health and the environment. This fact provides a very broad discourse enrichment, that the wind can occur if one day there is air pressure in the horizontal direction, there will be a movement of air mass transfer from a place with high air pressure to a place with low air pressure. Dust particles are known as small numbers of particles that are lifted up by the force of wind stress. The value of the wind stress force in this event is expressed by the fluid or threshold. This threshold depends not only on the properties of the fluid, but also on the gravity and cohesive forces between the particles which oppose the lift force of the fluid]]>
