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All Journal Al Burhan: Jurnal Kajian Ilmu dan Pengembangan Budaya Al-Qur'an
Rupi’i Amri
Dosen Fakultas Syari’ah dan Hukum UIN Walisongo Semarang
Religion Humanities

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Wawasan Al-Qur’an Tentang Kalender Islam (Perkembangan Upaya Penyatuan di Indonesia) Rupi’i Amri
Al Burhan: Jurnal Kajian Ilmu dan Pengembangan Budaya Al-Qur'an Vol. 16 No. 2 (2016): Al Burhan: Jurnal Kajian Ilmu dan Pengembangan Budaya Al-Qur'an
Publisher : Institut PTIQ Jakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (67.764 KB) | DOI: 10.53828/alburhan.v16i2.75

Abstract

Umat Islam di Indonesia masih berbeda-beda dalam menentukan awal bulan kamariah sebagai dasar pembuatan Kalender Islam. Perbedaan ini mengakibatkan perbedaan dalam memulai peribadatan-peribadatan tertentu, khususnya awal Ramadan, Idul Fitri, dan Idul Adha. Perbedaan tersebut disebabkan oleh dua hal pokok, yaitu segi penetapan hukum, dan segi sistem atau metode penentuan awal bulan. Tulisan ini dimaksudkan untuk mengetahui bagaimana wawasan al-Qur’an tentang kalender Islam dan perkembangan upaya penyatuannya di Indonesia. Temuan-temuan dalam tulisan ini adalah: (1) Kalender Islam di Indonesia diwarnai oleh konsep dua ormas Islam besar, yakni Muhammadiyah dengan metode hisab hakiki wujud al-hilal, dan Nahdatul Ulama (NU) dengan metode rukyah al-hilal yang dipandu oleh hisab imkan ar-rukyah (visibilitas hilal) dengan kriteria minimal hilal dapat dilihat 2°; (2) Tokoh yang gigih mengupayakan penyatuan kalender Islam di Indonesia adalah Thomas Djamaluddin dan Susiknan Azhari. Kriteria visibilitas hilal Thomas Djamaluddin sebagai upaya penyatuan kalender Islam di Indonesia bertumpu pada redefinisi hilal, keberlakuan rukyah al-hilal atau matla’, dan kriteria visibilitas hilal 2000 dan 2011; (3) Susiknan Azhari mengemukakan bahwa hubungan Muhammadiyah dan NU dalam kaitannya dengan penggunaan hisab dan rukyah dalam penentuan awal bulan kamariah memiliki empat model, yakni konflik, independensi, dialog, dan integrasi.
Teori Nasikh-Mansukh dalam Alquran (Pendekatan Tafsir Maudhu’i) Rupi’i Amri
Al Burhan: Jurnal Kajian Ilmu dan Pengembangan Budaya Al-Qur'an Vol. 17 No. 2 (2017): Al Burhan: Jurnal Kajian Ilmu dan Pengembangan Budaya Al-Qur'an
Publisher : Institut PTIQ Jakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (67.822 KB) | DOI: 10.53828/alburhan.v17i2.95

Abstract

Nasikh-mansukh in the Qur’an is an interesting theme to be studied as always. This is due to the Qur’an, on the one hand as the holy book of Muslims which does not contain contradictions (ikhtilaf), as ex- plained by the Qur’an (Qs An-Nisa ‘/ 4: 82), but, on the other hand, the Qur’an, in some verses, mentions the word nasakh, as in Qs Al-Baqar- ah / 2: 106. The scholars, in this concern, differ in explaining the word nasakh in the verse. Differences of opinion on this issue are broadly grouped into two. First, a group that support the existence of nasakh in the sense of abrogation in the Qur’an. The scholars who support this view are Ibn Kasir and Ahmad Mustafa al-Maragi. Secondly, a group that reject the existence of nasakh in the sense of abrogation. This group prefers to mention the word nasakh with takhsis (specializing). This is done to avoid the understanding of the cancellation of the Qur’anic law revealed by Allah. The scholars included in this group are Abu Muslim al-Asfahani, ‘Abd al-Muta’al al-Jabri, and Muhammad al-Bahi.
Teori Nasikh-Mansukhdalam Alquran (Pendekatan Tafsir Maudhu’i) Rupi’i Amri
Al Burhan: Jurnal Kajian Ilmu dan Pengembangan Budaya Al-Qur'an Vol. 17 No. 2 (2017): Al Burhan: Kajian Ilmu dan Pengembangan Budaya Al-Qur’an
Publisher : LP2M Universitas PTIQ Jakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.53828/7tnn5t47

Abstract

Nasikh-mansukh in the Qur’an is an interesting theme to be studied as always. This is due to the Qur’an, on the one hand as the holy book of Muslims which does not contain contradictions (ikhtilaf), as explained by the Qur’an (Qs An-Nisa ‘/ 4: 82), but, on the other hand, the Qur’an, in some verses, mentions the word nasakh, as in Qs Al-Baqarah / 2: 106. The scholars, in this concern, differ in explaining the word nasakhin the verse. Differences of opinion on this issue are broadly grouped into two. First, a group that support the existence of nasakh in the sense of abrogation in the Qur’an. The scholars who support this view are Ibn Kasir and Ahmad Mustafa al-Maragi. Secondly, a group that reject the existence of nasakhin the sense of abrogation. This group prefers to mention the word nasakhwith takhsis(specializing). This is done to avoid the understanding of the cancellation of the Qur’anic law revealed by Allah. The scholars included in this group are Abu Muslim al-Asfahani, ‘Abd al-Muta’al al-Jabri, and Muhammad al-Bahi.
Wawasan Al-Qur’an Tentang Kalender Islam (Perkembangan Upaya Penyatuan di Indonesia) Rupi’i Amri
Al Burhan: Jurnal Kajian Ilmu dan Pengembangan Budaya Al-Qur'an Vol. 16 No. 2 (2016): Al Burhan: Kajian Ilmu dan Pengembangan Budaya Al-Qur’an
Publisher : LP2M Universitas PTIQ Jakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.53828/wfv4sj98

Abstract

The Moslem people in Indonesia still have different ways to determine the first day of the Islamic calendar. The different decision result in the difference in starting in performing certain religious service, the most preminent thing is in starting to perform fast in Ramadan and in Id Fitr and Id Adha Festival.The difference is due to two cases, that is, in determining the rule and the siystem or the way in determining the first day of the month. This article is intend to know how the concept of the Qur’an about Islamic calendar and the development of the unification of Islamic calendar in Indonesia. The research findings are (1) the dominant concepts of Islamic calendar in Indonesia are the hisab concept of Muhammadiyah about the determining of the first day of the Islamic calendar, i.e. Hisab Hakiki Wujud al-Hilal, and the ru’ya concept of Nahdatul Ulama (NU); (2) The figures who strongly tries to unite the Islamic calendar in Indonesia are Thomas Djamaluddin and Susiknan Azhari. Djamaluddin’s concept on the crescent visibility criteria as an effort to unite Islamic calendar in Indonesia is based on the redefinition of hilal, the aplication rukyah al-hilal or matla’, and hilal visibility criteria (imkan ar-rukyah) in 2000 and 2011; (3) Susiknan Azhari explains that the relationships between Muhammadiyah and NU related by the determining of the first day of Islamic calendar are four models, they are conflict, independent, dialogue, and integration.
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