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All Journal Al-Manahij: Jurnal Kajian Hukum Islam JOURNAL OF QUR'AN AND HADITH STUDIES Indonesian Journal of Islamic Literature and Muslim Society Nun : Jurnal Studi Alquran dan Tafsir di Nusantara Rausyan Fikr: Jurnal Studi Ilmu Ushuluddin dan Filsafat El-Umdah SUHUF: Jurnal Pengkajian Al-Qur'an dan Budaya Alif Lam: Journal of Islamic Studies and Humanities Al-Manahij : Jurnal Kajian Hukum Islam Maghza: Jurnal Ilmu al-Qur'an and Tafsir Rausyan Fikr: Jurnal Ilmu Studi Ushuluddin dan Filsafat TAJDID: Jurnal Ilmu Ushuluddin Al Irfani: Journal of Al Qur'anic and Tafsir Eduprof

Syamsul Wathani

Dosen STAI Darul Kamal NW Aikmel Lombok Timur

Author-ID : 5284430

Religion Arts Humanities Education Environmental Science Languange, Linguistic, Communication & Media Law, Crime, Criminology & Criminal Justice Social Sciences Other

Published : 19 Documents Claim Missing Document

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Articles

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KRITIK SALIM AL-JAbI ATAS HERMENEUTIKA MUHAMMAD SYAHRUR Syamsul Wathani
el-'Umdah Vol. 1 No. 2 (2018)
Publisher : UIN Mataram

Criticism in interpretation studies shows a new phase of the interpretation of the Qur’an in contemporary academic studies of the Qur’an. Muhammad Syahrur is a fgure who became the object of criticism for some of his renewed ideas in contemporary studies of the Qur’an which are packaged in hermeneutics. Mahir al-Munanjad passed his book al-iskâ liyat Qirâ ah and Salim al-Jabi, al-Qirâ ‘at al-Mu’â shirat. This article focuses on Al-Jabi thinking with analysis on critical points. Al-Jabi made anBacademic criticism of Syahrur’s study, especially in the pattern of the approach used by Syahrur. Al-Jabi offers textual-contextual criticisms of the Shahrur approach patterned on language and thematic-historical analysis, which are often not in the context of the verses of the Qur’an.

Tradisi Berpikir dalam Usul Fikih (Memetakan Porsi, Posisi dan Proporsi Akal Sebagai Nalar Berpikir dalam Hukum Islam) Syamsul Wathani
Al-Manahij: Jurnal Kajian Hukum Islam Vol 9 No 2 (2015)
Publisher : Sharia Faculty of State Islamic University of Prof. K.H. Saifuddin Zuhri, Purwokerto

Artikel ini membahas akal sebagai sebuah nalar berfikir dalam tradisi usul fikih. Pendekatan yang digunakan adalah pendekatan kategoris-kritis, untuk melihat dan memetakan porsi, posisi dan proporsi akal sebagai alat atau metode dalam melahirkan hukum Islam. Artikel ini diharapkan bisa memetakan dan menempatkan akal secara bijak dalam peran dan aktivitasnya sebagai perangkat dalam mengeluarkan hukum Islam. Meletakkan akal sebagai metode berfikir hukum Islam di tempatnya secara proporsional. Memberikan pandangan mengenai penggunakan akal sebagai sebuah concern dalam tradisi kajian usul fikih. Serta menghilangkan justifikasi negatif mengenai penggunaan akal dalam melahirkan hukum agama.

TRADISI AKADEMIK DALAM KHALAQAH TAFSIR (Orientasi Semantik al-Quran Klasik dalam Diskursus Hermeneutik) Syamsul Wathani
MAGHZA Vol 1 No 1 (2016): Januari - Juni 2016
Publisher : Fakultas Ushuluddin Adab dan Humaniora (FUAH), Universitas Islam Negeri Profesor Kiai Haji Saifuddin Zuhri Purwokerto

This article discusses the Qurâ€™anic semantic within hermeneutic discourse. The classical interpretation of the Qurâ€™an (I-IV H) is set to be the subject matter to be discussed within the framework of hermeneutic. By doing so, the article is expected to contribute to giving a new formulation of the classical interpretation discourse on the Qurâ€™an. Besides, the article is also expected to discover the new theory about Qurâ€™anic hermeneutic which operated in the sphere of text. The classical Qurâ€™anic semantic has shown the contestation which not only did it appear in the sphere of meaning (dilalah), but more deeply in played a dialectics of language between oral notion (al-Qurâ€™an/kalam) and the recipient (khitab al-Qurâ€™an).

HUMANITAS YURISPRUDENSI AYAT WARIS: Membaca Konsep Alquran Mengenai Warisan ‘ala Ahmad an-Na’im Syamsul Wathani
Rausyan Fikr: Jurnal Ilmu Studi Ushuluddin dan Filsafat Vol. 15 No. 1 (2019): Januari - Juni 2019
Publisher : Fakultas Ushuluddin, Adab dan Dakwah, Universitas Islam Negeri (UIN) Datokarama Palu, Indonesia

This article focuses on reinterpreting inherited verses using Ahmad an-Na'im's reading pattern. Interpretative-explorative analysis. This analysis produces several conclusions: (a) Reading for reality is an alternative view to revive the Qur'an so that it has a paradigm in looking at reality. (b). In the analysis of the inheritance verse (Surah An-Nisa 'verse 11), reading of reality, the acceptance of the inheritance doubled from the portion received by women, shows the superiority of men over women, because of some illat. Whereas in the reading for reality analysis, the Al-Qur'an presents new regulations on inheritance. This regulation can be used in giving birth to the Qur'an fiqh concerning inheritance in the present context.

MELAWAN TEORI OTENTISITAS HADITS: (Counter Discourse Nabia Abbot Terhadap Teori Ignaz Goldziher) Syamsul Wathani
Rausyan Fikr: Jurnal Ilmu Studi Ushuluddin dan Filsafat Vol. 15 No. 2 (2019): Juli - Desember 2019
Publisher : Fakultas Ushuluddin, Adab dan Dakwah, Universitas Islam Negeri (UIN) Datokarama Palu, Indonesia

In the scientific tradition, the study of Islam in the orientalisme is not stagnant, but has experienced development. This article focuses on the arguments of Nabia Abbot's argument and theory in refuting Goldziher's theory of the study of hadith. The author calls it a counter discourse. At least this article found three outlines of Nabia Abbot's rebuttal to Goldziher: (a) the theory of authenticity, Goldziher said the hadith was not an authentic report but a form of doctrinal reflection during the first two centuries after the prophet Muhammad. Abbot denies he views this view as wrong because it ignores historical evidence. For Abbot the hadith had appeared early in the century, as evidenced by the oral hadith of Muawwiyah (d. 60/680), Marwan (d. 65/684) and Abd Malik bin Marwan (d. 86/705). (b) Isnad's theory. Goldziher mentioned that the growth of the hadith in the third century Hijriyah was due to the history of history and the fabrication of the hadith. Nabia Abbott has argued with the argument that the number of hadiths is due to the growth of the hadith path in the geometric progression, not forgery. (c) Hadith Writing Theory, Goldziher said that the early hadith did not have a written reference, only oral, so the hadith in the form of thoughts could not be verified. Abbot denied, he said, that the beginning had been carried out in the narration and the modification of the hadith. Besides there are a number of books of hadith as in the text of Hammâm b. Munabbih (40-131 / 132 H).

Maqamat Sufi dan Tafsir Alquran: (Kajian Tafsir Sufi Imam Al-Qusyairi dengan Teori Hierarki Makna Abdullah Saeed) Syamsul Wathani; Tajul Muluk
Rausyan Fikr: Jurnal Ilmu Studi Ushuluddin dan Filsafat Vol. 17 No. 1 (2021): Januari - Juni 2021
Publisher : Fakultas Ushuluddin, Adab dan Dakwah, Universitas Islam Negeri (UIN) Datokarama Palu, Indonesia

”The history of Qur’anic Exegesis shows that there is a pattern of interpretation of the Qur’an that originates not only from reasoning (ta'aqquli), but also from spiritual emanations (at'ta'ammul ad-diniyyah). The importance of understanding the exegetical patterns/models driven by the Sufis, in order to become a better alternative to the patterns of understanding/interpreting the Qur’an. This article will conduct an analysis with a focus on: Sufi interpretation; scientific analysis and religious appreciation, discourse of meaning in Sufi interpretation, and patterns/models of al-Qusyairi's Sufistism interpretation. The research framework used is Abdullah Saeed's hierarchy of values to read the hierarchy of meaning of the Sufi al-Qusyairi interpretation. The findings of this research include: Sufi interpretation is a tafir based on knowledge (knowledge) and the depth of Islamic charity (experience). Al-Qusyair Sufi interpretation is elaborates between knowledge and Islamic spiritual experience. In the discourse of meaning, Sufi interpretation is based on the condition of the Sufi soul at different states (ahwal) and spiritual levels (maqamat). However, mystical perception of the Qur’an must come to terms with its birth meaning. The Sufistic interpretation of al-Qusyairi can combine the meaning of isyariyyah with the meaning of lahiriah verse. Al-Qusyairi understands that the contents of the Koran have three levels of meaning according to the level of maqa>m in the concept of tasawwuf, namely: 'irfani, burhani and bayani.

TAFSIR REALITAS SOSIAL AL-QUR’AN: PENDEKATAN SOSIOLINGUISTIK DALAM MEMAHAMI BAHASA KINA>YAH AL-QUR’A>N Syamsul Wathani
TAJDID: Jurnal Ilmu Ushuluddin Vol. 15 No. 1 (2016): Kajian Ilmu Ushuluddin dan Studi Agama
Publisher : Faculty of Ushuluddin and Religious Studies UIN Sulthan Thaha Saifuddin Jambi

Al-Qur'an diturunkan dalam lokal tertentu, Arab tempat dimana Nabi Muhamma hidup dan berinteraksi dengan umat-Nya. Al-Qur'an sebagai risalah diturunkan sebagai respon sosial atas apa yang Nabi Muhammad dihadapi. Artikel ini membahas tafsi dan realitas sosial al-Qur’an. Ada dua poin besar yang dibahas dalam artikel ini; (1) kināyah al-Qur’an sebagai metode untuk menyampaikan pesan wahyu, dan (2) analisis sosiolinguistik sebagai pendekatan untuk memahami bahasa kināyah. Dengan dua poin, artikel ini memberikan kontribusi berupa menawarkan tren baru dalam memahami ayat majāz menggunakan ilmu sosial. Diperlukan sinergitas/keseimbangan antara analisis teks dan analisis realitas sosial al-Qur’an guna memahami pesan yang termuat dalam al-Qur’an.

Resepsi qur’an dan gerakan sosial-keagamaan nahdhatul wathan di Lombok, Indonesia Syamsul Wathani
Al Irfani: Journal of Al Qur'anic and Tafsir Vol 3 No 2 (2022): Al Irfani: Journal of Al Qur'anic and Tafsir
Publisher : STAI Darul Kamal NW Kembang Kerang

In people's lives, the Koran is treated not only as reading material, study, and decoration but more than that the reality of society treats hadith as a variety of behaviors, such as: drugs, and motivation in carrying out certain worship. On the other hand, there are verses of the Koran that are turned on to renew the social condition of a society, whether it is done by a person or by a particular community or organization. This article discusses the Nahdlatul Wathan (NW) organization, looking at the Koran that lives in the movement and development of the organization. The analysis in this article uses the theory of collective action social movements promoted by Antony Giddens. This article finds that conclusion. As an organization engaged in da'wah and education, Nahdlatul Wathan (NW) uses the Koran as a spirit in struggle and movement. The main principles of the organization in the form of faith and piety are taken from QS. Ali-Imran 102 and al-Hujurat 13, these verses became the initial motivation as well as the basis for preaching. While the verses related to Belief, Ikhlas, and Istiqomah serve as guidelines in mobilizing all fields of Da'wah, education, and social affairs.

Teologi Inklusif Kehidupan Pesantren: Tasamuh Sebagai Etika Sosial Akmal Rizki Gunawan; Syamsul Wathani; Yoyo Hanbali; Muhammad Roni
Eduprof : Islamic Education Journal Vol. 3 No. 2 (2021): Eduprof : Islamic Education Journal
Publisher : Program Pascasarjana, Universitas Islam Bunga Bangsa Cirebon

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.47453/eduprof.v3i2.87

“The presence of Islamic boarding schools in Indonesia is a display case for the distinctive face of Islam, with social, cultural, religious and political arrangements for civil society. Pesantren becomes an educational institution as well as a house of wisdom, where students and the pesantren community learn to be good individuals. The strengths of the educational, ethical and socio-religious principles of Islamic boarding schools need to be discussed more deeply, in order to explore the richness of inclusiveness in Islamic boarding schools. Inclusiveness is a result of pesantren cultural education, and inclusiveness is the result of pesantren curriculum education. The principle of inclusiveness in Islamic boarding schools can be seen in the realm of social interaction, not in the realm of ideas. Education carried out in Islamic boarding schools is education that is integrated in three intelligences at once; intellectual, spiritual and emotional. The educational culture of this pesantren is unique. Where the value of education forms the value in a santri from the formation of classical book studies with a Sufism or Sufism pattern. Education in Islamic boarding schools prioritizes the theological-philosophical goals of Islamic education. In addition to seeking knowledge (li talab al-ilm) also seeking blessings (li talab al-barakah). Tasamuh, gentle, calm attitude, respect, respect for others, open thinking (inclusive), are authentic social ethics of Islamic boarding school products. Tasamuh, Islamic boarding schools are not only theoretical, but become a way of life (al-'amal al-hayah). The social ethics of Islamic education in Islamic boarding schools lies in the ability to optimize -spiritual- tarbiyah, ta'lim -intellectual-, ta'dib -emotional- education which is the spirit of Islamic education. Pesantren has an exclusive and inclusive attitude that is well harmonized.”. ABSTRAK “Kehadiran pondok pesantren di Indonesi menjadi etalase wajah beragama Islam yang khas, dengan tatatan sosial, budaya, agama dan politik masyarakat madani. Pesantren mejadi lembaga pendidikan sekaligus rumah kearifan, dimana santri dan masyarakat pesantren belajar menjadi pribadi yang baik. Kekuatan prinsip pendidikan, etika dan sosial-religius pesantren perlu diwacanan lebih dalam, guna menggali kekayan khazanah inklusifitas di pondok pesantren. Inklusifitas merupakan sebuah hasil dari pendidikan kultur pesantren, dan sikap inklusif merupakan hasil dari pendidikan kurikulum pesantren. Prinsip inklusif di pondok pesantren dapat dilihat dalam ranah interaksi sosial, bukan pada dataran ide. Pendidikan yang dilaksanakan di pesantren adalah pendidikan yang digabungkan (integrated) dalam tiga kecerdasan sekaligus; intelektual, spiritual dan emosional. Kultural edukatif pesantren ini menjadi khas. Dimana nilai kendidikan membentuk nilai dalam diri seorang santri dari bentukan kajian kitab klasik yang bercorakan tasawwuf atau sufistik. Pendidikan di pondok pesantren mengendepankan tujuan teologis-filosofis pendidikan Islam. Selain mencari ilmu (li thalab al-ilm) juga mencari keberkahan (li thalab al-barakah). Tasamuh, sikap lembut, teduh, menghargai, menghormai orang lain, berfikir tebuka (inklusif), merupakan etika sosial otentik produk pondok pesantren. Tasamuh, pondok pesantren tidak hanya teoritis, melainkan menjadi sebuah laku hidup (al-‘amal al-hayah). Etika sosial pendidikan Islam pondok pesantren terletak pada kemampuan dalam mengoptimalkan Pendidikan tarbiyah ¬-spritual- , ta’lim -intelektual-, ta’dib -emosional- yang menjadi ruh pendidikan Islam. Pesantren memiliki sikap eksklusif serta inklusif yang diharmonisasikan dengan baik.”.

Co-Authors Akmal Rizki Gunawan Muhammad Roni Muluk, Tajul Tajul Muluk Yoyo Hanbali Zaenul Arifin

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