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JARINGAN ULAMA TAFSIR NUSANTARA ABAD KE-19 DARI NUSANTARA KE-HARAMAYN (Telaah Terhadap Jaringan Ulama Kiai Ṣalĩh Darat Abad ke-19) Abdul Muhyi, Asep; Umar, Nasarudin; Thib Raya, Ahmad; Hasan, Hamka
Al-Bayan: Jurnal Studi Al-Qur'an dan Tafsir Vol 8 No 1 (2023): Al-Bayan : Jurnal Ilmu Al-Qur'an dan Tafsir
Publisher : Quranic and Tafsir studies Programme at Ushuluddin Faculty

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15575/al-bayan.v8i1.32414

Abstract

Penelitian ini bertujuan untuk membuktikan adanya hubungan mata rantai antara ulama tafsir Nusantara dengan ulama tafsir Haramayn. Secara spesifik tulisan ini berusaha untuk melacak jaringan keilmuan yang terbentuk di antara ulama tafsir Haramayn dengan Kiai Ṣāliḥ Dārāt terkait proses transformasi keulamaan dan bentuk tradisi tafsir terutama dalam Tafsir Fāidh al-Raḥman karya Kiai Ṣāliḥ Darat, yang merupakan dampak dari transmisi tafsir di Nusantara. Penelitian ini menemukan bahwa transmisi ulama tafsir Nusantara terfokus pada dua poros utama yakni Haramayn dan Mesir. Transmisi yang terbentuk antara ulama tafsir Nusantara dengan ulama tafsir Haramayn dan Mesir bersifat akademik dan membentuk pola vertikal dan horizontal. Transmisi ulama tafsir Nusantara berdampak pada perkembangan tradisi tafsir di Nusantara khususnya pada akhir abad ke19 dan awal abad ke20. Tradisi tafsir madzhab Haramayn dipelopori oleh Kiai Ṣāliḥ Darat sebagaimana terlihat dalam karyanya yang berjudul Tafsīr Fāidh al-Raḥmain. Tradisi tersebut di antaranya tradisi tafsir yang berafiliasi dengan ajaran tasawuf, fiqh (terutama Syafi’I) dan teologi (terutama As’ariyah). Penelitian ini sejalan dengan J.J.G. Jansen dan Ahsin Muhammad, mengenai sejarah dan karakteristik tradisi tafsir Mesir dan tradisi Tafsir Arab (Mekah dan Madinah).  Begitupun dengan Zainul Milal Bizawie tentang keterhubungan sanad ilmu al- Qur’an (tahfidz) dengan ulama-ulama Haramayn, dan Adi Miftahudin terkait hubungan erat ulama nusantara dan ulama Mesir dalam beberapa karyanya. Sementara itu, penelitian ini membantah teori Howard M. Federspiel tentang periodisasi khazanah tafsir al-Qur’an di Nusantara yang menurutnya dimulai sekitar abad ke-20, penelitian ini menunjukkan kontribusi tafsir nusantara sebelum abad ke-20 sebagai embrio tafsir Nusantara. Penelitian ini juga mendukung teori Johanna Pink and Jaunah Binka bahwa tradisi tafsir berpengaruh terhadap penafsiran al-Qur’an baik dari segi metode, corak dan lainya, sehingga akan berdampak pada tipologi tafsir di daerah tertentu.
The Ecotheology of the Qur'an in Tafsir Al-Marāghī and Tafsir Al-Mishbāh for Building Ecological Awareness and Responsibility in the Perspective of Educational Psychology Ritonga, Budi Ramadhan; Said, Hasani Ahmad; Hasan, Hamka
Scaffolding: Jurnal Pendidikan Islam dan Multikulturalisme Vol. 7 No. 3 (2025): Pendidikan Islam dan Multikulturalisme
Publisher : Institut Agama Islam Sunan Giri (INSURI) Ponorogo

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.37680/scaffolding.v7i3.7924

Abstract

This research aims to analyze and compare the ecotheological thought of the Qur'an in Tafsir al-Marāghī and Tafsir al-Mishbāh, as well as formulate it from the perspective of educational psychology to foster ecological awareness and responsibility. This study uses a qualitative literature research method with a type of library research, with a focus on the interpretation of ecological verses in Tafsir Al-Maragi and Tafsir al-Mishbah, analyzed through the perspective of educational psychology to explore the ecotheological message of the Qur'an. Data were collected from primary sources (two tafsirs), namely Tafsir Al-Marāghī and Tafsir al-Mishbah, as well as secondary literature on ecotheology, educational psychology, and Islamic education, then analyzed using content, comparative (muqārin), and thematic (mauḍu'ī) methods of content analysis. The results show that the concept of Qur'anic ecotheology in Tafsīr al-Marāghī and Tafsīr al-Mishbāh both reject the anthropocentric paradigm and emphasize the spiritual, ethical, and ecological relationship of humans to nature. Al-Marāghī emphasizes the dimension of individual ethics through sharia, reason, and concern for sentient beings, while Quraish Shihab emphasizes the socio-political dimension through the concepts of isti'mār and taskhīr that are oriented towards justice and sustainability. Both agreed that human beings as caliphs are obliged to maintain mīzān (balance) and manage nature in a trustworthy manner. The integration of the Qur'an's ecotheological values with educational psychology can form an ecological consciousness that is not only cognitive, but also touches on affective and spiritual aspects, which is reinforced by Kohlberg's theory of moral development, Kolb's experiential learning, and Bandura's social learning. From this was born the model of "Ecological Character Education of the Qur'an", which can be used as an instrument of Islamic education to build a sustainable ecological civilization.
HOUSEHOLD LEADERSHIP FROM NATURE TO NURTURE: DISMANTLING QIWAMAH IN Q.S. AN-NISA': 34 Basrah, Tahnia; Hasan, Hamka; Arfiyah Febriani, Nur
TAFASIR: Journal of Quranic Studies Vol 3, No 2 (2025): TAFASIR: Journal of Qur'anic Studies
Publisher : Ma'had Aly As'adiyah Sengkang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.62376/tafasir.v3i2.97

Abstract

Abstract This research discusses the interpretation of An-Nisa verse 34, which was previously understood through nature theory and is now examined through nurture theory. The research methodology employs library research, involving the reading of literature related to the research theme such as books, journals, and other scholarly works. Since this is library research, the methods used are descriptive and comparative. The research findings show that not all mufassir (Quranic commentators) interpret the verse regarding leadership as being exclusively and specifically for men; rather, there are certain conditions where women who possess the potential and capability are permitted to become leaders, because there are circumstances where women have the competence to be leaders, including within the household. Keywords: Nature, Nurture, Leadership, Women