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PARADIGMA TAFSIR EKOLOGI Saddad, Ahmad
Kontemplasi: Jurnal Ilmu-Ilmu Ushuluddin Vol 5, No 1 (2017): Jurnal Kontemplasi
Publisher : IAIN Tulungagung

This article will display a new model of Islamic interpretation. That new model is ecology?s form, it can be called by ecology interpretation. There are many paradigms of human relation with environment, even anthropocentrism, egocentrism or ecoteosentrism. The searching of ecology? verses and the example of ecology interpretation is the focus of this article. The ecology?s paradigm of interpretation is a new point of view (new paradigm) where an interpreter will conscript their pieces from ecology? point of view or perspective. So, their idea will show their support to ecology?s problems and want to give contribution and solution toward ecology?s problem which descended upon this modern society. Been inspirited from Rabbil Alamin ?term which was repeated 14 times in the holy qur?an, so ecology interpretation use ecoteocentrism paradigm. The ecology?s act is the reflection or manifestation of human trust? system which reside in their deepest heart. Therefore, if their trust? system pro-ecology, their wisdom toward environment is high. Besides, if the trust? system contra ?ecology, their wisdom toward environment is low or opposing environment. By using ecoteocentris paradigm, human relation with nature will be harmony. Because of the scarcity of that paradigm. By that paradigm, human have truly consciousness to protect environment. They will also have truly consciousness to responsibility about environment in front of the God Almighty. So the paradigm of ecology interpretation is very urgent to be growth and ever lasted. Keywords: interpretation, ecology, al-Qur?an, ecoteocentrism

PARADIGMA TAFSIR EKOLOGI Ahmad Saddad
Kontemplasi: Jurnal Ilmu-Ilmu Ushuluddin Vol 5 No 1 (2017): Jurnal Kontemplasi
Publisher : IAIN Tulungagung

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21274/kontem.2017.5.1.49-78

This article will display a new model of Islamic interpretation. That new model is ecology’s form, it can be called by ecology interpretation. There are many paradigms of human relation with environment, even anthropocentrism, egocentrism or ecoteosentrism. The searching of ecology’ verses and the example of ecology interpretation is the focus of this article. The ecology’s paradigm of interpretation is a new point of view (new paradigm) where an interpreter will conscript their pieces from ecology’ point of view or perspective. So, their idea will show their support to ecology’s problems and want to give contribution and solution toward ecology’s problem which descended upon this modern society. Been inspirited from Rabbil Alamin ‘term which was repeated 14 times in the holy qur’an, so ecology interpretation use ecoteocentrism paradigm. The ecology’s act is the reflection or manifestation of human trust’ system which reside in their deepest heart. Therefore, if their trust’ system pro-ecology, their wisdom toward environment is high. Besides, if the trust’ system contra –ecology, their wisdom toward environment is low or opposing environment. By using ecoteocentris paradigm, human relation with nature will be harmony. Because of the scarcity of that paradigm. By that paradigm, human have truly consciousness to protect environment. They will also have truly consciousness to responsibility about environment in front of the God Almighty. So the paradigm of ecology interpretation is very urgent to be growth and ever lasted. Keywords: interpretation, ecology, al-Qur’an, ecoteocentrism

MUNÂSABAH BETWEEN CHAPTERS ON QUR’AN IN THE AL-BIQÂ’Î PERSPECTIVE Ahmad Zainal Abidin; Ahmad Saddad
Jurnal At-Tibyan: Jurnal Ilmu Alqur'an dan Tafsir Vol 5 No 2 (2020): Volume 5 No. 2, Desember 2020
Publisher : 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.v5i2.1480

The Study on munāsabah occupies an important position in the study of the Koran. Al-Biqā'î is one of the scholars who give a very large portion of the theory of munāsabah. Al-Biqā'î divides munāsabah into two major groups, namely, between surah (chapters) and between ayat (verses). With an exploratory-descriptive method, this paper will specifically explore logical pattern of munāsabah between surah according to al-Biqa'i with a comprehensive example. The findings of this paper are based on: first, there are four possible patterns of munāsabah between surah according to al-Biqa'i. The four patterns are munāsabah between surah’ names and its content, munāsabah between surah and basmalah, munāsabah between the initial description of the surahs and munāsabah between the end of the surah and the other surah. Second, al-Biqa'i in applying a munāsabah theory is quite consistent across patterns; from the first, second, third, and fourth patterns. Third, Munāsabah occupies a very important position because it is able to explain the unity and close relationship that exists between one surah and another while also emphasize the oneness of the Qur'anic themes.

Konsep Dhalal Dalam Al-Qur’an; Analisis Semantik Ahmad Saddad
Jurnal Semiotika Quran Vol 2 No 1 (2022): Jurnal Semiotika-Q: Kajian Ilmu al-Quran dan Tafsir
Publisher : Program Magister Ilmu Al-Qur'an dan Tafsir, Fakultas Ushuluddin dan Pemikiran Islam, Universitas Islam Negeri Raden Fatah Palembang

This research aims to reveal the concept of d{ala>l in the Qur'an. The research method used was qualitative descriptive. The data were collected by library research documentation techniques. The data’s technical analysis was qur’anic semantic. The result showed that the basic meaning of d{ala>l is lost. While the relational meaning refers to several meanings: First, the meaning of heretical when accompanied by the words kufr, shirk, muna>fiq, z{a>lim, and fa>siq, accompanied by mubi>n, ba'i>d, and kabi>r, accompanied by the words shait{a>n, and hawa>’. Second, it means confusion when turning up the righteous. Third, it means to forget when talking about the problem of witnessing. D{ala>l has several equivalents of the words gayy, gaflah, zaig, t{ugya>n, and 'amhan, while the opponent is said to be huda>. The development of the meaning d{ala>l is reviewed from the synchronic- diachronic aspect pointing to three periods. The pre-Quranic period refers to conditions of loss, misfortune, and futility. The Qur'anic period carries the meaning d{ala>l pre-qur'anic to religious meaning. The post-Qur'anic period d{ala>l experienced a narrowing of meaning, namely, takfir and bid’ah.

PARADIGMA TAFSIR EKOLOGI Ahmad Saddad
Kontemplasi: Jurnal Ilmu-Ilmu Ushuluddin Vol 5 No 1 (2017): Jurnal Kontemplasi
Publisher : UIN Sayyid Ali Rahmatullah Tulungagung

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21274/kontem.2017.5.1.49-78

This article will display a new model of Islamic interpretation. That new model is ecology’s form, it can be called by ecology interpretation. There are many paradigms of human relation with environment, even anthropocentrism, egocentrism or ecoteosentrism. The searching of ecology’ verses and the example of ecology interpretation is the focus of this article. The ecology’s paradigm of interpretation is a new point of view (new paradigm) where an interpreter will conscript their pieces from ecology’ point of view or perspective. So, their idea will show their support to ecology’s problems and want to give contribution and solution toward ecology’s problem which descended upon this modern society. Been inspirited from Rabbil Alamin ‘term which was repeated 14 times in the holy qur’an, so ecology interpretation use ecoteocentrism paradigm. The ecology’s act is the reflection or manifestation of human trust’ system which reside in their deepest heart. Therefore, if their trust’ system pro-ecology, their wisdom toward environment is high. Besides, if the trust’ system contra –ecology, their wisdom toward environment is low or opposing environment. By using ecoteocentris paradigm, human relation with nature will be harmony. Because of the scarcity of that paradigm. By that paradigm, human have truly consciousness to protect environment. They will also have truly consciousness to responsibility about environment in front of the God Almighty. So the paradigm of ecology interpretation is very urgent to be growth and ever lasted. Keywords: interpretation, ecology, al-Qur’an, ecoteocentrism

Aktualisasi Nilai Rekonsiliasi Perspektif Kitab Al-Tibyan Karya KH. Hasyim Asy’ari Ahmad Misbakhul Amin; Ahmad Saddad
Jurnal Semiotika Quran Vol 4 No 1 (2024): Jurnal Semiotika-Q: Kajian Ilmu al-Quran dan Tafsir
Publisher : Program Magister Ilmu Al-Qur'an dan Tafsir, Fakultas Ushuluddin dan Pemikiran Islam, Universitas Islam Negeri Raden Fatah Palembang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.19109/jsq.v4i1.21862

Artikel ini dilatarbelakangi adanya degradasi moral yang disebabkan adanya banyak perbedaan yang justru tidak menjadi media persatuan namun menjadi celah adanya Iftiraq. Perpecahan ini secara urgen dan mendesak perlu untuk segera diatasi dengan metode dan cara yang sudah teruji untuk kemudian dapat diaktualisasikan di kehidupan. KH. Hasyim Asy’ari dalam kitab Al-Tibyan menawarkan usaha rekonsiliasi Nasional yang dalam penelitian ini dipaparkan kandungan dan nilai yang tersimpan. Penulis menggunakan metode Library Research dengan memanfaatkan beberapa sumber pustaka yang valid. Dalam penelitian ini penulis setidaknya menemukan tiga hasil temuan. Pertama, terdapat nilai persaudaraan yang kuat menjadi tonggak rekonsiliasi Nasional dalam kitab Al-Tibyan. Kedua, dalam kitab Al-Tibyan nilai persatuan dan perdamaian menjadi orientasi pokok terhadap usaha rekonsiliasi Nasional KH. Hasyim Asy’ari. Ketiga, aktualisasi nilai persaudaraan dan persatuan serta perdamaian secara aktif dan dinamis dapat diimplementasikan dengan pendekatan zaman kekinian salah satunya memanfaatkan dunia digitalisasi. Ketiga nilai rekonsiliasi dalam kitab ini dapat diaktualisasikan artinya kitab ini masih relevan dengan zaman dan problematika kekinian.

Pendidikan Karakter dalam Surah al-Hujurat: Telaah Penafsiran Mahmud Yunus dalam Tafsir al-Karim Mumtazah Al 'Ilmah; Salamah Noorhidayati; Ahmad Saddad; Siti Marpuah; Husnul Amira
Jurnal Semiotika Quran Vol 3 No 2 (2023): Jurnal Semiotika-Q: Kajian Ilmu al-Quran dan Tafsir
Publisher : Program Magister Ilmu Al-Qur'an dan Tafsir, Fakultas Ushuluddin dan Pemikiran Islam, Universitas Islam Negeri Raden Fatah Palembang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.19109/jsq.v3i2.23189

The Qur'an which was revealed in Arabic became a polemic on how the Qur'an could be understood and studied by people who could not speak Arabic. Then there appeared interpreters who aimed to make it easier to study the Qur'an to be practiced in daily activities. One of the most phenomenal and first works of interpretation in Indonesian is the Tafsir al-Karim which is a book written by Mahmud Yunus. This article aims to explore in depth how Mahmud Yunus interpreted in his Tafsir al-Karim, biography, style, method, and analysis of character education in the Tafsir al-Karim. The researcher concluded that there are 15 values of character education in this Tafsir al-Karim, namely: politeness, birul walidain, respecting others, speaking well, being firm in one's stance, being fair, having good thoughts, tolerance, faith (tawhid), being humble, being pious, integrity, being grateful, being honest, and being responsible.

MENGOPTIMALKAN PENGEMBANGAN DIRI MELALUI AYAT-AYAT SELF IMPROVEMENT: Menurut Tafsīr Al-Ibrīz Melati Almatu Sholikah Bambang; Robitoh Widi Astuti; Salamah Noorhidayati; Ahmad Saddad; Lana Umi Fauziyah
Al-Mufassir: Jurnal Ilmu Alquran, Tafsir dan Studi Islam Vol. 6 No. 1 (2024): Januari - Juni 2024
Publisher : LPPM UMC

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.32534/amf.v6i1.5837

Penelitian ini mengangkat tema pengembangan diri (self-improvement). Islam sendiri lebih mengenalnya dengan sebutan muḥāsabah 'ala nafs. Penelitian tentang ayat-ayat tidak aman akan dimaknai secara menurut oleh Bisri Mustofa dalam kitab tafsirnya, kemudian dikolaborasikan dengan gagasan Imam al-Ghazali pada bab pengawasan serta introspeksi diri melalui enam langkah yakni musyāraṭah, murāqabah, muḥāsabah, mu'āqabah, mujāhadah, dan mu' āṭabah. Fokus penelitian ini adalah bagaimana konsep perbaikan diri digambarkan dalam kitab Tafsir al-Ibriz dan bagaimana memaksimalkan pengembangan diri pada masa ini. Penelitian dilakukan dengan metode kualitatif-deskriptif di mana pada proses penafsirannya menggunakan metode tematik-konseptual. Hasil penelitian menunjukkan adanya Ayat-ayat yang berisi perintah untuk memperbaiki diri sendiri, manfaatnya, dan bagaimana perilakunya saat ini; dapat menggunakan waktu dengan maksimal, memanusiakan manusia, menghapus rasa rendah diri, tidak mudah berputus asa serta dapat memilih berita yang sesuai kebenarannya.

USLUB JADAL DALAM AL-QUR’AN DAN IMPLEMENTASINYA DI ERA DIGITAL Muhamad Ma'ruf Roqqi Amrullah; Niken Larasingtyas; Hamidatul Layla; Kojin Kojin; Ahmad Saddad
Al-Mufassir: Jurnal Ilmu Alquran, Tafsir dan Studi Islam Vol. 5 No. 2 (2023): Juli - Desember 2023
Publisher : LPPM UMC

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.32534/amf.v5i2.5871

Jadal or debate in the Qur'an is a complex and structured process of discussion, in which arguments, critical thinking, and logic are used to explore the truth and strengthen beliefs. The Qur’an teaches the principles of healthy and fair debate, such as the use of strong evidence, rejection of inappropriate arguments, and respect for the debater. The contemporary implementation of jadal refers to applying the principles of debate taught by the Qur'an in a contemporary context. This involves the use of fact-based arguments, respect for dissent, and the ability to develop a deep understanding of complex issues. By adopting the Qur’anic values of Jadal, modern society can develop critical thinking skills, enhance intercultural dialogue, and create a more productive and meaningful discussion environment. This article uses a descriptive qualitative approach with a literature study design. Data were collected through literature searches using academic databases, some of books, and sources indexed by Sinta, Semantic Scholar and Google Scholar. The data was analysed descriptively by summarising and organising the findings from the selected literature. It was found that jadal has several definitions, types, methods, and its implementation in today's world, especially in the digital era.

Implementation of Tasawwuf Values in the Book of Durratun Nashihin to Improve the Spirituality of Students at the Lubabul Fattah Islamic Boarding School Tulungagung Rijal, Syaiful; Al Aghna, Nabila Rahma; Saddad, Ahmad
JIA (Jurnal Ilmu Agama) Vol 25 No 1 (2024): Jurnal Ilmu Agama : Mengkaji Doktrin, Pemikiran, dan Fenomena Agama
Publisher : Fakultas Ushuluddin dan Pemikiran Islam Universitas Islam Negeri Raden Fatah Palembang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.19109/jia.v25i1.21886

Efforts to increase the spirituality of students at the Lubabul Fattah Islamic Boarding School are actualized through daily activities based on the values of Sufism in the book Durratun Nashihin. This implementation effort was carried out with the hope that there would be an improvement in the students' morals, self-awareness and empathy. This research uses descriptive qualitative methods. Thus, this research produces a conclusion that the Sufism values contained in the book Durratun Nashihin which have been practiced by the students of the Lubabul Fattah Islamic Boarding School have had a positive impact in increasing spirituality, especially in terms of morals, morals, empathy and tolerant attitudes. These values include patience, tawadhu', sadaqah fi sabilillah, congregational prayer, reading the Qur’an and dhikr. In the implementation process, the Lubabul Fattah Islamic Boarding School has done this through an educational curriculum, so that the students' understanding of Sufism is not only through spiritual practice, but also through educational pathways which have their own implications for the soul/spirituality of a student as evidenced by attitudes and behavior that show calm.

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