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THE STORY OF DISTURBANCE IN THE QUR’AN: A STUDY OF THE TAFSIR AL-MISHBAH BY M. QURAISH SHIHAB Wardani, Febri; Siagian, Roihatul Jannah; Rizqi, Muhammad
MUSHAF: Jurnal Tafsir Berwawasan Keindonesiaan Vol 4, No 1 (2023): The Indonesian Tafsir and Current Phenomena
Publisher : Universitas Nurul Jadid

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.33650/mushaf.v4i1.7066

In the Qur’an, several stories tell of the turmoil of the Prophets and pious people. Humanity in general and Muslims in particular have certainly felt troubled in their lives, both because of worldly and spiritual matters. Confusion in the Qur’an occurs to a servant related to religion and belief. Meanwhile, nowadays, many things are found that lead to confusion in world affairs. This can be seen from the many confused posts about feelings of love. This research aims to analyze the stories of the Prophets and pious people who contain turmoil in the Qur’an and to provide information regarding solutions to overcome anxiety, according to M. Quraish Shihab. This research was carried out using qualitative methods; the type of research was library research, a historical approach using a bibliographic approach. The data sources used in this research consist of primary and secondary data. The primary source is the Al-Mishbah commentary book. Meanwhile, secondary sources are supporting data that make studying more accessible, such as journal articles, books, etc. Next, the interpretation is presented using Abd's thematic interpretation approach. Al-Hayy Al-Farmawī, namely, an interpretation that seeks direct answers from the Qur’an about a problem. The results of this research are that M. Quraish Shihab interprets the troubled stories of the Prophets and pious people in his tafsir with the words anxious and restless. The story of Maryam, the holy woman of tells the anxious situation. QS. Maryam [19]: 19-28, due to the influence of the accusation sentence, is the story of the Prophet Moses and the magicians. QS. T}āh{ā [20]: 57-70, which caused events carried out by witches, and the story of the Prophet Ibrahim seeking God QS. Al-An’ām [6]: 75-83 caused by human nature to want to prove the presence of God. The story that tells of a state of anxiety is the story of the Prophet Muhammad, who missed the revelation. QS. Al-Duha [93]: 1-5, which is due to allegations that Allah abandoned the Prophet and the story of Aisyah losing the necklace. QS. Al-Nūr [24]: 11-18, caused by accusations without evidence. The interpretation of troubled stories in the Al-Mishbah interpretation has causes and solutions to the troubled stories in the Qur’an. Each story has different conditions, and each trouble has its solution. Allah provides solutions to the Prophet and pious people in the Qur’an in various forms of expression. However, it is focused on one point: drawing closer to Allah and keeping away things that can damage the heart from envy and other bad qualities.

Pemikiran Muhammad Syahrur; Theory of Limit ( Teori Batas) Siagian, Roihatul Jannah; Zulheldi, Zulheldi
Al-Bayan: Jurnal Ilmu al-Qur'an dan Hadist Vol 8 No 1 (2025): 2025
Publisher : LPPM Sekolah Tinggi Ilmu Al-Qur'an Wali Songo Situbondo

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.35132/albayan.v8i1.765

Muhammad Syahrur, seorang pemikir Islam modern, mendorong untuk memperbaharui dan memeriksa kembali ajaran Islam. Namun, fokusnya hanya pada cara orang saat ini memahami teks-teks suci. Tidak hanya penafsiran dari ulama zaman dahulu, tapi juga penafsiran dari ulama modern berbeda-beda bahkan bertentangan, meskipun merujuk pada ayat-ayat Al-Qur'an yang sama. Tulisan ini membahas tentang teori limit (batas). Muhammad Syahrur menjelaskan bahwa ketika ada hal pencurian, hukumannya dapat berupa pemotongan, baik secara fisik maupun non-fisik, menurut makna kata "qatha‘a". Penelitian ini ingin tahu tentang cara orang di zaman sekarang memandang hukuman pencurian, khususnya potong tangan, yang dianggap sangat kejam karena membuat pelaku menjadi cacat seumur hidup. Penelitian ini menggunakan sumber-sumber seperti buku dan artikel untuk memahami pemikiran Muhammad Syahrur tentang hukum Islam terkait pencurian. Metode penelitian ini adalah membaca dan menganalisis literatur-literatur yang ada. Hasil penelitian menunjukkan bahwa Syahrur melihat kata "qata'a" dalam konteks pencurian bisa berarti pemotongan secara fisik maupun non-fisik. Menurut Syahrur, pemotongan fisik adalah hukuman maksimal yang bisa diberikan, sementara pemotongan non-fisik adalah mencabut kekuatan atau kemampuan tangan pencuri dengan mengurungnya di penjara.

Analisis Sumber Tafsir Juz 30 dalam Tarjuman al-Mustafid Karya Abdurrauf al-Fanshuri Siagian, Roihatul Jannah; Ilyas Nasution, Muhammad; Irfan, Muhammad; Sormin, Nurhabibah; Lutfiah, Habibah
REVELATIA Jurnal Ilmu al-Qur`an dan Tafsir Vol. 6 No. 1 (2025)
Publisher : IAIN Madura

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.19105/revelatia.v6i1.15745

Tafsir Tarjuman al-Mustafid written by Sheikh Abdur Rauf al-Fanshuri al-Jawi, is one of the tafsirs in Jawi Arabic (Malay) which is considered the earliest and most complete tafsir in the archipelago. This article will discuss the introduction of Tarjuman al-Mustafid's book of interpretations by explaining the biography and writing of his book of interpretations. This research is bibliographic research, namely research that focuses on library research by collecting, reading and reviewing literature related to Tarjuman al-Mustafid, while the method used in this research is analytical descriptive. The results of the research, the full name of Sheikh Abdur Rauf al-Fanshuri al-Jawi, was born in Singkel around 1620 AD. Another opinion says that Sheikh Abdur Rauf was born around 1024 H/1615 AD and died in 1105 H/1693 AD. There are two The view regarding the source of writing this tafsir is firstly as a translation of Baidhawi's tafsir, secondly as a translation of the books of Jalalain and Al-Khazin. To determine the method of writing Tafsir Tarjuman al-Mustafid, we can look at it from two angles, namely the angle of interpretation and the angle of meaning. When we explore it from the perspective of a method of interpretation that explains the sequence of verses and explains the aspects and contents of the verse content, this is the tahlili method. Meanwhile, when viewed from the point of view of the meaning explained in the Tafsir, the method applied in writing the Tafsir is the ijmali method. Because the explanation is short, concise, easy to understand and suitable for beginners.

Pemikiran Muhammad Syahrur; Theory of Limit ( Teori Batas) Siagian, Roihatul Jannah; Zulheldi, Zulheldi
Al-Bayan: Jurnal Ilmu al-Qur'an dan Hadist Vol 8 No 1 (2025): Januari
Publisher : LPPM Sekolah Tinggi Ilmu Al-Qur'an Wali Songo Situbondo

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.35132/albayan.v8i1.765

Muhammad Syahrur, seorang pemikir Islam modern, mendorong untuk memperbaharui dan memeriksa kembali ajaran Islam. Namun, fokusnya hanya pada cara orang saat ini memahami teks-teks suci. Tidak hanya penafsiran dari ulama zaman dahulu, tapi juga penafsiran dari ulama modern berbeda-beda bahkan bertentangan, meskipun merujuk pada ayat-ayat Al-Qur'an yang sama. Tulisan ini membahas tentang teori limit (batas). Muhammad Syahrur menjelaskan bahwa ketika ada hal pencurian, hukumannya dapat berupa pemotongan, baik secara fisik maupun non-fisik, menurut makna kata "qatha‘a". Penelitian ini ingin tahu tentang cara orang di zaman sekarang memandang hukuman pencurian, khususnya potong tangan, yang dianggap sangat kejam karena membuat pelaku menjadi cacat seumur hidup. Penelitian ini menggunakan sumber-sumber seperti buku dan artikel untuk memahami pemikiran Muhammad Syahrur tentang hukum Islam terkait pencurian. Metode penelitian ini adalah membaca dan menganalisis literatur-literatur yang ada. Hasil penelitian menunjukkan bahwa Syahrur melihat kata "qata'a" dalam konteks pencurian bisa berarti pemotongan secara fisik maupun non-fisik. Menurut Syahrur, pemotongan fisik adalah hukuman maksimal yang bisa diberikan, sementara pemotongan non-fisik adalah mencabut kekuatan atau kemampuan tangan pencuri dengan mengurungnya di penjara.

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