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Hermeneutik : Jurnal Ilmu Al-Qur'an dan Tafsir
Published by Institut Agama Islam Negeri Kudus
ISSN : 19077246     EISSN : 25026402     DOI : http://dx.doi.org/10.21043/hermeneutik
Core Subject : Religion, Humanities,
Religion Humanities
We accept scholarly article that the subject covers textual and fieldwork studies with various perspectives of Quranic Studies Quranic Exigesis Studies Philology Studies Ulumul Qur`an Living Qur`an
Arjuna Subject : Seni dan Humaniora - Studi Agama
Articles 417 Documents
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Tabayyun dalam Bermedia Sosial; Studi atas Qs. al-Hujurāt (49): 6 dalam Perspektif Ma’nā cum Maghzā Sahiron Syamsuddin
HERMENEUTIK Vol 16, No 2 (2022): Hermeneutik: Jurnal Ilmu al-Qur'an dan Tafsir
Publisher : Program Studi Ilmu Al-Qur`an dan Tafsir, Fakultas Ushuluddin, IAIN Kudus

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21043/hermeneutik.v16i2.13625

Abstract

Tabayyun in Social Media; Study on Qs. al-Hujurat (49): 6 in the Perspective of Ma'nā cum Maghzā of Sahiron Syamsuddin. The spread of fake news is now very easy to find, especially on social media, so clarification is needed as a means of filtering the information obtained. In Islam, the word clarification is termed tabayyun. This paper aims to examine the meaning of the word tabayyun in QS. al-Hujurāt (49): 6, using the Ma'na Cum Maghza approach. Three stages must be passed in this approach. First, tracing the historical meaning, concerning the meaning of the verse in classical Islam. Second, the historical phenomenal significance is looking for the meaning of the verses of the Qur'an, both in terms of intertextuality and intratextuality. Third, the dynamic phenomenal significance or the main message. This research shows the meaning of QS. al-Hujurāt (49): 6 regarding tabayyun, refers to three main messages. First, it should be noted that any information obtained is not necessarily taken for granted. Second, it is necessary to know in advance the origin of the informant by tracing it first. The third, relates to the implications, namely the clarity of the source of information and the origin of the informant, as anticipation so as not to cause problems.
Qur'anic Morality in the Text of Serat Pamardining Siwi Wira Iswara KBG 702
HERMENEUTIK Vol 16, No 2 (2022): Hermeneutik: Jurnal Ilmu al-Qur'an dan Tafsir
Publisher : Program Studi Ilmu Al-Qur`an dan Tafsir, Fakultas Ushuluddin, IAIN Kudus

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21043/hermeneutik.v16i2.16305

Abstract

Discussing the values of character education basically involves efforts that are consciously realized to improve attitudes or morals. This paper aims to explain the values of character education in the Serat (script)of Pamardining Siwi Wira Iswara KBG 702, later known as script of Wira Iswara (WI). This is also to see its relevance in the teachings of the Qur'an, through a textual and contextual understanding study. The focus of this research is how the value of character education is in the Wira Iswara script which has relevance to the Qur'an. The method used is qualitative with a philological approach. The research data were then analyzed using content analysis. The results of this study indicate that the value of character education contained in Wira Iswara script is derived from the values of the Qur'an which include: 1) the value of mutual love or affection, 2) agile, 3) careful, 4) careful, 5) good at counting, 6) diligent, 7) frugal, and 8) seriousness of intention or earnest. These values are qur'ani morality that is implicitly recorded in the Wira Iswara manuscript.
Visi al-Qur’an Melawan Hoaks di Media Sosial Menurut Quraish Shihab
HERMENEUTIK Vol 16, No 2 (2022): Hermeneutik: Jurnal Ilmu al-Qur'an dan Tafsir
Publisher : Program Studi Ilmu Al-Qur`an dan Tafsir, Fakultas Ushuluddin, IAIN Kudus

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21043/hermeneutik.v16i2.15999

Abstract

The Vision of the Qur'an Against Hoaxes on Social Media in Quraish Shihab’s Perspective. This study examines the phenomenon of hoaxes are widely circulated on social media which makes it difficult for the community to filter which information is valid and not. The method used is a library research by examining the verses of the Qur'an about hoaxes: al-naba, al-khabar, and al ifki. These three keywords are considered to represent the hoax phenomenon on social media. Tafsir al-Misbah by M. Quraish Shihab was used to photograph the interpretation of the verses. The findings are as follows: the vision of the Qur’an concerning with the hoax phenomenon is to emphasize tabayun(clarification), mutual respect, patience, trustworthiness and the most important thing is to leave (don't care) the news and the hoaxers themselves for the sake of peace and safety. The form of fake news described by the Qur'an is the incident that happened to the wife of the Prophet Aisyah and the devil's trickery on the Prophet Adam and Eve. The behaviour of creating conflict, prejudice, slandering, dividing is a form of the devil's behaviour.
Genealogi al-Dakhil dalam Tafsir al-Qur’an; dari al-Suyuti hingga Ibrahim Khalifah
HERMENEUTIK Vol 16, No 2 (2022): Hermeneutik: Jurnal Ilmu al-Qur'an dan Tafsir
Publisher : Program Studi Ilmu Al-Qur`an dan Tafsir, Fakultas Ushuluddin, IAIN Kudus

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21043/hermeneutik.v16i2.15907

Abstract

Genealogy of al-Dakhil in the Tafsir of al-Qur'an; from al-Suyuti to Ibrahim Khalifah. This study examines al-As}i>l and al-Dakhi>l in the interpretation while the figures studied to explore the study of al-As}i>l and al-Dakhi>l are al-Suyu>t}i> and Ibra>hi>m Khali>fah the method used is a literature study with a genealogical analysis. This analysis is used to determine the origin and scientific thread of each generation regarding the study of al-As}i>l and al-Dakhi>l. al-Suyu>t}i>  or Ibra>hi>m Khali>fah both pay attention to the science of al-As}i>l and al-Dakhi>l Although these two science terms have just been popularized, the practice already exists. It's just that al-Suyu>t}i> (d. 1505 AD) with his al-Itqa>n puts forward the science of al-As}i>l, that is the rules that must be learned for commentators and a little explaining al-Dakhi>l . While Ibrahim Khali>fah (d. 2017 M) puts forward the science of al-Dakhi>l, that is things that must be avoided and shunned by commentators, this tendency can be proven by his monumental work al-Dakhi>l fi> al-Tafsi>r.
Nilai-nilai Sejarah Ilmu al-Qur’an dalam Naskah Kitab al-Mukarrar Karya Abi Hafish Umar bin Muhammad al-Mishri; Koleksi Gus Mahin Pengasuh Pondok Pesantren Al-Yasir Kauman Jekulo Kudus
HERMENEUTIK Vol 16, No 2 (2022): Hermeneutik: Jurnal Ilmu al-Qur'an dan Tafsir
Publisher : Program Studi Ilmu Al-Qur`an dan Tafsir, Fakultas Ushuluddin, IAIN Kudus

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21043/hermeneutik.v16i2.13113

Abstract

Historical Values of Qur'anic Science in the Book of al-Mukarrar Manuscript by Abi Hafish Umar bin Muhammad al-Mishri; Collection of Gus Mahin Teacher of al-Yasir Kauman Islamic Boarding School Jekulo Kudus. This research examines the science of the al-Qur’an contained in manuscript al-Mukarrar three things: 1) How is the history the manuscript of Al-Mukarrar?, 2) How is the descripton of the manuscript of Al-Mukarrar, 3) What historical value can be taken from the Al-Mukarrar manuscript? This research uses a philological procedure with interpretive analysis to reveal history and some values that can be taken from book Al-Mukarrar. The conclusion from the research shows that the tradition of writing in the period of the ulama’ in ancient times was not only related to the inner expression (qalb), but also as a response to the importance of knowledge about the procedures for reading the Qur’an according to seven different Qira’at priests, explaining the knowledge of the tajwid and its benefit as well as about monotheism. It can be seen that this book has historical value including: (1) As evidence of the existence of a book that discusses the Science of the Qur’an. (2) As an addition to library literacy. (3) As a source of knowledge. Especially the value of the three in the study of the sience of the Qur’an.
Kontribusi Ibnu Mujahid dalam Ilmu Qira’at Fathurrozi, Moh; Fahimah, Rif’iyatul
HERMENEUTIK Vol 15, No 1 (2021): Hermeneutik: Jurnal Ilmu al-Qur'an dan Tafsir
Publisher : Program Studi Ilmu Al-Qur`an dan Tafsir, Fakultas Ushuluddin, IAIN Kudus

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21043/hermeneutik.v15i1.17641

Abstract

Ilmu Qira’at merupakan bagian dari ilmu Al-Qur’an yang membahas tentang tata cara serta ragam perbedaan bacaan lafal Al-Qur’an yang disandarkan kepada perawi yang mentransmisikannya. Keberadaan ilmu ini sangat urgen untuk mempermudah umat Islam dalam membaca dan memahami Kalamullah. Pada permulaan turunnya, Al-Qur’an hanya dibaca menggunakan satu huruf, kemudian atas kemurahan Allah, dijadikan menjadi tujuh huruf. Akan tetapi, seiring berjalannya waktu, tersebar banyak sekali qira’at yang tidak shahih sehingga para ulama berupaya untuk memilih dan memilah qira’at yang sesuai dengan ajaran Rasulullah Saw. Di antara ulama tersebut adalah Ibnu Mujahid yang menjadi pioneer dalam meneliti qira’at yang shahih dengan menetapkan beberapa kriteria yang harus dimiliki oleh seorang Imam qira’at. Hinggakemudianiamenetapkantujuh Imam qira’at yang menurutnya sesuai dengan criteria tersebut. Ketujuh Imam tersebut adalah Imam Nafi’ bin Abdurrahman, Imam Abdullah bin Katsir, Imam Abu Amr, Zabban bin Al-Ala’ Al-Bashriy, Imam Abdullah Ibnu AmirAl-Syamiy, Imam Ashim bin Abi Al-Najud Al-Kufiy, Imam Hamzah bin Al-Zayyat, dan Imam Ali bin Hamzah Al-Kisa’i. Jerih payah Ibnu Mujahid dalam menghimpun qira’at-qira’at yang shahih sangat diapresiasi oleh para ulama dan ummat Islam pada umumnya hingga dijadikan bahanrujukan ulama-ulama setelahnya. Namun, terdapat pula pihak yang tidak sepakat dengan penetapan tersebut, terutama yang berkaitan dengan penetapan Imam yang ketujuh yaitu Imam Al Kisa’i. Di antara yang tidak sepakat adalah Imam Makki yang berpendapat bahwa Imam Ya’qub lebih berhak untuk dijadikan Imam ketujuh. Ia menganggap penetapan yang dilakukan Ibnu Mujahid tidak fair dan mengandung unsure politik. Akan tetapi anggapan tersebut dibantah oleh Ibnu Mujahid dengan menyatakan bahwa terdapat dua faktor yang menjadikan qira’at Imam Ya’qub tidak termasuk dalam kategori kriterianya. Pertama, karena transmisi sanadnya yang rendah. Beliau membaca kepada Salam bin Sulaiman, dan Salam membaca kepada Imam Ashim. Kedua, karena di antara bacaannya keluar dari bacaan mayoritas. Buah pemikiran Imam Mujahid ini memunculkan opini pada masyarakat awam bahwa tujuh qira’at yang ia pilih merupakan representasi dari ungkapan “ahrufsab’ah”. Padahal faktanya tidak demikian. Namun hal ini justru memberikan dampak positif yang mampu memacu ulama selanjutnya untuk berkarya dalam ilmu qira’at.Contribution of Ibn Mujahid in the Science of Qira'at. The science of Qira'at is part of the science of the Qur'an, which discusses the procedures and the differences in the recitation of the Qur'an, which are based on the narrator who transmitted it. The existence of this knowledge is very urgent to make it easier for Muslims to read and understand the Kalamullah. At the beginning of its descent, the Koran was only read using one letter; then, by the grace of Allah, it was made into seven letters. However, over time, many qira'at needed to be more authentic, so the scholars tried to choose and sort out qira'at that followed the teachings of the Prophet Muhammad. Among these scholars was Ibn Mujahid, who began researching authentic qira'at by establishing several criteria a qira'at Imam had to have. Until then, he determined seven qira'at Imams who according to him, fit these criteria. The seven Imams are Imam Nafi 'bin Abdurrahman, Imam Abdullah bin Katsir, Imam Abu Amr, Zabban bin Al-Ala' Al-Bashriy, Imam Abdullah Ibn Amir Al-Syamiy, Imam Ashim bin Abi Al-Najud Al-Kufiy, Imam Hamzah bin Al-Zayyat, and Imam Ali bin Hamza Al-Kisa'i. The efforts of Ibn Mujahid in compiling authentic qira'ats were highly appreciated by the scholars and the Muslim community in general, so they were used as reference material for subsequent scholars. However, some parties disagree with this determination, especially about the determination of the seventh Imam, namely Imam Al Kisa'i. Among those who disagreed was Imam Makki, who argued that Imam Ya'qub had more right to be made the seventh Imam. He considered that the determination made by Ibn Mujahid was unfair and contained political elements. However, this assumption was refuted by Ibn Mujahid by stating that two factors made Imam Ya'qub'sqira'at not included in the category of criteria first because of its low transmission. He read to Salam bin Sulaiman, and Salam read to Imam Asim, second, because among the readings out of the majority reading. The fruit of Imam Mujahid's thoughts gave rise to the general public's opinion that the seven qira'ats he chose represented the expression "ahrufsab'ah." This is not the case. However, this positive impact can spur subsequent scholars to work in the science of qira'at.
Sufistic Hermeneutics: the Construction of Ibn Arabi's Esoteric Interpretation on the Process of Becoming Insan Kamil Mukhtar, Mukhtar; Hamzah, Hamzah; Mahmud, Basri
HERMENEUTIK Vol 17, No 1 (2023): Hermeneutik: Jurnal Ilmu al-Qur'an dan Tafsir
Publisher : Program Studi Ilmu Al-Qur`an dan Tafsir, Fakultas Ushuluddin, IAIN Kudus

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21043/hermeneutik.v17i1.13745

Abstract

This study aims to determine the style of interpretation of Ibn Arabi in interpreting the immanence of God in human form so that humans get the position of insan kamil. The method used in this research is the descriptive analytical method, which is an analytical description of the construction of esoteric interpretation from a hermeneutic perspective. Primary data refers directly to the thoughts and writings of Ibn Arabi.In contrast, secondary data comes from supporting reference sources in the form of books, books, and articles about Ibn Arabi, who interprets Ibn Arabi's interpretation related to his understanding of the texts of the Qur'an. The approach used is a hermeneutic philosophical approach, a Sufistic approach, and an interpretation approach. Researchers use the hermeneutic philosophical approach to discover the fundamental structure of Ibn Arabi's thoughts and what influences their background. In comparison, the Sufistic approach is used because the reconstruction of Ibn Arabi's perspective cannot be separated from the Sufistic approach. The interpretive approach is used because this research study has relevance to the interpretation of which the nuances of the interpretation have an isyari pattern. The results of this study, through the approach of Ibn Arabi's esoteric interpretation, implicitly found that Ibn Arabi approached the texts of the Qur'an by using ta'wil, an interpretation model that goes beyond the outward meaning of the text of the Qur'an. This pattern of interpretation can be observed in his interpretation of the path to becoming Insan Kamil. Ibn Arabi describes the side humans possess, namely tajalli; God manifests His transcendent self in outward forms through His attributes and names. Human perfection in this aspect is only potential. According to Ibn Arabi, to become Insan Kamil, humans actualize that potential to the highest awareness until they realize their unity with God. Hermeneutika Sufistik: Konstruksi Tafsir Esoterik Ibnu Arabi Tentang Proses Menjadi Insan Kamil. Penelitian ini bertujuan untuk mengetahui corak penafsiran Ibn Arabi dalam menafsirkan imanensi Tuhan dalam wujud manusia, sehingga manusia mendapatkan posisi Insan Kamil. Adapun metode yang digunakan dalam penelitian ini adalah metode deskriptif analitis yaitu penggambaran secara analitis konstruksi dari tafsir esoteric dalam perspektif hermenetik. Data primernya adalah data-data yang merujuk langsung pada pemikiran dan tulisan Ibn Arabi, sedangkan data sekundernya adalah data-data yang berasal dari sumber referensi pendukung baik dalam bentuk buku, kitab maupun artikel tentang Ibn Arabi yang mengiterprertasikan tafsiran Ibn Arabi terkait dengan pemahamannya terhadap teks-teks al-Qur’an. Adapun pendekatan yang digunakan adalah pendekatan filosofis hermeneutik, pendekatan sufistik dan pendekatan tafsir. Pendekatan filosofis hermeneutik digunakan oleh peneliti untuk mencari tahu struktur fundamental pemikiran-pemikiran Ibn Árabi dan yang mempengaruhi latar belakangnya. Sedangkan Pendekatan sufistik digunakan sebab rekonstruksi cara pandang Ibn Arabi tidak bisa terlepas dari pendekatan sufistik. Adapun pendekatan tafsir digunakan sebab kajian penelitian ini memiliki relevansi dengan tafsir yang nuansa tafsirnya bercorak isyari. Hasil penelitian ini melalui pendekatan tafsir esoterik Ibn Arabi, secara implisit ditemukan bahwa Ibn Arabi mendekati teks-teks al-Qur’an dengan menggunakan ta’wil, yaitu model penafsiran yang melampaui makna lahiriah teks al-Qur’an. Corak penafsiran ini dapat dicermati dalam tafsirannya tentang jalan menjadi Insan Kamil. Ibn Arabi menggambarkan sisi yang dimiliki oleh manusia, yaitu tajalli; Tuhan memanifestasikan diri-Nya yang transenden dalam wujud-wujud lahiriyah lewat sifat dan nama-Nya. Kesempurnaan manusia dalam sisi ini hanyalah bersifat potensial, sehingga menurut Ibn Arabi untuk menjadi Insan Kamil sejatinya manusia mengaktualisasikan potensi tersebut sampai pada kesadaran tertinggi sampai menyadari kesatuannya dengan Tuhan.
Ginger (Zanjabil) in the Perspective of Classical Interpretation, Modern Interpretation, and Herbal Medicine Atabik, Ahmad
HERMENEUTIK Vol 17, No 1 (2023): Hermeneutik: Jurnal Ilmu al-Qur'an dan Tafsir
Publisher : Program Studi Ilmu Al-Qur`an dan Tafsir, Fakultas Ushuluddin, IAIN Kudus

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21043/hermeneutik.v17i1.19898

Abstract

This research examines the scientific miracles of ginger (zanjabil) in the Qur'an combined with the interpretation of classical scholars about ginger in Qs. Al-Insan: 17-18. The method used in this study uses library research based on data from classic commentary books, scientific interpretations, and various research journals on ginger. The finding of this paper is that ginger in the treasures of classical interpretation is a dish for the inhabitants of heaven mixed with salsabil spring water so that it becomes a ginger drink. The interpretation of classical interpreters is normative based on linguistic aspects and the text's literal meaning. While modern interpreters scientifically interpret ginger as a highly nutritious food and beverage ingredient because it contains shogaol, gingerol, zingiberene, and zingerone. Therefore ginger can be used as herbal medicine to cure various internal diseases. Several scientific research findings suggest that ginger can treat pain, inflammation, and digestive disorders, relieve nausea and vomiting, boost immunity, maintain heart health, and improve brain function. The contribution of this paper shows that strengthening scientific argumentation against an object mentioned by the Qur'an has unique features. Jahe (Zanjabil) dalam Perspektif Tafsir Klasik, Tafsir Modern, dan Pengobatan Herbal. Penelitian ini mengkaji tentang mukjizat ilmiah jahe (zanjabil) dalam al-Qur’an yang dipadukan dengan penafsirkan ulama klasik tentang jahe dalam Qs. al-Insan: 17-18. Metode yang ditempuh dalam penelitian ini menggunakan liberary research berdasarkan data-data dari kitab tafsir klasik, tafsir ilmi dan pelbagi jurnal penelitian tentang jahe. Temuan tulisan ini adalah jahe dalam khazanah tafsir klasik merupakan hidangan bagi penduduk surga dengan dicampur mata air salsabilsehingga menjadi minuman jahe. Penafsiran penafsir klasik terbilang normatif didasarkan pada aspek linguistikdan makna literal teks. Sementara penafsir modern secara saintifik menafsirkan jahe sebagai bahan makanan dan minuman yang berkhasiat tinggi karena mengandung shogaol, gingerol, zingiberen dan zingeron. Sebab itu jahe bisa dijadikan sebagai obat herbal untuk menyembuhkan pelbagai penyakit dalam. Beberapa temuan penelitian sains menyebut jahe dapat digunakan untuk mengobati rasa sakit dan peradangan, gangguan pencernaan, meredakan mual dan muntah, meningkatkan kekebalan tubuh, menjaga kesehatan jantung, serta meningkatkan fungsi otak. Kontribusi tulisan ini menunjukkan penguatan argumentasi saintifik terhadap suatu benda yang disebut oleh al-Qur’an memang memiliki keistimewaan. 
The Hermeneutical Dimension of Quraish Shihab's Interpretation of the Aurat Verses in the Qur'an Fauzi, Duea Amalia; Asysyifa, Ainuki Astna; Mundzir, Muhammad
HERMENEUTIK Vol 17, No 1 (2023): Hermeneutik: Jurnal Ilmu al-Qur'an dan Tafsir
Publisher : Program Studi Ilmu Al-Qur`an dan Tafsir, Fakultas Ushuluddin, IAIN Kudus

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21043/hermeneutik.v17i1.13777

Abstract

Quraish Shihab's interpretation of the verses about women's aurat (genitalia) raises much contra among scholars. Quraish Shihab said that there is no limit to women's genitalia because no unequivocal argument mentions it. Therefore, the author explores the factors influencing Quraish Shihab to give rise to such an interpretation. The author uses qualitative research methods, with H. George Gadamer's hermeneutic analysis that aims to reveal an interpretation's theoretical and historical factors. I conclude that there are hermeneutical dimensions in the interpretation of Quraish Shihab, including affective history, namely, the interpretation is influenced by two figures from the socio-historical context when writing. There is a pre-understanding dimension that the aurat is still being debated. The dimension of fusion of horizon, namely the reality of Quraish Shihab when interpreting the Qur'an, pays attention to the reality when the verse comes down and also pays attention to the context when writing. Finally, there is the application dimension, where the interpretation of the aurataffects the understanding of the family and the surrounding community. Dimensi Hermeneutis Penafsiran Quraish Shihab pada ayat-ayat Aurat dalam al-Qur’an.Penafsiran Quraish Shihab terhadap ayat-ayat tentang aurat perempuan menimbulkan banyak kontra di kalangan ulama. Quraish Shihab mengatakan tidak ada batasan aurat perempuan, karena tidak ada dalil jelas dan tegas yang menyebutkannya. Oleh karena itu, penulis menelusuri faktor-faktor yang memengaruhi Quraish Shihab sampai memunculkan penafsiran yang seperti itu. Penulis menggunakan metode penelitian kualitatif, dengan analisis hermeneutika H. George Gadamer yang bertujuan untuk mengungkap faktor teoritis dan historis dari sebuah penafsiran. Penulis menyimpulkan bahwa terdapat dimensi hermeneutis dalam penafsiran Quraish Shihab, antara lain: affective history yakni penafsirannya dipengaruhi dua tokoh dari konteks sosio-hitoris Ketika menulis. Terdapat dimensi pre-understanding, bahwa aurat itu masih diperdebatkan. Adapun dimensi fusion of horison yakni realitas Quraish Shihab ketika menafsirkan Al-Qur’an memperhatikan realitas ketika ayat turun dan juga memperhatikan konteks Ketika menulis. Yang terakhir tedapat dimensi application, di mana penafsirannya tentang aurat mempengaruhi pemahaman keluarga dan masyarakat sekitar.
Dirasah “Ulum al-Quran” fi Tafsir Nusantara (Dirasah Tahliliyah Naqdiyah li Tafsir “al-Furqan Allafahu Ahmad Hasan 1928-1950) Muntaza, Wakhida Nurul; Baidi, Baidi; Hanapi, Abdullah
HERMENEUTIK Vol 17, No 1 (2023): Hermeneutik: Jurnal Ilmu al-Qur'an dan Tafsir
Publisher : Program Studi Ilmu Al-Qur`an dan Tafsir, Fakultas Ushuluddin, IAIN Kudus

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21043/hermeneutik.v17i1.19032

Abstract

 ان دراسة التفاسير قبل استقلال الوطني قد كتبها الباحثون بأكثرٍ منذ السنوات الأخيرة ودخلت بحوثهم الى الرسالات العلمية الأكاديمية بموضوعاتهم "المحلية"،  وعلاوة على ذلك كانت البحوث فى التفاسير "نوسانتارا" بالرغم انها معروفة بطريقتها "النصية" وإنما لها دور لمعرفة "المحلية" التي وردت فيها المؤلّفات التفسيرية الّفوها علماء "نوسانتارا".  على الحقيقة ان دراسة التفسير تحتاج كذلك من المؤلّفات التفسيرية "المحلية",و طبعًا ان الدراسة هذه غير سهلة وبأسئلتها الصعبة "هل هذا تكرار الدراسة فحسب "؟, و بعدم تجديدها كما كرّرها مما سبق ؟, فهل هناك شيء جديد  من تلك الدراسة ؟. ومن الكتب للتفاسير نوساىنتارا هو الفرقان الّفه احمد حسن الذي كُتب منذ 1928 م معروفة لخصائصه عن التفاسير الأخري بإدخال الموضوعات من علوم القرأن, ودلالة على ذلك كان في الفرقان مكتوبة فيها الأبواب المختارة كماعرفناها في كتب علوم القرأن السابقة  التي خصّصه المئؤلّف لمن يقرأ كتابه لمعرفة تلك العلوم المطلوبة للقرأن وتفسيره, فكتب المؤلف موضوعاتها على وجه الأبواب قبل قراءة تفسير اياته, ومن الموضوعات فيها التي وجدنا في علوم القرأن منها "تاريخه وتدوينه وتفسيره واسباب نزوله ونسخه وإعجازه" متساوية كانت مع الكتب السابقة بعلوم القرأن. و ان الفرقان من التفاسير قبل 1950 م و هو على الطريقة "الترجمة" اي كانت ترجمة اللفظية للقرأن بإستعمال اللغة الأندونسية فعرفنا  الفرق بين "الفرقان" والأخر بوجود توضيح المؤلّف لعلوم القرأن في كتابه التي لا نجد في التفاسير قبلهالكلمات الرئيسية : تفسير نوسنتارا, علوم القرأن, الفرقان, المحلية

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