Rausyan Fikr: Jurnal Ilmu Studi Ushuluddin dan Filsafat
Rausyan Fikr: Jurnal Ilmu Studi Ushuluddin dan Filsafat is an academic peer-reviewed journal that publishes the current articles and result of research of the scholars and student who are deeply concerned with theology and philosophy issues. Rausyan Fikr is regularly published twice a year (June and December period). The focus of the study is the latest discourse in the field of study of Islamic Theology, Sufism, Islamic Thought and Philosophy as well as the study of the Koran and Hadith (Islamic Studies).
Articles
153 Documents
<![CDATA[TREN SOSIO-SUFISTIK DALAM TAFSIR JAWA: (Pemikiran dan Tren Tafsir Kiai Saleh Darat Semarang Dalam Kitab Faidl al-Rahman) ]]>
<![CDATA[Abdul Wahab]]>
<![CDATA[ Rausyan Fikr: Jurnal Ilmu Studi Ushuluddin dan Filsafat Vol. 15 No. 2 (2019): Juli - Desember 2019 ]]>
Publisher : <![CDATA[Fakultas Ushuluddin, Adab dan Dakwah, Universitas Islam Negeri (UIN) Datokarama Palu, Indonesia ]]>
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DOI: 10.24239/rsy.v15i2.487
<![CDATA[Tafsir Faidl al-Rahma>n is a work of tafsir written by one of the archipelago scholars of the namely Kiai Saleh Darat, this tafsir is written using the Java language and Arabic pegon script, the goal, in addition as a mean of communication between writers and readers who are Javanese, Java language and the writing of this pegon is also a symbol of resistance against the invaders. The method used in Tafsir Faidl-al-Rahma>n is the analytical method (tah}li>li>) with the Sufistic genre or isya>ri, the Sufistic genre promoted by Kiai Saleh is very unique, because Kiai Saleh is very firm in holding principle, ie incompatibility with the Sufistic genre which is symbolic, even the genre of Sufistik that is carried by Kiai Saleh can be said as "socio-sufistik" genre, which means the nuances of sufistik contained in his tafsir always associated with the dynamics of social life that is pervasive and always applicable in the midst of social life in order to form moral religious society towards the realization of the whole human being (insa>n ka>mil). Interpreted verses are presented with a comprehensive meaning and then are explained by using the meaning of isya>ri contained in certain verses. Tradition history and also interteks also colored nuances in the interpretation of one of the scholars of this very inspiring archipelago. By using the hermeneutic approach, this research was conducted to reveal deeper thoughts and genres of Kiai Saleh's commentary in the book Faidl al-Rahma>n. A very proud and extraordinary academic work.]]>
<![CDATA[MENGENAL SISI KEMANUSIAAN DAN KERASULAN MUHAMMAD BIN ABDULLAH ]]>
<![CDATA[Muhammad Rafi’iy Rahim]]>
<![CDATA[ Rausyan Fikr: Jurnal Ilmu Studi Ushuluddin dan Filsafat Vol. 15 No. 2 (2019): Juli - Desember 2019 ]]>
Publisher : <![CDATA[Fakultas Ushuluddin, Adab dan Dakwah, Universitas Islam Negeri (UIN) Datokarama Palu, Indonesia ]]>
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DOI: 10.24239/rsy.v15i2.488
<![CDATA[Analisying the personality and journey of the prophet Muhammad is an inexhaustible study. The figure of the prophet Muhammad kept a number of secrets and lessons, especially specifically aspects of humanity and prophethood. While the writings of experts related to the issue have not received much attention from Islamic scholars. This paper elaborates the life history of the prophet Muhammad, with an emphasis on aspects of his humanity and prophethood. Through searching historical data through information from hadiths that were carried out by contextualization, this paper found that the figure of the prophet Muhammad was inseparable from the figure of a highly respected prophet. In addition, it was also found that the prophet Muhammad in his daily life remained inseparable from ordinary people who could make mistakes in world affairs. While as a Prophet, he was awake from mistakes in conveying God's message. The implication in religion is to require a wise attitude in copying the behavior of the prophet.]]>
<![CDATA[REVIVING ECONOMIC THOUGHT BY MANNAN PERSPECTIVE ]]>
<![CDATA[Muhammad Majdy Amiruddin]]>;
<![CDATA[Muhammad Ismail]]>;
<![CDATA[Hasanuddin Hasim]]>
<![CDATA[ Rausyan Fikr: Jurnal Ilmu Studi Ushuluddin dan Filsafat Vol. 15 No. 2 (2019): Juli - Desember 2019 ]]>
Publisher : <![CDATA[Fakultas Ushuluddin, Adab dan Dakwah, Universitas Islam Negeri (UIN) Datokarama Palu, Indonesia ]]>
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DOI: 10.24239/rsy.v15i2.489
<![CDATA[The reviving of modern economic theory is usually stated starting from the publication of Adam Smith's The Wealth of Natoins, in 1776, although other thinkers who first also gave no small contribution. The main idea put forward by Adam Smith is that competition between various suppliers of goods and buyers will produce the best possibilities in the distribution of goods and services because it will encourage everyoe to do the specialization and increase in capital so that it will produce more value with a permanent workforce. From the Islamic perspective, there are several names that commonly known such, Baqir, Umar Chapra, and Mannan. The purpose of this research is to explore the revival economic though by Abdul Mannan. This research adapts content analysis method, which is a researcher conducts a discussion of the contents of written or edition information in the mass media. The data analysis techniques of this scientific work use literature study techniques, comparative, induction, and deduction. The study began by collecting literature data from Muhammad Abdul Mannan's Concept of Thinking about the Development of Modern Era Islamic economics and Modern Era Islamic Economic concepts in general, (researchers only participated in the discussion). Then proceed with the interpretation that researchers try to understand Muhammad Abdul Mannan's thoughts about the Development of Islamic Economics in the Modern Era. The result of this reseacrh indicates that the revival of Islamic thought by determining basic economic functions that simply cover three functions, namely consumption, production and distribution. Those basics are rooted by Five basic principles rooted in Shariah for basic economic functions in the form of consumption functions are the principles of righteousness, cleanliness, moderation, benefit and morality]]>
<![CDATA[UNIVERSALITAS KETAUHIDAN TUHAN: (Pembacaan Al-Qur’an Pra-Kanonisasi Angelika Neuwirth Terhadap Surat Al-Ikhlas) ]]>
<![CDATA[Roudhotul Jannah]]>
<![CDATA[ Rausyan Fikr: Jurnal Ilmu Studi Ushuluddin dan Filsafat Vol. 15 No. 2 (2019): Juli - Desember 2019 ]]>
Publisher : <![CDATA[Fakultas Ushuluddin, Adab dan Dakwah, Universitas Islam Negeri (UIN) Datokarama Palu, Indonesia ]]>
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DOI: 10.24239/rsy.v15i2.490
<![CDATA[This article is about Angelika Neuwirth’s thought, dialectical of Qur’anic interpretation. She offer new view to understanding of Qur’an’s meaning. Neuwirth encourage to reunderstanding Qur’an post-canonization (a written text) with pre-canonization method (oral communication), as in Surat Al-Ikhlas. Accourding Neuwirth, Surat Al-Ikhlas responded from tradition and civilization of Arabic region earlier. An example أَحَدٌ (Q.112:1) is similiar meaning with “ehad” in Ibrani language. That’s mean usage أَحَدٌ had purpose to negotiation strategy and universality of faith. therefore Islamic religion has mission to combine all ideology of faith become unity universality. Neuwirth encourages to refer to the other holy scripture for adding comprehensive information and objective data.]]>
<![CDATA[KELUAR DARI TEKANAN: KONSTRUKSI GERAKAN SYI’AH DI YOGYAKARTA: (Studi Terhadap Lembaga Rausyan Fikr) ]]>
<![CDATA[Muhammad Taufik]]>
<![CDATA[ Rausyan Fikr: Jurnal Ilmu Studi Ushuluddin dan Filsafat Vol. 15 No. 2 (2019): Juli - Desember 2019 ]]>
Publisher : <![CDATA[Fakultas Ushuluddin, Adab dan Dakwah, Universitas Islam Negeri (UIN) Datokarama Palu, Indonesia ]]>
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DOI: 10.24239/rsy.v15i2.491
<![CDATA[The Sunni and Shia’s conflict was occurred during contestation between the majority and minority people. In Indonesia, Sunnis are majority which naturally had a position that would always suppress the minority, however there is a subordination of those who have power to the ruled. For this reason, for those people who have been controlled will always be controlled and oppressed, so that all activities will be limited. This issues were happened in Yogyakarta, where the Shi’a group named Rausyan Fikr was oppressed and harassed by a pressure community consisting of the Islamic Community Forum (FUI) and the Islamic Jihad Front (FJI). The pressure communities consider the Shi’a group Rausyan Fikr have spread heresy or heterodoxy which is contrary to the creed of the Sunni majority. The oppressed communities are raising theological and aqidah issues that the Shi’a of Rausyan Fikr are Shi'a rafidhah who are heretic and unbeliever. But on the other hand, the Shi’a group (Rausyan Fikr) operates in the realm of thought and philosophy, not in the theological and religious areas which are considered to be the private domain. In responding to this problem, the Shi’a group (Rausyan Fikr) could be goodin their strategy so they can get out of pressure. As a result, the Shi’a group took strategy through the spiral of silence movement by utilizing the mass media as a purpose to spread discourse that would supported their action. In addition, Rausyan Fikr develops activities that can support their mobility such as building an intellectual movement of the Islamic Philosophy Activist Network (JAKFI) which focuses on areas of science and philosophy.]]>
<![CDATA[Dinamika Tafsir Al-Qur'an di Indonesia: Era Pra-Kolonialisme hingga Era Kolonialisme ]]>
<![CDATA[M. Zia Al-Ayyubi]]>
<![CDATA[ Rausyan Fikr: Jurnal Ilmu Studi Ushuluddin dan Filsafat Vol. 16 No. 1 (2020): Januari-Juni 2020 ]]>
Publisher : <![CDATA[Fakultas Ushuluddin, Adab dan Dakwah, Universitas Islam Negeri (UIN) Datokarama Palu, Indonesia ]]>
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DOI: 10.24239/rsy.v16i1.492
<![CDATA[This paper discusses a dynamics of interpretation that occurred in Indonesia, which is specifically limited or focused on the era of pre-colonialism to the era of colonialism. The limitation in this paper needs to be done considering the scope of study of interpretation dynamics in Indonesia is too broad. So with the addition of keywords the era of pre-colonialism and the era of colonialism is intended to limit the scope of the study of the dynamics of interpretation in Indonesia. This article uses a historical approach, which explains how the development and dynamics of Indonesian interpretation with the historical approach that occurred in the era of pre-colonialism to the era of Colonialism. As is well known, that the dynamics of interpretation in Indonesia emerged or began since Islam entered Indonesia. Then the dynamics continue to develop in such a way along with social, cultural, political developments, which occur in each era. From various commentary books that appeared in the era of pre-colonialism to the era of colonialism, it shows that the dynamics of the interpretation of the Qur'an in Indonesia can be said to be quite dynamic. This is due to the influence of dynamic localist politics, social and cultural conditions in each era and its regions. Pada tulisan ini, dibahas sebuah dinamika tafsir yang terjadi di Indonesia, yang secara khusus dibatasi atau difokuskan pada era pra-kolonialisme hingga era kolonialisme. Pembatasan dalam tulisan ini perlu dilakukan mengingat cakupan kajian dinamika tafsir di Indonesia terlampau luas. Sehingga dengan penambahan kata kunci era pra-kolonialisme dan era kolonialisme ini dimaksudkan untuk membatasi ruang lingkup kajian dinamika tafsir di Indonesia. Artikel ini menggunakan pendekatan sejarah, yakni menjelaskan bagaimana perkembangan dan dinamika tafsir Indonesia dengan pendekatan sejarah yang terjadi pada era pra-kolonialisme hingga era Kolonialisme. Sebagaimana yang sudah maklum diketahui, bahwasanya dinamika tafsir di Indonesia muncul atau dimulai sejak agama Islam masuk di Indonesia. Kemudian dinamika tersebut terus berkembang sedemikian rupa seiring dengan perkembangan sosial, budaya, politik, yang terjadi disetiap zamannya. Dari berbagai kitab tafsir yang muncul di era pra-kolonialisme hingga era kolonialisme ini menunjukkan bahwa dinamika tafsir Al-Qur’an di Indonesia dapat dikatakan cukup dinamis. Hal tersebut disebabkan adanya keterpengaruhan dari keadaan sosial, budaya, dan politik yang dinamis-lokalis disetiap zaman dan wilayah-regionalnya.]]>
<![CDATA[KONSEP SUNAH DAN HADITS: (Studi Kritis Terhadap Pemikiran Fazlur Rahman) ]]>
<![CDATA[Wely Dozan Dozan]]>;
<![CDATA[Rohimi Rohimi]]>
<![CDATA[ Rausyan Fikr: Jurnal Ilmu Studi Ushuluddin dan Filsafat Vol. 16 No. 1 (2020): Januari-Juni 2020 ]]>
Publisher : <![CDATA[Fakultas Ushuluddin, Adab dan Dakwah, Universitas Islam Negeri (UIN) Datokarama Palu, Indonesia ]]>
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DOI: 10.24239/rsy.v16i1.506
<![CDATA[Studies of the Sunnah and Hadith to date have never ceased to be discussed even in criticism. Historically the Sunnah and hadith originated from the original Prophet Muhammad. However, this is not the same in an Orientalist perspective where the concept of sunnah and hadith is actually positioned as the work of Arabic Ulama which is usually developed by generations of friends and tabi'in. The questions that lie behind Fazlur Rahman give their approval through various originalist debates which Rahman considers to have understood the true concept of the Sunna and Hadith. The results of Fazlur Rahman thoughts show that, basically the Sunna and hadith remain from the Prophet Muhammad. Thus, this paper is here to provide concepts related to fazlur Rahman how the concepts and their validity of Islamic modernity of hadits. Kajian terhadap Sunnah dan Hadits sampai saat ini tidak pernah berhenti untuk diperbincangkan bahkan sampai di kritik mulai dari keserjanaan barat yakni kalangan orientalis yang tidak begitu percaya terhadap keotentikan sebuah hadits. Secara historis sunah dan hadis asli bersumber dari Nabi Muhammad Saw. Namun, hal ini tidak senada dalam perspektif orientalis yang dimana konsep sunah dan hadis sebenarnya diposisikan sebagai hasil karya-karya ulama Arab yang biasanya dikemabangkan oleh generasi sahabat dan tabi’in. Berangkat dari asumsi-asumsi ini yang melatar belakangi fazlurrahman memberikan kontribusi melalui berbagai pergejolakan diantara beberapa pemikiran orentalis yang dimana rahman menganggapnya telah salah memahami konsep sunah dan hadis yang sebenarnya. Hasil dari pemikiran Fazlurrahman menunjukkan bahwa, pada dasarnya sunah dan hadis tetap berasal dari Nabi Muhammad Saw yang bersifat otentik dalam hukum Islam. Dengan demikian, tulisan ini hadir untuk memberikan konsep yang baru terkait pemikiran fazlurrahman melaui konsep modernitas Islam terhadap hadits.]]>
<![CDATA[Meneroka Pemikiran Ibn Taymiyah: Kritik Terhadap Filsafat dan Tasawuf ]]>
<![CDATA[Muh Ilham Usman]]>
<![CDATA[ Rausyan Fikr: Jurnal Ilmu Studi Ushuluddin dan Filsafat Vol. 16 No. 1 (2020): Januari-Juni 2020 ]]>
Publisher : <![CDATA[Fakultas Ushuluddin, Adab dan Dakwah, Universitas Islam Negeri (UIN) Datokarama Palu, Indonesia ]]>
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DOI: 10.24239/rsy.v16i1.533
<![CDATA[This paper presents the results of the thought of Ibn Taymiyya who criticized philosophy and Sufism. This study uses the thought of character that reveal ideas that have been born by a Muslim scholar. By using a historical approach that sees the Moslem scholars as a historical person who takes part in social reality. The results of the study found that Ibn Taymiyya criticized philosophy in term of Aristotelian logic which had been widely used by Muslim scholars at the time. Whereas in Sufism, Ibn Taymiyya was not entirely Sufis, only he made his criticism of the philosophical Sufism figures and the tarekat practitioners who developed in his day. Tulisan ini menyajikan hasil pemikiran Ibn Taymiyyah yang melakukan kritik terhadap filsafat dan tasawu. Penelitian ini menggunakan pemikiran kajian tokoh yakni mengungkap gagasan dan ide yang pernah dilahiran oleh seorang tokoh. Dengan menggunakan pendekatan historis yakni melihat sang tokoh sebagai manusia sejarah yang berkiprah dalam realitas sosial. Hasil kajian menemukan bahwa Ibn Taymiyah tidak sepenuhnya anti-tasawuf, malahan ia sangat mengapresiasi beberapa sufi awal, hanya saja ia melancarkan kritiknya terhadap para tokoh tasawuf falsafi dan para pengamal tarekat yang berkembangn pada zamannya.]]>
<![CDATA[Dimensi Etika, Estetika dan Hukum dalam Ayat-Ayat al-Qur’an tentang Pakaian ]]>
<![CDATA[Muh Irfan Helmy]]>
<![CDATA[ Rausyan Fikr: Jurnal Ilmu Studi Ushuluddin dan Filsafat Vol. 16 No. 1 (2020): Januari-Juni 2020 ]]>
Publisher : <![CDATA[Fakultas Ushuluddin, Adab dan Dakwah, Universitas Islam Negeri (UIN) Datokarama Palu, Indonesia ]]>
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DOI: 10.24239/rsy.v16i1.540
<![CDATA[In the Qur'an, the Quranic verse about clothing is an important theme which is worth elaborating to reveal the purpose of mentioning it. The urgency of the Quranic verse about clothing is illustrated by the terms which the Qur'an uses when talking about clothing. The Qur'an uses different terms, namely libas, zinah, labus, tsiyab and sarabil, all of which show the meaning of covering and protecting. This article aimed to reveal the dimensions contained in the terms of clothing used by the Qur'an. In addition, this article also aimed to reveal the meaning of the terms of clothing in the context of culture and people's tradition when the Qur'an was descended. Using a thematic method and a historical-sociological approach to the terms of clothing in the Qur'an, this article came to the finding that dressing in principle is commandment of Allah as evidence of His love for humans. The main function of clothing is as a cover of aurat (body parts required by Islam to be covered) reflecting that human having higher degree than other creatures. Human contentment on clothes and jewelry is basically in accordance with human nature. Humans are given freedom to make clothes to fulfill their needs by observing the criteria established by the Sharia. Islam is totally concerned about the ethics of dressing in worship and instructs to wear clean, holy and simple clothing. The Qur'an commands a muslim female believer to cover her head, neck and chest with a hijab so that it cannot be seen by others and is evidence of every muslim female believer in maintaining her honor and dignity. Dalam al-Qur’an tema pakaian termasuk tema penting yang layak dielaborasi untuk mengungkap tujuan dari penyebutan tema pakaian tersebut. Urgensi tema pakaian tergambar dari term-term yang digunakan al-Qur’an ketika berbicara tentang pakaian. Al-Quran menggunakan istilah-istilah yang berbeda, yaitu libas, zinah, labus, tsiyab dan sarabil, yang semuanya menunjukkan kepada arti menutupi dan melindungi. Artikel ini bertujuan untuk mengungkap dimensi-dimensi yang terkandung dalam term-term pakaian yang digunakan al-Qur’an. Disamping itu, artikel ini juga bertujuan untuk mengungkap pemaknaan term-term pakaian tersebut dalam konteks budaya dan tradisi masyarakat saat al-Qur’an diturunkan. Dengan menggunakan metode tematik dan pendekatan historis-sosiologis terhadap term-term pakaian dalam al-Qur’an, artikel ini sampai pada temuan bahwa bererpakaian pada prinsipnya adalah perintah Allah sebagai bukti kasih saying-Nya kepada manusia. Fungsi utama dari pakaian adalah sebagai penutup aurat yang mencerminkan ketinggian derajat manusia dibanding makhluk lain. Kecintaan manusia kepada pakaian dan perhiasan pada dasarnya sesuai dengan fitrah manusia. Manusia diberi kebebasan untuk membuat pakaian dalam memenuhi kebutuhannya dengan memperhatikan kriteria yang ditetapkan syariat. Agama Islam sangat memperhatikan etika berpakaian dalam beribadah dan memerintahkan untuk memakai pakaian bersih, suci dan sederhana. Al-Qur’an memerintahkan perempuan mukmin untuk menutup kepala, leher dan dadanya dengan hijab sehingga tidak dapat terlihat oleh orang lain dan menjadi bukti setiap perempuan mukmin dalam menjaga kehormatan dan harga dirinya.]]>
<![CDATA[تفسير الجواهر في تفسير القرآن وأثره في مناهج التفسير الملايوية ]]>
<![CDATA[Muhammad zakir Husain]]>;
<![CDATA[Ismail Abdullah]]>;
<![CDATA[Shayuthi Abdul Manas]]>
<![CDATA[ Rausyan Fikr: Jurnal Ilmu Studi Ushuluddin dan Filsafat Vol. 16 No. 1 (2020): Januari-Juni 2020 ]]>
Publisher : <![CDATA[Fakultas Ushuluddin, Adab dan Dakwah, Universitas Islam Negeri (UIN) Datokarama Palu, Indonesia ]]>
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DOI: 10.24239/rsy.v16i1.541
<![CDATA[يعد تفسير: الجواهر في تفسير القرآن الكريم للشيخ طنطاوي جوهري أهم وأشمل التفاسير التي تناولت قضية الإعجاز العلمي في كامل القرآن الكريم، وقد تناولته الأقلام بالنقد منذ ظهوره وإلى اليوم، فكشفت الأخطاء المنهجية في تفسيره، والتجاوزات التي وقع فيها الشيخ عن حسن نية وغيرة على الإسلام، كما وضعت الأسس التي تضبط هذا النوع من التفسير بعد أن فرض نفسه على الساحة العلمية. وبسبب قرار منع التداول الذي جوبه به تفسيره خاصة في الحجاز من قبل الملك عبد العزيز لم يكتب لهذا التفسير النجاح والانتشار في العالم العربي، ولكن الشيخ طنطاوي كان قد نال حظه من الشهرة في كثير من أقطار العالم الإسلامي كالهند وأسيا الوسطى وأرخبيل الملايو، لذلك لاقي تفسيره هناك نجاحاً باهراً وأقبل عليه العلماء، وتأثروا بمنهجه الجديد في التفسير واقتبسوا كثيراً من آرائه. وتُعنى هذه الدراسة ببيان منهج الشيخ طنطاوي في تفسيره، والمآخذ التي أخذت عليه من قبل العلماء، والجوانب الإيجابية التي حفظت لهذا التفسير مكانته كذلك، ويعرض البحث كذلك الجوانب الخطرة من مناهج التفسير العلمي للقرآن الكريم بصورة عامة ومن تفسير الجواهر بصورة خاصة، لما تميز به مؤلفه من ميول صوفية سلبية جعلته يقبل بعض النظريات الحديثة التي لا صلة لها بالعلم ولا بالدين. وقد تم تقسيم البحث إلى مقدمة تضمنت التعريف بمنهج التفسير العلمي، وأعلامه، وبعض المؤلفات المهمة فيه، ومبحثين: المبحث الأول: تفسير الجواهر: المنهج والقيمة العلمية المبحث الثاني: خطورة تفسير الجواهر وخاتمة تضمنت نتائج البحث Tafsir al-Jawahir fi Tafsir al-Qur’an karangan Syekh Thantawi Jauhari merupakan tafsir yang konprehensif yang mencakupi segala macam tafsir ilmi di seluruh al-Qur’an. Banyak kritikan yang muncul kepada tafsir ini mulai dari awal penerbitannya sampai sekarang. Kritikan itu mencakupi kesalahan metode dalam kitab tafsirnya yang ditulis dengan niat yang ikhlas dan ghirahnya untuk membela agama Islam, sebagaimana ia meletakkan asas untuk pentafsiran jenis ini setelah memaksakan dirinya dalam kancah ilmiah, dan tafsir ini tidak memperolehi kejayaan di negara arab disebabkan keputusan larangan penyebarannya oleh raja Abdul Aziz terutamanya di Hijaz. Akan tetapi Syekh Thantawi memperoleh kejayaan dan kemasyhurannya di banyak negara di dunia Islam, seperti India, Asia Tengah dan Kepulauan Melayu. Oleh karena itu, kitab tafsir ini memperolehi kejayaan yang luar biasa dan para ulama menerima tafsirnya serta terpengaruh dengan metodologinya yang baru dalam kajian tafsir al-Qur’an dan menjadikan kitab tafsirnya sebagai salah satu rujukan. Kajian ini bertujuan untuk menjelaskan metodologi syekh Thantawi dalam kitab tafsirnya dan kritikan kritikan dari para ulama serta sisi positif dari kitab tafsir ini. Kajian ini juga menyingkap sisi sisi yang penting dari metodologi tafsir ilmi secara umum dan kitab tafsir al-Jawahir secara khusus. Dan kecenderungan penulis kepada sufi negatifnya yang tersendiri membuatnya menerima beberapa teori baru yang tidak ada kaitan deangan ilmu dan agama. Kajian ini terbahagi kepada pembukaan yang mencakupi pengertian tafsir ilmi, tokoh tokohnya serta kitab kitabnya. Pembahasan pertama: metodologi tafsir al-Jawahir. Pembahasan kedua: sisi negatif Tafsir al-Jawahir. Dan terakhir penutup yang mengandungi hasil kajian]]>
