AT-TAISIR: Journal of Indonesian Tafsir Studies

Konsep Pluralisme Agama Dalam Al-Qur’an: Studi Komparatif Tafsir Fi Zilal Al- Qur’an dan Tafsir Al-Mishbah

2024-07-05T16:03:34+07:00

This research is motivated by the concept of religious pluralism which is a debate about its meaning and essence and application in social life. In a plural society like in Indonesia, an attitude of mutual tolerance is needed for each other called pluralism. So religious pluralism is an attitude of mutual respect for the beliefs of other groups. This research aims to review how the concept of religious pluralism through the interpretation of the Qur'an is by describing the interpretation of Sayyid Qutb in the Tafsir Fi Zilal al-Qur'an and Quraish Shihab in the Tafsir al-Mishbah regarding verses related to religious pluralism. And also analyze the comparison of the interpretations of the two figures. In conducting the research, the author used a comparative analysis method, and in collecting data using the library research method (Library Research). The results of the study show in the interpretation of the two figures in the first verse about religious plurality, the second verse about religious freedom, and the third verse about maintaining attitudes to other groups. The two have differences, including in interpreting shabi'in, there are also differences in mufassir tendencies due to his different social context where Sayyid Qutb is more towards proselytizing while Quraish Shihab is more towards humanity. These two interpretations both use the tahlili method, patterned al-adabi al-ijtima'i, and sourced from the narration (bil-Ma'tsur). In essence, in the interpretation of the two figures, it shows that Islam teaches the values of pluralism, namely recognizing plurality, being tolerant, upholding human rights, and maintaining speech and behavior towards other groups.

Sistem Ekonomi Kerakyatan Dalam Al-Qur’an Perspektif Tafsir Nusantara

2024-07-05T14:32:09+07:00

This research was conducted because of the importance of understanding the principles of populist economics, which in recent decades the populist economic system has emerged as an alternative in an effort to achieve inclusive and sustainable economic development. However, this system is often faced with challenges, especially in the context of globalization and economic modernization. A deep understanding of the populist economic system contained in the verses of the Qur'an is very important in facing various economic challenges, such as economic disparities, poverty, social injustice, and others. The problems to be examined in this study are 1) how the interpretation of the economic verses of the people in the interpretation of the archipelago, 2) how the linkage of the economic verses of the people with the economic system of the people. while the purpose of this study is to explain the verses related to the economic system of the people in the interpretation of the archipelago and analyze the interpretation of the economic verses of the people, as well as explain its relationship with the economic system of the people in Indonesia. In answering these problems, this research uses a type of library research, using a descriptive qualitative research model and maudhu'i method. The conclusion of this research is that the Nusantara mufassirs used in this study do not specifically mention and interpret certain verses as a form of populist economy. However, the mufassirs interpret the verses of the Qur'an that contain indicators of a populist economy, namely the command to ta'awun or help in goodness which is implemented by the establishment of cooperatives, management of natural resources for the prosperity of the people, the command to work hard which is characterized by the development of MSMEs as the main driver of the populist economy, and economic equity to reduce economic disparities by ensuring that profits, opportunities, and access to resources are distributed fairly to all people.

Penerjemahan Mushaf Al-Qur’an Ke Dalam Bahasa Isyarat Untuk Tunarungu

2024-08-15T07:53:23+07:00

In the practice of reading the Qur'an there are many methods or procedures to be able to read the Qur'an properly and correctly. Deafness has an unfavorable impact on sufferers, this impact is like experiencing anxiety because they face a variety of communication environments. In general, their emotions are less stable due to their poor language, so they have low self-esteem and are easily offended. This is what causes them difficulties in learning the recitation of the Qur'an. The purpose of this study was to determine the inhibiting and supporting factors for the ability to read the Qur'an in deaf children. Hearing loss causes difficulties in learning and reading the Qur'an properly. The researcher found that this research was interesting to be used as research material in special schools for special students, including students experiencing deaf problems in reading the Qur'an. Hearing loss causes difficulty in learn and read the Al-Qur’an properly. The sense of hearing is very important to help someone speak. This is because hearing and speech are closely related. Therefore, if any defects occur in parts of the auditory process, it will affect the ability to hear and speak spoken language.

Integrasi Nilai Tawakal dalam Al-Qur’an sebagai Metode Penguatan Diri bagi Penderita Insecure: Studi Maudhu’i

2024-08-15T07:58:18+07:00

Insecurity, characterized by fear, worry, or anxiety about the future or past events, can be managed with or without external support, including trusting in Allah. This study delves into three key questions, how do Quranic verses about trust (tawakal) aid individuals in independently handling insecurity?, what interpretations exist regarding these verses and their relevance to managing insecurity independently?, how do Quranic verses on tawakal offer solutions to insecurity?. Conducted through library research using a thematic method, the study gathers verses from various surahs addressing similar themes. Findings reveal verses related to self-management of insecurity, such as concern for the future (At-Taubah: 51, Ali 'Imran: 159, At-Thalaq: 2-3), family overprotectiveness (An-Nisa: 81), fear and anxiety (Al-Maidah: 23), past trauma (Al-Anfal: 2), and rejection (An-Nahl: 99). Commentators argue against excessive worry about the future or sustenance, advocating reliance on Allah's guidance through life's challenges. Thus, the Quran offers guidance and reassurance for individuals grappling with insecurity, emphasizing trust in a higher power as a means of finding peace and resilience.

Menelusuri Toleransi Beragama dalam Al-Qur'an: Analisis Metode Double Movement Fazlur Rahman

2024-09-14T10:14:22+07:00

Abstrak

Penelitian ini dilarbelakangi oleh banyaknya permaslahan toleransi beragama disebabkan karena menafsirkan ayat-ayat al-Qur’an secara parsial tanpa melihat kondisi sosio-historis ayat tersebut dan konteks yang terjadi saat ayat tersebut diturnkan, sehingga penafsiran yang demikian dapat menimbulkan prilaku yang anarkis. Artikel ini bertujuan untuk menafsirkan ayat-ayat dalam QS. al-Mumtahanah [60]:8, QS. al-Hujurat [49]:13, dan QS. al-Kāfirūn [109]: 1-6 dengan menngunakan metode double movement Fazlur Rahman untuk mengetahui pesan al-Qur’an melalui teks juga konteks sosio-historis tentang toleransi beragama. Dalam melakukan penelitian ini, penulis menggunakan pendekatan ilmu tafsir dan metode double movement Fazlur Rahman dalam menganalisa arti dan makna ayat baik makna spesifik maupun makna umum yang terdapat pada QS. al-Mumtahanah [28]:8, QS. al-Hujurat [26]: 13 dan QS. al-Kāfirūn [30]: 1-6. Hasil dari penelitian ini menunjukkan bahwa Islam memberikan ruang gerak yang luas untuk berteman dengan non muslim yang tidak mengusir kita dari negeri dan selama pertemanan tersebut tidak merusak akidah, al-Qur’an juga menjelaskan bahwa perbedaan merupakan sunatullah yang harus dijaga dengan baik. Dalam QS. al-Mumtahanah [60]: 8, QS. al-Hujurat [49]: 13 dan QS. al-Kāfirūn [109]: 1-6 terdapat nilai moral dalam toleransi beragama yaitu: Jalinlah pertemanan kepada siapapun, berlaku adil terhadap siapapun, dewasalah dalam menghadapi perbedaan, dan hidupkan sikap untuk saling menghargai serta menghormati segala perbedaan yang ada. Jadikan perbedaan sebagai jalan untuk membangun kesatuan.

Kata Kunci: Al-Qur’an, Toleransi Beragama, Double Movement, Fazlur Rahman

Abstract

This research is motivated by the many problems of religious tolerance caused by interpreting the verses of the Qur'an partially without considering the socio-historical conditions of the verses and the context that occurred when the verses were revealed so that such interpretations can lead to unruly behavior. This article aims to interpret the verses in QS. al-Mumtahanah [60]: 8, QS. al-Hujurat [49]: 13, and QS. al-Kāfirūn [109]: 1-6 by using Fazlur Rahman's double movement method to find out the message of the Qur'an through the text and the socio-historical context about religious tolerance. In conducting this research, the author uses the science of interpretation approach and Fazlur Rahman's double movement method to analyze the meaning and significance of the verses and the specific and general meanings contained in QS. al-Mumtahanah [28]: 8, QS. al-Hujurat [26]: 13 and QS. al-Kāfirūn [30]: 1-6. The results of this study indicate that Islam provides ample room to make friends with non-Muslims who do not expel us from the country. As long as friendship does not damage the faith, the Qur'an also explains that differences are a sunnatullah that must be maintained properly. In QS. al-Mumtahanah [60]: 8, QS. al-Hujurat [49]: 13 and QS. al-Kāfirūn [109]: 1-6 There are moral values in religious tolerance, namely: Make friends with anyone, be fair to anyone, be mature in dealing with differences, and live an attitude of mutual respect and respect for all existing differences. Make differences a way to build unity.

Keywords: The Qur'an, Religious Tolerance, Double Movement, Fazlur Rahman

Wali Nikah Anak Perempuan Tanpa Ayah

2024-09-30T15:34:06+07:00

This article discusses the problem of marriage in Indonesia, especially regarding the role of parents of adopted children as marriage guardians, which is still an issue among the community. This study aims to answer two main questions, How are the interpretations of Qur'anic verses according to tafsir scholars about marriage guardians, and who has the right to be a marriage guardian for adopted children in the present context? To answer these questions, the researcher uses Fazlur Rahman's double movement theory as a conceptual framework to understand the historical context of related verses, such as those found in surah Al-Baqarah: 231, 232, and surah An-Nur: 3. The method used is qualitative with a library research approach and descriptive analysis technique. Researchers used al-Farmawi's thematic interpretation approach to collect relevant verses, as well as the content analysis method to analyze existing texts. This research also contextualizes the understanding into the current social situation of society. The results show that in the current context, the role of guardians in marriage remains relevant as a form of protection and preservation of women's honor, as has been confirmed by the scholars of tafsir. In addition, when the nasab guardian (legally entitled guardian) cannot be present or is obstructed, then the right of guardianship passes to the judge's guardian, including in the case of adopted children's marriage. This research makes an important contribution to the discourse on Islamic marriage law by emphasizing that the principle of guardianship is an essential part of protecting women's rights in marriage, both in the context of the past and the present.