Tafsir al-Khazin emerged in the early of the affirmative era. This paper attempts to reveal; 1), ... more Tafsir al-Khazin emerged in the early of the affirmative era. This paper attempts to reveal; 1), The socio-historical background of this interpretation appears. 2) trying to describe-analyze a set of understandings of essential definitions such as al-Qur'an, interpretation, ta'wil, the use of hadith, fiqh, and Israiliyat, 3). Explaining the "critical synthesis" of this interpretation in the development of the world of interpretation. The methodology of this research is historical-analytical, trying to unravel the background, testing with several important definitions (examples) in the study of interpretation, and mediating critical positions in this interpretation. The result is that this interpretation appears to be inspired by al-Bagahwi's interpretation as a form of respect from the student-teacher. Therefore the scale of originality of interpretation is quite balanced. In the hadith problem, al-Khazin used the hadith, but for some reason, it was found that ...
This research aims to understand the typology of contemporary interpretation in Indonesia, especi... more This research aims to understand the typology of contemporary interpretation in Indonesia, especially concerning the issue of women based on the interpretation narrative in Hamka's Tafsir Al-Azhar. This interpretation arose in modern thought and was born from Indonesian society that the Dutch were colonizing. Therefore, this interpretation represents an idea with a modern background and colonial issues. One of the interesting issues in Al-Azhar's notion is the interpretation of verses related to women. This study uses a qualitative approach by collecting interpretations related to women in Tafsir Al-Azhar. This research used Hans-George Gadamer's philosophical hermeneutic method. The study results prove that the context of the colonial era made Hamka choose to reinterpret the verses of the Qur'an related to women's creation. The purpose of the interpretation is to harmonize between religious values and social conditions. According to Hamka, he interpreted the fem...
Advances in Humanities and Contemporary Studies, Nov 22, 2020
Kajian Ulum al-Quran sangat penting untuk pengembangan studi tafsir. İlmu ini sentiasa berkembang... more Kajian Ulum al-Quran sangat penting untuk pengembangan studi tafsir. İlmu ini sentiasa berkembang dari dahulu hinggalah sekarang. Teori Ulum al-Quran penting dipelajari, dipahami dan digunakan oleh ahli tafsir untuk menemukan makna, maksud dan pengertian yang luas daripada ayat-ayat al-Quran. Salah satu karya yang tidak terlepas daripada teori Ulum al-Quran adalah Tafsir al-Azhar karangan Hamka. Karya beliau ini banyak ditemui di Nusantara terutama Indonesia. Untuk menafsirkan ayat-ayat al-Quran, beliau menggunakan beberapa pandangan tersendiri terhadap Ulum al-Quran yang menyokong penafsirannya. Oleh itu penting untuk menjelaskan padangan beliau tersebut agar dapat dikenali oleh orang banyak terutama para penuntut ilmu. Tujuan kajian ini adalah untuk menganalisis pandangan Hamka terhadap study Ulum al-Quran dalam Tafsir al-Azhar dan mengungkap sejauhmana pengetahuan dan statusnya sebagai penafsir melalui bukunya Tafsir al-Azhar. Metodologi kajian ini adalah kualitatif melalui kaedah kepustakaan dan reka bentuk analisis kandungan Tafsir al-Azhar. Kajian ini mendapati bahawa dalam mengulas pengertian dan pandangan terhadap Ulum al-Quran, Hamka hanya menjelaskan dengan sederhana, dan terkadang memberi beberapa contoh teori daripada makna al-Quran, Tafsir, Ta'wil, I'jaz, Muhkam-Mutasyabih, Makiyah-Madaniyah, Nasikh-Mansukh, Asbab al-Nuzul. Ulasan pengertian Ulum al-Quran tersebut dikuatkan oleh penafsiran ayat-ayat yang berkaitan dengannya dan penguatan daripada ulama salaf dan khalaf sehingga pembaca dapat memahami tafsirnya dengan jelas dan mudah. Kajian ini menemukan bahawa Hamka memiliki kemampuan dan pengetahuan yang baik dalam Ilmu Tafsir dan dapat memberikan pemahaman kepada masyarakat tentang pandangan beliau terhadap study Ulum al-Quran dalam kitabnya Tafsir al-Azhar.
Tafsir al-Khazin emerged in the early of the affirmative era. This paper attempts to reveal; 1), ... more Tafsir al-Khazin emerged in the early of the affirmative era. This paper attempts to reveal; 1), The socio-historical background of this interpretation appears. 2) trying to describe-analyze a set of understandings of essential definitions such as al-Qur'an, interpretation, ta'wil, the use of hadith, fiqh, and Israiliyat, 3). Explaining the "critical synthesis" of this interpretation in the development of the world of interpretation. The methodology of this research is historical-analytical, trying to unravel the background, testing with several important definitions (examples) in the study of interpretation, and mediating critical positions in this interpretation. The result is that this interpretation appears to be inspired by al-Bagahwi's interpretation as a form of respect from the student-teacher. Therefore the scale of originality of interpretation is quite balanced. In the hadith problem, al-Khazin used the hadith, but for some reason, it was found that he cut a lot of hadith sanad and not infrequently presented the sanad of his teacher al-Baghawi and also as-Sa'labi. The simple understanding of the Qur'an, interpretation, and ta'wil also tends to be the same as other scholars. The tendency of Shafi'i fiqh is implicitly found even though al-Khazin does not clearly explain his tendency. Al-Khazin quotes many israiliyat stories without filtering them critically, and even those stories can be said to be far from the Shari'ah rules. However, all of this is intended to present a simple work of interpretation. So it can be said that the tafsir seems repetitive and partial.
Advances in Humanities and Contemporary Studies, 2020
Kajian Ulum al-Quran sangat penting untuk pengembangan studi tafsir. İlmu ini sentiasa berkembang... more Kajian Ulum al-Quran sangat penting untuk pengembangan studi tafsir. İlmu ini sentiasa berkembang dari dahulu hinggalah sekarang. Teori Ulum al-Quran penting dipelajari, dipahami dan digunakan oleh ahli tafsir untuk menemukan makna, maksud dan pengertian yang luas daripada ayat-ayat al-Quran. Salah satu karya yang tidak terlepas daripada teori Ulum al-Quran adalah Tafsir al-Azhar karangan Hamka. Karya beliau ini banyak ditemui di Nusantara terutama Indonesia. Untuk menafsirkan ayat-ayat al-Quran, beliau menggunakan beberapa pandangan tersendiri terhadap Ulum al-Quran yang menyokong penafsirannya. Oleh itu penting untuk menjelaskan padangan beliau tersebut agar dapat dikenali oleh orang banyak terutama para penuntut ilmu. Tujuan kajian ini adalah untuk menganalisis pandangan Hamka terhadap study Ulum al-Quran dalam Tafsir al-Azhar dan mengungkap sejauhmana pengetahuan dan statusnya sebagai penafsir melalui bukunya Tafsir al-Azhar. Metodologi kajian ini adalah kualitatif melalui kaedah kepustakaan dan reka bentuk analisis kandungan Tafsir al-Azhar. Kajian ini mendapati bahawa dalam mengulas pengertian dan pandangan terhadap Ulum al-Quran, Hamka hanya menjelaskan dengan sederhana, dan terkadang memberi beberapa contoh teori daripada makna al-Quran, Tafsir, Ta'wil, I'jaz, Muhkam-Mutasyabih, Makiyah-Madaniyah, Nasikh-Mansukh, Asbab al-Nuzul. Ulasan pengertian Ulum al-Quran tersebut dikuatkan oleh penafsiran ayat-ayat yang berkaitan dengannya dan penguatan daripada ulama salaf dan khalaf sehingga pembaca dapat memahami tafsirnya dengan jelas dan mudah. Kajian ini menemukan bahawa Hamka memiliki kemampuan dan pengetahuan yang baik dalam Ilmu Tafsir dan dapat memberikan pemahaman kepada masyarakat tentang pandangan beliau terhadap study Ulum al-Quran dalam kitabnya Tafsir al-Azhar.
The Relevance of Muhammad Abduh's Thought in Indonesian Tafsir: Analysis of Tafsir Al-Azhar, 2021
In this study, the author uses the descriptive-historical approach to explain the influence of Mu... more In this study, the author uses the descriptive-historical approach to explain the influence of Muhammad Abduh's thoughts and Tafsir Al-Manar's coming to Indonesia. Especially in the Tafsir Al-Azhar by Hamka, who was born in the 20th century. This interpretation emerged when Indonesia was experiencing a state of transition from colonialism to independence. At the same time, modern Islamic thought became strong in Indonesia. The modern approach of Tafsir al-Manar has inspired Hamka's model of interpretation in Tafsir Al-Azhar. Here the authors find similarities in terms of methodology, namely social-community (Adab ijtima'i). Apart from that, there are some similarities and differences between the Tafsir Al-Manar with Tafsir Al-Azhar. For example, the view of the verses of "Ahl Kitab, muhkam-mutasyabih, and Israiliyat." Then the implications for the understanding of the heterogeneous Indonesian Islamic community from various religions. Besides this, the interpretation had a significant influence on the development of modern interpretation in Indonesia. It is easy to read and understand the general public to academics in Indonesia, Malaysia, and other Southeast Asian countries.
This research aims to understand the typology of contemporary interpretation in Indonesia, especi... more This research aims to understand the typology of contemporary interpretation in Indonesia, especially concerning the issue of women based on the interpretation narrative in Hamka's Tafsir Al-Azhar. This interpretation arose in modern thought and was born from Indonesian society that the Dutch were colonizing. Therefore, this interpretation represents an idea with a modern background and colonial issues. One of the interesting issues in Al-Azhar's notion is the interpretation of verses related to women. This study uses a qualitative approach by collecting interpretations related to women in Tafsir Al-Azhar. This research used Hans-George Gadamer's philosophical hermeneutic method. The study results prove that the context of the colonial era made Hamka choose to reinterpret the verses of the Qur'an related to women's creation. The purpose of the interpretation is to harmonize between religious values and social conditions. According to Hamka, he interpreted the female verse that said women created from Adam's ribs. Also, he explained controversially that the interpretation of women's creation from Adam's ribs is merely a metaphor. He explained that both men and women could build a fair social system. As well as the issue of women's education rights, Hamka tries to explain that men and women have the opportunity to obtain information and education in an equal position. The latter issue is women's social activities in public areas. In this context, it is not only men who can rule women; on the contrary, women can regulate men's domestic affairs. Therefore, it is the inevitability of the existing potential.
Kavvam Kavramı (Özet) Nisa : 34 GİRİŞ İslamiyetten önce Araplar arasında kadın hakları yok deııec... more Kavvam Kavramı (Özet) Nisa : 34 GİRİŞ İslamiyetten önce Araplar arasında kadın hakları yok deııecek kadar azdı. Ayrıca genellikle bütün tarihçilerin kabul ettikleri gibi İslam öncesi cahiliye toplumunda, kadının hiçbir değeri yoktu. Özgür de değildi. Cahili geleneğe göre erkek gibi savaşamaz, ailenin namus ve şerefini koruyamaz düşüncesiyle kız çocuğun doğmasından utanç duyulurdu 1 . Dolayısıyla kadın olmak utanç verici bir durumdu. Bu yüzden Arap kabileleri arasında kız çocuklarını öldürenler, diri diri toprağa gömenler olurdu. 2 Kısaca kadın erkeğin kölesinden başka bir şey değildi. Yalnız cariyeler değil, hür kadınlar dahi miras yoluyla varislere intikal ederdi. 3 Kocası ölen kadın, kocasının erkek akrabalarından birisinin çadırına elbisesini atmasıyla ona miras kalırdı. 4 Kur'an kadına daha önce hiçbir toplumda bulunmayan pek çok haklar tanımıştır. Peygamberimiz (s.a.s) de söz ve davranışlarıyla tanınan bu hakları pekiştirmiş ve onların haklarının korunması için tavsiyelerde bulunmuştur. İslam dini kadına geniş ölçüde özgürlük kazandırmıştır. Kur'an'ın sureleri kadınlar hakkındaki düzenlemeleri içeren ayetlerle yüklüdür. Bunlara kadın haklarını düzenleyen ayetler de diyebiliriz. Bu düzenlemelerden ne kadarının uygulamaya geçirilebilmiş olduğu ise incelenmeye değerdir. Kur'an'da kadınla ilişkilendirilen ayetler çoktur, çalışmamızda Kur'an'da kavvam kavramı Nisa;4/34. İslam'ın kadına ve aileye bakışı konusunda eleştiriye uğrayan yönlerinden biri de, erkeğin kadına üstünlüğü meselesidir. Aynı zamanda bu ayeti eski ulema ve müfessirler tarafından ele alınış tarzları da çalışmamızda yer almıştır. Klasik dönem bulunduğu fakihleri, mesala; özellikle devlet başkanlığı ve hakimlik gibi kamu görevlerinin ifasında, görevi üstlenenlerin sahip olmaları gereken birtakım şartlar üzerinde durmuşlardır. Bu şartlardan biri de "erkek olmak"tır. Söz konusu şartın doğal sonucu olarak kadınlar genel velayet kapsamına giren bu gibi görevlere getirilemez. Nisa suresinin 34. ayeti bu görüşün temel dayanaklarından biri kabul edilmiştir. Belirtilen ayette yer alan "kavvam" ifadesi bu kanaatin kilit kavramlarından 1 Nahl, 33/58-59.
Islam is as a rahmah religion, make a way for its people to follow revolution. In other word, wha... more Islam is as a rahmah religion, make a way for its people to follow revolution. In other word, what we learn and we get in normative Islam, we should try to correlate it to the world science historically, empirically, sociologically. We can see the revolution in appearing of feminism approach. This approach grew up at previous year ago but this approach showed up in Europe in 18-19 M with its own belief, liberal, radicalism, Marxis-Sosialis and ekofeminism. In the next time, this approach is adopted and adapted and finally it can influence Islam theology in early 20 century. Because of that, this approach gives any influences to worldview, paradigm, moslem and it comes to Indonesia. The revolution of this approach which is " legitimated " in term of any approaches in their own theories, and it makes pro and contra side of moslem. In fact, feminism approach always develops and gives any effect for moslem citizens. It makes moslem feminism and feminism Islam. PENDAHULUAN Penelitian merupakan suatu proses yang panjang, ia berawal pada minat untuk mengetahui fenomena tertentu dan selanjutnya berkebang menjadi gagasan, teori, metode, konseptualisasi, dan seterusnya. Hasil akhirnya akan melahirkan gagasan dan teori baru pula sehingga merupakan suatu proses yang tiada henti. Salah satunya yang gagasan mengenai seputar kajian-kajian perempuan, yang beberapa dekade belakangan ini terus mencuat. Berbagai pro dan kontra muncul dari berbagi pihak. Persoalan perbedaan dapat dipertemukan dengan persoalan indentitas. Banyak perbincangan tentang feminisme ini didorong oleh keprihatinan terhadap realitas kecilnya peran perempuan dalam kehidupan sosial-ekonomi, terlebih lagi dalam aspek politik dibandingkan dengan kaum laki-laki. Umum diketahui peran perempuan selalu didominasi oleh peran laki-laki yang itu bisa saja kaum perempuan melakukannya. Dominasi laki-laki dalam peran publik dan dominastikasi perempuan bukanlah hal yang baru, namun ini sudah berlangsung sepanjang sejaranh peradaban hingga mengakar di system kultur setiap masyarakat individu.
Abstrak Dalam aspek ilmu pengetahuan, kajian Hadis secara keilmuan baik juga dari sisi metodoligi... more Abstrak Dalam aspek ilmu pengetahuan, kajian Hadis secara keilmuan baik juga dari sisi metodoligis terus berkembang secara integralistik. Permasalahannya ialah pada muatan proses transisi yang sedemikian panjang. Kekomplesitas studi hadis ini meniscayakan para ke-sarjana-an studi hadis era klasik maupun kontemporer memiliki inisiasi untuk merumuskan dan memunculkan berbagai metodologi dan teori-teori yang bisa diharapkan akan betul-betul mampu menyeleksi dan memisahkan mana hadis-hadis palsu dari yang otentik, baik diteliti menggunakan metode analisis penanggalan yang didasarkan atas dasar analisis matan, isnad, argumentum e silentio (kitab hadis), dan isnad cum matn, dll. Yang ini bukan saja oleh para sarjana-sarjana muslim (insider) bahkan juga oleh non-muslim (outsider, [Orientaslis]). Perkembangan ini menunjukkan adanya pergeseran paradigma dari subyektivisme yang tunggangi mungkin saja oleh rasa sentimental keagamaan menuju obyektivisme yang dimotori oleh keterbukaan dan kejujuran intelektual, baik dikalangan sarjana hadis muslim ataupun sebaliknya.
Abstrak Berangkat dari semangat bahwa al-Qur'an shalih likulli zaman wa makan, maka seorang penaf... more Abstrak Berangkat dari semangat bahwa al-Qur'an shalih likulli zaman wa makan, maka seorang penafsir berusaha mengetengahkan interpretasi yang sarat akan nilai-nilai etis, harmonis, dan egaliter dalam al-Qur'an itu. Maka teks (al-Qur'an) selalu muncul dalam ruang sosial yang tidak hampa dan pembaca (penafsir)nya berbeda dalam memahaminya. Oleh karenanya teks memiliki muatan yang kompleks dan memungkinkan berbagai pendekatan yang inter-multidisipliner untuk menghampirinya. Salah satunya membaca perempuan dalam al-Qur'an melalui " optik perempuan " dalam proses penafsirannya. Model penafsiran inilah yang di gagas oleh Amina Wadud. Dalam tipologi arab kontemporel Amina Wadud tergolong dalam kelompok reformistik dengan metode dekontruksi dan rekontruksi. Asumsi dasarnya adalah bahwa al-Qur'an merupakan sumber nilai tertinggi yang secara adil mendudukan laki-laki dan perempuan setara (equal).
Tafsir al-Khazin emerged in the early of the affirmative era. This paper attempts to reveal; 1), ... more Tafsir al-Khazin emerged in the early of the affirmative era. This paper attempts to reveal; 1), The socio-historical background of this interpretation appears. 2) trying to describe-analyze a set of understandings of essential definitions such as al-Qur'an, interpretation, ta'wil, the use of hadith, fiqh, and Israiliyat, 3). Explaining the "critical synthesis" of this interpretation in the development of the world of interpretation. The methodology of this research is historical-analytical, trying to unravel the background, testing with several important definitions (examples) in the study of interpretation, and mediating critical positions in this interpretation. The result is that this interpretation appears to be inspired by al-Bagahwi's interpretation as a form of respect from the student-teacher. Therefore the scale of originality of interpretation is quite balanced. In the hadith problem, al-Khazin used the hadith, but for some reason, it was found that ...
This research aims to understand the typology of contemporary interpretation in Indonesia, especi... more This research aims to understand the typology of contemporary interpretation in Indonesia, especially concerning the issue of women based on the interpretation narrative in Hamka's Tafsir Al-Azhar. This interpretation arose in modern thought and was born from Indonesian society that the Dutch were colonizing. Therefore, this interpretation represents an idea with a modern background and colonial issues. One of the interesting issues in Al-Azhar's notion is the interpretation of verses related to women. This study uses a qualitative approach by collecting interpretations related to women in Tafsir Al-Azhar. This research used Hans-George Gadamer's philosophical hermeneutic method. The study results prove that the context of the colonial era made Hamka choose to reinterpret the verses of the Qur'an related to women's creation. The purpose of the interpretation is to harmonize between religious values and social conditions. According to Hamka, he interpreted the fem...
Advances in Humanities and Contemporary Studies, Nov 22, 2020
Kajian Ulum al-Quran sangat penting untuk pengembangan studi tafsir. İlmu ini sentiasa berkembang... more Kajian Ulum al-Quran sangat penting untuk pengembangan studi tafsir. İlmu ini sentiasa berkembang dari dahulu hinggalah sekarang. Teori Ulum al-Quran penting dipelajari, dipahami dan digunakan oleh ahli tafsir untuk menemukan makna, maksud dan pengertian yang luas daripada ayat-ayat al-Quran. Salah satu karya yang tidak terlepas daripada teori Ulum al-Quran adalah Tafsir al-Azhar karangan Hamka. Karya beliau ini banyak ditemui di Nusantara terutama Indonesia. Untuk menafsirkan ayat-ayat al-Quran, beliau menggunakan beberapa pandangan tersendiri terhadap Ulum al-Quran yang menyokong penafsirannya. Oleh itu penting untuk menjelaskan padangan beliau tersebut agar dapat dikenali oleh orang banyak terutama para penuntut ilmu. Tujuan kajian ini adalah untuk menganalisis pandangan Hamka terhadap study Ulum al-Quran dalam Tafsir al-Azhar dan mengungkap sejauhmana pengetahuan dan statusnya sebagai penafsir melalui bukunya Tafsir al-Azhar. Metodologi kajian ini adalah kualitatif melalui kaedah kepustakaan dan reka bentuk analisis kandungan Tafsir al-Azhar. Kajian ini mendapati bahawa dalam mengulas pengertian dan pandangan terhadap Ulum al-Quran, Hamka hanya menjelaskan dengan sederhana, dan terkadang memberi beberapa contoh teori daripada makna al-Quran, Tafsir, Ta'wil, I'jaz, Muhkam-Mutasyabih, Makiyah-Madaniyah, Nasikh-Mansukh, Asbab al-Nuzul. Ulasan pengertian Ulum al-Quran tersebut dikuatkan oleh penafsiran ayat-ayat yang berkaitan dengannya dan penguatan daripada ulama salaf dan khalaf sehingga pembaca dapat memahami tafsirnya dengan jelas dan mudah. Kajian ini menemukan bahawa Hamka memiliki kemampuan dan pengetahuan yang baik dalam Ilmu Tafsir dan dapat memberikan pemahaman kepada masyarakat tentang pandangan beliau terhadap study Ulum al-Quran dalam kitabnya Tafsir al-Azhar.
Tafsir al-Khazin emerged in the early of the affirmative era. This paper attempts to reveal; 1), ... more Tafsir al-Khazin emerged in the early of the affirmative era. This paper attempts to reveal; 1), The socio-historical background of this interpretation appears. 2) trying to describe-analyze a set of understandings of essential definitions such as al-Qur'an, interpretation, ta'wil, the use of hadith, fiqh, and Israiliyat, 3). Explaining the "critical synthesis" of this interpretation in the development of the world of interpretation. The methodology of this research is historical-analytical, trying to unravel the background, testing with several important definitions (examples) in the study of interpretation, and mediating critical positions in this interpretation. The result is that this interpretation appears to be inspired by al-Bagahwi's interpretation as a form of respect from the student-teacher. Therefore the scale of originality of interpretation is quite balanced. In the hadith problem, al-Khazin used the hadith, but for some reason, it was found that he cut a lot of hadith sanad and not infrequently presented the sanad of his teacher al-Baghawi and also as-Sa'labi. The simple understanding of the Qur'an, interpretation, and ta'wil also tends to be the same as other scholars. The tendency of Shafi'i fiqh is implicitly found even though al-Khazin does not clearly explain his tendency. Al-Khazin quotes many israiliyat stories without filtering them critically, and even those stories can be said to be far from the Shari'ah rules. However, all of this is intended to present a simple work of interpretation. So it can be said that the tafsir seems repetitive and partial.
Advances in Humanities and Contemporary Studies, 2020
Kajian Ulum al-Quran sangat penting untuk pengembangan studi tafsir. İlmu ini sentiasa berkembang... more Kajian Ulum al-Quran sangat penting untuk pengembangan studi tafsir. İlmu ini sentiasa berkembang dari dahulu hinggalah sekarang. Teori Ulum al-Quran penting dipelajari, dipahami dan digunakan oleh ahli tafsir untuk menemukan makna, maksud dan pengertian yang luas daripada ayat-ayat al-Quran. Salah satu karya yang tidak terlepas daripada teori Ulum al-Quran adalah Tafsir al-Azhar karangan Hamka. Karya beliau ini banyak ditemui di Nusantara terutama Indonesia. Untuk menafsirkan ayat-ayat al-Quran, beliau menggunakan beberapa pandangan tersendiri terhadap Ulum al-Quran yang menyokong penafsirannya. Oleh itu penting untuk menjelaskan padangan beliau tersebut agar dapat dikenali oleh orang banyak terutama para penuntut ilmu. Tujuan kajian ini adalah untuk menganalisis pandangan Hamka terhadap study Ulum al-Quran dalam Tafsir al-Azhar dan mengungkap sejauhmana pengetahuan dan statusnya sebagai penafsir melalui bukunya Tafsir al-Azhar. Metodologi kajian ini adalah kualitatif melalui kaedah kepustakaan dan reka bentuk analisis kandungan Tafsir al-Azhar. Kajian ini mendapati bahawa dalam mengulas pengertian dan pandangan terhadap Ulum al-Quran, Hamka hanya menjelaskan dengan sederhana, dan terkadang memberi beberapa contoh teori daripada makna al-Quran, Tafsir, Ta'wil, I'jaz, Muhkam-Mutasyabih, Makiyah-Madaniyah, Nasikh-Mansukh, Asbab al-Nuzul. Ulasan pengertian Ulum al-Quran tersebut dikuatkan oleh penafsiran ayat-ayat yang berkaitan dengannya dan penguatan daripada ulama salaf dan khalaf sehingga pembaca dapat memahami tafsirnya dengan jelas dan mudah. Kajian ini menemukan bahawa Hamka memiliki kemampuan dan pengetahuan yang baik dalam Ilmu Tafsir dan dapat memberikan pemahaman kepada masyarakat tentang pandangan beliau terhadap study Ulum al-Quran dalam kitabnya Tafsir al-Azhar.
The Relevance of Muhammad Abduh's Thought in Indonesian Tafsir: Analysis of Tafsir Al-Azhar, 2021
In this study, the author uses the descriptive-historical approach to explain the influence of Mu... more In this study, the author uses the descriptive-historical approach to explain the influence of Muhammad Abduh's thoughts and Tafsir Al-Manar's coming to Indonesia. Especially in the Tafsir Al-Azhar by Hamka, who was born in the 20th century. This interpretation emerged when Indonesia was experiencing a state of transition from colonialism to independence. At the same time, modern Islamic thought became strong in Indonesia. The modern approach of Tafsir al-Manar has inspired Hamka's model of interpretation in Tafsir Al-Azhar. Here the authors find similarities in terms of methodology, namely social-community (Adab ijtima'i). Apart from that, there are some similarities and differences between the Tafsir Al-Manar with Tafsir Al-Azhar. For example, the view of the verses of "Ahl Kitab, muhkam-mutasyabih, and Israiliyat." Then the implications for the understanding of the heterogeneous Indonesian Islamic community from various religions. Besides this, the interpretation had a significant influence on the development of modern interpretation in Indonesia. It is easy to read and understand the general public to academics in Indonesia, Malaysia, and other Southeast Asian countries.
This research aims to understand the typology of contemporary interpretation in Indonesia, especi... more This research aims to understand the typology of contemporary interpretation in Indonesia, especially concerning the issue of women based on the interpretation narrative in Hamka's Tafsir Al-Azhar. This interpretation arose in modern thought and was born from Indonesian society that the Dutch were colonizing. Therefore, this interpretation represents an idea with a modern background and colonial issues. One of the interesting issues in Al-Azhar's notion is the interpretation of verses related to women. This study uses a qualitative approach by collecting interpretations related to women in Tafsir Al-Azhar. This research used Hans-George Gadamer's philosophical hermeneutic method. The study results prove that the context of the colonial era made Hamka choose to reinterpret the verses of the Qur'an related to women's creation. The purpose of the interpretation is to harmonize between religious values and social conditions. According to Hamka, he interpreted the female verse that said women created from Adam's ribs. Also, he explained controversially that the interpretation of women's creation from Adam's ribs is merely a metaphor. He explained that both men and women could build a fair social system. As well as the issue of women's education rights, Hamka tries to explain that men and women have the opportunity to obtain information and education in an equal position. The latter issue is women's social activities in public areas. In this context, it is not only men who can rule women; on the contrary, women can regulate men's domestic affairs. Therefore, it is the inevitability of the existing potential.
Kavvam Kavramı (Özet) Nisa : 34 GİRİŞ İslamiyetten önce Araplar arasında kadın hakları yok deııec... more Kavvam Kavramı (Özet) Nisa : 34 GİRİŞ İslamiyetten önce Araplar arasında kadın hakları yok deııecek kadar azdı. Ayrıca genellikle bütün tarihçilerin kabul ettikleri gibi İslam öncesi cahiliye toplumunda, kadının hiçbir değeri yoktu. Özgür de değildi. Cahili geleneğe göre erkek gibi savaşamaz, ailenin namus ve şerefini koruyamaz düşüncesiyle kız çocuğun doğmasından utanç duyulurdu 1 . Dolayısıyla kadın olmak utanç verici bir durumdu. Bu yüzden Arap kabileleri arasında kız çocuklarını öldürenler, diri diri toprağa gömenler olurdu. 2 Kısaca kadın erkeğin kölesinden başka bir şey değildi. Yalnız cariyeler değil, hür kadınlar dahi miras yoluyla varislere intikal ederdi. 3 Kocası ölen kadın, kocasının erkek akrabalarından birisinin çadırına elbisesini atmasıyla ona miras kalırdı. 4 Kur'an kadına daha önce hiçbir toplumda bulunmayan pek çok haklar tanımıştır. Peygamberimiz (s.a.s) de söz ve davranışlarıyla tanınan bu hakları pekiştirmiş ve onların haklarının korunması için tavsiyelerde bulunmuştur. İslam dini kadına geniş ölçüde özgürlük kazandırmıştır. Kur'an'ın sureleri kadınlar hakkındaki düzenlemeleri içeren ayetlerle yüklüdür. Bunlara kadın haklarını düzenleyen ayetler de diyebiliriz. Bu düzenlemelerden ne kadarının uygulamaya geçirilebilmiş olduğu ise incelenmeye değerdir. Kur'an'da kadınla ilişkilendirilen ayetler çoktur, çalışmamızda Kur'an'da kavvam kavramı Nisa;4/34. İslam'ın kadına ve aileye bakışı konusunda eleştiriye uğrayan yönlerinden biri de, erkeğin kadına üstünlüğü meselesidir. Aynı zamanda bu ayeti eski ulema ve müfessirler tarafından ele alınış tarzları da çalışmamızda yer almıştır. Klasik dönem bulunduğu fakihleri, mesala; özellikle devlet başkanlığı ve hakimlik gibi kamu görevlerinin ifasında, görevi üstlenenlerin sahip olmaları gereken birtakım şartlar üzerinde durmuşlardır. Bu şartlardan biri de "erkek olmak"tır. Söz konusu şartın doğal sonucu olarak kadınlar genel velayet kapsamına giren bu gibi görevlere getirilemez. Nisa suresinin 34. ayeti bu görüşün temel dayanaklarından biri kabul edilmiştir. Belirtilen ayette yer alan "kavvam" ifadesi bu kanaatin kilit kavramlarından 1 Nahl, 33/58-59.
Islam is as a rahmah religion, make a way for its people to follow revolution. In other word, wha... more Islam is as a rahmah religion, make a way for its people to follow revolution. In other word, what we learn and we get in normative Islam, we should try to correlate it to the world science historically, empirically, sociologically. We can see the revolution in appearing of feminism approach. This approach grew up at previous year ago but this approach showed up in Europe in 18-19 M with its own belief, liberal, radicalism, Marxis-Sosialis and ekofeminism. In the next time, this approach is adopted and adapted and finally it can influence Islam theology in early 20 century. Because of that, this approach gives any influences to worldview, paradigm, moslem and it comes to Indonesia. The revolution of this approach which is " legitimated " in term of any approaches in their own theories, and it makes pro and contra side of moslem. In fact, feminism approach always develops and gives any effect for moslem citizens. It makes moslem feminism and feminism Islam. PENDAHULUAN Penelitian merupakan suatu proses yang panjang, ia berawal pada minat untuk mengetahui fenomena tertentu dan selanjutnya berkebang menjadi gagasan, teori, metode, konseptualisasi, dan seterusnya. Hasil akhirnya akan melahirkan gagasan dan teori baru pula sehingga merupakan suatu proses yang tiada henti. Salah satunya yang gagasan mengenai seputar kajian-kajian perempuan, yang beberapa dekade belakangan ini terus mencuat. Berbagai pro dan kontra muncul dari berbagi pihak. Persoalan perbedaan dapat dipertemukan dengan persoalan indentitas. Banyak perbincangan tentang feminisme ini didorong oleh keprihatinan terhadap realitas kecilnya peran perempuan dalam kehidupan sosial-ekonomi, terlebih lagi dalam aspek politik dibandingkan dengan kaum laki-laki. Umum diketahui peran perempuan selalu didominasi oleh peran laki-laki yang itu bisa saja kaum perempuan melakukannya. Dominasi laki-laki dalam peran publik dan dominastikasi perempuan bukanlah hal yang baru, namun ini sudah berlangsung sepanjang sejaranh peradaban hingga mengakar di system kultur setiap masyarakat individu.
Abstrak Dalam aspek ilmu pengetahuan, kajian Hadis secara keilmuan baik juga dari sisi metodoligi... more Abstrak Dalam aspek ilmu pengetahuan, kajian Hadis secara keilmuan baik juga dari sisi metodoligis terus berkembang secara integralistik. Permasalahannya ialah pada muatan proses transisi yang sedemikian panjang. Kekomplesitas studi hadis ini meniscayakan para ke-sarjana-an studi hadis era klasik maupun kontemporer memiliki inisiasi untuk merumuskan dan memunculkan berbagai metodologi dan teori-teori yang bisa diharapkan akan betul-betul mampu menyeleksi dan memisahkan mana hadis-hadis palsu dari yang otentik, baik diteliti menggunakan metode analisis penanggalan yang didasarkan atas dasar analisis matan, isnad, argumentum e silentio (kitab hadis), dan isnad cum matn, dll. Yang ini bukan saja oleh para sarjana-sarjana muslim (insider) bahkan juga oleh non-muslim (outsider, [Orientaslis]). Perkembangan ini menunjukkan adanya pergeseran paradigma dari subyektivisme yang tunggangi mungkin saja oleh rasa sentimental keagamaan menuju obyektivisme yang dimotori oleh keterbukaan dan kejujuran intelektual, baik dikalangan sarjana hadis muslim ataupun sebaliknya.
Abstrak Berangkat dari semangat bahwa al-Qur'an shalih likulli zaman wa makan, maka seorang penaf... more Abstrak Berangkat dari semangat bahwa al-Qur'an shalih likulli zaman wa makan, maka seorang penafsir berusaha mengetengahkan interpretasi yang sarat akan nilai-nilai etis, harmonis, dan egaliter dalam al-Qur'an itu. Maka teks (al-Qur'an) selalu muncul dalam ruang sosial yang tidak hampa dan pembaca (penafsir)nya berbeda dalam memahaminya. Oleh karenanya teks memiliki muatan yang kompleks dan memungkinkan berbagai pendekatan yang inter-multidisipliner untuk menghampirinya. Salah satunya membaca perempuan dalam al-Qur'an melalui " optik perempuan " dalam proses penafsirannya. Model penafsiran inilah yang di gagas oleh Amina Wadud. Dalam tipologi arab kontemporel Amina Wadud tergolong dalam kelompok reformistik dengan metode dekontruksi dan rekontruksi. Asumsi dasarnya adalah bahwa al-Qur'an merupakan sumber nilai tertinggi yang secara adil mendudukan laki-laki dan perempuan setara (equal).
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