El-Umdah
Jurnal El-'Umdah ini merupakan jurnal yang fokus pada kajian ilmu al-Qur’an dan tafsir jurnal ini didesain untuk memberikan ruang dan mendialogkan dengan ilmu-ilmu yang lain yang sejalan dengan desain keilmuan UIN Mataram. Jurnal ini merupakan jurnal yang dimiliki oleh jurusan Ilmu al-Qur’an dan Tasir fakultas Ushuluddin dan Studi Agama. Bagi para peneliti, dosen, mahasiswa, praktisi dan sebagainya yang mempunyai latar belakang keilmuan ini bisa memberikan kontribusi terhadap jurnal ini untuk pengembangan keilmuan. Fokus kajian jurnal ini meliputi tafsir, ilmu-ilmu al-Qur’an, ilmu-ilmu tafsir, living Qur’an, pemikiran tokoh tentang al-Qur’an, ilmu al-Qur’an, ilmu tafsir, dan seterusnya.
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71 Documents
<![CDATA[METODOLOGI TAfSIR KONTEMPORER (STUDI KOMPARASI ATAS PEMIKIRAN fAzLUR RAHMAN DAN MUHAMMAD SYAHRUR) ]]>
<![CDATA[Zulyadain Zulyadain]]>
<![CDATA[ el-'Umdah Vol. 1 No. 2 (2018) ]]>
Publisher : <![CDATA[UIN Mataram ]]>
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DOI: 10.20414/el-umdah.v1i2.552
<![CDATA[The main problem of interpretation is actually the giving of meaning and production of meaning, however, there is a difference between Rahman and about the nature of interpretation, for Rahman the essence of interpretation is how an interpreter is able to fnd authentic meaning from a text through socio-historical context the past, then capture the moral ideal aspect to contextualize the meaning in the present era with a new methodology. While syahrur, interpretation does not have to be like that, an interpreter, does not have to determine authentic meaning (original meaning) in the past, but can only immediately search for the meaning of the relevant text in the presentnera, because that meaning can also develop according to contemporary scientifc reasoning. The Qur’an must be seen as if it had just come down yesterday and the Prophet had just greeted us. Thus, Fazlur Rahman and Muhammad Sharur are progressive fgures of Muslims who carry out reforms as well as deconstruction and reconstruction of the study of the Qur’an’s interpretation in the contemporary era. Both are concerned with the Islamic paradigm that touches reality, by offering new interpretations and methodologies to religious teachings, to produce more humanist teachings]]>
<![CDATA[RELEVANSI METODOLOGI TAfSIR KONTEMPORER (STUDI ATAS PEMIKIRAN MUHAMMAD THALBI) ]]>
<![CDATA[Nihayah Abdurrahman]]>
<![CDATA[ el-'Umdah Vol. 1 No. 2 (2018) ]]>
Publisher : <![CDATA[UIN Mataram ]]>
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DOI: 10.20414/el-umdah.v1i2.553
<![CDATA[The main problem of interpretation is actually the giving of meaning and production of meaning, however, Muhammad Thalbi views the nature of interpretation, for Muhammad Thalbi the nature of interpretation is how an interpreter is able to fnd authentic meaning from a text through the socio-historical context then, then catching the aspect of the moral ideal to contextualize the meaning in the present era with the new methodology, the Qur’an must be seen as if it had just come down yesterday and the Prophet had just greeted us. This is in line with what was revealed by Thalbi that the new age also requires interpretation with a perspective that is open to renewal. With a historical approach that is ?avored with a humanist perspective, he encourages a more open interpretation of the Qur’an through what he calls the approach (Qirâ ‘at Tar? khiyah)]]>
<![CDATA[PENAFSIRAN SURAT AL-ANFAL AYAT KE-60 MELALUI PENDEKATAN SEMIOTIKA (Aplikasi Teori Semiotika Komunikasi Roman Jakobson) ]]>
<![CDATA[Ahmad Riyadi]]>
<![CDATA[ el-'Umdah Vol. 2 No. 1 (2019) ]]>
Publisher : <![CDATA[UIN Mataram ]]>
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DOI: 10.20414/el-umdah.v2i1.903
<![CDATA[Al-Qur’an merupakan salah satu media yang dijadikan Allah untuk berkomunikasi dengan hamba-Nya. Al-Qur’an memuat pesan-pesan yang di antaranya berupa perintah dan larangan baik secara langsung ataupun tidak langsung. Mengetahui pesan, dari siapa dan untuk siapa merupakan salah satu cara untuk memahami makna yang terkandung dalam pesan itu sendiri. Melalui pendekatan teori semiotika komunikasi, penulis mencoba menguraikan makna pesan yang terkandung dalam Al-Qur’an surat Al-Anfal, ayat ke-60. Kesimpulan dari artikel ini menyatakan bahwa dalam Al-Anfal ayat ke-60, Allah menyampaikan konsep bernegara, yaitu konsep menjaga kedaulatan dan keutuhan negara sehingga tercipta keamanan dan kenyamanan bagi semua warganya. Di samping itu juga Islam lebih menganjurkan pertahanan dari pada melakukan invansi dan itulah konsep perdamaian yang sempurna]]>
<![CDATA[ANALISIS KAJIAN MORFOLOGI AZ-ZAMAKHSYARI DALAM TAFSI>R AL-KASYSYA>F ]]>
<![CDATA[Abdul Rasyid Ridho]]>
<![CDATA[ el-'Umdah Vol. 2 No. 1 (2019) ]]>
Publisher : <![CDATA[UIN Mataram ]]>
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DOI: 10.20414/el-umdah.v2i1.910
<![CDATA[Tafsir al-Kasysya>f karya az-Zamakhsyari sebagai objek kajian dalam penulisan ini, karena tafsir ini merupakan salah satu kitab tafsir yang sangat menekankan aspek kebahasaan (morfologi) sebagai pendekatan dalam melakukan penafsiran. Kemudian tafsir ini pula sebagai tafsir yang penafsirannya bercorak rasional. Hal ini didasarkan karena bahasa Al-Qur’an memiliki fleksibilitas yang tinggi yang dapat dipahami secara rasional, baik secara tekstual maupun kontekstual dengan berbagai pendekatan, termasuk pendekatan kebahasaan. Aspek kebahasaan telah memainkan peranan yang cukup penting dalam penafsiran Al-Qur’an. Bahkan para ulama’ menetapakan syarat umum yang harus dikuasai oleh mufasir yaitu penguasaan kaidahkaidah kebahasaan.]]>
<![CDATA[Analisis Makna al-‘Asr Studi Komparatif Terhadap Tafsir alMi?b?h dan Tafsir al-Sya’r?w? ]]>
<![CDATA[Wely Dozan]]>
<![CDATA[ el-'Umdah Vol. 2 No. 1 (2019) ]]>
Publisher : <![CDATA[UIN Mataram ]]>
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DOI: 10.20414/el-umdah.v2i1.911
<![CDATA[This paper aims to analyze the meaning of surah al-'Asr in both interpretations of contemporary figures, namely the interpretation of al-misbah and the interpretation of ash-sya'rawi in which the study has different interpretations both of the rules of language used to interpret aya-ayat al- The Qur'an. In addition, the two consultants have different styles and styles used in understanding the verses of the Qur'an. In this case the author positions himself as an analysis to review and describe and compare the results of the interpretation of the Qur'an in terms of methods, language and the second style of verse interpretation in the study of surah al-rAsr]]>
<![CDATA[JADAL DALAM PANDANGAN AL-QUR’AN DAN PENDIDIKAN KONSELING ]]>
<![CDATA[Hamdani Khaerul Fikri]]>
<![CDATA[ el-'Umdah Vol. 2 No. 1 (2019) ]]>
Publisher : <![CDATA[UIN Mataram ]]>
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DOI: 10.20414/el-umdah.v2i1.912
<![CDATA[he Qur'an is the Holy Book that contains a clear and detailed truth that span all aspects started to appear. Its existence will never change. The Qur'an is the normative-theoretical guidelines for the implementation of Islamic education that require further interpretation for operations further Islamic education. The content of the Qur'an covers all human dimension and is able to touch the whole human potential, be it in the field of guidance and counselling was given to humans to solve problems encountered in this life. In proving the truth and break the argument people who challenged him, the Qur'an uses the so-called jadal. In the Indonesia language usage defined by the debate. The debate is a dialogue, discussion, to solving problems, a method of debate can be used in the educational world, especially Islamic education and guidance counseling, especially in the application of counseling. Jadal is the exchange of thoughts or opinions with theway each attempted to argue in order to win a thought or opinion in a debate. The various notions of limit Jadal formulated the scholars' but basically refers to the debate as well as the effort showed the truth or defend the truth that ditujunyawith a variety of arguments. Key words: Jadal, Al-Quran, Education And Counseling]]>
<![CDATA[HERMENEUTIKA OTENTITAS HADITS M. MUSTOFA A’ZAMI ]]>
<![CDATA[Mr Arid Marsa]]>
<![CDATA[ el-'Umdah Vol. 2 No. 1 (2019) ]]>
Publisher : <![CDATA[UIN Mataram ]]>
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DOI: 10.20414/el-umdah.v2i1.913
<![CDATA[ulisan ini membahas Mustahfa A’zami yang selama ini mengkaji pertumbuhan dan perkembangan sanad ia menilai sanad bertentangan dengan pendapat Schalct. Sebab pengunaan sanad mulai dilaksanakan pasca wafatnya Nabi SAW, hanya saja metode ahli-ahli hadits dalam menggunakan sanad tidak sama khusunya pada masa sahabat. Dan dapat dikatakan bahwa perhatian terhadap sanad mencapai puncaknya pada akhir abad pertama. A’Zami berpandangan adanya rawi-rawi hadits dan tempat-tempat tinggal mereka yang saling berjauhan. Apabila hal tersebut ditambah umur serta tradisi mereka. Oleh karna itu teori Schalcht yang disebut “Projekting Back” (proyeksi belakang) sangat sulit dibayangkan, bahkan praktiknya juga mustahil. Jadi kalau dalam hadits umat Islam selalu membuat garis lurus dalam gambarannya, meletakkan masa lalu sebgai sumber dari masa sesudahnya. Akan tetapi, Schacht membuat pandangan yang berbeda dengan garis terbalik, yaitu masa belakangan adalah sumber dari masa lalu. Sanad masa lalu, pencitramasa lalu, rawi masa lalu, itu berasal dari masa sesudahya. Itu yang disebut teori “projekting back”, dimana semua mundur ke zaman sebelumnya, untuk melegitimasi kebenaranya.Bahkan masa sesudahnya berasal dari masa lalu, tetapi masa lalu hasil dari rekontruksi masa sesudahnya.]]>
<![CDATA[PEMIKIRAN HADITS KAMARUDIN AMIN ]]>
<![CDATA[Maliki Maliki]]>;
<![CDATA[Husnul Hidayati]]>
<![CDATA[ el-'Umdah Vol. 2 No. 1 (2019) ]]>
Publisher : <![CDATA[UIN Mataram ]]>
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DOI: 10.20414/el-umdah.v2i1.914
<![CDATA[This paper discusses the thoughts of Hadist Kamarudin Amin by using the method of analyzing Isnad Cum Matan, various Isnad and different texts that have proven to be effective research tools for reconstructing history to distinguish between authentic and false history. In other words, in examining the transmission of science in the early days of Islam, matan's analysis, which compares the variants of the text, seems to be as important as isnad analysis. Departing from the phenomenon that was born from the Historitas sanad hadith study, it was found a number of sanad who appeared to have many rowis, but apparently the rowi-rowi narrated and the path met a rowi, therefore Kamarudin Amin saw hadiths from the other side to dig up the meaning of hadith from sanad and matan to reconstruct from the history of matan and sanad to the rasullallah Saw.]]>
<![CDATA[TEORI EVOLUSI MANUSIA DALAM PERSPEKTIF AL-QUR’AN ]]>
<![CDATA[Aas Siti Sholichah]]>
<![CDATA[ el-'Umdah Vol. 2 No. 2 (2019) ]]>
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DOI: 10.20414/el-umdah.v2i2.1689
<![CDATA[This paper will analyze the theory of human evolution that developed in the West and the theory of human evolution that is explained in the Qur'an with the interpretation approach. The method used in this paper is to use qualitative methods derived from sharing books relating to the above problems. The approach to the interpretation method of the Qur'an uses the thematic method, because this method can study contemporary problems. The theory of evolution began to be studied and debated in the 6th century BC, beginning with the Greek philosopher Anaximander, Empedocles, Lucretius, the same opinion was expressed by Arab biologist Al Jahiz, Persian philosopher Ibn Miskawaih, Ikhwan As-Shafa, and Chinese philosopher Zhuangzi. Furthermore, the theory of evolution was published by a British scientist named Charles Darwin, the results of his research on evolution, especially human evolution, explained that the theory of evolution was not created by God but stood alone. This opinion caused debate among scientists and religious leaders especially Islam was rejected because it contradicted the Qur'an.]]>
<![CDATA[KEILMIAHAN AYAT-AYAT PENCIPTAAN MANUSIA: Telaah Penafsiran Tantawi Jawhari dalam Tafsir al-Jawahir ]]>
<![CDATA[Hulami al-Amin]]>;
<![CDATA[Abdul Rasyid Ridho]]>
<![CDATA[ el-'Umdah Vol. 2 No. 2 (2019) ]]>
Publisher : <![CDATA[UIN Mataram ]]>
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DOI: 10.20414/el-umdah.v2i2.1690
<![CDATA[The origin of human creation and biological events is an important study material in the discourse of modern science. Even more so when related to Darwin's theory of human creation which has drawn much debate to this day. So this paper tries to provide a description of the scientific interpretation carried out by Tantawi Jawhari on the verses of human creation shows efforts that lead to rational and progressive interpretations. The rationality of the scientific interpretation of Tantawi Jawhari in the verses of human creation can be seen from its interpretation which reflects an attempt to affirm the religious spirit of a rational, progressive and integrative people. Interpretation of Tantawi Jawhari not only shws the use of reason but reflects progress and unity between the sciences in Islam.]]>
