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<![CDATA[Metode Hermeneutika Kesadaran (Fenomenologi) dalam Memahami Teks ]]>
<![CDATA[Muhammad Adlan Nawawi]]>
<![CDATA[ Al Burhan: Jurnal Kajian Ilmu dan Pengembangan Budaya Al-Qur'an Vol. 17 No. 2 (2017): Al Burhan: Jurnal Kajian Ilmu dan Pengembangan Budaya Al-Qur'an ]]>
Publisher : <![CDATA[Institut PTIQ Jakarta ]]>
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DOI: 10.53828/alburhan.v17i2.90
<![CDATA[The Qur’an is a living text that interact to the horizons that surround it. The existence of the subject as a reader and interpreter produces various ways and outputs of understanding. Subjects speak- ing with the text within the scope of the two interacting are a form of phenomenological activity. Subjects perceive text as a sign pointing to diverse realities. In the study of phenomenology, the phenomenon is not veiled by the curtain of reality resulting from the perception of the subject. Thus, the meanings of the text are not born in a vacuum, but always involve the consciousness of the subject. This shows that the development of understanding and methodology in understand- ing the Qur’an (text) is a necessity. The text’s horizon will always be in contraction with the subject’s horizon based on the consciousness that grows in the period of time and age.]]>
<![CDATA[Teori Resiprocal Tolerance dalam Harmonisasi Mayoritas-Minoritas di Kepulauan Mentawai Sumatera Barat ]]>
<![CDATA[Muhammad Taufiq]]>
<![CDATA[ Al Burhan: Jurnal Kajian Ilmu dan Pengembangan Budaya Al-Qur'an Vol. 17 No. 2 (2017): Al Burhan: Jurnal Kajian Ilmu dan Pengembangan Budaya Al-Qur'an ]]>
Publisher : <![CDATA[Institut PTIQ Jakarta ]]>
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DOI: 10.53828/alburhan.v17i2.91
<![CDATA[The majority and minority of religious people in Indonesia has always been a hot conversation, especially in the context of reli- gious social relations. Mentawai, geographically, located in the prov- ince of West Sumatra has a uniqueness, where the majority people of Padang is Minang. Minewhile, Mentawai people is not including Minang people. On the other hand, West Sumatra people embrace Materilinial descent system while Mentawai people do not embrace it. This is because the Mentawai people do not embrace Islam. Al- though Mentawai Muslims are in a minority position compared to other faiths, they are able to live a harmonious life and even respect each other’s traditions, customs, and rituals of particular religions and communities. In various regions of Indonesia and, even, in the world today there is disharmonization among religious people, while in Mentawai, all forms of destructive relationship can be overcome. This paper is intended to see the harmonic relation with the theory of resiprocal tolerance.]]>
<![CDATA[Teori Pendekatan Tafsir: Teologis, Ideologis Ke Kritis ]]>
<![CDATA[Zainal Arif]]>
<![CDATA[ Al Burhan: Jurnal Kajian Ilmu dan Pengembangan Budaya Al-Qur'an Vol. 17 No. 2 (2017): Al Burhan: Jurnal Kajian Ilmu dan Pengembangan Budaya Al-Qur'an ]]>
Publisher : <![CDATA[Institut PTIQ Jakarta ]]>
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DOI: 10.53828/alburhan.v17i2.92
<![CDATA[The development of Qur’anic interpretation can be catego- rized into three periods: classical, modern and contemporary. Each of these categories of interpretation has some of the typical character- istics that we describe in detail in the following article. Each of these categories also has movements from: mythological to idiological and critical. Now, in the map of Islamic thought, these three forms of in- terpretation (classical, modern and contemporary) also have their own supportive community. The classical supporters of the classical tafsir include the salaf al-shalih and the majority of Islamic societies, later known as the scripturalist, fundamental, and traditional Isla- mists. The support community of modern interpretation is among Muslim scholars who interact with many Western scholars. The com- munity of contemporary commentators is Islamic-liberal-reformist, pluralist or substantial Islamist.]]>
<![CDATA[Metode Hermeneutika dan Implementasinya dalam Menafsirkan Alquran ]]>
<![CDATA[Abdul Rasyid Ridho]]>
<![CDATA[ Al Burhan: Jurnal Kajian Ilmu dan Pengembangan Budaya Al-Qur'an Vol. 17 No. 2 (2017): Al Burhan: Jurnal Kajian Ilmu dan Pengembangan Budaya Al-Qur'an ]]>
Publisher : <![CDATA[Institut PTIQ Jakarta ]]>
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DOI: 10.53828/alburhan.v17i2.93
<![CDATA[ooking at the times, humanitarian problems have grown so complex, ranging from genetic problems, space exploration, edu- cation, interreligious relationships, gender issues, human rights, and so on. The complexity of these developments is heavily influenced by the technology that has made everyone around the world interact easily and is not sealed by geography and time limits. The rapid de- velopment of the era makes the sciences of Islam unavoidably must follow the current era, and without exception the science of inter- pretation. Science of interpretation is required to always grow in the face of the complexity of humanity issues. Here then the idea of the use of hermeneutics born of “another world” becomes a necessity for the present interpreters. Hermeneutics as a methodology in the in- terpretation of the Qur’an is considered quite important and urgent to do because hermeneutics not only speak in the text only but also consider the context and role of subjectivity of an interpreter, so, by using this method, interpretation or study of the Qur’an is expected to be contextually actual contextual and answer the challenges of the times.]]>
<![CDATA[Teori Kesetaraan Melalui Eksplorasi Kesakralan Teks ]]>
<![CDATA[Deddy Ilyas]]>
<![CDATA[ Al Burhan: Jurnal Kajian Ilmu dan Pengembangan Budaya Al-Qur'an Vol. 17 No. 2 (2017): Al Burhan: Jurnal Kajian Ilmu dan Pengembangan Budaya Al-Qur'an ]]>
Publisher : <![CDATA[Institut PTIQ Jakarta ]]>
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DOI: 10.53828/alburhan.v17i2.94
<![CDATA[Equality, has become a problem even a long time ago-and continues in the future. Equality even became an important discus- sion agreed by the participating countries on the UN commission council for women in March 2004 ago. Put simply, the principles of equality arise because of the inequalities of male masculinity that are beginning to be threatened by the changes that have occurred in women’s recent existence. These changes encourage men to break out of the rigid divide of gender roles, both in the domestic and public spheres. The Qur’an, which is seen by most Muslims as the word of Allah, when it is understood in a mere textual way, will produce a hi- erarchical tendency of understanding that is sacral and bias a barrier to the implementation of equality. This paper is a small reconcilia- tion attempt of contemporarly contemplated views of equality which should be the idea of conservative masculinity associated with Islam.]]>
<![CDATA[Teori Nasikh-Mansukh dalam Alquran (Pendekatan Tafsir Maudhu’i) ]]>
<![CDATA[Rupi’i Amri]]>
<![CDATA[ Al Burhan: Jurnal Kajian Ilmu dan Pengembangan Budaya Al-Qur'an Vol. 17 No. 2 (2017): Al Burhan: Jurnal Kajian Ilmu dan Pengembangan Budaya Al-Qur'an ]]>
Publisher : <![CDATA[Institut PTIQ Jakarta ]]>
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DOI: 10.53828/alburhan.v17i2.95
<![CDATA[Nasikh-mansukh in the Qur’an is an interesting theme to be studied as always. This is due to the Qur’an, on the one hand as the holy book of Muslims which does not contain contradictions (ikhtilaf), as ex- plained by the Qur’an (Qs An-Nisa ‘/ 4: 82), but, on the other hand, the Qur’an, in some verses, mentions the word nasakh, as in Qs Al-Baqar- ah / 2: 106. The scholars, in this concern, differ in explaining the word nasakh in the verse. Differences of opinion on this issue are broadly grouped into two. First, a group that support the existence of nasakh in the sense of abrogation in the Qur’an. The scholars who support this view are Ibn Kasir and Ahmad Mustafa al-Maragi. Secondly, a group that reject the existence of nasakh in the sense of abrogation. This group prefers to mention the word nasakh with takhsis (specializing). This is done to avoid the understanding of the cancellation of the Qur’anic law revealed by Allah. The scholars included in this group are Abu Muslim al-Asfahani, ‘Abd al-Muta’al al-Jabri, and Muhammad al-Bahi.]]>
<![CDATA[Tawaran Solusi LGBT al-Husain al-Bashri al-Mu’tazily Dalam al-Mu’tamad ]]>
<![CDATA[Aldomi Putra]]>
<![CDATA[ Al Burhan: Jurnal Kajian Ilmu dan Pengembangan Budaya Al-Qur'an Vol. 18 No. 1 (2018): Al Burhan: Jurnal Kajian Ilmu dan Pengembangan Budaya Al-Qur'an ]]>
Publisher : <![CDATA[Institut PTIQ Jakarta ]]>
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DOI: 10.53828/alburhan.v18i1.96
<![CDATA[This paper addresses LGBT case resolahe focus of the LGBT is that the issue has been quite controversial today in Indone- sia, due to the enormous lesbian, gay and transgender community in many major cities in Indonesia. They have moved to demand their rights to be respected, and are even championing their relationship to legitimacy by marriage laws. How to understand the qaum Lūṭ story which is the forerunner of LGBT by al-Husain al-Bashri al-Mu’ta- zilî in the book al-Mu’tamād with the theory of al-’Af’al and al-Qiyās al-Syar’I, so the LGBT actors are excluded from al-’Af’al al-Qabîh who is condemned to punishment for those who commit adultery, because the illah or the reason isn’t the same as fahisha (same sex sexual conduct).]]>
<![CDATA[Kritik Wacana Tafsir tentang HAM ]]>
<![CDATA[Subur Wijaya]]>
<![CDATA[ Al Burhan: Jurnal Kajian Ilmu dan Pengembangan Budaya Al-Qur'an Vol. 18 No. 1 (2018): Al Burhan: Jurnal Kajian Ilmu dan Pengembangan Budaya Al-Qur'an ]]>
Publisher : <![CDATA[Institut PTIQ Jakarta ]]>
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DOI: 10.53828/alburhan.v18i1.97
<![CDATA[This article discusses the study of Human Rights discourse on all kinds of physical and psychological violence resulting from gender bias practices towards the role and position of women in a family that is legally not allowed based on the international declaration on Human Rights, because the violation ignores the basic rights of individuals. Do- mestic violence, as one of the examples of gender bias, is legally banned due to subordination, marginalization and stereotype against men or women in the context of domestic (household) contexts. Therefore, the division of gender roles refers to the rights and obligations of husbands under the normative religious doctrine and intolerant socio-cultural understanding can be categorized as violating human rights law. In the Islamic sense of Human Rights it is actually whether new or fo- reign, because the discourse about human rights in Islamic advance- ment is earlier compared to other concepts or teachings, thus Islam co- mes inherently bringing the teaching of human rights. Islamic teachings on human rights can be found in the main sources of Islamic teachings i.e., al-Qur’an and Hadith which are the source of normative teachings, also found in the practice of the life of Muslims.]]>
<![CDATA[Jenis Penelitian Tafsir Di Indonesia ]]>
<![CDATA[Nurlizam]]>
<![CDATA[ Al Burhan: Jurnal Kajian Ilmu dan Pengembangan Budaya Al-Qur'an Vol. 18 No. 1 (2018): Al Burhan: Jurnal Kajian Ilmu dan Pengembangan Budaya Al-Qur'an ]]>
Publisher : <![CDATA[Institut PTIQ Jakarta ]]>
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DOI: 10.53828/alburhan.v18i1.98
<![CDATA[Toni John as quoted by Federspiel in the introduction of the Popular Indonesian Literature The Qur’an book states that Indonesian Islamic Thought since the 16th century was very great and produced many articles about Traditional Islamic Sciences. Hamzah Fansuri, Ar-Raniri and Syamsudin from Pasai were important scientists at that time, the latest works written by Ar-Raniri had expanded beyond Sout- heast Asia. This scientific culture was then followed by his students and generations after him to this day. In terms of its writing method, the interpretation of the Koran written by Indonesian Muslim intellectuals varies. Diversity can be seen in terms of language, letter usage, langua- ge style and writing method. The variety of languages used is Dutch, Arabic, Javanese, Malay-Jawi and Indonesian. The diversity of letters is seen from the use of Malay and Latin Arabic letters. In terms of met- hods, some use the tahliliy (analytical) method, maudhu’i (thematic) or a combination of both. This article discusses the study of various types of interpretive research in Indonesia that do not yet fully have connections on many sides. The author views that the type of interpretation in Indonesia can be divided into two forms of classification. First, in terms of writing interpreta- tions which are classified into two things, namely using scientific and non-scientific writing standards. Second, in terms of interpretation re- search, which is divided into three research models, namely: Descripti- ve, explorative and developmental.]]>
<![CDATA[Teknik Interpretasi dalam Penafsiran ]]>
<![CDATA[Hidayatullah]]>
<![CDATA[ Al Burhan: Jurnal Kajian Ilmu dan Pengembangan Budaya Al-Qur'an Vol. 18 No. 1 (2018): Al Burhan: Jurnal Kajian Ilmu dan Pengembangan Budaya Al-Qur'an ]]>
Publisher : <![CDATA[Institut PTIQ Jakarta ]]>
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DOI: 10.53828/alburhan.v18i1.99
<![CDATA[This paper discusses the techniques of interpretation in in- terpretation. In general the technique of interpretation can be divided into various types. First, textual interpretation techniques that refer to the meanings found in the Qur’an and al-Sunnah, sayings (qaul) of friends and tabiin. Second, linguistic interpretation techniques are traced through Arabic speech and dialect as the language of the Qur’an, both in talaqqi (face to face) and non-talaqqi (by way of learning lin- guistics and Arabic dictionaries). Third, the technique of systematic in- terpretation, which is done by determining a theme collected from the verses contained in the Qur’an. This method is known as the maudhu’i technique which is systemic and directed. Fourth, the technique of so- cio-historical interpretation, stressing techniques methodology in the historical detail revealed the Qur’an which relates to cultural, social, and historical language from revelations revealed to the Arabs as a so- cial object.]]>
