Ade Budiman, Ade
Sekolah Tinggi Aagama Islam Wasilatul Falah, Rangkasbitung

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PENAFSIRAN QURAISH SHIHAB TENTANG AL-FATH DALAM QS. AL-NASHR Budiman, Ade
Mutawatir : Jurnal Keilmuan Tafsir Hadith Vol. 1 No. 1 (2011): JUNI
Publisher : Program Studi Perbandingan Agama, Fakultas Ushuluddin dan Filsafat, Universitas Islam Negeri (UIN) Sunan Ampel Surabaya

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (585.868 KB)

Abstract

Every interpretation is a product of a mufassir, so that different interpreters, it will be have different products. This is going to try to be revealed in this article. However, this interpretation will be discussed is the interpretation of one of the characters Indonesian interpreter, M. Quraish Shihab. We explain it by review this monumental work, Tafsir al-Misbah. Differences in interpretation that will be shown taking sample of the word al-Fath in the surah al-Nasr. This paper concludes that the meaning of al-Fath in the Tafsir al-Mishbah is opening everything covered, either in the form of material and spiritual. Thus, al-Fath covers two things; the first, something that can be reached with a biological eye (and other senses), such as; open the door and close it. Secondly, something which can be reached with the eyes psychological, such as; opening distress and eliminate misery.
PENAFSIRAN QURAISH SHIHAB TENTANG AL-FATH DALAM QS. AL-NASHR Budiman, Ade
Mutawatir : Jurnal Keilmuan Tafsir Hadith Vol. 1 No. 1 (2011): JUNI
Publisher : Jurusan Tafsir Hadis Fakultas Ushuluddin dan Filsafat UIN Sunan Ampel Surabaya

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (585.868 KB) | DOI: 10.15642/mutawatir.2011.1.1.31-46

Abstract

Every interpretation is a product of a mufassir, so that different interpreters, it will be have different products. This is going to try to be revealed in this article. However, this interpretation will be discussed is the interpretation of one of the characters Indonesian interpreter, M. Quraish Shihab. We explain it by review this monumental work, Tafsir al-Misbah. Differences in interpretation that will be shown taking sample of the word al-Fath in the surah al-Nasr. This paper concludes that the meaning of al-Fath in the Tafsir al-Mishbah is opening everything covered, either in the form of material and spiritual. Thus, al-Fath covers two things; the first, something that can be reached with a biological eye (and other senses), such as; open the door and close it. Secondly, something which can be reached with the eyes psychological, such as; opening distress and eliminate misery.
Keadilan dalam Konteks Tafsir al-Qur’an di Indonesia Budiman, Ade
Al-Fath Vol 9 No 1 (2015): Januari-Juni 2015
Publisher : Department of Ilmu al-Qur'an dan Tafsir, Faculty of Ushuluddin and Adab, State Islamic University of Sultan Maulana Hasanuddin Banten, Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.32678/alfath.v9i1.3127

Abstract

Ditinjau secara etimologis dan terminologis, serta berdasarkan bentuk sinonim dari kalimat-kalimat yang lainnya, keadilan memiliki pengertian serta fungsi yang sama dalam mengaplikasikan makna keadilan tinjauan dari sudut pandang religiusitas. Ini berbeda bila tinjauan tersebut diaplikasikan dalam konteks wacana tafsir Alqur’an keindonesiaan yang disinyalir terdapat unsur politik kekuasaan yang mengawasi serta mengawal bentuk penafsiran-penafsiran Alqur’an yang khususnya penafsiran tentang wacana politik kekuasaan pemerintah yang ketika itu sedang berjalan, demi melanggengkan program serta rencana kepemerintahan di masa selanjutnya, yang secara eksplisit bertentangan dengan hati nurani para penafsir Alqur’an di Indonesia, sehingga tendensitas penafsiran dengan mengikuti pola yang diberlakukan oleh pemerintah yang ketika itu berwenang haruslah diikuti dengan tunduk dan konsekuen terhadap aturan tersebut. Dalam kaitannnya dengan wacana tafsir Alqur’an di Indonesia, bahwasanya peran politik/kekuasaan dari masa ke masa semenjak dari Orde Lama (Soekarno), kemudian beralih ke Orde Baru (Soeharto), lalu dilanjutkan Pra dan Pasca Reformasi, kedua unsur itu saling keterkaitan. Bahkan dalam konteks politik/kekuasaan, wacana tafsir Alqur’an di Indonesia mengalami pergulatan dialektika yang cukup kompleks. Ini terbukti dengan munculnya para penafsir Alqur’an, baik di masa Orde Lama, Orde Baru serta masa Pra dan Pasca Reformasi berlangsung. Disadari oleh kita, bahwasanya terdapat arah visi dan misi gerakan serta wacana yang dikembangkan dalam karya tafsir telah memberikan muatan semangat kritis dan perlawanan terhadap rezim pemerintah. Eksistensi dan pengalaman serta peran sosial politik ikut berperan dalam membangun karakter wacana tasir Alqur’an di Indonesia, sehingga porsi keadilan di dalamnnya dapat ditempatkan pada porsi dan posisi yang tepat.
ARABISME DALAM PANDANGAN ISLAMPERSPEKTIF KEBINEKAAN DI INDONESIA Budiman, Ade
Al-Fath Vol 13 No 1 (2019): Januari-Juni 2019
Publisher : Department of Ilmu al-Qur'an dan Tafsir, Faculty of Ushuluddin and Adab, State Islamic University of Sultan Maulana Hasanuddin Banten, Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.32678/alfath.v13i1.2895

Abstract

Muslims in Indonesia are faced with the problematic understanding that emerged recently as if a handful of circles of Muslims in Indonesia is the wrong and do not understand, by not necessarily in line with the conceptionof the Unitary State of the Republic of Indonesia, so it is very unfortunate once the emergence of differences in the principle of perceiving it among the level of the Ulama, Cendikia, Umara and Indonesian Muslims itself, while the noble values and idealism in religion during the classical period in Indonesia has been a source of cultural preservation and harmony in the relations of peer relations, namely Indonesia with Unity in Diversity. The description of religious history data in the classical period in Indonesia is considered important to reconstruct the plural and multicultural society of Indonesia in the present and future. The challenge for Muslims today is to be able to sort and vote on what the state law considers and sees as good, and its rules are clear in the teachings of the Qur'an and Al-Hadith. As we all know that to become a Muslim does not mean to be the araban, because to become araban not necessarily Islam. But remember, Rasulullah SAW is an Arab and the Quran is revealed in Arabic. "We love Islam, love Allah and Rasulullah SAW, love the Quran, therefore we also love Arabic, because it is impossible to understand Islam without Arabic”.