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![]() Studi Keislaman Dan Ilmu Pendidikani, 5(1). Budaya Kejujuran Dalam Menghadapi Perubahan Zaman. Hakikat Kepribadian Muslim, Seri Pemahaman Jiwa Terhadap Konsep Insan Kamil. Tafsir Al-Qur’an Per Kata, Surat At-Taubah. Apakah Anda Termasuk Golongan Ahlus Sunnah Waljamaah? Bina Ilmu. Nilai-Nilai Penting Individu Muslim Menurut al-Ghazali. Masyarakat Islam: Pengantar Sosiologi dan Sosiografi (2nd ed.). Manusia Pembentuk Kebudayaan dalam Al-Qur’an. Pendidikan Islam di Rumah, Sekolah dan Masyarakat. Mizan.Īl-Qur’an dan Terjemahnya (Al-Hikmah). Atlas Budaya Islam: Menjelajah Khazanah Peradaban Gemilang. Because Al-Qur'an and Culture are clothes that are suitable to be worn by every Muslim in every fragment of life ritesĪl-Faruqi, I. Thus, there is no reason for a Muslim to lose his cultural identity to become a good Muslim. Among them is a sincere, knowledgeable and honest attitude to be a Muslim person in undergoing a time struggle that continues to change along with changing patterns of human civilization. Muslims must be able and reluctant (upholding) to uphold a culture that is a local identity in themselves with the foundation of the holy values ​​contained in the Qur'an. The life of a Muslim must be following the rules set by the Qur'an. Building Islamic culture with a foundation of concepts derived from Islam with its source is the Qur'an. With this, we can begin to put Islam in our daily lives. that is finally called Islamic civilization. A civilization based on the Qur'an and the Sunnah of the Prophet. However, it builds a culture, a civilization. The results of this study are that Islam is not born of cultural products. Data is collected by researching books and journals and other sources that support research activities. The research method used is qualitative in the form of library studies. Download pdf tafsir al quran per kata maghfirah dan how to#1.The purpose of this paper is to find out the relationship between the Qur'an and Culture and how to become a good Muslim based on the values ​​of the Qur'an and Culture. Tafsir Inspirasi: Inspirasi Seputar Kitab Suci al-Qur’an, Medan: Duta Azhar, Cet. Download pdf tafsir al quran per kata maghfirah dan free#Wikipedia, the free encyclopedia, Nasr Hamid Abu Zayd. Tafsir Salman: Tafsir Ilmiah atas Juz ‘Amma, Ed:, Bandung: Mizan Pustaka. Early Tafsir: A survey of Qur’anicĬommentary up to 150 A. ![]() Ayat-ayat Semesta: Sisi-sisi al-Qur’an yang Terlupakan, Bandung: PT Mizan Pustaka. Tafsir Ayat-Ayat Pendidikan (Tafsir al-Ayat al-Tarbawiy), Jakarta: Rajawali Press. Meretas Kesarjanaan Kritis al-Qur’an: Teori Hermeneutika Nasr Abu Zayd, Bandung: Teraju. Literatur Tafsir al-Qur’an Melayu-Jawi di Indonesia: Relasi Kuasa, Pergeseran dan Kematian, dalam Visi Islam, Jurnal Ilmu-ilmu Keislaman,Volume: 1. Majmu’ Fataawa,Juz: 20, ed: Anwar al-Baz dan Ibn Taymiyah, Taqiyuddin Abu al-‘Abbas Ahmad ibn ‘Abd al. tt.īuhuts fi Ushul al-Tafsir wa Manahijuhu, Beirut: Mu’assasah Ibn Sulayman, Fahd ibn Muhammad ibn ‘Abd al-Rahman. Tafsir Qur’an per Kata: Dilengkapi dengan Asbab al-Nuzul dan Terjemah, Maghfirah Pustaka. Hermeneutika hingga Ideologi, LKIS Yogyakarta, Cet. Argumen Pluralisme Agama: Membangun Toleransi berbasis al-Qur’an, Jakarta: Kata Kita. Al-Qur’an dan Harmonitas antariman, Bandung: Citapustaka Media Perintis. 1957.al-īurhan fi ‘Ulum al-Qur’an, Juz: 2, ed: Muhammad Abu al-įadhl Ibrahim, Beirut: Daar al-Ma’rifah, Cet. al-Itqan fi ‘Ulum al-Qur’an, Juz: 2,Īl-Zakrkasyi, Badr al-Din Muhammad ibn ‘Abdullah. Dari Neomodernisme ke Islam Liberal, Jakarta: Paramadina.Īl-Suyuti, Jalaluddin. Unfortunately, there are some tafsir written by scholar who does not qualify for writing tafsir (unqualified exsegesist). It is also found that there are collective writers and interdisciplinary study. In term of writing technique, most tafsir written in reformation era are thematic. It is also found that tafsir writing during reformation period continued interpretation paradigm of writing tafsir during 1990s. Thirdly, there are tafsirs which covers whole Quran (thirty Juz). Secondly, there is tafsirs which focuses on special themes (thematic) of the Quran. Firstly, there is tafsir which only focuses on particular verses (ayat), chapter (surat) or parts (juz) of the Quran. It is found that there are three models of writing Quranic Exegesis during the era. This aims to understand method (manhaj) and technique (uslub) in writing Quranic Exegesis from 2000s up to the present. This paper examines the model of writing Quranic Exegesis (Tafsir) in Indonesia during reformation period. ![]()
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