Manhaj Tafsir dalam Memahami ayat-ayat Kisah dalam Al Quran

Abstract

The narrative verses in the Holy Qur'an mainly function to lead the morality (akhlaq) of the society. Islam has guiding principles for interpreting such verses so that Moslems can gain objective comprehension upon them. One of the foremost principles is to view the narratives as mysterious events and only Allah SWT knows the sequential facts-say, the real chronologies-of the stories. Besides, Moslems should not rely the validity of the narratives on ahl al-kitab's explanation. It is, finally, imperative that any stories be confirmed and rechecked across reliable sources, such as alQur'an, hadits, and ulama's trustworthy interpretation (tafsir). As the interpretation of narrative verses spread very fast orally or in written, it might be unexpectedly interfered by some Israiliyat stories. This paper provides three insights to respond the subsistence of Israiliyats: first, the validity of the Israiliyats should always be questioned except when al Quran and Hadits have provided evident points of justification; second, the Israiliyats whose content is appropriate with the teachings of al Quran and hadits can enrich our religious perspectives; third, the Israiliyats whose content contradicts

Kajian Historis Tafsir Falsafi

“…Al-Quran merupakan dasar ajaran dan penuntun hidup umat Islam yang pertama (Zuhdi, 2014). Kitab suci ini berada di posisi sentral dalam segala hal terutama dalam perkembangan ilmu ke-Islaman dan ilmu pengetahuan (Quraish, 2013). Upaya pemahaman Al-Quran melalui penafsiran berperan sangat besar dalam kemajuan peradaban umat manusia (Hanafi, 2007).…”

Qurthubi’s View: Consumption Behaviour in Surah Al-A’raf Verse 31

“…Consumption behavior is guided by two basic values, namely utilitarianism and rationalism in conventional economics (Tarigan, 2012). Islamic consumption cannot be separated from the role of faith.…”

“…In Islam, the consumption limit does not only apply to food and drink, but also relates to other commodities. The penchant for mere materialistic consumption behavior in modern times is not recognized in Islam (Tarigan, 2012). Quraish Shihab in Tafsir al-Misbah explained that there are two types of haram goods, namely haram because of the substance, such as blood, carrion and pork, and haram because other than the substance, for example food taken without the knowledge of the owner.…”

Kisah Ashabul Kahfi Dalam Al-Qur’an: Kajian Komparatif Antara Tafsir Al-Misbah Dan Tafsir Ibnu Katsir

“…(2) Menjelaskan bahwa agama seluruhnya dari Allah, sejak masa Nabi Nuh hingga masa Nabi Muhammad Saw. (3) Tujuan kisah lainnya yaitu menerangkan nikmat atas para nabinya, dan orang-orang pilihan-Nya. ( 4) Memberikan peringatan kepada anakanak Adam terhadap godaan dan rayuan setan, juga menampakkan permusuhan abadi antara setan dengan mereka.…”

“…Al-Qur'an juga menerangkan kekuasaan Allah Swt dalam menciptakan peristiwaperistiwa yang luar biasa. 7…”