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1
Kusno, Ali. "PANDANGAN PUBLIK TERHADAP NAJWA SHIHAB TERKAIT DUGAAN PROVOKASI DALAM AKSI MAHASISWA." BEBASAN Jurnal Ilmiah Kebahasaan dan Kesastraan 7, no. 1 (2020): 65–83. http://dx.doi.org/10.26499/bebasan.v7i1.76.
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Aksi unjuk rasa menuntut penolakan terhadap RUU KUHP dan revisi UU KPK berujung rusuh diikuti oleh elemen mahasiswa berbagai perguruan tinggi di Indonesia. Salah satu tokoh publik yang gencar memberikan narasi sejalan dengan mahasiswa adalah Najwa Shihab. Najwa Shihab melalui unggahan-unggahannya menurut warganet justru memprovokasi aksi mahasiswa. Penelitian ini bertujuan meneliti wacana percakapan warga dalam kolom komentar akun facebook Najwa Shihab untuk menggambarkan penilaian publik terhadap netralitas Najwa Shihab sebagai seorang jurnalis. Pendekatan penelitian menggunakan analisis wacana kritis Model Fairclough. Pendekatan itu memungkinkan penggunaan bahasa dalam wacana ditempatkan sebagai praktik sosial; wacana atau penggunaan bahasa dihasilkan dalam sebuah peristiwa diskursif tertentu; dan wacana yang dihasilkan berbentuk sebuah genre tertentu. Data penelitian berupa wacana komentar warganet dalam kolom komentar akun facebook Najwa Shihab. Teknik analisis data menggunakan model interaktif. Hasil penelitian menunjukkan warganet berpersepsi Najwa Shihab memperkeruh suasana. Bagi sebagian publik gerakan mahasiwa tersebut tidak murni dan ada tujuan terselubung. Najwa Shihab membuat narasi yang mengesankan mewakili suara masyarakat Indonesia. Warganet mengingatkan perlu disadari bahwa juga ada masyarakat yang tidak mendukung dan memilih diam. Najwa Shihab dianggap tidak berimbang dalam mengundang narasumber dan kebablasan. Banyaknya warganet yang memojokkan Najwa dianggap sebagai sebuah karma yang tunai. Diharapkan Najwa Shihab dapat melihat kasus sentitif yang terjadi di masyarakat secara lebih bijaksana sehingga tidak terjadi disinformasi.Kata Kunci: Pandangan publik, Najwa Shihab, provokatifDemonstrations demanding rejection of the revision of the Criminal Code Bill and the revision of the KPK Law led to riots followed by elements of students from various universities in Indonesia. One public figure who aggressively provides narratives in line with students is Najwa Shihab. Najwa Shihab through his uploads according to citizens actually provoked student action. This study aims to examine the discourse of citizen conversations in the Najwa Shihab facebook account comment column to illustrate the public's assessment of Najwa Shihab's neutrality as a journalist. The research approach uses the critical discourse analysis of the Fairclough Model. That approach allows the use of language in discourse to be placed as a social practice; discourse or language use is generated in a specific discursive event; and the resulting discourse takes the form of a particular genre. The research data is in the form of discourse on citizen comments in the Najwa Shihab facebook account comment column. Data analysis techniques using an interactive model. The results showed that citizens who perceive Najwa Shihab make the atmosphere worse. For some public, the student movement is impure and has a hidden purpose. Najwa Shihab made an impressive narrative representing the voice of the Indonesian people. Citizens remind to be aware that there are also people who do not support and choose silence. Najwa Shihab is considered to be unbalanced in inviting speakers and too far. The number of citizens who cornered Najwa was considered as karma in cash. It is hoped that Najwa Shihab can see sentitive cases that occur in society more wisely so that disinformation does not occur.Keywords: Public views, Najwa Shihab, provocative
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Saleh, R. "ANALISIS WACANA KRITIS “HUKUMAN SALAH ALAMAT” PADA ACARA MATA NAJWA." SUAR BETANG 15, no. 2 (2020): 181–97. http://dx.doi.org/10.26499/surbet.v15i2.205.
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Acara Mata Najwa adalah salah satu program dialog yang membahas masalah-masalah kekinian yang terjadi di Indonesia. Salah satu topik yang dibahas adalah “Hukuman Salah Alamat.” Tujuan penelitin ini adalah untuk mendeskripsikan teks yang dikonstruksi oleh Najwa Shihab pada acara “Hukuman Salah Alamat.” Jenis penelitian ini adalah deskriptif kualitatif. Data penelitian ini diperoleh melalui teknik simak dan catat. Teknis analisis data yang dilakukan mengacu pada teori Analisis Wacana Kritis (AWK) model van Djik. Hasil penelitian ini menunjukkan bahwa, pertama, analisis struktur makro dialog interaktif “Hukuman Salah Alamat” secara garis besar membahas tentang kasus Baiq Nuril yang menjadi korban kasus pencemaran nama baik. Kedua, berdasarkan analisis super struktur, dialog tersebut dapat diklasifikasikan menjadi tiga bagian, yaitu pendahuluan, isi, dan penutup. Bagian pendahuluan merupakan narasi yang disampaikan oleh Shihab untuk mengantarkan dialog, bagian isi merupakan fakta-fakta berupa rekaman video dan hasil wawancara Shihab dengan narasumber, bagian penutup merupakan narasi yang disampaikan Shihab dan sangat puitis untuk menyimpulkan hasil dialog dan harapan-harapan terkait dengan UU ITE. Ketiga, pada analisis struktur mikro, ditemukan bahwa terdapat beberapa metafora yang digunakan Shihab. Fungsi metafora ini adalah untuk mempertegas makna yang sengaja dibangun oleh Shihab. Selain itu, juga ditemukan bahwa diksi-diksi Shihab sangat “tajam”. Shihab sangat ekspresif dan sangat tegas dalam menyampaikan pendapat atau mengajukan pertanyaan.
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Usman, Abur Hamdi, Mazlan Ibrahim, and Mohd Farid Ravi Abdullah. "APPLICATION OF THE RULES OF COMMANDMENTS AND PROHIBITIONS IN TAFSIR AL-MISHBAH." Taqaddumi: Journal of Quran and Hadith Studies 1, no. 1 (2021): 103. http://dx.doi.org/10.12928/taqaddumi.v1i1.4221.
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Shihab, in full M. Quraish Shihab (b. 1944) is a prominent exegete who became one of the leading intellectual figures of 20th-century Indonesia. As a scholar, Shihab is best remembered for his 30-chapter exegesis entitled Tafsir Al-Mishbah. In the Commentary, Shihab had applied several rules that had driven him towards exegeting the verses. This kind of rule is also adopted by the other exegetes to ensure their exegeses are in line with the Islamic law. Therefore, this paper seeks to analyse the rules of interpretation applied by Shihab which focuses on the discussions of commandments (al-amr) and prohibitions (al-nahy). To get a proper understanding and to ensure the rules that Shihab had employed can be analysed perfectly, We adopted the document analysis method by making language scriptures and venerated exegeses as the main sources of references. The study found that Shihab had applied six rules related to al-amr and al-nahy in his Tafsir Al-Mishbah, and the rules have been affirmed by grand exegetes.
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Rahmi, Rahmi, and Novizal Wendry. "DOUBLE MOVEMENTS DALAM TAFSIR AL-MISHBAH." Al-Bayan: Jurnal Studi Ilmu Al- Qur'an dan Tafsir 4, no. 2 (2019): 133–45. http://dx.doi.org/10.15575/al-bayan.v4i2.7478.
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Artikel ini mendiskusikan gagasan hermeneutik double movement Fazlur Rahman dalam menafsirkan Alquran. Terdapat kalangan yang menyetujui dan menolaknya. Artikel ini menfokuskan pada penelusuran terhadap sikap dan aplikasi M. Quraish Shihab terhadap double movement dengan pendekatan content analisys. Objek material riset ini adalah penafsiran Shihab terhadap ayat hukum yang terdapat dalam Tafsir Al-Mishbah, dimana Rahman juga membahas ayat tersebut. Tulisan ini menemukan bahwa secara prinsip Shihab meresepsi positif terhadap keberadaan hermeneutik double movement, dijadikan pendekatan dalam penafsiran Alquran. Namun, ada rambu yang mesti dipatuhi dalam menggunakannya yaitu dengan tidak menafikan keberadaan redaksi ayat, tidak menghapus aspek hukum yang terkandung dalam Alquran, dan memerhatikan ayat secara holistik. Shihab menolak penggunaan hermeneutik dalam menafsirkan Alquran jika batasan-batasan tersebut diabaikan. Berdasarkan prinsip tersebut, ditemukan variasi sikap Shihab. Dari keempat ayat yang ditelusuri dalam kajian ini; dua ayat ditafsirkann oleh Shihab dengan menggunakan double movement, dan dua lainnya ditafsirkannya tanpa menggunakan double movement.
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Gunawan, Fahmi, and NFN Abbas. "Pola Komunikasi “Shihab & Shihab” pada Narasi TV dalam Perspektif Etnografi Komunikasi." MADAH 10, no. 2 (2019): 235–52. http://dx.doi.org/10.31503/madah.v10i2.20.
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This study aims to examine the communication patterns of “Shihab Shihab” on Narasi TV with the episode of "Muslim and Christian Brothers". This study uses a type of qualitative research with ethnographic of communication method. To collect data, observation and documentation were conducted. Data analysis was performed using content analysis from Spradley. The results of the study indicate that tiered clarification system or tabayyun is very important to do in our life, particularly in the revolutional industry 4.0. This phenomenon is reflected in the communication patterns carried out by Najwa Shihab, Quraish Shihab, and Priest Budi in Narasi TV. Ethnography of communication well-known as SPEAKING by Hymes in the form of settings, participants, ends, acts, keys, instruments, norms, and genres are the reasons why the communication pattern uses a tiered clarification system.AbstrakPenelitian ini bertujuan untuk mengkaji pola komunikasi “Shihab Shihab” pada Narasi TV episode “Muslim dan Nasrani Bersaudara”. Penelitian ini menggunakan jenis penelitian kualitatif dengan pendekatan etnografi komunikasi. Pengumpulan data dilakukan dengan observasi dan dokumentasi. Analisis data dilakukan dengan menggunakan analisis isi model Spradley. Hasil penelitian menunjukkan bahwa sistem klarifikasi berjenjang terhadap sesuatu sangat penting di dalam kehidupan, terutama di zaman revolusi industri 4.0. Fenomena itu terefleksikan dari pola komunikasi yang dilakukan Najwa Shihab, Quraish Shihab, dan Romo Budi. Etnografi komunikasi SPEAKING Hymes yang berupa setting, partisipant, ends, acts, key, instruments, norm, dan genre menjadi alasan pola komunikasi itu menggunakan sistem klarifikasi berjenjang.
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Gunawan, Fahmi. "Pola Komunikasi “Shihab & Shihab” pada Narasi TV dalam Perspektif Etnografi Komunikasi." Madah: Jurnal Bahasa dan Sastra 10, no. 2 (2019): 235. http://dx.doi.org/10.31503/madah.v10i2.933.
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This study aims to examine the communication patterns of “Shihab & Shihab” on Narasi TV with the episode of "Muslim and Christian Brothers". This study uses a type of qualitative research with ethnographic of communication method. To collect data, observation and documentation were conducted. Data analysis was performed using content analysis from Spradley. The results of the study indicate that tiered clarification system or tabayyun is very important to do in our life, particularly in the revolutional industry 4.0. This phenomenon is reflected in the communication patterns carried out by Najwa Shihab, Quraish Shihab, and Priest Budi in Narasi TV. Ethnography of communication well-known as SPEAKING by Hymes in the form of settings, participants, ends, acts, keys, instruments, norms, and genres are the reasons why the communication pattern uses a tiered clarification system.Penelitian ini bertujuan untuk mengkaji pola komunikasi “Shihab & Shihab” pada Narasi TV episode “Muslim dan Nasrani Bersaudara”. Penelitian ini menggunakan jenis penelitian kualitatif dengan pendekatan etnografi komunikasi. Pengumpulan data dilakukan dengan observasi dan dokumentasi. Analisis data dilakukan dengan menggunakan analisis isi model Spradley. Hasil penelitian menunjukkan bahwa sistem klarifikasi berjenjang terhadap sesuatu sangat penting di dalam kehidupan, terutama di zaman revolusi industri 4.0. Fenomena itu terefleksikan dari pola komunikasi yang dilakukan Najwa Shihab, Quraish Shihab, dan Romo Budi. Etnografi komunikasi SPEAKING Hymes yang berupa setting, partisipant, ends, acts, key, instruments, norm, dan genre menjadi alasan pola komunikasi itu menggunakan sistem klarifikasi berjenjang.
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Drajat Sucipto, Agung. "Wacana Feminisme dalam Catatan Najwa Spesial Hari Kartini." Kalijaga Journal of Communication 2, no. 2 (2020): 153–66. http://dx.doi.org/10.14421/kjc.22.05.2020.
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This study aims to find the representation of feminist discourse in the Najwa Notes program entitled “Women in the Shihab Family”. The Shihab family is known as a family that has a high level of religious knowledge with the figure of M. Quraish Shihab in it. The negative stigma against women, which is always associated with religious narratives, is an important point to see how women from the Shihab family view freedom. The aspect of freedom in this event is illustrated by the motive for this event, namely as a reflection of Kartini Day, which is known as the inspiration for the rise of women in a patriarchal culture. This study uses a qualitative method with a feminist discourse approach to Sara Mills. This research found that women in the Shihab family uphold the principle of independence without sacrificing their duties in the domestic sphere. For them, women need to have self-confidence, be able to make their own decisions, be empowered to be able to overcome obstacles in themselves to progress, and be of benefit to those around them. This narrative then deliberately provided stimulation for women in Indonesia who became the object of the story of the women of the Shihab family. Readers who are in the wider community are given the doctrine of freedom through joint production efforts between the writer and the reader so that they are indoctrinated to believe in and apply the messages contained in the program.Penelitian ini bertujuan untuk menemukan representasi wacana feminis dalam acara Catatan Najwa dengan tajuk “Perempuan di Keluarga Shihab”. Keluarga Shihab dikenal sebagai keluarga yang memiliki tingkat pengetahuan agama yang tinggi dengan figur M. Quraish Shihab di dalamnya. Stigma negatif terhadap perempuan yang selalu di relasikan dengan narasi-narasi keagmaan, menjadi point penting untuk melihat bagaimana perempuan dari keluarga Shihab memandang kebebasan. Aspek kebebasan dalam acara ini tergambar dari motif acara ini dibuat, yakni sebagai refleksi hari Kartini, yang dikenal sebagai inspirator kebangkitan perempuan dalam budaya patriarki. Penelitian ini menggunakan metode kualitatif dengan pendekatan wacana feminisme Sara Mills. Penelitian ini menemukan bahwa perempuan di keluarga Shihab memegang teguh prinsip kemandirian tanpa mengkorbankan tugas-tugas mereka di wilayah domestik. Bagi mereka, perempuan perlu memiliki sifat percaya diri, mampu membuat keputusan sendiri, berdaya untuk bisa mengalahkan hambatan pada dirinya untuk maju dan bermanfaat bagi sekelilingnya. Narasi ini kemudian secara sengaja memberikan stimulis bagi para perempuan di Indonesia yang dijadikan objek dengan subjek penceritaan para perempuan keluarga Shihab. Pembaca yang merupakan masyarakat luas diberikan doktrin kebebasan melalui upaya produksi bersama antara penulis dengan pemabaca, sehingga mereka didoktrinasi untuk meyakini dan mengaplikasikan pesan yang terkandung dalam acara.
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Nopriansyah, Eko. "TELA’AH PEMIKIRAN ALWI SHIHAB TENTANG TOLERANSI BERAGAMA DALAM BUKU ISLAM INKLUSIF." Nurani: Jurnal Kajian Syari'ah dan Masyarakat 17, no. 2 (2018): 133–52. http://dx.doi.org/10.19109/nurani.v17i2.1841.
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This research is titled Tela'ah Thought Alwi Shihab on Religious Tolerance in the Book of Inclusive Islam. This study aims to examine the various thoughts of Alwi Shihab in his book Islam Inclusive. To know the various problems that background the happening of intolerant cadet in religion in the middle of Plurality and religious diversity. To know how Alwi Shihab explains the various solutions and thoughts that he poured in his book Islam Inclusive. In today's reality we often find that the various conflicts between religious communities in various majorities and minorities of Muslims have become viral in the Netizen world about the persecution of the Rohingya Muslim community. In Miyanmar, this is certainly a test of every Religion that echoes religious tolerance. However, by re-examining the thoughts of Alwi Shihab became an important learning for every religious people. In an Inclusive Islam book written by Alwi Shihab, a scholar from the University of Temple of America and a Doctoral Degree at Egypt's Ayn Syam University, has made a significant contribution in establishing a religious tolerance stance, addressing issues and resolving conflicts and relationships between religious communities with views the more Universal. In examining the various thoughts of Alwi Shihab and by conducting literature study the authors found various thoughts of Islamic thought that supports the concept of religious tolerance in the offer Alwi shihab so that Alwi shihab thought this becomes something important contribution, especially in build attitude of religious tolerance. More to build tolerance in a group of religions who have different views to embody and revive the Islamic substance as Rahmatallil Alamin.
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Khaofia, Suci. "MODALITAS SEBAGAI REALISASI MAKNA INTERPERSONAL PADA TALKSHOW MATA NAJWA ON STAGE "SEMUA KARENA AHOK"." PRASASTI: Journal of Linguistics 3, no. 2 (2018): 223. http://dx.doi.org/10.20961/prasasti.v3i2.12490.
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<p class="Keywords">Artikel ini akan membahas modalitas sebagai realisasi makna interpersonal pada sebuah talk show. Mata Najwa on stage adalah sebuah talk show yang dipandu oleh Najwa Shihab membahas mengenai berbagai topik dengan tokoh-tokoh masyarakat. Tujuan penelitian ini adalah mengidentifikasi jenis modalitas yang digunakan oleh Najwa Shihab dan menjelaskan hubungan antara modalitas dengan makna interpersonal pada talk show Mata Najwa on stage “Semua Karena Ahok”. Data penelitian ini diambil dari dialog yang terjadi antara Najwa Shihab dan narasumber (bintang tamu). Hasil penelitian ini menunjukkan bahwa Najwa Shihab menggunakan 25 probabilitas tingkat tinggi, 5 probabilitas tingkat sedang, 1 probabilitas tingkat rendah, 5 obligasi tingkat tinggi dan 1 inklinasi tingkat rendah. Penggunaan modalitas tingkat tinggi serta adanya obligasi menunjukkan bahwa posisi Najwa Shihab tidak sejajar dengan partisipan lain pada talk show tersebut.</p><p>Kata kunci: makna interpersonal, modalitas, obligasi, probabilitas, status</p>
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Aini, Tessa Qurrata, Ike Revita, and Aslinda Aslinda. "Fungsi Implikatur dalam Tuturan Najwa Shihab di Acara ‘Gelar Wicara Mata Najwa’ Episode “Menangkal Corona dan Menanti Terawan”." Silampari Bisa: Jurnal Penelitian Pendidikan Bahasa Indonesia, Daerah, dan Asing 4, no. 2 (2021): 231–46. http://dx.doi.org/10.31540/silamparibisa.v4i2.1334.
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Tujuan penelitian ini dilakukan adalah untuk mengidentifikasikan fungsi implikatur dalam tuturan Najwa Shihab di Acara ‘Gelar Wicara Mata Najwa’ episode “Menangkal Corona dan Menanti Terawan”. Penelitian ini menggunakan metode deskriptif dengan pendekatan kualitatif karena menyajikan penelitian dari data-data berupa fungsi implikatur dari tuturan yang bersifat apa adanya. Data berupa tuturan Najwa Shihab sebanyak 353 data dari video “Menangkal Corona” dan “Menanti Terawan” yang diunduh dari YouTube. Data dikumpulkan menggunakan metode simak dan teknik simak bebas libat cakap (SBLC). Analisis data menggunakan metode padan pragmatis dan teknik pilah unsur penentu (PUP) dengan daya pilah referensial dan teknik hubung banding dan membedakan (HBB). Hasil penelitian disajikan melalui metode formal dan informal melalui penjabaran deskriptif dan menggunakan tabel dan diagram. Hasil penelitian menunjukkan bahwa terdapat tiga fungsi implikatur yang digunakan dalam tuturan Najwa Shihab Acara ‘Gelar Wicara Mata Najwa’ episode “Menangkal Corona dan Menanti Terawan” yaitu: (1) fungsi asertif/representatif, (2) fungsi direktif, dan (3) fungsi ekspresif. Fungsi implikatur yang paling sering muncul dalam penelitian ini adalah fungsi direktif. Hal ini disebabkan karena tuturan Shihab banyak terdapat implikatur yang berfungsi untuk menanyakan dan meminta kepada mitra tutur dan penonton. Shihab sebagai pembawa acara gelar wicara bertugas untuk menanyakan sesuatu kepada narasumber yang berhubungan dengan topik. Selain itu, permintaan juga diucapkan Shihab kepada penonton ‘Mata Najwa’ agar acara berlangsung lancar dan tetap komunikatif.
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Yelni, Restati, Miftahul Ilmi, and Tuti Harianty. "Edisi Teks Naskah Shiyam Ramadhan." Diwan : Jurnal Bahasa dan Sastra Arab 11, no. 1 (2019): 76–85. http://dx.doi.org/10.15548/diwan.v11i1.201.
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This study carried out an edition of the text on the ShiyamRamadhan manuscript found in one of the scriptorium in the form of aresident's house in Kerinci Regency. The researcher conducted a textedition with diplomatic and standard edition techniques. Both editionsare presented according to the methods and work steps that have beendetermined. The results of the text edition with diplomatic methodsand standards are then described using content analysis. The authorfound the existence of locality values in the text when describing thetopic of fasting in Ramadhan. The results of the text edition andreview of the contents lead the writer to the conclusion that culturalacculturation in the spread of Islamic syari'ah was found in Kerincidistrict.
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Kamal, Mustopa, Zaki Abdul Wahab, and Nunu Nugraha. "Istri Sebagai Pencari Nafkah dalam Pandangan Muhammad Quraish Shihab." Istinbath | Jurnal Penelitian Hukum Islam 16, no. 1 (2019): 29. http://dx.doi.org/10.36667/istinbath.v16i1.279.
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This study aims to find out the opinion of Muhammad Quraish Shihab about the wife who feeds the family, the legal basis used by Muhammad Quraish Shihab on the wife who feeds the family, and the method of ijtihad concerning the wife who provides for the family according to Muhammad Quraish Shihab. After analyzing the data, it is obtained that in the opinion of Muhammad Quraish Shihab that the law of the wife who provides for the family is permissible because not all types of work that existed in the present have existed at the time of the Prophet SAW. However, Islam confirms that women are active in various activities, or work during the work has no negative impact on him, and does not neglect the obligation of a wife in the household.
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Rauf, Abdur. "UMMATAN WASAṬAN MENURUT M. QURAISH SHIHAB DALAM TAFSIR AL-MISBAH DAN RELEVANSINYA DENGAN NILAI-NILAI PANCASILA". Jurnal Studi Ilmu-ilmu Al-Qur'an dan Hadis 20, № 2 (2019): 223. http://dx.doi.org/10.14421/qh.2019.2002-06.
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Quran idealizes Muslims as ummatan wasaṭan, but in reality Muslims are still far from the idealism of the Quran. This article discusses the ummatan wasaṭan according to Quraish Shihab in Tafsir al-Misbah. The aim is to find out the interpretations and concepts of ummatan wasaṭan according to Quraish Shihab, as well as the relevance of their interpretation to the values of Pancasila. This research is a library research. This research uses documentation techniques and descriptive-analytical methods. This research also uses the comparison method. The results of this study found that: according to Quraish Shihab, ummatan wasaṭan were moderate people, who were not inclined to the left and right so that led to a fair attitude, and the people who became witnesses and were witnessed by all parties so that he was made an example. The characteristics of ummatan wasaṭan according to Quraish Shihab are eight. (a) Faith in Allah and His Messenger; (b) Firmness; (c) Wisdom; (d) Unity and cohesion and brotherhood; (e) Justice; (f) Modeling; (g) Balance; and (h) Inclusive. M. Quraish Shihab’s interpretation of ummatan wasaṭan is relevant to the values of Pancasila as the basis of the Republic of Indonesia. Keywords: M. Quraish Shihab, Ummatan Wasaṭan, Moderate
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Fuadi, Abdulloh. "Quraish Shihab’s Quranic Exegesis on Interreligious Harmony and its Relevance to the Contemporary Western Hermeneutics." Ulumuna 25, no. 1 (2021): 137–61. http://dx.doi.org/10.20414/ujis.v25i1.441.
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This paper discusses Quraish Shihab's Quranic Exegesis and its relevance to the hermeneutics framework of Martin Heidegger and Jurgen Habermas to trace Islamic moderation in Indonesia. The issue of interreligious harmony is the main theme of discussion. The type of library research is used in this research, where data is drawn from books, journal articles, and audio-video files. This paper is divided into three parts. The first part presents Quraish Shihab's qur’anic exegesis on inter-religious harmony, which was delivered at Lentera Hati and written in some of his works. The second part of the paper discusses Heidegger's facticital hermeneutics and Habermas's critical hermeneutics. The third part tries to integrate the qur’anic exegesis of Shihab with the hermeneutics concepts of Heidegger and Habermas. This effort of relevance is divided into two points of analysis. The first point juxtaposes Shihab and Heidegger in existentialist philosophical analysis. The second point juxtaposes Shihab and Habermas in intersubjective communication analysis. The paper shows the stringing network of meaning expressed by Quraish Shihab with contemporary western hermeneutics. Therefore, the paper argues that the religious thought of contemporary Indonesian exegete, M. Quraish Shihab, is relevant to the philosophical thoughts of contemporary philosophers, such as Heidegger and Habermas.
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Alwi, HS, Muhammad. "PERBANDINGAN TAFSIR TULIS DAN LISAN M. QURAISH SHIHAB TENTANG QS. AL-QALAM DALAM TAFSIR AL-MISBAH (ANALISIS CIRI KELISANAN ADITIF ALIH-ALIH SUBORDINATIF)." Jurnal Ilmiah Ilmu Ushuluddin 18, no. 1 (2019): 34. http://dx.doi.org/10.18592/jiiu.v18i1.2866.
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This paper would like to present in a comparative analysis the interpretation made by M. Quraish Shihab about QS. al-Qalam. Comparison of interpretations in this paper will elevate the written and oral interpretation of M. Quraish Shihab at once, in this case the interpretation of writing will refer to the Tafseer of Al-Misbah, and the interpretation of the Oral will refer to the "Kajian Tafseer of Al-Misbah". What is interesting in the interpretation of M. Quraish Shihab is that even though it is done by the same person, there is a difference between the interpretation of the text and the oral interpretation of M. Quraish Shihab. The process of comparison of interpretations will be analyzed using the theory of orality, especially additive traits instead of subordinates. The question to be answered in this paper is how are the differences and similarities between M. Quraish Shihab's written and oral interpretations of surah al-Qalam? What causes these differences and similarities
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Boer, Ravi Noldy. "Mata Najwa dan Strategi Najwa Shihab untuk Memasarkan Narasi.tv." Ultimacomm: Jurnal Ilmu Komunikasi 11, no. 2 (2019): 109–28. http://dx.doi.org/10.31937/ultimacomm.v11i2.1178.
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ABSTRAK
 Sejak ditayangkan pertama kali tahun 2009, program televisi Mata Najwa telah meraih sejumlah penghargaan sebagai program terbaik di Indonesia. Begitu juga dengan Najwa Shihab sebagai pemandu acara beberapa kali dinobatkan sebagai pemandu acara terbaik. Di balik keputusan untuk menghentikan tayangan Mata Najwa pada bulan Agustus 2017, Najwa Shihab sebagai pemilik program telah melihat peluang untuk memulai kiprahnya di dunia digital. Popularitas Mata Najwa dan Najwa Shihab menjadi modal untuk membangun dan memasarkan Narasi.tv, sebuah platform multi konten berbasis digital. Keputusan untuk terjun ke dunia digital dilatarbelakangi oleh pemahaman mengenai perkembangan jaman dan perubahan perilaku konsumen. Perkembangan internet membuat sebagian masyarakat Indonesia terbiasa menggunakan perangkat teknologi dalam kegiatan sehari-hari, termasuk untuk mencari dan menikmati konten video. Penelitian ini ingin memberi wawasan mengenai bagaimana membangun sebuah bisnis konten melalui pemanfaatan media digital. Penelitian ini menggunakan metode kualitatif yang menjelaskan bahwa ketika tayangan Mata Najwa kembali bisa disaksikan oleh publik pada awal tahun 2018, maka pada saat itu Najwa Shihab juga mulai memasarkan platform digital Narasi.tv. Penelitian ini juga mendeskripsikan strategi Najwa Shihab dalam memanfaatkan media digital. Menggunakan paradigma konstruktivis penelitian ini berusaha membangun pemikiran bahwa keberhasilan Mata Najwa diharapkan menjadi embrio bagi keberhasilan konten-konten Narasi TV yang lain. Menarik untuk dipelajari langkah Najwa Shihab dalam menayangkan kembali Mata Najwa sekaligus memasarkan Narasi TV, yang ternyata saling melengkapi demi meraih dua tujuan, yaitu: untuk menyebarkan idealisme yang positif bagi negeri, sekaligus juga menciptakan sebuah platform bisnis baru yang sustainable. Salah satu strategi untuk bisa bertahan dan berhasil di dunia digital adalah kiat menjalankan relationship marketing dengan konsumen.
 
 Kata Kunci: Konten Digital, Teori Determinisme Teknologi, Mata Najwa, Narasi.tv, Relationship Marketing.
 
 
 
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Masturi, Ade. "DAKWAH DI TENGAH PLURALISME AGAMA: Studi Pemikiran Dakwah Inklusif Alwi Shihab." Dakwah: Jurnal Kajian Dakwah dan Kemasyarakatan 21, no. 1 (2019): 1–18. http://dx.doi.org/10.15408/dakwah.v21i1.11795.
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Para ahli agama (Islam) sudah banyak merumuskan konsep dakwah yang sejalan dengan nilai-nilai al-Qur’an dan sunnah. Salah satu cendekiawan Muslim yang konsens dengan dakwa Islam inklusif adalah Alwi Shihab. Yang menjadi pertanyaan adalah bagaimana pemikiran Alwi Shihab tentang dakwah di tengah tantangan pluralisme agama? Tulisan ini merupakan hasil penelitian atas karangan Alwi Shihab Islam Inklusif: Menuju Sikap Terbuka dalam Beragama; Islam Sufistik; dan Membendung Arus: Respons Gerakan Muhammadiyah terhadap Penetrasi Misi Kristen di Indonesia. Selain itu juga mengeksplorasi bagaimana penilaian dan pandangan berbagai kalangan melalui tulisan mereka tentang tokoh tersebut.Menurut Alwi Shihab, dakwah di Indonesia harus menentukan prioritasnya. Orientasi kerja dakwah seharusnya diarahkan ke arah perwujudan ummatan washata (umat pertengahan dan berorientas pada kualitas), kemudian untuk menumbuhkan perkembangan kehidupan beragama yang sehat dan damai melalui dialog yang konstruktif. Ada beberapa pokok pikirannya tentang dakwah di tengah pluralisme yakni niat, dipercaya, kata sesuai dengan tindakan. Dakwah harus ditujukan untuk menghidupkan kembali semangat Islam melalui pendidikan yang layak yang menjadikan setiap Muslim duta yang potensial bagi Islam. Menghindari Ekstrimisme dalam penyampaian dakwah. Tasamuh (toleransi), dan ‘adl (keadilan) dan menghormati norma-norma budaya lokal selama budaya tersebut tidak bertentangan dengan ajaran dasar Islam. Para ahli agama (Islam) sudah banyak merumuskan konsep dakwah yang sejalan dengan nilai-nilai al-Qur’an dan sunnah. Salah satu cendekiawan Muslim yang konsens dengan dakwa Islam inklusif adalah Alwi Shihab. Yang menjadi pertanyaan adalah bagaimana pemikiran Alwi Shihab tentang dakwah di tengah tantangan pluralisme agama? Tulisan ini merupakan hasil penelitian atas karangan Alwi Shihab Islam Inklusif: Menuju Sikap Terbuka dalam Beragama; Islam Sufistik; dan Membendung Arus: Respons Gerakan Muhammadiyah terhadap Penetrasi Misi Kristen di Indonesia. Selain itu juga mengeksplorasi bagaimana penilaian dan pandangan berbagai kalangan melalui tulisan mereka tentang tokoh tersebut.Menurut Alwi Shihab, dakwah di Indonesia harus menentukan prioritasnya. Orientasi kerja dakwah seharusnya diarahkan ke arah perwujudan ummatan washata (umat pertengahan dan berorientas pada kualitas), kemudian untuk menumbuhkan perkembangan kehidupan beragama yang sehat dan damai melalui dialog yang konstruktif. Ada beberapa pokok pikirannya tentang dakwah di tengah pluralisme yakni niat, dipercaya, kata sesuai dengan tindakan. Dakwah harus ditujukan untuk menghidupkan kembali semangat Islam melalui pendidikan yang layak yang menjadikan setiap Muslim duta yang potensial bagi Islam. Menghindari Ekstrimisme dalam penyampaian dakwah. Tasamuh (toleransi), dan ‘adl (keadilan) dan menghormati norma-norma budaya lokal selama budaya tersebut tidak bertentangan dengan ajaran dasar Islam.
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Mubriani, Suci, and Imroatun Koniah. "Demokrasi Dalam Pandangan M. Quraish Shihab." Nizham Journal of Islamic Studies 8, no. 02 (2020): 199. http://dx.doi.org/10.32332/nizham.v8i02.2701.
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This research discusses democracy in the pandagan M. Quraysh Shihab. The reason behind this writing is that the author wants to spread democracy from a different point of view, namely from the Indonesian interpreter, namely M. Quraysh Shihab through his interpretation of the verses of the Qur'an. The formulation of this research problem is M. Quraysh Shihab's view of democracy. The purpose of this study was to find out what M. Quraysh Shihab said about democracy. Research is the study of figures, research methods used literature. The primary data of the work was written by M. Quraysh Shihab and secondary data in the form of writings of others about the thought of M. Quraysh Shihab. The results of M. Quraysh Shihab's research do not give a sense of democracy. But say joint decisions or so-called shura are a common feature of democracy. He argued that the implementation of democratic principles in Islam is different from that understood and practiced in Western countries. interpret the verses on shura namely: al-Baqarah verse 233, Āli 'Imrān verse 159, asy-Syūrā verse 38. The result of his interpretation is: First deliberation begins from the family. God is All-forgiving, All-merciful. Third, the problem that can be dimusyawarakan is a problem that has no provisions in the Qur'an and Sunnah.
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Aljufri, Ali. "CORAK DAN METODOLOGI TAFSIR INDONESIA “WAWASAN AL-QUR’AN†KARYA M. QURAISH SHIHAB." Rausyan Fikr: Jurnal Studi Ilmu Ushuluddin dan Filsafat 11, no. 1 (2015): 143–55. http://dx.doi.org/10.24239/rsy.v11i1.73.
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This paper introduces the reader regarding the Indonesia interpretation. The work in question was Wawasan Al-Qur’an by Quraish Shihab. In introducing this work the author describes the style of interpretation, interpretation methods and techniques of writing. The author also discusses the figure of Quraish Shihab in briefly description. In addition, he also explained about the interpreter’s method in explaining the themes contained in the work of Wawasan Al-Qur’an . In reviewing the work of Wawasan Al-Qur’an author tried to express all aspects discussed in the work, so it will be seen what method is used by Quraish Shihab in interpreting the verses of the Koran.
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Ibtisam Barakat. "A Tribute to Naomi Shihab Nye." World Literature Today 88, no. 1 (2014): 46. http://dx.doi.org/10.7588/worllitetoda.88.1.0046.
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Maula, M. Iqbal. "Pandangan Muhammad Rizieq Shihab tentang Pancasila." Hanifiya: Jurnal Studi Agama-Agama 2, no. 2 (2020): 71–88. http://dx.doi.org/10.15575/hanifiya.v2i2.7752.
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This paper seeks to describe the perspective of al-Habib Muhammad Rizieq bin Hussein Shihab on Pancasila. At the beginning of the paper will be explained in advance how the concept of the state. According to the Sharia is divided into two main ideas of textual-textual and substantial-contextual. Furthermore, it will be further elaborated on the debate in filling the ideology of the state of Islam and nationalist groups in the period of national movement. Then the author will describe the interpretation of al-Habib Muhammad Rizieq bin Husein Shihab in the interpreting of Pancasila with historical approach. Finally, the author critically examines this view which shows that the misinterpretation of al-Habib Muhammad Rizieq bin Hussein Shihab in understanding Pancasila.
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Musaddad, Endad. "METODE DAN CORAK TAFSIR QURAISH SHIHAB." ALQALAM 21, no. 100 (2004): 55. http://dx.doi.org/10.32678/alqalam.v21i100.1647.
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Muhammad Quraish Shihab dalam kajian tajsir al-Qur'an di Indonesia saat ini merupakan sosok yang fenomenal. Beliau merupakan salah seorang ulama terkemuka Indonesia yang mengkhususkan diri pada kajian ilmu-ilmu al-Qur'an dan tafsir. Danri tangannya telah lahir puluhan artikel, buku, yang semuanya bersentuhan dengan kajian al-Qur'an.Salah satu gagasannya yang cukup brilian adalah pengembangan metode tafsir maudhu'i dalam kajian tafsir al-Qur'an, sebuah metode yang tergolong baru dimana sebelumnya ulama-ulama tafsir dalam kajian al-Qur'an lebih banyak menggunakan metode tahlili. Quraish dengan kepiawaiannya berusaha mengembangkan metode tersebut dan secara apik ia aplikasikan dalam bukunya "Wawasan al-Qur'an: Metode maudhu'i atas pelbagai persoalan umat".Buku ini berisi bimbingan normatif teologis yang diperuntukan bagi pembaca untuk bisa berdialog dan berkonsultasi dengan al-Qur'an sesuai dengan problem dan kebutuhannya. Dengan bahasa kiasan Quraish Shihab dalam buku ini ingin menjamu tamu-tamunya dengan sederet kotak makanan yang masingmasing sudah ada jenis masakannya agar sang tamu lebih mudah dan lebih cepat untuk mencicipi dan menyantapnya. Inilah yang olehnya merupakan gambaran dari metode tafsir maudhu'i.
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Tengelyi, László. "Philosophie als Weltoffenheit (trans. Anna Shiyan)." Studies in Transcendental Philosophy, no. 2-3 (2020): 0. http://dx.doi.org/10.18254/s271326680012656-1.
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Maulasa, Aisma, and Zulkarnain Suleman. "Conception Of Tajdīd in Answering the Challenges of Globalization of M. Quraish Shihab." Al-Ulum 19, no. 1 (2019): 79–102. http://dx.doi.org/10.30603/au.v19i1.829.
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This article aims to elaborates M. Quraish Shihab's thoughts on the concept of tajdīd in addressing the challenges of globalization. In conducting legal reasoning, M. Quraish Shihab distinguishes between principles and particulars (al-qat’ī min al-zannī), understanding the legal sources contextually and allegorically. M. Quraish Shihab's legal response in fatwas based on the moderation paradigm, ease and far from being fanaticism. It is very frequently happening that the choice and answer to the law and the fatwa of M. Quraish Shihab opposite the mainstream, such as the ability to choose a leader who is not a religious leader congratulates Christians on the Christmas day and does not require a headscarf. For these different opinions, liberal accusations are often pinned to M. Quraish Shihab.
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Alwi HS, Muhammad, Muhammad Arsyad, and Muhammad Akmal. "GERAKAN MEMBUMIKAN TAFSIR AL-QUR’AN DI INDONESIA: Studi M. Quraish Shihab atas Tafsir Al-Misbah." JURNAL At-Tibyan Jurnal Ilmu Alquran dan Tafsir 5, no. 1 (2020): 89–102. http://dx.doi.org/10.32505/tibyan.v5i1.1320.
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This article discusses the phenomenon of grounding the interpretation of the Qur'an in Indonesia by focusing on M. Quraish Shihab as a modern-contemporary interpreter who successfully interprets the Qur'an in written and oral form. The important location of M. Quraish Shihab in grounding the interpretation of the Qur'an lies in his efforts to interpret the Qur'an with language that is easy to understand but has high quality content. This makes M. Quraish Shihab always an important reference in the interpretation of the Qur'an in Indonesia, both among Al-Qur'an scholars and ordinary people. Tafsir Al-Misbah is evidence of success in grounding the interpretation of the Qur'an in Indonesia, both in the form of commentaries and studies. Kitab Tafsir Al-Misbah is the work of Phenomenal M. Quraish Shihab in simplifying the language of its interpretation, having previously been considered to be rambling on Kitab Tafsir Al-Qur'an 'Al-Karim. Meanwhile, the "Kajian Tafsir Al-Misbah" was born as an effort to maintain the understanding of the Qur'an by experts, so that the public gets enlightened understanding of the Qur'an by people who are truly in their capacity as interpreters of the Qur'an.
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Alwi HS, Muhammad, Muhammad Arsyad, and Muhammad Akmal. "GERAKAN MEMBUMIKAN TAFSIR AL-QUR’AN DI INDONESIA: Studi M. Quraish Shihab atas Tafsir Al-Misbah." Jurnal At-Tibyan: Jurnal Ilmu Alqur'an dan Tafsir 5, no. 1 (2020): 90–103. http://dx.doi.org/10.32505/at-tibyan.v5i1.1320.
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This article discusses the phenomenon of grounding the interpretation of the Qur'an in Indonesia by focusing on M. Quraish Shihab as a modern-contemporary interpreter who successfully interprets the Qur'an in written and oral form. The important location of M. Quraish Shihab in grounding the interpretation of the Qur'an lies in his efforts to interpret the Qur'an with language that is easy to understand but has high quality content. This makes M. Quraish Shihab always an important reference in the interpretation of the Qur'an in Indonesia, both among Al-Qur'an scholars and ordinary people. Tafsir Al-Misbah is evidence of success in grounding the interpretation of the Qur'an in Indonesia, both in the form of commentaries and studies. Kitab Tafsir Al-Misbah is the work of Phenomenal M. Quraish Shihab in simplifying the language of its interpretation, having previously been considered to be rambling on Kitab Tafsir Al-Qur'an 'Al-Karim. Meanwhile, the "Kajian Tafsir Al-Misbah" was born as an effort to maintain the understanding of the Qur'an by experts, so that the public gets enlightened understanding of the Qur'an by people who are truly in their capacity as interpreters of the Qur'an.
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Waharjani, Waharjani. "PENGARUH PENAFSIRAN THABA’ THABA’I TERHADAP TAFSIR AL-MISBAH KARYA MUHAMMAD QURAISH SHIHAB." Al-Misbah (Jurnal Islamic Studies) 5, no. 1 (2019): 51–62. http://dx.doi.org/10.26555/almisbah.v5i1.166.
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Ghirah mempelajari tafsir Qur’an bagi umat Islam sangat mengembirakan. Hal itu terlihat antusias umat mengikuti siaran saur bersama M. Quraish Shihab di Metro TV pada Ramadhan 1428 H. Namun ketika penulis membaca Tafsir Al-Misbah ternyata tidak sedikit penafsir merujuk pada Tafsir Al-Mizan. Oleh karena itu penelitian ini bermaksud untuk menjawab permasalahan sejauhmana pengaruh penafsiran Thaba’i Thaba’i terhadap tafsir Al-Misbah karya Muhammad Quraish Shihab? Untuk memecahkan masalah tersebut peneliti menggunakan metode analisis deskriptif kualitatif dengan objek pembahasan tafsir Al-Misbah volume 8 surat Al-Kahfi karya Muhammad Quraish Shihab. Diantara hasil temuan penelitian ini bahwa di dalam tafsir Al-Misbah vol. 8 surat al-Kahfi pembahasannya banyak merujuk pada pandangan mufassir (Syiah dari Iran) Thaba’ Thaba’i. Banyaknya kutipan dari penafsiran Thaba’ Thaba’i dalam tafsir Al- Misbah menunjukkan adanya kesesuaian pandangan antara M. Quraish Shihab dengan pandangan Thaba’ Thaba’i pengarang tafsir Al-Mizan. Dan hal ini menunjukkan pula bahwa tafsir Al-Mizan adalah tafsir Qur’an yang dianggap paling memadai untuk memahami Al-Qur’an masa kini.
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Ali, Umar, and Ridho Ridho. "NALAR EKOFEMINISME DALAM PEMIKIRAN HUKUM WARIS M. QURAISH SHIHAB." FiTUA: Jurnal Studi Islam 2, no. 1 (2021): 1–19. http://dx.doi.org/10.47625/fitua.v2i1.281.
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The focus of the study in this paper is M. Quraish Shihab's thoughts in the field of inheritance law. M. Quraish Shihab's (hereinafter referred to as Shihab) thought deserves to be appointed as a target study in relation to his views on gender equality. In various published writings, especially in his book entitled "Women: from Love to Sex, from the Mut'ah Marriage to the Sunnah Marriage, from the Old Bias to the New Bias", it is very clear how Quraish tried to get out of the mainstream of "right" thinking. who want to lock up women in domestic sectors as well as "left" thinking that tends to go too far in understanding equality between men and women, in other words, Shihab is classified as a moderate thinker in the study of gender equality. That is the conclusion of several studies examining Shihab's thoughts.
 In contrast to these conclusions, this article concludes that Shihab can actually be classified as an eco-feminist who tries to maintain the status quo of gender inequality that is being sued by feminists. This can be seen very well in Shihab's rejection of feminist claims about equality in quantity in the distribution of inheritance between men and women, which in the sacred text is stated as two to one. For Shihab, the provisions in the distribution of inheritance are final because the details about the law of inheritance are closed with a firm statement "that is the limits of Allah" and a series of other arguments expressed by Shihab. This issue will be presented in the following descriptions so as to reinforce the above conclusions.
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Halimah, Siti Nurul, and Hilda Hilaliyah. "Gaya Bahasa Sindiran Najwa Shihab dalam Buku Catatan Najwa." DEIKSIS 11, no. 02 (2019): 157. http://dx.doi.org/10.30998/deiksis.v11i02.3648.
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<p align="center"> </p><p class="5AbstrakIsi">Penelitian ini bertujuan untuk mengetahui jenis-jenis gaya bahasa sindiran yang digunakan Najwa Shihab dalam buku <em>Catatan Najwa</em>. Penelitian ini menggunakan pendekatan kualitatif dengan metode deskriptif. Sumber data dalam penelitian berupa keseluruhan kalimat dalam buku <em>Catatan Najwa</em> yang mengandung gaya bahasa sindiran. Teknik yang digunakan dalam penelitian ini adalah teknis analisis isi. Hasil penelitian ini menunjukan bahwa dalam buku <em>Catatan Najwa</em>, Najwa Shihab menggunakan jenis gaya bahasa sindiran: (1) Ironi sebanyak 20%; (2) Sinisme sebanyak 40%; (3) Innuendo sebanyak 10%; (4) Sarkasme sebanyak 16%; dan (5) Satire sebanyak 10%. Najwa Shihab tidak menggunakan gaya bahasa sindiran yang berjenis melosis dan antifrasis dalam buku <em>Catatan Najwa. </em>Maka, dapat disimpulkan bahwa Najwa shihab lebih dominan menggunakan gaya bahasa sindiran yang berjenis sinisme dalam buku <em>Catatan Najwa.</em></p><p align="center"> </p><p class="6katakunci"><strong>Kata Kunci:</strong> Gaya Bahasa, Sindiran, Buku <em>Catatan Najwa</em>.</p>
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Hidayat, Rahmad. "Nilai-Nilai Psiko-Edukatif Dalam Surat Al-‘Ashar: (Pembacaan Kritis Atas Pemikiran M.Quraish Shihab dalam Tafsir al-Misbah)." Islamic Counseling: Jurnal Bimbingan Konseling Islam 1, no. 2 (2017): 67. http://dx.doi.org/10.29240/jbk.v1i2.330.
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Sebagai mana yang telah sama-sama diketahui bahwa al-Qur’an merupakan pedoman normatif - teoritis dalam pelaksanan pendidikan agama Islam. Didalamnya terdapat nilai-nilai edukatif dan antara lain adalah nilai-nilai edukatif dalam Surat al-'Ashr. Nilai-Nilai Edukatif dalam Surat al-‘Ashr (Pembacaan Kritis Atas Pemikiran M.Quraish Shihab dalam Tafsir al-Misbah) adalah merupakan penelitian yang bertujuan untuk mendeskripsikan dan menganalisis secara kritis tentang Nilai-nilai Pendidikan yang terdapat dalam surat al-'Ashr kaitannya dengan penafsiran M.Quraish Shihab, serta bagaimana relevansinya dalam hal pelaksanaan dan upaya peningkatan kualitas Pendidikan Agama Islam. Penelitian ini merupakan penelitian pustaka (libarary research), dengan teknik pengumpulan datanya yang dilakukan melalui dokumentasi. Pendekatan yang dipakai dalam penelitian ini adalah pendekatan Paedagogik. Artinya pembahasan yang ada dalam penelitian ini mengacu kepada konsep yang ada dalam al-Qur’an dan al-Sunnah berdasarkan atas hasil penafsiran dari M.Quraish Shihab. Adapun analisis datanya secara kualitatif dilakukan dengan instrumen analisis deduktif-induktif. Metode deduktif ditempuh untuk mengungkap atau men-generalisasikan nilai-nilai pendidikan dalam surat al-‘Ashr sebagaimana terdapat dalam kitab Tafsir al-Misbah yang merupakan pokok-pokok pemikiran atau hasil penafsiran dari M.Quraish Shihab, sehingga dapat diperoleh kesimpulan yang utuh. Sedangkan metode induktif dipergunakan untuk mengambil nilai-nilai pendidikan tersebut untuk selanjutnya dikembangkan ke dalam kerangka umum nilai-nilai pendidikan Agama Islam.
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Ayu, Dewi, and Taufik Abdillah Syukur. "Kompetensi Pendidikan Agama dalam Surat Al-'Alaq Perspektif Tafsir Al-Misbah Karya Muhammad Quraish Shibah." Hikmah Journal of Islamic Studies 15, no. 2 (2020): 37. http://dx.doi.org/10.47466/hikmah.v15i2.135.
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The purpose of this study was to determine the Competence of
 Religious Educators based on Q.S. Al-‘Alaq's perspective on the
 Tafsir al-Misbah by M. Quraish Shihab. Research that uses the
 Pure library research method. The results of this study obtained
 data that the competence of religious educators in the Q.S. al-‘Alaq
 perspective of Tafsir Al-Misbah by M. Quraish Shihab consists of
 pedagogic competence, personality competence, social competence,
 and professional competence. This conclusion supports Article
 10 of the Law of the Republic of Indonesia number 14 of 2005
 concerning teacher competencies.
 Keywords: Competence, Religious Educator, Surat al-‘Alaq, Tafsir
 al-Misbah
 
 penelitian ini adalah untuk mengetahui Kompetensi
 Pendidik Agama berdasarkan Q.S. Al-Alaq perspektif tafsir al-
 Misbah karya M. Quraish Shihab. Penelitian yang menggunakan
 metode Pure library research. Hasil penelitian ini memperoleh
 data bahwa kompetensi pendidik agama dalam Q.S. al-‘Alaq
 perspektif tafsir al-Misbah karya M. Quraish Shihab terdiri dari
 kompetensi pedagogik, kompetensi kepribadian, kompetensi
 sosial, dan kompetensi profesional. Kesimpulan ini mendukung
 Pasal 10 Undang-Undang Republik Indonesia nomor 14 tahun
 2005 tentang kompetensi guru.
 Kata Kunci: Kompetensi, Pendidik Agama, Surat al-‘Alaq, Tafsir
 al-Misbah
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Al Zamzami, Mutataqin. "Konsep Moderasi Dakwah dalam M. Quraish Shihab Official Website." Jurnal Bimas Islam 12, no. 1 (2019): 123–48. http://dx.doi.org/10.37302/jbi.v12i1.98.
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Pesan-pesan dakwah seharusnya disampaikan secara bijaksana dan kajiannya sudah sepatutnya berada di wilayah koridor ajaran Islam yang rahmatan lil ‘alamin. Di era digital sekarang para da’i semestinya juga melibatkan media massa. M. Quraish Shihab telah memberikan perumpamaan bagaimana berdakwah dengan media massa. Melalui M. Quraish Shihab Official Website ia memberikan wawasan keislaman, dan melalui website tersebut penulis menemukan sebuah konsep moderasi dakwah yang memberikan pesan ajaran Islam damai dengan 4 bentuk penyampaian, yaitu, berbentuk artikel, quote, e-poster, dan video youtube.
 Kata Kunci: Konsep, Moderasi, Dakwah, Website.
 
 Abstract
 Da'wah messages should be delivered wisely and the content of da'wah should be in the corridor area of Islamic teachings which are rahmatan lil amin alamin. In the digital era now the da'i should also carry out their da'wah by involving the mass media. M. Quraish Shihab has given parable of how to preach with the mass media. Through the M. Quraish Shihab Official Website he provides Islamic insights, and through the website the author has found a concept of M. Quraish Shihab's moderation da'wah. In his website, he gave messages of peaceful Islamic teachings in 4 forms, that is, in the form of articles, quotes, e-posters, and youtube videos.
 Keywords: Concept, Moderation, Preaching, the Website.
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Arifin, Johar, Ilyas Husti, Khairunnas Jamal та Afriadi Putra. "Maqâṣid Al-Qur’ân In The Interpretation of M. Quraish Shihab About The Verse of Social Media Usage". Jurnal Ushuluddin 28, № 1 (2020): 44. http://dx.doi.org/10.24014/jush.v28i1.7293.
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This article aims to explain maqâṣid al-Qur’ân according to M. Quraish Shihab and its application in interpreting verses related to the use of social media. The problem that will be answered in this article covers two main issues, namely how the perspective of maqâṣid al-Qur’ân according to M. Quraish Shihab and how it is applied in interpreting the verses of the use of social media. The method used is the thematic method, namely discussing verses based on themes. Fr om this study the authors concluded that according to M. Quraish Shihab there are six elements of a large group of universal goals of the al-Qur’ân, namely strengthening the faith, humans as caliphs, unifying books, law enforcement, callers to the ummah of wasathan, and mastering world civilization. The quality of information lies in the strength of the monotheistic dimension which is the highest peak of the Qur’anic maqâṣid. M. Quraish Shihab offers six diction which can be done by recipients of information in interacting on social media. Thus, it aims to usher in the knowledge and understanding of what is conveyed in carrying out human mission as caliph, enlightenment through oral and written, law enforcement, unifying mankind and the universe to the ummah of wasathan, and mastery of world civilization
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Khaofia, Suci. "REALISASI AFEK PADA TALK SHOW MATA NAJWA ON STAGE “SEMUA KARENA AHOK”." Adabiyyāt: Jurnal Bahasa dan Sastra 2, no. 1 (2018): 27. http://dx.doi.org/10.14421/ajbs.2018.02102.
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This research discusses the realization of affect as a part of interpersonal meaning in a talk show of Mata Najwa on stage “Semua Karena Ahok”. The research is a descriptive qualitative research. The source of data in this research is the dialogue of Najwa Shihab which contains polarity and lexis attitudinal. The result shows that Mata Najwa on stage “Semua Karena Ahok” has three patterns of polarity and lexis appears in talk show; 1) positive polarity with positive attitudinal lexis, means positive, 2) positive polarity with negative attitudinal lexis, means negative and 3) negative polarity with negative attitudinal lexis, means negative. Najwa Shihab expresses positive attitude to Ahok but neutral to other participants. Najwa Shihab also express both positive and negative to the topic of the dialogue such as Jakarta, Mata Najwa on Stage, and traffic in Jakarta.
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Saputro, Adfan Hari. "KONSEP SYURA MENURUT HAMKA DAN M. QURAISH SHIHAB." Wahana Akademika: Jurnal Studi Islam dan Sosial 3, no. 2 (2016): 59. http://dx.doi.org/10.21580/wa.v3i2.1144.
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<p><strong>Abstract:</strong></p><p>This study is a library research using a philosophical approach and intended to examine how the concept of shura according to Hamka and M. Quraish Shihab’s view, which theygavein interpreting the verses of the Qur’an about shura in Tafsir al-Azhar and Tafsir al-Mishbah. This research will also examine the relevance of the interpretation of Hamka and M. Quraish Shihab about the shura concept in the present context.<br />Based on the research results, Hamka and M. Quraish Shihab assume that shura can be changed to adjust the condition of society. This is consistent with the interpretation of contemporary exegetes. This definition is not conflicting with the interpretation of the classical commentators. However, M. Quraish Shihab then states that it doesn’t need to bind themselves to the verdict of Islamic scholars and even former friends, so causing confusion to think, because there is no clear frame for the detachment. In short, the interpretation of M. Quraish Shihab stained the relativism interpretation. Nevertheless, Hamka’s concept of shura is still in accordance with the interpretation of the commentators so it’s very relevant when it is applied in enforcing the principle of shura in society and the Islamic state. The efforts of some Muslims who build Islam through democracy,for example in Public Election, it does not mean that they recognize democracy as a part of Islam, but it just the way(wasîlah) in maintaining dharûratul khamsah Muslims to consider the serious benefits and harms.</p><p><strong>Keywords:</strong> shura; democracy; Hamka, Quraish Shihab.</p>
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Ikrar, Ikrar. "KONSEP KHAUF DALAM TAFSIR AL - MISBAH Telaah Atas Pokok-Pokok Pikiran Tasawuf M. Quraish Shihab." Mumtaz: Jurnal Studi Al-Qur'an dan Keislaman 2, no. 1 (2019): 27–56. http://dx.doi.org/10.36671/mumtaz.v2i1.18.
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Khauf is a concept that usually exists in Tasawwuf. Khauf is usually coupled with rajâ'. Khauf and rajâ’ ‘are two concepts that describe God's relationship with humans. On the one hand, humans are afraid of God, but on the other hand humans have no place of hope other than Allah. On the one hand, humans are afraid of the effects of their sins that are not forgiven by God, but on the other hand humans have no place to beg forgiveness except to God. God is feared as well as expected. This study traces the meaning of khauf in the Al-Quran, especially the meaning of khauf according to M. Quraish Shihab in his work, Tafsir Al-Mishbah. This study found the typical way of M. Qu- raish Shihab in interpreting the Al-Quran, namely connecting the word khauf with the context of the sentence or verse where the word khauf was mentioned. One important finding of this study is that according to M. Quraish Shihab, the word khauf in the Al-Quran is always coup- led with the word rabb. Rabb means keeper or educator. Therefore, M. Quraish Shihab emphasized that the meaning of khauf must not be separated from the meaning of rabb or the fear of humans to God must be within the framework of God›s care and education of humans
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Millati, Halya. "The Reciprocal Paradigm of Tafsīr al-Miṣbah and Tafsīr al-Taḥrīr wa al-Tanwīr on Surah al-Baqarah verse 222 about Menstruation Blood". Sawwa: Jurnal Studi Gender 16, № 1 (2021): 1–18. http://dx.doi.org/10.21580/sa.v16i1.7404.
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Misogynistic interpretation of women on their menstruation period as "a dirt" that emerged from pre-Islamic Arab society and some classical commentators opened vast space for critics. One of the critics is the interpretation of al-Baqarah verse 222 as an effort to maintain reproduction health. This paper compares the interpretation of al-Baqarah verse 222 in Tafsīr al-Miṣbaḥ by Quraish Shihab, and Tafsīr al-Taḥrīr wa al-Tanwīr, by Ibn 'Āshūr. These two interpretations are taken because they have relatively similar interpretations when interpreting al-Baqarah verse 222, even though the author's historical setting is different. With the comparative method and theory of qirā’ah mubādalah, this paper answers how the interpretation of Quraish Shihab and Ibn 'Āshūr on al-Baqarah verse 222 and how the linearity of that interpretation is. This paper finds, firstly, that Quraish Shihab and Ibn 'Āshūr agree in interpreting al-Baqarah verse 222 with the prohibition of intercourse, while the wife is on her period to maintain reproduction health and interpret adhā as an uncomfortable condition. It's just that Quraish Shihab defines adhā as disturbance, while Ibn 'Āshūr means al-ḍarr (injury or danger). Secondly, the two interpretations use a reciprocal paradigm with the evidence of the meaning of adhā as a disturbance or risk that can be occurred both women and men.
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Iqbal, Muhammad. "Metode Penafsiran al-Qur’an M. Quraish Shihab." TSAQAFAH 6, no. 2 (2010): 248. http://dx.doi.org/10.21111/tsaqafah.v6i2.120.
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Lecker, M. "Biographical notes on Ibn Shihab Al-Zuhri." Journal of Semitic Studies 41, no. 1 (1996): 21–63. http://dx.doi.org/10.1093/jss/41.1.21.
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Kholik, Abdul. "KONSEP KELUARGA SAKINAH DALAM PERSPEKTIF QURAISH SHIHAB." INKLUSIF (JURNAL PENGKAJIAN PENELITIAN EKONOMI DAN HUKUM ISLAM) 2, no. 2 (2017): 17. http://dx.doi.org/10.24235/inklusif.v2i2.1912.
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Khafidhoh, Mrs. "TEOLOGI BENCANA DALAM PERSPEKTIF M. QURAISH SHIHAB." ESENSIA: Jurnal Ilmu-Ilmu Ushuluddin 14, no. 1 (2013): 37. http://dx.doi.org/10.14421/esensia.v14i1.749.
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Human life has always been dealt with various disasters from earthquake, tsunami to volcano eruption. In the past, as listed in the Qur’an, a lot of stories depicted the vanished people of unbeliever. While the cases of unbeliever referred to the punishment of Alloh, the query is whether the disaster happened to the Believer served as the Divine punishment. Two questions are discussed in this research: (1) How Quraish Shihab interpreted the verses of disaster?, and (2) What is the theology of disaster in Quraish Shihab’s Tafsir al-Misbah? The research shows that natural disaster occurred, in Quraish Shihab’s view, due to the imbalance of environment. Alloh has created harmonious environment, but human being tends to conduct chaos and destruction. Disaster could be concluded into three: (1) disaster that denoted collective destruction, (2) disaster that related to the destruction of meaning, and (3), disaster that dealt with the danger. The cause of disaster could be categorized into three, namely, (1) disaster due to the will of God (2) disaster due to human error (3) disaster due to the wickedness of human. Pertaining to the ethics facing disaster, one couldrefer to istirja’, patience, learning, the obedience to Alloh. The lesson learned from the disaster are among others, (1) individual aspect : (a) increasing the degree of faith, (b) supporting one’s proximity to God, (c) realizing the love of God, (d) situating one’s faith and (e) supporting one’s humility and (2) social one, building solidarity among human beings.
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Stevenson, Deborah. "Everything Comes Next by Naomi Shihab Nye." Bulletin of the Center for Children's Books 74, no. 2 (2020): 96. http://dx.doi.org/10.1353/bcc.2020.0696.
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Nye, N. S. "Four poems by Naomi Shihab Nye: Undone." MELUS: Multi-Ethnic Literature of the United States 35, no. 2 (2010): 173. http://dx.doi.org/10.1093/melus/35.2.173.
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Fitriyah, Fitriyah, and Falasifatul Falah. "AGGRESSIVENESS, PESANTREN AND SHIYAM (A COMPARATIVE STUDY)." Proyeksi 7, no. 1 (2012): 109. http://dx.doi.org/10.30659/p.7.1.109-115.
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Aggressive behaviors by adolescents in Indonesia has perceived as national problem. This problem ofbehavior occur among all background of teenagers, including young people who had religiousbackground. There are two purposes of the study: 1). To examine the difference of aggressivenessbetween adolescent living in pesantren and adolescent living outside pesantren; and 2). To examine thedifference of aggressiveness among adolescents doing different frequency of religious fasting (shiyam),especially non-obligatory (sunnah) fasting on Monday or Thursday. The population of study was 11 to 21years old male-Moslem adolescent living in Kelurahan Bangunharjo, Semarang. Samples of study takenwith random sampling, based on data of residences in Kelurahan Bagunharjo Semarang. Twohypotheses were proposed in this study: 1). There are different aggressiveness between adolescentsliving in pesantren and ones living outside of pesantren; and 2). There are different aggressivenessamong adolescents doing different frequencies of Monday-Thursday shiyam. The first examinationemploying independent sample t-test resulted in t=-4,902 which p=0,00 (p<0,01), showed that the firsthypothesis was proved: there was a very significant difference of aggressiveness between the group ofMuslim-male adolescents living in pesantren and the group of others, the first group showed loweraggressiveness. The second examination employing one-way anova resulted in F=16,736 which p=0, 00(p<0, 01), showed that the second hypothesis was also proved: there was a very significant difference ofaggressiveness among the groups of Muslim-male adolescents with different frequency of religiousfasting (shiyam): the more frequency of religious fasting, the lower aggressiveness was. The result ofstudy suggested that both religious living environment and religious fasting might give contribution todecrease aggressiveness on adolescents.
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Ulinnuha, Muhammad, and Mamluatun Nafisah. "MODERASI BERAGAMA PERSPEKTIF HASBI ASH-SHIDDIEQY, HAMKA, DAN QURAISH SHIHAB." SUHUF 13, no. 1 (2020): 55–76. http://dx.doi.org/10.22548/shf.v13i1.519.
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Tulisan ini membahas tentang pandangan Hasbi Ash-Shiddieqy, Hamka, dan Quraish Shihab mengenai konsepsi moderasi beragama dalam karya tafsirnya. Tulisan ini berangkat dari adanya problem mis-interpretasi atas teks-teks keagamaan yang perlu dilacak secara sosio-historis ke dalam literatur-literatur keilmuan Islam Indonesia, khususnya literatur tafsir. Kemudian dicarikan bentuk interpretasi yang moderat sebagai jalan tengah, atau bahkan antitesis terhadap mis-interpretasi tersebut. Untuk mengetahui pandangan mereka mengenai moderasi beragama, penulis menggunakan pendekatan historis-sosiologis. Hasil penelitian ini menyimpulkan bahwa konsepsi Hasbi Ash-Shiddieqy, Hamka, dan Quraish Shihab secara umum dapat digambarkan sebagai berikut: Pertama, dari aspek definisi, Hasbi Ash-Shiddieqy, Hamka, dan Quraish Shihab memaknai moderasi beragama secara holistik-komprehensif. Kedua, ada tujuh dimensi moderasi beragama yang dilengkapi dengan indikatornya yaitu; moderasi dalam aspek teologi, ibadah, muamalah, hukum, penciptaan manusia dan alam semesta, pemerintahan dan kuliner. Tujuh dimensi moderasi tersebut sangat relevan dengan konteks masyarakat Indonesia yang baharis, plural, heterogen serta multietnis, bahasa, dan agama.Kata Kunci: Moderasi, mis-interpretasi, heterogen
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Rahmatullah, Rahmatullah, Hudriansyah Hudriansyah, and Mursalim Mursalim. "M. Quraish Shihab dan Pengaruhnya terhadap Dinamika Studi Tafsir Al-Qur’an Indonesia Kontemporer." SUHUF 14, no. 1 (2021): 127–51. http://dx.doi.org/10.22548/shf.v14i1.618.
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M. Quraish Shihab sering disebut sebagai sarjana yang memiliki peran dan pengaruh yang signifikan terhadap studi tafsir Al-Qur’an Indonesia kontemporer. Namun demikian, peran dan pengaruhnya tersebut masih belum didiskusikan dengan baik. Tulisan ini menemukan bahwa M. Quraish Shihab memang memilikiperan dan pengaruh yang signifikan. Tafsir tematik, yang menjadi tren tafsir Indonesia kontemporer, terbentuk karena peran dan pengaruh M. Quraish Shihab. Ia termasuk orang pertama yang memprakarsai dan mengelola proyek studi tafsir tematik di dunia akademik Indonesia. Selain menjadi pembimbing penulisan tafsir tematik yang dilakukan oleh mahasiswanya, keaktifannya dalam menghasilkan karya tafsir tematik, sekaligus menjadi caranya untuk mentransmisikan ide-ide tafsirnya, dan karena itulah ia dapat mempengaruhi dinamika studi tafsir Al-Qur’an Indonesia kontemporer. Tidak hanya itu, ia juga mempengaruhi dinamika objek studi tafsir Al-Qur’an yang terlihat dari maraknya studi yang menelaah dan terinspirasi oleh gagasan tafsirnya. Pengaruhnya yang signifikan juga dapat dilihat dari munculnya berbagai apresiasi dan kritik terhadap dirinya dan gagasan tafsirnya
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Noorchasanah, N. "Hak Pendapatan Pekerja Perempuan dalam Al-Qur’an." Khazanah Theologia 2, no. 2 (2020): 111–18. http://dx.doi.org/10.15575/kt.v2i2.9207.
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The Qur'an teaches about balance relationship between men and women in the scope of social life. In reality, there are a lot of scholars and interpretator have the point of view that women should limit themselves to be active in the public area’s. So there are the issues related to the protection of the income rights of women workers themselves. Wahbah Zuhaili and Quraish Shihab itself was a figure of nowadays interpretator who often discuss gender equality. The model used in this interpretation is a descriptive analysis, which revealed the interpretation Wahbah Zuhaili and Quraish Shihab is based on the issues related to interpretation books Al-Misbah and Al-Munir. The thematic interpretation methods used in assessing the verses associated with it, particularly on gender. Wahbah Zuhaili and Quraish Shihab explain that women have equal status with men because women have their own rights. so it is fitting female workers have the same rights as male workers, both in terms of income, protection, opportunities of employment and gain comfort within the scope of its work. And this was in accordance with the rules possessed by Islam itself, where men and women both are equal and equally rewarded in accordance with what has been cultivated by the individual. Wahbah Zuhaili and Quraish Shihab also prohibit discrimination on the matter. So that the results of the analysis are expected to be implemented in the making of policies relating to the income rights of women workers themselves.
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Zamimah, Iffaty. "Moderatisme Islam Dalam Konteks Keindonesiaan." Jurnal Al-Fanar 1, no. 1 (2018): 75–90. http://dx.doi.org/10.33511/alfanar.v1i1.12.
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This study proves that Islamic moderation has long been known in the Islamic tradition. This at once denied the assumption that Islam is a religious that teaching violence. This research is proved by the verses of the Qur'an that have explained the principle of moderate (washatiyah). Through these verses of the Qur'an, Quraish Shihab interprets Islamic moderatism can be applied to the Indonesian context. This study is carried out by exploring the interpretations made by M. Quraish Shihab through Tafsir Al-Mishbah, Wawasan Al-Qur’an, Membumikan Al-Qur’an and others.
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Hutabarat, Susanna. "Analisis Narasi Najwa Shihab Terkait Komentar Hotman Paris (Kajian Semantik." MEDAN MAKNA: Jurnal Ilmu Kebahasaan dan Kesastraan 16, no. 1 (2018): 1. http://dx.doi.org/10.26499/mm.v16i1.953.
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The purpose of this study was to analyze the meaning of the narrative presented by Najwa Shihab which received comments from Hotman Paris Hutapea. This research used qualitative descriptive method, because its purpose is to express the meaning of text. The result of this study prove that there is no element of insulting or degrading the good name of the presented by Najwa Shihab as presented by Hotman Paris. The narrative leads to the condition of not received justice from the state related to the case of splashing hard water.
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Iffaty Zamimah. "Moderatisme Islam Dalam Konteks Keindonesiaan." Jurnal Al-Fanar 1, no. 1 (2018): 75–90. http://dx.doi.org/10.33511/alfanar.v1n1.75-90.
Full textAbstract:
This study proves that Islamic moderation has long been known in the Islamic tradition. This at once denied the assumption that Islam is a religious that teaching violence. This research is proved by the verses of the Qur'an that have explained the principle of moderate (washatiyah). Through these verses of the Qur'an, Quraish Shihab interprets Islamic moderatism can be applied to the Indonesian context. This study is carried out by exploring the interpretations made by M. Quraish Shihab through Tafsir Al-Mishbah, Wawasan Al-Qur’an, Membumikan Al-Qur’an and others.