Academic literature on the topic 'Tafsir al-Qurtubi'

A review of epistemology of al-Qurtubi tafsir is very important. This is to determine how the origins, sources, methods, and steps are taken by the author. As comprehensive tafsir with fiqh pattern, this work contributes information and relatively different approach in which the author is far from fanaticism sect. He uses various arguments of the scholars then he chooses a strong one according to the mufassir. With descriptive-analytic study, this paper finds that al-Qurtubi epistemology base is a combination of bil ma'sur and bil ma'qul, a combination of textual and contextual which expresses many perspectives before it has been chosen as the truth by al-Qurtubi without fanaticism impression against embraced sect. Based on the review of his resume, this paper proves that the interpretation of al-Qurtubi is a representation in which the author associates and responds to the problems that happened at that era and answers based on the era.

Trade always plays a vital role in the social and economic life of human beings of all tim, so that business interests will influence the behavior of all the individual, social, and any regional, national, and international. This studys is based on constituent concerns in view of the condition of trade problems both in the Islamic world in particular and the international community at large. The method used is the muqaran method to see the comparison between the opinion of al- Qurtubi and Quraish Shihab about tijarah (trade) in the Quran so as to see visible differences or similarities, especially in terms of both methodology and interpretation. Therefore, the author of this study is expected to be able to analyze the opinion of al-Qurtubi and that of M. Quraish Shihab about tijarah (trade) and how hung of related to the principle of tijarah (trade) so as to formulate how to trade in accordance with the commandments of God and His Messenger. The equation of the two interpreters that they equally say that the verses were revealed on issues discussed on tijarah (trade). In terms of methodology they interpret the verse interpretation paragraph in accordance with the Quran, but the explanations are the different al-Qurtubi also use the narrations of the earlier scholars, historians and israiliyat narrators, and so forth, while Quraish Shihab explain these verses by including the views of previous scholars both from the clergy, Sunni and Shiite ulama. Differences in interpretation between al-Qurtubi and Quraish Shihab verses above, al-Qurtubi said these verses describe tijarah (trade) over the fore with the legal aspects, it is seen as the interpretation that he did indeed use a style of interpretation fiqh , al-Qurtubi says that the origin of the fallacy is also known as the forgotten, forgot to get directions and to forget that which it is traded hints and error, so it is clear that al-Qurtubi put forward it directly to the trade laws of God that is with include guidance and misguidance. While the Quraish Shihab said that the trade should be established with a willingness between sellers and buyers, although compliance is nothing hidden in my heart, but the indicators and signs can be seen. Consent and granted or what is known in the customs of the handover are the forms that are used to demonstrate compliance.

Problem utama yang didiskusikan dalam tulisan ini adalah didasari atas tendensi mufassir kebanyakan terhegemoni akan mazhabnya sendiri. Ini yang menjadi perhatian utama oleh penulis untuk mengkaji sosok al-Qurṭubī. Penelusuran dimulai dengan mengenal al-Qurṭubī, penafsiran al-Qurṭubī terhadap ayat hukum sekaligus menganalisa ragam penafsiran dan melacak konsisten tidaknya dalam bermadzab ketika dihadapkan dalam sebuah kasus. Karena konsistensi fanatisme mazhab dalam proses menafsirkan ayat-ayat hukum merupakan perkara yang perlu diambil perhatian, kerana ia melibatkan permasalahan hukum dan perbedaan pendapat antara empat mazhab yang masyhur.

Nilai-nilai dan semangat persatuan dan larangan perpecahan telah lama ada dan diajarkan oleh Islam, seperti dalam surah Al-Imran ayat 103. Berdasarkan tafsir Ibnu Kasir, Al Misbah dan Al Qurtubi, menjelaskan bagaimana pentingnya persatuan hingga ada ancaman yang “mengerikan” apabila hal tersebut dilanggar (permusuhan/ bercerai-berai). Hal tersebut mengindikasikan pentingnya persatuan dalam kehidupan. Para ulama dan founding father kita juga telah mengingatkan tentang betapa pentingnya persatuan. Berangkat dari pentingnya nilai dan semangat persatuan, dalam konteks penanganan merebaknya covid-19, khususnya di Indonesia, nilai nilai dan semangat persatuan perlu ditanamkan ke setiap sanubari karena nilai dan semangat persatuan tersebut telah lama diajarkan dan banyak contoh keberhasilan akibat nilai persatuan. Kajian ini lebih memfokuskan kepada kajian tafsir (Ibnu Kasir, Al Misbah, dan Al Qurtubi) tentang surah Al-Imran ayat 103 dan dikaitkan dengan dalil-dalil dan teks teks yang relevan dengan nilai-nilai persatuan. Melalui metode deskriptif, dalam surah Al Imran ayat 103 menegaskan bahwa nilai nila persatuan yang ada dapat diimplementasikan dalam dalam menangani pandemic covid-19, diantaranya membingkai persatuan dalam keimanan, bersatu dalam aras ketaatan, dan bersatu dalam menangkal hoax & pengendalian diri.

This paper discusses issues of Islamic jurisprudence (fiqh) in kitab Tafsir al-Qur’an al-Karim penned by al-Ustaz H. A. Halim Hasan, H. Zainal Arifin Abbas dan Abdur Rahim Haitami. Kitab Tafsir al-Qur’an al-Karim by these trio scholars was among the pre-eminent works of contemporary tafsir in Indonesia acclaimed for its balanced method of commentary using transmitted narrative (al-naql) and rational judgement (al-‘aql) in commentary. The work was based on major classical works of Shafi‘ites school of jurisprudence that dominated the discussion and exponentially derived its rules from its major jurists and exegetes, such as Sayid Muhammad Rashid Rida and Syaikh Muhammad Abduh, Tantawi Jawhari, al-Tabari, al-Qurtubi and Ibn Kathir. The research was mainly descriptive and analytical in its framework. It uses content analysis, and library research to investigate and analyze approaches and juristic views expounded by the exegetes. The finding concludes that the exegetes developed dynamic and moderate and inclusive approach to analyze the issues of Islamic jurisprudence that addressed the plural and diverse society in Indonesia and realized the juristic ideas of maqasid (the higher objectives of Islamic law) in the development and reform of Islam in modern times.Key words: Tafsir al-Qur’an al-Karim, H. A. Halim Hasan, issue, Islamic jurisprudence Kertas ini menganalisis secara ringkas tentang corak pentafsiran fiqh dalam Tafsir al-Qur’an al-Karim, yang dikerjakan oleh tiga orang ulama tafsir dari Sumatera Utara; Abdul Halim Hassan, Zainal Arifin Abbas dan Abdul Rahim Haitami. Usaha pentafsiran dan penulisannya dilatarbelakangi oleh kekuatan pengaruh mazhab Syafi‘i yang tersebar dan dipegang oleh masyarakat Islam di Nusantara. Ia banyak mengambil fatwa-fatwa ulama dan ijma‘fuqaha dalam pentafsiran ayat-ayat al-Qur’an. Pentafsirannya menampakkan aliran hukum dan corak fiqh yang ketara dalam perbahasan dan pentarjihan fiqh dan perumusan hukum syar‘i. Pandangan-pandangan fiqh yang muktabar diangkat dari karya-karya tafsir klasik dan moden seperti Tafsir al-Manar oleh Sayid Muhammad Rashid Rida dan Syaikh Muhammad Abduh, Tafsir al-Jawahir oleh Tantawi Jawhari, Tafsir al-Tabari, al-Qurtubi dan Ibn Kathir. Reka bentuk kajian adalah berasaskan kajian kepustakaan menggunakan analisis kandungan. Metode kajian bersifat deskriptif dan analitis dengan memaparkan pandangan dan manhaj hukum yang dibentangkan dalam tafsir ini. Hasil kajian mendapati para pentafsir kitab berusaha membawakan tafsiran mazhab yang seimbang, dan merumuskan pandangan fiqh yang moderate dan inklusif yang meraikan konteks masyarakat Islam yang rencam dan plural di Nusantara. Kata kunci: Tafsir al-Qur’an al-Karim, H. A. Halim Hasan, isu, fiqh

Riddah merupakan suatu tindakan kriminal dan memiliki dampak yang besar dalam Islam. Konsep riddah di dalam al-Qur’an tidak dijelaskan secara rinci, sehingga diperlukannya suatu penafsiran agar bisa dipahami dengan jelas. Tujuan penelitian ini adalah untuk mengkaji, bagaimana ketentuan riddah dalam ayat-ayat al-Qur’an menurut penafsiran al-Qurtubi. Maka tujuan penelitian ini selengkapnya adalah untuk mendeskripsikan dan menganalisa; (1) makna riddah (2) penyebab riddah (3) hukuman bagi orang murtad (4) relevansi riddah dalam penafsiran al-Qurthubi dengan zaman sekarang. Untuk mencapai tujuan di atas, penelitian ini menggunakan kepustakaan. Metode analisis yang digunakan adalah metode tafsir tematik. Hasil penelitian ini bahwa menurut al-Qurthubi: 1) Makna riddah adalah keluar dari Islam dan kembali menjadi kafir, 2) Sebab riddah meliputi dengki, saling berteman dan bergaul dengan orang kafir, (3) Hukuman bagi orang murtad adalah dibunuh, terhapus amalan di dunia dan di akhirat (4) Relevansi penafsiran al-Qurthubi dengan zaman sekarang cukup urgen, namun segi hukuman bunuh terhadap orang murtad terlihat bertentangan. Di Indonesia hukuman bunuh tidak bisa diterapkan, karena hak asasi manusia (HAM) selalu dijadikan sebagai rujukan kebebasan dalam berpindah agama.

The book of “Tafsir Jami’ al-Bayan ‘an Ta’wil ‘Ay al-Qur’an” of Imam al-Tabari, may God have mercy on him, rich in Quranic Qiraat and consider as a treasure of jurisprudence, but this book did not serve in the knowledge of Qiraat in general. No one writes about the impact of the jurisprudence, which resulted from the different Quranic Qiraat of al-Tabari in a particular study. The purpose of this research is to identify the efforts of Imam al-Tabari in the knowledge of Qiraat, to know the approach of Imam al-Tabari in the Tafsir, Qiraat and deductions of jurisprudence, as well as study the impact of the different Qiraat in the verses which has the difference Qiraat in it influenced on the jurisprudential provisions in Tafsir, and also analysis of the impact of different Quranic Qiraat jurisprudence in those verses. The research depends on the historical approach when talks about the origin of the Qiraat and its development, compares the comparison between the Qiraat in the verse and the descriptive analysis by searching and tracking each qiraat, in terms of type, and its relation to the reader and its impact on the jurisprudence. Imam al-Tabari has great efforts in the knowledge of Qiraat and his books in this art attest to this, such as the scholars of tafsir who served the knowledge of Qiraat like Imam al-Qurtubi, al-Nasafi, Ibn Zafar, al-Zamakhshari, Imam al-Alusi, Ibn A’shur, al-'Uthaymin, al-Shanqiti and others . Imam al-Tabari’s approach in tafsir is mentions the verse and then follows it by mentioning the most famous words that influenced the companions and followers in the interpretation of those verses. Then he narrates other stories of varying degrees of trust and strength and then is likely among the narrations. The weighting between the Qiraat and the choice among them does not mean rejection of the other Qiraat. It was based on the Qur'an and Sunnah as the first sources in the devising and then adds to that consensus and measurement and the purposes of the Shari'ah and custom. The researcher has shown that the verses that influenced the differences of Qiraat on the jurisprudence in the tafsir of Tabari are seven verses and then he extracted the aspects of the qiraat contained in those verses by presenting these Qiraat on the books of Qiraat to show the ruling of this Qiraat by reference and transport. The jurisprudential dispute between Imam al-Tabari and other scholars as a result of different Qiraat in the verse and the work of a comparative jurisprudence study of this provision, and then weighting between opinions based on the correct evidence. This study has shown the position of Imam al-Tabari, may Allah have mercy on him from the Qura’nic Qiraat in his tafsir, as shown the benefits and the impact of different readings on the jurisprudence. Keywords: al-Tabari, Tafsir Jami’ al-Bayan ‘an Ta’wil ‘Ay al-Qur’an, Quranic Qiraat, Jurisprudence يعتبر كتاب "جامع البيان عن تأويل آي القرآن" لإلمام الطبري رحمه هللا كتاب غني بالقراءات وكنز من كنوز الفقه، ولكن لميُخدم هذا الكتاب من حيث علم القراءات بشكل كلي. فلم يكتب أحد عن األثر الفقهي الذي ترتب على اختالف القراءات القرآنيةفي تفسير الطبري على نحو منفرد. ويهدف هذا البحث إلى التعرف على جهود اإلمام الطبري في علم القراءات ومعرفة منهجاإلمام الطبري في التفسير والقراءات واستنباطاته لألحكام الفقهية وكذا دراسة أوجه القراءات الواردة في اآليات التي أثرت فيهااختالف القراءات على األحكام الفقهية في تفسيره وتحليل أثر اختالف القراءات القرآنية على األحكام الفقهية في تلك اآليات.ويعتمد البحث على المنهج التاريخي وذلك عند الحديث عن نشأة القراءات وتطوره، والمقارن للمقارنة بين القراءات الواردة فياآلية، والوصفي التحليلي وذلك عن طريق البحث والتتبع لكل قراءة من حيث نوعها ونسبتها لقارئها وتأثيرها على الحكم الفقهي.لإلمام الطبري رحمه هللا جهود كبيرة في علم القراءات، وكتبه في هذا الفن تشهد بذلك، كذا من المفسرين الذين خدموا علماإلمام األلوسي وابن عاشور والعثيمين والشنقيطياإلمام القرطبي والنسفي وابن ظفر والزمخشري، وحديثاًالقراءات قديماًثرت عن الصحابة وُوغيرهم. أما اإلمام الطبري فمنهجه في التفسير أنه يذكر اآلية ثم يعقبها بذكر أشهر األقوال التي أ التابعينفي تفسير تلك اآليات، ثم يورد بعد ذلك روايات أخرى متفاوتة الدرجة في الثقة والقوة ثم يرجح بين الروايات، كما كان يرجحرحمه هللا بين القراءات مع ذكر سبب الترجيح. والترجيح بين القراءات واالختيار بينها ال يعني أنه رد القراءات األخرى. وكانيعتمد على الكتاب والسنة كمصدرين أولين في االستنباط ثم يضيف إلى ذلك اإلجماع والقياس ومقاصد الشريعة والعرف. وقدظهر للباحث أن اآليات التي أثرت فيها اختالف القراءات على األحكام الفقهية في تفسير الطبري سبعة آيات. ومن ثم قامباستخراج أوجه القراءات الواردة في تلك اآليات وذلك بعرض هذه القراءات على كتب توجيه القراءات إلظهار حكم هذه القراءةمن جهة اإلسناد والنقل، ثم قام الباحث باستخراج الخالف الفقهي الذي دار بين اإلمام الطبري وبين غيره من العلماء نتيجةاختالف القراءات في اآلية وعمل دراسة فقهية مقارنة لهذا الحكم، ثم الترجيح بين اآل إلى الدليل الصحيح. وقد بينتراء مستنداًهذه الرسالة موقف اإلمام الطبري رحمه هللا من القراءات القرآنية في تفسيره كما بينت فوائد وأثر اختالف القراءات على الحكمالفقهي.الكلمات المفتاحية: الطبري، جامع البيان عن تأويل آي القرآن، القراءات القرآنية، الفقه

Teachers are individuals who make a significant impact on student learning. The teaching of innovative teachers is believed to effectively convey the meaning and content of the lessons to the students with various kind of behaviour. This article discusses the character of teacher and innovator found in surah al-Kahfi. Prophet Khidir is an example of teacher, while Zulkarnain is an example of an innovator. This study was qualitatively conducted using content analysis methods on four tafsir books, namely Tafsir al-Qurtubi, Tafsir Ibn Kathir, Tafsir al-Munir and Tafsir al-Azhar. The analysis was performed on the two figures to uncover the traits they had based on the tafsir books so that the theme can be formed. The findings show that Prophet Khidir has 13 traits as a teacher and Zulkarnain has eight traits as an innovator. The combination of the two figures’ traits creates the conceptual framework of the Innovative Teacher Traits. Abstrak Guru ialah individu yang memberikan kesan yang besar terhadap pembelajaran murid. Pengajaran guru inovatif diyakini mampu menyampaikan maksud dan isi pelajaran kepada kepelbagaian murid secara berkesan. Artikel ini membincangkan tentang karakter guru dan inovator yang terdapat dalam surah al-Kahfi. Nabi Khidir adalah contoh guru, manakala Zulkarnain adalah contoh inovator. Kajian ini dilakukan secara kualitatif menggunakan kaedah analisis kandungan terhadap empat kitab tafsir, iaitu Tafsir al-Qurtubi, Tafsir Ibn Kathir, Tafsir al-Munir dan Tafsir al-Azhar. Analisis dilakukan terhadap dua tokoh tersebut untuk merungkai karakter yang ada pada mereka berdasarkan kitab-kitab tafsir sehingga tema terbentuk. Dapatan menunjukkan terdapat 13 karakter yang ada pada Nabi Khidir sebagai guru dan lapan karakter yang ada pada Zulkarnain sebagai inovator. Gabungan karakter dua tokoh tersebut membentuk kerangka konsep Karakter Guru Inovatif.

In order to perceive the meanings and importance of the words of Allah, the Muslim scholars have done their very best to keep and understand the rich and poetic classical Arabic language in both of its forms; prose and poetry fully taking care of its original state and good condition. Classic Arabic is more important as it plays its role as a store of lingu istic tools for understanding the Holy Quran and Sunnah of the Holy Prophet (S A W) Abu Abdullah Al-Qurtabi (d.671) a famous commentator of the Holy Quran quoted on many occasions from Arab poets in his tafsir work “Al- Jame Le-Ahkam-e-Quran” to explain the meaning of certain words and phrases used in the Holy Quran. This article discusses and explains the rhetorical beauties of some of those verses along with their linguistic analysis and treatment explanation.

The development of works in the field of Quranic interpretation has grown rapidly in this age. The work in this field has been written in various major languages of the world such as Arabic, English and Malay. The resulting works contain a lot of information quoted from the works written by previous authors. For example, the work of Tafsir Nur al-Ihsan written by Muhammad Said Omar contains a lot of information quoted from Tafsir al-Jalalyn, Tafsir al-Baydawi and Tafsir al-Jamal. Nevertheless, this study found that the information was widely quoted by the author until there was an inaccurate information being referred to by him. Therefore, a method or system should be practiced so that the information contained in the work of Tafsir Nur al-Ihsan can be managed well as well as avoid the mistakes of readers. One way to manage these resources is to identify the original work referred to by the author. The analysis of Tafsir Nur al-Ihsan used the genetic approach which was published by Goldman in studying the origin of the resources. This study referred the text from Tafsir Nur al-Ihsan and the texts of works that became author's references, which are Tafsir al-Jalalyn, Tafsir al-Jamal, Tafsir al-Baydawi, Tafsir al-Khazin, Tafsir al-Baghawi, Tafsir al-Tabari, Tafsir al-Qurtubi, Tafsir al-Razi, Tafsir al-Nasafi, Tafsir Ibn Kathir and Tafsir al-Tha’labi, and made a comparison of the texts to detect the similarities and differences. The result of the analysis proved that Syeikh Muhammad Sa’id implemented five methods; which are quoting the text in parallel, writing an abstract, removal of some of the words, adding explan-ation, and refuting part of the text. This study also revealed the purpose of Syeikh Muhammad Sa’id while creating his work is to strengthen the translations written. Thus, he successfully strengthens translation when the contents of the text are parallel to the reference. However, in certain places existed a text from the author's references contradicts with the content of Tafsir Nur al-Ihsan, which failed his attempt to strengthen the translation in certain part of the text. Key words: , , .