Studi Komparatif Terhadap Interpretasi Khamar Perspektif Kiai Haji Shaleh Darat Dan Kiai Haji Daud Ismail
DOI:
https://doi.org/10.55062//JEDIES.2023.v1i1.328/5Keywords:
Comparative Study; Khamar; KH. Sholeh Darat and KH. Daud IsmailAbstract
Khamar is an intoxicating drink that has existed since Islam developed in the Arabs, even the Prophet Muhammad SAW once conveyed the prohibition of drinking alcohol, because it has a negative impact on the state of the body and health. The purpose of this study is to increase understanding related to the verses of khamar in Surah Al-Maidah: 90. This research is a library research using qualitative methods. This research explains the understanding of the verse of alcohol in the perspective of the book of interpretation Faid al-Rahman fi Tarjamah Tafsir Kalam Malik al-Dayyan by kiai haji Shaleh Darat and Kitab tafsir Al-Munir by kiai haji Daud Ismail. The results of this study can be concluded, that in both books of interpretation have the same view of the status of the prohibition of alcohol, but actually if a deeper study is done we will find a number of differences from certain aspects in their interpretation. for example, at the beginning of the interpretation, Kiai haji Saleh Darat began to interpret this verse by explaining khamar according to the interpretation of the dzahir verse without mentioning other forms of khamar itself. According to Kiai Haji Daud Ismail, he began to interpret zahir by applying elements of locality in interpreting the Qur'an to make it easier for readers to understand the messages in the Qur'an. Unlike the interpretation of Kiai Daud Ismail which has legal nuances, the interpretation of Kiai Shaleh is more sufistic or Sufism. Meanwhile, according to kiai Shaleh Darat interpreting al-Maidah verse 90 is based on the signals he received. namely he divides khamar into two kinds, there is khamar dzahir and there is batin khamar.
Downloads
References
A’izaturrofi’ah. (2019). Studi Penafsiran KH. Sholeh Darat terhadap Ayat-Ayat Ahkam dalam Tafsir Faidh Ar-Rahman. Institut Ilmu Al-Qur’an dan Tafsir Jakarta.
Aty Munshihah. (2023). Waspada Khamar Batin dalam Tafsir Sufistik Mbah Soleh Darat. Tanwir.Id. https://tanwir.id/waspada-khamar-batin-dalam-tafsir-sufistik-mbah-soleh-darat/
Dzal Anshar, M., & Haddade, H. (2020). THE SYSTEMATIC INSCRIPTIVE OF BUGINES INTERPRETATION BOOK: COMPARATIVE ANALYSIS BETWEEN TAFSÎR AL-MUNÎR AND TAFSÎR AL-QUR’ÂN AL-KARÎM. Jurnal At-Tibyan: Jurnal Ilmu Alqur’an dan Tafsir, 5(2), 171–193. https://doi.org/10.32505/at-tibyan.v5i2.1469
Farihi, H. (2018). Zina, Qadzaf, dan Minuman Keras Dalam Perspektif Hukum Pidana Islam. Mizan: Journal of Islamic Law, 2(1). https://doi.org/10.32507/mizan.v2i1.135
Ghazali Munir. (2008). Warisan Intelektual Islam Jawa Dalam Pemikiran Kalam Muhammad Shalih as-Samarani. Walisongo Press.
Hamzah, I. (2023). The Development of Exegesis in Indonesia. The International Journal of Pegon?: Islam Nusantara Civilization, 9(01), 51–68. https://doi.org/10.51925/inc.v9i01.77
Herlena, W., & Hasri, M. (2020). Unsur Lokalitas dalam Tafsir Berbahasa Bugis Karya AGH. Daud Ismail (Studi Analisis Psychological Hermeneutics terhadap QS. Al-Maidah 5:90). El-Afkar: Jurnal Pemikiran Keislaman dan Tafsir Hadis, 9(2), 239. https://doi.org/10.29300/jpkth.v9i2.3509
Imam Musbikin. (n.d.). Mutiara al-Qur’an.
Imanda, R., Zulheldi, Z., Fithri, W., & Saputra, E. (2021). Tradisi Tolak Bala Sebelum Tanam Padi pada Masyarakat Desa Simaroken Kabupaten Pasaman (Kajian Living Al-Qur’an). Hikmah, 18(1), 41–53. https://doi.org/10.53802/hikmah.v18i1.104
M. Mufid Syakhlani. (2018). Kajian Tafsir Nusantara: Tafsir Al-Quran Berbahasa Bugis (Ugi) Karangan AGH Daud Ismail. Muharrik - Jurnal Dakwah Dan Sosial, 1(2).
Muh. Azka Fazaka Rifa’i, dkk. (2023). Dialektika Tradisi dan Tafsir: Kritik Daud Ismail terhadap Tradisi Bugis dalam Tafsir Al-Munir. JALSAH: The Journal of al-Quran and as-Sunnah Studies, 3(1).
Muhammad, H. N., Karim, D. A., & Fauziyah, D. H. (2022). Corak Sufistik dalam Tafsir Fayd Ar-Rahman. Ulumul Qur’an: Jurnal Kajian Ilmu Al-Qur’an dan Tafsir, 2(2), 209–225. https://doi.org/10.58404/uq.v2i2.112
Muhammad Yunus dkk. (2022). Tafsir Bahasa Bugis AG. H. Daud Ismail: Aplikasi Penafsiran dengan Metode Hida’i tentang al-Rijs. Tafsere, 10(1).
Nova Anggraini. (2023). Pemaknaan Ayat-Ayat Khamar Dalam Perspektif Tafsir Ahkam Dan Lppom Mui. UIN Raden Intan.
Pratiwi, A. P., & Taufiq, M. (2023). Kompetensi Literasi Perspektif Al-Qur’an (Studi Komparasi Mufasir Minangkabau). TSAQOFAH, 3(5), 948–957. https://doi.org/10.58578/tsaqofah.v3i5.1753
Rifain, A., Khalid, M. R., Haddade, H., & Tahir, M. (2021). METHODOLOGY OF TAFSIR AL-MUNIR WRITTEN BY AG. H. DAUD ISMAIL. Jurnal Diskursus Islam, 9(2), 268. https://doi.org/10.24252/jdi.v9i2.22861
Riza Christianti. (2010). Pengelolaan Wisata Keagamaan di Kota Semarang: Studi Tentang Makan Mbah Shaleh Darat di Bergota Semarang. UIN Walisongo.
Saputra, E., Gusnanda, G., Gustianda, N., Rahmadinur, W., & Syahidin, A. (2022). Respect For The Red White Flag in The Understanding of Syataryah and Muhammadiyah Communities: A Comparative Study. AJIS: Academic Journal of Islamic Studies, 7(2), 307. https://doi.org/10.29240/ajis.v7i2.5483
Usmi, F. (2020). NILAI-NILAI PENDIDIKAN DALAM AL-QUR’AN PERSPEKTIF LINGUISTIK. 2.
