Cara Mudah membaca dan menghafal bacaan Al Qur’an lengkap 30 juz dengan kata per kata disertai terjemahan bahasa indonesiaaplikasi Al Qur’an Bahasa. 1.Aplikasi ini adalah aplikasi Al Quran yang disertakan terjemahan untuk setiap kata (kata per kata) dari bahasa Arab ke bahasa Indonesia. Tafsir Inspirasi: Inspirasi Seputar Kitab Suci al-Qur’an, Medan: Duta Azhar, Cet. Wikipedia, the free encyclopedia, Nasr Hamid Abu Zayd. Tafsir Salman: Tafsir Ilmiah atas Juz ‘Amma, Ed:, Bandung: Mizan Pustaka. Early Tafsir: A survey of Qur’anicĬommentary up to 150 A. Ayat-ayat Semesta: Sisi-sisi al-Qur’an yang Terlupakan, Bandung: PT Mizan Pustaka. Tafsir Ayat-Ayat Pendidikan (Tafsir al-Ayat al-Tarbawiy), Jakarta: Rajawali Press. Meretas Kesarjanaan Kritis al-Qur’an: Teori Hermeneutika Nasr Abu Zayd, Bandung: Teraju. Literatur Tafsir al-Qur’an Melayu-Jawi di Indonesia: Relasi Kuasa, Pergeseran dan Kematian, dalam Visi Islam, Jurnal Ilmu-ilmu Keislaman,Volume: 1. Majmu’ Fataawa,Juz: 20, ed: Anwar al-Baz dan Ibn Taymiyah, Taqiyuddin Abu al-‘Abbas Ahmad ibn ‘Abd al. tt.īuhuts fi Ushul al-Tafsir wa Manahijuhu, Beirut: Mu’assasah Ibn Sulayman, Fahd ibn Muhammad ibn ‘Abd al-Rahman. Tafsir Qur’an per Kata: Dilengkapi dengan Asbab al-Nuzul dan Terjemah, Maghfirah Pustaka. Hermeneutika hingga Ideologi, LKIS Yogyakarta, Cet. Argumen Pluralisme Agama: Membangun Toleransi berbasis al-Qur’an, Jakarta: Kata Kita. Al-Qur’an dan Harmonitas antariman, Bandung: Citapustaka Media Perintis. 1957.al-īurhan fi ‘Ulum al-Qur’an, Juz: 2, ed: Muhammad Abu al-įadhl Ibrahim, Beirut: Daar al-Ma’rifah, Cet. al-Itqan fi ‘Ulum al-Qur’an, Juz: 2,Īl-Zakrkasyi, Badr al-Din Muhammad ibn ‘Abdullah. Dari Neomodernisme ke Islam Liberal, Jakarta: Paramadina.Īl-Suyuti, Jalaluddin. Unfortunately, there are some tafsir written by scholar who does not qualify for writing tafsir (unqualified exsegesist).
It is also found that there are collective writers and interdisciplinary study. In term of writing technique, most tafsir written in reformation era are thematic. It is also found that tafsir writing during reformation period continued interpretation paradigm of writing tafsir during 1990s. Thirdly, there are tafsirs which covers whole Quran (thirty Juz). Secondly, there is tafsirs which focuses on special themes (thematic) of the Quran. Firstly, there is tafsir which only focuses on particular verses (ayat), chapter (surat) or parts (juz) of the Quran. It is found that there are three models of writing Quranic Exegesis during the era. This aims to understand method (manhaj) and technique (uslub) in writing Quranic Exegesis from 2000s up to the present. This paper examines the model of writing Quranic Exegesis (Tafsir) in Indonesia during reformation period.
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