@phdthesis{digilib48716,
           month = {December},
           title = {KRITIK KH. MISBAH BIN ZAINIL MUSTAFA (1916-1994 M.) TERHADAP IDEOLOGI ISLAM TRADISIONAL DALAM TAFSIR AL-IKLIL FI MA?ANI AL-TANZIL},
          school = {UIN SUNAN KALIJAGA YOGYAKARTA},
          author = {NIM.: 17300016085 Nur Hadi},
            year = {2021},
            note = {Promotor : Prof. Dr. H. Abdul Mustaqim, M.Ag dan Promotor :
Dr. H.Waryono, M.Ag},
        keywords = {ideology criticism; traditional Islam; salawat; zikir},
             url = {https://digilib.uin-suka.ac.id/id/eprint/48716/},
        abstract = {The theme studied in this research is why KH. Mi{\d s}b{\=a}{\d h}
criticized traditional Islam and said that it was NU representation,
while he himself was ulama of NU. The study focused on 1) How
was the ideology criticism followed by KH. Mi{\d s}ba{\d h} when Tafsir al-
Iklil fi Ma?ani al-Tanzil was composed constructed? 2) Why did KH.
Mi{\d s}ba{\d h} criticize traditional Islam ideology in his Tafsir al-Iklil fi
Ma?ani al-Tanzil? 3) What implications were there following KH.
Mi{\d s}ba{\d h}?s criticism of traditional Islam ideology in the Tafsir al-Iklil
f{\=i} Ma?ani al-Tanzil?
This qualitative study applies the history of thought theory
formulated by Kuntowijoyo and utilizes three approaches. First, text
study; it involves the genesis of thought, the consistence of thought,
the evolution of thought, the systematics of thought, the development
and changes of ideology, the variant of thought, the communication
of thought, the internal dialectic and the continuity of thought and
intertextuality. Second, context study; the term ?context? in this study
means the surrounding situation and condition of the reader
(interpreter). Third, text and community study; it includes the
influence of thought, the implementation of thought, the
dissemination of thought, and the introduction of thought.
The results shows the followings. First, when criticizing the
traditional Islam ideology, KH. Mi{\d s}ba{\d h} inserted it in his book of
interpretation entitled al-Iklil fi Ma?ani al-Tanzil. The criticism is
divided into three scopes, namely observance, social, and cultural
scopes. Not only is al-Iklil interpretation an explaination of the
Quran verses, but it also is a criticism of the reality of social, politics, and culture or traditions that are not in line with the Quran and
hadith. KH. Misbah tried to be an intermediary whenever different
opinions appeared and tried to find the solutions so one party did not
claim to be true and the other was wrong. Second, there are two
factors that influence KH. Misbah to criticize traditional Islam
ideology, i.e. 1) internal factors 2) external factors. Third, al-Iklil interpretation affects the ideology of some of his relatives and those
who follow his mind set. It should be underlined that although KH.
Mi{\d s}b{\=a}{\d h} criticized traditional Islam, in particular NU, it did not mean
he was against NU traditions. The criticism he made or he inserted in
al-Ikl{\=i}l interpretation was a way or method of practicing the tradition.}
}