%0 Thesis
%9 Masters
%A Muhammad Irfani, NIM.: 23205031023
%B FAKULTAS USHULUDDIN DAN PEMIKIRAN ISLAM
%D 2025
%F digilib:71179
%I UIN SUNAN KALIJAGA YOGYAKARTA
%K Konstruksi, Hermeneutis, Ayat Fiqhiyyah, Ibn ʿAjibah
%P 149
%T KONSTRUKSI HERMENEUTIS TAFSIR AL-BAHR AL-MADID FI TAFSIR AL-QURʾAN AL-MAJID KARYA IBN ʿAJIBAH: STUDI ATAS PENAFSIRAN AYAT-AYAT FIQHIYYAH
%U https://digilib.uin-suka.ac.id/id/eprint/71179/
%X Ibn ʿAjibah places the content of zahir and batin in an inseparable space in  interpreting the content of the Qur'anic verses. The discussion in Tafsir al-Bahr al-  Madid fi Tafsir al-Qurʾan al-Majid is a reflection of Ibn ʿAjibah's fiqh-sufism  approach, which results in a different interpretative extract from the interpretations  of a number of other mufasirs. The tendency of Ibn ʿAjibah's ideas in tafsir is the  result of his dialect with the socio-cultural and religious dynamics that surround  him. Therefore, this study focuses on three issues, namely: 1) What is the sociohistorical  context that influenced Ibn ʿAjibah's thought in tafsir al-Bahr al-Madid  fi Tafsir al-Qurʾan al-Majiḍ? 2) What is the construction of Ibn ʿAjibah's  understanding of the interpretation of fiqhiyyah verses in tafsir al-Bahr al-Madid fi  Tafsir al-Qurʾan al-Majiḍ? 3) How is the integration of Shari'ah and Sufism on  fiqhiyyah verses in tafsir al-Bahr al-Madid fi Tafsir al-Qurʾan al-Majid?.  This research uses a qualitative approach based on library research (library  research) which is critical-analytical in nature through the main reference in the  form of tafsir al-Bahr al-Madid and several related sources. Hans-Georg Gadamer's  hermeneutic theory through the fusion of horizons is used as a helpful way to  capture Ibn ʿAjibah's affinity with history while tracing the social and intellectual  conditions inherent in Ibn ʿAjibah's thought. Specifically, this study aims to trace  Ibn ʿAjibah's hermeneutical construction through the discussion of fiqhiyyah verses  focused on four verse topics, namely Q.S al-Maidah [5]: 6 on the practice of wudu  and tayamum, Q.S al-Maidah [5]: 1 about the fulfillment of the contract in the  transaction, Q.S al-Baqarah [2]: 278-279 on the discussion of usury and Q.S al-Nūr  [24]: 22 on social fiqh.  The study concludes that Ibn ʿAjibah's intellect and his participation in  social dynamics shaped his sense of thinking. The Bildung that shaped Ibn ʿAjibah's  thinking developed into understanding the teachings of Sufism and the clash of  doctrine with fiqh. Ibn ʿAjibah's Sufism position as a leader of the tariqah also  contributed to his tafsir ideas. Riyaḍat an-nafs as an imperative element in the first  phase of the tasawwuf journey is articulated by avoiding reprehensible actions  according to the Shari'ah accompanied by carrying out praiseworthy behaviors that  serve to decorate the soul. The shaykh guides the disciple in all aspects of his  actions. Sufism teaches to be sensitive to social relations with oneself or others,  which is directed to always stick with the shaykh in order to get guidance and the  level of spiritual journey that has been passed, both in the maqam and hal aspects.  The existence of the shaykh who demands all levels of maqam and hal to the point  of musyahadah and the appearance of the reality of God is a form of formulation in  Sufism launched by Ibn ʿAjibah in his tafsir.
%Z Dr. Subi Nur Isnaini, M.A.