Contextualization of the Umminess of the Prophet Muhammad in the Qur’an: an Analysis of the Burhani Epistemology of Muhammad Abed Al-Jabiri

Abd. Basid, Achmad Khudori Soleh
DOI: https://doi.org/10.33650/at-turas.v11i2.8355



Abstract

Prophet Muhammad was a perfect person in all things. His character, attitude, and intellectuality cannot be determined by anyone. Because of his profession, he received the title of Al-Amin, because of his morality he was known as a person with noble character and an example, and because of his intelligence, he could master language intelligence, arithmetic, memorization, visual intelligence, vision intelligence, and intelligence in solving problems. But behind all that, Prophet Muhammad was known as an ummi, meaning he could not read and write. Is a perfect person worthy of having an ummi personality? This study aims to explain the concept of the ummi of the Prophet Muhammad by observing the epistemology of Burhani Muhammad Abed Al-Jabiri. It is hoped that later it can produce a conclusion that successfully recontextualizes the meaning of ummi so that the existence of the Prophet Muhammad is truly very important. His greatness and glory can factually fulfill the four mandatory characteristics of the apostle. The method used in this study is a qualitative approach that is library-based and the data analysis used is descriptive. The results of this study indicate that the existence of the Prophet Muhammad as an ummi is that he did not know and understand the contents of the Bible at all. However, the revelation of the Qur'an that he received had many similarities in content, such as previous stories. The results of this conclusion then became a re-contextualization of the meaning of ummi, because if until now ummi is still interpreted as illiterate, it does not change that the Prophet Muhammad was stupid and backward and contradicts one of the mandatory characteristics that must be possessed by a Messenger, namely fathanah (intelligent).

Keywords

Burhani Epistemology; Muhammad Abed Al-Jabiri; Ummi

Full Text:

PDF

References

Aini, N. N., & Prastowo, A. (2021). Implementasi Metode Burhani Dan ‘Irfani Dalam Studi Filsafat Pendidikan Islam. Andragogi: Jurnal Pendidikan Islam Dan Manajemen Pendidikan Islam, 3(2), 296–302. https://doi.org/10.36671/andragogi.v3i2.228

Al-Hafidz, A. W. (2005). Kamus Ilmu Al-Qur’an. Amzah.

Al-Isfahani, A.-R. (1961). Al-Mufradat fi Gharib al-Qur’an (1st ed.).

Al-Jabiri, M. A. (1989). Isykliyat al-Fikr al-Arabi al-Mu’ashir. Markaz Dirasah al-Arabiyah.

Al-Qasimi, M. J. al-D. (1957). Mahasin al-Ta’wil (VII). Dar Ihya al-Kutub al-’Arabiyyah.

Al-Sya’rawi, M. (2020). Tafsir wa Khawathir al-Qur’an al-Karim Li Imami al-Duah Fadidlah al-Syaikh al-Sya’rawi. Syirkah Media Pro Tec.

Al Ma’mun, H. (2022). Hubungan Epistemologi Keislaman Muhammad Abid Al-Jabiri dengan Tipologi Penafsiran Al-Qur’an. Journal of Islamic Civilization, 3(2), 135–148. https://doi.org/10.33086/jic.v3i2.2252

Amrullah, M. A., B.K.P.S, A. M., Fawaid, I., & Alfaruq, M. I. (2022). Implementasi Bayani, Irfani, Burhani Terhadap Pendidikan Karakter Santri Dalam Sistem Pendidikan Di Pesantren. El Buhuth: Borneo Journal Of Islamic Studies, 5(1), 55–63. https://doi.org/10.21093/el-buhuth.v5i01.4100

Anam, A. (2022). Makna Ummi bagi Muhammad SAW. Menurut Para Mufassir (Sebuah Telaah Tematis). DESKRIPSIA: Jurnal Pengabdian Dan Pemberdayaan Masyarakat, 1(1), 11–23. https://doi.org/10.32616/deskripsia.2022.1.1.11-23

Basid, A., & Rahmah, W. (2023). Melawan Cyberbullying: Membangun Kesadaran Kemanusiaan dalam Etika Bermedia Sosial Perspektif Al-Qur’an. Studia Quranika: Jurnal Studi Quran, 7(2), 203–232. https://doi.org/10.21111/studiquran.v7i2.9013

Eva, N. (2016). Karakteristik Kecerdasan Anak Cerdas Istimewa. Jurnal Sains Psikologi, 5(2), 20–24. https://doi.org/10.17977/um023v5i22016p20-24

Fajriyah, N. H., Sari, P., & Nurhidayati, N. (2021). Upaya Penerapan Sifat Wajib Rasul Di Era Digital Melalui Pemanfaatan Kriptografi Dalam Pengiriman Pesan. Prosiding Konferensi Integrasi Interkoneksi Islam Dan Sains, 37–41.

Faris, I. (1369). Mu’jam Maqayis al-Lughah. Syirkah Maktabah Musthafa al-Bab.

Hadikusuma, W. (2018). Epistemologi Bayani, Irfani dan Burhani Al-Jabiri dan Relevansinya Bagi Studi Agama Untuk Resolusi Konflik dan Peacebuilding. Jurnal Ilmiah Syi’ar, 18(1), 12. https://doi.org/10.29300/syr.v18i1.1510

Hardiono, H. (2021). Epistemologi Postrukturalisme Objek Pemikiran Islam Abed Al-Jabiri Dan Implikasinya Bagi Ilmu-Ilmu Dan Pemikiran Keislaman. TAJDID: Jurnal Ilmu Ushuluddin, 19(1), 110–138. https://doi.org/10.30631/tjd.v19i1.119

Hs, F. (1992). Ensiklopedia al-Qur’an. PT. Rineka Cipta.

Husna, R. (2018). Kritik Muhammad “Abid al-Jabiri Terhadap Konsep Naskh Menurut Jumhur al-’Ulama.” Universitas Islam Negeri Sunan Ampel Surabaya.

Husna, R. (2021). Autentifikasi dan Infiltrasi Dalam Tafsir Ishārī. Mushaf: Jurnal Tafsir Berwawasan Keindonesiaan, 1(2), 125–152. https://doi.org/10.33650/mushaf.v1i2.2089

Ibnu Jarir al-Thabari. (1988). Jami’ al-Bayan fi Tafsir al-Qur’an (I). Dar El-Fikr.

Ishom, M. (2017). Rekontekstualisasi Makna “al-Ummi” pada Diri Nabi. NU Online. https://www.nu.or.id/opini/rekontekstualisasi-makna-al-ummi-pada-diri-nabi-IsTOV

Isnaini, M. A., & Soleh, A. K. (20238). Analisis Epistimologi Burhani Dalam Pembelajaran Pai. Raudhah Proud To Be Professionals : Jurnal Tarbiyah Islamiyah, 2(1), 196–210. https://doi.org/10.48094/raudhah.v8i1.256

Mandzur, A. al-F. J. al-D. M. I. M. ibn. (n.d.). Lisan al-’Arab (XII). Dar Sadir.

Maulana, A. N., & Lutfillah, W. R. (2023). Ta’wil Al-Qur’an Imam Al-Ghazali: Telaah Metodologis atas Kitab Tafsir al-Imam al-Ghazali Karya Muhammad al-Rihani. Firdaus: Jurnal Keislaman, Pemikiran Islam, Dan Living Qur’an, 2(2), 147–165.

Muhammad. (2020). Al-Ummi Dalam Al-Qur’an; Studi Tafsir Tematik Terhadap Literasi Nabi Muhammad. Tribakti: Jurnal Pemikiran Keislaman, 31(1). https://doi.org/10.33367/tribakti.v31i1.963

Mukmin. (2017). Konsep Keummian Nabi Muhammad Dalam Al-Qur’an (Tela’ah Kritis Terhadap Pemikiran Agus Mustofa Dalam Perspektif Ilmu Balaghah). Prosising Konferensi Nasional Bahasa Arab III, 551–561. http://prosiding.arab-um.com/index.php/konasbara/article/view/163

Mustofa, A. (2008). Metamorfosis Sang Nabi: Dari Buta Huruf Menjadi Ilmuwan Jenius. Padma Press.

Na’im, Z. (2021). Epistimologi Islam dalam Perpsektif M. Abid Al Jabiri. TRANSFORMATIF, 5(2), 163–176. https://doi.org/10.23971/tf.v5i2.2774

Niam, A. (2021). Metode Penafsiran Kontemporer Abid Al-Jabiri. Jurnal Ulunnuha, 10(1), 1–12. https://doi.org/10.15548/ju.v10i1.2251

Rangkuti, C. (2016). Implementasi Metode Bayani, Burhani, Tajribi Dan ‘Irfani Dalam Studi Filsafat Pendidikan Islam. WARAQAT: Jurnal Ilmu-Ilmu Keislaman, 1(2), 1–12. https://doi.org/10.51590/waraqat.v1i2.37

Salda, M. I. (2018). Makna Ummi Dan Penisbahannya Kepada Nabi Muhammad SAW Dalam Al-Qur’an. In UIN Ar-Raniry.

Shihab, M. Q. (2012). Tafsir Al-Mishbah: Pesan, Kesan Dan Keserasian Al-Qur’an (IX). Lentera Hati.

Shihab, M. Q. (2018). Membaca Sirab Nabi Muhammad saw. Dalam Sorotan Al-Qur’an dan Hadis-Hadis Shahih. Lentera Hati.

Silverman, L. K. (2002). Upside-Down Brilliance: The Visual-Spatial Learner. DeLeon Publishing.

Soleh, A. K. (2005). Model-model Epistemologi Islam. PSIKOISLAMIKA: Jurnal Psikologi Dan Psikologi Islam, 2(2), 194–201. https://doi.org/10.18860/psi.v0i0.342


Dimensions, PlumX, and Google Scholar Metrics

10.33650/at-turas.v11i2.8355


Refbacks

  • There are currently no refbacks.


Copyright (c) 2024 Abd. Basid, Achmad Khudori Soleh

This journal is licensed under a

 Creative Commons Attribution-ShareAlike 4.0 International License

P-ISSN: 2355-567X, E-ISSN: 2460-1063