{"id":14630,"date":"2025-09-20T12:41:10","date_gmt":"2025-09-20T12:41:10","guid":{"rendered":"https:\/\/ppmindonesia.com\/?p=14630"},"modified":"2025-09-20T12:42:11","modified_gmt":"2025-09-20T12:42:11","slug":"pencerahan-atau-ego-tafsir-al-quran-dalam-gempuran-zaman","status":"publish","type":"post","link":"https:\/\/ppmindonesia.com\/index.php\/2025\/09\/20\/pencerahan-atau-ego-tafsir-al-quran-dalam-gempuran-zaman\/","title":{"rendered":"Pencerahan atau Ego? Tafsir Al-Qur\u2019an dalam Gempuran Zaman"},"content":{"rendered":"

ppmindonesia.com<\/b>.Jakarta<\/b> \u2013 Di era digital, tafsir Al-Qur\u2019an<\/a> tidak lagi hanya lahir dari mimbar masjid atau ruang kuliah perguruan tinggi Islam. Media sosial, kanal YouTube, hingga podcast kini menjadi ruang baru bagi lahirnya penafsiran, sekaligus perdebatan.\u00a0<\/span><\/p>\n

Fenomena ini memunculkan pertanyaan mendasar: apakah tafsir hari ini membawa pencerahan, atau sekadar ego individu dalam membungkus pandangan pribadi?<\/span><\/p>\n

Salah satu suara kritis hadir dari kanal Qur\u2019an – Islam, di mana A Mohamed menekankan pentingnya kembali kepada pesan universal kitab suci, dengan membaca Al-Qur\u2019an secara utuh dan kritis.<\/span><\/p>\n

Gelombang Tafsir di Dunia Digital<\/b><\/p>\n

Menurut A Mohamed, era digital membuka ruang partisipasi publik dalam menafsirkan Al-Qur\u2019an. Namun, keterbukaan ini juga mengandung risiko. Banyak penafsiran yang lebih didorong oleh emosi, identitas, bahkan ego personal, bukan semata pencarian kebenaran.<\/span><\/p>\n

\u201cAl-Qur\u2019an mengingatkan agar manusia tidak menjadikan hawa nafsu sebagai Tuhan,\u201d ujar Mohamed, sembari mengutip firman Allah:<\/span><\/p>\n

\n

\u00a0\u0623\u064e\u0641\u064e\u0631\u064e\u0623\u064e\u064a\u0652\u062a\u064e \u0645\u064e\u0646\u0650 \u0627\u062a\u0651\u064e\u062e\u064e\u0630\u064e \u0625\u0650\u0644\u064e\u0640\u0670\u0647\u064e\u0647\u064f \u0647\u064e\u0648\u064e\u0627\u0647\u064f \u06da \u0648\u064e\u0623\u064e\u0636\u064e\u0644\u0651\u064e\u0647\u064f \u0671\u0644\u0644\u0651\u064e\u0647\u064f \u0639\u064e\u0644\u064e\u0649\u0670 \u0639\u0650\u0644\u0652\u0645\u064d<\/span><\/p>\n

\u201cMaka pernahkah kamu melihat orang yang menjadikan hawa nafsunya sebagai tuhannya, dan Allah membiarkannya sesat berdasarkan ilmu?\u201d (QS Al-Jatsiyah [45]: 23).<\/span><\/p><\/blockquote>\n

Ayat ini, jelas Mohamed, menjadi peringatan keras agar tafsir tidak jatuh dalam jebakan kepentingan personal.<\/span><\/p>\n

Tradisi Kritis dalam Tafsir<\/b><\/p>\n

Sejarah Islam merekam bagaimana tafsir selalu berkembang sesuai konteks zaman. Para ulama klasik seperti Al-Tabari, Al-Razi, dan Ibn Kathir menafsirkan Al-Qur\u2019an dengan perangkat ilmu di zamannya. Demikian pula mufasir kontemporer seperti Fazlur Rahman atau Muhammad Asad yang menghadirkan tafsir lebih kontekstual.<\/span><\/p>\n

Mohamed mengingatkan, tradisi kritis itu harus dilanjutkan, bukan dimatikan. \u201cMembaca Al-Qur\u2019an di era digital bukan berarti menafsir seenaknya, melainkan menjaga agar pesan keadilan, rahmat, dan tauhid tetap hidup,\u201d ujarnya.<\/span><\/p>\n

Poligami dan Jilbab di Era Digital<\/b><\/p>\n

Dua isu paling ramai diperdebatkan dalam ruang digital Islam adalah poligami dan jilbab.<\/span><\/p>\n

Tentang poligami, Al-Qur\u2019an menyebut:<\/span><\/p>\n

\n

\u00a0\u0641\u064e\u0671\u0646\u0643\u0650\u062d\u064f\u0648\u0627\u06df \u0645\u064e\u0627 \u0637\u064e\u0627\u0628\u064e \u0644\u064e\u0643\u064f\u0645 \u0645\u0651\u0650\u0646\u064e \u0671\u0644\u0646\u0651\u0650\u0633\u064e\u0627\u0653\u0621\u0650 \u0645\u064e\u062b\u0652\u0646\u064e\u0649\u0670 \u0648\u064e\u062b\u064f\u0644\u064e\u0640\u0670\u062b\u064e \u0648\u064e\u0631\u064f\u0628\u064e\u0640\u0670\u0639\u064e \u06d6 \u0641\u064e\u0625\u0650\u0646\u0652 \u062e\u0650\u0641\u0652\u062a\u064f\u0645\u0652 \u0623\u064e\u0644\u0651\u064e\u0627 \u062a\u064e\u0639\u0652\u062f\u0650\u0644\u064f\u0648\u0627\u06df \u0641\u064e\u0648\u064e\u0670\u062d\u0650\u062f\u064e\u0629\u064b<\/span><\/p>\n

\u201cMaka nikahilah perempuan (lain) yang kamu senangi, dua, tiga, atau empat. Tetapi jika kamu khawatir tidak mampu berlaku adil, maka (nikahilah) satu saja.\u201d (QS An-Nisa [4]: 3).<\/span><\/p><\/blockquote>\n

Mohamed menekankan bahwa ayat ini sering dipahami sepotong-sepotong. Padahal, syarat utama poligami adalah keadilan, yang oleh Al-Qur\u2019an sendiri dinyatakan hampir mustahil:<\/span><\/p>\n

\n

\u0648\u064e\u0644\u064e\u0646 \u062a\u064e\u0633\u0652\u062a\u064e\u0637\u0650\u064a\u0639\u064f\u0648\u0653\u0627\u06df \u0623\u064e\u0646 \u062a\u064e\u0639\u0652\u062f\u0650\u0644\u064f\u0648\u0627\u06df \u0628\u064e\u064a\u0652\u0646\u064e \u0671\u0644\u0646\u0651\u0650\u0633\u064e\u0627\u0653\u0621\u0650 \u0648\u064e\u0644\u064e\u0648\u0652 \u062d\u064e\u0631\u064e\u0635\u0652\u062a\u064f\u0645\u0652<\/span><\/p>\n

\u201cDan kamu sekali-kali tidak akan dapat berlaku adil di antara istri-istri kamu, walaupun kamu sangat ingin berbuat demikian.\u201d (QS An-Nisa [4]: 129).<\/span><\/p><\/blockquote>\n

\u201cArtinya, poligami lebih merupakan pintu darurat sosial ketimbang perintah agama yang mutlak,\u201d jelasnya.<\/span><\/p>\n

Sementara tentang jilbab, perdebatan kerap terjebak pada panjang kain dan model pakaian. Padahal, ayat Al-Qur\u2019an lebih menekankan aspek moral dan sosial.<\/span><\/p>\n

\n

\u0648\u064e\u0644\u0652\u064a\u064e\u0636\u0652\u0631\u0650\u0628\u0652\u0646\u064e \u0628\u0650\u062e\u064f\u0645\u064f\u0631\u0650\u0647\u0650\u0646\u0651\u064e \u0639\u064e\u0644\u064e\u0649\u0670 \u062c\u064f\u064a\u064f\u0648\u0628\u0650\u0647\u0650\u0646\u0651\u064e<\/span><\/p>\n

\u201cDan hendaklah mereka menutupkan kain kerudung ke dada mereka.\u201d (QS An-Nur [24]: 31).<\/span><\/p><\/blockquote>\n

Menurut Mohamed, konteks utama ayat ini adalah perlindungan martabat dan keselamatan perempuan di ruang publik.<\/span><\/p>\n

\u00a0\u201cNamun, di era digital, jilbab lebih sering diperdebatkan sebagai simbol identitas, bahkan komoditas fesyen, ketimbang pesan etis yang terkandung di dalamnya,\u201d katanya.<\/span><\/p>\n

Pencerahan atau Ego?<\/b><\/p>\n

Fenomena tafsir di era digital kini berada di persimpangan. Di satu sisi, ia membuka peluang lahirnya pencerahan baru yang relevan dengan konteks zaman. Di sisi lain, ia rentan diperalat untuk mengokohkan ego, baik individu maupun kelompok.<\/span><\/p>\n

Mohamed mengingatkan pesan Al-Qur\u2019an:<\/span><\/p>\n

\n

\u0648\u064e\u0671\u0639\u0652\u062a\u064e\u0635\u0650\u0645\u064f\u0648\u0627\u06df \u0628\u0650\u062d\u064e\u0628\u0652\u0644\u0650 \u0671\u0644\u0644\u0651\u064e\u0647\u0650 \u062c\u064e\u0645\u0650\u064a\u0639\u064b\u06ed\u0627 \u0648\u064e\u0644\u064e\u0627 \u062a\u064e\u0641\u064e\u0631\u0651\u064e\u0642\u064f\u0648\u0627\u06df<\/span><\/p>\n

\u201cBerpeganglah kamu semuanya pada tali Allah, dan janganlah kamu bercerai-berai.\u201d (QS Ali Imran [3]: 103).<\/span><\/p><\/blockquote>\n

\u201cTafsir seharusnya menjadi jalan menuju persatuan dan pencerahan, bukan arena adu ego,\u201d pungkasnya.(emha)<\/span><\/p>\n","protected":false},"excerpt":{"rendered":"

ppmindonesia.com.Jakarta \u2013 Di era digital, tafsir Al-Qur\u2019an tidak…<\/p>\n","protected":false},"author":4,"featured_media":14631,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_uag_custom_page_level_css":"","_monsterinsights_skip_tracking":false,"_monsterinsights_sitenote_active":false,"_monsterinsights_sitenote_note":"","_monsterinsights_sitenote_category":0,"kia_subtitle":"Penulis: emha| Editor; asyary|","footnotes":""},"categories":[33,1],"tags":[596,855,1118,2151],"newstopic":[],"class_list":["post-14630","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-artikel","category-hikmah","tag-al-quran","tag-tafsir","tag-tafsir-al-quran","tag-tafsir-pencerahan-atau-ego"],"yoast_head":"\nPencerahan atau Ego? 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