AL-FANAR: JURNAL ILMU AL-QUR’AN DAN TAFSIR
AL-FANAR: JURNAL ILMU AL-QURAN DAN TAFSIR is peer-reviewed journal that aims to encourage and promote the study of the Quran and designed to facilitate and take the scientific work of researchers, lecturers, students, practitioner and so on into dialogue. The journal contents that discuss various matters relate to the Quranic Studies, the Quranic sciences, the Living Quran, Quranic Studies accros different areas in the world (The Middle East, The West, Archipelago and other areas), the Methodology of Quran and Quranic Exegesis. AL-FANAR: JURNAL ILMU AL-QURAN DAN TAFSIR is a journal that is administered by the Department of the Quranic Exegesis and Sciences, Faculty of Ushuluddin and Dakwa, Institute of Quranic Sciences (IIQ) Jakarta in collaboration with Asosiasi Ilmu al-Quran dan Tafsir (AIAT). AL-FANAR: JURNAL ILMU AL-QURAN DAN TAFSIR was first published by the Department of Quranic Exegesis of the Faculty of Usuluddin and Dakwa, Institut Ilmu Al-Quran (IIQ) Jakarta in Agustus 2018 and published twice within one year i.e. february and August.
Articles
85 Documents
<![CDATA[Penafsiran Tauhid Emansipatoris dalam Al-Qur’an ]]>
<![CDATA[Ahmad Aqib]]>
<![CDATA[ Al-Fanar: Jurnal Ilmu Al-Qur’an dan Tafsir Vol 2 No 2 (2019): Al-Fanar: Jurnal Ilmu Al-Qur’an dan Tafsir ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Dakwah Institut Ilmu Al-Qur'an (IIQ) Jakarta, Indonesia ]]>
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DOI: 10.33511/alfanar.v2n2.149-164
<![CDATA[In previous research, many scholars concern to study hermeneutic in Al-Qur’an such as justice, peace, equality etc. Text in Al-Qur’an always connected with social part. Term tauhid in Al-Qur’an has many meanings from clasical to contemporary meanings. The reader has differences in understanding. Because of that text has completely content and possible that there are a lot of approaching which is inter-multidisipliner. One of them is using gender approaching an analizing it is done Indonesia mufasir it self. Siti Musdah mulia try to give new colour in interprete Al-Qur’an. He share shifting paradigm analize,etimology term tauhid, and implication of spirit equality.]]>
<![CDATA[Tafsir Al-Qur’an di Youtube ]]>
<![CDATA[Moh. Azwar Hairul]]>
<![CDATA[ Al-Fanar: Jurnal Ilmu Al-Qur’an dan Tafsir Vol 2 No 2 (2019): Al-Fanar: Jurnal Ilmu Al-Qur’an dan Tafsir ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Dakwah Institut Ilmu Al-Qur'an (IIQ) Jakarta, Indonesia ]]>
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DOI: 10.33511/alfanar.v2n2.197-213
<![CDATA[This article aims to analyze the content of the interpretation of the Qur’an by Nouman Khan which takes YouTube as his media. As the bachelor of Technology, he truly realizes that YouTube is very benefit in delivering his interpretation of Qur’an. There are two main points of this article; first, examining the method of his interpretation as his characteristic. Second: the Effectiveness of his interpretation which is delivered in YouTube as the media. The results of this study indicate that the interpretation conveyed by Nouman Ali Khan through YouTube has characteristics that focus on the linguistic approach that is presented in the form of thematic method and has nuance of sociality aspect. While the results of the interpretation provide three dimensions of effect: first, providing knowledge from the meaning verses of the Qur’an (cognitive effects). Second, Nouman’s interpretation influences the audience’s emotional (affective effect), and third, gives a paradigm and attitude change to the verses of the Qur’an that has been interpreted (behavioral effects)]]>
<![CDATA[Fenomena Wahyu Al-Quran ]]>
<![CDATA[Sansan Ziaul Haq]]>
<![CDATA[ Al-Fanar: Jurnal Ilmu Al-Qur’an dan Tafsir Vol 2 No 2 (2019): Al-Fanar: Jurnal Ilmu Al-Qur’an dan Tafsir ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Dakwah Institut Ilmu Al-Qur'an (IIQ) Jakarta, Indonesia ]]>
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DOI: 10.33511/alfanar.v2n2.113-132
<![CDATA[Some Western scholars argue that the Qur’an is a historical text that reflects Muḥammad’s reflection on the socio-cultural dynamics of seventh-century Arab society. In the hands of several modern Muslim scholars, the assumption of the historicity of the Qur’an is used as a basis for contextual reinterpretation, although in general they still acknowledge its divinity. This paper intends to conceptualize the phenomenon of Qur’anic revelation through an analysis of the chronology of its revelation as explained in sīrah nabawiyyah. Through this analysis, it can be concluded that the process of Qur’anic revelation was external, did not originate from the Prophet Muhammad’s idea. Its revelation is a transcendent process as well as the concept of revelation understood in every religious tradition, even though it is intended for human benefit. The assumption of the historicity of Qur’anic revelation does not get strong support from sīrah’s data.]]>
<![CDATA[Respon Al-Quran dalam Menyikapi Berita Hoax ]]>
<![CDATA[Chalimatus Sa'diyah]]>
<![CDATA[ Al-Fanar: Jurnal Ilmu Al-Qur’an dan Tafsir Vol 2 No 2 (2019): Al-Fanar: Jurnal Ilmu Al-Qur’an dan Tafsir ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Dakwah Institut Ilmu Al-Qur'an (IIQ) Jakarta, Indonesia ]]>
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DOI: 10.33511/alfanar.v2n2.181-196
<![CDATA[This article aims to analyze the Qur'an's response in responding to hoax news. hoax information dissemination on social media is a phenomenon that threatens ukhuwah Islamiyah in the nation and state. The existence of hoax content in the universe of social media has a significant negative impact that has succeeded in making the community divided, such as making proactive content, propaganda, turning facts around. The author uses the maudhu'i method as the blade of his analysis. The results of this study conclude that God condemns the perpetrators of hoaxes spreaders. The Koran also recommends always telling the truth. He is the act of those who obey God. By maintaining the correct words, the spread of hoaxes will be increasingly minimal. Furthermore, besides saying the truth, the Koran and the hadith also instructed Muslims to always do tabayyun or clarification of the arrival of the news. Even this clarification is also very directed at religious leaders to always oversee the arrival of the news and clarified the truth.]]>
<![CDATA[Konsep Environmentalisme dalam Al-Qur'an ]]>
<![CDATA[Muhammad Saiful Anam]]>
<![CDATA[ Al-Fanar: Jurnal Ilmu Al-Qur’an dan Tafsir Vol 3 No 1 (2020): Al-Fanar: Jurnal Ilmu Al-Qur’an dan Tafsir ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Dakwah Institut Ilmu Al-Qur'an (IIQ) Jakarta, Indonesia ]]>
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DOI: 10.33511/alfanar.v3n1.41-56
<![CDATA[Natural damage that occurred in almost all parts of the world in the last decade has become a hot issue and makes it a cause for concern. Environmental problems invite and ask various sides to give their best contributionsto effort in saving nature. Not simply for ecological scientists, but the Quran interpreters also contributed to rescue for nature. Since the 6th century, Islam has been present in giving attention to the environment. By means of the Quran, Islam has also given the task to humans who are caliphs on earth to be fair and not do damage to nature. This problem leads to the understanding of the Quran interpreters including M. Quraish Shihab. In tafsir al-Miṣbāḥ, he included the concept of environmentalism to clarify verses about the environment. His idea in providing solutions related to environmental problems is seen through efforts that can be made in the form of making legal regulations; establish cooperation between goverments, companies, communities and academics; maintaining natural recources; reforestation; and be friendly to the environment]]>
<![CDATA[Menimbang Teori Kronologi Al-Qur’an Sir William Muir dan Hubbert Grimme ]]>
<![CDATA[Ali Fitriana Rahmat]]>
<![CDATA[ Al-Fanar: Jurnal Ilmu Al-Qur’an dan Tafsir Vol 3 No 1 (2020): Al-Fanar: Jurnal Ilmu Al-Qur’an dan Tafsir ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Dakwah Institut Ilmu Al-Qur'an (IIQ) Jakarta, Indonesia ]]>
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DOI: 10.33511/alfanar.v3n1.57-70
<![CDATA[This article is a review of the chronological theory of the Qur'an offered by two orientalists who lived in the 19th century, namely Sir William Muir (1819-1905 AD) and Hubbert Grimme (1864-1942 AD). The periodization of the Koran which was carried out by both of them rests on historical and theological approaches. This study used a descriptive method with primary data sources in the form of two works of the two orientalists, namely The Coran; Its Composition and Theacing; and the Testimony it Bears to the Holy Scriptures by Muir and also a book called Mohammed; Einleitung in den Koran System der newspapersischen Theologie. The results of this study conclude that first, the Muir version of the Makkiyah surah is 93 chapters, while the Madaniyah versions are 21 chapters. Second, the Grimme version of the Makkiyah surah has 92 chapters, while the Madaniyah version has 22 chapters.]]>
<![CDATA[Analisis Ragam Qirā’at dan Implikasinya terhadap Penafsiran ]]>
<![CDATA[Sofian Effendi]]>
<![CDATA[ Al-Fanar: Jurnal Ilmu Al-Qur’an dan Tafsir Vol 4 No 1 (2021): Al-Fanar: Jurnal Ilmu Al-Qur'an dan Tafsir ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Dakwah Institut Ilmu Al-Qur'an (IIQ) Jakarta, Indonesia ]]>
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DOI: 10.33511/alfanar.v4n1.1-16
<![CDATA[This paper tries to analyze the influence of the various Qirā’at on the Tafsīr of Al-Jāmi 'Li Ahkām Al-Qur’ān by Imam Al-Qurţubī, the extent to which the Qirā’at implications in this interpretation are in determining the law or helping in interpreting verses that have variant Qirâ' at various. The author finds that al-Qurţubī is quite intense in presenting various Qirā’at to support or explain a verse, not only specifically Qirā’at Mutawātir, even sometimes Qirā’at Shādhah sometimes Qirā’at Mudrāj also he displays to explain the meaning of the verse, even though he does not always use it as one of the tools for establishing the law or choosing which opinion is the most correct from the interpretation through the different Qirā’at variants. Quite contrary to the majority of scholars of the Malikī's madhhab says that the Qirā’at which is not Mutawātir cannot be used as a tool for legal stipulation from the verse of law, this writing also serves as an anti-thesis as well from the opinion of most scholars that Qirā’at Shādhah refuses to use it as a tool for hujjah, however, an Al-Qurţubī Dāred to violate the opinion of the majority of Malikī's madhhab.]]>
<![CDATA[Analisis Surat Al-Anfāl Ayat 17: Upaya Mengungkap Sisi Transendental Hermeneutika Double Movement ]]>
<![CDATA[Miatul Qudsia]]>;
<![CDATA[Muhammad Faishal Haq]]>
<![CDATA[ Al-Fanar: Jurnal Ilmu Al-Qur’an dan Tafsir Vol 4 No 1 (2021): Al-Fanar: Jurnal Ilmu Al-Qur'an dan Tafsir ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Dakwah Institut Ilmu Al-Qur'an (IIQ) Jakarta, Indonesia ]]>
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DOI: 10.33511/alfanar.v4n1.17-30
<![CDATA[The study of the Koran from a contextual point of view continues to grow. One of the offers that has been continuously studied and applied is the double movement theory initiated by Fazlur Rahman and developed by Abdullah Saeed. The double movement theory emphasizes the socio-historical context of the Koran and the present. To bridge the two periods, a researcher must sensitively take the meaning of the verse being studied or what is called the moral ideal. Thus, the meaning of the purpose of the revelation of the Qur'anic verse will continue to be conveyed at any time. The object of the application of the double movement is indeed law verses, so as to produce a moral ideal that is real or concrete. However, in this study, the researcher found that double movement not only produces concrete moral ideals, but also transcendental ones. The verse studied is the verse of war, surah al-Anfāl verse 17. So that, the result is that the moral ideal which is concrete from this verse is that it is permissible and even required to take the path of war if it is in an emergency and is depressed. For example, there is pressure, discrimination and so on that cause torture. And, the transcendental moral ideal is that there must be an attitude of tawakal and endeavor from every Muslim. That Allah can make real what is considered impossible by humans.]]>
<![CDATA[Argumentasi Penolakan Rasisme dalam Al-Qur’an ]]>
<![CDATA[Mabrur]]>
<![CDATA[ Al-Fanar: Jurnal Ilmu Al-Qur’an dan Tafsir Vol 4 No 1 (2021): Al-Fanar: Jurnal Ilmu Al-Qur'an dan Tafsir ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Dakwah Institut Ilmu Al-Qur'an (IIQ) Jakarta, Indonesia ]]>
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DOI: 10.33511/alfanar.v4n1.31-44
<![CDATA[This article examines and analyzes the arguments for the rejection of the Al-Qur'an against acts or views of racism. To understand this, there are three very substantial and logical reasons for rejecting the action. First, the affirmation of the Al-Qur'an about the dignity of human dignity which is legitimized by God based on QS. Al-Isrā’ [17]: 70. Second, the arguments of the Al-Qur'an in QS. al-Ḥujurāt [49]: 13 concerning plurality as a necessity that demands mutual respect and respect for others. Third, the firm ultimatum of Al-Qur'an in QS. al-Ḥujurāt [49]: 11 on the prohibition of insulting and insulting one particular group. To elaborate the arguments of the Qur'an, the researcher tries to analyze, understand and conclude with the maqashidi interpretive approach to explain the spirit, spirit and ideal-moral of the Qur'an as formulated by Abdul Mustaqim. Therefore, the assumption that is built is that the presence of the Al-Qur'an within the scope of human life is to create harm and prevent damage (mafsadat). With this step, leading to a concrete conclusion that the actions, attitudes or views of racism are a form of "arrogance" against plurality, on the other hand it is considered to be injurious to the principles of humanity that have been laid down by God.]]>
<![CDATA[Ibnu Muqlah (W. 328 H): Sejarah dan Sumbangsihnya dalam Penulisan Al-Qur’an ]]>
<![CDATA[Ali Fitriana Rahmat]]>
<![CDATA[ Al-Fanar: Jurnal Ilmu Al-Qur’an dan Tafsir Vol 4 No 1 (2021): Al-Fanar: Jurnal Ilmu Al-Qur'an dan Tafsir ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Dakwah Institut Ilmu Al-Qur'an (IIQ) Jakarta, Indonesia ]]>
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DOI: 10.33511/alfanar.v4n1.45-62
<![CDATA[This paper is a brief review of the history of the development of Arabic writing and its contribution to the writing of the Al-Qur'an manuscripts by taking the point of view of a central figure in Arabic writing, Ibn Muqlah (d. 328 H). This article tries to explore the contribution of Ibn Muqlah (d. 328 H) in writing the Al-Qur'an manuscript by tracing the history behind it. Therefore, the preparation of this paper uses a historical approach with a descriptive method of presenting data. The contribution of Ibn Muqlah (d. 328 H) in writing the Qur'an by introducing khaṭ thuluthī and khaṭ naskhī which served as role models for writing the Al-Qur'an manuscripts for centuries.]]>
