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[Konsep Pendidikan Iman dalam QS. Al-Mukminun ]]>
<![CDATA[Dadan Rusmana]]>;
<![CDATA[Yayan Rahtikawati]]>;
<![CDATA[Mohamad Akbar Nugraha]]>;
<![CDATA[Muhammad Zia Alkhair]]>;
<![CDATA[Siham Adzan Al-Mujaddid]]>
<![CDATA[ Al-Fanar: Jurnal Ilmu Al-Qur’an dan Tafsir Vol 5 No 1 (2023): 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.v5n1.1-16
<![CDATA[This paper discusses the concept of faith education in QS. Al-Mukminun, the focus of the study in this paper is the search for the concept of faith education contained in the QS. Al-Mu'minun. The writing method applied in this writing is the maudhu`i (thematic) interpretation method, by analyzing the verses of the Koran contained in the QS. Al-Mu'minun to find the concept of faith education contained in it. The steps of the maudhu`i interpretation method formulated by Abdul Hay Al-Farmawi. In this formulation there are seven steps in the maudhui interpretation, namely starting with determining the theme, and collecting verses related to the theme, then sorting the verses based on their historical context, then understanding the munasabah of the verses related to other verses, and compiling a perfect discussion framework, and completing discussion through quotations of related hadith, and the last step is to examine the related verses as a whole to find one concept that is studied. The data source in this article is the Koran and several secondary sources, such as the book Al-Mu'jam al-Mufahras li alfaadzi Al Qur'an by Muhammad Fuad Al-Baqi, several books and articles. This paper is a library research using a qualitative approach, which is trying to describe a variable, symptom or condition "as is", and is not intended to test certain hypotheses. The result of this paper is to find the concept of faith education contained in QS. Al-Mu'minun.]]>
<![CDATA[Manhaj asy-Syaikh Nawawi al-Bantāni fi ‘Ardh al-Qirā’āt ]]>
<![CDATA[Hana Natasya]]>
<![CDATA[ Al-Fanar: Jurnal Ilmu Al-Qur’an dan Tafsir Vol 5 No 1 (2023): 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.v5n1.29-56
<![CDATA[This research discusses the Qirā’āt in Tafsīr al-Munīr li Mā'alim at-Tanzīl al-Mufassar 'an Wujūh Mahāsin at-Ta'wīl known as Tafsīr Marāh Labīd Li Kasyf Ma’na Al-Qur’ān al-Majīd by Shaykh Nawawi al-Bantāni. He has been highly recognized as a commentator (Mufassir). His works are still being refered extensively in Indonesia to this day. His tafsir contains a lot of discussion about qirā’āt. The tafseer contained various kinds of qirā’āt. Among them are qirā’āt mutawātirah, qirā’āt āhad, qirā’āt syādzdzah, qirā’āt narrated by companions and tabi'in, and sometimes Syaikh Nawawi incorporates various narrations in one verse. The author also attributes every qirā’āt to it's reader and it's narrations, and also to the inhabitants of a country, and the Public acknowledgment or 'al-bāqīn' (other readers those mentioned), or to' āmmah '. Sometimes it also does not attribute to anyone. Syaikh Nawawi also mentions qirā’āt which stated in manuscripts and private manuscripts of the Ǻahaby. He also mentions the 'waqaf' dan 'ibtida' in the interpretation in that verse. Sometimes he states 'qirā'āt mutawātirah' and ‘qirā’āt syādzdzah’ but only in a few places. Also he do 'tarjih' on some qira'at. Shaykh Nawawi also gives 'taujih' to qirā'āt mutawātirah and syādzdzah and reveals it's 'illat' as well as reasons for it in terms of language, nahwu's and other disciplines and implications resulting from the taujih to the field of theology and islamic jurisprudence.]]>
<![CDATA[Muhammad Basiuni Imran: Tokoh Legendaris Islam, Sambas, Kalimantan Barat Abad 20 M ]]>
<![CDATA[Wendi Parwanto]]>
<![CDATA[ Al-Fanar: Jurnal Ilmu Al-Qur’an dan Tafsir Vol 5 No 1 (2023): 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.v5n1.57-70
<![CDATA[Research on ulama in West Borneo is important because it hasn’t been widely studied by researchers. Based on these reasons, the researcher is interested in studying this theme further. This study uses the genealogy of knowledge theory and with a historical approach. The conclusion of this article is a Muhammad Basiuni Imran's thoughts were much influenced by Muhammad Rasyid Ridha in particular the idea of Islamic reform, and these ideas were accentuated in the Sambas region, especially in reforming education.]]>
<![CDATA[Prophetic Philosophy Muhammad Saw dalam Al-Qur’an ]]>
<![CDATA[Hakam al-Ma’mun]]>
<![CDATA[ Al-Fanar: Jurnal Ilmu Al-Qur’an dan Tafsir Vol 5 No 1 (2023): 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.v5n1.71-83
<![CDATA[The discussion of Prophetic philosophy was one of the central themes for Muslim philosophers in the Middle Ages. This is because one of the foundations of the Muslim faith is built on trust in God's messengers as recipients and transmitters of divine messages. Therefore, if someone has claimed to be a believer, the consequence that must be accepted is to believe in the existence of Muhammad's prophecy. However, history records the existence of some groups of Muslims in the Middle Ages that have ruled out the role of a prophet. The assumption that underlies them solely rests on the role of human reason which is considered sufficient to lead him to the truth so that the role of prophethood is no longer needed. This paper highlights how the Qur'an explains the concept of Muhammad's prophecy with all the visions and missions it carries. The Qur'an through sura al-Ahzab verses 45-46 has captured some of the prophetic characteristics of Muhammad. The philosophical approach in this research is a concrete effort to understand and explain religious doctrine more logically and systematically. The results of this study indicate that sura al-Ahzab verses 45-46 contain the prophetic message of Muhammad's prophethood, that is his testimony as a messenger who brings good news as well as a warning to people who are in the denial of the existence of God. In addition, Muhammad also played a role as a caller for truth and a guide for lost mankind.]]>
<![CDATA[Ilmu Ma’ani dan Peranannya dalam Tafsir ]]>
<![CDATA[Abdul Rohman]]>;
<![CDATA[Wildan Taufiq]]>
<![CDATA[ Al-Fanar: Jurnal Ilmu Al-Qur’an dan Tafsir Vol 5 No 1 (2023): 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.v5n1.84-101
<![CDATA[This article is about ījāz, iṭnāb and musāwah in Qur’an, all three are part of tha ma’ani scinece of balaghah. The purose of writing this article is to find out the meaning of îjâz, ithnâb, dan musâwah and how it is applied in the verse of the Qur’an and what meaning it gives. The method used in this paper uses a qualitative method, sourced from written literature, ulûm Al-Quran, balâghah, tafser books, with a descriptive analysis approach, with decipter, analyze and describe it. The results obtained are that what is meant by îjâz in the study of ma’ani science is a sentence structure in which many meanings are collected and stated in a short editorial clearly and eloquently; ithnâb is the opposite it is adding a lafazh over a meaning for a specific purpose and it has seven forms. Meanhile what is meant by musâwah is disclosure of sentences whose meaning is in accordance with the number of words and the number of words according to the breadth of meaning, no addition or subtraction. Each gives different meaning implications according to the context of the conversation and the will of the speaker of kalam. The purpose of their use is also different, provide an in depth explanation and in the context of the Qur’an verse is to provide a proof that the verse of the Qur’an is the Kalam Allah SWT.]]>
<![CDATA[Kisah Israiliyyat dalam Tafsir Perspektif Ibnu Khaldun Pada Kitab al-Muqaddimah ]]>
<![CDATA[Muhtarul Alif]]>
<![CDATA[ Al-Fanar: Jurnal Ilmu Al-Qur’an dan Tafsir Vol 5 No 2 (2023): 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.v5n2.102-118
<![CDATA[This article discusses Israeliyyat's stories in Ibn Khaldun's perspective on the Muqaddimah book. Ibn Khaldun is an Islamic historian who is called the father of historiography, the father of economics, and also the father of sociology who has a monumental work entitled Muqaddimah. The thoughts of Ibn Khaldun are important treasures in unraveling various problems, including Israeliyyat's stories. Israeliyyat's stories is part of the ad-dakhil fi al-tafsir that reaps pro and contra. Studies of al-dakhil fi al-tafsir have been carried out by many scholars, which are generally carried out through a historical validation approach with a small portion of rational validation. Ibn Khaldun in his Muqaddimah criticizes Israeliyyat's stories which he thinks are contrary to common sense. The purpose of this study is to unravel Ibn Khaldun's critique of israeliyyat's stories in the Muqaddimah. The method used in this study is qualitative research by examining specifically the thoughts of Ibn Khaldun related to israeliyyat's stories in Muqaddimah accompanied by various other references from the book of interpretation. Then, the data is presented in an analytical descriptive manner. The results of this study are that the causes of the inclusion of the israiliyyat story are the lack of critical investigation of data sources, lack of practical knowledge about political principles, socio-cultural society and also ignoring the dynamics of social change of a nation. Therefore, the results of this study are very important in revealing the depth of Ibn Khaldun's thinking, especially concerning the criticism of Israeliyyat's stories.]]>
<![CDATA[Merajut Kembali Toleransi di Era Post-Truth: Respon Al-Qur’an Terhadap Kebebasan Beragama ]]>
<![CDATA[Lufaefi]]>
<![CDATA[ Al-Fanar: Jurnal Ilmu Al-Qur’an dan Tafsir Vol 5 No 2 (2023): 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.v5n2.119-133
<![CDATA[The era of post-truth known as the era of placing truth in second place is considered a challenge of the modern world. This position is also often used in issues of tolerance and religious freedom in plural societies such as Indonesia. Religious tolerance is considered right by someone when another group follows his belief. This results in weak freedom to embrace religion and beliefs. The Koran responds to the problem of religious freedom. Islam through the Prophet Muhammad himself taught his people not to force on matters of faith, even to the closest people. The Koran still believes strongly that only Islam is the true religion. But do not consider any other religions. The essence of religion is the same, realizing Allah and doing good. Islam refuses coercion in religion, for any reason. Islam frees people to choose other beliefs, even though it is believed that only Islam is the true religion.]]>
<![CDATA[Model Hermeneutika Friedrich Schleiermacher dan Relevasinya dengan Ilmu Tafsir Al-Qur’an ]]>
<![CDATA[Abdul Rohman]]>
<![CDATA[ Al-Fanar: Jurnal Ilmu Al-Qur’an dan Tafsir Vol 5 No 2 (2023): 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.v5n2.134-148
<![CDATA[This article discusses the hermeneutics of F. Schleiermacher and its relevance to the science of interpretation of the Koran. The purpose of writing this article is to find out how explains Schleiermacher’s theory of hermeneutics with two theories namely grammatical and psychological hermeneutics and its relevances to the science of interpretation of the Koran. Writing this research using qualitative methods which is based on library research and is based on direct sources by Schleiermacher. The results obtained are that according to Schleiermacher hermeneutics should be applied to all disciplines and to get an objective meaning have to go two method its namely with the theory of grammatical hermeneutics which focuses on the study of early language used at the appear of a text and psychological hermeneutics theory which is based on the author’s psychological knowledge. The two method must be done gradually, so that method the meaning of a text can be obtained as objectively as possible. In the Islamic scientific tradition the two method Scholars have been doing this for a long time, used to reveal the meaning of the verses of the Koran, so the relevances is very clear.]]>
<![CDATA[Narasi Bias Gender Dalam Tafsir Nusantara ]]>
<![CDATA[Mamluatun Nafisah]]>
<![CDATA[ Al-Fanar: Jurnal Ilmu Al-Qur’an dan Tafsir Vol 5 No 2 (2023): 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.v5n2.149-165
<![CDATA[This paper departs from the interpretation of couples in heaven who are considered less friendly to women's groups. This paper discusses how the Nusantara interpreters interpret zauj as a partner in heaven. There are five books of interpretation chosen in this paper, namely Tafsir Marah Labid, Tafsir Al-Ibriz, Tafsir an-Nur, Tafsir Al-Azhar, and Tafsir Al-Misbah. To find out their views on the meaning of zauj as a partner in heaven, the author uses a historical approach. The results of this study conclude that the interpretation of Quraish Shihab in Tafsir Al-Misbah on the word zauj as a partner in heaven is much more gender-friendly than the previous commentators. If mapped, Nawawi al-Bantani, Bisri Musthofa, Hamka and Hasbi tend to follow the current view of the traditional commentators.]]>
<![CDATA[Penerapan Corak Tafsir Falsafi-Ontologis Terhadap Ayat Ketuhanan Dalam Surah Al-Ikhlas ]]>
<![CDATA[Alif Rizky Ramadhan]]>
<![CDATA[ Al-Fanar: Jurnal Ilmu Al-Qur’an dan Tafsir Vol 5 No 2 (2023): Ilmu Al-Qur'an dan Tafsir ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Dakwah Institut Ilmu Al-Qur'an (IIQ) Jakarta, Indonesia ]]>
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<![CDATA[Al-Qur’an was coming with two kinds of system, the textualizes system and contextualize system or Tafsir. While people tend to use Qur’anic Tafsir as what the hadith and shahabi said. Some of the Islamic scholar uses a new kind methodology to interpret the Qur’an. It leads us to a whole new kind of Tafsir in Islamic community and one of them is known as philosophical Tafsir. This methodology insists that Al-Qur’an can be interpreted with a philosophical view in it. After a while, this methodology is partially abandoned by the Islamic scholar and deemed as a wrong way to interpret the holy Qur’an. Within the century, the philosophical work gradually changes from rational skepticism to value free philosophical work where rationalism alone is not working anymore. This new kind of trend, let the ontology system change rapidly from the system of though to system of critique. Now with this philosophical evolution came by, Islamic scholar need to review again the philosophical tafsir as Al-Qur’an methodology.]]>
