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[Praktek Menjaga Hafalan Al- Qur’an Santri Pondok Pesantren Tahfidh Yanbu’ul Qur’an Menawan Kudus ]]>
<![CDATA[Surya Wahyu Hanggara]]>
<![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[Memorizing the Qur'an is a tradition that has long been carried out by the Prophet, in which the Prophet Muhammad received revelations in the form of the Qur'an by memorizing, and applying the contents of the Qur'an in everyday life, and calling for Islamic teachings contained in the Qur'an to his people so that the Qur'an is maintained to this day. Meanwhile, hadith is an important part for society because it reveals various traditions at the time of the Prophet. At the Tahfidh Yanbu'ul Qur'an Menawan Kudus Islamic Boarding School, in practice carrying out the memorizing of the Qur'an. By using the basis of one of the hadiths of the Prophet which states that Guard the Qur'an. For the sake of the Essence who controlled the soul of Muhammad, the Qur'an is actually faster than a camel in its rope. The Qur'an is the most important word and is full of laws, reading it is a worship that melts the heart, makes the soul solemn and provides countless other benefits. Therefore, the Prophet SAW ordered to always take care of it so as not to forget. The practice of keeping students memorized the Qur'an at the Tahfiz Yanbu'ul Qur'an Menawan Islamic Boarding School includes: getting used to reading the Qur'an, having a murojaah program, playing a murottal Al-Qur'an, and memorizing the Qur'an. 'an, there is a random activity.]]>
<![CDATA[Ḥayāh Dalam Kitab Al-Tafsīr Al-Bayāni Li Al-Qur'ān Al-Karīm ]]>
<![CDATA[Irfansyah]]>
<![CDATA[ Al-Fanar: Jurnal Ilmu Al-Qur’an dan Tafsir Vol 6 No 1 (2024): 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.v6n1.1-16
<![CDATA[This study focuses on the study of the word ha}yah in the book Al-Tafsīr Al-Bayāni li Al-Qur'ān Al-Karīm by using Julia Kristeva's intertextuality as an analytical tool. This research reveals an academic biography that tracks the thoughts of Ā’isyah Bint Al-Syāti’. This study also reveals the explanation of the book and explores from an intertextual perspective the al-Kasyaf book as a source of reference from the book Al-Tafsīr Al-Bayāni li Al-Qur'ān Al-Karīm. in this study reveals some of the elements found, namely transposition, modification and demystification.]]>
<![CDATA[Konsep Nasākh wal Mansūkh ]]>
<![CDATA[Panji Nurrahman]]>
<![CDATA[ Al-Fanar: Jurnal Ilmu Al-Qur’an dan Tafsir Vol 6 No 1 (2024): 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.v6n1.17-32
<![CDATA[The theory of nasakh wal mansukh is still debated until now both among scholars of tafsir and among scholars of usul fiqh. This paper aims to explain the concept of nasakh wal mansukh offered by two contemporary scholars as a form of their response to the on-going debate. The two contemporary scholars are Abdullah Ahmad An-Na'im and Abdullah Saeed. This paper is a form of library research and is a type of qualitative research. The data in this paper is obtained from searching written sources such as books and articles. The data that has been obtained is then presented in descriptive form to provide a clear understanding of the reader of the data collected. The results of this study found that according to Abdullah Ahmad An-Na'im, nasakh is the delay in the enforcement of a shar'i law until the situation and conditions that require it to apply again. Meanwhile, according to Abdullah Saeed, nasakh is the revocation of a Shar'i law with a law that comes after it.]]>
<![CDATA[Makna Ᾱṡar Al-Sujud dalam Q.S. Al-Fatḥ [48]: 29 Pendekatan Ma’na-Cum-Maghzā ]]>
<![CDATA[Syaekhudin]]>
<![CDATA[ Al-Fanar: Jurnal Ilmu Al-Qur’an dan Tafsir Vol 6 No 1 (2024): 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.v6n1.33-47
<![CDATA[This article aims to find the contemporary meaning of the word aṡar al-sujūd found in QS. al-Fatḥ verse 29 with a hermeneutic view of ma'na-cum-maghza. The study was conducted using qualitative methods. The application of this approach to the interpretation of QS. al-Fath verse 29 with attention to aspects of textual-literal analysis combined with contextual analysis. So that based on these two reviews will find the meaning of historical and dynamic phenomenal significance to the interpretation of QS. al-Fath verse 29. The findings show that aṡar al-sujūd in QS. Al-Fath verse 29 describes the radiance, majesty, serenity that appears on the face which is reflected in the obedience, solemnity and humility of the companions.]]>
<![CDATA[Makna Dīn dalam Al-Qur’an ]]>
<![CDATA[Khoirur Rifqi Robiansyah]]>
<![CDATA[ Al-Fanar: Jurnal Ilmu Al-Qur’an dan Tafsir Vol 6 No 1 (2024): 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.v6n1.48-59
<![CDATA[This article attempts to examine the meaning of the word din found in surah al-Kafirun: 6 as a reflection of the debate regarding the limits of official religion criteria in the state. The author uses Roland Barthes' semiotic approach in analyzing the meaning of the word din by looking at the denotation aspect as a linguistic system and the connotation aspect as a mythological system. This study uses a qualitative method. The results of the study are on the linguistic system of words that have a religious meaning. Then, in the mythological system, the word din means the religion of the Quraysh infidels who only have the concept of polytheism and worship rituals. They do not have the concept of prophets and scriptures. This finding shows that the Qur'an is even more inclusive in providing the construction of criteria for religious boundaries. Implicitly, Surah al-Kafirun verse 6 conveys the message of an ideology of tolerance and egalitarianism.]]>
<![CDATA[Makna Shihāb dalam Tafsir Kemenag ]]>
<![CDATA[Dhemira Dahlan]]>;
<![CDATA[Nurul Istiqomah]]>
<![CDATA[ Al-Fanar: Jurnal Ilmu Al-Qur’an dan Tafsir Vol 6 No 1 (2024): 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.v6n1.60-82
<![CDATA[The interpretative paradigm occurs when the development of knowledge in various aspects. One of them happened in the interpretations issued by the Ministry of Religion. The discussion about the word shihāb provides a sharp spotlight for research. Even though it is still within the scope of the interpretation of the Ministry of Religion, it does not rule out the possibility of differences in interpretation because there are certain factors that surround it. The purpose of this paper is to dissect how the construction of interpretation and the dynamic process related to the word shihāb in the interpretation of the Ministry of Religion. Using the method of library research (Library Research) and a descriptive-qualitative approach, this paper will describe the development of the interpretation of the word shihāb in the Interpretation of the Ministry of Religion. The interpretations taken in this paper are the Al-Qur'an and its Translation, the Qur'an and its Interpretations (Tafsir Tahlili), Abridged Tafsir of Al-Qur'an al-Karim (Tafsir Wajiz), as well as several studies of scientific interpretations of the same theme. As for the results of this paper regarding the word shihāb, there is a shift in interpretation based on the period of production of the Ministry of Religion's interpretation of production. Originally the word shihāb was interpreted with theological elements.]]>
<![CDATA[Mendiskusikan Konstruksi Kritik Tafsir; Sejarah, Bentuk, Landasan Hukum, Prinsip dan Parameternya ]]>
<![CDATA[Muhammad Ulinnuha]]>
<![CDATA[ Al-Fanar: Jurnal Ilmu Al-Qur’an dan Tafsir Vol 6 No 1 (2024): 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.v6n1.83-106
<![CDATA[This paper attempts to address the discourse of interpretive criticism; starting from the definition, history, legal basis to the principles and parameters of criticism. To get a clear description, a historical approach with descriptive-philosophical methods is used. This study comes to the conclusion that critique of interpretation is scientific and systematic steps to carry out analysis, and evaluation of the interpretation of the Qur'an. Normatively, the legal basis of interpretation criticism can be traced in the Qur'an, the Sunnah of the Prophet, the opinion of friends and scientific principles. As for the principles and parameters of interpretive criticism that need to be guided by being fair and proportionate, being moderate, knowing aspects of qaṭ'īyāt, not violating ijma' (consensus), paying attention to customary norms (al-'urf), paying attention to context (siyāq), consider the benefits, dan use logic (manṭiq).]]>
<![CDATA[Mendengar dalam Al-Qur’an: Studi Analisis tentang Keistimewaan As-Sam’u dalam QS. An-Nahl [16]: 78 Perspektif Tafsir al-Jawahir ]]>
<![CDATA[Muhammad Zulfikar Nur Falah]]>
<![CDATA[ Al-Fanar: Jurnal Ilmu Al-Qur’an dan Tafsir Vol 6 No 1 (2024): 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.v6n1.107-118
<![CDATA[This article talks about listening in the Al-Qur'an based on Tanthawi Jawhari's analysis of the privileges of as-Sam'u with al-Jawahir's interpretation. The potential of the five senses given by Allah Swt. to humans, even leading to the abyss of error. The sense of hearing plays a role in human life to reflect on this potential in order to create only goodness. This research method uses descriptive analysis obtained through library research, with relevant and reliable sources such as books, journals, theses, theses, dissertations, and so on. Before obtaining an understanding of the implications of this research, the author first describes the biography of Tanthawi Jawhari, and the profile of his book of interpretation. Implicitly, this is so reflective, because it is able to reveal the truth behind the nature of science contained in the meanings of accessories in the Al-Qur'an. The series, the specialty of as-Sam'u in the Al-Qur'an which is focused on the QS. an-Nahl [16]: 78, in the interpretation of al-Jawahir emphasizing his position as qulūbun ya'qilūna, basically it has been included in this research by coordinating systematically by reflecting on being grateful for the blessings of Allah Swt. which must be supported by knowledge.]]>
<![CDATA[Al-Quran Dan Mukjizat Angka ]]>
<![CDATA[Samsul Ariyadi]]>
<![CDATA[ Al-Fanar: Jurnal Ilmu Al-Qur’an dan Tafsir Vol 6 No 1 (2024): 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[The word miracle in the Indonesian dictionary is defined as "a miraculous event that is difficult for the human mind to reach." This meaning is not the same as the meaning of the word in terms of the Islamic religion. In language, the origin of the word miracle or معجزة is عجز which consists of three letters, namely Ain, Jiem and Zay. According to Ibn Faris the word has two meanings. The first is from the word Ajaza or عجز with wazan fa'ala which means al-Dlo'fu or weak, the second meaning is from something. The opposite of the word ajaza which means weak is alhazm or الحزم which means strength of heart. Therefore, the meaning of ajaza can be interpreted as a weakness in the form of inability that is abstract or non-physical in nature, although it does not preclude the meaning of weakness which means physical incapacity. While the second meaning is Ajuza with scales (read: wazan) Fa'ula which means the end of a case]]>
<![CDATA[Abu Zayd’s Hermeneutics Approach to The Qur’an: A Refutation ]]>
<![CDATA[Metsra Wirman]]>
<![CDATA[ Al-Fanar: Jurnal Ilmu Al-Qur’an dan Tafsir Vol 6 No 2 (2024): 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.v6n2.1-10
<![CDATA[It is important to note that the modern Qur’an studies has been under the influence of western thoughts. There have been a number of approaches to the Qur’an which treated the Islamic traditions unfair and to some extent skeptically. This paper, tries to analyze Abu Zayd’s thought on interpreting the al-Qur’an that was solely to apply a methodology of literary criticism and attempts to refute his thought in the light of hermeneutics and modern approaches to the Qur’an. A Qur’an texts accordingly were regarded as the cultural product so that in his view the Qur’an like other literary texts which are undergoing socio-politico-historical courses; it is inclusive to literary criticism. He was believing in the validity of Wilhem Dilthey’s methodology on textual analysis, his discourse on Qur’an studies was the product of Western hermeneutics that is certainly irrelevant when it comes to be applied to analyze the Qur’an since it does not undergo any distortion all the time. Therefore, the conclusion of this paper was Nasr Hamid Abu Zayd’s hermeneutics approach was appropriate for the Bible instead of the Qur’an.]]>
