Al Furqan: Jurnal Ilmu Al Quran dan Tafsir
Al Furqan: Jurnal Ilmu Al Quran dan Tafsir adalah jurnal yang mempublikasikan artikel orisinil yang mengungkap, mendiskusikan, serta mengeksplorasi pemikiran tentang Ilmu Al Quran dan Tafsir (IAT). Al Furqan: Jurnal Ilmu Al Quran dan Tafsir juga menerima artikel hasil studi lapangan tentang praktek Ilmu Al Quran dan Tafsir yang orisinil, inovatif, serta progresif dengan berbagai jenis dan pendekatan riset serta menerima kajian pendidikan multi/interdisipliner disiplin ilmu. Al Furqan: Jurnal Ilmu Al Quran dan Tafsir dikelola oleh Program Studi Ilmu Al Quran dan Tafsir (IAT) Fakultas Ushuluddin Institut Agama Islam Tarbiyatut Tholabah (IAI TABAH) Lamongan dan akan terbit setiap enam bulan sekali pada bulan Juni dan Desember setiap tahun.
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137 Documents
<![CDATA[Kompleksitas Ilmu Tafsir Dalam Literatur ‘Ulūm Alqur’ān ]]>
<![CDATA[Muhammad Anshori]]>
<![CDATA[ Al Furqan: Jurnal Ilmu Al Quran dan Tafsir Vol. 2 No. 1 (2019): Al Furqan: Jurnal Ilmu Al Quran dan Tafsir ]]>
Publisher : <![CDATA[Program Studi Ilmu Al Quran dan Tafsir Institut Agama Islam Tarbiyatut Tholabah (IAI TABAH) ]]>
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<![CDATA[This paper attempts to explain the conditions of a mufassir/interpreter that had been formulated byMuslim scholars. These conditions are usually related to the sciences that must be mastered by an interpreter to avoid mistakes when interpreting the Qur'an. The requirements of aninterpreter are generally found in the literatures of the Qur'anic sciences, or commonly referred to as the 'Ulūm Al-Qur'ān. Therefore, this paper also explains the history of the emergence and development of the sciences of the Qur'an. The sciences that must be mastered by an interpreter are quite numerous and varied, but some scholars summarized them into just a few points. In contrast to the context of the previous scholars, in the present context, an interpreter must also master the social sciences of humanities and modern sciences. Of course this will greatly help someone in understanding the verses of the Qur'an itself.]]>
<![CDATA[Variae Lectiones (Qirā’āt) Dalam Perspektif Gabriel Said Reynolds: (Studi Pemikiran Orientalis) ]]>
<![CDATA[Fauzi, Ahmad]]>
<![CDATA[ Al Furqan: Jurnal Ilmu Al Quran dan Tafsir Vol. 2 No. 1 (2019): Al Furqan: Jurnal Ilmu Al Quran dan Tafsir ]]>
Publisher : <![CDATA[Program Studi Ilmu Al Quran dan Tafsir Institut Agama Islam Tarbiyatut Tholabah (IAI TABAH) ]]>
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<![CDATA[This paper examines Gabriel Said Reynolds’s view of the variety of reading in the Quran, both canonical and non-canonical qiraah, authenticity and its function in the Quranic intrepretation. The majority of Muslim Scholars believe that qiraat in Ottoman Manuscripts are mutawatir and sourced from the Prophet Muhammad saw, while the other qiraat than qiraat contained in Ibn Masud’s Manuscripts, Ubay bin Kaab’s Manuscripts are considered qiraah syazah and are not recognized by Muslim authorities because the chain of sanad is considered problematic. But Gabriel Said Reynolds’s opinion says that the existence of a variety of readings in Ottoman Manuscripts is due to reading speculations carriead out by ancient quran readers due to the absence of dots and diacritical marks in the available texts, making the reader free to sound the word according to his wishes. Reynolds also claimed many qiraat outside the Ottoman Manuscripts which were used by the commentators as justification for his interpretation. Through this study, the authors concluded that Gabriel Said Reynolds doubted the authenticity of qiraat in Ottoman Manuscripts. Reynolds’s view is interesting to study, because it contradicts the general view of Muslim scholars who consider that the existing qiraat is a variety of quran reading which is believed to be sourced directly from the Prophet Muhammad saw.]]>
<![CDATA[Terjemah Edip Yuksel, dkk. Atas Q.S. An-Nisa [4]: 2-6 ]]>
<![CDATA[Su’di, M. Zaid]]>
<![CDATA[ Al Furqan: Jurnal Ilmu Al Quran dan Tafsir Vol. 2 No. 1 (2019): Al Furqan: Jurnal Ilmu Al Quran dan Tafsir ]]>
Publisher : <![CDATA[Program Studi Ilmu Al Quran dan Tafsir Institut Agama Islam Tarbiyatut Tholabah (IAI TABAH) ]]>
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<![CDATA[Q.S. an-Nisa ', especially verse 3, including verses which are often polemic. Some opinions set it as legitimacy to allow the practice of polygamy to be loose. With the support of this verse the promotion of polygamy is carried out openly. Seminars or training to teach polygamy are also openly held in the media. This paper attempts to outline Edip Yuksel's views in understanding the context of the Qur'anic interpretations relating to the practice of polygamy. The translation project conducted by Edip Yuksel et al. has given rise to a lot of controversy (besides Yuksel's own controversial personality). His method of trying to escape the influence of old interpretations offers a fresh perspective that is different from traditional interpretations from both Sunnis, Shiites and academics. But it does need a lot of study to prove whether Yuksel really can bring accurate readings, as he said, to the Qur'an. His reading of yamin milk, for example, which most scholars interpreted as slaves by Yuksel was translated as a woman's wife who chose to establish contracts with Muslims. Although semantically it has a foundation, but it needs historical tracing whether there are such cases or is it merely a projection from Yuksel. Because the Koran is somehow born in a certain context, and often is a response to real cases that appear in his time.]]>
<![CDATA[Hermeneutika Khaleed M. Abou El-Fadl ]]>
<![CDATA[Amin, Moh. Nasrul]]>
<![CDATA[ Al Furqan: Jurnal Ilmu Al Quran dan Tafsir Vol. 2 No. 1 (2019): Al Furqan: Jurnal Ilmu Al Quran dan Tafsir ]]>
Publisher : <![CDATA[Program Studi Ilmu Al Quran dan Tafsir Institut Agama Islam Tarbiyatut Tholabah (IAI TABAH) ]]>
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<![CDATA[It cannot be denied that the problem of interpretation of religious texts often creates tension. Tensions often occur because each party, both community leaders, religious groups, organizations and fatwa institutions (such as the Permanent Council for specific Research and Legal Opinion (CRLO), Bahsul Masail, Majlis Tarjih, Hisbah Council, MUI Fatwa Commission), Mazhab, and certain religious schools. The fatwas according to Abou El-Fadl are said to be sheltered under the text (nash) which claims that it is actually "desired by God". According to him, the reinterpretation of Islamic legal interpretations is important to do so that Muslims are spared from the authoritarian interpreters in interpreting the text. Without realizing that they are trapped in the action of "interpretive authoritarianism". The phenomenon of this Absolute truth claim is much troubling and is seen as very problematic]]>
<![CDATA[Problematika Dalam Kelompok Sosial: (Studi Kasus Penutupan Pesantren Waria Di Kotagede Yogyakarta) ]]>
<![CDATA[Moh. Khoirul Fatih]]>
<![CDATA[ Al Furqan: Jurnal Ilmu Al Quran dan Tafsir Vol. 1 No. 2 (2018): Al Furqan: Jurnal Ilmu Al Qur'an dan Tafsir ]]>
Publisher : <![CDATA[Program Studi Ilmu Al Quran dan Tafsir Institut Agama Islam Tarbiyatut Tholabah (IAI TABAH) ]]>
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<![CDATA[Yogyakarta is a name for a region in Indonesia, a region that is very unique and authentic, where the lives of its people are still thick with Javanese culture that continues to be preserved as a social identity. In addition, the pluralistic life of Yogyakarta people is an interesting concern from both cultural aspects and social interaction, one example of its uniqueness is the existence of Islamic boarding school that still exist today. The Islamic boarding school founded by the transgender group in Yogyakarta serves as a forum for friendship and coaching in terms of religious education for transgender in Yogyakarta, but in 2016 there was a conflict of plans to close the Islamic boarding school by the FJI (Islamic Jihad Front). The conflict gave birth to a responsive attitude from the social groups in transgender Islamic boarding school. The actions taken are silent and understood in this paper as symbolic interactions. This silent action was born in the minds of individuals who described his group as an attempt to resolve the conflict peacefully.]]>
<![CDATA[Epistemologi Double Movement: Telaah Pemikiran Hermeneutika Fazlur Rahman ]]>
<![CDATA[Fatih, Moh. Khoirul]]>
<![CDATA[ Al Furqan: Jurnal Ilmu Al Quran dan Tafsir Vol. 2 No. 2 (2019): Al Furqan: Jurnal Ilmu Al Quran dan Tafsir ]]>
Publisher : <![CDATA[Program Studi Ilmu Al Quran dan Tafsir Institut Agama Islam Tarbiyatut Tholabah (IAI TABAH) ]]>
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<![CDATA[Fazlur Rahman is a man who has various thoughts related to the issue of the Qur'an and Hadith, Rahman's presence in the list of names of Islamic thinkers brings something new to the renewal of Islam. Appear as a brilliant figure in formulating the method of interpretation of the Koran. Fazlur Rahman provides a more convincing method of interpretation, which lies in the use of philosophy, social sciences and humanities. The conceptual framework that Rahman built is often called the double movement hermeneutics. This is because in the process it involves a double movement, namely from the problem of the present situation to the time the Koran was revealed and from the time of the Koran back to the present problem. In this method the emphasis is on the basic ideas of the Koran or its moral ideals compared to the specific legal. Another term in the meaning that Fazlur Rahman puts forward the content of the universal meaning rather than the literal-particular meaning. The method formulated by Rahman finally not only contributed to the development of the Qur'anic interpretation method, but also influenced the ijtihad process in the context of answering the social-religious problems of the present era.]]>
<![CDATA[Kritik Epistemologi Metode Hermeneutika: Studi Kritis Terhadap Penggunaannya Dalam Penafsiran Al Quran ]]>
<![CDATA[Fahimah, Siti]]>
<![CDATA[ Al Furqan: Jurnal Ilmu Al Quran dan Tafsir Vol. 2 No. 2 (2019): Al Furqan: Jurnal Ilmu Al Quran dan Tafsir ]]>
Publisher : <![CDATA[Program Studi Ilmu Al Quran dan Tafsir Institut Agama Islam Tarbiyatut Tholabah (IAI TABAH) ]]>
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<![CDATA[Understanding of the Koran becomes a discipline that continues to experience development, as the development of the situation and conditions of the times, including the method of understanding the Koran or its interpretation. There are two big camps in the world of interpretation that can not be separated, namely first, the tradition that is used by Muslims or called traditionalists or conventional and interpretation traditions carried by modernists who carry a lot of Western methods. The traditionalists use a method that has been developed since the time of the Prophet to the present formulated by the interpretation of bil m'atsur in the Ijmali genre. Meanwhile, modern people use the hermeneutics method. In the development of the two traditions are often contested, one considered that the traditions of the tardisionalists are well established and do not need to be renewed by emphasizing the existing rules, while the hermeneutic method is an absurd method and cannot be accounted for even only assessing something that is relative. whatever the goals of the two traditions are clear they both have a goal that the Koran can be understood throughout the ages andsholih li kulli zaman wa makan.]]>
<![CDATA[Pesan Moral Komunikasi Orang Tua Dan Anak Dalam Alquran: Analisis Metode Tafsir Tematik ]]>
<![CDATA[Tsauri, M. Najib]]>
<![CDATA[ Al Furqan: Jurnal Ilmu Al Quran dan Tafsir Vol. 2 No. 2 (2019): Al Furqan: Jurnal Ilmu Al Quran dan Tafsir ]]>
Publisher : <![CDATA[Program Studi Ilmu Al Quran dan Tafsir Institut Agama Islam Tarbiyatut Tholabah (IAI TABAH) ]]>
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<![CDATA[This paper discusses the interpretation of verses of parent and child communication from the Qur'an. The purpose of this discussion is to explore the moral message of parent and child communication that is the object of discussion. The object of this research is the Prophet Ibrahim and his son, Luqmān and his son, Prophet Ya‘qūb and his son, and Prophet Nūḥ and his son. The importance of this discussion is to find moral values or messages in the stories in the Qur'an which will later become ibrāh or lessons for Muslims. To get in-depth results, this study uses a thematic method. As the name implies, this method is an attempt to understand the verses of the Qur'an by seriously studying the related verses.]]>
<![CDATA[Semiotika Michael Camille Riffaterre Studi Analisis Alquran Dalam Surat Al-Baqarah Ayat 223 ]]>
<![CDATA[Fajrin, Siti Fatimah]]>
<![CDATA[ Al Furqan: Jurnal Ilmu Al Quran dan Tafsir Vol. 2 No. 2 (2019): Al Furqan: Jurnal Ilmu Al Quran dan Tafsir ]]>
Publisher : <![CDATA[Program Studi Ilmu Al Quran dan Tafsir Institut Agama Islam Tarbiyatut Tholabah (IAI TABAH) ]]>
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<![CDATA[In his book entitled Semiotic of Poetry, Riffaterre describes his theory called superreader. Initially, Riffaterre's semiotic theory was specifically used to analyze poetry, but in its development this theory could also be used to analyze other literary works. The literary meaning in Riffaterre's semiotics is in the form of (1) the unsustainability of poetic expressions (literary works) caused by displacing of meaning, distorting of meaning, and creating of meaning, (2) reading heuristic and hermeneutic or retroactive, (3) matrices, models, and variants, (4) hypograms or intertextual relationships. In Riffaterre's semiotics the conflict between meaning and significance plays a very important role. In the process of development, the meaning of the text of the Qur’an in this case QS. al-Baqarah verse 223 will give birth to various dynamics of meaning behind the verse to how the verse speaks with the verse maqashid coledors if elaborated the meaning of the verse using Riffaterre's semiotic theory. In connection with the Qur'an, the study of semiotics of the Qur'an begins by placing the Qur'an as a text. Text in the sense as a form of the use of signs (verses or signs) in the form of a combination or collection of a set of language and cultural signs that are combined in certain ways in order to produce certain meanings as well. This research is considered important because there are still few previous studies that discuss Riffaterre's semiotic theory using Alquran verses. The analysis of Alquran with the semiotic approach can be started by analyzing the building structure of the combination of the Alquran code that exists in Riffaterre's semiotic theory.]]>
<![CDATA[`Irfani Sebagai Paradigma Etika Kritis Dalam Politik Islam ]]>
<![CDATA[Sutikno, Sutikno]]>
<![CDATA[ Al Furqan: Jurnal Ilmu Al Quran dan Tafsir Vol. 3 No. 1 (2020): Al Furqan: Jurnal Ilmu Al Quran dan Tafsir ]]>
Publisher : <![CDATA[Program Studi Ilmu Al Quran dan Tafsir Institut Agama Islam Tarbiyatut Tholabah (IAI TABAH) ]]>
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<![CDATA[This study focuses to reconstruction of political ethics which `Irfani paradigm as critical ethics in Islamic politics. Relevance of `Irfani as paradigm of critical ethics based on advcance of capitalism dan neoliberalism both politics and economics which arises moral and ethical changes for muslim politicians both in governnment and power structures. This study of ethics paradigm reconstruction was library research methods and uses socio-philosophical perspectives. Results of this study that urgency of `Irfani paradigm as an alternative solution. In `Irfani paradigm as critical ethics in Islam had deconstruction methods on objective and subjective reason and consciousness structures pragmatically and instrumentally. That paradigma made foundations of philosophy-sufism tradition in Islam which transformed in to contemporary political life. The `Irfani paradigma contribution as critical ethics in Islam leads to reconstruction from the instrumental rationality towards trancendental rationality through reconfirmation and reafirmation about meaning of politics and democracy and how to echieve in its orientation. The agenda of deconstruction above automatically arises that politics and democracy was not an area of achievement for egoistic and individualistic interests but an area of moral and ethical accountabilities for societal wellfareness.]]>
