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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<![CDATA[Semiotika Michael Camille Riffaterre Studi Analisis Alquran Dalam Surat Al-Baqarah Ayat 223 ]]>
<![CDATA[Siti Fatimah Fajrin]]>
<![CDATA[ Al Furqan: Jurnal Ilmu Al Quran dan Tafsir Vol 2 No 2 (2019): Al Furqan: Jurnal Ilmu Al Quran dan Tafsir ]]>
Publisher : <![CDATA[Prodi Ilmu Al-Qur’an dan Tafsir, Fakultas Ushuluddin, Universitas Tarbiyatut Tholabah Lamongan ]]>
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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[Prodi Ilmu Al-Qur’an dan Tafsir, Fakultas Ushuluddin, Universitas Tarbiyatut Tholabah Lamongan ]]>
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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.]]>
<![CDATA[Dasar Hukum dan Pertimbangan Hakim Dalam Memutus Permohonan Izin Poligami Karena Istri Tidak Bisa Menjalankan Kewajiban: Analisis Putusan Hakim Pengadilan Agama Purworejo No. 0090/Pdt.G/2018/PA.Pwr ]]>
<![CDATA[Hari Widiyanto]]>
<![CDATA[ Al Furqan: Jurnal Ilmu Al Quran dan Tafsir Vol 3 No 1 (2020): Al Furqan: Jurnal Ilmu Al Quran dan Tafsir ]]>
Publisher : <![CDATA[Prodi Ilmu Al-Qur’an dan Tafsir, Fakultas Ushuluddin, Universitas Tarbiyatut Tholabah Lamongan ]]>
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<![CDATA[Abstract Marriage is a spiritual bond between a man and a woman as husband and wife with the aim of forming a happy and eternal family based on the Godhead. (Article 1 of the Marriage Law). Marriage is one of the religious commands to his servants who are able to immediately carry it out. Because marriage can prevent immorality, both in the form of vision and in the form of adultery. One purpose of marriage is to connect descendants who will later be made heirs. In Islam it is permissible for a Muslim man to marry two to four women, if he can and is able and able to maintain and be fair to his wives in providing a living and time distribution. If you are worried that you will not be able to act fairly, then you should marry someone.Polygamy is a marriage between a man and more than one woman at the same time. Until now, polygamy in Indonesia is still a hot topic for research. The evocative performance of the concept, and the support of the rise of polygamy practices, does not seem to have brought a variety of counter-productive views in the community. The emergence of various dilemmatic perceptions, of course one of them starts from the reasons that are the basis of polygamy, as well as the mode adopted by polygamists.Based on the author's research, if there is a Court decision on the Request for Polygamy because the Wife Cannot Carry Out His Obligations as a Wife, then the issue is what is the legal basis and consideration of the judge in deciding the case for a polygamy request because the Wife Cannot Carry Out His Obligatory Analysis of the Decision of the Purworejo Religious Court Judge No. 0090 / Pdt.G / 2018 / PA.Pwr.]]>
<![CDATA[Terorisme Dalam Perspektif Jurgen Habermas ]]>
<![CDATA[Moh. Khoirul Fatih]]>
<![CDATA[ Al Furqan: Jurnal Ilmu Al Quran dan Tafsir Vol 3 No 1 (2020): Al Furqan: Jurnal Ilmu Al Quran dan Tafsir ]]>
Publisher : <![CDATA[Prodi Ilmu Al-Qur’an dan Tafsir, Fakultas Ushuluddin, Universitas Tarbiyatut Tholabah Lamongan ]]>
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<![CDATA[The study of terrorism today still raises various problems, aside from the factors that are considered to have an important role in the emergence of terrorism which is now the investigation of experts from various scientific disciplines, also no less important is the definition of terrorism itself. Debate about the definition of terrorism is still difficult to reach an agreement, even though the definition is important for the filter of certain types of actions and groups to be included or not in the terrorism category. Jurgen Habermas is a man who has a variety of thoughts related to humanities, the presence of Habermas in the list of names of Western thinkers brings something new to the renewal of Western theory. Appear as a brilliant figure in formulating critical theory. Jurgen Habermas gave a new look that was more critical, including giving a critical view of the terrorist events that occurred. according to Jurgen Habermas, which can lead to the emergence of terrorism is because it is distorted in communication. In addition to modernity, secularization can also lead to violence where fundamentalism wants the return of traditional styles, where religion can expand in everything. For example, contemporary regimes in Iran or religiously inspired movements are struggling to build a theocracy]]>
<![CDATA[Perkembangan Gagasan I’jaz Al-Qur’an Menurut Isa J. Boullata ]]>
<![CDATA[Ulummudin Ulummudin]]>
<![CDATA[ Al Furqan: Jurnal Ilmu Al Quran dan Tafsir Vol 3 No 1 (2020): Al Furqan: Jurnal Ilmu Al Quran dan Tafsir ]]>
Publisher : <![CDATA[Prodi Ilmu Al-Qur’an dan Tafsir, Fakultas Ushuluddin, Universitas Tarbiyatut Tholabah Lamongan ]]>
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<![CDATA[This article examines about the history of i’jaz development of the Qur’an which is written by Issa J. Boullata. According to him, this idea emerged in the early third century of Hijriyah. In its progress, classicalIslamic scholar who is the most influential figure in this field is Abdul Qahir al-Jurjani and al-Zamakhsyari. Meanwhile, in the contemporary era, Sayyid Quthub and Aisyah bint Syati take significant place. Boullata is able to present the history of i’jaz comprehensively. However, there is contradiction in his explanation. He states that when al-Qur’an was revealed, Arab society were not balaghah expert and lirerary critic. In fact, they had capability on it.In addition, there was a missing link between al-Zamakhsyari (d.538 H) and Muhammad Abduh (1905). In that long period, scholars of i’jaz were not described.]]>
<![CDATA[Implikasi Naskh Hadis Terhadap Status Ke-ḥujjah-annya ]]>
<![CDATA[Lujeng Lutfiyah]]>
<![CDATA[ Al Furqan: Jurnal Ilmu Al Quran dan Tafsir Vol 3 No 1 (2020): Al Furqan: Jurnal Ilmu Al Quran dan Tafsir ]]>
Publisher : <![CDATA[Prodi Ilmu Al-Qur’an dan Tafsir, Fakultas Ushuluddin, Universitas Tarbiyatut Tholabah Lamongan ]]>
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<![CDATA[No words were said in a vacuum. A hadith must be revealed because of certain conditions that are the cause, or certain things that are the goal. A condition or goal that is the cause of the disclosure of a hadith, can occur repeatedly from time to time. When there are changes in social conditions that cause changes in the statement (hadith) of the Prophet, then it does not necessarily indicate that the old statement is not used anymore, because the same conditions underlying the disclosure of the initial hadith may be repeated again. In understanding the Prophet's hadith it is very important to do contextualization. This is because the attitude of obedience and emulation of the Prophet is a command of Allah, and the hadith of the Prophet is also a primary guidance for Muslims. If the hadith of the Prophet is interpreted only literally all, then there will be many guidance that feels "obsolete", because it will not reach social change that cannot be avoided. Contextualization will make the hadith not insulated by the concept of ma‘mūl bih or ghayr ma‘mūl bih absolutely, especially with regard to the legal hadith undergoing the naskh process]]>
<![CDATA[Takfiri Dalam Kitab Hamyan Al-Zad Ila Dar Al-Ma’ad Karya Muhammad Bin Yusuf Itfisy ]]>
<![CDATA[Hamdan Hidayat]]>
<![CDATA[ Al Furqan: Jurnal Ilmu Al Quran dan Tafsir Vol 3 No 2 (2020): Al Furqan: Jurnal Ilmu Al Quran dan Tafsir ]]>
Publisher : <![CDATA[Prodi Ilmu Al-Qur’an dan Tafsir, Fakultas Ushuluddin, Universitas Tarbiyatut Tholabah Lamongan ]]>
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<![CDATA[This paper will discuss about takfir in the commentary book Hamyan al-Zad Ila Dar al-Ma'ād by Muhammad bin Yusuf Itfisy. The study of the book Hamyan Al-Zad Ila Dar Al-Ma'ād is considered important, because this book contains interpretation of verses that contain takfir according to the views of the Khāwarij sect of the al-Ibadiyah sect. As we know, the Khāwarijs were a very easy people to justify disbelievers against others who were not in line with the Khāwarijs. In the realm of al-Qur'an exegesis, the Koran will be interpreted according to its interpreter, as well as in the commentary book of Hamyan Al-Zad Ila Dar Al-Ma'ād the verses of the Koran are interpreted for the benefit of the Khāwarij group as legitimacy. So this kind of interpretation is called tafsir al-I'tiqadi.]]>
<![CDATA[Al-Dakhil Al-Naqliy Dengan Pemalsuan Pendapat Sahabat ]]>
<![CDATA[Fithrotin Fithrotin]]>
<![CDATA[ Al Furqan: Jurnal Ilmu Al Quran dan Tafsir Vol 3 No 2 (2020): Al Furqan: Jurnal Ilmu Al Quran dan Tafsir ]]>
Publisher : <![CDATA[Prodi Ilmu Al-Qur’an dan Tafsir, Fakultas Ushuluddin, Universitas Tarbiyatut Tholabah Lamongan ]]>
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<![CDATA[At the time of the Prophet Muhammad saw. the development of the interpretation of the Qur'an does not look rapidly and widely, because the priority of interpretation is still hoping for a great deal of revelation. When they found some verses that were general in nature and needed explanation, the companions immediately asked the Prophet, so that at that time there were not many verses described in detail. The Prophet's explanation of some verses serves as a guide for the companions to study the Qur'an more carefully. The spirit of the companions of the Prophet to compete in the interpretation of the Quran was very helpful to the mufassir centuries later. But some mufassirun search results against the interpretation of the companions of the Prophet sometimes received from a history that is not good, interpretation that is isra'iliyat also sometimes based on the interpretation of some friends, or some interpretation produced bya mufassir is also sometimes relied on one of the companions of the Prophet who is considered expert tafsir, The conclusion of this research is that some commentators and histories such as Husaen al-Zahabi, al-Suyuthi admitted that it would be difficult to examine the falsification of the opinions of friends, especially those who have slipped into various tafsir books, because many of the athar friends' histories have been discarded by the prophet. Sanad hadith disposal especially athar companions occurred since the time of tabi'in,more often in, the time of tabi'it tabi'in, because of the ease and the increasing number of mufassir who are vying to further expand and enrich their reference in the interpretation of interpreted verses.]]>
<![CDATA[Fonologi Al-Qur’an Pada Surah Asy-Syamsy Analisis Keserasian Bunyi Pada Sajak dan Efek Yang Ditimbulkannya ]]>
<![CDATA[Tri Tami Gunarti]]>
<![CDATA[ Al Furqan: Jurnal Ilmu Al Quran dan Tafsir Vol 3 No 2 (2020): Al Furqan: Jurnal Ilmu Al Quran dan Tafsir ]]>
Publisher : <![CDATA[Prodi Ilmu Al-Qur’an dan Tafsir, Fakultas Ushuluddin, Universitas Tarbiyatut Tholabah Lamongan ]]>
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<![CDATA[One of the advantages possessed by the Al-Quran is the use of a beautiful language style, a series of letters and sounds that are so harmonious between the vowels and the consonants and the regularity of the verses creates a beautiful harmony, because the Koran is a recited text. Therefore, to find out the beauty of the language style contained in the Koran, it is necessary to study the principles of the Koran using a linguistic approach. This is very important, to know and understand the message content in the Koran and the beauty of lafadz and its meaning. Thus one of the studies carried out is through the study of the beauty of lafadz which is included in the study of balaghah or badi 'science. The harmony of the sound of the last letter in the verses of the surah asy syamsy is discussed in this writing, as well as the effects it causes. This harmony in balaghah is called rhyme. The harmony of sounds in surah ash-Shamsy is found in verses 1-15, the effect that is generated includes the effect of phonology on harmony and the effect of phonology on meaning.]]>
<![CDATA[Penafsiran Quraish Shihab Tentang Pendidikan Akhlak Dalam Al-Qur’an Surat Al-Ahzab Ayat 21Pada Tafsir Al-Misbah ]]>
<![CDATA[Fitrah Sugiarto dan Indana Ilma Ansharah]]>
<![CDATA[ Al Furqan: Jurnal Ilmu Al Quran dan Tafsir Vol 3 No 2 (2020): Al Furqan: Jurnal Ilmu Al Quran dan Tafsir ]]>
Publisher : <![CDATA[Prodi Ilmu Al-Qur’an dan Tafsir, Fakultas Ushuluddin, Universitas Tarbiyatut Tholabah Lamongan ]]>
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<![CDATA[This paper aims to find out the interpretation of the Quraish Shihab about the education of ahklak in the Al-Quran. This needs to be conveyed considering that lately, especially in Indonesia, there are many problems, one of which is an acute problem of morality and needs to be resolved in stages. Many of the criminal cases that have occurred lately are due partly to moral degradation. Indonesian people who are known as religious communities should be able to work together in grounding moral education in accordance with the teachings of the Al-Qur'an as explained by the Quraish Shihab in the Book of Tafsir Al-Misbah. Quraish Shihab, which has an interpretation of the Adabi Ijtima'i style, is expected to be able to provide insight into current moral education. This study used a qualitative descriptive method with a literature review approach. Islam wants the birth of a noble civilization that can provide broad benefits for all mankind. That is one of the goals of the Prophet Muhammad SAW to the face of this earth to perfect morals. Morals have a very important role in building a complete human civilization both physically and mentally. Quraish Shihab interpreted the QS. Al-Ahzab [33]: 21 that the verse is a form of threat to hypocrites, namely Muslims, but in their lives it does not reflect the very great and noble teachings of Islam. The point is that anyone who has embraced Islam should put forward morals in action. The glory of Islam is reflected in the morals of Rasulullah SAW, who should be able to be an example and guidance of Muslims in making mu'amalah both vertically and horizontally. That is why moral education needs to be trained from an early age, exemplified so that it can be an example and it needs the involvement of all parties in the application of moral education not only in the school environment, but in the community. It is hoped that this moral education will be able to provide solutions to the problems of moral degradation that have recently occurred in Indonesia.]]>
