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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304 Documents
<![CDATA[Ayat-Ayat Jihad Perspektif Tafsir Maqasidiy Ibnu Asyur ]]>
<![CDATA[Moh. Mauluddin]]>
<![CDATA[ Al Furqan: Jurnal Ilmu Al Quran dan Tafsir Vol 6 No 1 (2023): 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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DOI: 10.58518/alfurqon.v6i1.1734
<![CDATA[The purpose of this article is to delve into the profound meaning of jihad found in the Qur'an, with a specific focus on the methodology of interpretation by Ibn Ashur concerning the verses related to jihad. In the present time, there is a widespread misconception among both Muslim and non-Muslim communities, associating jihad with excessive violence, war, and bloodshed. Consequently, Islam is falsely accused of being a religion propagated and developed through violence. The findings of this research demonstrate that jihad is not solely defined in a radical sense. In the Qur'an, the term jihad encompasses various meanings, including difficulty or trial, capability, and the personal identity of a Muslim. This study provides evidence that jihad extends beyond the context of warfare and encompasses struggles against one's desires, combating evil, maintaining harmony within the family, managing wealth, and the pursuit of knowledge or combating ignorance. The significant outcome of this research is the revelation of the diverse interpretations of jihad that transcend the commonly assumed association with violence and warfare.]]>
<![CDATA[Karakater Nabi Ismail Dalam Al Quran: (Kajian Tafsir Tematik) ]]>
<![CDATA[Misbahul Munir]]>;
<![CDATA[Wasiul Maghfiroh]]>
<![CDATA[ Al Furqan: Jurnal Ilmu Al Quran dan Tafsir Vol 6 No 1 (2023): 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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DOI: 10.58518/alfurqon.v6i1.1735
<![CDATA[The main issue raised in this paper is the interpretation of the verses that explain the character of the Prophet Ismail. Looking at the reality of life, there are many phenomena of juvenile delinquency that are caused by a lack of morals and parental upbringing, so that social deviations often occur in the community or changes in children's attitudes. This research aims to provide education to the public, especially to teenagers and parents so that they always act with good morals as mentioned in the story of Prophet Ismail and the character possessed by Prophet Ismail. This paper uses the type of research library research, which collects data and information from various kinds of literature. The type used in this study is a type of qualitative research so as to produce descriptive data. While the method used in data collection is the thematic method, which is a method that covers a broad interpretation by directing it to a particular theme. The results of this study are that the character of the story of Prophet Ismail is found in surah As-S{affa>t verses 101-107 and surah Al Baqarah verses 125 and 127. In these verses, data is obtained about the character of Prophet Ismail, namely the nature of patience, obedience to God and parents, courteous in words and deeds and sincere in accepting and carrying out God's commands. So that these characters can be applied to society, especially Muslim youth. by implementing several ways, including by inviting him to have a good dialogue that includes religious learning in it, advising him when he makes a mistake, making promises accompanied by persuasion and seduction when the child is about to do something bad, and giving a warning when the child commits a prohibited act.]]>
<![CDATA[Teori Naskh Wa Mansukh Dalam Al-Qur’an ]]>
<![CDATA[Alfazri Alfazri]]>
<![CDATA[ Al Furqan: Jurnal Ilmu Al Quran dan Tafsir Vol 6 No 1 (2023): 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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DOI: 10.58518/alfurqon.v6i1.1737
<![CDATA[This journal talks about the Naskh wa Mansukh theory, this naskh theory still leaves comparisons between groups of scholars. Because of that, there are some scholars who accept the naskh theory and some do not. The difference in opinion of these scholars can be seen from the determination of the terminology of texts from classical times to contemporary times. Manna Kholil al-Qattan explains in his book Mabahits fi 'Ulum al-Qur'an, that what is meant by nasikh is the abolition of a Shari'a law with another Shari'a law, but he excludes this abolition by reason of death or madness. Ulama who reject naskh on the grounds that naskh is a law that has clear provisions and cannot be revoked. Furthermore, there are scholars who recognize Naskh with arguments based on the word of Allah SWT QS. al-Baqarah verse 106.]]>
<![CDATA[Tafsir Sastra Kontemporer Oleh Amin Al-Khuli Dan Aisyah Abdurrahman Bint Al-Syathi’ ]]>
<![CDATA[Aisy Najiha Khurin’in]]>
<![CDATA[ Al Furqan: Jurnal Ilmu Al Quran dan Tafsir Vol 6 No 1 (2023): 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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DOI: 10.58518/alfurqon.v6i1.1743
<![CDATA[This article discusses the patterns in contemporary literary methods offered by Amin al-Khuli to the world of interpretation. The author finds that Amin al-Khuli gives the tendency of mufassir in interpreting the Qur'an, so that interpretation is more oriented towards hudalinnas and uses the concept of the Qur'an as the book of Salih li kulli al-zaman wa al-makan. The literary approach brought by Amin al-Khuli was then interpreted by his student Aisyah Abdurrahman Bint al-Syathi' who was none other than his wife. Bint al-Syathi' then applied this method in his commentary which includes the first fourteen Makiyyah chapters entitled al-Tafsir al-Bayan li al-Qur'an al-Karim.]]>
<![CDATA[Ilmu Nafs Dan Pemahaman Tentang Manusia Dalam Perspektif Alqur’an ]]>
<![CDATA[Abdul Malik]]>;
<![CDATA[Fitrah Sugiarto]]>
<![CDATA[ Al Furqan: Jurnal Ilmu Al Quran dan Tafsir Vol 6 No 1 (2023): 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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DOI: 10.58518/alfurqon.v6i1.1745
<![CDATA[Talking about the human soul remains interesting and relevant because it does not exist in a vacuum. There are three main things to note. First, the science of the human soul is related to dynamic human life. Second, talk about the human soul must be in line with the demands of the globalization era. Third, human nature must be creative and innovative. The psychology of Islamic education and talk about human beings is an important part. Humans are the subject and object of education. In an Islamic perspective, humans have two major tasks as servants of Allah SWT, namely total dedication to the Creator and the task of prospering the earth as caliphs. Humans have several comprehensive aspects, such as bodies, feelings, thoughts, and the complexity of the reality of life. Therefore, Islamic education must pay attention to all these aspects. Humans have two potentials facing each other, good and bad. In the context of Islamic Educational Psychology, psychology functions as a guide to develop good potential and control human bad potential. Aspects of the human psyche with all its potential is a manifestation of devotion to Allah SWT. The ultimate goal of Islamic Educational Psychology is to introduce humans to their God, so that they become people of faith and piety.]]>
<![CDATA[Konsep Al-Hubb Dalam Al-Qur’an: (Telaah Kitab Tafsir Ruh Al-Ma’ani Karya Imam Al-Alusi) ]]>
<![CDATA[Avif Alfiyah]]>;
<![CDATA[Chusnun Nufus]]>
<![CDATA[ Al Furqan: Jurnal Ilmu Al Quran dan Tafsir Vol 6 No 1 (2023): 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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DOI: 10.58518/alfurqon.v6i1.1748
<![CDATA[Love for Allah, is the highest level of a servant. After a servant reaches hia love for Allah, then there is no longer a level of servitude that is above him, unless he is in the fruit of lofe for Allah, such as longing, serenity and pleasure. Meanwhile, the level of servitude before lofe for Allah is as a prelude to it, such as repentance, patience, astecitism and so on. In this study, the authors use library research (library research). While the discussion uses the thematic method or Mudhu'i interpretation. The author takes classical interpretations such as Imam Al-Alusi because one of the famous commentators of his time, he is one of the mufassir who has a Sufistic style, he also interprets using the tahlili method. What this method stands out for is analyzing the various dimensions contained in the verse to be interpreted. The author also takes the theme of hubb / love, which is still widely discussed at all times.]]>
<![CDATA[Adopsi Anak Dalam Perspektif Al-Qur’an Surah Al-Ahzab Ayat 5: (Kajian Tafsir Maqashidi) ]]>
<![CDATA[Fithrotin Fithrotin]]>;
<![CDATA[Lubabah Diyanah]]>;
<![CDATA[Wakhidatun Nihlah]]>
<![CDATA[ Al Furqan: Jurnal Ilmu Al Quran dan Tafsir Vol 6 No 1 (2023): 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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DOI: 10.58518/alfurqon.v6i1.1749
<![CDATA[This article aims to find out the problems in the implementation of the adoption of children in terms of Islamic law contained in QS. al-Ahzab verses 5. Feeling a child who is not his biological child is often understood as permissible, this is evidenced by the fact that there are still many adoptive parents who entrust their adopted children to him. This study uses the maqashidi interpretation approach to capture the maqashid that exists in the law of child adoption. The result of this work explains that in QS. al-Ahzab verses 5 explains the monasticity of a person to call an adopted son to one other than his father. However, it is allowed if it is because of someone's ignorance. Adoption has been practiced by the Prophet Muhammad since before the prophethood, the Prophet Muhammad adopted Zaid bin Haritsah as his own son.]]>
<![CDATA[Ayat Dan Hadist Tentang Ekonomi Kontemporer ]]>
<![CDATA[Eny Latifah]]>
<![CDATA[ Al Furqan: Jurnal Ilmu Al Quran dan Tafsir Vol 6 No 2 (2023): 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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DOI: 10.58518/alfurqon.v6i2.1769
<![CDATA[Penelitian dengan metode kualitatif jenis kepustakaan ini memiliki tujuan untuk memberikan pengetahuan atas ayat-ayat al-Quran dan hadist tentang kegiatan ekonomi kontemporer baik produksi, distribusi dan konsumsi. Hasil penelitian adalah Ayat yang menjelaskan produksi yaitu Q. S. Al-Nahl 5-9: Q. S. Al-Nahl: 65-69; Q. S. Al-Nahl: 80-81; Q. S. Al-Hadiid: 27; Q.S. al-Hadid: 25. Sedangkan Hadist yang menjelaskan terkait kegiatan produksi dalam bidang ekonomi kontemporer adalah Shahih Muslim KitabAl-Buyu’ Bab Kira’a Al-ArdhiNo. 1544; Sunan Ibn Majah KitabAl-Ruhn Bab Al-Muzara’ah Bi Al-Tsulutsi Wa Al-Rub’iNo. 2452.; Hadist yang disebutkan: Imam Abu Dawud meriwayatkan dalam Sunannya; Hadits yang diriwayatkan oleh Abu Dzar dan HR. Muslim; dan Hadits riwayatkan dari Abu Hurairah r.a. Ayat yang menjelaskan distribusi yaitu: Q.S Al Hasyr ayat 7; QS. Al-Anfal: 63; QS. al-Taubah;34. Sedangkan Hadist yang menjelaskan terkait kegiatan distribusi dalam bidang ekonomi kontemporer adalah Hadits Riwayat Ahmad; Hadits sohih Dari ibnu umar. Ayat yang menjelaskan konsumsi yaitu: QS. AL-Baqarah: 272; QS. Al-Furqan: 67; QS. al-A’raf ;31-32; QS. al-Nahl; 114; QS. al-Isra; 29-30; QS. al-Mu’minun; 51; QS.al-Baqarah: 168; QS. Al-Baqarah:172. Sedangkan Hadist yang menjelaskan terkait kegiatan konsumsi dalam bidang ekonomi kontemporer adalah Hadist yang diriwayatkan oleh Hakim dari Abu Juhaifah; Hadist Riwayat Bukhari; Hadist riwayat ibnu majah.]]>
<![CDATA[Al-Manhaj Dan Al-Ṭariq Dalam Metodologi Tafsir ]]>
<![CDATA[Lujeng Lutfiyah]]>;
<![CDATA[Moh Sahlul Khuluq]]>
<![CDATA[ Al Furqan: Jurnal Ilmu Al Quran dan Tafsir Vol 6 No 1 (2023): 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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DOI: 10.58518/alfurqon.v6i1.1775
<![CDATA[This study examines the differences between al-manhaj and al-ṭariq in the methodology of interpretation. The research aims to provide a comprehensive understanding of these terms. A literature review approach was employed, analyzing relevant scholarly sources on the topic. Content analysis was conducted to compare the definitions and usage of al-manhaj and al-ṭariq in various tafsir works. The findings reveal that although al-manhaj and al-ṭariq have distinct appearances, they share the fundamental meaning of being methods or approaches to achieve a goal. However, their usage and emphasis differ in the field of tafsir methodology. Al-manhaj is closely related to the writing style, interpretive school, and general form of interpretation adopted by a mufassir and their tafsir book. On the other hand, al-ṭariq pertains to the research methods and steps used as a practical implementation of the manhaj. This research contributes to a deeper understanding of the nuanced differences between al-manhaj and al-ṭariq in tafsir methodology. It highlights the importance of considering these terms in the field of interpretation. By clarifying their meanings and usage, this study provides valuable insights for scholars and researchers in the field of tafsir. It serves as a foundation for further exploration and discussion on the topic, ultimately enhancing the knowledge and understanding of tafsir methodology.]]>
<![CDATA[Al-Jawahir Fi Tafsiril Al-Qur’anil Karim Karya Tanthawi Jauhari: Kajian Tafsir Ilmi ]]>
<![CDATA[Siti Fahimah]]>;
<![CDATA[Dewi Ayu Lestari]]>
<![CDATA[ Al Furqan: Jurnal Ilmu Al Quran dan Tafsir Vol 6 No 1 (2023): 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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DOI: 10.58518/alfurqon.v6i1.1779
<![CDATA[The development of commentary books is always rife, starting from the classical to contemporary periods, as well as the styles adopted by the commentators are also varied. One of the interpretations that emerged in the contemporary era is one with a scientific pattern. The mufaasir who carries this model is Thatnthawi Jauhari in his commentary al-Jawahir fi Tafsir al-Quran al-Karim. In compiling his book of commentaries, in this interpretation he reveals about the many new things in interpreting the Koran, so you don't have to stick to classic things that don't have much contribution in understanding the Koran, because of that idea many people criticize Tantawai that he is not a mufassir but a person who will understand the Koran only from the point of view of reason not naqli. This study uses a qualitative approach with the library research method. The results of this study are that Tantawi uses the tahlili method with the nuances of scientific interpretation that prioritizes ratios.]]>
