Ta’wiluna: Jurnal Ilmu Al-Qur’an,Tafsirdan Pemikiran Islam
Tawiluna: Jurnal Ilmu Al-Quran, Tafsir dan Pemikiran Islam is a peer reviewed journal dedicated to publish the scholarly study of the Quran from many different perspectives. Particular attention is paid to the works dealing with: Quranic Studies, Quranic sciences, Living Quran, Quranic Studies across different areas in the world (The Middle East, The West, Archipelago and other areas), Methodology of Quran and Tafsir studies. publishes twice in the year (Maret and September) by LP3M IAIFA Kediri.
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154 Documents
<![CDATA[Tafsir Tematik: Jadal (Debat) Perspektif Ayat-ayat Al-Qur'an ]]>
<![CDATA[Andri Sutrisno]]>
<![CDATA[ Ta’wiluna: Jurnal Ilmu Al-Qur'an, Tafsir dan Pemikiran Islam Vol 2 No 1 (2021): Takwiluna: Jurnal Ilmu Al-Qur'an, Tafsir dan Pemikiran Islam ]]>
Publisher : <![CDATA[Lembaga Penelitian, Penerbitan dan Pengabdian kepada Masyarakat (LP3M) IAIFA Kediri ]]>
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DOI: 10.58401/takwiluna.v2i1.292
<![CDATA[القرآن هو كتاب مقدس يحتوي على حقائق واضحة ومفصلة تصل إلى جميع جوانب الحياة الدنيوية وما بعدها أنه لا شك فيه. ويتضح هذا عندما كان ذروة الإسلام مبنيا على أساس القرآن. ولكن الكثير من الناس ينكرون صحته بحيث يمتلئ قلبه بالفخر ويعبر عن نفسه ليؤمن ولكن فقط كخطاب ولكن في قلبه ينكر. الكثير من خبرائنا الذين يريدون أن يجادلوا مع المعجزات التي أرسلها الله سبحانه وتعالى. في الداخل سنكتشف عن المناظرة كما يقدم القرآن دليلا على أن القرآن يحتوي على نوعين من مجموعات النقاش، وهما المناقشات الجديرة بالثناء والمناقشات الخسيسة.]]>
<![CDATA[Tasawuf Kontroversial Prinsip-Prinsip Ajaran Syaikh Mansur Al-Hallaj Dan Penjelasan Tentang Ajarannnya ]]>
<![CDATA[Budi Handoyo]]>
<![CDATA[ Ta’wiluna: Jurnal Ilmu Al-Qur'an, Tafsir dan Pemikiran Islam Vol 2 No 2 (2021): Takwiluna: Jurnal Ilmu Al-Qur'an, Tafsir dan Pemikiran Islam ]]>
Publisher : <![CDATA[Lembaga Penelitian, Penerbitan dan Pengabdian kepada Masyarakat (LP3M) IAIFA Kediri ]]>
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DOI: 10.58401/takwiluna.v2i2.293
<![CDATA[Al-Hallaj's expression which says "Ana al-Haq" (I am the Truth) is interpreted by scholars as something that is very far from the lines of monotheism. The negative view of the fiqh scholars towards the misguided thought of Al-Hallaj is not appropriate, because of their lack of understanding of the nature of Sufism, especially the problem of dzuq and wijdan. The concepts of Hulul, Nur Muhammad and Wihdatul Adyan are the philosophical concepts of al-Hallaj which are the result of his contemplation of science and the circumstances of the surrounding community which are considered too holding onto things beyond the essence of human obligations as servants of God. Most fiqhi groups disbelieve in it, arguing that it is said that humans are united with God. However, there are also many scholars who accept it and defend the thoughts of Al-Hallaj. Imam Al-Hallaj's words are the basis of Dzuq and are in a state of being sick or drunk with God's love.]]>
<![CDATA[Peran Tasawuf dalam Membangun Nilai Keagamaan Masyarakat Modern ]]>
<![CDATA[Budi Handoyo]]>
<![CDATA[ Ta’wiluna: Jurnal Ilmu Al-Qur'an, Tafsir dan Pemikiran Islam Vol 2 No 1 (2021): Takwiluna: Jurnal Ilmu Al-Qur'an, Tafsir dan Pemikiran Islam ]]>
Publisher : <![CDATA[Lembaga Penelitian, Penerbitan dan Pengabdian kepada Masyarakat (LP3M) IAIFA Kediri ]]>
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DOI: 10.58401/takwiluna.v2i1.294
<![CDATA[The modern era is marked by advances in science and technology, which can bring prosperity to mankind. However, behind modern progress, there is a bad side that has greatly affected the inner side of Muslims. Modern negative impacts can be felt by the attitude of love for the world which gave birth to materialism and hedonism that occurs in various levels of society. The influence of technological sophistication, the sparkle of the world due to industrial progress and the development of western science that is rationalist, secularist, and materialistic have completely covered the eyes of the hearts of believers. walled in the eyes of the heart and mind in understanding the Divine Essence. The use of Sufism in this modern era is to improve our relationship with Allah and the Messenger, and our good relationship with fellow servants of Allah and His creatures. The main function of Sufism is to recognize the evils of passion. Because of this desire, it becomes the cause of various immoral actions such as ujub, arrogant, jealousy, angry and so on. To treat this liver disease, mental rehabilitation therapy is carried out in the form of spiritual education so that the heart can be clean from the impurities of lust and can know God.]]>
<![CDATA[Pemahaman Tekstual dan Kontekstual terhadap Hadits Larangan Menafsirkan Al-Qur'an Dengan Al Ra'y ]]>
<![CDATA[Abd Majid Abror]]>
<![CDATA[ Ta’wiluna: Jurnal Ilmu Al-Qur'an, Tafsir dan Pemikiran Islam Vol 2 No 1 (2021): Takwiluna: Jurnal Ilmu Al-Qur'an, Tafsir dan Pemikiran Islam ]]>
Publisher : <![CDATA[Lembaga Penelitian, Penerbitan dan Pengabdian kepada Masyarakat (LP3M) IAIFA Kediri ]]>
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DOI: 10.58401/takwiluna.v2i1.295
<![CDATA[Tafsir bi al-ra'y is an interpretation of the Qur'an using al-ra'yu, which has several meanings, among them al i'tiqad (understanding, tradition), al-Ijtihad, al qiyas (analogy) as the term ahl al¬ra'y is often used to refer to the ashab al qiyas. (analogy users). As an understanding of the meaning of al ra'y in the context of hadith, considering the hadith emphasizes the meaning of al rayu as reason ansich (without based on knowledge / bil gair 'ilm). the meaning of al ra'y which is forbidden in the content of the hadith is an interpretation that is based solely on reason alone by not paying attention to the history or method or knowledge related or not by the principle of syar'i, more or less doing lies on the Qur'an. When associated with the interpretation of bi al-ra'yi is very different because the interpretation of bi al-ra'yi although dominated by reason but still also return to the basis of syar'i and the methods that apply during the interpretation, basically the interpretation of bi al ra'y that still meets the requirements of interpretation that is the study of language, rne pay attention to the history related to the situation and conditions when the verse comes down, understand nasikh mansukh and others are also by the principle of syar'iy , then it is permissible, on the contrary that only use reason alone, more arises from his lust, then the interpretation of bi al ra'y like this is forbidden.]]>
<![CDATA[Memahami Perspektif Lain Tentang Konsep Iman ]]>
<![CDATA[Fadhila Sidiq Permana]]>
<![CDATA[ Ta’wiluna: Jurnal Ilmu Al-Qur'an, Tafsir dan Pemikiran Islam Vol 2 No 1 (2021): Takwiluna: Jurnal Ilmu Al-Qur'an, Tafsir dan Pemikiran Islam ]]>
Publisher : <![CDATA[Lembaga Penelitian, Penerbitan dan Pengabdian kepada Masyarakat (LP3M) IAIFA Kediri ]]>
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DOI: 10.58401/takwiluna.v2i1.296
<![CDATA[Some scholars and intellectuals understand Faith and Islam more universally. They see that the value of faith can arise from the adherents of any religion. As long as a person has faith in his Lord and does righteous deeds. In the Qur'an even explained the existence of non-Muslims who believe, it will also be clearer when we look at historical literature and the book of interpretation. With this understanding we will be more mature in understanding differences and will not be easily triggered by conflicts in the name of religion.]]>
<![CDATA[Metode Tafsir Tematik Kontekstual Perspektif Abdullah Saeed ]]>
<![CDATA[Abd. Muqit]]>
<![CDATA[ Ta’wiluna: Jurnal Ilmu Al-Qur'an, Tafsir dan Pemikiran Islam Vol 2 No 1 (2021): Takwiluna: Jurnal Ilmu Al-Qur'an, Tafsir dan Pemikiran Islam ]]>
Publisher : <![CDATA[Lembaga Penelitian, Penerbitan dan Pengabdian kepada Masyarakat (LP3M) IAIFA Kediri ]]>
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DOI: 10.58401/takwiluna.v2i1.297
<![CDATA[Keterbelakagan umat Islam pada saat di sebabkan karena bekunya keilmuan islam. Hal ini terjadi karena sebagian umat menganggap ijtihad sudah di tutup. Pada abad kontemporer ini sebagian akademisi muslim mencoba menghidupkan kembali kembali keilmuan Islam, baik dari aspek metodologi dan produk teori. Salah satu pemikir Islam yang mencoba mengeluarkan metodologi baru adalah Abdullah Saeed, seorang professor Studi Arab dan Islam yang aktif di Universitas Melbourne, Australia. Penelitian ini mencoba mengeksplorasi pemikiran Abdullah Saeed dalam bidang metode tafsir tematik kontekstual. Hasil penelitian sebagai berikut: Pertama, metode tafsir tematik kontekstual adalah metode penafsiran yang harus mempertimbangkan tiga perinsip, yaitu 1). Memperhatikan dan mempertimbangkan makna yang bergam, lalu mengambil makna yang relevan; 2). Memperhatikan dan mempertimbangkan konteks sosio-historis turunnya al-Quran untuk menentukan makan yang akan di ambil oleh mufassir; 3). Memperhatikan dan mempertimbangkan nilai hirarki al-Quran untuk mengetahui ayat yang dapat di tafsir ulang (dhanni) dan tidak dapat di tafsiri ulang (qath’i). Kedua, cara kerja metode tafsir tematik kontekstual sebagai berikut: 1). Menentukan tema; 2). Menentukan nilai hirarki teks Ayat; 3). Mengeksplorasi Konteks Makro dan Mikro Abad Ke Tujuh; 4). Menganalisis Lingkuistik; 5). Mengumpulkan Teks-Teks Paralel Al-Quran; 6). Kontekstualisasi saat ini.]]>
<![CDATA[Menggagas Ontologi Ilmu Keislaman ]]>
<![CDATA[Komaru Zaman]]>
<![CDATA[ Ta’wiluna: Jurnal Ilmu Al-Qur'an, Tafsir dan Pemikiran Islam Vol 2 No 1 (2021): Takwiluna: Jurnal Ilmu Al-Qur'an, Tafsir dan Pemikiran Islam ]]>
Publisher : <![CDATA[Lembaga Penelitian, Penerbitan dan Pengabdian kepada Masyarakat (LP3M) IAIFA Kediri ]]>
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DOI: 10.58401/takwiluna.v2i1.299
<![CDATA[Ontology as a science or theory about the existence of existing nature.The object of science or science is an empirical world, namely the world that can be reached by the five senses and the object of science is a sensory experience, learning about the nature of something tangible based on logic alone.From this theory of fact (ontology) then gave rise to several traditions in philosophy, among others: Philosophy of Materialism, Philosophy of Idealism, Philosophy of Dualism, Philosophy of Skepticism and Philosophy of Agnoticism.Adaya ontology that if associated with Islamic science of course this theory seeks to create a new formulation that can provide answers to some problems in accordance with the context.]]>
<![CDATA[Metode Penafsiran Al-Tafsir Al-Munir Karya Muhammad Nawawi Al-Jawi ]]>
<![CDATA[M. Solahudin]]>
<![CDATA[ Ta’wiluna: Jurnal Ilmu Al-Qur'an, Tafsir dan Pemikiran Islam Vol 2 No 1 (2021): Takwiluna: Jurnal Ilmu Al-Qur'an, Tafsir dan Pemikiran Islam ]]>
Publisher : <![CDATA[Lembaga Penelitian, Penerbitan dan Pengabdian kepada Masyarakat (LP3M) IAIFA Kediri ]]>
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DOI: 10.58401/takwiluna.v2i1.300
<![CDATA[Interpretation is an effort to comprehend the Qur'an comprehensively from all sides of the scientific field. Both in terms of methods, styles and other approaches that can contribute scientifically. Many Mufassirs have made positive contributions to interpretation, both from international and local (Indonesia) Mufassirs, among Mufassirs from Indonesia, namely Muhammad Nawawi al-Jawi, he was a great scholar of his time. His work Al-Tafsir al-Munir and dozens of other works are evidence of his greatness as a scholar. In this article, we will explain how Muhammad Nawawi's biography, his interpretation method and style.]]>
<![CDATA[Epistemologi Tafsir Al-Nur Karya M. Hasbi Ash-Shiddieqy Dalam Memahami al-Quran ]]>
<![CDATA[M. Rifaki Asy'ari]]>
<![CDATA[ Ta’wiluna: Jurnal Ilmu Al-Qur'an, Tafsir dan Pemikiran Islam Vol 2 No 2 (2021): Takwiluna: Jurnal Ilmu Al-Qur'an, Tafsir dan Pemikiran Islam ]]>
Publisher : <![CDATA[Lembaga Penelitian, Penerbitan dan Pengabdian kepada Masyarakat (LP3M) IAIFA Kediri ]]>
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DOI: 10.58401/takwiluna.v2i2.319
<![CDATA[This article examines the epistemology of Tafsir Al-Nur by M. Hasbi Ash-Shiddieqy in understanding the Qur'an as well as the contribution of Hasbi's own musician in the interpretation that gave rise to indonesian fiqh. This assessment is descriptive-analytical with a focus on his exegesis, Tafsir Al-Quranul Majid al-Nur which covers several aspects of epistemological studies. From the studies conducted, it can be known that the method of interpretation carried out by Hasbi is classified as analytical-contextual to the texts of the Qur'an, especially related to legal verses then connected with the state of the Indonesian nation today. Even the sources of reference to the interpretation of the tessebut are taken from the books of the muktabarah very closely with the discussion of fiqh universally. Thatsanya as a mufaasir Nusantara, Hasbi berahsil presents interpretation in the context of Indonesianness. This interpretation is certainly not separated from the scientific discipline and culture of Indonesian society. This thought greatly contributed to building the civilization of this nation and adding scientific wisdom in the Islamic world.]]>
<![CDATA[Kajian Al-Qur’an dalam Perspektif Mohammed Arkoun ]]>
<![CDATA[M. Solahudin]]>
<![CDATA[ Ta’wiluna: Jurnal Ilmu Al-Qur'an, Tafsir dan Pemikiran Islam Vol 2 No 2 (2021): Takwiluna: Jurnal Ilmu Al-Qur'an, Tafsir dan Pemikiran Islam ]]>
Publisher : <![CDATA[Lembaga Penelitian, Penerbitan dan Pengabdian kepada Masyarakat (LP3M) IAIFA Kediri ]]>
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DOI: 10.58401/takwiluna.v2i2.398
<![CDATA[The study of the Qur'an continues to develop. Nowadays, there are hermeneutics that are proposed to help Ulumul Qur'an in the process of interpreting the Qur'an. Its presence from the West often raises pros and cons. Including those who develop hermeneutics in interpreting the Qur'an is Mohammed Arkoun. He wanted to dismantle Islamic thought, including the interpretation of the Qur'an, which was actually born from the historical process. In interpreting the Qur'an, Arkoun offers synchronic exploration, diachronic exploration, anthropological perspective, and philosophical perspective and religious facts.]]>
