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<![CDATA[Manhaj Khash Tafsir An-Nur Karya Hasby Ash-Shiddieqy ]]>
<![CDATA[Asep Fuad]]>;
<![CDATA[Masykur Masykur]]>
<![CDATA[ Jurnal Iman dan Spiritualitas Vol 2, No 1 (2022): Jurnal Iman dan Spiritualitas ]]>
Publisher : <![CDATA[UIN Sunan Gunung Djati Bandung ]]>
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DOI: 10.15575/jis.v2i1.15788
<![CDATA[This study aims to discuss the manhaj al-Khash Tafsir al-Qur'an an-Nur by scholars of commentators and hadith experts including an Indonesian Muslim scholar who received his Doctoral degree Hanouris Causa (HC) from the Islamic University of Bandung on March 22, 1975 AD. He is Hasby as-Siddieqy, a native of Aceh, where the discussion is more directed to see how Hasby as-Siddieqy realizes the direction of interpretation and explains basics of thought, ideas, ideas and so on. The method used in this research is descriptive and library (library research). The substance of his research is more about theoretical matters, ideas and others. Based on the results of the study, it is known that the Tafsir al-Qur'an an-Nur by Hasby as-Siddieqy, totaling 10 volumes, is expected to answer the challenges of the times that are more practical, systematic, dynamic and very easy to understand by all circles of society. The presence of Tafsir al-Qur'an an-Nur by Hasby as-Siddieqy in various approaches is in line with the realization of government programs to meet the need for the availability of books of interpretation of the Qur'an for the Indonesian people.]]>
<![CDATA[Metode Tafsir Lathaif Al-Isyarat Karya Imam Al-Qusyairi ]]>
<![CDATA[Nida Amalia Kamal]]>;
<![CDATA[Siti Madinatul Munawwaroh]]>
<![CDATA[ Jurnal Iman dan Spiritualitas Vol 1, No 1 (2021): Jurnal Iman dan Spiritualitas ]]>
Publisher : <![CDATA[UIN Sunan Gunung Djati Bandung ]]>
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DOI: 10.15575/jis.v1i1.11471
<![CDATA[Al-Qur'an as a miracle is interpreted by the commentators using various methods, besides the general method, there is a special method used by each commentator in his interpretation. This study aims to examine the interpretation of Lathaif Al-Isunjuk by Al-Qusyairi and the specific method it uses in interpretation. From the results of the research that Al-Qusyairi is a Sufi who tries to interpret the verses of the Al-Quran with the application of the concept of Sufism, with an expressive literary language that brings the reader into a sense of the soul of Sufism This Sufi interpretation is an interpretation of the Al-Qur'an verse based on the spiritual experiences of the mufassir. Mufassir presents his interpretation according to the Sufi spirit so that the reader is carried away by the divine light in the soul of the Mufassir. Al-Qusyairi has a special method from other Sufi exegesis books, namely bayani isyari mu’jaz, the interpretation of the verses completely uses isyari, while other Sufi books combine isyari and language, it combines mind and soul and the interpretation is written briefly and clearly.]]>
<![CDATA[Studi Komparatif Pemikiran Al-Farmawi, Baqir Shadr dan Abdussatar Fathallah tentang Tafsir Maudhui ]]>
<![CDATA[Badruzzaman M. Yunus]]>;
<![CDATA[Abdul Rohman]]>;
<![CDATA[Ahmad Jalaludin Rumi Durachman]]>
<![CDATA[ Jurnal Iman dan Spiritualitas Vol 1, No 3 (2021): Jurnal Iman dan Spiritualitas ]]>
Publisher : <![CDATA[UIN Sunan Gunung Djati Bandung ]]>
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DOI: 10.15575/jis.v1i3.12836
<![CDATA[This article discusses the interpretation of maudhui' in the perspective of experts, namely Abdul Hayy Al-Farmawi, Muhammad Baqir Ash-Sadr, and Abdussatar Fathullah Said. The purpose of this paper is to find out how the views of each of the three figures regarding the interpretation of maudhui and the extent to which the similarities and differences. In writing this research, the method that will be used is a qualitative method based on library research and comes from the thoughts of three main characters, namely Abdul Hayy Al-Farmawi with his book Al-Bidâyah Fî Tafsîr Al-Maudhû'i; Muhammad Baqir Sadr with his book Al-Madrasah Al-Qurâniyyah; and Abdussatar Fathullah Saíd with his book Al-Madkhal Ilâ At-Tafsîr Al-Maudhûí. The results obtained are that the three figures have the same views regarding the urgency of this maudhûî' interpretation method; they state that this method can answer contemporary problems and can get the meanings of the Qur'an comprehensively. The difference lies only in the initial starting point for the operation of the process and the fundamental steps it formulates.]]>
<![CDATA[Reformulasi Nilai-Nilai Pancasila sebagai Pijakan Berbangsa ]]>
<![CDATA[Syihabul Furqon]]>
<![CDATA[ Jurnal Iman dan Spiritualitas Vol 1, No 4 (2021): Jurnal Iman dan Spiritualitas ]]>
Publisher : <![CDATA[UIN Sunan Gunung Djati Bandung ]]>
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DOI: 10.15575/jis.v1i4.15046
<![CDATA[This book is part of Yudi Latif's anxiety as a child of the nation to respond to the problems of the nation and state today. In addition to presenting a description of the Pancasila philosophy as the focus, this book also aims to formulate state problems through studying the fundamental and essential perspective of the Unitary State of the Republic of Indonesia, namely Pancasila. In this book, it is as if Yudi wants a precise formulation for the decline of the nation's character because for him this decline has become cancer, not the flu anymore. Therefore, through Pancasila as an idea and a practice, Yudi wants to find and at the same time seek answers to why the problems of Indonesia as a country and a nation are still recurring. Yudi wants this nation to have a new political vision, a vision that is a solution to the crisis of morality and ethos that has hit the nation. For Yudi, Pancasila is a "dead monument", but has a dynamic and representative meaning following the changing times.]]>
<![CDATA[Pluralism in the Light of Islam ]]>
<![CDATA[M Taufiq Rahman]]>;
<![CDATA[Paelani Setia]]>
<![CDATA[ Jurnal Iman dan Spiritualitas Vol 1, No 2 (2021): Jurnal Iman dan Spiritualitas ]]>
Publisher : <![CDATA[UIN Sunan Gunung Djati Bandung ]]>
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DOI: 10.15575/jis.v1i2.12269
<![CDATA[Kemajemukan tidak bisa dihindari, seolah-olah itu adalah takdir manusia. Tetapi manusia sendiri seringkali tidak dapat mentolerir pluralitas ini. Karena intoleransi semacam inilah perang, intimidasi, pengusiran, konflik, dan kekacauan terjadi sepanjang waktu. Padahal, kemajemukan ini merupakan fenomena yang tak terbantahkan. Kita hidup dalam kemajemukan dan kita secara aktif atau pasif terlibat dalam dan bagian dari kemajemukan ini. Kemajemukan melekat pada semua gerakan spasial kita. Oleh karena itu, penerimaan dan eksistensi dengan orang lain atau hidup berdampingan dengan asumsi kesetaraan dalam bingkai kemajemukan adalah kebutuhan yang sangat penting. Karena kemajemukan ini selayaknya menjadi alat relasi bagi manusia untuk hidup damai dengan sesamanya. Namun demikian, agama dalam kehidupan masyarakat yang sebenarnya bisa menjadi fenomena yang sepenuhnya saling bertentangan. Seperti banyak agama lain, Islam juga sering menjadi penyebab konflik. Oleh karena itu, penting untuk melihat lagi apa pandangan Islam yang sebenarnya tentang pluralisme ini langsung dari sumbernya yang sah (yaitu, Al-Qur'an dan Sunnah). Kajian analisis tekstual ini dapat dijadikan pegangan bagi para tokoh Islam yang bergulat sehari-harinya dengan permasalahan kemajemukan di berbagai level pergaulan masyarakat.]]>
<![CDATA[Metode, Sumber dan Corak Tafsir Pada Penulisan Kitab Tafsir Isyaratul I’jaz Karya Said Nursi ]]>
<![CDATA[Ghinaurraihal Ghinaurraihal]]>;
<![CDATA[Eni Zulaiha]]>;
<![CDATA[Badruzzaman M. Yunus]]>
<![CDATA[ Jurnal Iman dan Spiritualitas Vol 1, No 4 (2021): Jurnal Iman dan Spiritualitas ]]>
Publisher : <![CDATA[UIN Sunan Gunung Djati Bandung ]]>
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DOI: 10.15575/jis.v1i4.13814
<![CDATA[One of the works of interpretation belonging to Badiuzzaman Said Nursi and the first commentary that he wrote was the interpretation of Signs of I'jaz. The book of interpretation has many features and uniqueness when compared to his other works. Despite being a prima donna among literary experts, this interpretation is less attractive to the general public. The discussion of the interpretation of the Qur'anic verses using language that is quite high turns out to make it difficult for some people to understand. This study aims to examine the sources, methods, and styles used by Said Nursi in writing the interpretation of Isaatul I'jaz. This research is qualitative research by applying the library research method as a way of processing data. From this research, conclusions can be drawn regarding the tahlili method as a method of interpretation. Interpretations that tend to lead towards faith, divinity, and worship are included in the i'tiqadi-style interpretation. Said Nursi uses the Qur'an as the primary source of interpretation, then there are also several previous commentary books as a secondary source of writing his commentary.]]>
<![CDATA[Analisis terhadap Karakteristik Maudhu’i dalam Penafsiran Hassan Hanafi ]]>
<![CDATA[Maulana Yusuf]]>;
<![CDATA[Sonny Permana]]>
<![CDATA[ Jurnal Iman dan Spiritualitas Vol 1, No 2 (2021): Jurnal Iman dan Spiritualitas ]]>
Publisher : <![CDATA[UIN Sunan Gunung Djati Bandung ]]>
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DOI: 10.15575/jis.v1i2.11679
<![CDATA[Ideally, an interpretation that uses the tahlili method in classical interpretation is comprehensive and can produce human problems. But in fact, the interpretation of this model does not touch human issues. Instead, it tends to be rigid and very fixated on the text. This study aims to determine the maudhu'i (thematic) method of Hassan Hanafi in his work al-Din wa al-Tsaurah. This study seeks to answer the orientation of the interpretation of the al-Qur'an Hassan Hanafi towards the people's revolutionary movement. By using the content analysis method, namely by analyzing and processing messages or a tool to observe and analyze the content of open communication behavior of the selected research object. The results showed that the characteristics of Hassan Hanafi's maudhu'i method could include the following: first, Hassan Hanafi's thematic interpretation was juz'iyyah (specific) not kuliyah (comprehensive); secondly, Hassan Hanafi's thematic interpretation is thematic, which more analyzes on certain themes which are closely related to humanity; third, Hassan Hanafi's thematic interpretation is temporal; fourth, Hassan Hanafi's thematic interpretation is realistic; Hassan Hanafi's five thematic interpretations are oriented towards specific meanings and not just rhetoric about letters and words; sixth, thematic experimental interpretation; seventh, thematic interpretations that pay attention to contemporary problems, eighth, this shows that the interpreter's social position has changed the pattern of interpretation.]]>
<![CDATA[Membandingkan Konsep Islam Keindonesiaan dengan Islam Nusantara dalam Kerangka Pluralisme ]]>
<![CDATA[M Faizal Zaky Mubarok]]>;
<![CDATA[Mohammad Taufiq Rahman]]>
<![CDATA[ Jurnal Iman dan Spiritualitas Vol 1, No 4 (2021): Jurnal Iman dan Spiritualitas ]]>
Publisher : <![CDATA[UIN Sunan Gunung Djati Bandung ]]>
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DOI: 10.15575/jis.v1i4.11813
<![CDATA[This study focuses on the dynamics of Islamic thought, which is a central issue in Indonesia. The study takes the case of Nurcholish Madjid and Abdurahman Wahid, who have a unique idea of the idea of Islamic renewal in Indonesia. These two figures have detailed conceptual formulations about futuristic thinking of Islamic reform in Indonesia. The method used in this research is qualitative, with library research involving books, commentaries, journals, papers, theses, theses, dissertations and others. Data analysis was carried out comparatively. Data analysis in qualitative research is divided into three stages: data collection, data presentation, and conclusion drawing/verification. This study finds that the concepts of Indonesian Islam and Nusantara Islam are ideas resulting from appreciation or reflection of Islam in Indonesia by elaborating Islamic values and Indonesian or Nusantara values. These two ideas play a strategic role in building relationships and collaborating on the grand narrative of Islam and Indonesia.]]>
<![CDATA[Penafsiran al-Qur’an dengan Media Konvensional ]]>
<![CDATA[Yasif Maladi]]>;
<![CDATA[Dadan Rusmana]]>;
<![CDATA[Yayan Rahtikawati]]>
<![CDATA[ Jurnal Iman dan Spiritualitas Vol 2, No 1 (2022): Jurnal Iman dan Spiritualitas ]]>
Publisher : <![CDATA[UIN Sunan Gunung Djati Bandung ]]>
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DOI: 10.15575/jis.v2i1.16309
<![CDATA[The Qur'an is a guideline for Muslims; to understand it requires the science of interpretation; without interpretation, it will be difficult to understand the contents of the Qur'an. In its delivery, there are two essential things. First, it is related to understanding the meaning so that the message contained in it can be understood. Second, it relates to conveying the message so that it reaches Muslims. This research is literature research that seeks to re-examine the area of interpretation studies by taking the object of the phenomenon of practical interpretation of the Qur'an. The results of this study are conventional interpretation terminology, namely, conventional performance is identical to classical interpretation where there are several methods used in conventional interpretation, namely the tahlili, ijmali, muqorron and maudhui methods. Conventional interpretation cannot be separated from the study of the commentator and the method of interpretation studied.]]>
<![CDATA[Analisis Terhadap Penafsiran Imam Al-Alusy tentang Jin, Iblis, dan Setan ]]>
<![CDATA[Nuramin Nuramin]]>
<![CDATA[ Jurnal Iman dan Spiritualitas Vol 1, No 3 (2021): Jurnal Iman dan Spiritualitas ]]>
Publisher : <![CDATA[UIN Sunan Gunung Djati Bandung ]]>
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DOI: 10.15575/jis.v1i3.13429
<![CDATA[Jinn, devils, and demons are creatures of God who are invisible or unseen. Allah created them as a sign that apart from humans, supernatural beings surround them and watch their movements from any direction they want. The three magical beings are believed to exist by all humanity. Belief in supernatural beings is an identity of faith that Muslims must possess; even Allah has confirmed it that among the characteristics of people who fear Allah are faith in the unseen, as stated in the letter Al-Baqarah verse 3, which reads: "Those who believe in the unseen". However, faith in supernatural beings does not mean we have to cult them and even worship them like God. Faith in supernatural beings is only a reflection for us that Allah can create whatever He wants and that the creatures He makes them very diverse. These are all proofs of the greatness of Allah SWT. In the Qur'an, many stories are told of jinn, devils, and demons whose purpose is none other than so that humans can take a lot of wisdom and ibrah from these stories. Many people try to explore and observe the verses about them so that many debates from them give rise to various understandings and trigger disagreements. The object of research is an invisible creature, so, understandably, there will be a lot of debate going on.]]>
