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<![CDATA[Tafsir Anti-Kolonial di Indonesia ]]>
<![CDATA[Usan Usan]]>;
<![CDATA[Tatang Muslim Tamimi]]>
<![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.v1i1.11531
<![CDATA[This paper aims to examine the anti-colonial commentators and their responses, styles, and thoughts. This research method uses descriptive-analytical. The results and discussion of this paper include interpretive scholars including Ahmad Hasan, Ahmad Sanusi, and Mahmud Yunus. The characteristics of the anti-colonial interpretation are familiar to the socio-political conditions. The result of this creation is because it is located at a time before independence, possibly in the explanation there are not many verses that hold the impetus that arises in the power of endeavors such as those contained in Surah Al-Baqarah: 85 and At-Taubah: 71, in ensuring that The results of the interpretation of the creation at that time have a relationship with the socio-political matters that are in place, moreover it can be more specific to the responses to problems that exist from the results of the interpretations at that time, namely colonized conditions, coupled with other problems such as internal problems which are intertwined with Indonesian citizens who arose a variety of activities from community organizations for the struggle for independence.]]>
<![CDATA[Kitab al-Tafsir wal Mufassirun dan Pengaruhnya dalam Kajian Tafsir ]]>
<![CDATA[Ahmad Nabil Amir]]>
<![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.v1i3.12570
<![CDATA[Kitab Al-Tafsir wa’l-Mufassirun by Dr. Muhammad Husayn al-Dhahabi is an important work in tafsir which offers substantive analysis on the foundational history and tradition of tafsir. It analyzed certain major patterns of tafsir and comprehensively surveyed early development of its science, method, and character of classical and contemporary work in defining and analyzing the Quranic text. The work also highlights the classical impact of tafsir in the development of some unprecedented work in the tradition of tafsir. The major contribution of this work is to highlight certain un-reknown and un-discovery work of tafsir which was developed in the declining era of Islam. The principal idea is to compare various style and method of tafsir including the method of ijtima‘i, sufi, haraki, shi‘i, ra’yi, athari, ‘ilmi, mazhabi, adabi and ijtihadi. This paper will discuss the contribution of Dr. Muhammad Husayn al-Dhahabi in producing his monumental work, Al-Tafsir wa’l-Mufassirun and its ramification and reverberating impact in contemporary discourse of tafsir.]]>
<![CDATA[Dialog Asal dan Lokal dalam Sistem Ketatanegaraan Islam ]]>
<![CDATA[Ade Aam Khoeruman]]>
<![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.v1i4.15045
<![CDATA[Some of the government systems that we know include theocracy, autocracy, monarchy, and democracy. Considering the principles of Islamic teachings above, the most appropriate is a democratic system, although not all follow Islamic instructions. Democracy holds absolute power in the people, while in Islam this is not the case. The Indonesian people have a democracy that is different from western democracies. This is because Indonesia adheres to a democracy that believes in the one and only God, i.e., Pancasila.]]>
<![CDATA[Kehujjahan Sunnah dalam Wacana Ingkar Sunnah Kamal Azmi ]]>
<![CDATA[Reza Pahlevi Dalimunthe]]>;
<![CDATA[Sahlan Muhammad Faqih]]>;
<![CDATA[Wahyudi Wahyudi]]>
<![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.v1i1.11467
<![CDATA[In the early days of Islam, the seeds of the followers of Ingkar Sunnah had appeared, namely Shi'ah and Khawarij, followed by Muktazilah. Their blasphemy in denying the Sunnah is the lust and fanaticism of their group. Ingkar Sunnah thought was not in demand for several centuries, then appeared again in the early 14th century Hijriyah. The development of the modern Ingkar Sunnah is more progressive than its predecessor. Among the driving factors is the orientalist study of the Sunnah which has influenced the views of Muslim scholars on the Sunnah. In addition, the colonialism (isti'mârî) which occurred in several countries with large Muslim majority such as India, increased the sincerity of the Orientalists to attack the Sunnah to its roots. Their efforts were successful, with the emergence of Ingkar Sunnah groups in various regions, including: Madrasah al-'Ashrâniyyah in India, Madrasah al-Qur'âniyyin in India, and Madrasah al-'Aqlâniyyah in Egypt. This study uses a qualitative method, data collection using literature study, while the approach is historical-thematic. This study found that the modern Ingkar Sunnah group was more organized than the earlier generations. Their evidence comes from the influence of Western thought and the logic they build; so that the groups will accept the hadith if it is rational.]]>
<![CDATA[Tafsir Indonesia di Rezim Otoritarianisme ]]>
<![CDATA[Ihsan Nursidik]]>
<![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.v1i2.12072
<![CDATA[Authoritarianism is a government-controlled by absolute power in one person. This kind of government has occurred in Indonesia to precisely what is known as the Old Order and the New Order. It is in this regime that the influences to maintain power are massively infiltrated as discourse. Among these infiltrations, the activity of interpreting the Koran was also involved in the effort to dominate the political stage at that time. The interpretation of the Koran is one of the domains for producing regime discourse and movements to criticize it. This research is a literature study using descriptive qualitative research methods. In this research, authoritarianism has become a kind of field of meaning that affects the public sphere at that time. So that the actors involved in it, produce an understanding of the Koran based on the influence of the effects of authoritarianism that accompanied it at that time.]]>
<![CDATA[Analisis Pengaruh Dinamika Sosial Terhadap Metodologi Tafsir Persatuan Islam ]]>
<![CDATA[Fajar Hamdani Akbar]]>
<![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.v1i4.13741
<![CDATA[This study attempts to analyze the influence of the social dynamics surrounding the Islamic Union's mufassir on the methodology of his interpretation. The use of the method in this study focuses on qualitative methods, namely a research method that seeks to produce descriptive data in textual sentences or verbal expressions of a person and behavior that can be investigated. The overall data collection mechanism uses library research and interviews. This study indicates that the motives and social dynamics faced by the Islamic Union mufassir tend to influence the choice of the methodology of interpretation. The interpretation methodologies used by the Islamic Union exegetes in a manhāj khās (systematic presentation of interpretation) are relatively diverse. In terms of manhāj 'ām (method, source, and style), the Islamic Association commentator in interpreting the verse prefers the tahlīlī and maudhū'ī methods. The basis of the interpretation is bi al-matsūr, while the style is more focused on adab al-ijtimā'ī and akhlaqī. The choice of this method and style is nothing more than an effort by the Islamic Association commentator to bridge the principles of the teachings of the Qur'an as a guide for mankind.]]>
<![CDATA[Mengenal Manhaj Tafsir Fazrul Rahman ]]>
<![CDATA[Badruzzaman M. Yunus]]>;
<![CDATA[Muhammad Rizaldi Syahputra]]>;
<![CDATA[Asep Sufian Sya'roni]]>
<![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.v1i2.11616
<![CDATA[This research on Manhaj Tafsir Fazlur Rahman aims to describe and describe the methods or approaches used by Fazlur Rahman in interpreting the Qur'an. This research was conducted through library research. The study is descriptive and analytical, that is, analytical in a historical and philosophical sense. Data concerning the methodological thinking of interpreting the Koran can be traced back to Rahman's writing (primary source). The research data is in the form of works by Fazlur Rahman in interpreting various Qur'an verses. Meanwhile, the data sources that will be explored in this paper are Rahman's interpretations, which are widely published in multiple books in Indonesia. The results of his research show that diversity in both the method (manhaj / tariqah), style (nau'), and approaches (alwan) used is something that cannot be avoided in a work of interpretation. Although interpretive works have appeared in modern times, their interpretation still follows classical and medieval patterns. For Fazrul Rahman, tafsir's essence is how an interpreter can create an authentic meaning (original meaning) from reading through the historical context of the past. He captures all moral aspects to contextualize meaning in the present with a new methodology.]]>
<![CDATA[Mempraktekkan Teori dalam Permasalahan Politik dan Lingkungan ]]>
<![CDATA[Uup Gufron]]>
<![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.v1i3.13449
<![CDATA[Conelly and Smith build on a big problem in this book about the difficulty of building and protecting the environment. It is due to many underlying factors. Among them is the human factor who does not have the awareness to protect the environment and nature. This is answered and solved by the author to protect the environment in the next section. At least the author divides the environment into two approaches, namely the political approach and the conventional approach. Politically, the environment must be recognized as a resource on earth that must be protected, because wealth has limitations. Politically too, humans must build a shared awareness by creating a harmonious relationship between humans and nature. This cooperative relationship is framed in ethical understanding between humans and other creatures such as animals, plants, earth, sea, sun, and the like.]]>
<![CDATA[Metode Umum dan Khusus dalam Tafsir Fi Zhilal Al-Qur’an Karya Sayyid Qutub ]]>
<![CDATA[Nana Najatul Huda]]>;
<![CDATA[Siti Pajriah]]>
<![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.v2i1.16105
<![CDATA[This revelation in the form of the Qur'an is shown to people with different circumstances and worldviews. So it is possible and even necessary for the emergence of various kinds of interpretation. And it is essential to adjust between classical interpretations and the current events. Departing from that, Sayyid Qutub made the door for the latest convenience in interpreting the Koran which departs from the reality of society and straightens out what is considered untrue that occurs in that reality by creating a method of writing interpretation that is characteristic of his interpretation by Sayyid Qutub is very much needed in the study of interpretation. This research is qualitative through literature review. This study aims to discuss general methods and specific methods in the interpretation of the fi zhilal Qur'an by Sayyid Qutub. This research discusses general methods and special methods or characteristics used by Sayyid Qutub in interpreting the Koran and sources of interpretation that are al-iqtirani. This research concludes that. Tafsir fi Zhilal al-Qur'an which is the work of this Sayyid breathes movement. This interpretation is in the form of tahlili and at the same time has its own characteristics in the method of interpretation, one of which emphasizes something that is considered important and related to human behavior, eliminates misinterpretations that grow in the world, finally tries to explain how the verse is applied in society.]]>
<![CDATA[Digitalisasi Al-Qur'an dan Tafsir Sosial Media di Indonesia ]]>
<![CDATA[Muhamad Fajar Mubarok]]>;
<![CDATA[Muhamad Fanji Romdhoni]]>
<![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.v1i1.11552
<![CDATA[Al-Qur'an and Tafsir in the digital era are closely related to current technological developments. Various information and data that used to be difficult to obtain, with the development of technology become very easy, including the Al-Qur'an and its interpretation. From the editorial, the author focuses this discussion on the question, "How is the digitization of the Qur'an and Tafsir in Indonesia?". The method used by the author is the qualitative method (library research) through the literature, namely books and other scientific works. The results of this research are: first, the sacredness of the Qur'an. Mushaf al-Qur'an which when touching it in ethics requires ablution, after becoming software it loses its sacredness. Second, the interpretation of social media. Anyone can interpret the Koran on social media, as a result the interpretation of the Koran on social media is blurred because not only people who have studied religion for decades interpret the Koran, but also people who are just learning religion on social media.]]>
