AL-FANAR: JURNAL ILMU AL-QUR’AN DAN TAFSIR
AL-FANAR: JURNAL ILMU AL-QURAN DAN TAFSIR is peer-reviewed journal that aims to encourage and promote the study of the Quran and designed to facilitate and take the scientific work of researchers, lecturers, students, practitioner and so on into dialogue. The journal contents that discuss various matters relate to the Quranic Studies, the Quranic sciences, the Living Quran, Quranic Studies accros different areas in the world (The Middle East, The West, Archipelago and other areas), the Methodology of Quran and Quranic Exegesis. AL-FANAR: JURNAL ILMU AL-QURAN DAN TAFSIR is a journal that is administered by the Department of the Quranic Exegesis and Sciences, Faculty of Ushuluddin and Dakwa, Institute of Quranic Sciences (IIQ) Jakarta in collaboration with Asosiasi Ilmu al-Quran dan Tafsir (AIAT). AL-FANAR: JURNAL ILMU AL-QURAN DAN TAFSIR was first published by the Department of Quranic Exegesis of the Faculty of Usuluddin and Dakwa, Institut Ilmu Al-Quran (IIQ) Jakarta in Agustus 2018 and published twice within one year i.e. february and August.
Articles
84 Documents
<![CDATA[Manhaj at-Tafsīr al-Madrasī li Oemar Bakry ]]>
<![CDATA[M. Riyan Hidayat]]>
<![CDATA[ Al-Fanar: Jurnal Ilmu Al-Qur’an dan Tafsir Vol 3 No 2 (2020): Al-Fanar: Jurnal Ilmu Al-Qur'an dan Tafsir ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Dakwah Institut Ilmu Al-Qur'an (IIQ) Jakarta, Indonesia ]]>
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DOI: 10.33511/alfanar.v3n2.149-166
<![CDATA[This research is under the topic "Curriculum of the scholarly interpretation of Omar Bakri." Which was written by Sheikh Omar Bakri and has a method and a system of custom in writing and interpretation of the Qur’an. Besides that, he can say the first book in the science of exegesis, especially for students in Islamic schools and institutes in Indonesia. The reason for calling this book a scholastic interpretation is appropriate for what Sheikh Omar Bakri aimed to write this interpretation, I mean, to be a help for Indonesian students in the word of God and learning the Arabic language. It contains only two volumes and was used by the Dar es Salaam Contour Institute for Modern Islamic Education and its branches as educational materials to this modern era. And the last of the statement, we will find the result and the conclusion that this book indicates the interpretation that stands on the five foundations, which is the language, the attempt to reveal the meanings of the Qur’an in education, the matter in social application, the explanation of the ruling of the Qur’an, the disclosure of the causes of the texts, and the dismissal of suspicions. Then his method for this book is the total curriculum and its color is the interpretation of social literature. In the form of the famous language (Populer) and the form of writing for this book is not scientific, then its scholastic interpretation is to present matters of education in understanding the Qur’anic verse according to the status of the Indonesian people and calls for the development of experimental thought (Empiric): rational and scientific.]]>
<![CDATA[Perkembangan Makna Milk al-Yamīn ]]>
<![CDATA[Muhammad Ulinnuha]]>;
<![CDATA[Nur Hamidah Arifah]]>
<![CDATA[ Al-Fanar: Jurnal Ilmu Al-Qur’an dan Tafsir Vol 3 No 2 (2020): Al-Fanar: Jurnal Ilmu Al-Qur'an dan Tafsir ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Dakwah Institut Ilmu Al-Qur'an (IIQ) Jakarta, Indonesia ]]>
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DOI: 10.33511/alfanar.v3n2.167-192
<![CDATA[Although the slavery system has been eliminated from the world order, the practice can still be found in other forms, such as human trafficking or the sale of women as illegal workers through online applications. The Qur’an responds to the practice of slavery in various terms. One of them is milk al-yamīn. It is important to study the concept of milk al-yamīn by reading the diachronic-chronological history. In order to know the dimensions of continuity, change, and development of meaning from the classical to the contemporary period. This study examines four interpretations, each representing a different period. Classical interpretation is represented by Tafsir aṭ-Ṭabarī, the middle period is represented by Tafsir al-Qurṭubī, the modern era is represented by Fī Zhilāl Al-Qur’ān, and the contemporary era is represented by Tafsir al-Munīr. This research shows that the interpretation of milk al-yamin in the classical and medieval era tends to be the same. Then underwent a change in meaning in the modern and contemporary period.]]>
<![CDATA[Al-Kitāb wa Al-Qur’ān: Qirā’ah Mu’aṣirah ]]>
<![CDATA[Inayatul Mustautina]]>
<![CDATA[ Al-Fanar: Jurnal Ilmu Al-Qur’an dan Tafsir Vol 3 No 1 (2020): Al-Fanar: Jurnal Ilmu Al-Qur’an dan Tafsir ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Dakwah Institut Ilmu Al-Qur'an (IIQ) Jakarta, Indonesia ]]>
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DOI: 10.33511/alfanar.v3n1.27-40
<![CDATA[In KBBI, clothing means what items are worn (clothes, pants and so on). As is well known that when talking about clothing it will also be discussed about genitals and headscarves or hijab. Muhammad Syahrur argues that the word al-hijab in the Qur'an is mentioned eight times, which is interpreted as shar'i clothing and none of them refer to libas. The concept or rules of men's clothing and women's clothing must be different, because the limits of male and female genitalia are also different. This is stated in the Al-Quran, one of which is in the verse an-Nur verse 31. In this paper, the author will discuss how M. Syahrur interpreted the verse in accordance with the theory of boundaries and views associated with other Qur'anic verses.]]>
<![CDATA[Ekologi dan Kerusakan Lingkungan dalam Persepektif Al-Qur’an ]]>
<![CDATA[L. Sholehuddin]]>
<![CDATA[ Al-Fanar: Jurnal Ilmu Al-Qur’an dan Tafsir Vol 4 No 2 (2021): Al-Fanar: Jurnal Ilmu Al-Qur'an dan Tafsir ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Dakwah Institut Ilmu Al-Qur'an (IIQ) Jakarta, Indonesia ]]>
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DOI: 10.33511/alfanar.v4n2.113-134
<![CDATA[Ecosystem is an overall unified arrangement of elements of the environment that influence each other in creating balance, order and sustainability. The discourse on environmental conservation has become an actual issue in the midst of the threat of a global crisis as a consequence of disasters, climate change, global warming, erratic seasonal changes, decreased quality of life and the threat of destruction of the earth. This condition triggers the anxiety and worry of mankind about the extinction of the earth. This study will answer how the Koran talks about the environment and its impact on human life. The design of this research is a qualitative type of literature. The data collection technique is the documentation of collecting environmental damage verses. The analysis uses a comparative interpretive, namely examining verses on environmental damage, comparing them, then concluding them through inductive thinking. The results of the study prove that environmental damage is caused by polytheists, hypocrites, greedy and selfish people. Solutions for strengthening monotheism, awareness of environmental law, and moral natural resource management.]]>
<![CDATA[Indonesia Guidelight Project dan Tafsir Audiovisual: Tinjauan atas Metodologi Tafsir dan Kontribusinya di Masa Pandemi ]]>
<![CDATA[Mamluatun Nafisah]]>;
<![CDATA[Nur Azizah Trijayanti]]>
<![CDATA[ Al-Fanar: Jurnal Ilmu Al-Qur’an dan Tafsir Vol 4 No 2 (2021): Al-Fanar: Jurnal Ilmu Al-Qur'an dan Tafsir ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Dakwah Institut Ilmu Al-Qur'an (IIQ) Jakarta, Indonesia ]]>
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DOI: 10.33511/alfanar.v4n2.135-156
<![CDATA[This paper departs from the many platforms on social media that offer virtual Al-Qur’an learning facilities, especially during the pandemic. One of the platforms on social media that facilitates virtual Al-Qur’an learning is the Indonesia Guidelight Project. To find out how the methodology for audiovisual interpretation of the Indonesia Guidelight Project is and how the contribution and reception of participants to the study is, the author uses the phenomenological approach initiated by Edmund Husserl and the interpretation approach. The results of this study conclude that the Guidelight audiovisual interpretation provides a positive contribution to the wider community so as to increase their understanding of the content of the Quran and become a better person. In addition, if you look at the methodological aspect, the audiovisual interpretation of Guidelight is substantially informative by presenting resource persons who have appropriate competence as exegetes. It's just that for the good of the future the form of interpretation is enriched with contextual approaches.]]>
<![CDATA[Kewaspadaan terhadap Keluarga dan Harta dalam QS. Al-Taghabun [54]: 14-15 ]]>
<![CDATA[M. Marovida Aziz]]>
<![CDATA[ Al-Fanar: Jurnal Ilmu Al-Qur’an dan Tafsir Vol 4 No 2 (2021): Al-Fanar: Jurnal Ilmu Al-Qur'an dan Tafsir ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Dakwah Institut Ilmu Al-Qur'an (IIQ) Jakarta, Indonesia ]]>
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DOI: 10.33511/alfanar.v4n2.157-166
<![CDATA[This article examines and analyzes the attitude that must be taken when family and property become enemies, obstacles and trials. To understand it, that family and property are inseparable, humans are born to have a family, while to meet the daily needs of a family requires property as a basic need such as clothing and food. This paper will explain that in having a family and managing wealth there are more or less trials and tests in it, so in the sura QS. al-Taghabun [64]: 14-15 explains vigilance towards family and property. By using the Ma'nā-cum-Maghzā approach formulated by Sahiron Syamsuddin, the author wants to see the meaning of the main message behind being vigilance of our family and property, by analyzing the language of the verse and looking at the historical context of the verse. With this step, it leads to a concrete conclusion that when dealing with wives and children who hinder us, we should not use violence, and when we get sustenance in the form of wealth we must be able to manage it well and in the right way.]]>
<![CDATA[Makna Qiradah dalam Kisah Bani Israil ]]>
<![CDATA[Aidah Mega Kumalasari]]>
<![CDATA[ Al-Fanar: Jurnal Ilmu Al-Qur’an dan Tafsir Vol 4 No 2 (2021): Al-Fanar: Jurnal Ilmu Al-Qur'an dan Tafsir ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Dakwah Institut Ilmu Al-Qur'an (IIQ) Jakarta, Indonesia ]]>
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DOI: 10.33511/alfanar.v4n2.167-176
<![CDATA[This paper discusses the meaning of qiradah contained in QS. Al-Baqarah [2]:65. The meaning of qiradah has been interpreted by the community as monkeys. Even though the word qiradah is not only interpreted in an essential way. This study aims to find various meanings of qiradah with several verses using a semiotic approach. In this study, the author uses Roland Barthes' semiotic approach, namely denotation and connotation to reveal the meaning of qiradah. To achieve this goal, this research uses qualitative methods. The results of this study conclude that: First, in the linguistic system or the denotative meaning of the word qiradah, it does not only mean monkeys, but monkeys that have no shame. Second, the system of mythology or connotative meaning. The word qiradah in this system shows not the physical meaning, but the disgraceful nature that positions a person in humiliation. the interpretation of the verses of the Qur'an related to animals needs to be developed in order to expand the study of the science of interpretation of the Qur'an in order to prove the dynamic elements of the Qur'an.]]>
<![CDATA[Narasi Hermeneutis Kajian Tafsir Jalalain di Pondok Pesantren Daarul Fatah Lampung ]]>
<![CDATA[Lina Athifa Yusuf]]>
<![CDATA[ Al-Fanar: Jurnal Ilmu Al-Qur’an dan Tafsir Vol 4 No 2 (2021): Al-Fanar: Jurnal Ilmu Al-Qur'an dan Tafsir ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Dakwah Institut Ilmu Al-Qur'an (IIQ) Jakarta, Indonesia ]]>
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DOI: 10.33511/alfanar.v4n2.177-190
<![CDATA[This paper departs from the phenomenon of living interpretation in the "Daarul Fatah" Islamic boarding school, Kampung Tegal Mukti, Lampung. At the Islamic boarding school there is a study of the Tafsir Jalalain book on a regular basis which is followed by students and the local community. This research was conducted in order to find out how the portrait of the implementation and how the reception of the community and students towards the study of Tafsir Jalalain at the Daarul Fatah Islamic Boarding School. Reception theory is used as an analytical knife to explore the response of the community and students to the study. The results of this study conclude that there are three important objectives conveyed by K.H. Dawud Yusuf, namely: first, Inviting students and the community to participate in the study. Second, to murajaah the Qur'an and provide an understanding of the Qur'an. Third, so that the community and students are broad-minded and knowledgeable. Meanwhile, the response of the community and students to the study was an increase in understanding of the Ahkam verses.]]>
<![CDATA[Problematika Transliterasi Al-Qur’an ]]>
<![CDATA[Abdul Rosyid]]>
<![CDATA[ Al-Fanar: Jurnal Ilmu Al-Qur’an dan Tafsir Vol 4 No 2 (2021): Al-Fanar: Jurnal Ilmu Al-Qur'an dan Tafsir ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Dakwah Institut Ilmu Al-Qur'an (IIQ) Jakarta, Indonesia ]]>
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DOI: 10.33511/alfanar.v4n2.191-210
<![CDATA[This article will discuss the problems of transliteration of the Qur’an based on the SKB2M Republic of Indonesia which does not provide detailed guidance on the transfer of the Qur’anic letter into Latin script (Indonesia). So that it can make readers who are illiterate the Qur’an unable to recognize the Qur’anic letter because of the different spelling directions. For this reason, this article will present an alternative transcription guide specifically designed to transcribe the Qur'an so as to help the illiterate of the Qur'an to have the spirit of learning to read the Qur'an.]]>
<![CDATA[Larangan Homoseksual Studi Analisis Tafsir Maqashidi Pada QS. Al-A’raf [7]: 80-81 ]]>
<![CDATA[Ahmad Murtaza]]>;
<![CDATA[Raisa Zuhra Salsabila Awaluddin]]>
<![CDATA[ Al-Fanar: Jurnal Ilmu Al-Qur’an dan Tafsir Vol 5 No 1 (2022): Al-Fanar: Jurnal Ilmu Al-Qur'an dan Tafsir ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Dakwah Institut Ilmu Al-Qur'an (IIQ) Jakarta, Indonesia ]]>
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DOI: 10.33511/alfanar.v5n1.17-28
<![CDATA[This article discusses the story of the Prophet Luth QS. Al-A’raf [7]: 80-81 by using the maqashidi interpretation method which was initiated by Abdul Mustaqim. The commentators agree to prohibit homosexual behavior that has been practiced by the people of the Prophet Luth. Although they have various reasonsfor prohibiting it, if you read it as a whole, the opinion of the commentators leads that homosexuality has violated the nature of human beings who live in pairs between women and men. However, using Maqashdi Tafsir is not only limited to prohibiting homosexuals which is limited by the meaning of the text but also results in the meaning behind the QS. Al-A’raf [7]: 80-81 when viewed from the maqashid, namely hifz al-din, hifz nasl, hifz al-‘aql, and hifz nafs, there is no benefit in homosexual behavior except for actions that go beyond the limits and has violated human nature.]]>
