Al Irfani: Journal of Al Qur'anic and Tafsir
Al Irfani bertujuan untuk mempublish artikel dari hasil-hasil penelitian dalam wilayah kajian al Quran dan Tafsir serta al Hadist. Artikel yang dipublish menjadi referensi dan rujukan dalam menyelesaikan berbagai persoalan sosial dan terkait dengan disiplin ilmu al Quran dan Tafsir serta hadist baik yang sifatnya teks, kontekstual maupun wujud implementasi dalam kehidupan masyarakat sehari-hari. Jurnal ini diterbitkan dua kali dalam satu tahun. Adapun Scope jurnal Al Irfani adalah kajian meliputi tema tentang isu-isu seputar tafsir klasik, hermeneutika kontemporer, dirkursus living qur’an, manuskrip ql-Qur’an, Tafsir Gender, Relasi Al-Qur’an Dan Budaya Pop, Digital Al-Qur’an dan Tarjamah Al-Qur’an.
Articles
33 Documents
<![CDATA[KAJIAN KITAB HADIS: Metode Kesahihan Hadis Dalam Kitab al-Mustadrak ‘Ala al-Sahihaini ]]>
<![CDATA[Muhyidin Azmi]]>
<![CDATA[ Al Irfani: Journal of Al Qur'anic and Tafsir Vol 1 No 1 (2020): Al Irfani ]]>
Publisher : <![CDATA[STAI Darul Kamal NW Kembang Kerang ]]>
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DOI: 10.51700/irfani.v1i01.2
<![CDATA[Tulisan ini membahas tentang bagaimana metode kesahihan hadis dalam kitab al-Mustadrak ‘Ala al-Sahihaini, yang merupakan karya dari Abu Abdullah Muhammad bin Hamdawiyah bin Nu’aim bin al-Bayyi’ al-Dhabbi alThahmani al-Naysaburiy dalam kajian hadis. Kitab alMustadrak ‘Ala al-Sahihaini merupakan kitab yang ia susun mulai sejak tahun 373 H, yang secara implisit dapat dikatakan bahwa, inisiatif dalam penulisan kitab alMustadrak ‘Ala al-Sahihaini berawal dari faktor internal, ialah asumsi dari al-Hakim yang berpendapat masih banyak terdapat hadis-hadis sahih yang berserakan. Tulisan ini diharapkan dapat mengembalikan kita pada pemahaman dan pengetahuan yang menyeluruh tentang bagaimana para ulama’ hadis menjelaskan dan membedakan antara hadis yang ma’mul bih dan gair ma’mul bih]]>
<![CDATA[HADIS TENTANG ARAH KIBLAT: KRITIK PEMIKIRAN ALI MUSTAFA YAQUB ]]>
<![CDATA[Muhammad Yunus]]>
<![CDATA[ Al Irfani: Journal of Al Qur'anic and Tafsir Vol 1 No 1 (2020): Al Irfani ]]>
Publisher : <![CDATA[STAI Darul Kamal NW Kembang Kerang ]]>
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DOI: 10.51700/irfani.v1i01.3
<![CDATA[Dua hal penting yang dikaji dalam artikel ini: (1) pendapat-pendapat mengenai penetuan arah kiblat dan (2) pendapat Ali Mustofa Yaqub tentang penentuan arah kiblat. Pada dasarnya, penentuan arah kiblat mempunyai metode dan caranya sendiri. Secara geografis, Indonesia adalah wilayah yang jauh dari Masjid Al-Haram tempat dimana masyarakat Muslim diwajibkan untuk menghadap ke sana ketika melakukan ritual shalat. Letak geografis inilah yang mengharuskan masyarakat Muslim Indonesia harus jeli dan cermat dalam menentukan arahnya kiblatnya tersebut. Salah seorang pemikir Muslim asal Indonesia, Ali Mustafa Yaqub mempunyai pendapat yang berbeda dari pendapat umum yang dipahami selama ini. menentukan arah kiblat cukup dengan mengetahui empat penjuru angin; barat, timur, utara dan selatan. Sehingga untuk menentukan kiblat cukup hanya dengan mengetahui atau bertanya tentang empat penjuru angin. Untuk memahami konteks pemikiran Ali Mustafa Yaqub tersebut, maka digunakan teori analisis wacana yang menekankan kepada penelusuran pengaruh dan teks-teks yang melarbelakangi tercetusnya hasil suatu pemikiran]]>
<![CDATA[AKULTURASI BUDAYA LOKAL DAN AGAMA ISLAM DALAM MENYAMBUT RAMADHAN: Studi Kasus Tradisi Mersik di Kebon Daya, Masbagik Timur ]]>
<![CDATA[YUSRI HAMZANI]]>
<![CDATA[ Al Irfani: Journal of Al Qur'anic and Tafsir Vol 1 No 1 (2020): Al Irfani ]]>
Publisher : <![CDATA[STAI Darul Kamal NW Kembang Kerang ]]>
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DOI: 10.51700/irfani.v1i01.6
<![CDATA[Kebon Daya community in East Masbagik Village has a unique tradition ofwelcoming Ramadhan. Tradition inherited through the ages named mersik whichmeans cleaning. This ritual consists of two stages of cleansing which are mersikzahir and mersik bathin. The first stage is specially for cleansing house of worshipand along the path to it. Meanwhile, mersik bathin is about sanctification of heartand spiritual. This reality is analyzed by examining the acculturative religiousexpression between religion (Qur’an verses and hadith) with cultural rules binding(customs and traditions). In the study of diversity, the scope of this discussion isincluded in the category of living Qur'an and living hadith that examine aspects ofreligious expression based on the Qur'an and hadith. Basically, the study of theliving Qur'an and living hadith are based on aspects of the validity of the text,interpretations of the text, and the extent to which the text influences theanthropological ritual patterns of the people affected by the text.]]>
<![CDATA[ISLAM DI TENGAH PERDEBATAN FAHAM LIBRALISME, DAN FUNDAMENTALISME, DAN MODERATISME ]]>
<![CDATA[Ahmad Zaini Dahlan]]>
<![CDATA[ Al Irfani: Journal of Al Qur'anic and Tafsir Vol 1 No 1 (2020): Al Irfani ]]>
Publisher : <![CDATA[STAI Darul Kamal NW Kembang Kerang ]]>
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DOI: 10.51700/irfani.v1i01.7
<![CDATA[Pada dasawarsa akhir-akhir ini, berbicara Islam sangat menarik perhatianberbagai kalangan baik dari kalangan Islam sendiri, maupun kalangan non-Islam.Ketertarikan terhadap Islam sebagai sebuah institusi bagi para peneliti, terutama paraorientalis, ada yang motivasinya untuk menjatuhkan Islam dari dalam, seperti yang dilakukanoleh Snouck Hourgrounje, maupun ada yang berkeinginan untuk menggali Islam sebagaisebuah peradaban, sebagaimana yang dilakukan oleh H.A.R Gibb, dengan menghasilkanyang spektakuler berjudul Whither Islam menyatakan: Islam is indeed much more then asystem of theology, it is complete civilazition ( Islam sesungguhnya lebih dari sekedar sebuahagama, ia adalah sebuah peradaban yang sempurna). Sampai saat ini, Islam terusmenunjukkan dinamika dan keberagaman eksperesinya. Tema-tema dominan dalam Islamadalah revivalisme Islam. Suatau dampak yang lebih nyata pada kehidupan kaum Muslimdapat disaksikan diberbagai belahan dunia Islam, entah itu berupa pakaian busana muslimahdi Negara-negara sekuler seperti Amirika Serikat, atau dalam kehidupan politik kaum Muslimmulai dari Tunisia sampai Mindano. Dalam bidang ekonomi telah diperkenalkan Bank-bankIslam di Negara-negara yang mayoritas penduduknya Muslim seperti Indonesia.]]>
<![CDATA[ISTINBAT AT TAFSIR: Wacana Istinbat Ayat Hukum Dalam Teori Penelitian Tafsir ]]>
<![CDATA[Syamsul Wathani]]>
<![CDATA[ Al Irfani: Journal of Al Qur'anic and Tafsir Vol 1 No 1 (2020): Al Irfani ]]>
Publisher : <![CDATA[STAI Darul Kamal NW Kembang Kerang ]]>
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DOI: 10.51700/irfani.v1i01.8
<![CDATA[Sejarah tafsir memperlihatkan karya tafsir yang memiliki genre fiqhi dengan pola penafsiran yang memainkan analisis istinbat dalam mengeluarkan hukum dari sebuah teks/ayat. Pola pemaknaan seperti ini melahirkan sebuah produk hukum yang menjadi rujukan sebuah madzhab dalam fuqaha’. Al-Jami’ li Ahkam al-Qur’an karya al-Qurtubi adalah tafsir yang memainkan genre ini. Tafsir ini memiliki genre tahlili-fiqhi bermadzhab Maliki. Artikel ini menggabungkan pola analisis penelitian tafsir dan usul alfiqh untuk mengkaji pemikiran al-Qurtubi. Kajian terhadap tafsir al-Qurtubi menghasilkan beberapa kesimpulan, (a) Istinbat at-Tafsir berarti mengkonstruksi paradigma tafsir fiqhi sebagai metode Istinbat dalam memahami dan merumuskan hukum Islam dari sebuah teks/ayat. Istinbat at Tafsir juga bermakna merumuskan metodologi interpretasi yang digunakan mufassir dalam membentuk pemikiran akidah dan amal syariat. (b) Interpretasi sebagai alat istinbat diaplikasikan oleh al-Qurtubi secara baik dalam tafsirnya, ia menggariskan metodologi interpretasi secara sistematis (c) Istinbat at-Tafsir dalam tafsir al-Qurtubi terhadap QS. An-Nisa’: 3menghasilkan kebolehan hukum poligami, ia menggunakan istinbat lafzi pada lafadz fankihu sebagai sebuah kebolehan dan perintah]]>
<![CDATA[Interpretasi Sufistik Atas Teks Al-Qur'an : Memahami Analisis Nadzari dan Isyari ]]>
<![CDATA[AHMAD KHAMID]]>
<![CDATA[ Al Irfani: Journal of Al Qur'anic and Tafsir Vol 1 No 2 (2020): Al Irfani ]]>
Publisher : <![CDATA[STAI Darul Kamal NW Kembang Kerang ]]>
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DOI: 10.51700/irfani.v1i02.65
<![CDATA[Al-Qur'an interpretation thoughts are born of Islamic intellectuals, one of whom is the Sufi scholars. The development of the teachings of tasawwuf Articles give a role to the development of interpretation among Sufis. This article uses exploratory analysis, examining the analytical patterns of the interpretation of the Qur'an carried out by two Sufi schools, Sufi Nadzari and Sufi Isyari. The emergence of Sufistic interpretation develops from the Sufism tradition performed by the Salik in religious. Sufi nadzari's interpretation is built on the basis of knowledge, whereas Sufi isyari's interpretation is based on the sincerity of a Sufi's Second, in the Sufi nadzari's interpretation a Sufi understands that all verses of the Koran have distinctive meanings, whereas Sufi Isyari's interpretation uses the basic assumption that a Sufi verse The Qur'an has an inner meaning "Sufi Nadzari understands the Qur'an by combining inner and rational contemplation. Sufi Isyari understands al-Qur'an by way of mujahadataunnafs, a heart that istiqomah will be able to permeate ma'ani, cues, lata'if al-Qur'an”.]]>
<![CDATA[Elemen-Elemen Hermeneutika dalam Penafsiran Quraish Shihab : Telaaah Atas Buku Wawasan al-Qur’an : Tafsir Maudhu’i Berbagai Persoalan Umat: Telaah Atas Buku Wawasan al-Qur’an Tafsir Maudhu’i Berbagai Persoalan Umat ]]>
<![CDATA[Humamurrizqi]]>
<![CDATA[ Al Irfani: Journal of Al Qur'anic and Tafsir Vol 1 No 2 (2020): Al Irfani ]]>
Publisher : <![CDATA[STAI Darul Kamal NW Kembang Kerang ]]>
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DOI: 10.51700/irfani.v1i02.75
<![CDATA[Although the Quraish Shihab in its interpretation practice does not mention the term hermeneutic, but if it is observed in the interpretation practice, the Quraish Shihab has practiced how the hermeneutic work steps itself. The hermeneutic nuance that is very prominent in its interpretation is first, exposure to the macro context, in this context is the presentation of the history of women before the descent of the Koran, secondly, the exposure related to correlation (munasabah) verse one with the other and the third exposure related to the opinions of salafus shalih (the predecessors) who indeed have the capacity in the realm of study of interpretation, fourth, the contextualization and re-actualization efforts of the verse with the present context. Using this hermeneutic aspect, in the end the Quraish Shihab asserted that the Qur'an as a guide has placed and placed women in their proper place, sex differences do not become differences in position or glory. There is no term for women to be dominated by men, both men and women remain and before God. The difference between the two is the quality of piety.]]>
<![CDATA[RAHASIA PENGULANGAN (REPITISI) AYAT DALAM SURAH AR-RAHMAN: Kajian Kitab Tafsir Ruh al-ma’ani Karya Al-Alusi ]]>
<![CDATA[Muhammad Yunus]]>;
<![CDATA[Uswatun Hasanah]]>
<![CDATA[ Al Irfani: Journal of Al Qur'anic and Tafsir Vol 1 No 2 (2020): Al Irfani ]]>
Publisher : <![CDATA[STAI Darul Kamal NW Kembang Kerang ]]>
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DOI: 10.51700/irfani.v1i02.78
<![CDATA[This article discusses the secret of the repetition of verses in surah ar-Rahman. On the one side, the repetition of the verse is one of the styles of language and kemu'jizatan al-Qur'an. However, on the other, both Muslims and orientalists are still debatable about the meaning of repetition (tiqrar) in the Koran. One of the things that discusses the secret meaning behind the repetition of verses is al-Alusi in the interpretation of Ruh al-Ma'ani. This research is literature, so the authors use a descriptive-analysis approach. Describe in general the Ruhal-Ma'ani tafsir and to do the analysis with writings in the form of journals or other scientific works. As a result, the secret behind the repetition of verses in the Qur'an according to al-Alusi is to determine the meaning of the previous verse, not as tauqid. As it is known in the science of balaghah that one of the methods of tauqid is by repeating the lafadz or verse, if more than three times it is not called tauqid (recitation), but the determination of meaning (taqrir al-ma'na) from befor]]>
<![CDATA[Analisis Pemikiran Hermeneutika Hadis Yusuf Al-Qardhawi ]]>
<![CDATA[Muhammad Zainul Hasan]]>
<![CDATA[ Al Irfani: Journal of Al Qur'anic and Tafsir Vol 1 No 2 (2020): Al Irfani ]]>
Publisher : <![CDATA[STAI Darul Kamal NW Kembang Kerang ]]>
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DOI: 10.51700/irfani.v1i02.111
<![CDATA[In order to obtain a good and comprehensive understanding of hadith with the intention of avoiding a textual and not grounded understanding Yusuf al-Qardhawi offers a solutive concept and methodology in understanding the Prophet's hadith. This research is a study of literature, especially examining the method of understanding hadiths offered by al-Qardhawi in Kaifa Nata'amalu Ma'a As-Sunnah An-Nabawiyyah. In addition, researchers also used other literature as a complementary addition. The method of analysis used in this study is hermeneutic analysis, in which researchers describe objects that are systematically reviewed and then analyzed with a hermeneutic approach. Come to the conclusion that the most important point we get from the offer given by al-Qardhawi is how we understand and realize while relive the hadith of the Prophet who shalih likulli zaman wa makan. What al-Qardhawi has offered in understanding the Prophet's hadith with the points mentioned in this study is a form of hermeneutic work, although al-Qardhawi does not directly demonstrate his method as an offer of hermeneutic methods.]]>
<![CDATA[HERMENEUTIKA MUHAMMAD TALBI: Diskursus pemimpin non muslim dalam Konteks Indonesia ]]>
<![CDATA[Abd. Rahman]]>
<![CDATA[ Al Irfani: Journal of Al Qur'anic and Tafsir Vol 1 No 2 (2020): Al Irfani ]]>
Publisher : <![CDATA[STAI Darul Kamal NW Kembang Kerang ]]>
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DOI: 10.51700/irfani.v1i02.116
<![CDATA[Talbi, one of the Muslim intellectuals who has a special attention to modern and interreligious issues, has offered a new theory of interpreting the Quran, namely Qiraat Tarikhiyyah (Historical Reading), a theory built from the statement that a Muslim historian when dealing with religious texts, will forever be based on Qiraat Unasiyah (Humanistic reading). The main principle built into this theory is the Maqashid principle (Muqarabah Maqashidiyah). This article will explore more about how Qiraat Tarikhiyyah works in an effort to understand and interpret the Quran. By using a historical approach and a humanistic perspective, the theory offered by Talbi will be tasted for its relevance in the context of interpreting verses about non muslim leaders, especially in Indonesian context.]]>
