Jurnal Ilmiah Falsafah
Jurnal Ilmiah Falsafah is an academic journal that emphasizes actual issues related to Philosophy, Theology, and Humanities. Jurnal Ilmiah Falsafah focuses on several topics including 1) Religion and Philosophy, 2) Philosophy of the Quran, 3) Theology and Aqidah, 4) Interpretation of the Quran, 5) Interpretation Methodology, 6) Phenomenology of Religion, 7) Comparative Religion 8) Living Quran dan Hadits, 9) History of Religion, and 10) History of Interpretation.
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26 Documents
<![CDATA[INTEGRASI AGAMA DAN ILMU PENGETAHUAN (SAINS): (Berdasarkan Kajian Epistemologi Bayani, Irfani dan Burhani) ]]>
<![CDATA[Syafrudin]]>
<![CDATA[ JURNAL ILMIAH FALSAFAH: Jurnal Kajian Filsafat, Teologi dan Humaniora Vol. 6 No. 1 (2020): JURNAL ILMIAH FALSAFAH ]]>
Publisher : <![CDATA[Institut Agama Islam Sultan Muhammaad Syafiuddin Sambas ]]>
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DOI: 10.37567/jif.v6i1.199
<![CDATA[Islam is a religion which teaches that science and religion are interrelated and complementary. Religion is a source of knowledge and knowledge is a means of applying everything contained in religious teachings. Religion and science will mutually strengthen and synergize so as to produce individuals who are obedient in religion and at the forefront of science. But lately what has happened is that general science (science) is growing rapidly while Islamic science has experienced a decline, which in the end has emerged a dichotomy between the two fields of science. Not only here, but also the secularization of science. However, this secularization of knowledge was challenged by the Church. Punishment for scientists who dare to differ from the views of the Church has triggered the birth of science that separates itself from religious doctrine. This condition motivates Muslim intellectuals to strive to reintegrate science and religion. The idea of the integration or Islamization of science today carried out by Muslim intellectuals cannot be separated from religious awareness. In totality amidst the bustling global world which is full of advances in science and technology. Knowledge that is actually the result of human reading of the verses of Allah SWT, loses its spiritual dimension, so knowledge or science that has nothing to do with religion develops.]]>
<![CDATA[METODE, CORAK DAN PENDEKATAN MUKTAZILAH DALAM PENAFSIRAN AL-QUR’AN ]]>
<![CDATA[Ahmad Zabidi]]>
<![CDATA[ JURNAL ILMIAH FALSAFAH: Jurnal Kajian Filsafat, Teologi dan Humaniora Vol. 6 No. 1 (2020): JURNAL ILMIAH FALSAFAH ]]>
Publisher : <![CDATA[Institut Agama Islam Sultan Muhammaad Syafiuddin Sambas ]]>
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DOI: 10.37567/jif.v6i1.266
<![CDATA[The history of the interpretation of the Koran has gone through various long, complicated and complex phases. Initially, exegesis was an attempt to find an appropriate meaning in accordance with the text, but at a later stage the projection of interpretation was contaminated with attempts to subdue the Koran for the benefit of religious groups and individuals. Historically, differences in views among Muslims have occurred since the beginning of Islam itself. That means when the Apostle was still alive, differences in views had appeared, the Apostle himself could still reconcile therapy. However, since the Prophet died, differences have emerged and are difficult to control. This difference is not only in terms of adhering to the sunnah or not, but also includes other matters such as fiqh and aqidah, including the interpretation of the Koran. The emergence of these differences cannot be separated from the differences that occurred between the reality of the era of the Prophet and the era after him. The need to interpret sacred texts is of greater urgency. That is one of the driving forces for the emergence of interpreters as messengers of God to provide benefits for the people. The appearance of these interpreters on the one hand is able to provide guidance for the Ummah, but on the other hand it also brings people unrest. Not a few things happened slander, ignorance, torture and so on due to different interpretations. Fanaticism towards groups with certain interpretations that are believed to be correct is increasingly rampant. So that there emerged schools in various fields such as the kalam and fiqh schools, which in essence all these schools were closely related to interpretation. This means that in these schools there are roots of differences in the method or paradigm of interpreting the holy text. One of the schools that had triumphed in his time was Mu'tazilah. Mu'tazilah is a rationalist school that seems unique when it comes to methods and approaches in its interpretation. According to the author, this uniqueness lies in the ra'yi style which at that time was considered controversial. Despite reaping controversy, they continue to develop their thinking so that they produce works with their distinctive style.]]>
<![CDATA[TAFSIR DAN TAKWIL ]]>
<![CDATA[Hamnah Hamnah]]>
<![CDATA[ JURNAL ILMIAH FALSAFAH: Jurnal Kajian Filsafat, Teologi dan Humaniora Vol. 6 No. 1 (2020): JURNAL ILMIAH FALSAFAH ]]>
Publisher : <![CDATA[Institut Agama Islam Sultan Muhammaad Syafiuddin Sambas ]]>
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DOI: 10.37567/jif.v6i1.267
<![CDATA[Al-Qur'an was revealed as a life guide for humans who will convey people to goodness in this world and the hereafter for those who follow it. Al-Qur'an also as evidence of the prophet Muhammad's apostleship. and the al-Qur'an he must convey to his people and explain the contents of his womb to all mankind. Not all of the verses of the Koran are clear in meaning to be understood by the companions when the Prophet delivered them, there are also verses of the Koran that are still vague and the Prophet had to explain their meaning in order to be understood by the companions at that time, and this lasted until the Prophet died. After the Prophet's death, the companions used their own ijtihad when interpreting the verses of the al-Qur'an which they did not understand, especially the companions who had the ability in this regard. Furthermore, they had students from tabi'in circles who would later become new figures in the field of interpretation. In the history of the development of tafsir, some have tried to interpret the verses of the Qur'an in a meaningful / substantive way, which has led to a new term in interpretation, namely takwil. There are not too many differences between tafsir and takwil and there are scholars who equate them even though there are differences. The history of interpretation continues to develop from classical to contemporary periods, and each of its developments has a different style and that pattern is adapted to the conditions of the society. Tafsir in Indonesia, the development of the interpretation of the Koran is somewhat different from that in the Arab world, which is the place where the Koran was revealed and at the same time the birthplace of the interpretation of the Koran, and these differences are caused by culture and language. Indonesia looks unique from the others because there are interpretations of the Koran according to the local language where the interpreter lives, so that interpretations of the Koran emerge that use regional languages other than Indonesian.]]>
<![CDATA[PERNIKAHAN DINI DALAM TINJAUAN UNDANG-UNDANG DAN PSIKOLOGI ]]>
<![CDATA[Ahmad Khoiri]]>
<![CDATA[ JURNAL ILMIAH FALSAFAH: Jurnal Kajian Filsafat, Teologi dan Humaniora Vol. 6 No. 1 (2020): JURNAL ILMIAH FALSAFAH ]]>
Publisher : <![CDATA[Institut Agama Islam Sultan Muhammaad Syafiuddin Sambas ]]>
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DOI: 10.37567/jif.v6i1.373
<![CDATA[The issue of early marriage has always been an interesting material to discuss and debate, because it raises pros and cons from various parties. There have been various responses regarding early marriage, some have responded positively, but few have responded negatively. Early marriage is a social phenomenon that occurs in many parts of the world with different backgrounds. This is certainly a concern of the international community considering the risks arising from early childhood marriages physically and psychologically imperfect as well as sexual relations in early marriage. Poverty is not the only important factor that plays a role in early marriage. When we trace the root of the problem of early marriage in Indonesia, especially on the island of Java, it has actually become something our ancestors did. In their context there is a negative stigma if a woman marries at a mature age in their community. This paper will discuss the phenomenon of early marriage in a legal and psychological context. But not infrequently someone who marries early will experience psychological stress such as stress, irritability, anxiety and depression.]]>
<![CDATA[TEOLOGI KONSEP USWAH HASANAH ROSULULLAH ]]>
<![CDATA[Ike Nilawati Rohaenah]]>;
<![CDATA[Andewi Suhartini]]>;
<![CDATA[Nur Wadjah Ahmad]]>
<![CDATA[ JURNAL ILMIAH FALSAFAH: Jurnal Kajian Filsafat, Teologi dan Humaniora Vol. 6 No. 1 (2020): JURNAL ILMIAH FALSAFAH ]]>
Publisher : <![CDATA[Institut Agama Islam Sultan Muhammaad Syafiuddin Sambas ]]>
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DOI: 10.37567/jif.v6i1.408
<![CDATA[Uswatun Hasanah is the Pattern of Life of the Prophet Muhammad. The main condition in setting a good example is to have noble morals. In education that ethics is a teaching of nobility. An individual's actions can be measured through ethics, humans can determine whether he can be accepted by others or rejected. Verily, I was sent (by Allah) to perfect noble morals. The study used the Book Literacy methodology. The purpose of this study was to discuss the moral behavior of Rosullullah Saw (Uswah Hasanah). The result of this research is that Rasulullah has the characteristics of Shiddiq (True), Fathanah (Intelligent), Amanah (Can be trusted), Tablig (Convey), Istiqomah (Consistent). The importance of this research is because Muslims are far from imitating the morals of Rosulullah Saw]]>
<![CDATA[TEORI QIRA’AH TARIKHIYAH DALAM MEMAHAMI AL-QUR’AN: (Studi Pemikiran Muhammad Talbi) ]]>
<![CDATA[Hadari Hadari]]>
<![CDATA[ JURNAL ILMIAH FALSAFAH: Jurnal Kajian Filsafat, Teologi dan Humaniora Vol. 6 No. 1 (2020): JURNAL ILMIAH FALSAFAH ]]>
Publisher : <![CDATA[Institut Agama Islam Sultan Muhammaad Syafiuddin Sambas ]]>
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DOI: 10.37567/jif.v6i1.412
<![CDATA[Talbi is a North African-Islamic historian; a Muslim intellectual who questions the effectiveness of entrusting the fate of Islamic civilization entirely to traditional-orthodox interpretations. He is of the view that the new age also requires interpretation with a perspective that is open to renewal. With a historical approach sown with a humanist (humanist) perspective, he encourages a more open interpretation of the Koran through what he calls the al-qirā'ah approach. Talbi expressed his views on the Koran through (in broad outline) a historical approach and a human perspective. This approach he termed: al-qirā'ah al-maqāshidiyyah. From his various explanations, Talbi used historical principles and human values as a guide in understanding the Koran. Talbi has been an observer of religious issues more often in his position as a historian who according to him is always armed with the spirit of humanity.]]>
<![CDATA[PEMAKAIAN JILBAB: Studi Penerapan QS Al-Ahzab [33]: 59) di Desa Berlimang ]]>
<![CDATA[Tuti]]>;
<![CDATA[Ahmd Zabidi]]>;
<![CDATA[Tomi]]>
<![CDATA[ JURNAL ILMIAH FALSAFAH: Jurnal Kajian Filsafat, Teologi dan Humaniora Vol. 8 No. 2 (2022): JURNAL ILMIAH FALSAFAH ]]>
Publisher : <![CDATA[Institut Agama Islam Sultan Muhammaad Syafiuddin Sambas ]]>
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DOI: 10.37567/jif.v8i2.545
<![CDATA[Memakai jilbab sudah banyak ditemukan pada saat sekarang, dari kalangan ibu-ibu, remaja dan anak-anak. Akan tetapi banyak masyarakat yang belum memahami makna jilbab, ada masyarakat yang memaknai jilbab hanya sebagai penutup kepala. Sedangkan dalam QS Al-Ahzab [33]: 59 jilbab merupakan pakaian yang menutupi seluruh tubuh perempuan kecuali tangan dan muka. Tujuan penelitian ini untuk mengetahui makna jilbab yang sesungguhnya sesuai dengan Al qur’an. Jenis penelitian lapangan (field research) penelitian lapangan yang menggunakan sumber-sumber referensi baik dari narasumber dengan menggunakan metode wawancara kepada masyarakat. Berdasarkan penelitian ini diperoleh bahwa pandangan masyarakat terhadap pemakaian jilbab di Desa Berlimang sangat bervariasi ada yang menyatakan sebuah kewajiban dan ada yang menganggap itu hanya trend fashion.]]>
<![CDATA[TERORISME DI MEDIA SOSIAL: TINJAUAN AKSI DAN RESISTENSI PREVENTIF ]]>
<![CDATA[Rohimi]]>
<![CDATA[ JURNAL ILMIAH FALSAFAH: Jurnal Kajian Filsafat, Teologi dan Humaniora Vol. 9 No. 1 (2023): JURNAL ILMIAH FALSAFAH ]]>
Publisher : <![CDATA[Institut Agama Islam Sultan Muhammaad Syafiuddin Sambas ]]>
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DOI: 10.37567/jif.v9i1.837
<![CDATA[Berbicara tentang radikalisme memang sudah banyak kita temui dan dengar di berbagai macam pertemuan diskusi dan worksop. Radikalisme selalu dikaitkan dengan kaum muslim atau orang islam, dimana inti dari tindakan radikal ini memang menginginkan suatu tujuan politik yakni untuk mendirikan negara islam. Sehingga tidak heran jika dunia dihantui oleh kelompok-kelompok radikal bahkan indonesia itu sendiri. Akan tetapi dalam tulisan ini, mempokuskan tindak radikalis pada media sosial atau dunia maya, karena tidak bisa kita pungkiri arti penting dari media internet mampu memberikan kontribusi praktis bagi manusia di seluruh didunia. Sehingga media internet mampu dijangkau oleh semua kalangan begitu pula dengan kelompok radikal yang memanfaatkan media internet sebagai bentuk alat dalam memperluas anggotanya di seluruh negara belahan dunia, karena dengan internet mampu mempropaganda dan menambahkan anggotanya. Namun seperti halnya kita ketahui, bahwa radikalisme ini sangat membahayakan akibat idelogi yang mereka anut, sehingga negara di seluruh dunia sudah melakukan resistensi preventif atas tindak radikalisme di media sosial dengan memblokir akun-akun media sosial dengan tujuan untuk menstagnasikan penyaluran dan perluasan kelompok radikal.]]>
<![CDATA[TAFSIR AYAT-AYAT SOSIAL KEMASYARAKATAN DALAM AL-QURAN ]]>
<![CDATA[Ahmad Zabidi]]>
<![CDATA[ JURNAL ILMIAH FALSAFAH: Jurnal Kajian Filsafat, Teologi dan Humaniora Vol. 6 No. 2 (2020): JURNAL ILMIAH FALSAFAH ]]>
Publisher : <![CDATA[Institut Agama Islam Sultan Muhammaad Syafiuddin Sambas ]]>
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DOI: 10.37567/jif.v6i2.880
<![CDATA[The purpose of this research is to describe the interpretation of social verses in the Koran. The method used in this research is a qualitative method with the type of research library research (literature review), while the technical data analysis uses content analysis (content analysis). The results of this study indicate that the foundation of legal and social justice is faith, which is essentially stated in the two sentences of the creed. Deliberation has deep potential in the life of Islamic society which is not just a political system of government. Deliberation is the basic character of the whole society. All issues are based on deliberation. Ukhuwah is defined as "every equality and harmony with other parties, be it the equality of descent in terms of mother, father or both as well as from the aspect of breastfeeding, this brotherhood is that love, peace, cooperation and unity should be the main foundation of the Muslim community. Tolerance is the attitude of letting people have other beliefs and accepting that statement because it recognizes the right to freedom of everyone in terms of their own beliefs. Meanwhile, gender is a trait inherent in both men and women that is formed socially and culturally with the result of the establishment of social relationships that differentiate the functions, roles and responsibilities of the two sexes.]]>
<![CDATA[TAKWA DALAM AL-QUR’AN SURAH ALI IMRAN AYAT 102 MENURUT M. QURAISH SHIHAB ]]>
<![CDATA[Lita Lita]]>;
<![CDATA[Syarifah Hasanah]]>
<![CDATA[ JURNAL ILMIAH FALSAFAH: Jurnal Kajian Filsafat, Teologi dan Humaniora Vol. 6 No. 2 (2020): JURNAL ILMIAH FALSAFAH ]]>
Publisher : <![CDATA[Institut Agama Islam Sultan Muhammaad Syafiuddin Sambas ]]>
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DOI: 10.37567/jif.v6i2.883
<![CDATA[Taqwa is an effort to carry out acts of obedience to Allah because of faith and expecting a reward from Allah because of His commands and prohibitions. The background of this research is to know the meaning of piety according to M. Quraish Shihab and how the method used by M. Qurasih Shihab to interpret it. The purpose of this study is to objectively explain: 1) The meaning of piety according to M. Quraish Shihab Q.S. Ali Imran verse 102, 2) What is the method of interpretation of M. Quraish Shihab on the meaning of piety in Q.S. Ali Imran verse 102. This type of research is library research. This research consists of primary data and secondary data. While the data collection technique in this research is a documentary study, namely collecting notes, books, journals, and written materials both in print and electronically regarding matters related to this research. The results of this study note that the meaning of piety according to M. Quraish Shihab in the Qur'an Surah Ali Imran verse 102, explains the true peak of piety. Through this surah, humans are encouraged to be pious, and are ordered to strive towards the right path, so that they get the grace according to their efforts. Surah Ali Imran is a guide to the right path. The method of interpretation used by M. Quraish Shihab in Tafsir Al-Misbah is the tahlili method. Explaining the meaning of the verses of the Qur'an from various points of view, according to the order of verses and suras in the manuscripts by prioritizing the content of lafazh, interrelation (munasabah) between verses and surahs, asbabun nuzul, related traditions, and opinions of the scholars. previous commentators.]]>
