Tanzil: Jurnal Studi Al-Quran
TANZĪL is a refereed academic journal published by Sekolah Tinggi Filsafat Islam (STFI) Sadra in Jakarta. The journal conscientiously aims to provide a scholarly platform for critical and informed articles, particularly in Qur’anic studies. The article arises such issues in the form of literature study, individual research, and critical book review, arise out of classical and contemporary discussions from varied traditions, either Eastern, Western in the hope to contribute the resolution of various It theoretical, methodological, and practical issues in the aforementioned fields.
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64 Documents
<![CDATA[MEMAHAMI WELTANSCHAUUNG AL-QUR’AN PERSPEKTIF PENDEKATAN KONTEMPORER ]]>
<![CDATA[Muhammad Yusuf]]>
<![CDATA[ Tanzil: Jurnal Studi Al-Quran Vol. 1 No. 1 (2015): October ]]>
Publisher : <![CDATA[Sekolah Tinggi Agama Islam (STAI) Sadra ]]>
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DOI: 10.20871/tjsq.v1i1.22
<![CDATA[The classical reading methods which are literal textual as an intellectual response from Muslims scholars to socialcultural dynamic which related to their life at that time. The urgency to understand the Qur’an in a holistic manner was needed in addressing the problems of life, in addition to the development of the qur’anic study necessitates the alignment between scientific research, interpretation of the Qur’an, universal benefit and the value of wisdom in the same breath with weltanschauung of al-Qur’an. Implementation of such commentary tradition in the context of local wisdom is not intended to limit the meaning of the Qur’an text, but rather on the dialectic between interpretation, cultural and readers that can not be separated. This article tries to convey Bugis-Makassar cultural values as an example of how to implement the relevant moral ideas in accordance with the teachings of the Qur’an.]]>
<![CDATA[PENERAPAN TEORI-TEORI FILOSOFIS DALAM MENAFSIRKAN AL-QUR’AN ]]>
<![CDATA[Ikhlas Budiman]]>
<![CDATA[ Tanzil: Jurnal Studi Al-Quran Vol. 1 No. 1 (2015): October ]]>
Publisher : <![CDATA[Sekolah Tinggi Agama Islam (STAI) Sadra ]]>
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DOI: 10.20871/tjsq.v1i1.23
<![CDATA[Human reason is a tool to understand the realities and to express them in the philosophical theories. Since the Koran suggests human to use their reason, then the philosophical theories as the results of the use of reason can be used to understand and interpret verses of the Koran. This paper describes the application of that philosophical theories to the Quranic verses as a mode of interpretation of the Koran, such as: the theory of the fundamental reality and unity of existence, the theory of gradation, the theory of existence-in-itself and existence-in-something-else, the theory of quiddity, the theory of cause and effect, the theory of every faculty happiness in achieving its essence demands without obstacles, the theory of the substantial motion, and the theory of the lowest thing having the potentiality to become the higher.]]>
<![CDATA[KONSEP UMAT DALAM AL-QUR’AN: MENGGALI NILAI-NILAI APRIORI DAN APOSTERIORI SOSIAL ]]>
<![CDATA[Ammar Fauzi]]>
<![CDATA[ Tanzil: Jurnal Studi Al-Quran Vol. 1 No. 1 (2015): October ]]>
Publisher : <![CDATA[Sekolah Tinggi Agama Islam (STAI) Sadra ]]>
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DOI: 10.20871/tjsq.v1i1.24
<![CDATA[Although the word ‘umat’has been standarized in the Indonesian vocabulary and could be easily found in the Qur’an, it seems that this term has not been commonly and uniquely emerging in the sociology and politics literatures in Bahasa Indonesia. So far, in common sense and lexical meaning, the term of ‘umat’ ordinarily connotes a kind of religious belief. However, how the concept of ‘umat’ should be described in the view of the Quran? It is evident that to incarnate the real unity and integrity is utopia amid various world views, but the islamic faith and thought could be an element that capture the diversity and differences of Muslim people into a core, i.e. the one umat (community) in its typical and complete sense encompassing a priori and a posteriori values.]]>
<![CDATA[دراسة تحليلية لقصة طالوت و جالوت في القرآن الكريم ]]>
<![CDATA[السيد إسحاق الحسيني الكوهساري]]>
<![CDATA[ Tanzil: Jurnal Studi Al-Quran Vol. 1 No. 1 (2015): October ]]>
Publisher : <![CDATA[Sekolah Tinggi Agama Islam (STAI) Sadra ]]>
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DOI: 10.20871/tjsq.v1i1.25
<![CDATA[Berdasarkan studi filsafat sejarah maka dari artikel ini didapatkan suatu kajian dan analisis yang berkaitan dengan pandangan al Qur’an terhadap kisah Thalut dan Jalut melalui penjelasan yang artistik. Analisis kisah didasarkan pada filsafat sejarah, jihad dan perlawanan terhadap orang-orang yang lalim. Analisis tersebut mencakup latar belakang jihad, pertolongan gaib bagi para pejuang, ikhtiar para pejuang, rasa takut pada Jalut sebagai pelajaran bagi orang-orang gagal, konsistensi kelompok minoritas dari para pejuang, kemenangan minoritas, doa kelompok minoritas dari para pejuang untuk tetap sabar dan konsisten, kemenangan para pejuang, dan pembahasan tentang argumentasi pensyariatan jihad dan perlawananterhadap orang-orang yang lalim.]]>
<![CDATA[TAFSĪR AL-HUKAMĀ’: MEMOTRET PERSINGGUNGAN TAFSIR AL-QUR’AN DAN TRADISI HIKMAH ]]>
<![CDATA[Asep N. Musadad]]>
<![CDATA[ Tanzil: Jurnal Studi Al-Quran Vol. 1 No. 2 (2016): April ]]>
Publisher : <![CDATA[Sekolah Tinggi Agama Islam (STAI) Sadra ]]>
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DOI: 10.20871/tjsq.v1i2.26
<![CDATA[This paper discusses a neglected exegetical tradition in the Qur’anic studies, namely the heritage of “tafsīr al-ẖukamā’”, (tafsīr of the theosophers/ẖikmah masters) which is the representation of the ẖikmah (theosophical) tradition in the Islamic philosophy. In addition to the study of “tafsīr al-falāsifah” (tafsir of Hellenistic/Peripatetic philosophers), this heritage is an area of study that needs further exploration in the light of philosophical school of Qur’anic exegesis. It is mainly motivated by the revision of the history of Islamic philosophy in general, that must include “ẖikmah” tradition as the integral part. In turn, the study of Qur’anic exegesis should also correspond with the development of the discourse. Started with a discussion related to the ẖikmah tradition, this paper focuses on two major issues. Firstly, it highlights the contact between Qur’anic exegesis and ẖikmah tradition in a historical and chronological context. Secondly, it also explains the intersection of both in epistemological relation. This research shows that through examining some Qur’anic commentaries written by theolosophers such as Suhrāwardī, Mullā Shadrā, up to the current tradition, the treasury tafsīr hukamā’ has a rich but still abandoned material. In addition, this tradition also has a distinguishing epistemological characteristic compared to other with tafsir traditions.]]>
<![CDATA[POSISI TASAWUF TEORETIS DALAM TINJAUAN LOGIKA TAFSIR AL-QUR’AN ]]>
<![CDATA[Cipta Bakti Gama]]>
<![CDATA[ Tanzil: Jurnal Studi Al-Quran Vol. 1 No. 2 (2016): April ]]>
Publisher : <![CDATA[Sekolah Tinggi Agama Islam (STAI) Sadra ]]>
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DOI: 10.20871/tjsq.v1i2.27
<![CDATA[This paper addresses the issue of how the position of theoretical Sufism in the interpretation of the Qur’an. Departing from some reasons for rejecting the validity of Sufistic method of Qur’anic interpretation (isharī method), the author sees the need to explain the nature of theoretical Sufism and its position based on the logic of Qur’anic exegesis. Some important points which the author tries to show in this paper are five principles, as follows: First, the theoretical Sufism could be positioned as a source of interpretation of the Qur’an. Second, shuhūd ‘irfānī which is the main foundation of theoretical Sufism could be positioned as a source of interpretation of the Qur’an, in the context of the disclosure of meaning, not in the explanation of it. Third, theoretical Sufism might be used as a source or indicator to determine a position in the interpretation of the Qur’an. Fourth, every hypothetical (zhannī) proposition in the Qur’ānic interpretation must not conflict with the certaint (qaṭ’ī) rational proposition in the theoretical Sufism. Fifth, Sufistic interpretation of the Qur’an is a particular form of a set of method of Qur’anic interpretation, which can be combined with the other methods, to achieve an eclectic and holistic interpretation of the Qur’an. The author also gives an example as the application of those five principles in the interpretation of the meaning of khalīfah fī al-ardh in al-Baqarah [2]: 30.]]>
<![CDATA[TAFSIR FITRI IMAM KHOMENI ]]>
<![CDATA[Ammar Fauzi]]>
<![CDATA[ Tanzil: Jurnal Studi Al-Quran Vol. 1 No. 2 (2016): April ]]>
Publisher : <![CDATA[Sekolah Tinggi Agama Islam (STAI) Sadra ]]>
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DOI: 10.20871/tjsq.v1i2.28
<![CDATA[This paper is intended to identify the axis of the Sufism tendency of Imam Khomeini and his interpretation of irfani-isyari (legal-gnostical). In view of Imam Khomeini, inborn nature (fitrah) is considered as the main basic for self-knowledge (ma’rifat alnafs). According to him, irfan (gnostic) basically is the exegesis itself. And if the soul of irfan is fitrah and irfan is a form of Qur’anic exegesis, then the fitrah is also part of the core layer of gnostic interpretation. Through the observation of his works is enough to reveal the fact one of the layers of his intellectual personality as an interpreter who greatly accentuate spiritual revelation. He believes that irfan is inseparable from interpretation, because essentially, irfan is the interpretation itself. The naming of this irfan model is initiated from his mystical letters. It is known that all interpretations of Sufism and Imam Khomeini’s essence are essentially interpretations and explanations of verses of the Qur’an and hadith (tradition).]]>
<![CDATA[PARTISIPASI POLITIK PEREMPUAN DALAM AL-QUR’AN ]]>
<![CDATA[Muhammad al-Caff]]>;
<![CDATA[Siti Zinatun]]>
<![CDATA[ Tanzil: Jurnal Studi Al-Quran Vol. 1 No. 2 (2016): April ]]>
Publisher : <![CDATA[Sekolah Tinggi Agama Islam (STAI) Sadra ]]>
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DOI: 10.20871/tjsq.v1i2.29
<![CDATA[The issue of women’s political participation rarely finds a place in the Sunni and Shiite’s conventional jurisprudence thought, to imply that women should not have a political office and that their duties are solely rooted in the domestic sphere alone. In this case, one of the problems that deserves to employed in scholarly studies is the political rights of women according to the Qur’anic paradigm. Through the method of al-tafsīr al-jāmi’, this paper attempts to provide the scholarly debates concerning women’s political participation based on certain Qur’anic verses. This research shows three different major views concerning women’s political participation; the absolute prohibition, the absolute permission, and the alternative view. All are based on the interpretation of certain Qur’anic verses. The second is considered as more compatible with the principles of democracy. However, the significance of the different views concerning women’s political participation in the Qur’an lies on the fact that it has the holistic and multi-layered views on women’s political participation within each particular contexts accross the time, not a monolitic view limited to one alternataive]]>
<![CDATA[PENAFSIRAN BĀTHINĪ (ESOTERIS) THABĀTHABĀ’Ī DALAM TAFSĪR AL-MĪZĀN ]]>
<![CDATA[Kerwanto]]>
<![CDATA[ Tanzil: Jurnal Studi Al-Quran Vol. 1 No. 2 (2016): April ]]>
Publisher : <![CDATA[Sekolah Tinggi Agama Islam (STAI) Sadra ]]>
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DOI: 10.20871/tjsq.v1i2.30
<![CDATA[This paper is a review to Rosihon Anwar’s book titled “Menelusuri Ruang Batin alQur’an: Belajar Tafsir Batini pada ‘Allāmah Thabāthabā’ī”. It tries to give a picture of two important themes in this book. The first is about the nature of esoteric interpretations in the view of Thabāthabā’ī. The second is Thabāthabā’ī’s position toward hadīth that come from Shia Imams in his esoteric interpretations. The study is also to give a critical analysis to Rosihon’s idea on: (1). The periodization birth of Shia esoteric interpretations; (2). Equating of the models of Thabāthabā’ī’s esoteric interpretations with Sufi’s; (3). Thabāthabā’ī’s position toward hadīth be based from Shia Imams; and (4). Claims that, Thabāthabā’ī’s esoteric interpretations violate the context of the word.]]>
<![CDATA[SYUKUR DAN PUJIAN MENURUT MUHAMMAD SHALEH DARAT AL-SAMARANI: KAJIAN ATAS (QS. Al-FĀTIHAH [1]: 2) TAFSĪR FAIDH AL-RAHMĀN ]]>
<![CDATA[Egi Sukma Baihaki]]>
<![CDATA[ Tanzil: Jurnal Studi Al-Quran Vol. 1 No. 2 (2016): April ]]>
Publisher : <![CDATA[Sekolah Tinggi Agama Islam (STAI) Sadra ]]>
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DOI: 10.20871/tjsq.v1i2.31
<![CDATA[Praise and gratitude (syukr) are closely related to forms of worshiping of a servant to his Lord. Many verses of the Qur’an show this as it is associated with favors that God has bestowed upon His creation. However, there are still many people who neglect and forget to thank and praise God for all the blessings that God has given to them. Either because of their own humiliation, as well as the weakness of those who are unable to understand the nature of gratitude and praise itself. This article will see how this message appears in (QS. al-Fātiẖah [1]: 2) where Allah orders his worshipers to thank and praise him, while God Himself Who started praising Him. Therefore, the aim of this paper is to introduce how such views and ideas appear through Muhammad Sholeh Darat al-Samarani, mainly when interpreting (QS. al-Fātiẖah [1]: 2) in his book, Tafsīr Faidh al-Raẖmān.]]>
