Al-Fanar : Jurnal Ilmu Al-Qur'an dan Tafsir https://ejurnal.iiq.ac.id/index.php/alfanar <p align="justify"><strong><img style="float: left; width: 177px; margin-top: 8px; margin-right: 10px; border: 2px solid #184b80;" src="/public/site/images/cover_issue_3_en_US.jpg" width="221" height="284"></strong></p> <p align="justify"><strong>AL-FANAR: JURNAL ILMU AL-QUR’AN DAN TAFSIR </strong>is peer-reviewed journal that aims to encourage and promote the study of the Qur’an 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 &nbsp;Qur’anic Studies, the Qur’anic sciences, the Living Qur'an, Qur’anic Studies accros different areas in the world (The Middle East, The West, Archipelago and other areas), the Methodology of Qur’an and Quranic Exegesis.&nbsp;</p> <p align="justify"><strong>AL-FANAR: JURNAL ILMU AL-QUR’AN DAN TAFSIR </strong>is a journal that is administered by the Department of the Qur'anic Exegesis and Sciences, Faculty of Ushuluddin and Dakwa, Institute of Quranic Sciences (IIQ) Jakarta in collaboration with Asosiasi Ilmu al-Qur'an dan Tafsir (AIAT).</p> <p align="justify"><strong>AL-FANAR: JURNAL ILMU AL-QUR’AN DAN TAFSIR</strong> was first published by&nbsp; the Department of Qur'anic Exegesis&nbsp; of the Faculty of Usuluddin and Dakwa, Institut Ilmu Al-Qur'an (IIQ) Jakarta in Agustus 2018 and published twice within one year i.e. february and August.</p> <p align="justify">Editors accept articles that have never been published in other media. The paper should be typed on HVS quarto (A4) long as the provisions that has been described. The editor has the right to appraise the articles appropriateness both in terms of content, information and writing style.</p> Fakultas Ushuluddin dan Dakwah Institut Ilmu Al-Qur'an (IIQ) Jakarta, Indonesia en-US Al-Fanar : Jurnal Ilmu Al-Qur'an dan Tafsir 2622-2280 Abu Zayd’s Hermeneutics Approach to The Qur’an: A Refutation https://ejurnal.iiq.ac.id/index.php/alfanar/article/view/1073 <p><em>It is important to note that the modern Qur’an studies has been under the influence of western thoughts. There have been a number of approaches to the Qur’an which treated the Islamic traditions unfair and to some extent skeptically. This paper, tries to analyze Abu Zayd’s thought on interpreting the al-Qur’an that was solely to apply a methodology of literary criticism and attempts to refute his thought in the light of hermeneutics and modern approaches to the Qur’an. A Qur’an texts accordingly were regarded as the cultural product so that in his view the Qur’an like other literary texts which are undergoing socio-politico-historical courses; it is inclusive to literary criticism. He was believing in the validity of Wilhem Dilthey’s methodology on textual analysis, his discourse on Qur’an studies was the product of Western hermeneutics that is certainly irrelevant when it comes to be applied to analyze the Qur’an since it does not undergo any distortion all the time. Therefore, the conclusion of this paper was Nasr Hamid Abu Zayd’s hermeneutics approach was appropriate for the Bible instead of the Qur’an.</em></p> Metsra Wirman Copyright (c) 2023-08-31 2023-08-31 6 2 1 10 10.33511/alfanar.v6n2.1-10 Interpretasi Ayat-Ayat Double Burden Perempuan Perspektif Hermeneutika Double Movement Fazlur Rahman https://ejurnal.iiq.ac.id/index.php/alfanar/article/view/1075 <p>Peran ganda (<em>double burden</em>) perempuan adalah kondisi perempuan &nbsp;dalam dua bagian domestik seperti, ibu rumah dan publik&nbsp; salah satunya dalam bidang politik. Perempuan zaman pra Islam terbelenggu oleh budaya patriaki, adat istiadat yang mengakar pada masyarakat Arab pada waktu itu. Mereka bagaikan barang komoditi yang diperjual-belikan. Ketika Islam datang, kedudukan mereka mulai menjadi mulia, hal ini terbukti dengan tidak ada larangan perempuan untuk bekerja berkiprah dalam ranah publik. Namun salah satu faktor penyebab kaum perempuan mengalami bias (ketimpangan) gender sehingga mereka belum setara adalah interpretasi teks-teks agama yang bias gender. Selama ini penafsiran al-Qur’an didominasi ideologi patriarki sebab kebanyakan mufasir adalah kaum laki-laki, sehingga kurang mengahargai kepentingan kaum perempuan&nbsp; terutama mufassir era klasik. &nbsp;Tulisan ini menggunakan pendekatan kualitatif metode tinjauan literatur, dengan mengaimat fenomena serta mengumpulkan data dan informasi dari berbagai literature relevan buku, teks dan sumber internet. A-Qur’an tidak secara langsung menyebut ayat-ayat <em>double burden </em>perempuan dalam al-Qur’an, tetapi ada indikasi al-Qur’an yang menyebutkan <em>double burden</em> dalam al-Qur’an itu sendiri seperti surah al-Qashas: 23. Melalui pendekatan hermeneutika Fazlur Rahman hasil dari kajian menyatakan bahwa surah al-Qashas: 23, salah satu surah yang tidak mempunyai asbabun nuzul, sehingga untuk melihat kondisi ayat pada waktu diturunkan harus memahami kondisi arab pada waktu itu. Oleh karena itu, surah al-Qashas: 23 ini merupakan <em>syar’u man qabalana</em> (syariat yag terjadi sebelum Nabi Muhammad), membolehkan perempuan bekerja dn berbaur dengan laki-laki, sehingga berdasarkan teori<em> double movement</em> jika diimpletasikan kepada zaman sekarang perempuan boleh berkarir berbaur denga laki-laki selama itu membawa manfaat, mafsadat dan kemaslahata. Tetapi ada etika yang harus diperhatikan oleh perempuan tersebut yakni izin suami serta menjaga kehormatannya.</p> Nafilah Sulfa Delta Yaumin Nahri Copyright (c) 2023-08-31 2023-08-31 6 2 11 29 10.33511/alfanar.v6n2.11-29 Studi Komparatif Tarjamah Tafsiriyah karya Quraish Shihab dan Muhammad Thalib https://ejurnal.iiq.ac.id/index.php/alfanar/article/view/1077 <p><em>This study compares the Qur'an and its meaning by M. Quraish Shihab with Tarjamah Tafsiriyah by Muhammad Talib. Theoretically and methodologically, both use the tafsiriyah or ma'nawiyah translation method, but the results of the translation are different. The emergence of these two works was due to the legal polemic of the translation of the Qur'an and their criticism of the Ministry of Religion's translation of the Qur'an. This research is library research. The data obtained were processed by descriptive-comparative-analytic method. The results of the study show that in translating the verses of Aqidah, Syari'ah and Mu'amalah, there is no significant difference between the Qur'an and its Meaning by M. Quraish Shihab and Tarjamah Tafsiriyah by Muhamamd Talib. The only difference that stands out is the style of language and the form of the Tafsiriyah translation between the two. Another difference lies in the source of the translation reference, Muhammad Talib refers to the commentary of classical scholars. Meanwhile, M. Quraish Shihab's translation only comes from one book of commentary, namely Tafsir Muntakhab by Egyptian experts. The advantages and disadvantages are in the steps of the translation method, the benchmark for the correctness of Muhammad Thalib's translation looks at 8 aspects, namely Indonesian grammar, Indonesian logic, Arabic literature, asbabun nuzul verse, meaning of verses, aqidah, sharia, mu'amalah. Meanwhile, M. Quraish Shihab refers to the fatwa of the scholars of al-Azhar, Egypt. The difference in translation between M. Quraish Shihab and Muhammad Talib has implications for differences in understanding the content of verses of the Qur'an such as Surah Hud verse 107 and Surah al-Fatihah verse 1, it can be seen that M. Quraish Shihab is tolerant to non-Muslims when translating words. ar-Rahman and ar-Rahim. In the shari'ah verses of Surah al-Ahzab verses 49 and 52, it is found that the translation of M. Quraish Shihab and Muhammad Talib is very tolerant of divorce cases.</em></p> Habib Arpaja Azhari Andi Copyright (c) 2023-08-31 2023-08-31 6 2 30 48 10.33511/alfanar.v6n2.30-48 Metodologi Tafsir al-Munir Karya AGH Daud Ismail https://ejurnal.iiq.ac.id/index.php/alfanar/article/view/1078 <p>One of the interpretations of the Qur’an using the local language is Tafsir al-Munir by AGH. Daud Ismail who is a great scholar from the land of Bugis who first interpreted the Qur'an as a whole.&nbsp; He presents a Buginese Interpretation so that the divine messages contained in the Qur'an can be understood by the wider community, especially the Bugis community.&nbsp; This research is a qualitative research that is descriptive in nature, at least provides an overview regarding AGH. Daud Ismail and the characteristics of his interpretation and the application of his interpretation with the Tahlili method.&nbsp; The approach used in this research is linguistics, interpretation science approach, and social approach. Tafsir al-Munir Mabbasa Ugi written by AGH. Daud Ismail followed the mushafi pattern, he wrote it in 10 volumes, each volume consisting of 3 chapters.&nbsp; The systematics of writing by writing the verses of the Qur'an side by side with the translation, the verses of the Qur'an are written on the right and the Bugis language translation on the left, mentioning the order of the surahs and verses at the beginning of the discussion, in each interpretation one verse,&nbsp; two verses, or several verses of the Qur'an arranged in such a way as to provide a unified meaning, or these verses are considered one group.&nbsp; Interpretation of the Qur'an using the tahlili method is an attempt to explain the Qur'an by describing its various aspects and explaining what is meant by the Qur'an.</p> Hasani Ahmad Said Muh. Akbar Nasrulah Desvia Nur Syafitri Alif Ardianto Copyright (c) 2023-08-31 2023-08-31 6 2 49 62 10.33511/alfanar.v6n2.49-62 Tafsir Ilmi: Sejarah, Paradigma dan Dinamika Tafsir https://ejurnal.iiq.ac.id/index.php/alfanar/article/view/1079 <p>Talking about science and technology, the presence of interpretation with a scientific style has become one of the interpretation trends in the modern and contemporary era. The spread of various interpretive works with a scientific style in the modern-contemporary era is often attributed to the widespread influence of the emergence of Tantawijauhari's (d. 1358 AH/1940 AD) magnum opus, al-Jawāhir fī Tafsīr al-Qur'an al-Karīm. Talking about the dynamics of scientific interpretation in Indonesia continues to develop. In the 1960s, Hasbi ash-Shiddieqiy's tafsir al-Nur began to use scientific discoveries in interpreting several verses of the Koran, although the number was still very small. The 1990s were marked by the spread of books about the relationship between the Koran and science. And in the 2010s, complete works of scientific interpretation have emerged, such as the Scientific Interpretation of Water in the Perspective of the Qur'an and Science, Plants in the Perspective of the Qur'an and Science, and the Apocalypse in the Perspective of the Qur'an and Science which is the work of collaboration between Lajnah Pentashihan Mushaf al-Qur'an, Research and Development and Training Agency of the Ministry of Religion of the Republic of Indonesia and the Indonesian Institute of Sciences (LIPI), and Tafsir Salman Tafsir Ilmiah on Juz 'Amma by ITB scientists and scientists.</p> Mamluatun Nafisah Copyright (c) 2023-08-31 2023-08-31 6 2 63 80 10.33511/alfanar.v6n2.63-80