2026-10-12T02:20:16Z https://ejurnal.iiq.ac.id/index.php/alfanar/oai

oai:ojs2.ejurnal.iiq.ac.id:article/2 2018-08-30T03:40:47Z alfanar:ART

oai:ojs2.ejurnal.iiq.ac.id:article/3 2018-08-30T03:40:47Z alfanar:ART

oai:ojs2.ejurnal.iiq.ac.id:article/5 2018-08-29T07:28:56Z alfanar:ART

oai:ejurnal.iiq.ac.id:article/6 2026-10-06T00:23:16Z alfanar:ART driver

Identitas Âzar Dalam Literatur Tafsir Nusantara Identitas Âzar Dalam Literatur Tafsir Nusantara Sukma Baihaki, Egi Âzar is one character names enshrined in the Qur'an, which appears in the story of Ibrâhîm's preaching dialogue. The figure of Âzar into a debate among historians as well as mufassir.  The difference of views regarding the identity of Âzar, closely related to the sources of the Torah, which was used as a comparison to explain the figure of Âzar mentioned in the Qur'an. The identity of Âzar in the end, a debate in the realm of theology, as it pertains to the sanctity of nasab to the prophets. Differences of interpretation regarding the identity of Âzar keeps going, in every time and every interpretation of written. The coming of Islam to the archipelago, at the same time the entrance for everything related to the teachings of religion including knowledge and debate theology. With the method of comparative thematic and theological approach, it can be concluded that, the issue of the identity of the Âzar also developed in the literature the interpretation of the archipelago. There are three views on the identity of Âzar in the literature the interpretation of the archipelago. First, it holds that Âzar was Ibrâhîm's father which included these groups is Hasbi, Hamka was the Tafsir Kemenag RI. Second, it holds that Âzar was Ibrâhîm's uncle, which useudes this group is al-Nawawi and Quraish Shihab. A second view of the exegetes this Archipelago has theological ramifications as it did on the classical exegetes. For those who consider Âzar was Ibrâhîm's biological father, then they are not disputed there was a pagan Prophet who parents, but for those who think that their father is not  Âzar theologically they hold on the sanctity of nasab the Prophet spared from the pagan ancestors. Fakultas Ushuluddin dan Dakwah Institut Ilmu Al-Qur'an (IIQ) Jakarta, Indonesia 2018-08-30 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion Peer-reviewed Article application/pdf https://ejurnal.iiq.ac.id/index.php/alfanar/article/view/6 10.33511/alfanar.v1n1.1-18 Al-Fanar : Jurnal Ilmu Al-Qur'an dan Tafsir; Vol. 1 No. 1 (2018): July; 1-18 Al-Fanar: Jurnal Ilmu Al-Qur’an dan Tafsir; Vol 1 No 1 (2018): July; 1-18 2622-4658 2622-2280 10.33511/alfanar.v1n1 eng https://ejurnal.iiq.ac.id/index.php/alfanar/article/view/6/1 Copyright (c) 2018 Jurnal Al-Fanar

oai:ejurnal.iiq.ac.id:article/7 2026-10-06T00:23:16Z alfanar:ART driver

Kritik Atas Penafsiran Ayat-Ayat Khilafah: Studi Tafsir Al-Wa’ie Karya Rokhmat S. Labib Lufaefi, Lufaefi The Qur'an is a revelation that explains all matters. Included is the issue of leadership (khilâfah). Regardless of what kind of khilâfah in the Qur'an, there is no doubt that khilâfah is in the spotlight of the divine kalam. Because any matter must be alluded to in the Qur'an. However, what if the interpretation of the verse is diverted to something that does not mean the verse itself? Through the approach of content and context analysis, in al-Wa'ie tafseer found many verses of the Qur'an are interpreted by jumping conclusion, such as QS. al-Baqarah [2]: 30, al-Mâ’idah [5]: 49 and QS. an-Nisâ’ [4]: 59. These verses clearly do not discuss khilâfah, but Rokhmat S. Labib's interpretation comes to the conclusion of obliging to establish the institution of the Islamic State (khilâfah islâmiyyah). Such an interpretation is far from what the verse wants to say, even worthy of politicizing the verses of the Qur'an. Al-Qur’an ialah wahyu yang menjelaskan segala persoalan. Termasuk di dalamnya ialah persoalan kepemimpinan (khilâfah). Terlepas seperti apa bentuk khilâfah dalam Al-Qur’an, yang pasti tidak diragukan lagi bahwa khilâfah menjadi sorotan kalam ilahi tersebut. Karena persoalan apapun pasti disinggung dalam Al-Qur’an. Akan tetapi, bagaimana jika interpretasi ayat dibelokkan kepada sesuatu yang bukan maksud ayat itu sendiri? Melalui pendekatan analisa konten dan konteks, dalam tafsir al-Wa’ie banyak ditemukan ayat-ayat Al-Qur’an yang diinterpretasi dengan jumping conclusion, seperti QS. al-Baqarah [2]: 30, al-Mâ’idah [5]: 49 dan QS. an-Nisâ’ [4]: 59. Ayat-ayat ini secara jelas tidak membahas khilâfah, akan tetapi ditafsiri Rokhmat S. Labib sampai pada kesimpulan sebagai kewajibkan mendirikan institusi Negara Islam (khilâfah islâmiyyah). Penafsiran demikian sungguh jauh dari apa yang ingin disampaikan ayat, bahkan bernilai mempolitisasi ayat-ayat Al-Qur’an. Fakultas Ushuluddin dan Dakwah Institut Ilmu Al-Qur'an (IIQ) Jakarta, Indonesia 2018-08-30 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion Peer-reviewed Article application/pdf https://ejurnal.iiq.ac.id/index.php/alfanar/article/view/7 10.33511/alfanar.v1n1.19-34 Al-Fanar : Jurnal Ilmu Al-Qur'an dan Tafsir; Vol. 1 No. 1 (2018): July; 19-34 Al-Fanar: Jurnal Ilmu Al-Qur’an dan Tafsir; Vol 1 No 1 (2018): July; 19-34 2622-4658 2622-2280 10.33511/alfanar.v1n1 eng https://ejurnal.iiq.ac.id/index.php/alfanar/article/view/7/2 Copyright (c) 2018 Jurnal Al-Fanar

oai:ejurnal.iiq.ac.id:article/8 2026-10-06T00:23:16Z alfanar:ART driver

Karakter Nabi Ibrahim AS Dalam Al-Qur’an: Ditinjau dalam Perspektif Pendidikan di Indonesia Zaimudin, Zaimudin This paper emphasizes the significance of character for human beings as a result of the process of education and of social interaction with the its environments. These environments may be physical or non-physical, including the environment of family, neighbors  and the environment of humans live. In addition, for Prophet Ibrâhîm as of course obtaining directions from God is more of a significant contribution in building the character of himself and his sons. This meaning is extracted from various verses of the Qur'an in a munasabah with an educational approachs. The characters of Prophet Ibrâhîm as in the Qur'an wich very useful for human beings these are: attitudes of obedient and submissive to God's command as a prerequisite for man to dedicate himself to his fellow human beings, his families, and to society at large on the basis of his devotion to God. The attitudes demand to dare to uphold truth and justice, to be brave in living and not afraid to fight for the right principles of life become very important. Being honest is a capital for moral development of the nation. Therefore, it is necessary to develop a attitude of caring towards themselves and their environment. Patience attitud is always needed to improve the situation, as well as polite speech and speech are important to build and understand the root causes of these conditions. It is also necessary to build a curiousity attitude in order to generate critical power and depth of knowledge, thoroughly and thoroughly without forgetting the meaning of ikhlas for the sake of the pleasure of Allah. The attitudes of praying and tawakkal always become important in achieving success in world and hereafter. Tulisan ini menegaskan akan perlunya karakter bagi manusia sebagai hasil dari proses pendidikan dan pergaulan manusia dengan lingkungannya. Lingkungan ini dapat saja berupa fisik maupun non-fisik, termasuk lingkungan keluarga, ketetangggaan, dll., dan lingkungan sekitar dimana manusia itu hidup. Selain itu pula, bagi Nabi Ibrâhîm as. tentu memperoleh petunjuk dari Allah lebih merupakan kontribusi yang signifikan dalam membangun karakter dirinya dan putra-putranya. Pemaknaan ini digali dari berbagai ayat Al-Qur’an secara munasabah dengan pendekatan pendidikan. Beberapa karakter Nabi Ibrâhîm as. dalam Al-Qur’an yang penting adalah sikap taat dan patuh kepada perintah Allah sebagai prasyarat bagi manusia untuk mengabdikan diri kepada sesama manusia, keluarga, dan kepada masyarakat pada umumnya atas dasar pengabdiannya kepada Allah. Sikap berani menegakkan kebenaran dan keadilan, berani pula dalam menjalani hidup dengan memperjuangkan prinsip hidup yang benar menjadi amat penting. Jujur bersikap adalah modal bagi pembangunan moral bangsa. Maka peduli pada diri sendiri maupun pada lingkungannya menjadi keharusan. Sabar selalu dibutuhkan untuk memperbaiki keadaan, juga ucapan dan tutur kata yang santun penting untuk memahami akar masalah. Curiousity menjadi modal untuk melahirkan daya kritis dan kedalaman ilmu pengetahuan, dengan cermat dan teliti tanpa melupakan makna ikhlas demi mengharapkan rid}a Allah. Selalu berdoa dan tawakkal menjadi modal penting dalam meraih sukses dunia dan akhirat. Fakultas Ushuluddin dan Dakwah Institut Ilmu Al-Qur'an (IIQ) Jakarta, Indonesia 2018-08-30 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion Peer-reviewed Article application/pdf https://ejurnal.iiq.ac.id/index.php/alfanar/article/view/8 10.33511/alfanar.v1n1.35-74 Al-Fanar : Jurnal Ilmu Al-Qur'an dan Tafsir; Vol. 1 No. 1 (2018): July; 35-74 Al-Fanar: Jurnal Ilmu Al-Qur’an dan Tafsir; Vol 1 No 1 (2018): July; 35-74 2622-4658 2622-2280 10.33511/alfanar.v1n1 eng https://ejurnal.iiq.ac.id/index.php/alfanar/article/view/8/3 Copyright (c) 2018 Jurnal Al-Fanar

oai:ojs2.ejurnal.iiq.ac.id:article/9 2018-08-31T09:33:11Z alfanar:ART

oai:ojs2.ejurnal.iiq.ac.id:article/10 2018-08-31T09:40:29Z alfanar:ART

oai:ojs2.ejurnal.iiq.ac.id:article/11 2018-08-31T09:40:29Z alfanar:ART

oai:ejurnal.iiq.ac.id:article/12 2026-10-06T00:23:16Z alfanar:ART driver

Moderatisme Islam Dalam Konteks Keindonesiaan: Studi Penafsiran Islam Moderat M. Quraish Shihab Zamimah, iffaty This study proves that Islamic moderation has long been known in the Islamic tradition. This at once denied the assumption that Islam is a religious that teaching violence. This research is proved by the verses of the Qur'an that have explained the principle of moderate (washatiyah). Through these verses of the Qur'an, Quraish Shihab interprets Islamic moderatism can be applied to the Indonesian context. This study is carried out by exploring the interpretations made by M. Quraish Shihab through Tafsir Al-Mishbah, Wawasan Al-Qur’an, Membumikan Al-Qur’an and others. Penelitian ini membuktikan bahwa moderasi Islam telah dikenal lama dalam tradisi Islam. Hal ini sekaligus membantah anggapan bahwa Islam merupakan ajaran agama yang mengajarkan kekerasan. Penelitian ini terbukti dengan ayat-ayat Al-Qur’anyang telah menjelaskan prinsip moderat (washatiyah). Melalui ayat-ayat Al-Qur’an tersebut, Quraish Shihab menafsirkan moderatisme Islam yang dapat diaplikasikan pada konteks Indonesia. Proses ini dilakukan dengan mengeksplorasi penafsiran yang dilakukan oleh M. Quraish Shihab melalui banyak karyanya seperti Tafsir Al-Mishbah, Wawasan Al-Qur’an, Membumikan Al-Qur’an, dan lain-lain. Fakultas Ushuluddin dan Dakwah Institut Ilmu Al-Qur'an (IIQ) Jakarta, Indonesia 2018-08-31 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion Peer-reviewed Article application/pdf https://ejurnal.iiq.ac.id/index.php/alfanar/article/view/12 10.33511/alfanar.v1n1.75-90 Al-Fanar : Jurnal Ilmu Al-Qur'an dan Tafsir; Vol. 1 No. 1 (2018): July; 75-90 Al-Fanar: Jurnal Ilmu Al-Qur’an dan Tafsir; Vol 1 No 1 (2018): July; 75-90 2622-4658 2622-2280 10.33511/alfanar.v1n1 eng https://ejurnal.iiq.ac.id/index.php/alfanar/article/view/12/4 Copyright (c) 2018 Jurnal Al-Fanar

oai:ejurnal.iiq.ac.id:article/13 2026-10-06T00:23:16Z alfanar:ART driver

Rekonstruksi Khilafah Dalam Al-Qur’an: Studi Kritis Penafsiran Quraish Shihab Inwan, Mabroer This Paper examinies the views of Quraish Shihab against the arguments used by HTI and refutes the legitimacy concept khilâfah in three aspects. Firstly, the obligation to enforce Islamic law in QS. al-Mâ’idah [5]: 48. Secondly, the obligation of amar ma’ruf nahi munkar and the last is the obligation to obey with Allah, Rasul and ulil amr. Of these three foundations, Quraish Shihab sees the obligation to enforce Islamic law in the QS. al-Mâ’idah [5]: 48 deemed necessary to apply the law of God, just not to emphasize God’s law absolutely  while amar ma’ruf nahi munkar in the QS. Ali ‘Imrân  [3]: 110 assessed the obligation of amar ma’ruf nahi munkar related obligation invites to the good that ma’ruf in line with the value of goodness in the culture of society as well as the obligation to present doing something that can demage in QS. an-Nisâ’ [4]: 59 Quraish Shihab emphasize the obligation of obedience to Allah, Rasul and  ulil Amr a daty, just only that obligation to obedient with ulil amr are those who bring a good values a mong them of the rulers/government, other meaning is ulama and the letter representing the community in these various groups and professions. In so doing, the author reters to his work “Tafsir al Misbah; Pesan, Kesan dan Keserasian Al-Qur’an” and  several other works, with literary interpretation, the author review and analyze with the work of interpretive and analytical and comparative analytic approach with the interpretation of  HTI. Tulisan ini mengkaji pandangan Quraish Shihab terhadap dalil-dalil yang digunakan HTI dan membantah atas legitimisi konsep khilâfah pada tiga aspek, pertama,  kewajiban menegakkan hukum Islam pada QS. al-Mâ’idah [5]: 48, kedua, kewajiban amar ma’ruf nahi munkar, dan ketiga, kewajiban taat pada Allah, Rasul, dan ulil amr. Dari tiga landasan ini, Quraish Shihab memandang kewajiban menegakkan hukum Islam pada QS. al-Mâ’idah [5]: 48 dianggap perlu untuk menerapkan hukum Allah, hanya saja tidak menitik beratkan hukum Allah secara mutlak. Sedangkan amar ma’ruf nahi munkar pada QS. Ali ‘Imrân  [3]: 110  dinilai kewajiban amar ma’ruf terkait kewajiban mengajak kepada kebaikan yang sifatnya ma’rûf  sejalan dengan nilai kebaikan pada kultur di masyarakat, sama halnya kewajiban mencegah melakukan sesuatu yang dapat merusak. Pada QS. an-Nisâ’ [4]: 59 Quraish Shihab tekankan kewajiban taat pada Allah, Rasul, dan ulil amr sebuah kewajiban, hanya saja kewajiban taat pada ulil amr adalah mereka yang membawa nilai kebaikan diantaranya para penguasa/pemerintah, makna lain adalah ulama, dan terakhir yang mewakili masyarakat dalam berbagai kelompok dan profesinya. Mengurai demikian, penulis merujuk pada karyanya Tafsir al Misbah; Pesan, Kesan dan Keserasian Al-Qur’an dan beberapa karya lainnya. Dengan literatur tafsirnya, penulis mengkaji dan menganalisis dengan kerja pendekatan tafsir dan deskritif analitik dan komparatif dengan penafsiran HTI. Fakultas Ushuluddin dan Dakwah Institut Ilmu Al-Qur'an (IIQ) Jakarta, Indonesia 2018-08-31 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion Peer-reviewed Article application/pdf https://ejurnal.iiq.ac.id/index.php/alfanar/article/view/13 10.33511/alfanar.v1n1.91-106 Al-Fanar : Jurnal Ilmu Al-Qur'an dan Tafsir; Vol. 1 No. 1 (2018): July; 91-106 Al-Fanar: Jurnal Ilmu Al-Qur’an dan Tafsir; Vol 1 No 1 (2018): July; 91-106 2622-4658 2622-2280 10.33511/alfanar.v1n1 eng https://ejurnal.iiq.ac.id/index.php/alfanar/article/view/13/5 Copyright (c) 2018 Jurnal Al-Fanar

oai:ejurnal.iiq.ac.id:article/14 2026-10-06T00:23:16Z alfanar:ART driver

Tapeséré Akorang Mabbasa Ogi: Tafsir Al-Qur’an Berbahasa Bugis Karya Agh. Abd. Muin Yusuf Arafah, Teguh Many indigenous Muslims compose a book of interpretation with different types of languages ​​and methods used. Then came the mention of "native" interpretation, which is a term used to refer to the interpret. literature that arose/ appear from the creation of the Muslim of Archipelago, both the original and the descendants. For example Tarjumân Mustafîd by 'Abd Rauf Singkel using Malay Language, Al-Ibrîs li Ma'rifat at-Tafsîr Al-Qur’an al-'Azîz karya KH Bishri Musthafâ using Javanese Language, Tahrîf Qulûb al-Mu'minîn fî Tafsîr Sentences Sûrat Yâsîn creation of Ahmad Sanusi ibn 'Abd Rahim. In this article, attempt to reveal one of the literary interpretation of the archipelago from Tana Bugis AGH. Abd Muin Yusuf with his creation TapeséréAkorang Mabbasa Ogi with the Indonesian Council of Ulama (MUI) of South Sulawesi. This book is called the book of Tapesere Akorang Mabbasa Ogi. Its Naming as a practical consideration to facilitate the reader to know and remember the book for the society of Bugis easily achieve the purpose of Al-Qur’an, both in the activities of religion and daily life.The Book of Tafsere Akorang mabbasa Ogi when viewed in term of its presentation belongs to the category of Tahlili Interpretation, but in the description does not use such a performance with interpretations using this method. By analyzing different aspects in detail, especially the linguistic aspect. It is intended to facilitate the reader Interpretation not to be preoccupied with his analyzes. Banyak orang Muslim pribumi menyusun kitab tafsir dengan berbagai jenis bahasa dan metode yang digunakan. Kemudian muncullah penyebutan tafsir ”pribumi”, yaitu suatu istilah yang digunakan untuk menyebut literatur tafsir yang muncul dari kreasi para muslim Nusantara, baik yang asli maupun keturunan. Misalnya, Tarjumân Mustafîd karya ’Abd Rauf Singkel menggunakan bahasa Melayu, Al-Ibrîs li Ma'rifat at-Tafsîr Al-Qur’an al-'Azîz karya KH. Bishri Musthafa menggunakan bahasa Jawa, Tahrîf Qulûb al-Mu'minîn fî Tafsîr Kalimat Sûrat Yâsîn karya Ahmad Sanusi ibn ’Abd Rahim. Pada artikel ini berupaya mengungkap salah satu literatur tafsir Nusantara dari tanah Bugis yakni AGH. Abd Muin Yusuf dengan karyanya Tapeséré Akorang Mabbasa Ogi bersama  tim Majelis Ulama Indonesia (MUI) Wilayah Sulawesi Selatan. Kitab ini bernama kitab Tapeséré Akorang Mabbasa Ogi pemberian nama tersebut  sebagai pertimbangan praktis untuk memudahkan para pembaca mengetahui dan mengingat kitab tersebut. Agar masyarakat Bugis mudah mencapai tujuan Al-Qur’an,  baik dalam aktivitas keberagamaanya maupun kehidupan sehari- harinya. Kitab Tapeséré Akorang Mabbasa Ogi jika dilihat dari segi penyajiannya termasuk kategori tafsir Tahlili, tetapi dalam uraiannya tidak menggunakan cara kerja seperti dengan tafsir yang menggunakan metode ini. Dengan menganalisis berbagai aspeknya secara detail, terutama aspek kebahasaan. Hal itu dimaksud  untuk memudahkan pembaca tafsirnya  untuk tidak disibukkan dengan analisis-analisisnya. Fakultas Ushuluddin dan Dakwah Institut Ilmu Al-Qur'an (IIQ) Jakarta, Indonesia 2018-08-31 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion Peer-reviewed Article application/pdf https://ejurnal.iiq.ac.id/index.php/alfanar/article/view/14 10.33511/alfanar.v1n1.107-118 Al-Fanar : Jurnal Ilmu Al-Qur'an dan Tafsir; Vol. 1 No. 1 (2018): July; 107-118 Al-Fanar: Jurnal Ilmu Al-Qur’an dan Tafsir; Vol 1 No 1 (2018): July; 107-118 2622-4658 2622-2280 10.33511/alfanar.v1n1 eng https://ejurnal.iiq.ac.id/index.php/alfanar/article/view/14/6 Copyright (c) 2018 Jurnal Al-Fanar

oai:ojs2.ejurnal.iiq.ac.id:article/69 2019-03-02T06:32:15Z alfanar:ART

oai:ojs2.ejurnal.iiq.ac.id:article/71 2019-03-02T06:32:15Z alfanar:ART

oai:ojs2.ejurnal.iiq.ac.id:article/73 2019-03-02T06:32:15Z alfanar:ART

oai:ejurnal.iiq.ac.id:article/74 2026-10-06T00:26:06Z alfanar:ART driver

Dinamika Tes Peringkat Hafalan: Studi Living Qur’an Santri Putri Pondok Pesantren An-Nur Ngrukem Amalia, Aisyah Nur In addition to the book base, memorization of the Qur'an is also the main base of various Islamic boarding schools in this archipelago. With techniques and methods that have been widely used, one of the typical traditions of rote evaluation carried out by the An-Nur Ngrukem Islamic boarding school is the memorization ranking test. In practice, the memorize ranking tests have various dynamics experienced by female students. This article explains how the dynamics of female students encounter memorized ranking test related to the study of Quran living at the An-Nur Ngrukem Islamic Boarding School. The case study research that forms the basis of this paper, proves the existence of internal and external factors in the dynamics of female students in the face of memorization ranking tests. Among them, internal factors; puberty, mental readiness, tenacity and memorization, and patience. While external factors; need some tips from dzuriyyah and administrators, the strict requirements and conditions of the test, the increasing number of students at the An-Nur Ngrukem Islamic Boarding School and need to manage the time. Selain basis kitab, hafalan Al-Qur’an juga merupakan basis utama dari berbagai Pondok Pesantren yang ada di Nusantara ini. Dengan teknik dan metode yang telah banyak digunakan, salah satu tradisi evaluasi hafalan yang khas dilakukan oleh pondok pesantren An-Nur Ngrukem adalah dengan tes peringkat hafalan. Praktiknya, dalam menghadapi tes peringkat hafalan terdapat berbagai dinamika yang dialami oleh para santri putri. Artikel ini menjelaskan bagaimana dinamika santri putri dalam menghadapi tes peringkat hafalan terkait studi living Qur’an di Pondok Pesantren An-Nur Ngrukem. Penelitian studi kasus yang menjadi dasar tulisan ini, membuktikan adanya faktor internal dan eksternal pada dinamika santri putri dalam menghadapi tes peringkat hafalan. Diantaranya, faktor internal; masa puber, kesiapan mental, keuletan ndandani hafalan, dan kesabaran. Sedangkan faktor eksternal; perlunya tips dari dhuriyyah dan pengurus, ketatnya persyaratan dan ketentuan tes, semakin banyaknya santri di Pondok Pesantren An-Nur Ngrukem dan perlunya manajemen waktu. Fakultas Ushuluddin dan Dakwah Institut Ilmu Al-Qur'an (IIQ) Jakarta, Indonesia 2019-08-30 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion Peer-reviewed Article application/pdf https://ejurnal.iiq.ac.id/index.php/alfanar/article/view/74 10.33511/alfanar.v2n1.1-14 Al-Fanar : Jurnal Ilmu Al-Qur'an dan Tafsir; Vol. 2 No. 1 (2019): January; 1-14 Al-Fanar: Jurnal Ilmu Al-Qur’an dan Tafsir; Vol 2 No 1 (2019): Al-Fanar: Jurnal Ilmu Al-Qur’an dan Tafsir; 1-14 2622-4658 2622-2280 10.33511/alfanar.v2n1 eng https://ejurnal.iiq.ac.id/index.php/alfanar/article/view/74/53

oai:ejurnal.iiq.ac.id:article/75 2026-10-06T00:26:06Z alfanar:ART driver

Integritas Intelektual Menurut Al-Qur’an Mahfudzi, Mahfudzi Intellectual Integrity is a combination of literacy, competence, and character. Combining literacy, competence, and character as the fruit of the unification of the head, hand and heart work system through the education process. The conclusion of this research is disagreeing with V. Henry Douglas who states that arrogant actions can only be prevented by literacy and competence, without involving elements of character. Furthermore, this research supports. Residents P Gregg and Nikhila Mahadevan Anthony Gidden's, Paul. F Kniter. Thomas Metjinger. Nasih A. Ulwan. Mohammad Kamal Hasan. Alfred binet and Theodore Simon,. William H. Calvin ,. Al-Mawardi. which states that moral character and performance character contribute greatly to creating unity and are able to prevent various forms of acts of violence and multi-sectoral conflict. The research used is library research and descriptive qualitative analysis with a philosophical approach consisting of linguistic analysis and concept analysis. In this case the concept studied is the concept of Intellectual Integrity according to the quran. Intellectual Integrity is part of the study of ethical philosophy (berten 1993, algermond.black 1993) which is then associated with education. While the main source of this dissertation is the tafsir books of the Qur'an and hadith. Integritas Intelektual dapat mencegah konflik melalui proses pengkombinasian antara literasi, kompetensi, dan karakter sebagai buah dari penyatuan sistem kerja kepala, tangan, dan hati melalui  pendidikan. Kesimpulan dari penelitian ini adalah tidak sependapat dengan V. Henry Douglas (2003), yang menyatakan bahwa tindakan arogan hanya dapat dicegah dengan literasi dan kompetensi, tanpa melibatkan unsur karakter. Selanjutnya penelitian ini mendukung Aiden P Gregg dan Nikhila Mahadevan Anthony Gidden’s(2008), Paul. F Kniter (2010), Thomas Metjinger (2011), Nasih A. Ulwan (1997), Mohammad Kamal Hasan (2014), Alfred Binet dan Theodore Simon (2012), William H. Calvin (1994), Al-Mawardi (2009) yang menyatakan bahwa karakter moral dan karakter kinerja berkontribusi besar dalam menciptakan persatuan dan mampu mencegah berbagai bentuk tindak kekerasan dan konflik multi sektoral. Penelitian yang dipakai adalah penelitian kepustakaan (library research) yang bersifat kualitatif analisis deskiptif dengan pendekatan filosofis terdiri dari analisa linguistik dan analisa konsep. Dalam hal ini konsep yang dikaji adalah konsep Integritas Intelektual menurut Al-Qur’an. Integritas Intelektual adalah bagian dari kajian filsafat etika (berten 1993, algermond.black 1993) yang kemudian dikaitkan dengan pendidikan. Sementara sumber utama penelitian ini adalah kitab-kitab tafsir Al-Qur’an dan hadis. Fakultas Ushuluddin dan Dakwah Institut Ilmu Al-Qur'an (IIQ) Jakarta, Indonesia 2019-08-30 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion Peer-reviewed Article application/pdf https://ejurnal.iiq.ac.id/index.php/alfanar/article/view/75 10.33511/alfanar.v2n1.15-28 Al-Fanar : Jurnal Ilmu Al-Qur'an dan Tafsir; Vol. 2 No. 1 (2019): January; 15-28 Al-Fanar: Jurnal Ilmu Al-Qur’an dan Tafsir; Vol 2 No 1 (2019): Al-Fanar: Jurnal Ilmu Al-Qur’an dan Tafsir; 15-28 2622-4658 2622-2280 10.33511/alfanar.v2n1 eng https://ejurnal.iiq.ac.id/index.php/alfanar/article/view/75/54

oai:ejurnal.iiq.ac.id:article/76 2026-10-06T00:26:06Z alfanar:ART driver

Kepemimpinan Non-Muslim dalam Wacana Tafsir: Studi Analisis Makna Kata Awliyā’ dalam Al-Qur’an Askan, Fatimah This study uses the method of interpretation mauḍū’i. Through this method, the researcher traces and collects the verses of the Qur'an which refer to non-Muslim leadership, namely verses that contain the word awliyā’, then the verses are discussed and studied in depth to become a basis for answers the main problem being discussed. Historical studies have also been used, considering that this study deals with Jewish and Christian communities. This approach will be seen in the background study of the descent of the verse, the disclosure of the situation of Ahl al-Kitāb when the Qur'an was revealed and their interaction with the Muslims. From the historical side, it will be known the journey of their social interaction, then used as an objective assessment. Finally, in-depth analysis of the results of the search and collection of information from the verses of the Qur'an based on the two methods above, with the angle of analysis focused on non-Muslim leadership in three spheres; family scope, community scope and state scope. Penelitian ini menggunakan metode tafsir mauḍū’i. Melalui metode ini, peneliti menelusuri dan mengumpulkan ayat-ayat Al-Qur’an yang menyinggung tentang kepemimpinan non-muslim, yakni ayat-ayat yang mengandung kata awliyā’, kemudian ayat-ayat tersebut dibahas dan dikaji secara mendalam hingga menjadi suatu landasan atas jawaban masalah pokok yang tengah dibahas. Kajian secara historis juga digunakan, mengingat kajian ini berhubungan dengan komunitas Yahudi dan Nasrani. Pendekatan ini akan tampak pada kajian latar belakang turunnya ayat, pengungkapan keadaan Ahl al-Kitāb saat Al-Qur’an diturunkan serta interaksi mereka dengan kaum muslimin. Dari sisi historis ini akan diketahui perjalanan interaksi sosial mereka, selanjutnya digunakan sebagai penilaian secara obyektif. Terakhir, analisa yang mendalam atas hasil penelusuran dan pengumpulan informasi dari ayat-ayat Al-Qur`an berdasar dua metode di atas, dengan sudut analisa terfokus pada kepemimpinan non-muslim dalam tiga lingkup; lingkup keluarga, lingkup masyarakat dan lingkup negara. Fakultas Ushuluddin dan Dakwah Institut Ilmu Al-Qur'an (IIQ) Jakarta, Indonesia 2019-08-30 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion Peer-reviewed Article application/pdf https://ejurnal.iiq.ac.id/index.php/alfanar/article/view/76 10.33511/alfanar.v2n1.29-54 Al-Fanar : Jurnal Ilmu Al-Qur'an dan Tafsir; Vol. 2 No. 1 (2019): January; 29-54 Al-Fanar: Jurnal Ilmu Al-Qur’an dan Tafsir; Vol 2 No 1 (2019): Al-Fanar: Jurnal Ilmu Al-Qur’an dan Tafsir; 29-54 2622-4658 2622-2280 10.33511/alfanar.v2n1 eng https://ejurnal.iiq.ac.id/index.php/alfanar/article/view/76/55

oai:ejurnal.iiq.ac.id:article/77 2026-10-06T00:26:06Z alfanar:ART driver

Prinsip Komunikasi Al-Qur’an Dalam Menghadapi Era Media Baru Iskandar, Isman This research seeks to reconstruct the communication terms in the Qur'an with a more holistic approach. The existing terms all reinforce each other and form a configuration of meanings for the major themes of Islamic communication. At least four domains of Islamic mass media; da'wah, tabligh, amar ma'ruf nahi mungkar and morality (communication, information, change and development, and wisdom). The analysis of key concept communication gave birth to the principle of communication in the face of new media extracted from the values ​​of the Qur'an. The principle is then elaborated in the form of: 1) Communicating in a good way and message 2) Honesty of information and reasonableness 3) Verification of information and responsibility, 4) Inviting to the path of God (Islam) and or contrasting with the best way 5) Anticipating communication disorders and violations. Penelitian ini berusaha merekontruksi kembali term komunikasi dalam Al-Qur’an dengan pendekatan yang lebih holistik. Term yang ada semuanya saling menguatkan dan membentuk konfigurasi makna untuk tema besar komunikasi Islam. Setidaknya empat domain media massa Islam; dakwah, tabligh, amar ma’ruf nahi mungkar dan akhlak (communication, information, change and development, and wisdom). Analisis dari key concept komunikasi melahirkan prinsip komunikasi dalam menghadapi media baru  yang disarikan dari nilai-nilai Al-Qur’an. Prinsip tersebut kemudian dijabarkan dalam bentuk: 1) Berkomunikasi dengan cara dan pesan yang baik 2) Kejujuran informasi dan kewajaran 3) Verifikasi informasi dan bertanggung jawab, 4) Mengajak ke jalan Tuhan (Islam) dan atau bedebat dengan cara yang paling baik 5) Antisipasi gangguan dan pelanggaran komunikasi. Fakultas Ushuluddin dan Dakwah Institut Ilmu Al-Qur'an (IIQ) Jakarta, Indonesia 2019-08-30 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion Peer-reviewed Article application/pdf https://ejurnal.iiq.ac.id/index.php/alfanar/article/view/77 10.33511/alfanar.v2n1.55-74 Al-Fanar : Jurnal Ilmu Al-Qur'an dan Tafsir; Vol. 2 No. 1 (2019): January; 55-74 Al-Fanar: Jurnal Ilmu Al-Qur’an dan Tafsir; Vol 2 No 1 (2019): Al-Fanar: Jurnal Ilmu Al-Qur’an dan Tafsir; 55-74 2622-4658 2622-2280 10.33511/alfanar.v2n1 eng https://ejurnal.iiq.ac.id/index.php/alfanar/article/view/77/56

oai:ejurnal.iiq.ac.id:article/78 2026-10-06T00:26:06Z alfanar:ART driver

Solusi Al-Qur’an Terhadap Ujaran Kebencian: Pendekatan Maṣlaḥah Najmuddin Al-Ṭufi Bakir, Moh. This article wants to explore the Qur'anic view of the utterances of hate with the approach of the theory of maṣlaḥah Najmuddin al-Ṭufi in the book Risālah fī Ri’āyah al-Maṣlaḥah. The author's findings indicate that the Al-Qur'an as a universal scripture emphasizes the importance of safeguarding actions that have the potential to cause noise, conflict, social disintegration and hurt others, both in the form of speech, attitudes, and actions. While the maṣlaḥah according to imam al-Ṭufi is one whose existence gives rise to harmony and does not cause tyranny or harm to anything and anyone. So provocative actions, such as naming, pitting, hoaxes, spreading hate speech and things that can ignite anger from other parties can be suppressed if both pay attention to common concerns. According to him, legally, if an action is clear, the prohibited argument in the text is like the prohibition of cursing, pitting sheep, utterances of hatred, hoax, adultery, gambling, khamar and so on, then the law is forbidden even though these things have a good element for some people especially the culprit. Artikel ini ingin menelusuri pandangan Al-Qur’an terhadap ujaran kebencian dengan pendekatan teori maṣlaḥah Najmuddin al-Ṭufi dalam kitab Risālah fī Ri’āyah al-Maṣlaḥah. Temuan penulis menunjukkan bahwa Al-Qur’an sebagai kitab suci universal menekankan pentingnya saling menjaga tindakan yang berpotensi menimbulkan kegaduhan, konflik,disintegrasi sosial serta menyakiti pihak lain, baik dalam bentuk ucapan, sikap, dan perbuatan. Sementara maṣlaḥah menurut imam al-Ṭufi adalah suatu yang keberadaannya menimbulkan keserasian dan tidak menimbulkan kezaliman atau madarat terhadap apapun dan siapapun. Maka tindakan provokatif, seperti namimah, mengadu domba, hoax, menyebarkan ujaran kebencian dan hal-hal yang dapat menyulut kemarahan dari pihak yang lain dapat ditekan jika sama-sama memperhatikan kemasalahatan bersama. Menurutnya, secara hukum, apabila suatu perbuatan sudah jelas dalil keharamannya dalam nash seperti keharaman mengumpat, mengadu domba, ujaran kebencian, hoax, zina, judi, khamar dan sebagainya, maka hukumnya adalah haram meskipun hal-hal tersebut memiliki unsur kebaikan bagi sebagian orang terutama pelakunya. Fakultas Ushuluddin dan Dakwah Institut Ilmu Al-Qur'an (IIQ) Jakarta, Indonesia 2019-08-30 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion Peer-reviewed Article application/pdf https://ejurnal.iiq.ac.id/index.php/alfanar/article/view/78 10.33511/alfanar.v2n1.75-92 Al-Fanar : Jurnal Ilmu Al-Qur'an dan Tafsir; Vol. 2 No. 1 (2019): January; 75-92 Al-Fanar: Jurnal Ilmu Al-Qur’an dan Tafsir; Vol 2 No 1 (2019): Al-Fanar: Jurnal Ilmu Al-Qur’an dan Tafsir; 75-92 2622-4658 2622-2280 10.33511/alfanar.v2n1 eng https://ejurnal.iiq.ac.id/index.php/alfanar/article/view/78/57

oai:ejurnal.iiq.ac.id:article/81 2026-10-06T00:26:06Z alfanar:ART driver

TAFSIR EKOLOGI: Menimbang Hifẓ al-Bīah sebagai Uṣul ash-Sharī’ah dalam Al-Qur’an Nafisah, Mamluatun This paper wants to position environmental aspects as the main doctrine (ushūl) of Islamic law which is possible to influence and change the mainstream of human beings to behave well towards the existence of the environment. Ontologically, the hifẓ al-bī'ah paradigm is built on the basis of the maṣlaḥah concept which is the core of the concept of maqāṣid ash-sharī'ah formulated in al-kulliyyāt al-khamsa (Five basic benefits), namely guarding religion (hifẓ ad-din) , guarding the soul (hifẓ an-nafs), guarding offspring (hifẓ an-nasl), guarding reason (hifẓ al-'aql) and safeguarding wealth (hif (al-māl). These five things are a necessity to enforce benefit. Specifically the correlation of al-kulliyyāt al-khamsa related to environmental conservation, are: First, Environment is a key word in building a religious society order. Why not, belief in the creator must begin with an introduction to the universe. Second, the environment is the basis of survival. Third, there is an appropriate punishment for perpetrators of environmental damage. Tulisan ini ingin memposisikan aspek pemeliharaan lingkungan sebagai doktrin utama (ushūl) syariat Islam yang dimungkinkan mampu mempengaruhi dan merubah mainstream manusia untuk berprilaku baik terhadap eksistensi lingkungan. Secara ontologis, paradigma hifẓ al-bī’ah dibangun atas dasar konsep maṣlaḥah yang merupakan inti daripada konsep maqāṣid ash-sharī’ah yang terformulasikan dalam al-kulliyyāt al-khamsa (Lima kemaslahatan dasar), yaitu menjaga agama (hifẓ ad-dīn), menjaga jiwa (hifẓ an-nafs), menjaga keturunan (hifẓ an-nasl), menjaga akal (hifẓ al-‘aql) dan menjaga harta (hifẓ al-māl). Kelima hal tersebut merupakan keharusan untuk menegakkan kemaslahatan. Secara spesifik korelasi al-kulliyyāt al-khamsa yang terkait dengan konservasi lingkungan, diantaranya: Pertama, Lingkungan menjadi kata kunci dalam membangun tatanan masyarakat yang religius. Betapa tidak, keyakinan terhadap pencipta harus dimulai dari pengenalan terhadap alam semesta. Kedua, Lingkungan sebagai basis kelangsungan hidup. Ketiga, adanya hukuman setimpal bagi pelaku perusak lingkungan. Fakultas Ushuluddin dan Dakwah Institut Ilmu Al-Qur'an (IIQ) Jakarta, Indonesia 2019-08-30 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion Peer-reviewed Article application/pdf https://ejurnal.iiq.ac.id/index.php/alfanar/article/view/81 10.33511/alfanar.v2n1.93-112 Al-Fanar : Jurnal Ilmu Al-Qur'an dan Tafsir; Vol. 2 No. 1 (2019): January; 93-112 Al-Fanar: Jurnal Ilmu Al-Qur’an dan Tafsir; Vol 2 No 1 (2019): Al-Fanar: Jurnal Ilmu Al-Qur’an dan Tafsir; 93-112 2622-4658 2622-2280 10.33511/alfanar.v2n1 ind https://ejurnal.iiq.ac.id/index.php/alfanar/article/view/81/125

oai:ojs2.ejurnal.iiq.ac.id:article/83 2019-09-09T09:37:16Z alfanar:ART

oai:ejurnal.iiq.ac.id:article/86 2026-10-06T00:26:20Z alfanar:ART driver

Gaya Bahasa Amthāl Al-Qur’an: Studi Analisis Ayat-ayat dengan Ilustrasi Hewan Ternak Putra, Hepni Amthāl is one of the styles of conveying the messages of the Koran to all humans. Amthāl which is used in the Koran makes humans able to clearly visualize the material being discussed, while at the same time necessitating the nature or reality to be expressed manifest. Among the forms of amthal language style expressions used in the Koran are illustrating livestock. Livestock are one of the many animals that live side by side with human life. There is a close relationship between humans and animals that has been running for a long time, and both have an important role in world life, so it needs to be analyzed the relationship between the two represented by amthāl. Amthāl merupakan salah satu diantara gaya bahasa penyampaian pesan-pesan Al-Quran kepada seluruh manusia. Amthāl yang digunakan dalam Al-Quran menjadikan manusia mampu memvisualisasikan secara jelas materi yang dibicarakan, sekaligus meniscayakan hakikat atau  realitas yang hendak dikemukakan mewujud secara nyata. Diantara bentuk ungkapan gaya bahasa amthāl yang digunakan dalam Al-Quran adalah mengilustrasikan tentang hewan ternak. Hewan ternak merupakan salah satu diantara banyak binatang yang hidup berdampingan dengan kehidupan manusia. Terdapat hubungan erat antara manusia dan hewan  yang telah berjalan sangat lama, dan keduanya memiliki peranan penting dalam kehidupan dunia, sehingga perlu dianalisis hubungan antar keduanya yang direpresentasikan oleh amthāl. Fakultas Ushuluddin dan Dakwah Institut Ilmu Al-Qur'an (IIQ) Jakarta, Indonesia 2020-02-28 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion Peer-reviewed Article application/pdf https://ejurnal.iiq.ac.id/index.php/alfanar/article/view/86 10.33511/alfanar.v2n2.133-148 Al-Fanar : Jurnal Ilmu Al-Qur'an dan Tafsir; Vol. 2 No. 2 (2019): July; 133-148 Al-Fanar: Jurnal Ilmu Al-Qur’an dan Tafsir; Vol 2 No 2 (2019): July; 133-148 2622-4658 2622-2280 10.33511/alfanar.v2n2 eng https://ejurnal.iiq.ac.id/index.php/alfanar/article/view/86/70

oai:ejurnal.iiq.ac.id:article/87 2026-10-06T00:26:20Z alfanar:ART driver

Penafsiran Tauhid Emansipatoris dalam Al-Qur’an: Perspektif Pemikiran Siti Musdah Mulia Aqib, Ahmad In previous research, many scholars concern to study hermeneutic in Al-Qur’an such as justice, peace, equality etc. Text in Al-Qur’an always connected with social part. Term tauhid in Al-Qur’an has many meanings from clasical to contemporary meanings. The reader has differences in understanding. Because of that text has completely content and possible that there are a lot of approaching which is inter-multidisipliner. One of them is using gender approaching an analizing it is done Indonesia mufasir it self. Siti Musdah mulia try to give new colour in interprete Al-Qur’an. He share shifting paradigm analize,etimology term tauhid, and implication of spirit  equality. Fakultas Ushuluddin dan Dakwah Institut Ilmu Al-Qur'an (IIQ) Jakarta, Indonesia 2020-02-28 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion Peer-reviewed Article application/pdf https://ejurnal.iiq.ac.id/index.php/alfanar/article/view/87 10.33511/alfanar.v2n2.149-164 Al-Fanar : Jurnal Ilmu Al-Qur'an dan Tafsir; Vol. 2 No. 2 (2019): July; 149-164 Al-Fanar: Jurnal Ilmu Al-Qur’an dan Tafsir; Vol 2 No 2 (2019): July; 149-164 2622-4658 2622-2280 10.33511/alfanar.v2n2 eng https://ejurnal.iiq.ac.id/index.php/alfanar/article/view/87/72

oai:ejurnal.iiq.ac.id:article/88 2026-10-06T00:26:20Z alfanar:ART driver

Tafsir Al-Qur’an di Youtube: Telaah Penafsiran Nouman Ali Khan di Channel Bayyinah Institute dan Quran Weekly Hairul, Moh. Azwar This article aims to analyze the content of the interpretation of the Qur’an by Nouman Khan which takes YouTube as his media. As the bachelor of Technology, he truly realizes that YouTube is very benefit in delivering his interpretation of Qur’an. There are two main points of this article; first, examining the method of his interpretation as his characteristic. Second: the Effectiveness of his interpretation which is delivered in YouTube as the media. The results of this study indicate that the interpretation conveyed by Nouman Ali Khan through YouTube has characteristics that focus on the linguistic approach that is presented in the form of thematic method and has nuance of sociality aspect. While the results of the interpretation provide three dimensions of effect: first, providing knowledge from the meaning verses of the Qur’an (cognitive effects). Second, Nouman’s interpretation influences the audience’s emotional (affective effect), and third, gives a paradigm and attitude change to the verses of the Qur’an that has been interpreted (behavioral effects) Fakultas Ushuluddin dan Dakwah Institut Ilmu Al-Qur'an (IIQ) Jakarta, Indonesia 2020-02-28 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion Peer-reviewed Article application/pdf https://ejurnal.iiq.ac.id/index.php/alfanar/article/view/88 10.33511/alfanar.v2n2.197-213 Al-Fanar : Jurnal Ilmu Al-Qur'an dan Tafsir; Vol. 2 No. 2 (2019): July; 197-213 Al-Fanar: Jurnal Ilmu Al-Qur’an dan Tafsir; Vol 2 No 2 (2019): July; 197-213 2622-4658 2622-2280 10.33511/alfanar.v2n2 eng https://ejurnal.iiq.ac.id/index.php/alfanar/article/view/88/73

oai:ejurnal.iiq.ac.id:article/90 2026-10-06T00:26:20Z alfanar:ART driver

Fenomena Wahyu Al-Quran: Analisis Konsep Pewahyuan Perspektif Sīrah Nabawiyyah Haq, Sansan Ziaul Some Western scholars argue that the Qur’an is a historical text that reflects Muḥammad’s reflection on the socio-cultural dynamics of seventh-century Arab society. In the hands of several modern Muslim scholars, the assumption of the historicity of the Qur’an is used as a basis for contextual reinterpretation, although in general they still acknowledge its divinity. This paper intends to conceptualize the phenomenon of Qur’anic revelation through an analysis of the chronology of its revelation as explained in sīrah nabawiyyah. Through this analysis, it can be concluded that the process of Qur’anic revelation was external, did not originate from the Prophet Muhammad’s idea. Its revelation is a transcendent process as well as the concept of revelation understood in every religious tradition, even though it is intended for human benefit. The assumption of the historicity of Qur’anic revelation does not get strong support from sīrah’s data. Fakultas Ushuluddin dan Dakwah Institut Ilmu Al-Qur'an (IIQ) Jakarta, Indonesia 2020-02-28 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion Peer-reviewed Article application/pdf https://ejurnal.iiq.ac.id/index.php/alfanar/article/view/90 10.33511/alfanar.v2n2.113-132 Al-Fanar : Jurnal Ilmu Al-Qur'an dan Tafsir; Vol. 2 No. 2 (2019): July; 113-132 Al-Fanar: Jurnal Ilmu Al-Qur’an dan Tafsir; Vol 2 No 2 (2019): July; 113-132 2622-4658 2622-2280 10.33511/alfanar.v2n2 eng https://ejurnal.iiq.ac.id/index.php/alfanar/article/view/90/71

oai:ejurnal.iiq.ac.id:article/108 2026-10-06T00:26:20Z alfanar:ART driver

Respon Al-Quran dalam Menyikapi Berita Hoax Sa'diyah, Chalimatus This article aims to analyze the Qur'an's response in responding to hoax news. hoax information dissemination on social media is a phenomenon that threatens ukhuwah Islamiyah in the nation and state. The existence of hoax content in the universe of social media has a significant negative impact that has succeeded in making the community divided, such as making proactive content, propaganda, turning facts around. The author uses the maudhu'i method as the blade of his analysis. The results of this study conclude that God condemns the perpetrators of hoaxes spreaders. The Koran also recommends always telling the truth. He is the act of those who obey God. By maintaining the correct words, the spread of hoaxes will be increasingly minimal. Furthermore, besides saying the truth, the Koran and the hadith also instructed Muslims to always do tabayyun or clarification of the arrival of the news. Even this clarification is also very directed at religious leaders to always oversee the arrival of the news and clarified the truth. Artikel ini bertujuan menganalisa respon Al-Qur’an dalam menyikapi berita hoax. penyebaran informasi hoax di media sosial merupakan fenomena yang mengancam ukhuwah Islamiyah dalam berbangsa dan bernegara. Keberadaan konten-konten hoax di jagad media sosial memberikan dampak negatif yang signifikan yang berhasil membuat masyarakat terbelah, seperti membuat konten-konten profokatif, propaganda, memutar balikkan fakta. Penulis menggunakan metode maudhu'i sebagai pisau analisisnya Hasil penelitian ini menyimpulkan bahwa Allah mengecam terhadap para pelaku penyebar hoax. Al-Quran juga menganjurkan untuk selalu berkata benar. Ia merupakan perbuatan orang-orang yang patuh kepada Allah. Dengan menjaga perkataan yang benar, maka penyebaran hoax akan semakin minim. Selanjutnya selain berkata benar, Al-Quran dan hadis juga menyuruh umat Islam untuk selalu melakukan tabayyun atau klarifikasi terhadap datangnya berita. Bahkan klarifikasi ini juga amat ditujukan terhadap para tokoh agama agar selalu mengawal datangnya berita-berita dan diklarifikasi kebenarannya. Fakultas Ushuluddin dan Dakwah Institut Ilmu Al-Qur'an (IIQ) Jakarta, Indonesia 2020-02-28 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion Peer-reviewed Article application/pdf https://ejurnal.iiq.ac.id/index.php/alfanar/article/view/108 10.33511/alfanar.v2n2.181-196 Al-Fanar : Jurnal Ilmu Al-Qur'an dan Tafsir; Vol. 2 No. 2 (2019): July; 181-196 Al-Fanar: Jurnal Ilmu Al-Qur’an dan Tafsir; Vol 2 No 2 (2019): July; 181-196 2622-4658 2622-2280 10.33511/alfanar.v2n2 eng https://ejurnal.iiq.ac.id/index.php/alfanar/article/view/108/87

oai:ejurnal.iiq.ac.id:article/170 2021-03-19T15:41:56Z alfanar:ART

oai:ejurnal.iiq.ac.id:article/173 2026-10-06T00:26:35Z alfanar:ART driver

Konsep Environmentalisme dalam Al-Qur'an: (Studi Tafsir Al-Misbah Karya M. Quraish Shihab) Konsep Environmentalisme dalam Al-Qur'an: (Studi Tafsir Al-Misbah Karya M. Quraish Shihab) Muhammad Saiful Anam Muhammad Saiful Anam Natural damage that occurred in almost all parts of the world in the last decade has become a hot issue and makes it a cause for concern. Environmental problems invite and ask various sides to give their best contributionsto effort in saving nature. Not simply for ecological scientists, but the Quran interpreters also contributed to rescue for nature. Since the 6th century, Islam has been present in giving attention to the environment. By means of the Quran, Islam has also given the task to humans who are caliphs on earth to be fair and not do damage to nature. This problem leads to the understanding of the Quran interpreters including M. Quraish Shihab. In tafsir al-Miṣbāḥ, he included the concept of environmentalism to clarify verses about the environment. His idea in providing solutions related to environmental problems is seen through efforts that can be made in the form of making legal regulations; establish cooperation between goverments, companies, communities and academics; maintaining natural recources; reforestation; and be friendly to the environment Natural damage that occurred in almost all parts of the world in the last decade has become a hot issue and makes it a cause for concern. Environmental problems invite and ask various sides to give their best contributionsto effort in saving nature. Not simply for ecological scientists, but the Quran interpreters also contributed to rescue for nature. Since the 6th century, Islam has been present in giving attention to the environment. By means of the Quran, Islam has also given the task to humans who are caliphs on earth to be fair and not do damage to nature. This problem leads to the understanding of the Quran interpreters including M. Quraish Shihab. In tafsir al-Miṣbāḥ, he included the concept of environmentalism to clarify verses about the environment. His idea in providing solutions related to environmental problems is seen through efforts that can be made in the form of making legal regulations; establish cooperation between goverments, companies, communities and academics; maintaining natural recources; reforestation; and be friendly to the environment. Fakultas Ushuluddin dan Dakwah Institut Ilmu Al-Qur'an (IIQ) Jakarta, Indonesia 2020-02-28 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion Peer-reviewed Article application/pdf https://ejurnal.iiq.ac.id/index.php/alfanar/article/view/173 10.33511/alfanar.v3n1.41-56 Al-Fanar : Jurnal Ilmu Al-Qur'an dan Tafsir; Vol. 3 No. 1 (2020): January; 41-56 Al-Fanar: Jurnal Ilmu Al-Qur’an dan Tafsir; Vol 3 No 1 (2020): Al-Fanar: Jurnal Ilmu Al-Qur’an dan Tafsir; 41-56 2622-4658 2622-2280 10.33511/alfanar.v3n1 ind https://ejurnal.iiq.ac.id/index.php/alfanar/article/view/173/135

oai:ejurnal.iiq.ac.id:article/174 2026-10-06T00:26:35Z alfanar:ART driver

Menimbang Teori Kronologi Al-Qur’an Sir William Muir dan Hubbert Grimme Menimbang Teori Kronologi Al-Qur’an Sir William Muir dan Hubbert Grimme Ali Fitriana Rahmat Ali Fitriana Rahmat This article is a review of the chronological theory of the Qur'an offered by two orientalists who lived in the 19th century, namely Sir William Muir (1819-1905 AD) and Hubbert Grimme (1864-1942 AD). The periodization of the Koran which was carried out by both of them rests on historical and theological approaches. This study used a descriptive method with primary data sources in the form of two works of the two orientalists, namely The Coran; Its Composition and Theacing; and the Testimony it Bears to the Holy Scriptures by Muir and also a book called Mohammed; Einleitung in den Koran System der newspapersischen Theologie. The results of this study conclude that first, the Muir version of the Makkiyah surah is 93 chapters, while the Madaniyah versions are 21 chapters. Second, the Grimme version of the Makkiyah surah has 92 chapters, while the Madaniyah version has 22 chapters. Artikel ini merupakan telaah ulang teori kronologi Al-Qur’an yang ditawarkan oleh dua orientalis yang hidup pada abad ke-19, yakni Sir William Muir (1819-1905 M) dan Hubbert Grimme (1864-1942 M). Periodisasi Al-Qur’an yang dilakukan oleh keduanya bertumpu pada pendekatan historis dan teologis. Penelitian ini menggunakan metode deskriptif dengan sumber data primer berupa dua karya kedua orientalis tersebut, yaitu The Coran; Its Composition and Theacing; and the Testimony it Bears to the Holy Scriptures yang ditulis oleh Muir dan juga buku berjudul Mohammed; Einleitung in den Koran System der koranischen Theologie. Hasil dari penelitian ini menyimpulkan bahwa pertama, Versi Muir surah Makkiyah sebanyak 93 surah, sedangkan Madaniyah sejumlah 21 surah. Kedua, Versi Grimme surah Makkiyah sejumlah 92 surah, sementara Madaniyah sebanyak 22 surah. Fakultas Ushuluddin dan Dakwah Institut Ilmu Al-Qur'an (IIQ) Jakarta, Indonesia 2020-02-28 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion Peer-reviewed Article application/pdf https://ejurnal.iiq.ac.id/index.php/alfanar/article/view/174 10.33511/alfanar.v3n1.57-70 Al-Fanar : Jurnal Ilmu Al-Qur'an dan Tafsir; Vol. 3 No. 1 (2020): January; 57-70 Al-Fanar: Jurnal Ilmu Al-Qur’an dan Tafsir; Vol 3 No 1 (2020): Al-Fanar: Jurnal Ilmu Al-Qur’an dan Tafsir; 57-70 2622-4658 2622-2280 10.33511/alfanar.v3n1 ind https://ejurnal.iiq.ac.id/index.php/alfanar/article/view/174/136 Copyright (c) 2020 Jurnal Al-Fanar

oai:ejurnal.iiq.ac.id:article/175 2021-03-13T22:36:31Z alfanar:ART

oai:ejurnal.iiq.ac.id:article/181 2026-10-06T00:28:04Z alfanar:ART driver

Analisis Ragam Qirā’at dan Implikasinya terhadap Penafsiran Effendi, Sofian Effendi, Sofian This paper tries to analyze the influence of the various Qirā’at on the Tafsīr of Al-Jāmi 'Li Ahkām Al-Qur’ān by Imam Al-Qurţubī, the extent to which the Qirā’at implications in this interpretation are in determining the law or helping in interpreting verses that have variant Qirâ' at various. The author finds that al-Qurţubī is quite intense in presenting various Qirā’at to support or explain a verse, not only specifically Qirā’at Mutawātir, even sometimes Qirā’at Shādhah   sometimes Qirā’at Mudrāj also he displays to explain the meaning of the verse, even though he does not always use it as one of the tools for establishing the law or choosing which opinion is the most correct from the interpretation through the different Qirā’at variants. Quite contrary to the majority of scholars of the Malikī's madhhab says that the Qirā’at which is not Mutawātir cannot be used as a tool for legal stipulation from the verse of law, this writing also serves as an anti-thesis as well from the opinion of most scholars that Qirā’at Shādhah refuses to use it as a tool for hujjah, however, an Al-Qurţubī Dāred to violate the opinion of the majority of Malikī's madhhab. Tulisan ini mencoba Menganalisa pengaruh ragam Qirā’at terhadap Tafsīr Al-Jāmi’ li Ahkām Al-Qur’ān karya Imām Al-Qurṭubī, sejauh mana implikasi Qirā’at  dalam tafsīr tersebut dalam penetapan hukum ataupun membantu dalam menafsirkan ayat-ayat yang memiliki varian Qirā’at yang beragam. Penulis mendapatkan bahwa al-Qurṭubī cukup intens mengetengahkan ragam Qirā’at  untuk mendukung atau menjelaskan suatu ayat, bukan khusus Qirā’at  Mutawātir saja, bahkan terkadang Qirā’at Shādhah pun kadang Qirā’at Mudrāj pun juga beliau tampilkan untuk menjelaskan maksud ayat, walau tidak selalu menjadikannya sebagai salah satu alat untuk penetapan hukum atau memilih pendapat yang mana yang paling benar Dari penafsiran melalui variant Qirā’at  yang berbeda tadi. Cukup bertolak belakang dengan mayoritas ulama mazhab Malikī yang berpadangan bahwa Qirā’at yang tidak Mutawātir tidak bisa digunakan sebagai alat untuk penetapan hukum. Dari ayat hukum, tulisan juga ini sebagai anti tesis juga Dari pendapat kebanyakan ulama bahwa Qirā’at  Shādhah  menolak utuk  menggunakannya sebagai alat dalam berhujjah, akan tetapi Al-Qurṭubī  berani mendombrak pendapat mazhab mayoritas ulama Malikī. Fakultas Ushuluddin dan Dakwah Institut Ilmu Al-Qur'an (IIQ) Jakarta, Indonesia 2021-02-27 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion Peer-reviewed Article application/pdf https://ejurnal.iiq.ac.id/index.php/alfanar/article/view/181 10.33511/alfanar.v4n1.1-16 Al-Fanar : Jurnal Ilmu Al-Qur'an dan Tafsir; Vol. 4 No. 1 (2021): January; 1-16 Al-Fanar: Jurnal Ilmu Al-Qur’an dan Tafsir; Vol 4 No 1 (2021): January; 1-16 2622-4658 2622-2280 10.33511/alfanar.v4n1 eng https://ejurnal.iiq.ac.id/index.php/alfanar/article/view/181/141 Copyright (c) 2021 Al-Fanar

oai:ejurnal.iiq.ac.id:article/187 2026-10-06T00:28:04Z alfanar:ART driver

Analisis Surat Al-Anfāl Ayat 17: Upaya Mengungkap Sisi Transendental Hermeneutika Double Movement Qudsia, Miatul Faishal Haq, Muhammad Qudsia, Miatul Faishal Haq, Muhammad The study of the Koran from a contextual point of view continues to grow. One of the offers that has been continuously studied and applied is the double movement theory initiated by Fazlur Rahman and developed by Abdullah Saeed. The double movement theory emphasizes the socio-historical context of the Koran and the present. To bridge the two periods, a researcher must sensitively take the meaning of the verse being studied or what is called the moral ideal. Thus, the meaning of the purpose of the revelation of the Qur'anic verse will continue to be conveyed at any time. The object of the application of the double movement is indeed law verses, so as to produce a moral ideal that is real or concrete. However, in this study, the researcher found that double movement not only produces concrete moral ideals, but also transcendental ones. The verse studied is the verse of war, surah al-Anfāl verse 17. So that, the result is that the moral ideal which is concrete from this verse is that it is permissible and even required to take the path of war if it is in an emergency and is depressed. For example, there is pressure, discrimination and so on that cause torture. And, the transcendental moral ideal is that there must be an attitude of tawakal and endeavor from every Muslim. That Allah can make real what is considered impossible by humans. Kajian terhadap Al-Qur’an dengan sudut pandang kontesktual kian terus berkembang. Salah satu tawaran yang hingga ini terus ditelaah dan diaplikasikan adalah teori double movement yang digagas oleh Fazlur Rahman, dan dikembangkan oleh Abdullah Saeed. Teori double movement sangat menitikberatkan konteks sosio-historis Al-Qur’an dan masa sekarang. Untuk menjembatani antara dua masa tersebut, maka seorang peneliti harus secara peka mengambil makna dari ayat yang dikaji atau yang disebut dengan ideal moral. Dengan demikian, makna dari tujuan diturunkannya ayat Al-Qur’an tersebut akan tetap tersampaikan hingga kapanpun. Obyek dari pengaplikasian double movement memang ayat-ayat hukum, sehingga menghasilkan ideal moral yang sifatnya nyata atau konkret. Namun, dalam penelitian ini, peneliti menemukan bahwa double movement tidak hanya menghasilkan ideal moral yang sifat konkret tapi juga transendental. Ayat yang dikaji adalah ayat perang, surat al-Anfāl ayat 17. Sehingga, dihasilkan bahwa Ideal moral yan bersifat konkret dari ayat ini adalah dibolehkan bahkan diharuskan mengambil jalur peperangan jika sudah dalam keadaan darurat dan tertekan. Seperti, adanya tekanan, pendiskriminasian dan lain sebagainya yang menyebabkan ketersiksaan. Dan, ideal moral yang bersifat transendental adalah harus adanya sikap tawakal dan ikhtiar dari setiap muslim. Bahwa Allah dapat menjadikan nyata setiap apa yang dianggap mustahil oleh manusia. Fakultas Ushuluddin dan Dakwah Institut Ilmu Al-Qur'an (IIQ) Jakarta, Indonesia 2021-02-27 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion Peer-reviewed Article application/pdf https://ejurnal.iiq.ac.id/index.php/alfanar/article/view/187 10.33511/alfanar.v4n1.17-30 Al-Fanar : Jurnal Ilmu Al-Qur'an dan Tafsir; Vol. 4 No. 1 (2021): January; 17-30 Al-Fanar: Jurnal Ilmu Al-Qur’an dan Tafsir; Vol 4 No 1 (2021): January; 17-30 2622-4658 2622-2280 10.33511/alfanar.v4n1 eng https://ejurnal.iiq.ac.id/index.php/alfanar/article/view/187/144 Copyright (c) 2021 Al-Fanar

oai:ejurnal.iiq.ac.id:article/189 2026-10-06T00:28:04Z alfanar:ART driver

Argumentasi Penolakan Rasisme dalam Al-Qur’an: Analisis Tafsir Maqashidi Mabrur Mabrur This article examines and analyzes the arguments for the rejection of the Al-Qur'an against acts or views of racism. To understand this, there are three very substantial and logical reasons for rejecting the action. First, the affirmation of the Al-Qur'an about the dignity of human dignity which is legitimized by God based on QS. Al-Isrā’ [17]: 70. Second, the arguments of the Al-Qur'an in QS. al-Ḥujurāt [49]: 13 concerning plurality as a necessity that demands mutual respect and respect for others. Third, the firm ultimatum of Al-Qur'an in QS. al-Ḥujurāt [49]: 11 on the prohibition of insulting and insulting one particular group. To elaborate the arguments of the Qur'an, the researcher tries to analyze, understand and conclude with the maqashidi interpretive approach to explain the spirit, spirit and ideal-moral of the Qur'an as formulated by Abdul Mustaqim. Therefore, the assumption that is built is that the presence of the Al-Qur'an within the scope of human life is to create harm and prevent damage (mafsadat). With this step, leading to a concrete conclusion that the actions, attitudes or views of racism are a form of "arrogance" against plurality, on the other hand it is considered to be injurious to the principles of humanity that have been laid down by God. Artikel ini mengkaji dan menganalisis argumentasi penolakan Al-Qur’an terhadap tindakan atau pandangan rasisme. Untuk memahaminya, ada tiga alasan yang sangat subtansial dan logis untuk menolak tindakan tersebut. Pertama, penegasan Al-Qur’an tentang kemuliaan harkat manusia yang dilegitimasi oleh Tuhan berdasarkan QS. al-Isrā [17]: 70. Kedua, argumentasi Al-Qur’an pada QS. al-Ḥujurāt [49]: 13 tentang pluralitas sebagai keniscayaan yang menuntut untuk saling menghargai dan menghormati sesama. Ketiga, ultimatum tegas Al-Qur’an pada QS al-Ḥujurāt [49]: 11 atas larangan mencaci maki dan menghina pada satu kelompok tertentu. Untuk mengelabarosi argumentasi Al-Qur’an tersebut, peneliti berupaya menganalisis, memahami dan menyimpulkannya dengan pendekatan tafsir maqashidi untuk menjelaskan spirit, ruh dan ideal-moral Al-Qur’an sebagaimana yang dirumuskan Abdul Mustaqim. Sebab itu, asumsi yang dibangun adalah kehadiran Al-Qur’an dalam lingkup kehidupan manusia adalah menciptakan kemashalahatan dan mencegah kerusakan (mafsadat). Dengan langkah tersebut, mengantar pada konklusi konkrit bahwa tindakan, sikap atau pandangan rasisme adalah bentuk “kepongahan” terhadap pluralitas, di sisi yang lain dianggap menciderai prinsip kemanusiaan yang sudah diletakkan oleh Tuhan. Fakultas Ushuluddin dan Dakwah Institut Ilmu Al-Qur'an (IIQ) Jakarta, Indonesia 2021-02-27 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion Peer-reviewed Article application/pdf https://ejurnal.iiq.ac.id/index.php/alfanar/article/view/189 10.33511/alfanar.v4n1.31-44 Al-Fanar : Jurnal Ilmu Al-Qur'an dan Tafsir; Vol. 4 No. 1 (2021): January; 31-44 Al-Fanar: Jurnal Ilmu Al-Qur’an dan Tafsir; Vol 4 No 1 (2021): January; 31-44 2622-4658 2622-2280 10.33511/alfanar.v4n1 eng https://ejurnal.iiq.ac.id/index.php/alfanar/article/view/189/145 Copyright (c) 2021 Al-Fanar

oai:ejurnal.iiq.ac.id:article/192 2026-10-06T00:28:04Z alfanar:ART driver

Ibnu Muqlah (W. 328 H): Sejarah dan Sumbangsihnya dalam Penulisan Al-Qur’an Rahmat, Ali Fitriana Rahmat, Ali Fitriana This paper is a brief review of the history of the development of Arabic writing and its contribution to the writing of the Al-Qur'an manuscripts by taking the point of view of a central figure in Arabic writing, Ibn Muqlah (d. 328 H). This article tries to explore the contribution of Ibn Muqlah (d. 328 H) in writing the Al-Qur'an manuscript by tracing the history behind it. Therefore, the preparation of this paper uses a historical approach with a descriptive method of presenting data. The contribution of Ibn Muqlah (d. 328 H) in writing the Qur'an by introducing khaṭ thuluthī and khaṭ naskhī which served as role models for writing the Al-Qur'an manuscripts for centuries. Tulisan ini merupakan sebuah ulasan singkat tentang sejarah perkembangan seni tulis Arab dan kontribusinya terhadap penulisan mushaf Al-Qur’an dengan mengambil sudut pandang tokoh sentral dalam ilmu seni tulis Arab, Ibnu Muqlah (w. 328 H). Artikel ini mencoba menggali sumbangsih Ibnu Muqlah (w. 328 H) dalam penulisan mushaf Al-Qur’an dengan merunut sejarah yang melatarbelakanginya. Oleh karenanya penyusunan tulisan ini menggunakan pendekatan historis dengan metode penyajian data secara deskriptif. Sumbangsih Ibnu Muqlah (w. 328 H) dalam penulisan Al-Qur’an dengan mengenalkan khaṭ thuluthī dan khaṭ naskhī yang dijadikan sebagai role model penulisan mushaf Al-Qur’an selama berabad-abad. Fakultas Ushuluddin dan Dakwah Institut Ilmu Al-Qur'an (IIQ) Jakarta, Indonesia 2021-02-27 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion Peer-reviewed Article application/pdf https://ejurnal.iiq.ac.id/index.php/alfanar/article/view/192 10.33511/alfanar.v4n1.45-62 Al-Fanar : Jurnal Ilmu Al-Qur'an dan Tafsir; Vol. 4 No. 1 (2021): January; 45-62 Al-Fanar: Jurnal Ilmu Al-Qur’an dan Tafsir; Vol 4 No 1 (2021): January; 45-62 2622-4658 2622-2280 10.33511/alfanar.v4n1 eng https://ejurnal.iiq.ac.id/index.php/alfanar/article/view/192/152 Copyright (c) 2021 Al-Fanar

oai:journal.iiq.ac.id:article/195 2021-02-28T13:40:10Z alfanar:ART

oai:journal.iiq.ac.id:article/197 2021-02-28T13:40:10Z alfanar:ART

oai:journal.iiq.ac.id:article/198 2021-03-02T06:32:12Z alfanar:ART

oai:ejurnal.iiq.ac.id:article/199 2026-10-06T00:28:04Z alfanar:ART driver

Theologi Kebatinan Nu‘Mān Ibn Ḥayyūn dalam Penafsiran Safīnah dan Fulk pada Kitab Asās At-Ta’wīl: Analisis Hermeneutika Hans Georg Gadamer Husen, Mohammad Husen, Mohammad This article focuses on the meaning of Nu'mān ibn Ḥayyūn for the words al-safinah and al-fulk in the Asās al-Ta'wil book. It also explains, using Gadamer's hermeneutical theory, the way Nu'man's interpretation on safīnah and fulk appears and how its historical relevance in Nu'mān's life. Nu'mān is a ta'wīl expert from the Syī'ah Ismā'īliyyah group who has produced many scientific works. The Asās al-Ta'wīl, contains Nu'man's interpretation of the stories of the prophets, which are the philosophical, spiritual and 'essence' of the Al-Qur'an. The academic problem of this research originated from Nu'mān's representation of the word safīnah in QS. 29:15 concerning the ark of the Prophet Nūḥ. He interprets Safinah as proselityzing science / truth. Da'wah al-ḥaq is like a boat swinging over the ocean of knowledge. In his interpretation, there is a bias of Shī'ah ideology which is only carried out by Nu'mān, not other Shi'ite scholars. This study uses a hermeneutical approach with Gadamer's theory. This theory is used to explore the internal and extrenal aspects of the text that influence the results of Nu'mān Ibn Ḥayyūn's representations. Artikel ini fokus pada pemaknaan Nu'mān ibn Ḥayyūn terhadap kata al-safinah dan al-fulk dalam kitab Asās al-Ta’wil. Dijelaskan juga, dengan teori hermeneutika Gadamer, hal-hal yang membentuk penafsiran Nu'man atas kata safīnah dan fulk, juga bagaimana relevansi historisnya dalam kehidupan Nu'mān. Nu'mān adalah seorang ahli ta'wīl dari kelompok Syī'ah Ismā'īliyyah yang banyak melahirkan karya ilmiah. Kitab Asās al-Ta’wīl, berisikan penafsiran Nu'man terhadap kisah para nabi, yang menjadi dasar filosofis, spiritual dan  'hakikat' dari Al-Qur’an. Masalah akademik penelitiaan ini berawal dari penakwilan Nu'mān terhadap kata safīnah dalam Q.S. 29:15 tentang bahtera Nabi Nūḥ. Ia menafsirkan safinah sebagai dakwah ilmu / kebenaran. Dakwah al-ḥaq layaknya perahu yang melenggang di atas samudera ilmu. Dalam penafsirannya, terdapat bias of ideologi Syī'ah yang hanya dilakukan Nu'mān, bukan ulama Shi'a lainnya. Penelitian ini menggunakan pendekatan hermeneutis dengan teori Gadamer. Teori tersebut digunakan untuk mengeksplorasi aspek internal dan ekstrenal teks yang memengaruhi hasil penakwilan Nu'mān Ibn Ḥayyūn Fakultas Ushuluddin dan Dakwah Institut Ilmu Al-Qur'an (IIQ) Jakarta, Indonesia 2021-02-28 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion Peer-reviewed Article application/pdf https://ejurnal.iiq.ac.id/index.php/alfanar/article/view/199 10.33511/alfanar.v4n1.89-112 Al-Fanar : Jurnal Ilmu Al-Qur'an dan Tafsir; Vol. 4 No. 1 (2021): January; 89-112 Al-Fanar: Jurnal Ilmu Al-Qur’an dan Tafsir; Vol 4 No 1 (2021): January; 89-112 2622-4658 2622-2280 10.33511/alfanar.v4n1 eng https://ejurnal.iiq.ac.id/index.php/alfanar/article/view/199/151 Copyright (c) 2021 Al-Fanar

oai:ejurnal.iiq.ac.id:article/202 2026-10-06T00:28:04Z alfanar:ART driver

Makna Al-Ḥamd dan Al-Syukr dalam Tafsir : Studi Analisis Metode Tafsir Muqarran ‘Uyuni Maesyaroh, Eva ‘Uyuni Maesyaroh, Eva This article discusses the interpretation of the words al-ḥamd and al-syukr. The word al-ḥamd is commonly used in everyday life as a compliment or an expression of gratitude for the pleasure obtained, in Arabic the word ḥamd is equated with the words thanā`, madḥ, ni'ma, and syukr. but not found in the Al-Qur'an except the words ḥamd, syukr, and ni'ma. It is stated that in the Qur'an many words are mutarādif but in fact have their own connotations, referring to this, of course, contains different explanations both in terms of meaning and usage. Therefore, a special study through interpretation is needed because in the interpretation it is found that the two words are disputed. In analyzing these two words using the approach of the muqarran interpretation method on verses related to al-ḥamd and al-syukr in the Al-Qur'an which focuses on the views of al-Ṭabarī, al-Qurṭubī and ibn Kathīr. The aim that the writer wants to achieve in this study is the disclosure of al-ḥamd and al-syukr according to tafsir scholars. Fakultas Ushuluddin dan Dakwah Institut Ilmu Al-Qur'an (IIQ) Jakarta, Indonesia 2021-02-27 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion Peer-reviewed Article application/pdf https://ejurnal.iiq.ac.id/index.php/alfanar/article/view/202 10.33511/alfanar.v4n1.63-88 Al-Fanar : Jurnal Ilmu Al-Qur'an dan Tafsir; Vol. 4 No. 1 (2021): January; 63-88 Al-Fanar: Jurnal Ilmu Al-Qur’an dan Tafsir; Vol 4 No 1 (2021): January; 63-88 2622-4658 2622-2280 10.33511/alfanar.v4n1 eng https://ejurnal.iiq.ac.id/index.php/alfanar/article/view/202/153 Copyright (c) 2021 Al-Fanar

oai:ejurnal.iiq.ac.id:article/204 2026-10-06T00:26:35Z alfanar:ART driver

Sejarah dan Perkembangan Penulisan Tafsir Al-Quran di Madura Hasanah, Ulfatun Hasanah, Ulfatun The attention of Madura’s Scholars to the Qur’an not only ceases to teach the correct and eloquent reading of the Qur’an, but continues to the understanding of the verse content. This is evidenced by the existence of several works in the study of the Qoran that developed in Madura, both in Madurese, Indonesian, and even Arabic. Historically, the genealogy of Tafsir in Madura began with the discovery of the Qoranic translated by Khalil Bangkalan in the 1900s. After Khalil’s era then grow the work of interpretation with a variety of forms and variants, ranging from oral interpretation, interpretation based on certain suras in the Qoran, to a complete interpretation of 30 Juz. This indicates that the development of Qoranic Interpertation in Madura continues to progress from time to time. This paper will explain comprehensively the history and characteristics of the interpretation in each period, starting from the form, method, to the style of interpretation in Madura. In addition, it also explains the behavior of the Madurese people towards their contact with the Qur’an, since the early Islamization era in Madura Fakultas Ushuluddin dan Dakwah Institut Ilmu Al-Qur'an (IIQ) Jakarta, Indonesia 2020-02-28 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion Peer-reviewed Article application/pdf https://ejurnal.iiq.ac.id/index.php/alfanar/article/view/204 10.33511/alfanar.v3n1.71-92 Al-Fanar : Jurnal Ilmu Al-Qur'an dan Tafsir; Vol. 3 No. 1 (2020): January; 71-92 Al-Fanar: Jurnal Ilmu Al-Qur’an dan Tafsir; Vol 3 No 1 (2020): Al-Fanar: Jurnal Ilmu Al-Qur’an dan Tafsir; 71-92 2622-4658 2622-2280 10.33511/alfanar.v3n1 eng https://ejurnal.iiq.ac.id/index.php/alfanar/article/view/204/154 Copyright (c) 2020 Al-Fanar

oai:ejurnal.iiq.ac.id:article/206 2026-10-06T00:26:35Z alfanar:ART driver

Waqf dan Ibtidā’ dalam Mushaf Al-Qur’an Istiqomah Istiqomah This paper discusses the differences in waqf and ibtidā 'between the Indonesian Standard Manuscripts, Bombay Manuscripts, Holy Manuscripts and Medina Manuscripts based on the waqf signs used in each Mushaf, and their effect on meaning. This research uses a descriptive method. The results of this study conclude that the difference between waqf and ibtidā 'between Indonesian standard manuscripts, Bombay manuscripts, Holy manuscripts and Medina manuscripts lies in the signs used, also in the way they are placed. From these differences give birth to an understanding that may be different from the understanding that arises from waqf and ibtidā 'in other lafazh in the same verse. It's just that the difference in meaning that is born from the difference between the waqf and ibtidā 'signs is not contradictory Fakultas Ushuluddin dan Dakwah Institut Ilmu Al-Qur'an (IIQ) Jakarta, Indonesia 2020-02-28 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion Peer-reviewed Article application/pdf https://ejurnal.iiq.ac.id/index.php/alfanar/article/view/206 10.33511/alfanar.v3n1.93-112 Al-Fanar : Jurnal Ilmu Al-Qur'an dan Tafsir; Vol. 3 No. 1 (2020): January; 93-112 Al-Fanar: Jurnal Ilmu Al-Qur’an dan Tafsir; Vol 3 No 1 (2020): Al-Fanar: Jurnal Ilmu Al-Qur’an dan Tafsir; 93-112 2622-4658 2622-2280 10.33511/alfanar.v3n1 eng https://ejurnal.iiq.ac.id/index.php/alfanar/article/view/206/155 Copyright (c) 2020 Al-Fanar

oai:ejurnal.iiq.ac.id:article/208 2021-03-19T14:41:38Z alfanar:ART

oai:ejurnal.iiq.ac.id:article/210 2026-10-06T00:26:20Z alfanar:ART driver

Qira’at Mutawātir dalam Jāmi’al-Bayān fī Ta’wiīl Al-Qur’ān: Studi atas Alasan Tarjīḥ dan Implikasi Penafsiran aṭ-Ṭhabari Hawasi, Ahmad Hawasi, Ahmad Aṭ-Ṭabari is one of the commentators who is concerned about the various readings contained in the Al-Qur'an. The methodology adopted by him in describing the qira'at was by mentioning the various readings, then the implications in meaning and interpretation, then he tarjīḥ from some of these reading methods. However, in doing tarjīḥ, aṭ-Ṭabari did not get a positive response from qira'at scholars such as as-Sakhawi, Labib Sa'id and others, because it seemed as if aṭ-Ṭabari had done a lot of courage by means of mentarjīḥ qira'at. mutawātir sourced from the Messenger of Allah. There are several arguments that are used as aṭ-Ṭabari in mentarjīḥ qira'at, in this case qira'at mutawātir. The author notes that there are three reasons used by him, namely: First, the linguistic aspect (lughah). Second, the grammatical aspect of the language (nahwu). Third, aspects of the standard way of writing (rasm al-muṣḥaf al-imām) Fakultas Ushuluddin dan Dakwah Institut Ilmu Al-Qur'an (IIQ) Jakarta, Indonesia 2019-08-30 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion Peer-reviewed Article application/pdf https://ejurnal.iiq.ac.id/index.php/alfanar/article/view/210 10.33511/alfanar.v2n2.165-180 Al-Fanar : Jurnal Ilmu Al-Qur'an dan Tafsir; Vol. 2 No. 2 (2019): July; 165-180 Al-Fanar: Jurnal Ilmu Al-Qur’an dan Tafsir; Vol 2 No 2 (2019): July; 165-180 2622-4658 2622-2280 10.33511/alfanar.v2n2 eng https://ejurnal.iiq.ac.id/index.php/alfanar/article/view/210/157 Copyright (c) 2019 Al-Fanar

oai:ejurnal.iiq.ac.id:article/212 2026-10-06T00:26:35Z alfanar:ART driver

Dimensi Spiritualitas dalam Kitab Al-Fūyūḍāt Al-Rabbāniyyah bi Tafsīr Ba’ḍi Al-Āyāt Al-Qurʼāniyyah Karya Ahmad Ibn Idris Hudori, Ahmad Hudori, Ahmad This study describes spirituality in classical exegesis literature as an interesting field of study, especially when describing the interpretation of certain figures. The purpose of this research is to find out the spiritual dimension inscribed by Ahmad ibn Idris, a figure of Sufism in the XVIII M century in Morocco, in his tafsir work al-Fūyūḍāt al-Rabbāniyyah bi Tafsīr Ba'ḍi al-Āyāt al-Qurʼāniyyah. This study concludes that there are three spiritual dimensions contained in surah al-Fātiḥah, namely the dimensions of practicing worship, attachment, and universality. These three dimensions have an effect on the great potential in humans. Judging from the perspective of Ahmad ibn Idris in his tafsir book al-Fūyūḍāt al-Rabbāniyyah bi Tafsīr Ba'ḍi al-Āyāt al-Qurʼāniyyah these dimensions are contained in surah al[1]Fātiḥah from verses 13-, part of the dimensions of Worship practice, then verse 4 -5 parts of the dimension of attachment, and verses 67- of the dimension of universal. Fakultas Ushuluddin dan Dakwah Institut Ilmu Al-Qur'an (IIQ) Jakarta, Indonesia 2020-02-28 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion Peer-reviewed Article application/pdf https://ejurnal.iiq.ac.id/index.php/alfanar/article/view/212 10.33511/alfanar.v3n1.1-26 Al-Fanar : Jurnal Ilmu Al-Qur'an dan Tafsir; Vol. 3 No. 1 (2020): January; 1-26 Al-Fanar: Jurnal Ilmu Al-Qur’an dan Tafsir; Vol 3 No 1 (2020): Al-Fanar: Jurnal Ilmu Al-Qur’an dan Tafsir; 1-26 2622-4658 2622-2280 10.33511/alfanar.v3n1 eng https://ejurnal.iiq.ac.id/index.php/alfanar/article/view/212/159 Copyright (c) 2020 Al-Fanar

oai:ejurnal.iiq.ac.id:article/214 2026-10-06T00:27:20Z alfanar:ART driver

Al-Quran dan Semantik Toshihiko Izutsu: Pandangan dan Aplikasi dalam Pemahaman Konsep Maqam Fahimah, Siti Fahimah, Siti In understanding the Koran, there are many approaches that can be applied, including by using the semantic approach proposed by Thoshihiko Izutsu. One of the cases raised by Tashihiko's semantic approach is to understand the concept of maqam, the choice of using semantics in understanding the Koran will result in a comprehensive understanding other than what is done by conventional tafsir scholars. The steps taken in Tashihiko's semantic are searching for keywords, looking for basic meanings and relational meanings which include syntagmatic and diachronic analyzes, looking for synchronic and diachronic meanings which include 3 periods, namely, pre-qur'anic, qur'anic and post-qur'anic. , and determine weltanschoung. With these steps, it is found that the word maqam has several results, namely (1) The word maqam and its revasion is mentioned 18 times in the Koran with 7 invented words, namely, مَقَام, مَقَامِي, مَقَامِكَ, مَقَامَهُمَا, مُقاَمَ|, مُقاَمًا, and  المُقاَمَةِ. What is contained in 16 letters, namely, 1) QS. Al-Baqarah, 2) QS. Ali Imran, 3) QS. Al-Maidah, 4) QS. Yunus, 5) QS. Ibrahim, 6) QS. Al-Isra ', 7) QS. Maryam, 8) QS. Al-Furqan, 9) QS. As-syu'arah, 10) QS. An-Naml, 11) QS. Al-Ahzab, 12) QS. Fathir, 13) QS. As-Shaffat, 14) QS. Ad-Dukhan, 15) QS. Ar-Rahman, and 16) QS. An-Naziat. (2) Weltanschauung said maqa m is: 1) Maqa m means al-wa'du wa al-wa'id, 2) Maqam means al-hijr, and 3) Allah means the holder of prerogative rights. Fakultas Ushuluddin dan Dakwah Institut Ilmu Al-Qur'an (IIQ) Jakarta, Indonesia 2020-08-31 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion Peer-reviewed Article application/pdf https://ejurnal.iiq.ac.id/index.php/alfanar/article/view/214 10.33511/alfanar.v3n2.113-132 Al-Fanar : Jurnal Ilmu Al-Qur'an dan Tafsir; Vol. 3 No. 2 (2020): July; 113-132 Al-Fanar: Jurnal Ilmu Al-Qur’an dan Tafsir; Vol 3 No 2 (2020): July; 113-132 2622-4658 2622-2280 10.33511/alfanar.v3n2 eng https://ejurnal.iiq.ac.id/index.php/alfanar/article/view/214/160 Copyright (c) 2021 Al-Fanar

oai:ejurnal.iiq.ac.id:article/215 2026-10-06T00:27:20Z alfanar:ART driver

Dimensi Sosial dalam Tafsir Sufistik : Penafsiran QS. Al-Fatihah [1]: 1 Oleh KH. Soleh Darat Munshihah, Aty Munshihah, Aty Faiḍ ar-Rahmān fī Tarjama Tafsīr Kalam Malik ad-Dayyān by KH. Shaleh Darat land has been read from a sufitic dimension. However, there is actually a social dimension that has escaped the previous readings. Therefore, this study provides a new perspective in reading the interpretation of KH. Soleh Darat especially in QS. al-Fatihah [1]: 1. This type of research is classified as library research . By using a contextual-sufistic approach, the results of this study are;  first , the two characteristics that are in the basmalah pronunciation not only show attributes for Allah but also humans; second , basmalah have social value in it, h al it is illustrated by their compassionate nature that also must be inculcated in ourselves humans themselves (both physical and spiritual) and then applied to the fellow beings by sharing sustenance and mutual reminded in his favor; third, the practice of social life as a symbol that there is God as the Creator. Fakultas Ushuluddin dan Dakwah Institut Ilmu Al-Qur'an (IIQ) Jakarta, Indonesia 2020-08-31 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion Peer-reviewed Article application/pdf https://ejurnal.iiq.ac.id/index.php/alfanar/article/view/215 10.33511/alfanar.v3n2.133-148 Al-Fanar : Jurnal Ilmu Al-Qur'an dan Tafsir; Vol. 3 No. 2 (2020): July; 133-148 Al-Fanar: Jurnal Ilmu Al-Qur’an dan Tafsir; Vol 3 No 2 (2020): July; 133-148 2622-4658 2622-2280 10.33511/alfanar.v3n2 eng https://ejurnal.iiq.ac.id/index.php/alfanar/article/view/215/161 Copyright (c) 2020 Al-Fanar

oai:ejurnal.iiq.ac.id:article/217 2026-10-06T00:27:20Z alfanar:ART driver

Ragam Kerusakan atas Perbuatan Manusia di Muka Bumi dalam Penafsiran Ibn Katsir Ariyani, Nia Ariyani, Nia This research examines the various kinds of damage caused by human actions on earth. It should be explored. This is because the word damage or in Arabic is called fasād has different and varied implications. These impacts can be in the form of material damage impacts and non-material damage impacts. However, the object of interest is in humans. Humans on this earth are basically people who have a religion. This raises a question, why do people who have religion participate in the destruction? Religious people should actually take care and even repair them. This research uses descriptive-analytical. This is aimed at obtaining a comprehensive understanding of the various types of damage caused by human actions. The method used to collect the main data, namely verses related to damage with the keyword term fasād and its derivations using the book al-Mufrād fī Gharīb Al-Qur'ān. The data will then be analyzed using Ibn Katsir's interpretation which focuses on the bi al-Matsur method. Fakultas Ushuluddin dan Dakwah Institut Ilmu Al-Qur'an (IIQ) Jakarta, Indonesia 2020-08-31 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion Peer-reviewed Article application/pdf https://ejurnal.iiq.ac.id/index.php/alfanar/article/view/217 10.33511/alfanar.v3n2.193-220 Al-Fanar : Jurnal Ilmu Al-Qur'an dan Tafsir; Vol. 3 No. 2 (2020): July; 193-220 Al-Fanar: Jurnal Ilmu Al-Qur’an dan Tafsir; Vol 3 No 2 (2020): July; 193-220 2622-4658 2622-2280 10.33511/alfanar.v3n2 eng https://ejurnal.iiq.ac.id/index.php/alfanar/article/view/217/162 Copyright (c) 2020 Al-Fanar

oai:ejurnal.iiq.ac.id:article/218 2026-10-06T00:27:20Z alfanar:ART driver

Tafsir Al-Qur’an: Pemahaman Antara Teks dan Realitas dalam Membumikan Al-Qur’an Kaltsum, Lilik Ummi Kaltsum, Lilik Ummi This article discusses the interpretation of the Qur’an in which the existence of the text cannot be separated from the conditions of reality. A text is very much influenced by the historicity and subjectivity surrounding it. The character and style of a text will always describe and reflect the cultural structure and mindset in which the text is formed. Likewise with the al-Qur’an, the socio-cultural conditions of the Arab community or the cultural framework of the Arab nation at that time had a lot of influence on the formation of the al-Qur'an text. The event of revelation as the starting point for the birth of the Qur’an is the key word to state that when this divine revelation was revealed to humans using the language of a certain people, namely Arabic, it indicates its historical nature. Each verse that came down was not understood as separate sentences, but were related to daily realities. The problems that arise are more caused by the clash of values ​​brought by the Qur’an with the values ​​of ancestral heritage which are deeply rooted and integrated into the life of the Arab nation. Therefore, this article tries to explore the understanding of the existence of relativity and tentativity in the interpretive field, including the interpretation of the Koran. Thus, there is no claim of truth in the world of interpretation, including the interpretation of the Qur’an by anyone, anywhere and anytime. Fakultas Ushuluddin dan Dakwah Institut Ilmu Al-Qur'an (IIQ) Jakarta, Indonesia 2020-08-31 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion Peer-reviewed Article application/pdf https://ejurnal.iiq.ac.id/index.php/alfanar/article/view/218 10.33511/alfanar.v3n2.221-233 Al-Fanar : Jurnal Ilmu Al-Qur'an dan Tafsir; Vol. 3 No. 2 (2020): July; 221-233 Al-Fanar: Jurnal Ilmu Al-Qur’an dan Tafsir; Vol 3 No 2 (2020): July; 221-233 2622-4658 2622-2280 10.33511/alfanar.v3n2 eng https://ejurnal.iiq.ac.id/index.php/alfanar/article/view/218/163 Copyright (c) 2020 Al-Fanar

oai:ejurnal.iiq.ac.id:article/221 2026-10-06T00:27:20Z alfanar:ART driver

Manhaj at-Tafsīr al-Madrasī li Oemar Bakry Hidayat, M. Riyan Hidayat, M. Riyan 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. Fakultas Ushuluddin dan Dakwah Institut Ilmu Al-Qur'an (IIQ) Jakarta, Indonesia 2020-08-31 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion Peer-reviewed Article application/pdf https://ejurnal.iiq.ac.id/index.php/alfanar/article/view/221 10.33511/alfanar.v3n2.149-166 Al-Fanar : Jurnal Ilmu Al-Qur'an dan Tafsir; Vol. 3 No. 2 (2020): July; 149-166 Al-Fanar: Jurnal Ilmu Al-Qur’an dan Tafsir; Vol 3 No 2 (2020): July; 149-166 2622-4658 2622-2280 10.33511/alfanar.v3n2 eng https://ejurnal.iiq.ac.id/index.php/alfanar/article/view/221/164 Copyright (c) 2020 Al-Fanar

oai:ejurnal.iiq.ac.id:article/222 2026-10-06T00:27:20Z alfanar:ART driver

Perkembangan Makna Milk al-Yamīn: Kajian Tafsir at-Thabarī, al-Qurthubī, fī Ẓilāl Al-Qur’ān dan al-Munīr Ulinnuha, Muhammad Arifah, Nur Hamidah Ulinnuha, Muhammad Arifah, Nur Hamidah 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. Fakultas Ushuluddin dan Dakwah Institut Ilmu Al-Qur'an (IIQ) Jakarta, Indonesia 2020-08-31 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion Peer-reviewed Article application/pdf https://ejurnal.iiq.ac.id/index.php/alfanar/article/view/222 10.33511/alfanar.v3n2.167-192 Al-Fanar : Jurnal Ilmu Al-Qur'an dan Tafsir; Vol. 3 No. 2 (2020): July; 167-192 Al-Fanar: Jurnal Ilmu Al-Qur’an dan Tafsir; Vol 3 No 2 (2020): July; 167-192 2622-4658 2622-2280 10.33511/alfanar.v3n2 eng https://ejurnal.iiq.ac.id/index.php/alfanar/article/view/222/165 Copyright (c) 2020 Al-Fanar

oai:ejurnal.iiq.ac.id:article/236 2026-10-06T00:26:35Z alfanar:ART driver

Al-Kitāb wa Al-Qur’ān: Qirā’ah Mu’aṣirah: Studi Analisis Pandangan M. Syahrur terhadap Konsep Pakaian Mustautina, Inayatul Mustautina, Inayatul 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. Fakultas Ushuluddin dan Dakwah Institut Ilmu Al-Qur'an (IIQ) Jakarta, Indonesia 2020-02-28 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion Peer-reviewed Article application/pdf https://ejurnal.iiq.ac.id/index.php/alfanar/article/view/236 10.33511/alfanar.v3n1.27-40 Al-Fanar : Jurnal Ilmu Al-Qur'an dan Tafsir; Vol. 3 No. 1 (2020): January; 27-40 Al-Fanar: Jurnal Ilmu Al-Qur’an dan Tafsir; Vol 3 No 1 (2020): Al-Fanar: Jurnal Ilmu Al-Qur’an dan Tafsir; 27-40 2622-4658 2622-2280 10.33511/alfanar.v3n1 eng https://ejurnal.iiq.ac.id/index.php/alfanar/article/view/236/173 Copyright (c) 2021 Al-Fanar

oai:ejurnal.iiq.ac.id:article/246 2026-10-06T00:28:41Z alfanar:ART driver

Ekologi dan Kerusakan Lingkungan dalam Persepektif Al-Qur’an L. Sholehuddin L. Sholehuddin 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. Fakultas Ushuluddin dan Dakwah Institut Ilmu Al-Qur'an (IIQ) Jakarta, Indonesia 2021-08-31 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion Peer-reviewed Article application/pdf https://ejurnal.iiq.ac.id/index.php/alfanar/article/view/246 10.33511/alfanar.v4n2.113-134 Al-Fanar : Jurnal Ilmu Al-Qur'an dan Tafsir; Vol. 4 No. 2 (2021): July; 113-134 Al-Fanar: Jurnal Ilmu Al-Qur’an dan Tafsir; Vol 4 No 2 (2021): July; 113-134 2622-4658 2622-2280 10.33511/alfanar.v4n2 eng https://ejurnal.iiq.ac.id/index.php/alfanar/article/view/246/175 Copyright (c) 2021 Al-Fanar

oai:ejurnal.iiq.ac.id:article/247 2026-10-06T00:28:41Z alfanar:ART driver

Indonesia Guidelight Project dan Tafsir Audiovisual: Tinjauan atas Metodologi Tafsir dan Kontribusinya di Masa Pandemi Nafisah, Mamluatun Trijayanti, Nur Azizah Nafisah, Mamluatun Trijayanti, Nur Azizah 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. Fakultas Ushuluddin dan Dakwah Institut Ilmu Al-Qur'an (IIQ) Jakarta, Indonesia 2021-08-31 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion Peer-reviewed Article application/pdf https://ejurnal.iiq.ac.id/index.php/alfanar/article/view/247 10.33511/alfanar.v4n2.135-156 Al-Fanar : Jurnal Ilmu Al-Qur'an dan Tafsir; Vol. 4 No. 2 (2021): July; 135-156 Al-Fanar: Jurnal Ilmu Al-Qur’an dan Tafsir; Vol 4 No 2 (2021): July; 135-156 2622-4658 2622-2280 10.33511/alfanar.v4n2 eng https://ejurnal.iiq.ac.id/index.php/alfanar/article/view/247/176 Copyright (c) 2021 Al-Fanar

oai:ejurnal.iiq.ac.id:article/248 2026-10-06T00:28:41Z alfanar:ART driver

Kewaspadaan terhadap Keluarga dan Harta dalam QS. Al-Taghabun [54]: 14-15: (Aplikasi Pendekatan Ma’nā-cum-Maghzā) Aziz, M. Marovida Aziz, M. Marovida 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. Fakultas Ushuluddin dan Dakwah Institut Ilmu Al-Qur'an (IIQ) Jakarta, Indonesia 2021-08-31 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion Peer-reviewed Article application/pdf https://ejurnal.iiq.ac.id/index.php/alfanar/article/view/248 10.33511/alfanar.v4n2.157-166 Al-Fanar : Jurnal Ilmu Al-Qur'an dan Tafsir; Vol. 4 No. 2 (2021): July; 157-166 Al-Fanar: Jurnal Ilmu Al-Qur’an dan Tafsir; Vol 4 No 2 (2021): July; 157-166 2622-4658 2622-2280 10.33511/alfanar.v4n2 eng https://ejurnal.iiq.ac.id/index.php/alfanar/article/view/248/177 Copyright (c) 2021 Al-Fanar

oai:ejurnal.iiq.ac.id:article/250 2026-10-06T00:28:41Z alfanar:ART driver

Makna Qiradah dalam Kisah Bani Israil: (Aplikasi Semiotika Roland Barthes Terhadap QS Al-Baqarah [2]:65) Kumalasari, Aidah Mega Kumalasari, Aidah Mega 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. Fakultas Ushuluddin dan Dakwah Institut Ilmu Al-Qur'an (IIQ) Jakarta, Indonesia 2021-08-31 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion Peer-reviewed Article application/pdf https://ejurnal.iiq.ac.id/index.php/alfanar/article/view/250 10.33511/alfanar.v4n2.167-176 Al-Fanar : Jurnal Ilmu Al-Qur'an dan Tafsir; Vol. 4 No. 2 (2021): July; 167-176 Al-Fanar: Jurnal Ilmu Al-Qur’an dan Tafsir; Vol 4 No 2 (2021): July; 167-176 2622-4658 2622-2280 10.33511/alfanar.v4n2 eng https://ejurnal.iiq.ac.id/index.php/alfanar/article/view/250/179 Copyright (c) 2021 Al-Fanar

oai:ejurnal.iiq.ac.id:article/295 2021-12-15T08:05:18Z alfanar:ART

oai:ejurnal.iiq.ac.id:article/296 2021-12-15T08:05:25Z alfanar:ART

oai:ejurnal.iiq.ac.id:article/297 2021-12-16T02:34:55Z alfanar:ART

oai:ejurnal.iiq.ac.id:article/317 2026-10-06T00:28:41Z alfanar:ART driver

Narasi Hermeneutis Kajian Tafsir Jalalain di Pondok Pesantren Daarul Fatah Lampung: Sebuah Bentuk Living Tafsir dan Resepsi Hermeneutis Para Pengkajinya Yusuf, Lina Athifa Yusuf, Lina Athifa 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. Fakultas Ushuluddin dan Dakwah Institut Ilmu Al-Qur'an (IIQ) Jakarta, Indonesia 2021-08-31 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion Peer-reviewed Article application/pdf https://ejurnal.iiq.ac.id/index.php/alfanar/article/view/317 10.33511/alfanar.v4n2.177-190 Al-Fanar : Jurnal Ilmu Al-Qur'an dan Tafsir; Vol. 4 No. 2 (2021): July; 177-190 Al-Fanar: Jurnal Ilmu Al-Qur’an dan Tafsir; Vol 4 No 2 (2021): July; 177-190 2622-4658 2622-2280 10.33511/alfanar.v4n2 eng https://ejurnal.iiq.ac.id/index.php/alfanar/article/view/317/212 Copyright (c) 2021 Al-Fanar

oai:ejurnal.iiq.ac.id:article/320 2026-10-06T00:28:41Z alfanar:ART driver

Problematika Transliterasi Al-Qur’an Rosyid, Abdul Rosyid, Abdul 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. Fakultas Ushuluddin dan Dakwah Institut Ilmu Al-Qur'an (IIQ) Jakarta, Indonesia 2021-08-31 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion Peer-reviewed Article application/pdf https://ejurnal.iiq.ac.id/index.php/alfanar/article/view/320 10.33511/alfanar.v4n2.191-210 Al-Fanar : Jurnal Ilmu Al-Qur'an dan Tafsir; Vol. 4 No. 2 (2021): July; 191-210 Al-Fanar: Jurnal Ilmu Al-Qur’an dan Tafsir; Vol 4 No 2 (2021): July; 191-210 2622-4658 2622-2280 10.33511/alfanar.v4n2 eng https://ejurnal.iiq.ac.id/index.php/alfanar/article/view/320/215 Copyright (c) 2021 Al-Fanar

oai:ejurnal.iiq.ac.id:article/351 2026-10-06T00:29:23Z alfanar:ART driver

Larangan Homoseksual Studi Analisis Tafsir Maqashidi Pada QS. Al-A’raf [7]: 80-81 Ahmad Murtaza Raisa Zuhra Salsabila Awaluddin Ahmad Murtaza Raisa Zuhra Salsabila Awaluddin 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. Fakultas Ushuluddin dan Dakwah Institut Ilmu Al-Qur'an (IIQ) Jakarta, Indonesia 2022-02-28 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion Peer-reviewed Article application/pdf https://ejurnal.iiq.ac.id/index.php/alfanar/article/view/351 10.33511/alfanar.v5n1.17-28 Al-Fanar : Jurnal Ilmu Al-Qur'an dan Tafsir; Vol. 5 No. 1 (2022): January; 17-28 Al-Fanar: Jurnal Ilmu Al-Qur’an dan Tafsir; Vol 5 No 1 (2022): January; 17-28 2622-4658 2622-2280 10.33511/alfanar.v5n1 eng https://ejurnal.iiq.ac.id/index.php/alfanar/article/view/351/230 Copyright (c) 2022 Al-Fanar : Jurnal Ilmu Al-Qur'an dan Tafsir

oai:ejurnal.iiq.ac.id:article/354 2026-10-06T00:29:23Z alfanar:ART driver

Konsep Pendidikan Iman dalam QS. Al-Mukminun Dadan Rusmana Yayan Rahtikawati Mohamad Akbar Nugraha Muhammad Zia Alkhair Siham Adzan Al-Mujaddid Dadan Rusmana Yayan Rahtikawati Mohamad Akbar Nugraha Muhammad Zia Alkhair Siham Adzan Al-Mujaddid This paper discusses the concept of faith education in QS. Al-Mukminun, the focus of the study in this paper is the search for the concept of faith education contained in the QS. Al-Mu'minun. The writing method applied in this writing is the maudhu`i (thematic) interpretation method, by analyzing the verses of the Koran contained in the QS. Al-Mu'minun to find the concept of faith education contained in it. The steps of the maudhu`i interpretation method formulated by Abdul Hay Al-Farmawi. In this formulation there are seven steps in the maudhui interpretation, namely starting with determining the theme, and collecting verses related to the theme, then sorting the verses based on their historical context, then understanding the munasabah of the verses related to other verses, and compiling a perfect discussion framework, and completing discussion through quotations of related hadith, and the last step is to examine the related verses as a whole to find one concept that is studied. The data source in this article is the Koran and several secondary sources, such as the book Al-Mu'jam al-Mufahras li alfaadzi Al Qur'an by Muhammad Fuad Al-Baqi, several books and articles. This paper is a library research using a qualitative approach, which is trying to describe a variable, symptom or condition "as is", and is not intended to test certain hypotheses. The result of this paper is to find the concept of faith education contained in QS. Al-Mu'minun. Fakultas Ushuluddin dan Dakwah Institut Ilmu Al-Qur'an (IIQ) Jakarta, Indonesia 2022-02-28 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion Peer-reviewed Article application/pdf https://ejurnal.iiq.ac.id/index.php/alfanar/article/view/354 10.33511/alfanar.v5n1.1-16 Al-Fanar : Jurnal Ilmu Al-Qur'an dan Tafsir; Vol. 5 No. 1 (2022): January; 1-16 Al-Fanar: Jurnal Ilmu Al-Qur’an dan Tafsir; Vol 5 No 1 (2022): January; 1-16 2622-4658 2622-2280 10.33511/alfanar.v5n1 eng https://ejurnal.iiq.ac.id/index.php/alfanar/article/view/354/231 Copyright (c) 2022 Al-Fanar : Jurnal Ilmu Al-Qur'an dan Tafsir

oai:ejurnal.iiq.ac.id:article/355 2026-10-06T00:29:23Z alfanar:ART driver

Manhaj asy-Syaikh Nawawi al-Bantāni fi ‘Ardh al-Qirā’āt: Dirāsah ‘alā at-Tafsīr Marāh Labīd li Kasyf Ma’na Al-Qur’ān al-Majīd Hana Natasya Hana Natasya This research discusses the Qirā’āt in Tafsīr al-Munīr li Mā'alim at-Tanzīl al-Mufassar 'an Wujūh Mahāsin at-Ta'wīl known as Tafsīr Marāh Labīd Li Kasyf Ma’na Al-Qur’ān al-Majīd by Shaykh Nawawi al-Bantāni. He has been highly recognized as a commentator (Mufassir). His works are still being refered extensively in Indonesia to this day. His tafsir contains a lot of discussion about qirā’āt. The tafseer contained various kinds of qirā’āt. Among them are qirā’āt mutawātirah, qirā’āt āhad, qirā’āt syādzdzah, qirā’āt narrated by companions and tabi'in, and sometimes Syaikh Nawawi incorporates various narrations in one verse. The author also attributes  every qirā’āt to it's reader  and it's narrations, and also to the inhabitants of a country, and the Public acknowledgment or 'al-bāqīn' (other readers those mentioned), or to' āmmah '. Sometimes it also does not attribute to anyone. Syaikh Nawawi also mentions qirā’āt which stated in manuscripts and private manuscripts  of the Ǻahaby.  He also mentions the 'waqaf' dan 'ibtida' in the interpretation in that verse. Sometimes he states 'qirā'āt mutawātirah' and ‘qirā’āt syādzdzah’ but only in a few places. Also he do 'tarjih' on some qira'at. Shaykh Nawawi also gives 'taujih' to qirā'āt mutawātirah and syādzdzah and reveals it's 'illat' as well as reasons for it in terms of language, nahwu's and other disciplines and implications resulting from the taujih to the field of theology and islamic jurisprudence. Fakultas Ushuluddin dan Dakwah Institut Ilmu Al-Qur'an (IIQ) Jakarta, Indonesia 2022-02-28 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion Peer-reviewed Article application/pdf https://ejurnal.iiq.ac.id/index.php/alfanar/article/view/355 10.33511/alfanar.v5n1.29-56 Al-Fanar : Jurnal Ilmu Al-Qur'an dan Tafsir; Vol. 5 No. 1 (2022): January; 29-56 Al-Fanar: Jurnal Ilmu Al-Qur’an dan Tafsir; Vol 5 No 1 (2022): January; 29-56 2622-4658 2622-2280 10.33511/alfanar.v5n1 eng https://ejurnal.iiq.ac.id/index.php/alfanar/article/view/355/233 Copyright (c) 2022 Al-Fanar : Jurnal Ilmu Al-Qur'an dan Tafsir

oai:ejurnal.iiq.ac.id:article/356 2026-10-06T00:29:23Z alfanar:ART driver

Muhammad Basiuni Imran: Tokoh Legendaris Islam, Sambas, Kalimantan Barat Abad 20 M: Merunut Akar Intelektual dan Ide Pembaharuan di Wilayah Sambas Wendi Parwanto Wendi Parwanto Research on ulama in West Borneo is important because it hasn’t been widely studied by researchers. Based on these reasons, the researcher is interested in studying this theme further. ‎This study uses the genealogy of knowledge theory and with a historical approach. The ‎conclusion of this article is a‎ Muhammad Basiuni Imran's thoughts were much influenced by Muhammad Rasyid Ridha in particular the idea of ​​Islamic reform, and these ideas were accentuated in the Sambas region, especially in reforming education. Fakultas Ushuluddin dan Dakwah Institut Ilmu Al-Qur'an (IIQ) Jakarta, Indonesia 2022-02-28 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion Peer-reviewed Article application/pdf https://ejurnal.iiq.ac.id/index.php/alfanar/article/view/356 10.33511/alfanar.v5n1.57-70 Al-Fanar : Jurnal Ilmu Al-Qur'an dan Tafsir; Vol. 5 No. 1 (2022): January; 57-70 Al-Fanar: Jurnal Ilmu Al-Qur’an dan Tafsir; Vol 5 No 1 (2022): January; 57-70 2622-4658 2622-2280 10.33511/alfanar.v5n1 eng https://ejurnal.iiq.ac.id/index.php/alfanar/article/view/356/235 Copyright (c) 2022 Al-Fanar : Jurnal Ilmu Al-Qur'an dan Tafsir

oai:ejurnal.iiq.ac.id:article/357 2026-10-06T00:29:23Z alfanar:ART driver

Prophetic Philosophy Muhammad Saw dalam Al-Qur’an: Penafsiran Terhadap QS. Al-Ahzab 45-46 Hakam al-Ma'mun Hakam al-Ma'mun The discussion of Prophetic philosophy was one of the central themes for Muslim philosophers in the Middle Ages. This is because one of the foundations of the Muslim faith is built on trust in God's messengers as recipients and transmitters of divine messages. Therefore, if someone has claimed to be a believer, the consequence that must be accepted is to believe in the existence of Muhammad's prophecy. However, history records the existence of some groups of Muslims in the Middle Ages that have ruled out the role of a prophet. The assumption that underlies them solely rests on the role of human reason which is considered sufficient to lead him to the truth so that the role of prophethood is no longer needed. This paper highlights how the Qur'an explains the concept of Muhammad's prophecy with all the visions and missions it carries. The Qur'an through sura al-Ahzab verses 45-46 has captured some of the prophetic characteristics of Muhammad. The philosophical approach in this research is a concrete effort to understand and explain religious doctrine more logically and systematically. The results of this study indicate that sura al-Ahzab verses 45-46 contain the prophetic message of Muhammad's prophethood, that is his testimony as a messenger who brings good news as well as a warning to people who are in the denial of the existence of God. In addition, Muhammad also played a role as a caller for truth and a guide for lost mankind. Fakultas Ushuluddin dan Dakwah Institut Ilmu Al-Qur'an (IIQ) Jakarta, Indonesia 2022-02-28 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion Peer-reviewed Article application/pdf https://ejurnal.iiq.ac.id/index.php/alfanar/article/view/357 10.33511/alfanar.v5n1.71-83 Al-Fanar : Jurnal Ilmu Al-Qur'an dan Tafsir; Vol. 5 No. 1 (2022): January; 71-83 Al-Fanar: Jurnal Ilmu Al-Qur’an dan Tafsir; Vol 5 No 1 (2022): January; 71-83 2622-4658 2622-2280 10.33511/alfanar.v5n1 eng https://ejurnal.iiq.ac.id/index.php/alfanar/article/view/357/237 Copyright (c) 2022 Al-Fanar : Jurnal Ilmu Al-Qur'an dan Tafsir

oai:ejurnal.iiq.ac.id:article/358 2026-10-06T00:29:23Z alfanar:ART driver

Ilmu Ma’ani dan Peranannya dalam Tafsir: Ījāz, Iṭnāb dan Musāwah dalam Al-Quran Abdul Rohman Wildan Taufiq Abdul Rohman Wildan Taufiq This article is about ījāz, iṭnāb and musāwah in Qur’an, all three are part of tha ma’ani scinece of balaghah. The purose of writing this article is to find out the meaning of îjâz, ithnâb, dan musâwah and how it is applied in the verse of the Qur’an and what meaning it gives. The method used in this paper uses a qualitative method, sourced from written literature, ulûm Al-Quran, balâghah, tafser books, with a descriptive analysis approach, with decipter, analyze and describe it. The results obtained are that what is meant by îjâz in the study of ma’ani science is a sentence structure in which many meanings are collected and stated in a short editorial clearly and eloquently; ithnâb is the opposite it is adding a lafazh over a meaning for a specific purpose and it has seven forms. Meanhile what is meant by musâwah is disclosure of sentences whose meaning is in accordance with the number of words  and the number of words according to the breadth of meaning, no addition or subtraction. Each gives different meaning implications according to the context of the conversation and the will of the speaker of kalam. The purpose of their use is also different, provide an in depth explanation and in the context of the Qur’an verse is to provide a proof that the verse of the Qur’an is the Kalam Allah SWT. Fakultas Ushuluddin dan Dakwah Institut Ilmu Al-Qur'an (IIQ) Jakarta, Indonesia 2022-02-28 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion Peer-reviewed Article application/pdf https://ejurnal.iiq.ac.id/index.php/alfanar/article/view/358 10.33511/alfanar.v5n1.84-101 Al-Fanar : Jurnal Ilmu Al-Qur'an dan Tafsir; Vol. 5 No. 1 (2022): January; 84-101 Al-Fanar: Jurnal Ilmu Al-Qur’an dan Tafsir; Vol 5 No 1 (2022): January; 84-101 2622-4658 2622-2280 10.33511/alfanar.v5n1 eng https://ejurnal.iiq.ac.id/index.php/alfanar/article/view/358/239 Copyright (c) 2022 Al-Fanar : Jurnal Ilmu Al-Qur'an dan Tafsir

oai:ejurnal.iiq.ac.id:article/572 2026-10-06T00:29:57Z alfanar:ART driver

Kisah Israiliyyat dalam Tafsir Perspektif Ibnu Khaldun Pada Kitab al-Muqaddimah Kisah Israiliyyat dalam Tafsir Perspektif Ibnu Khaldun Pada Kitab al-Muqaddimah Muhtarul Alif Muhtarul Alif This article discusses Israeliyyat's stories in Ibn Khaldun's perspective on the Muqaddimah book. Ibn Khaldun is an Islamic historian who is called the father of historiography, the father of economics, and also the father of sociology who has a monumental work entitled Muqaddimah. The thoughts of Ibn Khaldun are important treasures in unraveling various problems, including Israeliyyat's stories. Israeliyyat's stories is part of the ad-dakhil fi al-tafsir that reaps pro and contra. Studies of al-dakhil fi al-tafsir have been carried out by many scholars, which are generally carried out through a historical validation approach with a small portion of rational validation. Ibn Khaldun in his Muqaddimah criticizes Israeliyyat's stories which he thinks are contrary to common sense. The purpose of this study is to unravel Ibn Khaldun's critique of israeliyyat's stories in the Muqaddimah. The method used in this study is qualitative research by examining specifically the thoughts of Ibn Khaldun related to israeliyyat's stories in Muqaddimah accompanied by various other references from the book of interpretation. Then, the data is presented in an analytical descriptive manner. The results of this study are that the causes of the inclusion of the israiliyyat story are the lack of critical investigation of data sources, lack of practical knowledge about political principles, socio-cultural society and also ignoring the dynamics of social change of a nation. Therefore, the results of this study are very important in revealing the depth of Ibn Khaldun's thinking, especially concerning the criticism of Israeliyyat's stories. This article discusses Israeliyyat's stories in Ibn Khaldun's perspective on the Muqaddimah book. Ibn Khaldun is an Islamic historian who is called the father of historiography, the father of economics, and also the father of sociology who has a monumental work entitled Muqaddimah. The thoughts of Ibn Khaldun are important treasures in unraveling various problems, including Israeliyyat's stories. Israeliyyat's stories is part of the ad-dakhil fi al-tafsir that reaps pro and contra. Studies of al-dakhil fi al-tafsir have been carried out by many scholars, which are generally carried out through a historical validation approach with a small portion of rational validation. Ibn Khaldun in his Muqaddimah criticizes Israeliyyat's stories which he thinks are contrary to common sense. The purpose of this study is to unravel Ibn Khaldun's critique of israeliyyat's stories in the Muqaddimah. The method used in this study is qualitative research by examining specifically the thoughts of Ibn Khaldun related to israeliyyat's stories in Muqaddimah accompanied by various other references from the book of interpretation. Then, the data is presented in an analytical descriptive manner. The results of this study are that the causes of the inclusion of the israiliyyat story are the lack of critical investigation of data sources, lack of practical knowledge about political principles, socio-cultural society and also ignoring the dynamics of social change of a nation. Therefore, the results of this study are very important in revealing the depth of Ibn Khaldun's thinking, especially concerning the criticism of Israeliyyat's stories. Fakultas Ushuluddin dan Dakwah Institut Ilmu Al-Qur'an (IIQ) Jakarta, Indonesia 2022-08-31 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion Peer-reviewed Article application/pdf https://ejurnal.iiq.ac.id/index.php/alfanar/article/view/572 10.33511/alfanar.v5n2.102-118 Al-Fanar : Jurnal Ilmu Al-Qur'an dan Tafsir; Vol. 5 No. 2 (2022): July; 102-118 Al-Fanar: Jurnal Ilmu Al-Qur’an dan Tafsir; Vol 5 No 2 (2022): Al-Fanar: Jurnal Ilmu Al-Qur'an dan Tafsir; 102-118 2622-4658 2622-2280 10.33511/alfanar.v5n2 ind https://ejurnal.iiq.ac.id/index.php/alfanar/article/view/572/288

oai:ejurnal.iiq.ac.id:article/573 2026-10-06T00:29:57Z alfanar:ART driver

Merajut Kembali Toleransi di Era Post-Truth: Respon Al-Qur’an Terhadap Kebebasan Beragama Merajut Kembali Toleransi di Era Post-Truth: Respon Al-Qur’an Terhadap Kebebasan Beragama Lufaefi Lufaefi The era of post-truth known as the era of placing truth in second place is considered a challenge of the modern world. This position is also often used in issues of tolerance and religious freedom in plural societies such as Indonesia. Religious tolerance is considered right by someone when another group follows his belief. This results in weak freedom to embrace religion and beliefs. The Koran responds to the problem of religious freedom. Islam through the Prophet Muhammad himself taught his people not to force on matters of faith, even to the closest people. The Koran still believes strongly that only Islam is the true religion. But do not consider any other religions. The essence of religion is the same, realizing Allah and doing good. Islam refuses coercion in religion, for any reason. Islam frees people to choose other beliefs, even though it is believed that only Islam is the true religion. The era of post-truth known as the era of placing truth in second place is considered a challenge of the modern world. This position is also often used in issues of tolerance and religious freedom in plural societies such as Indonesia. Religious tolerance is considered right by someone when another group follows his belief. This results in weak freedom to embrace religion and beliefs. The Koran responds to the problem of religious freedom. Islam through the Prophet Muhammad himself taught his people not to force on matters of faith, even to the closest people. The Koran still believes strongly that only Islam is the true religion. But do not consider any other religions. The essence of religion is the same, realizing Allah and doing good. Islam refuses coercion in religion, for any reason. Islam frees people to choose other beliefs, even though it is believed that only Islam is the true religion. Fakultas Ushuluddin dan Dakwah Institut Ilmu Al-Qur'an (IIQ) Jakarta, Indonesia 2022-08-31 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion Peer-reviewed Article application/pdf https://ejurnal.iiq.ac.id/index.php/alfanar/article/view/573 10.33511/alfanar.v5n2.119-133 Al-Fanar : Jurnal Ilmu Al-Qur'an dan Tafsir; Vol. 5 No. 2 (2022): July; 119-133 Al-Fanar: Jurnal Ilmu Al-Qur’an dan Tafsir; Vol 5 No 2 (2022): Al-Fanar: Jurnal Ilmu Al-Qur'an dan Tafsir; 119-133 2622-4658 2622-2280 10.33511/alfanar.v5n2 ind https://ejurnal.iiq.ac.id/index.php/alfanar/article/view/573/294

oai:ejurnal.iiq.ac.id:article/574 2026-10-06T00:29:57Z alfanar:ART driver

Model Hermeneutika Friedrich Schleiermacher dan Relevasinya dengan Ilmu Tafsir Al-Qur’an Model Hermeneutika Friedrich Schleiermacher dan Relevasinya dengan Ilmu Tafsir Al-Qur’an Abdul Rohman Abdul Rohman This article discusses the hermeneutics of F. Schleiermacher and its relevance to the science of interpretation of the Koran. The purpose of writing this article is to find out how explains Schleiermacher’s theory of hermeneutics with two theories namely grammatical and psychological hermeneutics and its relevances to the science of interpretation of the Koran. Writing this research using qualitative methods which is based on library research and is based on direct sources by Schleiermacher.  The results obtained are that according to Schleiermacher hermeneutics should be applied to all disciplines and to get an objective meaning have to go two method its namely with the theory of grammatical hermeneutics which focuses on the study of early language used at the appear of a text and psychological hermeneutics theory which is based on the author’s psychological knowledge. The two method must be done gradually, so that method the meaning of a text can be obtained as objectively as possible. In the Islamic scientific tradition the two method Scholars have been doing this for a long time, used to reveal the meaning of the verses of the Koran, so the relevances is very clear. This article discusses the hermeneutics of F. Schleiermacher and its relevance to the science of interpretation of the Koran. The purpose of writing this article is to find out how explains Schleiermacher’s theory of hermeneutics with two theories namely grammatical and psychological hermeneutics and its relevances to the science of interpretation of the Koran. Writing this research using qualitative methods which is based on library research and is based on direct sources by Schleiermacher.  The results obtained are that according to Schleiermacher hermeneutics should be applied to all disciplines and to get an objective meaning have to go two method its namely with the theory of grammatical hermeneutics which focuses on the study of early language used at the appear of a text and psychological hermeneutics theory which is based on the author’s psychological knowledge. The two method must be done gradually, so that method the meaning of a text can be obtained as objectively as possible. In the Islamic scientific tradition the two method Scholars have been doing this for a long time, used to reveal the meaning of the verses of the Koran, so the relevances is very clear. Fakultas Ushuluddin dan Dakwah Institut Ilmu Al-Qur'an (IIQ) Jakarta, Indonesia 2022-08-31 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion Peer-reviewed Article application/pdf https://ejurnal.iiq.ac.id/index.php/alfanar/article/view/574 10.33511/alfanar.v5n2.134-148 Al-Fanar : Jurnal Ilmu Al-Qur'an dan Tafsir; Vol. 5 No. 2 (2022): July; 134-148 Al-Fanar: Jurnal Ilmu Al-Qur’an dan Tafsir; Vol 5 No 2 (2022): Al-Fanar: Jurnal Ilmu Al-Qur'an dan Tafsir; 134-148 2622-4658 2622-2280 10.33511/alfanar.v5n2 ind https://ejurnal.iiq.ac.id/index.php/alfanar/article/view/574/293

oai:ejurnal.iiq.ac.id:article/575 2026-10-06T00:29:57Z alfanar:ART driver

Narasi Bias Gender Dalam Tafsir Nusantara: Studi Analisis Makna Zauj sebagai Pasangan di Surga Narasi Bias Gender Dalam Tafsir Nusantara: Studi Analisis Makna Zauj sebagai Pasangan di Surga Mamluatun Nafisah Mamluatun Nafisah This paper departs from the interpretation of couples in heaven who are considered less friendly to women's groups. This paper discusses how the Nusantara interpreters interpret zauj as a partner in heaven. There are five books of interpretation chosen in this paper, namely Tafsir Marah Labid, Tafsir Al-Ibriz, Tafsir an-Nur, Tafsir Al-Azhar, and Tafsir Al-Misbah. To find out their views on the meaning of zauj as a partner in heaven, the author uses a historical approach. The results of this study conclude that the interpretation of Quraish Shihab in Tafsir Al-Misbah on the word zauj as a partner in heaven is much more gender-friendly than the previous commentators. If mapped, Nawawi al-Bantani, Bisri Musthofa, Hamka and Hasbi tend to follow the current view of the traditional commentators. This paper departs from the interpretation of couples in heaven who are considered less friendly to women's groups. This paper discusses how the Nusantara interpreters interpret zauj as a partner in heaven. There are five books of interpretation chosen in this paper, namely Tafsir Marah Labid, Tafsir Al-Ibriz, Tafsir an-Nur, Tafsir Al-Azhar, and Tafsir Al-Misbah. To find out their views on the meaning of zauj as a partner in heaven, the author uses a historical approach. The results of this study conclude that the interpretation of Quraish Shihab in Tafsir Al-Misbah on the word zauj as a partner in heaven is much more gender-friendly than the previous commentators. If mapped, Nawawi al-Bantani, Bisri Musthofa, Hamka and Hasbi tend to follow the current view of the traditional commentators. Fakultas Ushuluddin dan Dakwah Institut Ilmu Al-Qur'an (IIQ) Jakarta, Indonesia 2022-08-31 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion Peer-reviewed Article application/pdf https://ejurnal.iiq.ac.id/index.php/alfanar/article/view/575 10.33511/alfanar.v5n2.149-165 Al-Fanar : Jurnal Ilmu Al-Qur'an dan Tafsir; Vol. 5 No. 2 (2022): July; 149-165 Al-Fanar: Jurnal Ilmu Al-Qur’an dan Tafsir; Vol 5 No 2 (2022): Al-Fanar: Jurnal Ilmu Al-Qur'an dan Tafsir; 149-165 2622-4658 2622-2280 10.33511/alfanar.v5n2 ind https://ejurnal.iiq.ac.id/index.php/alfanar/article/view/575/290

oai:ejurnal.iiq.ac.id:article/579 2026-10-06T00:29:57Z alfanar:ART driver

Penerapan Corak Tafsir Falsafi-Ontologis Terhadap Ayat Ketuhanan Dalam Surah Al-Ikhlas Penerapan Corak Tafsir Falsafi-Ontologis Terhadap Ayat Ketuhanan Dalam Surah Al-Ikhlas Alif Rizky Ramadhan Alif Rizky Ramadhan Al-Qur’an was coming with two kinds of system, the textualizes system and contextualize system or Tafsir. While people tend to use Qur’anic Tafsir as what the hadith and shahabi said. Some of the Islamic scholar uses a new kind methodology to interpret the Qur’an. It leads us to a whole new kind of Tafsir in Islamic community and one of them is known as philosophical Tafsir. This methodology insists that Al-Qur’an can be interpreted with a philosophical view in it. After a while, this methodology is partially abandoned by the Islamic scholar and deemed as a wrong way to interpret the holy Qur’an. Within the century, the philosophical work gradually changes from rational skepticism to value free philosophical work where rationalism alone is not working anymore. This new kind of trend, let the ontology system change rapidly from the system of though to system of critique. Now with this philosophical evolution came by, Islamic scholar need to review again the philosophical tafsir as Al-Qur’an methodology. Al-Qur’an was coming with two kinds of system, the textualizes system and contextualize system or Tafsir. While people tend to use Qur’anic Tafsir as what the hadith and shahabi said. Some of the Islamic scholar uses a new kind methodology to interpret the Qur’an. It leads us to a whole new kind of Tafsir in Islamic community and one of them is known as philosophical Tafsir. This methodology insists that Al-Qur’an can be interpreted with a philosophical view in it. After a while, this methodology is partially abandoned by the Islamic scholar and deemed as a wrong way to interpret the holy Qur’an. Within the century, the philosophical work gradually changes from rational skepticism to value free philosophical work where rationalism alone is not working anymore. This new kind of trend, let the ontology system change rapidly from the system of though to system of critique. Now with this philosophical evolution came by, Islamic scholar need to review again the philosophical tafsir as Al-Qur’an methodology. Fakultas Ushuluddin dan Dakwah Institut Ilmu Al-Qur'an (IIQ) Jakarta, Indonesia 2022-08-31 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion Peer-reviewed Article application/pdf https://ejurnal.iiq.ac.id/index.php/alfanar/article/view/579 10.33511/alfanar.v5n2.166-175 Al-Fanar : Jurnal Ilmu Al-Qur'an dan Tafsir; Vol. 5 No. 2 (2022): July; 166-175 Al-Fanar: Jurnal Ilmu Al-Qur’an dan Tafsir; Vol 5 No 2 (2022): Al-Fanar: Jurnal Ilmu Al-Qur'an dan Tafsir; 166-175 2622-4658 2622-2280 10.33511/alfanar.v5n2 ind https://ejurnal.iiq.ac.id/index.php/alfanar/article/view/579/292

oai:ejurnal.iiq.ac.id:article/602 2026-10-06T00:29:57Z alfanar:ART driver

Praktek Menjaga Hafalan Al- Qur’an Santri Pondok Pesantren Tahfidh Yanbu’ul Qur’an Menawan Kudus Praktek Menjaga Hafalan Al- Qur’an Santri Pondok Pesantren Tahfidh Yanbu’ul Qur’an Menawan Kudus Surya Wahyu Hanggara Surya Wahyu Hanggara Memorizing the Qur'an is a tradition that has long been carried out by the Prophet, in which the Prophet Muhammad received revelations in the form of the Qur'an by memorizing, and applying the contents of the Qur'an in everyday life, and calling for Islamic teachings contained in the Qur'an to his people so that the Qur'an is maintained to this day. Meanwhile, hadith is an important part for society because it reveals various traditions at the time of the Prophet. At the Tahfidh Yanbu'ul Qur'an Menawan Kudus Islamic Boarding School, in practice carrying out the memorizing of the Qur'an. By using the basis of one of the hadiths of the Prophet which states that Guard the Qur'an. For the sake of the Essence who controlled the soul of Muhammad, the Qur'an is actually faster than a camel in its rope. The Qur'an is the most important word and is full of laws, reading it is a worship that melts the heart, makes the soul solemn and provides countless other benefits. Therefore, the Prophet SAW ordered to always take care of it so as not to forget. The practice of keeping students memorized the Qur'an at the Tahfiz Yanbu'ul Qur'an Menawan Islamic Boarding School includes: getting used to reading the Qur'an, having a murojaah program, playing a murottal Al-Qur'an, and memorizing the Qur'an. 'an, there is a random activity. Memorizing the Qur'an is a tradition that has long been carried out by the Prophet, in which the Prophet Muhammad received revelations in the form of the Qur'an by memorizing, and applying the contents of the Qur'an in everyday life, and calling for Islamic teachings contained in the Qur'an to his people so that the Qur'an is maintained to this day. Meanwhile, hadith is an important part for society because it reveals various traditions at the time of the Prophet. At the Tahfidh Yanbu'ul Qur'an Menawan Kudus Islamic Boarding School, in practice carrying out the memorizing of the Qur'an. By using the basis of one of the hadiths of the Prophet which states that Guard the Qur'an. For the sake of the Essence who controlled the soul of Muhammad, the Qur'an is actually faster than a camel in its rope. The Qur'an is the most important word and is full of laws, reading it is a worship that melts the heart, makes the soul solemn and provides countless other benefits. Therefore, the Prophet SAW ordered to always take care of it so as not to forget. The practice of keeping students memorized the Qur'an at the Tahfiz Yanbu'ul Qur'an Menawan Islamic Boarding School includes: getting used to reading the Qur'an, having a murojaah program, playing a murottal Al-Qur'an, and memorizing the Qur'an. 'an, there is a random activity. Fakultas Ushuluddin dan Dakwah Institut Ilmu Al-Qur'an (IIQ) Jakarta, Indonesia 2022-08-31 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion Peer-reviewed Article application/pdf https://ejurnal.iiq.ac.id/index.php/alfanar/article/view/602 10.33511/alfanar.v5n2.176-186 Al-Fanar : Jurnal Ilmu Al-Qur'an dan Tafsir; Vol. 5 No. 2 (2022): July; 176-186 Al-Fanar: Jurnal Ilmu Al-Qur’an dan Tafsir; Vol 5 No 2 (2022): Al-Fanar: Jurnal Ilmu Al-Qur'an dan Tafsir; 176-186 2622-4658 2622-2280 10.33511/alfanar.v5n2 eng https://ejurnal.iiq.ac.id/index.php/alfanar/article/view/602/296

oai:ejurnal.iiq.ac.id:article/697 2026-10-06T00:30:21Z alfanar:ART driver

Ḥayāh Dalam Kitab Al-Tafsīr Al-Bayāni Li Al-Qur'ān Al-Karīm: Implementasi Intertektualitas Julia Kristeva Ḥayāh Dalam Kitab Al-Tafsīr Al-Bayāni Li Al-Qur'ān Al-Karīm: Implementasi Intertektualitas Julia Kristeva Irfansyah Irfansyah This study focuses on the study of the word ha}yah in the book Al-Tafsīr Al-Bayāni li Al-Qur'ān Al-Karīm by using Julia Kristeva's intertextuality as an analytical tool. This research reveals an academic biography that tracks the thoughts of Ā’isyah Bint Al-Syāti’. This study also reveals the explanation of the book and explores from an intertextual perspective the al-Kasyaf book as a source of reference from the book Al-Tafsīr Al-Bayāni li Al-Qur'ān Al-Karīm. in this study reveals some of the elements found, namely transposition, modification and demystification. This study focuses on the study of the word ha}yah in the book Al-Tafsīr Al-Bayāni li Al-Qur'ān Al-Karīm by using Julia Kristeva's intertextuality as an analytical tool. This research reveals an academic biography that tracks the thoughts of Ā’isyah Bint Al-Syāti’. This study also reveals the explanation of the book and explores from an intertextual perspective the al-Kasyaf book as a source of reference from the book Al-Tafsīr Al-Bayāni li Al-Qur'ān Al-Karīm. in this study reveals some of the elements found, namely transposition, modification and demystification. Fakultas Ushuluddin dan Dakwah Institut Ilmu Al-Qur'an (IIQ) Jakarta, Indonesia 2023-02-28 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion Peer-reviewed Article application/pdf https://ejurnal.iiq.ac.id/index.php/alfanar/article/view/697 10.33511/alfanar.v6n1.1-16 Al-Fanar : Jurnal Ilmu Al-Qur'an dan Tafsir; Vol. 6 No. 1 (2023): January; 1-16 Al-Fanar: Jurnal Ilmu Al-Qur’an dan Tafsir; Vol 6 No 1 (2023): Al-Fanar: Jurnal Ilmu Al-Qur'an dan Tafsir; 1-16 2622-4658 2622-2280 10.33511/alfanar.v6n1 ind https://ejurnal.iiq.ac.id/index.php/alfanar/article/view/697/328

oai:ejurnal.iiq.ac.id:article/699 2026-10-06T00:30:21Z alfanar:ART driver

Konsep Nasākh wal Mansūkh: Studi Pemikiran Abdullah Ahmad An-Na’im dan Abdullah Saeed Panji Nurrahman Panji Nurrahman The theory of nasakh wal mansukh is still debated until now both among scholars of tafsir and among scholars of usul fiqh. This paper aims to explain the concept of nasakh wal mansukh offered by two contemporary scholars as a form of their response to the on-going debate. The two contemporary scholars are Abdullah Ahmad An-Na'im and Abdullah Saeed. This paper is a form of library research and is a type of qualitative research. The data in this paper is obtained from searching written sources such as books and articles. The data that has been obtained is then presented in descriptive form to provide a clear understanding of the reader of the data collected. The results of this study found that according to Abdullah Ahmad An-Na'im, nasakh is the delay in the enforcement of a shar'i law until the situation and conditions that require it to apply again. Meanwhile, according to Abdullah Saeed, nasakh is the revocation of a Shar'i law with a law that comes after it. Fakultas Ushuluddin dan Dakwah Institut Ilmu Al-Qur'an (IIQ) Jakarta, Indonesia 2023-02-28 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion Peer-reviewed Article application/pdf https://ejurnal.iiq.ac.id/index.php/alfanar/article/view/699 10.33511/alfanar.v6n1.17-32 Al-Fanar : Jurnal Ilmu Al-Qur'an dan Tafsir; Vol. 6 No. 1 (2023): January; 17-32 Al-Fanar: Jurnal Ilmu Al-Qur’an dan Tafsir; Vol 6 No 1 (2023): Al-Fanar: Jurnal Ilmu Al-Qur'an dan Tafsir; 17-32 2622-4658 2622-2280 10.33511/alfanar.v6n1 ind https://ejurnal.iiq.ac.id/index.php/alfanar/article/view/699/329

oai:ejurnal.iiq.ac.id:article/702 2026-10-06T00:30:21Z alfanar:ART driver

Makna Ᾱṡar Al-Sujud dalam Q.S. Al-Fatḥ [48]: 29 Pendekatan Ma’na-Cum-Maghzā Makna Ᾱṡar Al-Sujud dalam Q.S. Al-Fatḥ [48]: 29 Pendekatan Ma’na-Cum-Maghzā Syaekhudin Syaekhudin This article aims to find the contemporary meaning of the word aṡar al-sujūd found in QS. al-Fatḥ verse 29 with a hermeneutic view of ma'na-cum-maghza. The study was conducted using qualitative methods. The application of this approach to the interpretation of QS. al-Fath verse 29 with attention to aspects of textual-literal analysis combined with contextual analysis. So that based on these two reviews will find the meaning of historical and dynamic phenomenal significance to the interpretation of QS. al-Fath verse 29. The findings show that aṡar al-sujūd in QS. Al-Fath verse 29 describes the radiance, majesty, serenity that appears on the face which is reflected in the obedience, solemnity and humility of the companions. This article aims to find the contemporary meaning of the word aṡar al-sujūd found in QS. al-Fatḥ verse 29 with a hermeneutic view of ma'na-cum-maghza. The study was conducted using qualitative methods. The application of this approach to the interpretation of QS. al-Fath verse 29 with attention to aspects of textual-literal analysis combined with contextual analysis. So that based on these two reviews will find the meaning of historical and dynamic phenomenal significance to the interpretation of QS. al-Fath verse 29. The findings show that aṡar al-sujūd in QS. Al-Fath verse 29 describes the radiance, majesty, serenity that appears on the face which is reflected in the obedience, solemnity and humility of the companions. Fakultas Ushuluddin dan Dakwah Institut Ilmu Al-Qur'an (IIQ) Jakarta, Indonesia 2023-02-28 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion Peer-reviewed Article application/pdf https://ejurnal.iiq.ac.id/index.php/alfanar/article/view/702 10.33511/alfanar.v6n1.33-47 Al-Fanar : Jurnal Ilmu Al-Qur'an dan Tafsir; Vol. 6 No. 1 (2023): January; 33-47 Al-Fanar: Jurnal Ilmu Al-Qur’an dan Tafsir; Vol 6 No 1 (2023): Al-Fanar: Jurnal Ilmu Al-Qur'an dan Tafsir; 33-47 2622-4658 2622-2280 10.33511/alfanar.v6n1 ind https://ejurnal.iiq.ac.id/index.php/alfanar/article/view/702/330

oai:ejurnal.iiq.ac.id:article/704 2026-10-06T00:30:21Z alfanar:ART driver

Makna Dīn dalam Al-Qur’an: Aplikasi Semiotika Roland Barthes Terhadap Q.S Al-Kafirun [109]: 6 Makna Dīn dalam Al-Qur’an: Aplikasi Semiotika Roland Barthes Terhadap Q.S Al-Kafirun [109]: 6 Khoirur Rifqi Robiansyah Khoirur Rifqi Robiansyah This article attempts to examine the meaning of the word din found in surah al-Kafirun: 6 as a reflection of the debate regarding the limits of official religion criteria in the state. The author uses Roland Barthes' semiotic approach in analyzing the meaning of the word din by looking at the denotation aspect as a linguistic system and the connotation aspect as a mythological system. This study uses a qualitative method. The results of the study are on the linguistic system of words that have a religious meaning. Then, in the mythological system, the word din means the religion of the Quraysh infidels who only have the concept of polytheism and worship rituals. They do not have the concept of prophets and scriptures. This finding shows that the Qur'an is even more inclusive in providing the construction of criteria for religious boundaries. Implicitly, Surah al-Kafirun verse 6 conveys the message of an ideology of tolerance and egalitarianism. This article attempts to examine the meaning of the word din found in surah al-Kafirun: 6 as a reflection of the debate regarding the limits of official religion criteria in the state. The author uses Roland Barthes' semiotic approach in analyzing the meaning of the word din by looking at the denotation aspect as a linguistic system and the connotation aspect as a mythological system. This study uses a qualitative method. The results of the study are on the linguistic system of words that have a religious meaning. Then, in the mythological system, the word din means the religion of the Quraysh infidels who only have the concept of polytheism and worship rituals. They do not have the concept of prophets and scriptures. This finding shows that the Qur'an is even more inclusive in providing the construction of criteria for religious boundaries. Implicitly, Surah al-Kafirun verse 6 conveys the message of an ideology of tolerance and egalitarianism. Fakultas Ushuluddin dan Dakwah Institut Ilmu Al-Qur'an (IIQ) Jakarta, Indonesia 2023-02-28 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion Peer-reviewed Article application/pdf https://ejurnal.iiq.ac.id/index.php/alfanar/article/view/704 10.33511/alfanar.v6n1.48-59 Al-Fanar : Jurnal Ilmu Al-Qur'an dan Tafsir; Vol. 6 No. 1 (2023): January; 48-59 Al-Fanar: Jurnal Ilmu Al-Qur’an dan Tafsir; Vol 6 No 1 (2023): Al-Fanar: Jurnal Ilmu Al-Qur'an dan Tafsir; 48-59 2622-4658 2622-2280 10.33511/alfanar.v6n1 ind https://ejurnal.iiq.ac.id/index.php/alfanar/article/view/704/337

oai:ejurnal.iiq.ac.id:article/705 2026-10-06T00:30:21Z alfanar:ART driver

Makna Shihāb dalam Tafsir Kemenag: Pergeseran Nalar Teologis ke Nalar Scientific Makna Shihāb dalam Tafsir Kemenag: Pergeseran Nalar Teologis ke Nalar Scientific Dhemira Dahlan Nurul Istiqomah Dhemira Dahlan Nurul Istiqomah The interpretative paradigm occurs when the development of knowledge in various aspects. One of them happened in the interpretations issued by the Ministry of Religion. The discussion about the word shihāb provides a sharp spotlight for research. Even though it is still within the scope of the interpretation of the Ministry of Religion, it does not rule out the possibility of differences in interpretation because there are certain factors that surround it. The purpose of this paper is to dissect how the construction of interpretation and the dynamic process related to the word shihāb in the interpretation of the Ministry of Religion. Using the method of library research (Library Research) and a descriptive-qualitative approach, this paper will describe the development of the interpretation of the word shihāb in the Interpretation of the Ministry of Religion. The interpretations taken in this paper are the Al-Qur'an and its Translation, the Qur'an and its Interpretations (Tafsir Tahlili), Abridged Tafsir of Al-Qur'an al-Karim (Tafsir Wajiz), as well as several studies of scientific interpretations of the same theme. As for the results of this paper regarding the word shihāb, there is a shift in interpretation based on the period of production of the Ministry of Religion's interpretation of production. Originally the word shihāb was interpreted with theological elements. The interpretative paradigm occurs when the development of knowledge in various aspects. One of them happened in the interpretations issued by the Ministry of Religion. The discussion about the word shihāb provides a sharp spotlight for research. Even though it is still within the scope of the interpretation of the Ministry of Religion, it does not rule out the possibility of differences in interpretation because there are certain factors that surround it. The purpose of this paper is to dissect how the construction of interpretation and the dynamic process related to the word shihāb in the interpretation of the Ministry of Religion. Using the method of library research (Library Research) and a descriptive-qualitative approach, this paper will describe the development of the interpretation of the word shihāb in the Interpretation of the Ministry of Religion. The interpretations taken in this paper are the Al-Qur'an and its Translation, the Qur'an and its Interpretations (Tafsir Tahlili), Abridged Tafsir of Al-Qur'an al-Karim (Tafsir Wajiz), as well as several studies of scientific interpretations of the same theme. As for the results of this paper regarding the word shihāb, there is a shift in interpretation based on the period of production of the Ministry of Religion's interpretation of production. Originally the word shihāb was interpreted with theological elements. Fakultas Ushuluddin dan Dakwah Institut Ilmu Al-Qur'an (IIQ) Jakarta, Indonesia 2023-02-28 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion Peer-reviewed Article application/vnd.openxmlformats-officedocument.wordprocessingml.document https://ejurnal.iiq.ac.id/index.php/alfanar/article/view/705 10.33511/alfanar.v6n1.60-82 Al-Fanar : Jurnal Ilmu Al-Qur'an dan Tafsir; Vol. 6 No. 1 (2023): January; 60-82 Al-Fanar: Jurnal Ilmu Al-Qur’an dan Tafsir; Vol 6 No 1 (2023): Al-Fanar: Jurnal Ilmu Al-Qur'an dan Tafsir; 60-82 2622-4658 2622-2280 10.33511/alfanar.v6n1 ind https://ejurnal.iiq.ac.id/index.php/alfanar/article/view/705/354

oai:ejurnal.iiq.ac.id:article/706 2023-03-17T15:35:18Z alfanar:ART

oai:ejurnal.iiq.ac.id:article/719 2026-10-06T00:30:21Z alfanar:ART driver

Mendiskusikan Konstruksi Kritik Tafsir; Sejarah, Bentuk, Landasan Hukum, Prinsip dan Parameternya Mendiskusikan Konstruksi Kritik Tafsir; Sejarah, Bentuk, Landasan Hukum, Prinsip dan Parameternya Muhammad Ulinnuha Muhammad Ulinnuha This paper attempts to address the discourse of interpretive criticism; starting from the definition, history, legal basis to the principles and parameters of criticism. To get a clear description, a historical approach with descriptive-philosophical methods is used. This study comes to the conclusion that critique of interpretation is scientific and systematic steps to carry out analysis, and evaluation of the interpretation of the Qur'an. Normatively, the legal basis of interpretation criticism can be traced in the Qur'an, the Sunnah of the Prophet, the opinion of friends and scientific principles. As for the principles and parameters of interpretive criticism that need to be guided by being fair and proportionate, being moderate, knowing aspects of qaṭ'īyāt, not violating ijma' (consensus), paying attention to customary norms (al-'urf), paying attention to context (siyāq), consider the benefits, dan use logic (manṭiq). This paper attempts to address the discourse of interpretive criticism; starting from the definition, history, legal basis to the principles and parameters of criticism. To get a clear description, a historical approach with descriptive-philosophical methods is used. This study comes to the conclusion that critique of interpretation is scientific and systematic steps to carry out analysis, and evaluation of the interpretation of the Qur'an. Normatively, the legal basis of interpretation criticism can be traced in the Qur'an, the Sunnah of the Prophet, the opinion of friends and scientific principles. As for the principles and parameters of interpretive criticism that need to be guided by being fair and proportionate, being moderate, knowing aspects of qaṭ'īyāt, not violating ijma' (consensus), paying attention to customary norms (al-'urf), paying attention to context (siyāq), consider the benefits, dan use logic (manṭiq). Fakultas Ushuluddin dan Dakwah Institut Ilmu Al-Qur'an (IIQ) Jakarta, Indonesia 2023-02-28 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion Peer-reviewed Article application/pdf https://ejurnal.iiq.ac.id/index.php/alfanar/article/view/719 10.33511/alfanar.v6n1.83-106 Al-Fanar : Jurnal Ilmu Al-Qur'an dan Tafsir; Vol. 6 No. 1 (2023): January; 83-106 Al-Fanar: Jurnal Ilmu Al-Qur’an dan Tafsir; Vol 6 No 1 (2023): Al-Fanar: Jurnal Ilmu Al-Qur'an dan Tafsir; 83-106 2622-4658 2622-2280 10.33511/alfanar.v6n1 ind https://ejurnal.iiq.ac.id/index.php/alfanar/article/view/719/331 Copyright (c) 2023 Al-Fanar

oai:ejurnal.iiq.ac.id:article/720 2026-10-06T00:30:21Z alfanar:ART driver

Mendengar dalam Al-Qur’an: Studi Analisis tentang Keistimewaan As-Sam’u dalam QS. An-Nahl [16]: 78 Perspektif Tafsir al-Jawahir Mendengar dalam Al-Qur’an: Studi Analisis tentang Keistimewaan As-Sam’u dalam QS. An-Nahl [16]: 78 Perspektif Tafsir al-Jawahir Muhammad Zulfikar Nur Falah Muhammad Zulfikar Nur Falah This article talks about listening in the Al-Qur'an based on Tanthawi Jawhari's analysis of the privileges of as-Sam'u with al-Jawahir's interpretation. The potential of the five senses given by Allah Swt. to humans, even leading to the abyss of error. The sense of hearing plays a role in human life to reflect on this potential in order to create only goodness. This research method uses descriptive analysis obtained through library research, with relevant and reliable sources such as books, journals, theses, theses, dissertations, and so on. Before obtaining an understanding of the implications of this research, the author first describes the biography of Tanthawi Jawhari, and the profile of his book of interpretation. Implicitly, this is so reflective, because it is able to reveal the truth behind the nature of science contained in the meanings of accessories in the Al-Qur'an. The series, the specialty of as-Sam'u in the Al-Qur'an which is focused on the QS. an-Nahl [16]: 78, in the interpretation of al-Jawahir emphasizing his position as qulūbun ya'qilūna, basically it has been included in this research by coordinating systematically by reflecting on being grateful for the blessings of Allah Swt. which must be supported by knowledge. This article talks about listening in the Al-Qur'an based on Tanthawi Jawhari's analysis of the privileges of as-Sam'u with al-Jawahir's interpretation. The potential of the five senses given by Allah Swt. to humans, even leading to the abyss of error. The sense of hearing plays a role in human life to reflect on this potential in order to create only goodness. This research method uses descriptive analysis obtained through library research, with relevant and reliable sources such as books, journals, theses, theses, dissertations, and so on. Before obtaining an understanding of the implications of this research, the author first describes the biography of Tanthawi Jawhari, and the profile of his book of interpretation. Implicitly, this is so reflective, because it is able to reveal the truth behind the nature of science contained in the meanings of accessories in the Al-Qur'an. The series, the specialty of as-Sam'u in the Al-Qur'an which is focused on the QS. an-Nahl [16]: 78, in the interpretation of al-Jawahir emphasizing his position as qulūbun ya'qilūna, basically it has been included in this research by coordinating systematically by reflecting on being grateful for the blessings of Allah Swt. which must be supported by knowledge. Fakultas Ushuluddin dan Dakwah Institut Ilmu Al-Qur'an (IIQ) Jakarta, Indonesia 2023-02-28 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion Peer-reviewed Article application/pdf https://ejurnal.iiq.ac.id/index.php/alfanar/article/view/720 10.33511/alfanar.v6n1.107-118 Al-Fanar : Jurnal Ilmu Al-Qur'an dan Tafsir; Vol. 6 No. 1 (2023): January; 107-118 Al-Fanar: Jurnal Ilmu Al-Qur’an dan Tafsir; Vol 6 No 1 (2023): Al-Fanar: Jurnal Ilmu Al-Qur'an dan Tafsir; 107-118 2622-4658 2622-2280 10.33511/alfanar.v6n1 ind https://ejurnal.iiq.ac.id/index.php/alfanar/article/view/720/338

oai:ejurnal.iiq.ac.id:article/899 2026-10-06T00:30:21Z alfanar:ART driver

Al-Quran Dan Mukjizat Angka Al-Quran Dan Mukjizat Angka Samsul Ariyadi Samsul Ariyadi The word miracle in the Indonesian dictionary is defined as "a miraculous event that is difficult for the human mind to reach." This meaning is not the same as the meaning of the word in terms of the Islamic religion. In language, the origin of the word miracle or معجزة is عجز which consists of three letters, namely Ain, Jiem and Zay. According to Ibn Faris the word has two meanings. The first is from the word Ajaza or عجز with wazan fa'ala which means al-Dlo'fu or weak, the second meaning is from something. The opposite of the word ajaza which means weak is alhazm or الحزم which means strength of heart. Therefore, the meaning of ajaza can be interpreted as a weakness in the form of inability that is abstract or non-physical in nature, although it does not preclude the meaning of weakness which means physical incapacity. While the second meaning is Ajuza with scales (read: wazan) Fa'ula which means the end of a case Kata Mukjizat dalam kamus bahasa Indonesia diartikan sebagai “kejadian ajaib yang sukar dijangkau oleh kemampuan akal manusia” penegrtian ini tidak sama dengan pengertian kata tersebut dalm istilah agama Islam. Secara bahasa, asal kata mukjizat atau معجزة adalahعجز  yang terdiri dari tiga huruf yaitu Ain, Jiem dan Zay. Menurut Ibn faris kata tersebut memiliki dua makna. Pertama pertama dari kata  Ajaza atau عجز engan wazan fa’ala yang berarti al-Dlo’fu atau lemah makna yang kedua yaitu dari sesuatu[1]. Lawan kata ajaza yang berarti lemah adalah alhazm atau الحزم  yang memilki makna kekuatan hati. Oleh karena itu makna ajaza dapat diartikan sebagai kelemahan yang berupa ketidak mampuan yang bersifat abstrak atau non fisik meskipun tidak menghalangi akan pemaknaan lemah yang bararti ketidak mampuan secara fisik. Sedangkan pemaknaan yang kedua adalah Ajuza dengan timbangan (baca:wazan) Fa’ula yang berarti akhir dari suatu perkara.   [1] Abu al-Husein Ahmad bin Faris bin Zakariya, Mu’jam Maqayies al-Lughoh (bairut: Dar al-Fikr, 1399 H) Juz. 4, Hal. 232. Fakultas Ushuluddin dan Dakwah Institut Ilmu Al-Qur'an (IIQ) Jakarta, Indonesia 2023-02-28 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion Peer-reviewed Article application/pdf https://ejurnal.iiq.ac.id/index.php/alfanar/article/view/899 10.33511/alfanar.v6n1.119-138 Al-Fanar : Jurnal Ilmu Al-Qur'an dan Tafsir; Vol. 6 No. 1 (2023): January; 119-138 Al-Fanar: Jurnal Ilmu Al-Qur’an dan Tafsir; Vol 6 No 1 (2023): Al-Fanar: Jurnal Ilmu Al-Qur'an dan Tafsir; 119-138 2622-4658 2622-2280 10.33511/alfanar.v6n1 ind https://ejurnal.iiq.ac.id/index.php/alfanar/article/view/899/353

oai:ejurnal.iiq.ac.id:article/1073 2026-10-06T00:31:54Z alfanar:ART

Abu Zayd’s Hermeneutics Approach to The Qur’an: A Refutation Abu Zayd’s Hermeneutics Approach to The Qur’an: A Refutation Metsra Wirman Metsra Wirman 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. 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. Fakultas Ushuluddin dan Dakwah Institut Ilmu Al-Qur'an (IIQ) Jakarta, Indonesia 2023-08-31 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion Peer-reviewed Article https://ejurnal.iiq.ac.id/index.php/alfanar/article/view/1073 10.33511/alfanar.v6n2.1-10 Al-Fanar : Jurnal Ilmu Al-Qur'an dan Tafsir; Vol. 6 No. 2 (2023): July; 1-10 Al-Fanar: Jurnal Ilmu Al-Qur’an dan Tafsir; Vol 6 No 2 (2023): Al-Fanar: Jurnal Ilmu Al-Qur'an dan Tafsir; 1-10 2622-4658 2622-2280 10.33511/alfanar.v6n2

oai:ejurnal.iiq.ac.id:article/1075 2026-10-06T00:31:54Z alfanar:ART

Interpretasi Ayat-Ayat Double Burden Perempuan Perspektif Hermeneutika Double Movement Fazlur Rahman Interpretasi Ayat-Ayat Double Burden Perempuan Perspektif Hermeneutika Double Movement Fazlur Rahman Nafilah Sulfa Delta Yaumin Nahri Nafilah Sulfa Delta Yaumin Nahri Peran ganda (double burden) perempuan adalah kondisi perempuan  dalam dua bagian domestik seperti, ibu rumah dan publik  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  terutama mufassir era klasik.  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 double burden perempuan dalam al-Qur’an, tetapi ada indikasi al-Qur’an yang menyebutkan double burden 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 syar’u man qabalana (syariat yag terjadi sebelum Nabi Muhammad), membolehkan perempuan bekerja dn berbaur dengan laki-laki, sehingga berdasarkan teori double movement 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. Peran ganda (double burden) perempuan adalah kondisi perempuan  dalam dua bagian domestik seperti, ibu rumah dan publik  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  terutama mufassir era klasik.  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 double burden perempuan dalam al-Qur’an, tetapi ada indikasi al-Qur’an yang menyebutkan double burden 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 syar’u man qabalana (syariat yag terjadi sebelum Nabi Muhammad), membolehkan perempuan bekerja dn berbaur dengan laki-laki, sehingga berdasarkan teori double movement 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. Fakultas Ushuluddin dan Dakwah Institut Ilmu Al-Qur'an (IIQ) Jakarta, Indonesia 2023-08-31 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion Peer-reviewed Article https://ejurnal.iiq.ac.id/index.php/alfanar/article/view/1075 10.33511/alfanar.v6n2.11-29 Al-Fanar : Jurnal Ilmu Al-Qur'an dan Tafsir; Vol. 6 No. 2 (2023): July; 11-29 Al-Fanar: Jurnal Ilmu Al-Qur’an dan Tafsir; Vol 6 No 2 (2023): Al-Fanar: Jurnal Ilmu Al-Qur'an dan Tafsir; 11-29 2622-4658 2622-2280 10.33511/alfanar.v6n2

oai:ejurnal.iiq.ac.id:article/1077 2026-10-06T00:31:54Z alfanar:ART

Studi Komparatif Tarjamah Tafsiriyah karya Quraish Shihab dan Muhammad Thalib Studi Komparatif Tarjamah Tafsiriyah karya Quraish Shihab dan Muhammad Thalib Habib Arpaja Azhari Andi Habib Arpaja Azhari Andi 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. 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. Fakultas Ushuluddin dan Dakwah Institut Ilmu Al-Qur'an (IIQ) Jakarta, Indonesia 2023-08-31 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion Peer-reviewed Article https://ejurnal.iiq.ac.id/index.php/alfanar/article/view/1077 10.33511/alfanar.v6n2.30-48 Al-Fanar : Jurnal Ilmu Al-Qur'an dan Tafsir; Vol. 6 No. 2 (2023): July; 30-48 Al-Fanar: Jurnal Ilmu Al-Qur’an dan Tafsir; Vol 6 No 2 (2023): Al-Fanar: Jurnal Ilmu Al-Qur'an dan Tafsir; 30-48 2622-4658 2622-2280 10.33511/alfanar.v6n2

oai:ejurnal.iiq.ac.id:article/1078 2026-10-06T00:31:54Z alfanar:ART

Metodologi Tafsir al-Munir Karya AGH Daud Ismail Metodologi Tafsir al-Munir Karya AGH Daud Ismail Hasani Ahmad Said Muh. Akbar Nasrulah Desvia Nur Syafitri Alif Ardianto Hasani Ahmad Said Muh. Akbar Nasrulah Desvia Nur Syafitri Alif Ardianto 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.  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.  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.  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.  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,  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.  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. 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.  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.  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.  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.  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,  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.  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. Fakultas Ushuluddin dan Dakwah Institut Ilmu Al-Qur'an (IIQ) Jakarta, Indonesia 2023-08-31 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion Peer-reviewed Article https://ejurnal.iiq.ac.id/index.php/alfanar/article/view/1078 10.33511/alfanar.v6n2.49-62 Al-Fanar : Jurnal Ilmu Al-Qur'an dan Tafsir; Vol. 6 No. 2 (2023): July; 49-62 Al-Fanar: Jurnal Ilmu Al-Qur’an dan Tafsir; Vol 6 No 2 (2023): Al-Fanar: Jurnal Ilmu Al-Qur'an dan Tafsir; 49-62 2622-4658 2622-2280 10.33511/alfanar.v6n2

oai:ejurnal.iiq.ac.id:article/1079 2026-10-06T00:31:54Z alfanar:ART driver

Tafsir Ilmi: Sejarah, Paradigma dan Dinamika Tafsir Tafsir Ilmi: Sejarah, Paradigma dan Dinamika Tafsir Mamluatun Nafisah Mamluatun Nafisah 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. 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. Fakultas Ushuluddin dan Dakwah Institut Ilmu Al-Qur'an (IIQ) Jakarta, Indonesia 2023-08-31 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion Peer-reviewed Article application/pdf https://ejurnal.iiq.ac.id/index.php/alfanar/article/view/1079 10.33511/alfanar.v6n2.63-80 Al-Fanar : Jurnal Ilmu Al-Qur'an dan Tafsir; Vol. 6 No. 2 (2023): July; 63-80 Al-Fanar: Jurnal Ilmu Al-Qur’an dan Tafsir; Vol 6 No 2 (2023): Al-Fanar: Jurnal Ilmu Al-Qur'an dan Tafsir; 63-80 2622-4658 2622-2280 10.33511/alfanar.v6n2 eng ind https://ejurnal.iiq.ac.id/index.php/alfanar/article/view/1079/402 https://ejurnal.iiq.ac.id/index.php/alfanar/article/view/1079/403

oai:ejurnal.iiq.ac.id:article/1755 2026-10-06T00:30:21Z alfanar:ART driver

Inovasi dan Adaptasi dalam Ruang Lingkup Manajemen Pendidikan Perspektif Al-Qur’an Inovasi dan Adaptasi dalam Ruang Lingkup Manajemen Pendidikan Perspektif Al-Qur’an Arif, Miftakhul Arif, Miftakhul The current Islamic education system in Indonesia still has questions about the position and competence of its graduates, who are less able to compete with the quality of graduates from other institutions that really pay attention to educational issues. Therefore, Islamic educational institutions must improve. One of the improvements that needs to be made is the management of Islamic education. This article was written in an attempt to make a conceptual study of how innovation and adaptation of Islamic education management are to technological developments. This article is a type of qualitative research with a library research approach. The results of the analysis show that the direction of innovation and transformation of Islamic education management as a step of change includes planning, organizing, mobilizing and supervising through cooperation carried out effectively, efficiently and productively to achieve mutually determined goals. Islamic educational institutions should ensure human resources, in this case teachers as the spearhead of the educational process, can be the main priority and short-term goal for every educational institution. So that in a short time, each educational institution can ensure that it has human resources (teachers) who have competence in accordance with the needs and developments of the times. The current Islamic education system in Indonesia still has questions about the position and competence of its graduates, who are less able to compete with the quality of graduates from other institutions that really pay attention to educational issues. Therefore, Islamic educational institutions must improve. One of the improvements that needs to be made is the management of Islamic education. This article was written in an attempt to make a conceptual study of how innovation and adaptation of Islamic education management are to technological developments. This article is a type of qualitative research with a library research approach. The results of the analysis show that the direction of innovation and transformation of Islamic education management as a step of change includes planning, organizing, mobilizing and supervising through cooperation carried out effectively, efficiently and productively to achieve mutually determined goals. Islamic educational institutions should ensure human resources, in this case teachers as the spearhead of the educational process, can be the main priority and short-term goal for every educational institution. So that in a short time, each educational institution can ensure that it has human resources (teachers) who have competence in accordance with the needs and developments of the times. Fakultas Ushuluddin dan Dakwah Institut Ilmu Al-Qur'an (IIQ) Jakarta, Indonesia 2023-02-28 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion Peer-reviewed Article application/pdf https://ejurnal.iiq.ac.id/index.php/alfanar/article/view/1755 10.33511/alfanar.v6n1.138-154 Al-Fanar : Jurnal Ilmu Al-Qur'an dan Tafsir; Vol. 6 No. 1 (2023): January; 138-154 Al-Fanar: Jurnal Ilmu Al-Qur’an dan Tafsir; Vol 6 No 1 (2023): Al-Fanar: Jurnal Ilmu Al-Qur'an dan Tafsir; 138-154 2622-4658 2622-2280 10.33511/alfanar.v6n1 ind https://ejurnal.iiq.ac.id/index.php/alfanar/article/view/1755/490

oai:ejurnal.iiq.ac.id:article/4649 2026-10-07T23:47:23Z alfanar:ART driver

Preservation of Ancient Quranic Manuscript Heritage: An Analysis at the Sunan Gunung Jati Complex Torreza, Zahara Istiqomah, Istiqomah Quranic heritage manuscript conservation Islamic heritage Quranic manuscripts community preservation Ancient Quranic manuscripts constitute an important part of Islamic cultural heritage, preserving the history of Quranic transmission, religious scholarship, and manuscript traditions in the Indonesian archipelago. However, the sustainability of these manuscripts is increasingly threatened by aging materials, environmental conditions, and limited conservation management. This study aims to analyze the existence, physical condition, preservation efforts, and challenges associated with safeguarding ancient Quranic manuscripts at the Sunan Gunung Jati Complex, Cirebon. The research employed a qualitative approach using content analysis. Data were collected through a literature review, field observations, in-depth interviews with the traditional custodian of the Sunan Gunung Jati Complex, and manuscript documentation. The data were analyzed using thematic analysis involving coding, categorization, and the identification of key themes. The findings reveal that the manuscripts preserved at Dog Jumeneng Mosque were predominantly handwritten on European paper dating from the mid-nineteenth century, while those kept within the burial complex were written on daluang paper from an earlier period. Most manuscripts exhibit physical deterioration, including paper degradation, tears, and ink fading. Preservation efforts remain limited to storage and routine cleaning without the application of professional conservation standards. The study highlights the need for stronger collaboration among site custodians, academics, and cultural heritage institutions to establish sustainable conservation strategies for safeguarding ancient Quranic manuscript heritage. Fakultas Ushuluddin dan Dakwah Institut Ilmu Al-Qur'an (IIQ) Jakarta, Indonesia 2026-01-28 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion Peer-reviewed Article application/pdf https://ejurnal.iiq.ac.id/index.php/alfanar/article/view/4649 10.33511/alfanar.v9n1.54-63 Al-Fanar : Jurnal Ilmu Al-Qur'an dan Tafsir; Vol. 9 No. 1 (2026): January; 54-63 Al-Fanar: Jurnal Ilmu Al-Qur’an dan Tafsir; Vol 9 No 1 (2026): January; 54-63 2622-4658 2622-2280 10.33511/alfanar.v9n1 eng https://ejurnal.iiq.ac.id/index.php/alfanar/article/view/4649/1001 Copyright (c) 2026 Al-Fanar : Jurnal Ilmu Al-Qur'an dan Tafsir

oai:ejurnal.iiq.ac.id:article/4650 2026-10-07T23:47:23Z alfanar:ART driver

Radiocarbon Dating and Historiography of Early Quranic Manuscripts: An Interdisciplinary Perspective Mubarokah, Husni Rizqi Radiocarbon dating early quranic manuscripts codex historiography codicology The increasing application of radiocarbon dating in the study of early Quranic manuscripts has created new opportunities for reconstructing the history of the Quranic codex while simultaneously generating debates regarding its validity in determining the chronology of textual production. This article aims to examine the role of radiocarbon dating in Quranic manuscript studies and to evaluate its contributions and limitations in the historiography of early Quranic codices. The study employs a qualitative approach using content analysis as its research design. Data sources consist of scholarly books, peer-reviewed journal articles, archaeological reports, and studies of early Quranic manuscripts, particularly the Ṣana’a, Tubingen, and Birmingham fragments. Data were collected through documentation techniques and analyzed systematically to identify, interpret, and compare radiocarbon dating findings with codicological, paleographical, orthographic, and textual evidence. The findings indicate that radiocarbon dating is an effective tool for estimating the age range of parchment materials and assessing their possible association with specific historical periods. However, it cannot independently determine the date of textual inscription, nor can it fully explain the processes of textual transmission and canonization of the Quran. Therefore, the interpretation of radiocarbon results requires integration with broader interdisciplinary approaches. This study argues that radiocarbon dating should be positioned as a complementary instrument rather than a sole determinant in the historiography of early Quranic manuscripts. Fakultas Ushuluddin dan Dakwah Institut Ilmu Al-Qur'an (IIQ) Jakarta, Indonesia 2026-01-28 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion Peer-reviewed Article application/pdf https://ejurnal.iiq.ac.id/index.php/alfanar/article/view/4650 10.33511/alfanar.v9n1.13-25 Al-Fanar : Jurnal Ilmu Al-Qur'an dan Tafsir; Vol. 9 No. 1 (2026): January; 13-25 Al-Fanar: Jurnal Ilmu Al-Qur’an dan Tafsir; Vol 9 No 1 (2026): January; 13-25 2622-4658 2622-2280 10.33511/alfanar.v9n1 eng https://ejurnal.iiq.ac.id/index.php/alfanar/article/view/4650/995 Copyright (c) 2026 Al-Fanar : Jurnal Ilmu Al-Qur'an dan Tafsir

oai:ejurnal.iiq.ac.id:article/4651 2026-10-07T23:47:23Z alfanar:ART driver

Digital Interpretive Authority in Instagram Reels: Johanna Pink’s Perspective Egaputra, Muhammad Rezta Digital tafsir authority instagram reels Johanna Pink performative authority Quranic recontextualization The rapid expansion of digital media has transformed the production, dissemination, and reception of religious authority in contemporary Muslim societies. Instagram Reels, as an algorithm-driven visual platform, has facilitated a shift in Quranic interpretive authority from traditional religious scholars to digital content creators. This study aims to examine the construction and transformation of Quranic interpretive authority in Instagram Reels through Johanna Pink’s perspective on the decentralization of tafsir authority. Employing a qualitative approach with a content analysis design, the study investigates religious content published by the Instagram accounts @dipajang.id and @quranic.ayaaat. Data were collected through documentation of videos, captions, visual imagery, audio elements, and audience interactions. Data analysis was conducted using Norman Fairclough’s Critical Discourse Analysis framework, focusing on textual, discursive, and sociocultural dimensions. The findings reveal that Quranic verses are recontextualized in ways that align with platform algorithms and audience preferences. While @dipajang.id frames Quranic messages within narratives of productivity and hustle culture, @quranic.ayaaat positions them as resources for emotional validation and self-healing. The study identifies the emergence of performative authority, whereby religious legitimacy is increasingly derived from algorithmic visibility, audience engagement, and aesthetic presentation rather than traditional exegetical expertise. These findings highlight the need to expand contemporary tafsir scholarship to address the dynamics of Quranic interpretation and authority formation within digital religious environments. Fakultas Ushuluddin dan Dakwah Institut Ilmu Al-Qur'an (IIQ) Jakarta, Indonesia 2026-01-28 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion Peer-reviewed Article application/pdf https://ejurnal.iiq.ac.id/index.php/alfanar/article/view/4651 10.33511/alfanar.v9n1.26-40 Al-Fanar : Jurnal Ilmu Al-Qur'an dan Tafsir; Vol. 9 No. 1 (2026): January; 26-40 Al-Fanar: Jurnal Ilmu Al-Qur’an dan Tafsir; Vol 9 No 1 (2026): January; 26-40 2622-4658 2622-2280 10.33511/alfanar.v9n1 eng https://ejurnal.iiq.ac.id/index.php/alfanar/article/view/4651/996 Copyright (c) 2026 Al-Fanar : Jurnal Ilmu Al-Qur'an dan Tafsir

oai:ejurnal.iiq.ac.id:article/4652 2026-10-07T23:47:23Z alfanar:ART driver

Schleiermacher’s Hermeneutics in Quranic Interpretation: An Integrative Contemporary Model Rizqi, Ahmad Quranic heritage manuscript conservation Islamic heritage community preservation The development of contemporary Quranic studies has highlighted the need for interpretive approaches capable of integrating linguistic analysis with historical contextualization. In this regard, the hermeneutical framework of Friedrich Daniel Ernst Schleiermacher offers a significant contribution through its emphasis on grammatical and psychological interpretation. This article aims to examine the relevance of Schleiermacher’s hermeneutics to Quranic exegesis, evaluate its compatibility with the epistemological foundations of Islamic tafsir, and formulate an integrative hermeneutical model applicable to Quranic interpretation. This study employs a qualitative approach using content analysis as its research design. Data sources include Schleiermacher’s works, modern hermeneutical literature, classical and contemporary tafsir texts, and scholarly publications on interpretive methodologies. Data were collected through documentation techniques and analyzed using qualitative content analysis combined with comparative and interpretive approaches. The findings reveal that Schleiermacher’s grammatical interpretation is largely compatible with the linguistic and philological traditions of Quranic exegesis, while his psychological interpretation can be reconstructed through historical contextualization and asbab al-nuzul. The application of this integrative model to QS. Al-ʿAlaq 1–5 produces a more comprehensive understanding of the first revelation. This study concludes that Schleiermacher’s hermeneutics can enrich Quranic interpretive methodology through an integrative framework that remains consistent with the epistemological principles of Islamic tafsir. Fakultas Ushuluddin dan Dakwah Institut Ilmu Al-Qur'an (IIQ) Jakarta, Indonesia 2026-01-28 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion Peer-reviewed Article application/pdf https://ejurnal.iiq.ac.id/index.php/alfanar/article/view/4652 10.33511/alfanar.v9n1.41-53 Al-Fanar : Jurnal Ilmu Al-Qur'an dan Tafsir; Vol. 9 No. 1 (2026): January; 41-53 Al-Fanar: Jurnal Ilmu Al-Qur’an dan Tafsir; Vol 9 No 1 (2026): January; 41-53 2622-4658 2622-2280 10.33511/alfanar.v9n1 eng https://ejurnal.iiq.ac.id/index.php/alfanar/article/view/4652/1002 Copyright (c) 2026 Al-Fanar : Jurnal Ilmu Al-Qur'an dan Tafsir

oai:ejurnal.iiq.ac.id:article/4653 2026-10-10T17:55:27Z alfanar:ART driver

Empathy as a Quranic Leadership Paradigm: A Maqasidi Tafsir Analysis Az-Zahrah, Afifah Ritonga, Fauziah Melati Br. Yuheldi, Wiko Izzi, Fateh Muhammad Al Humairah, Auliya Rahma Empathetic leadership maqasidi tafsir Maqasid al-Shariah Quranic leadership Contemporary leadership requires not only managerial competence but also empathetic sensitivity in understanding the needs, interests, and conditions of those being led. In this context, the Quran offers a leadership paradigm grounded in empathy, justice, and moral responsibility as foundational principles for social well-being. This article aims to examine the concept of empathy-based leadership from a Quranic perspective through the lens of Maqaṣidi Tafsīr and to explore its relevance for developing a more humane and responsive leadership model in contemporary society. The article employs a qualitative method using a content analysis approach. The primary data consist of Quranic verses that portray leadership values, analyzed through Abdul Mustaqim’s Maqasidi Tafsīr framework, while secondary data are drawn from classical and contemporary Quranic commentaries, literature on maqaṣid al-shari‘ah, and relevant leadership studies. The analysis reveals four fundamental principles of empathetic leadership: the protection of life (ḥifẓ al-nafs), respect for the intellectual capacity and agency of followers (ḥifẓ al-‘aql), humility in exercising authority, and moral responsibility in promoting the common good. These findings demonstrate that empathy in the Quranic worldview is not merely an emotional response but an ethical principle aimed at fostering justice, protection, and social solidarity. The study implies that the maqaṣidi approach provides a valuable conceptual foundation for developing transformative, inclusive, and human-centered leadership in contemporary contexts. Fakultas Ushuluddin dan Dakwah Institut Ilmu Al-Qur'an (IIQ) Jakarta, Indonesia 2025-07-28 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion Peer-reviewed Article application/pdf https://ejurnal.iiq.ac.id/index.php/alfanar/article/view/4653 10.33511/alfanar.v8n2.66-80 Al-Fanar : Jurnal Ilmu Al-Qur'an dan Tafsir; Vol. 8 No. 2 (2025): July; 66-80 Al-Fanar: Jurnal Ilmu Al-Qur’an dan Tafsir; Vol 8 No 2 (2025): July; 66-80 2622-4658 2622-2280 10.33511/alfanar.v8n2 eng https://ejurnal.iiq.ac.id/index.php/alfanar/article/view/4653/1011 Copyright (c) 2026 Al-Fanar : Jurnal Ilmu Al-Qur'an dan Tafsir

oai:ejurnal.iiq.ac.id:article/4654 2026-10-10T17:55:27Z alfanar:ART driver

Ecological Values in the Quran: A Maqasidi Tafsir Perspective Siregar, Maisaroh Nasrullah, Fauzi Pratama, Yoga Novriadi, Novriadi Juliano, M. Raffi Ecological values environmental conservation maqasid al-shariah maqasidi tafsīr Environmental degradation and climate change have become global challenges that require strong ethical, moral, and spiritual foundations to support environmental preservation efforts. As the primary source of Islamic teachings, the Quran contains numerous principles that emphasize human responsibility in maintaining ecological balance and environmental sustainability. This article aims to analyze the ecological values embedded in the Quran through a maqasidi tafsīr perspective and to examine their relevance to contemporary environmental conservation. The study employs a qualitative method using a content analysis approach. Primary data consist of Quranic verses related to environmental issues, while secondary data are drawn from classical and contemporary tafsīr literature, maqaṣid al-sharīʿah scholarship, and relevant academic publications. Data were collected through document analysis and examined using the maqasidi tafsīr approach to identify the objectives of Islamic law reflected in ecological verses. The findings reveal that the Quranic ecological framework encompasses ḥifẓ al-bi'ah (environmental protection), ḥifẓ al-nafs (protection of human life), and ḥifẓ al-dīn (protection of religion). These values demonstrate that environmental preservation is not merely an ecological concern but also an integral component of achieving public welfare (maṣlaḥah) and realizing the higher objectives of Islamic law. The study implies that Quranic ecological values can serve as ethical and normative foundations for promoting sustainable development and addressing contemporary environmental challenges. Fakultas Ushuluddin dan Dakwah Institut Ilmu Al-Qur'an (IIQ) Jakarta, Indonesia 2025-07-28 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion Peer-reviewed Article application/pdf https://ejurnal.iiq.ac.id/index.php/alfanar/article/view/4654 10.33511/alfanar.v8n2.95-113 Al-Fanar : Jurnal Ilmu Al-Qur'an dan Tafsir; Vol. 8 No. 2 (2025): July; 95-113 Al-Fanar: Jurnal Ilmu Al-Qur’an dan Tafsir; Vol 8 No 2 (2025): July; 95-113 2622-4658 2622-2280 10.33511/alfanar.v8n2 eng https://ejurnal.iiq.ac.id/index.php/alfanar/article/view/4654/1013 Copyright (c) 2026 Al-Fanar : Jurnal Ilmu Al-Qur'an dan Tafsir

oai:ejurnal.iiq.ac.id:article/4655 2026-10-10T17:55:27Z alfanar:ART driver

Exploring the Semantic Meaning and Pragmatic Functions of Ittaqi in the Quran Hasanah, Mahbubah Bashori, Bashori Ittaqi Quranic semantics pragmatic functions directive speech acts Islamic ethics This article aims to analyze the meaning and pragmatic functions of the lexeme ittaqi in the Quran through semantic and pragmatic approaches. The article employs a qualitative method with a content analysis design. The data consist of Quranic verses containing the lexeme ittaqi and were collected through document analysis. Data were analyzed using a semantic approach to identify lexical meanings and semantic relations, as well as a pragmatic approach to explain speech functions within the context of divine communication. The findings reveal that the lexeme ittaqi derives from the root waqā, which denotes conscious self-protection from spiritual, moral, and eschatological harm. From a pragmatic perspective, the lexeme functions as a directive speech act that conveys commands, warnings, exhortations, and moral guidance. Furthermore, the variation in the objects of piety demonstrates that the concept of taqwa encompasses a broad semantic scope and remains highly relevant to both individual and social life. This article concludes that taqwa in the Quran represents a form of ethical consciousness that integrates spiritual, rational, and transformative dimensions. The findings contribute to the enrichment of Quranic linguistic studies, particularly by enhancing the understanding of the relationship between lexical meaning and communicative function in the construction of Quranic moral messages. Fakultas Ushuluddin dan Dakwah Institut Ilmu Al-Qur'an (IIQ) Jakarta, Indonesia 2025-07-28 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion Peer-reviewed Article application/pdf https://ejurnal.iiq.ac.id/index.php/alfanar/article/view/4655 10.33511/alfanar.v8n2.81-94 Al-Fanar : Jurnal Ilmu Al-Qur'an dan Tafsir; Vol. 8 No. 2 (2025): July; 81-94 Al-Fanar: Jurnal Ilmu Al-Qur’an dan Tafsir; Vol 8 No 2 (2025): July; 81-94 2622-4658 2622-2280 10.33511/alfanar.v8n2 eng https://ejurnal.iiq.ac.id/index.php/alfanar/article/view/4655/1010 Copyright (c) 2026 Al-Fanar : Jurnal Ilmu Al-Qur'an dan Tafsir

oai:ejurnal.iiq.ac.id:article/4656 2026-10-10T17:55:27Z alfanar:ART driver

Vernacularization of Paradise Verses in Indonesian Quranic Translation Khanifudin, Ahmad Haqi, Rakhma Subkiyah, Siti Abidah Machmudah, Istianatul Priyanto, Agung Munfarida, Elya Vernacularization Quranic translation paradise verses cultural adaptation comparative analysis The growing need for accessible and culturally relevant Quranic translations highlights the importance of vernacularization as a strategy for conveying Quranic meanings to diverse audiences. This article aims to examine the vernacularization of Paradise verses in Indonesian Quranic translations through a comparative analysis of the works of Quraish Shihab and the Indonesian Ministry of Religious Affairs. Employing a qualitative approach with content analysis, the study analyzes selected Quranic verses describing the delights of Paradise in both translations. Data were collected through documentary research and analyzed using comparative translation analysis to identify lexical choices, translation strategies, cultural adaptations, and interpretive tendencies adopted by each translator. The findings reveal that Quraish Shihab’s translation tends to employ a contextual, communicative, and interpretive approach, enabling the meanings of Paradise-related verses to resonate more closely with the cultural and experiential backgrounds of Indonesian readers. In contrast, the translation of the Indonesian Ministry of Religious Affairs adopts a more literal and source-oriented approach, emphasizing textual fidelity and linguistic consistency. These differences demonstrate that vernacularization extends beyond linguistic transfer and involves a dynamic negotiation of meaning between the sacred text and the socio-cultural context of its audience. This article concludes that vernacularization plays a significant role in enhancing the accessibility and comprehension of Quranic messages. The findings contribute to the development of Quranic translation studies by providing insights into how textual accuracy and cultural relevance can be effectively balanced in translating sacred texts for contemporary Muslim societies. Fakultas Ushuluddin dan Dakwah Institut Ilmu Al-Qur'an (IIQ) Jakarta, Indonesia 2025-07-28 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion Peer-reviewed Article application/pdf https://ejurnal.iiq.ac.id/index.php/alfanar/article/view/4656 10.33511/alfanar.v8n2.114-127 Al-Fanar : Jurnal Ilmu Al-Qur'an dan Tafsir; Vol. 8 No. 2 (2025): July; 114-127 Al-Fanar: Jurnal Ilmu Al-Qur’an dan Tafsir; Vol 8 No 2 (2025): July; 114-127 2622-4658 2622-2280 10.33511/alfanar.v8n2 eng https://ejurnal.iiq.ac.id/index.php/alfanar/article/view/4656/1016 Copyright (c) 2026 Al-Fanar : Jurnal Ilmu Al-Qur'an dan Tafsir

oai:ejurnal.iiq.ac.id:article/4658 2026-10-11T10:19:44Z alfanar:ART driver

Fazlur Rahman's Hermeneutics: Comparing Verses with and without Asbab al-Nuzul Isa, Mas’ud Shidik Fauzi, Ahmad Fazlur Rahman hermeneutics double movement quranic interpretation The growing emphasis on historical context in contemporary Quranic studies has stimulated the development of various interpretive approaches, including Fazlur Rahman’s double movement hermeneutics. This article aims to compare the interpretation of Quranic verses with and without Asbab al-Nuzul through the lens of Fazlur Rahman’s hermeneutical framework. The article is written using a qualitative approach with content analysis as its primary method. The data are drawn from Fazlur Rahman’s major works, classical and contemporary tafsir literature, and relevant academic publications. The analysis employs a descriptive-comparative approach by examining the historical context of revelation, identifying universal moral principles, and exploring their relevance to contemporary issues. The analytical findings reveal that both categories of verses are interpreted through the same methodological process, namely moving from the socio-historical context of revelation to the extraction of universal Quranic values and their application to present-day realities. However, verses accompanied by Asbab al-Nuzul provide a clearer historical foundation for interpretation, whereas verses without Asbab al-Nuzul require a more comprehensive and critical socio-historical reconstruction. This study demonstrates that Fazlur Rahman’s hermeneutics offers a systematic and contextual framework for bridging the normative teachings of the Quran with the challenges of contemporary society. Fakultas Ushuluddin dan Dakwah Institut Ilmu Al-Qur'an (IIQ) Jakarta, Indonesia 2024-07-28 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion Peer-reviewed Article application/pdf https://ejurnal.iiq.ac.id/index.php/alfanar/article/view/4658 Al-Fanar : Jurnal Ilmu Al-Qur'an dan Tafsir; Vol. 7 No. 2 (2024): July; 78-93 Al-Fanar: Jurnal Ilmu Al-Qur’an dan Tafsir; Vol 7 No 2 (2024): Al-Fanar: Jurnal Ilmu Al-Qur'an dan Tafsir; 78-93 2622-4658 2622-2280 10.33511/alfanar.v7n2 eng https://ejurnal.iiq.ac.id/index.php/alfanar/article/view/4658/1021 Copyright (c) 2026 Al-Fanar : Jurnal Ilmu Al-Qur'an dan Tafsir

oai:ejurnal.iiq.ac.id:article/4659 2026-10-07T23:45:51Z alfanar:ART driver

Hegemonic Masculinity in the Manuscript Hadiyat Al-Nisa of Muhammad Azhari Nafisah, Mamluatun Ummah, Khoirul Masoud, Mohieddin Hegemonic Masculinity Al-Nisa Manuskrip Hadiyat Al-Nisā’ Muhammad Azhari This study explores the construction of hegemonic masculinity within the classical Nusantara exegetical tradition, focusing on Muhammad Azhari’s (d. 1947) manuscript Hadiyat Al-Nisā’. The article aims to uncover how gender relations are interpreted in Surah Al-Nisā’, particularly verses 19 and 34, through the theoretical lens of Antonio Gramsci’s hegemonic masculinity framework which emphasizes typologies of power relations. The research employs a qualitative method with content analysis and thematic analysis techniques, involving stages of manuscript inventory and authenticity verification, categorization of exegetical interpretations related to marital relations, and application of integral, decident, and minimal hegemony typologies. The findings reveal three forms of hegemony: integral hegemony, emphasizing the wife’s obligation to obey her husband including sexual fulfillment; decident hegemony, highlighting the creation of woman from a bent rib as a symbol of weakness yet uniqueness to be respected; and minimal hegemony, stressing mutual affection and respect in marital relationships. These results indicate that Azhari’s interpretation not only reflects patriarchal dominance but also opens space for a more balanced reinterpretation of gender relations, thereby contributing to Nusantara tafsir studies, Islamic gender discourse, and critical perspectives on classical manuscripts. Fakultas Ushuluddin dan Dakwah Institut Ilmu Al-Qur'an (IIQ) Jakarta, Indonesia 2025-01-28 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion Peer-reviewed Article application/pdf https://ejurnal.iiq.ac.id/index.php/alfanar/article/view/4659 10.33511/alfanar.v8n1.13-25 Al-Fanar : Jurnal Ilmu Al-Qur'an dan Tafsir; Vol. 8 No. 1 (2025): January; 53-65 Al-Fanar: Jurnal Ilmu Al-Qur’an dan Tafsir; Vol 8 No 1 (2025): January; 53-65 2622-4658 2622-2280 10.33511/alfanar.v8n1 eng https://ejurnal.iiq.ac.id/index.php/alfanar/article/view/4659/999 Copyright (c) 2026 Al-Fanar : Jurnal Ilmu Al-Qur'an dan Tafsir

oai:ejurnal.iiq.ac.id:article/4660 2026-10-07T23:45:51Z alfanar:ART driver

Digital Property Protection in Maqasid al-Shariah: A Maqashidi Analysis Abdillah, Said Maqasid al-Shariah digital property protection Hifz al-mal Islamic digital ethics This article addresses the relevance of maqasid al-shariah in responding to contemporary challenges, particularly digital piracy. Surah An-Nisa’ verse 29 emphasizes the prohibition of consuming wealth unlawfully, yet classical interpretations have not encompassed the digital dimension that has emerged in modern contexts. The purpose of this study is to explore the maqasid dimension embedded in the verse and connect it to current phenomena, thereby demonstrating the adaptability of Quranic interpretation to contemporary issues. The study employs a qualitative method with content analysis through thematic Quranic exegesis, involving the identification of primary sources from tafsir manuscripts and secondary references such as classical commentaries, academic books, and journal articles. The researcher serves as the main instrument in data collection and interpretation, while the analytical technique applies thematic content analysis based on Abdul Mustaqim’s maqashid framework. The findings reveal that digital piracy constitutes a violation of maqasid al-shariah, specifically the principle of hifz al-mal (protection of wealth). The implications highlight that maqashid interpretation expands the scope of Quranic verses to address modern challenges, contributing to the advancement of maqashid tafsir studies, strengthening the discourse on wealth protection, and shaping an Islamic digital ethics framework relevant to contemporary scholarship. Fakultas Ushuluddin dan Dakwah Institut Ilmu Al-Qur'an (IIQ) Jakarta, Indonesia 2025-01-28 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion Peer-reviewed Article application/pdf https://ejurnal.iiq.ac.id/index.php/alfanar/article/view/4660 10.33511/alfanar.v8n1.1-12 Al-Fanar : Jurnal Ilmu Al-Qur'an dan Tafsir; Vol. 8 No. 1 (2025): January; 15-26 Al-Fanar: Jurnal Ilmu Al-Qur’an dan Tafsir; Vol 8 No 1 (2025): January; 15-26 2622-4658 2622-2280 10.33511/alfanar.v8n1 eng https://ejurnal.iiq.ac.id/index.php/alfanar/article/view/4660/983 Copyright (c) 2026 Al-Fanar : Jurnal Ilmu Al-Qur'an dan Tafsir

oai:ejurnal.iiq.ac.id:article/4661 2026-10-07T23:45:51Z alfanar:ART driver

Oral Tafsir and Household Harmony: The Perspective of Faizah Ali Syibromalisi Aladilissyafi, Abdul Wahab Firdaus, Farah Fauziyah Luthfiyyah, Annisatul Damairi, Muhammad Uzaer Oral interpretation domestic harmony Faizah Ali Syibromalisi Gadamerian hermeneutics In the digital age, social media has become a new space for public figures to share their ideas including in the field of Quranic exegesis so that the authority over interpretation, which was previously dominated by male exegetes, has begun to shift with the emergence of female exegetes who are active in the digital public sphere. This study focuses on Faizah Ali Syibromalisi’s oral exegesis regarding the concept of domestic harmony, as presented through the YouTube channel Rumah Quran Amanah, with the aim of uncovering the contribution of women’s oral exegesis to the discourse on contemporary Muslim families. The research method employs a qualitative approach using Gadamer’s hermeneutic analysis, emphasizing the dialogue between text, context, and the interpreter’s experience, with data drawn from Faizah Ali Syibromalisi’s video exegesis content. The results of the study indicate that domestic harmony can be achieved through mutual care, understanding, and emotional self-control whether from one or both partners as well as through the principles of mutual assistance, awareness of rights and obligations, and a spirit of complementarity, which serve as essential foundations for building a harmonious household. The implications of these findings underscore that women’s oral interpretations on social media not only enrich the body of Quranic exegesis but also offer new perspectives relevant to the dynamics of modern Muslim families, in which spouses are positioned as equal partners in the household to strengthen the values of harmony and equality. Fakultas Ushuluddin dan Dakwah Institut Ilmu Al-Qur'an (IIQ) Jakarta, Indonesia 2025-01-28 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion Peer-reviewed Article application/pdf https://ejurnal.iiq.ac.id/index.php/alfanar/article/view/4661 10.33511/alfanar.v8n1.40-51 Al-Fanar : Jurnal Ilmu Al-Qur'an dan Tafsir; Vol. 8 No. 1 (2025): January; 41-52 Al-Fanar: Jurnal Ilmu Al-Qur’an dan Tafsir; Vol 8 No 1 (2025): January; 41-52 2622-4658 2622-2280 10.33511/alfanar.v8n1 eng https://ejurnal.iiq.ac.id/index.php/alfanar/article/view/4661/998 Copyright (c) 2026 Al-Fanar : Jurnal Ilmu Al-Qur'an dan Tafsir 73c98c75e1ac680ecac54aaf3db05f12