Al-Muntaha: Jurnal Ilmu Al-Qur'an dan Tafsir
Al-Muntaha: Journal of Qur’anic and Tafsir Studies is a double-blind peer-reviewed journal dedicated to the academic study of the Qur’an and its interpretation (‘Ulum al-Qur’an and Tafsir). Published twice a year in June and December, it provides a platform for scholars to explore classical and contemporary issues in Qur’anic studies through various methodological, linguistic, and interdisciplinary approaches. The journal welcomes original research and critical analyses that advance understanding of the Qur’an’s meanings, contexts, and relevance to modern intellectual and social challenges.
Ilmu Al-Qur'an dan Tafsir (S2), UNSIQ Wonosobo, Jawa Tengah
TRADISI HAUL DAN KHATAMAN AL-QUR’AN DI MAKAM SAPURO KEBULEN KECAMATAN PEKALONGAN BARAT
Penelitian ini mengkaji tradisi haul dan khataman Al-Qur’an di Makam Sapuro Kebulen Kecamatan Pekalongan Barat sebagai bagian dari praktik keagamaan dan sosial yang masih dilestarikan oleh masyarakat hingga saat ini. Tradisi ini bukan hanya sekadar peringatan atas wafatnya tokoh agama, khususnya Habib Ahmad bin Thalib Al-Attas, tetapi juga menjadi sarana masyarakat dalam menanamkan nilai-nilai keislaman, mempererat silaturahmi, serta menghidupkan kembali ajaran-ajaran para ulama melalui kegiatan spiritual seperti ziarah, tahlilan, dan pembacaan Al-Qur’an. Penelitian ini menggunakan metode kualitatif deskriptif, dengan teknik pengumpulan data berupa observasi, wawancara, dan dokumentasi. Adapun teori yang digunakan untuk menganalisis data adalah teori Sosiologi Pengetahuan dari Karl Mannheim, yang menekankan bahwa pengetahuan tidak lahir dalam ruang hampa, tetapi selalu terikat dengan konteks sosial, sejarah, dan kepentingan kelompok. Hasil penelitian menggunakan pendekatan sosiologi pengetahuan Karl Mannheim, menunjukkan bahwa tradisi haul dan khataman Al-Qur’an di Makam Sapuro bukan hanya menjadi bentuk penghormatan kepada ulama, tetapi juga merupakan bentuk representasi pengetahuan, kekuasaan, dan identitas masyarakat Pekalongan. Tradisi ini diwariskan lintas generasi dan dijalankan dengan kesadaran sosial kolektif, sehingga membentuk suatu struktur sosial yang terus hidup dan berkembang. Tradisi ini sekaligus menjadi bagian dari praktik Living Qur’an, yakni menjadikan Al-Qur’an sebagai bagian yang menyatu dalam kehidupan sehari-hari masyarakat, bukan hanya dalam bentuk teks, tetapi juga dalam tindakan dan budaya yang dijalankan secara terus-menerus.
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KONSEP TAQARRUB DALAM QS. AL-BAQARAH (2):186 DAN QS. AZ ZUMAR (39):3 MENURUT SYEKH ABDUL QADIR AL-JĪLĀNĪ
Taqarrub, or the effort to draw closer to Allah SWT, represents the essence of human existence in Islamic teachings, as emphasized in Surah Adh-Dhariyat (51):56. However, amid the fast-paced and materialistic flow of modernity, many Muslims perform religious rituals in a mechanical manner, lacking spiritual depth. In this context, the thoughts of Sufi scholars become particularly relevant, one of whom is Sheikh Abdul Qadir Al-Jīlānī. Through his work Tafsīr Al-Jīlānī, he offers a distinctive approach to understanding taqarrub. This study aims to explore Al- Jīlānī’s perspective on the concept of taqarrub, particularly through his interpretation of Surah Al-Baqarah (2):186 and Surah Az-Zumar (39):3. This research employs a descriptive qualitative approach using the library research method. The primary sources of the study are the Qur’an and Al-Jīlānī’s tafsir, supported by secondary sources including relevant books and scholarly journals. The findings indicate that, according to Sheikh Abdul Qadir Al-Jīlānī, taqarrub is not limited to outward rituals such as prayer and fasting, but also requires the purity of intention, purification of the heart, and the practice of noble character traits such as honesty, patience, gratitude, trust in Allah (tawakkul), and acceptance (ridha). Taqarrub is thus a holistic process that fosters a deep spiritual connection between the servant and the Creator while shaping a complete and morally upright Muslim personality. The implication of this research underscores the importance of a profound understanding of the inward dimensions of worship to cultivate a more genuine and applicable spiritual consciousness in contemporary Muslim life.
THE LIVING QUR’AN: BUDAYA PENGHAFAL AL-QUR’AN
Sigedong Hamlet is a village where many people memorize the Al-Qur'a. So that it has become a culture for memorizers of the Al-Qur'an in Sigedong hamlet to hope for the blessings of the Al-Qur'an which is the foundation and paradigm in living life, but it is necessary to prove the facts that exist in Sigedong hamlet. Therefore, research using a linear method is needed to obtain a coherent and dynamic interpretation of information. This research uses a qualitative method (Library research) descriptive narrative analysis. The formulation of the research problem is: 1. What is the culture of memorizing the Al- Quran in Sigedong Hamlet? 2. How is the culture of memorizing the Koran practiced in Sigedong Hamlet? 3. What is the significance of the practice of memorizing the Koran for life in Sigedong Hamlet? The results of this research problem are: First, the culture of memorizing the Qur'an in Sigedong is an entity of self-awareness and commitment to living with the Qur'an by memorizing it and trying to maintain it with Qur'anic behavior to hope for the blessing of the Qur'an. Second, the practice of memorizing the Al-Qur'an in Sigedong is carried out only in the hope of Allah SWT's blessing, which creates a lifestyle based on the Al-Quran which is expressed in behavior according to the teachings of the Al-Qur'an which is termed "Qur'an in action". Third, the significance of the cultural practice of memorizing the Qur'an in Sigedong is very significant, with the growing number of hafidz hafidzah, the development of Islamic boarding schools and formal education in Sigedong
TRANSFORMASI SOSIAL EKONOMI DALAM PERSPEKTIF MA’NA CUM MAGHZA PADA QS. AL-MA’UN
This research intends to examine social and economic change within the framework of Q.S. Al-Ma’un, utilizing the Ma’na Cum Maghza method as it relates to modern Indonesian society. The approach employed is qualitative, utilizing a library-based research method bolstered by extensive literature reviews from recent studies in Indonesia. The examination utilizes a hermeneutic method that combines textual significance (ma’na) and universal themes (maghza) within Indonesia's current socio-economic framework. The findings indicate that Q.S. Al-Ma’un highlights the significance of social cohesion, support for underprivileged groups, and economic equity that can be realized through different community empowerment initiatives. The Ma’na Cum Maghza method demonstrates efficacy in comprehending the significance of Qur’anic verses for tackling modern socio-economic issues, especially regarding poverty, inequality, and social exclusion in Indonesia.
KESETARAAN GENDER DALAM AL-QUR’AN: ANALISIS PRRAKTIK MORAL BERDASARKAN ONTOLOGI DIRI TUNGGAL PERSPEKTIF ASMA BARLAS
Penelitian ini bertujuan menganalisis kesetaraan gender dari perspektif feminis Muslim yaitu penafsiran Asma Barlas terhadap QS. An-Nisa ayat 1. Dalam ayat ini Barlas menekankan konsep “nafs wa>h}idah”, yang menunjukkan bahwa laki-laki dan perempuan diciptakan dari esensi yang sama tanpa adanya hierarki. Metode yang digunakan dalam penelitian ini adalah kualitattif dengan pendekatan deskriptif yang bersifat kepustakaan (Library research). Sumber data utama adalah buku karya Asma Barlas berjudul Believing Women in Islam: Unreading Patriarchal Interpretations. Penafsiran Barlas menekankan bahwa kedudukan laki-laki dan perempuan di hadapan Allah setara, karena keduanya diciptakan dari satu jiwa yang sama (nafs wa>h}idah). Pemahaman kesetaraan gender bukan hanya sebuah teori, tetapi juga diterapkan dalam praktik moral sehari-hari. Penilaian terhadap keduanya didasarkan pada perilaku dan interaksi sosial mereka, bukan jenis kelamin. Dalam perspektif teori gender, menekankan adanya keadilan, kesetaraan dan musyawarah bersama antara satu sama lain, entah laki-laki maupun perempuan dalam membangun masyarakat yang harmonis. Penelitian ini diharapkan dapat memberikan wawasan yang lebih dalam mengenai kesetaraan dalam konteks Islam, serta menyoroti pentingnya pemahaman yang inklusif dan adil terhadap peran gender dalam masyarakat, sehingga dapat memberikan pemahaman diskursus tentang kesetaraan gender dalam perspektif Islam kontemporer.
NILAI-NILAI PENDIDIKAN PROFETIK DALAM PANDANGAN KH. MA. SAHAL MAHFUDH KAJEN PATI
This study uses a qualitative descriptive approach where the research junis is library research. In this study, the approach used is a historical-philosophical approach. The data related to this study are collected through literature studies or studies, namely collecting and studying literature books related to the titles that the author discusses. The data sources used are primary data sources and secondary data sources. The data analysis technique used is the Content Analysis technique. The purpose of this research is to find out the humanization of prophetic education values in the view of KH. MA. Sahal Mahfudh, and to find out the transcendence of prophetic educational values in the view of KH. MA. Sahal Mahfudh and can find out the integration of elements of public relations of Islamic education and transcendence in the KH paradigm. Sahal Mahfudh. Based on the results of the study, it was found that the concept of KH. Sahal Mahfudh sided with the process of community empowerment in the context of humanization, liberation and divine revival. Therefore, it can be said that the concept of education initiated by KH. Sahal Mahfudh is essentially inseparable from the principles of humanization, liberation and transcendence which are the central principles of prophetic education discourse. According to KH. Sahal Mahfudh, humanization means education as a process of humanizing. Therefore, all stages of educational practice must be based on a theological-philosophical understanding of human existence as a whole, as a humanistic and comprehensive being.
KONTEKSTUALISASI KONSEP MENTAL HEALTH DALAM SURAT AL-INSYIRAH
This research is included in qualitative research and library research. The analysis method used in this study is the Fazlu Rahman’s Double Movement method. The results of this research are: first, the concept of mental health in al-Insyirah, namely peace of mind obtained by being patient with the problems faced, being grateful for the blessings of Allah SWT that have been given, trusting in surrendering all affairs that have been done to Allah SWT, by worshipping and hoping for him. Second, realizing mental health by being patient in the present such as being patient in fighting negative addiction, thinking positively with a calm mind, motivation. Thus, the letter of Al-Insyirah in maintaining mental health in the present time to always get closer to Allah SWT.
Mental Health, Double Movement, Surat Al-Insyirah
MEMBANGUN KESADARAN DAN TANGGUNG JAWAB PENGGUNAAN ARTIFICIAL INTELLIGENCE (AI) DALAM DUNIA PENDIDIKAN
The background to this research is that in Indonesia technological developments are increasingly advanced, Artificial Intelligence technology, for example, a technology that is being widely discussed in the current era. The use of Artificial Intelligence is often unethical. Technology which should be a convenience in this era actually results in various deviations. This is triggered by use that is not based on the awareness and responsibility of the users. So this technology is often used hedonically by its users. Not only that, it also causes a moral and character crisis in its users, starting from children to adults.The objectives of this research are 1) To find out what Artificial Intelligence is 2) To find out how to interpret the Al Quran Surah Thaha verses 83-98 which discusses Artificial Intelligence 3) To find out the steps to build awareness and responsibility for the use of Artificial Intelligence (AI ) the wise. This type of research is qualitative research (library research) with a qualitative approach. The data source is obtained through documentation from various books, a number of articles related to Artificial Intelligence (AI). Then the data that has been obtained is analyzed by analyzing the content of the data (content analysis) then draw a conclusion.The results of this research include: firstly, Artificial Intelligence or artificial intelligence, which is more popularly called Al, is a part of computer science that makes machines (computers) able to do work like and as well as that done by humans, even better than what humans do. . Second, the Qur’an surah Thaha verses 83 -98 interprets artificial intelligence as nothing new. Because in fact artificial intelligence was mentioned in the Qur’an, Surah Thaha, verses 83-98, at the time of Prophet Musa (a.s.). A high level of awareness and responsibility is needed in users of Artificial Intelligence (AI) in order to use this technology wisely and usefully. Third, there are several steps that can be taken to ensure the wise use of artificial intelligence, such as understanding the potential and limitations of AI, choosing AI tools. Ensure data quality, maintain security and privacy, apply AI ethics, improve user skills, collaborate AI with humans, remain vigilant and responsible, educate and involve the general public and always think long term
Awareness, Responsibility, Artificial Intelligence (AI), Letter Thaha Verses 83-98, Education
PROSES TURUNNYA HUJAN DALAM TAFSIR AL-MARAGHI
This study examines several things, 1. How is the scientification of the verses of the Qur'an about the process of rain falling? 2. How is the interpretation of al-Maraghi in the verses of the Qur'an related to the process of rain falling related to the study of interpretation and science? The results of this study are that this verse proves the oneness and power of Allah. Allah leads it with His power, as something He created, then unites its divided parts and makes some of them pile up on top of others, then sends down rain from its parts, also sends down from that rain large dew drops, as if a mountain then hits some of it on whomever He wills among His servants, then gives benefits and goodness evenly or severe harm if it exceeds the need, and turns it away from whomever He wills. In addition, this cloud contains lightning that strikes hard and fast, so that it almost strikes the vision. This is the strongest argument that proves the perfection of Allah's power.
Rainfall Process, Al-Maraghi interpretation, Scientification
AYAT-AYAT DZIKIR TAREKAT QODIRIYYAH WAN NAQSABANDIYAH (QS. Al-Insyiroh, Al-Ikhlas, Ali-Imron ayat 173, dan Al-Anfal ayat 40) PERSPEKTIF TAFSIR AL-JAILANI
The Sufi style in Tafsir Al-Jailani cannot be separated from the style of thought of its author who is one of the great scholars in the world of Sufism. The importance of understanding the meaning of the verses of the Qur'an is a must because the Qur'an is a book that radiates from it various Islamic knowledge, because the holy book encourages observation and research. The type of research uses a qualitative method that emphasizes library data sources (library research), namely research carried out in libraries with stages of data collection and information containing various materials. This study aims to Understand, Explore and reveal the meaning of the verses of the Qodiriyyah Wan Naqsabandiyah Tarekat dhikr in the perspective of Tafsir Al-Jailani. The results of this research are the interpretation of Surah Al-Ikhlas, Al-Insyiroh, and fragments of the letters Ali 'Imron and Al-Anfal from the perspective of Tafsir Al-Jailnai which has the following conclusions: Surah Al-Ikhlas Contains a deep meaning of monotheism, Surah Al-Insyiroh emphasizes Allah's choice of the Prophet Muhammad SAW and the importance of conveying the message, Motivates to always be enthusiastic in facing difficulties by relying on Allah alone, Dhikr of Allah as the main way to achieve closeness to him, Verse fragments from Surah Ali-Imron Verse 173 and Al-Anfal Verse 40 teach complete trust in Allah and full trust in His help and protection.
Interpretation of Al-Jailani, Qodiriyyah and Naqsbandiyyah Orders, Dhikr
Proses Migrasi Manusia dalam Perspektif Al-Qur’an pada Tafsir Tahrir wa Attanwir Ibnu Asyur
The Quran will be able to defeat its competitors, and may even maintain its authenticity for centuries. This proof is very important for those who believe in the truth of the Quran, to strengthen their faith and not doubt the truth of the Quran at all. As for those who doubt the truth of the Quran, they will certainly try to challenge it in various ways and with various efforts. However, with the miracle of the Quran, all efforts of those who doubt its authenticity will end in failure. If anyone says that the Quran has miracles or that the Quran itself is a miracle, of course this cannot be accepted without examining and studying the miracles contained in it. As a holy book, the statements in the Quran are very astonishing because some of its statements are beyond the reach of the human mind.
The Quran, Migration, Tafsir tahrir wat tanwir
ANALISIS USIA IDEAL MENIKAH DALAM AL-QUR’AN
This research is motivated by the large number of cases of early marriage which cause many negative impacts, while many people legitimize this on the pretext of following the example of the Prophet who married Sayyidah Aisyah at the age of 9, especially since there is no text in the Al-Qur'an which states the ideal age for marriage. Specific. Apart from that, Law no. 16 of 2019 which regulates the age of marriage at 19 years, is felt to be less appropriate to the phenomenon of society which continues to develop. The main aim of this research is to find an analysis of the ideal marriage age in the Al-Qur'an which is then contextualized in the current state of society. This research is a qualitative library research. This research uses Fazlur Rahman's Double Movement hermeneutical approach which is used as a data analysis tool. The main data used is the Al-Qur'an, especially the QS. an-Nisa>’ verse 6, QS. at{-T{ala>q verse 4, and QS. an-Nu>r verse 32. The research results show that the ideal age for marriage in the Al-Qur'an using Fazlur Rahman's Double Movement theory analysis is a mature and wise age, where a person is able to be responsible and wise in looking at problems so as to find the best solution. This age is 21-25 years for women and 25-30 years for men. From a physical perspective, this age is mature in terms of reproduction. From a psychological perspective, this age is considered mature so that it can fulfill the functions of marriage well. From a social and economic perspective, this age adds many positive things and continuous education and being able to be financially independent.
Al-Qur'an, Marriage Age, Double Movement Theory
SYUKUR PERSPEKTIF AL-QUR'AN: ANALISIS TAFSIR FAIDHURRAHMAN KARYA KH. SHALEH DARAT PADA QS. AL-BAQARAH: 152 DAN 172
This study examines the concept of gratitude in the Qur'an's perspective based on the Tafsir Faidhurrahman by KH. Shaleh Darat. The analysis focuses on verses 152 and 172 of Surah Al-Baqarah. The study highlights how KH. Shaleh Darat's Sufi interpretation elucidates gratitude through six aspects: verbal gratitude, bodily actions, soul, heart, spirit, and sirr. Using a qualitative descriptive-analytical method, the research also explores the relevance of this concept of gratitude in modern life. The findings confirm that gratitude is not merely a response to blessings but a comprehensive spiritual approach to various life circumstances
Gratitude, Qur'an, Sufi Interpretation, KH. Shaleh Darat, Faidhurrahman
KAJIAN RASM AL-QUR’AN DALAM MANUSKRIP MUSHAF AL-QUR’AN KOLEKSI MASJID ASMALAQOB MUNFISI DUSUN SIYONO, DESA BOJASARI, KECAMATAN KERTEK, KABUPATEN WONOSOBO
This research discusses the rasm used in the Al-Qur'an Mushaf Manuscripts in the collection of the Asmalaqob Munfisi mosque as well as the consistency of writing and the use of rasm. The background to this research was the discovery of an Al-Qur'an manuscript in the collection of the Asmalaqob Munfisi mosque in Siyono hamlet, Bojasari village, Kertek sub-district, Wonosobo district which was written on date leaves and written without vowels. For this reason, two problem formulations emerged which will be the material for this research, first, what is the form of rasm used in the Al-Qur'an Mushaf Manuscripts from the Asmalaqob Munfisi Mosque Collection? And what is the consistency of the writing and use of rasm in the Al-Qur'an Mushaf Manuscripts from the Asmalaqob Munfisi Mosque Collection? The theories used in this research are philology and Rasm. At the end of this research, it can be concluded that the Al-Qur'an manuscript manuscripts from the collection of the Asmalaqob Munfisi mosque were written without harakat and the writing was inconsistent, both based on the size and form of writing. The manuscript only has one symbol, namely the verse change symbol. There are no other symbols, nor does the waqf sign. Writing the beginning of a letter is by writing the name of the letter and the basmalah which is written parallel to the verse of the letter and the last verse of the previous letter but given a distance. However, the initial writing of the first letter in the last few letters in juz 30 is different, but is written on a different line. The rasm used in the Al-Qur'an manuscripts of the Asmalaqob Munfisi mosque collection is the Ottoman rasm, and the use of rasm is considered consistent, however the lafadz الصلوة which is usually written consistently uses the al-Badal rule by replacing alif with wawu, in the Al-Baqarah verse The 43 lafadz أقيموا الصلاة were written without following the rules of al-Badal
Al-Qur'an Mushaf Manuscript, Rasm, Consistency
PEMAHAMAN DAN PANDANGAN ISTRI PENGASUH PONDOK PESANTREN TENTANG AYAT POLIGAMI
In this case, this study aims to determine the understanding and point of view of the wife of the boarding school caregiver regarding the polygamy verse. This type of research using field research. The object of this research is the wife of the caregiver of the boarding school who currently lives in Mojotengah District. The research technique used is the interview technique. This research took place by conducting interviews with the wives of the caregivers of the boarding school to obtain the understanding of the wives of the caregivers of the boarding school about the verse of polygamy in the Qur’an, as well as the views and attitudes of the caregivers’ wives towars this practice. However, it is important to keep in mind that the results of this research are specific to the wives of boarding school caregivers and cannot be generalized to every individual ini society. The final research process used data analysis, analyzing the understanding and views of the wives of boarding school caregivers about the polygamy verse, as well as the factors behind the understanding and views of the wives og boarding school caregivers about the polygamy verse in the Qur’an
Zakat dalam Perspektif Tafsir Al Qurthuby
The interpretation of the contents of the Qur’ân also changes from time to time. The book of Tafsir Al-Jāmi’ li Ahkām al-Qur’ān is the great work of Imam al-Qurtubi which contains interpretations with the pattern of Islamic Shari'a laws (fiqh) in the 7th century H. In the issue of zakat, the meaning of the al-Qur’ânic text about the command of zakat, the object of zakat, muzakki, amil zakat and mustahik zakat have also developed. But the Qur’ân will always be the solution. Regarding amil zakat, the institution authorized by the Indonesian government at this time is BAZNAS whose existence is not only at the center, but also in provinces and districts/cities throughout Indonesia. The author uses the living Qur’ân research method to analyze zakat management at BAZNAS, Purworejo Regency. This research begins by examining the text of the Qur’ân in the book of interpretation by Imam Al-Qurtubi, then how this zakat command is implemented at BAZNAS Purworejo Regency. From the results of the study, it was concluded that the management of BAZNAS in Purworejo Regency did not deviate from the rules of fiqh zakat, such as al-Qurtubi's opinion, even though Imam al-Qurtubi had not had time to mention professional zakat as currently managed by BAZNAS in Purworejo Regency. However, qiyas and contemporary interpretations as well as zakat laws that exist in Indonesia today, do not contradict the intent of the verses of the commandment of zakat according to Imam al-Qurtubi.
Al-Qurtubi interpretation, Zakat, Baznas Purworejo Regency
This research examines the Khitab of Al-Qur'an in Surah Yasin (Analytical Study of Jalaluddin Al-Mahally's Interpretation in the Book of Tafsir Jalalain). The purpose of this study is to know the Khiṭab of Al-Qur'an and its implications in the interpretation of Surah Yāsin from the perspective of Tafsir Jalālain so that it can be a useful contribution of thought in the context of developing the treasures of Islamic science, especially in the field of interpretation and helping efforts to increase understanding and practice of Islamic values ​​that contained in the Qur'an. This research is a library research with a thematic approach. The data used in the form of primary data and secondary data. The primary data in this study is the book of Tafsir Jalālain. While the secondary data is taken from the book al-Itqan fi 'Ulumil Qur'an (as-Suyūṭi), Uṣūlut Tafsir (al-‘Ak), Ḥasyiyah Ṣāwī, Hasyiyah Jamal, and others. Data processing in this study used descriptive analysis method. The conclusion is drawn using an inductive model. The results showed that; First, khitab of Al-Qur'an in the Surah Yāsīn from the perspective of Tafsir Jalālain found there are 20 (twenty) types of khiṭab. 16 of them are based on the division of as-Suyūṭi and Khalid Abdurrahman Al-‘Ak, namely (1) khitab 'am and what is meant is also general, (2) Khitab 'am but which is special, (3) Khitab al-madḥ (praise), (4) Khitab aż-żamm (reproach), (5) Khitab al-karamah (respect), (6) Khitab al-ihanah (insult), (7) Khitab plural after mufrad, (8) Khitab talwin (change) or iltifat, (9) Khiṭab to inanimate objects such as speaking to the intelligent, (10) Khitab to cultivate love, (11) Khitab ta‘jiz (showing weakness), (12) Khitab tasyrif (glorifying), (13) Khiṭab al-ma‘dum (to the non-existent), (14) Khiṭab i‘tibar, (15) Khiab at-tasyji‘ wa at-tahriḍ (khiṭab to encourage courage and to emphasize), (16) Khiṭab at-tahsir wa at-talahhuf ( to feel loss and regret). And the following 4 (four) have not been mentioned in the division of the two ulama', namely (1) Khitab at-taubikh (reprimand/rebuke), (2) Khitab ta'kid (confirming), (3) Khitab taṣgir (minimizing), and (4) Khitab tasliyah (consolation). Second, the rules of khitab of al-Qur'an starting from mukhaṭib, mukhaṭab; and types of khiṭab have implications for at least three things, (1) on the interpretation of a commentator, (2) to make it easier for those who contemplate al-Qur'an to place the text of al-Qur'an in the right place, both the meaning and purpose of the verse. (3) to avoid misunderstanding kalamullah.
Khiṭāb of al-Qur'an, Interpretation of Surah Yāsīn, Tafsīr al-Jalālain.
RITUAL PEMBACAAN AYAT 20 SANTRI PPTQ AL ASY’ARIYYAH
The type of research used is a descriptive-qualitative type of research, the approach used by this research is a linguistic approach. To obtain data, the writer used the library research by describing in general what is meant by bullying, looking for the equivalent of the word Bullying in Arabic then associating it with the terms of bullying in QS. Al-Hujurat verse 11. The writer aslo exposed the scholars' interpretation of QS. Al-Hujurat verse 11, analyzed the form of bullying in QS. Al-Hujurat verse 11 using the semiotic theory of Ferdinand De Saussure, and finally he drew conclusions from the results of the analysis. Based on the analysis of the theory of Semiotics against QS. Al-Hujurat: 11, several results were found, namely (1) The Langue dimension of the Quran is Arabic and its grammar. The Parole dimension of the Quran is represented in the text of the Quran itself. In QS. Al-Hujurat verse 11, the form of parole related to bullying behavior is the words tana>bazu, talmizu, yaskharu. (2) The signifier in the Quran is in the form of the verse itself, while the signified in the Quran is a concept that appears in the mind of every mufassir. (3) Syntagmatic relations in the Quran can be understood through the arrangement of the verbal sentences and nominal sentences, Paradigmatic relations in the Quran can be understood through synonymous sentences in a verse. (4) synchronic meaning in QS. Al-Hujurat:11 is global, that is, the terms in the Quran that used to mean making fun, insulting, denouncing, giving bad titles, we can now interpret as acts of bullying.
Bullying, al-Hujurat: 11, Ferdinand De Sausure
Kongkalikong Jin dan Manusia dalam Konspirasi Jahat Santet Spektrum Etika Islam: Sebuah Realitas yang Diperdebatkan
Santet memang mulai jarang dijumpai, karena orang-orang yang memilikinya semakin sedikit, sedangkan generasi berikutnya semakin sedikit yang tertarik melanjutkannya, namun prakteknya hingga saat ini masih berjalan. Artikel ini bertujuan untuk menggali kongkalikong jin dan manusia dalam konspirasi jahat santet spektrum etika Islam, dimana penelitan terdahulu belum konsen pada aspek tersebut. Penelitan merupakan literature review dari sumber jurnal maupun buku, untuk kemudian dianalisis kualitatif. Hasil penelitian menunjukkan bahwa kongkalikong jin dan manusia dalam konspirasi jahat santet merupakan tindakan kejahatan keji dalam sudut pandang etika Islam. Argumentasi ini didasarkan pada dampak buruk yang ditimbulkannya bagi orang lain, serta motif buruk dari perbuatan tersebut. Fakta bagaimana Rasulullah Saw dapat terkena santet, semata-mata sebab izin Allah sebagai pelajaran, bagaimanapun beliau merupakan makhluk paling sempurna serta paling dekat dengan Allah, tetap memperoleh ujian tersebut. Disini bagi umat Islam semestinya belajar dari bagaimana beliau menyikapinya dengan sabar, dan tetap membiasakan mohon perlindungan dari Allah dari segala macam pengaruh buruk termasuk ancaman santet sebagai tindakan prefentif. Pembiasaan ini akan menguatkan seseorang pentingnya mengantungkan hidup kepada Allah semata. Penelitian ini memberikan kontribusi untuk teori, praktek dan arah penelitian masa depan di bidang etika Islam. Penelitian mengintegrasikan antara peran logika agama yang doktriner dengan nalar logis yang empirik, dimana agama sebagai basis menanamkan keyakinan atas nalar logis yang terbatas.
Marriage is a noble worship, the Qur'an calls it a mitsaqan ghalidzan or a strong agreement. That's why marriages are carried out perfectly and follow the rules set by Allah SWT and His Messenger in order to achieve a calm, full of love and affection household, marriage is recommended to consider the aspect of Kafa’ah although in this case it does not determine whether a marriage is valid or not. Kafa’ah is recommended because it is a factor that can encourage the creation of husband and wife happiness, and guarantees the safety of women from failure and domestic turmoil, if you look at the social reality the rise of disharmony in a marriage is the result of disproportion or not being equal between two partners, here we will see how Kafa’ah is in marriage in the interpretation of Imam Ibn Kathir's letter An-Nur verse 26. Based on the problems above, this study aims to find out how. Kafa’ah in Marriage (Study of Analytical Interpretation of Ibn Kathir Al Qur'an Surah An Nur Verse 26). By using a descriptive research method and a research approach to the tahlili interpretation method. qualitative descriptive approach and naturalistic paradigm, this thesis will describe the data obtained from the analysis of how Kafa’ah is in Marriage (Analytic Study of Ibn Kathir's Tafsir Al Qur'an Surat An Nur Verse 26). With data processing techniques through analysis and conclusions. From the results of this study, it can be concluded, First, the concept of Kafa’ah in marriage in the perspective of Imam Ibnu Kastir is in accordance with what was taught by Rasulullah SAW, namely because of religion (Ad-Din) and descent (Al-Hasab). Imam Ibn Kastir did not judge or mention Kafa’ah other than in terms of religion and heredity. Second, the meaning of understanding from the interpretation of Surah An-Nur verse 26 in the book of Tafsir al Qur'an al Adzim (Tafsir Ibnu Katsir) regarding Kafa’ah contextualization in the present is the application of Kafa’ah in matters of religion (Ad-Din) and Nasab (Al-Hasab) which is still relevant today, but needs to be added as a consideration, namely about Al-Jamal (beauty) and Al-Mall (wealth).
This thesis aims to examine the status of divorce for menstruating women by analyzing the Maqāsīd Al-Qur’ān theory in the commentary of Al-Tahrīr wa al-Tanwīr by Ibn Asyur. According to Ibn Asyur, the interpretation of Maqāsīd uses Maqāsīd sharia as an approach concept, where the explanation contains specific issues from issues of sharia law, and ist own focus on family law, such as the goal of building a good household. The approach used by the author in this study is a qualitative approach, using library research and the data collection method used by the author is to understand the interpretation of Tahrir wa Tanwir by Ibn Asyur and other relevant books. The result of the study shows that in terms of divorce status for menstruating women Ibn Asyur provides three benefits that need to be known, namely tahsiniyah (tertiary needs), hajiyat (secondary needs), and daruriyat (primary needs) which include Ḥifẓ Din (safeguarding religion), Ḥifẓ Nafs Guarding the soul), Ḥifẓ Nasl (Safeguarding life), Ḥifẓ Mal (Safeguarding Property) and Ḥifẓ Aql (guarding the mind). In the study of divorce during menstruation it is included in the category of Kulliyah al-khams which in general is to bring benefits to servants both individually and in general, conditions or assets, physical or spiritual, and the world or the hereafter. Therefore, it has become one of the goals of all the laws in the world to specifically look after the family by establishing proper rules. From some of the explanations above, that the core of Maqāsīd sharia leads to the goal of family law in order to better provide agood life for humans in this world and the hereafter.
Talaq, Ibn Asyur thought, Maqāsīd sharia theory.
PENYEMBUHAN PENYAKIT DENGAN AYAT–AYAT AL-QURAN MELALUI RUQYAH
The purpose of this research is to find out the verses that are used as a medium for healing diseases, the reasons for choosing certain verses as a medium for healing diseases and the process of healing diseases with verses from the Quran through the ruqyah method at the Arsyada Yadaka Indonesia Foundation. The research method used is qualitative research using a phenomenological aproach. Data collection techniques include interviews, documentation and observation. The data analysis technique includes the stages of reduction, selection and conclusion. The results of the research show 1) The verses used in healing diseases include verses about protection, verses related to certain diseases, verses about cancelling magic and verses of doom/day of vengeance. 2) The reasons for Roqi to make verses in between are because a) these verses of the Quran contain signs/symbolic meanings related to the disease suffered by the patient b) these verses of the Quran have clear words and sentences that are in accordance with the type of disease and problems encountered during the implementation of ruqyah and c) these verses of the Quran are verses of ruqyah that have been passed down by Rasulullah SAW. 3) The process of healing the disease is divided into 3 stages, namely the pre-treatment stage (diagnosing the patient's disease), the treatment stage (reciting verses from the Quran) and the post-treatment stage. The results of this study can be used as a reference in treating both physical and metaphysical diseases.
Keseteraan Gender Prespektif M. Quraish Shihab dalam Tafsir Al-Misbah
This research departed from the community's view of the cause of gender inequality in Islam is a patriarchal culture which is characterized by male dominance in education and science. Male interpreters of the Koran still rarely pay attention to the feminist aspects or fight for the interests of women. This happened in a very long time and may have settled and become a belief for centuries. Departing from the above assumption, it can be concluded that one of the factors of discrimination against women is caused by interpretations that are biased in partihiarchy and do not provide a portion of justice and women's rights in equality. In the current era, studies and research in the field of contemporary Qur'anic commentary require an epistemology of interpretation that is more relevant, dynamic and solutive. By using semiotics, it can bring new understanding and careful analysis of methods so that the link between the interpreter of the Koran and the Muslim perspective produces a product of interpretation that is biased by men so that there is a restraint on the norms of justice and egalitarian nature which are women's rights, which are in the name of women. as a religious dogma or from the teachings of the Quránic.
KONSEP REKONSILIASI NUSYŪZ ISTRI DALAM QS. AN-NISA`: 34 (PERSPEKTIF TAFSIR MAQĀṢIDĪ ABDUL MUSTAQIM)
This study aims to investigate and provide an understanding of the concept of nusyūz (marital discord) within Islamic marriages and to explore how the interpretive methodology of Tafsir Maqāṣidī, specifically as articulated by scholar Abdul Mustaqim, can offer insights and solutions for effectively reconciling marital conflicts arising from nusyūz. Marital disharmony, termed as nusyūz in Islamic contexts, can strain relationships and challenge the sanctity of marriage. This abstract explores the concept of nusyūz reconciliation through the insightful lens of Tafsir Maqāṣidī by Abdul Mustaqim, a renowned Islamic scholar known for his profound interpretations of Quranic teachings. Nusyūz, encompassing behaviors such as defiance, indifference, and discord, often arises from a myriad of factors including miscommunication, unmet expectations, and unresolved conflicts. The Tafsir Maqāṣidī approach by Abdul Mustaqim provides a distinctive vantage point to address nusyūz and its reconciliation, rooted in the deeper wisdom and intentions of Quranic guidance. Abdul Mustaqim's Tafsir Maqāṣidī encourages couples to engage with Quranic verses related to marriage with a focus on understanding the divine wisdom behind them. By delving into the intended spiritual growth, companionship, and mutual support outlined in these verses, couples can navigate nusyūz reconciliation with an aim to restore the essential values that underlie their union. Tafsir Maqāṣidī Abdul Mustaqim also highlights the role of seeking guidance and knowledge. Couples are encouraged to seek the insights of scholars well-versed in this interpretive method, like Abdul Mustaqim, to gain a deeper understanding of Quranic verses related to marital relationships. Furthermore, Tafsir Maqāṣidī highlights the significance of seeking knowledge and guidance. Couples can turn to scholars well-versed in this interpretive method to gain insights into the intended meanings behind Quranic verses related to marital relationships. These scholars can offer guidance tailored to the specific circumstances of the couple, enabling them to navigate nusyūz with wisdom and grace. In conclusion, nusyūz reconciliation, through the Tafsir Maqāṣidī perspective of Abdul Mustaqim, offers a profound approach to resolving marital conflicts. By immersing in the spiritual essence of marriage as elucidated in the Quran and interpreting it through Tafsir Maqāṣidī, couples embark on a transformative journey of introspection, empathy, and personal growth. Through alignment with Quranic principles, self-examination, and seeking the wisdom of scholars, couples can effectively address nusyūz and rekindle a harmonious and spiritually uplifting marital bond.
Nusyūz, Reconciliation, Tafsir Maqāṣidī, Abdul Mustaqim
KONSEPSI ETIKA SOSIAL KEMASYARAKATAN PERSPEKTIF KH. TAUFIQUL HAKIM (Studi Analisis Tafsir Al-Mubarak QS. Al-Hujurat Ayat 1-13)
This paper aimed to find out the interpretation of KH. Taufiqul Hakim on the verses of social ethics in Tafsir Al-Mubarak surat al-Hujurat QS. 1- 13 and their relevance in social life. The chosen method was qualitative methods by using literature studies. With this analytical study, it would be known how the interpretation of KH. Taufiqul Hakim on the verses of social ethics in Tafsir Al-Mubarak surat al-Hujurat QS. 1- 13 and their relevance in social life. The results of this research are still very relevant to be applied not only to the past when the Prophet Muhammad was still alive, but also to be applied to modern-contemporary times, because indeed the Qur'an was revealed as a guide for all mankind throughout the ages. This is what makes the Qur’an called a book that is "ṣālih li kulli zamān wa makān" or whose meaning is relevant to the times..
Social Ethics of Society, Surat Al-Hujurat, Tafsir Al-Mubarak.
PENAFSIRAN KATA AN-NAFS DALAM AL-QUR’AN Studi Atas Pandangan At-Tabari dan Fakhr Ad-Din Ar-Razi
This study discussed an-nafs in the interpretation of Ja>mi al-Baya>n 'an Ta'wi>l A<yi al-Qur'a>n by At{-T}abari and the interpretation of Mafa>tih al-Gaib by ar-Razi. There are two methods; thematic and comparative in this paper. The thematic method is intended to find out the main themes about the word an-nafs in the Koran and the comperative method is to find out the differences in interpretation between At{-T}abari and ar-Ra>zi in interpreting the word an-nafs in the Koran. The process of collecting data was by reading and reviewing library books that had relevance to the issues discussed. To find the meaning of each word, the writer referred to dictionaries and commentaries. So that it can know the basic meaning and meaning contained in the Qur'an. Based on the analysis of this study, it can be seen that the meaning of an-nafs according to At{-T}abari and ar-Ra>zi basically has the same principal, namely the meaning of the heart, one's self, type, God, soul, spirit and totality of man. but differ in their interpretation. The factors that influence these differences lie in the scientific field that they apply in their interpretation. At{-T}abari is more prominent in the field of hadith and ar-Ra>zi is more prominent in the field of philosophy.
an-Nafs, At-Tabari , ar-Razi, thematic, comparative
KONSEP PERDAMAIAN PERSPEKTIF AL-QUR’AN (Analisis Deskriptif Penafsiran At-Tabari dan Sayyid Qutb)
This paper discussed problems as follow: 1. How is the concept of peace in QS al-Anfa>l verse 61, an-Nisa 'verse 128, al-Baqarah verse 256, al- Ma>idah 48? 2. How do Ath-Thobari and Sayyid Qut}b interpret peace in QS al- Anfa>l verse 61, an-Nisa 'verse 128, al-Baqarah verse 256, al-Ma>idah 48? 3. How do Ath-Thobari and Sayyid Qut}b compare the interpretations of QS al-Anfa>l verse 61, an-Nisa 'verse 128, al-Baqarah verse 256, al-Ma>idah 48?. This research is a library research and also thematic interpretation method in order to know the concept of peace in the Qur'an according to Imam ath-Tabari and Sayyid Qut}b QS al-Anfa>l verse 61, an-Nisa' verse 128, al-Baqarah paragraph 256, al-Ma>idah 48. Some of the primary and secondary data sources were collected using the documentation method because they are bibliographic. Technical analysis of data in this study using descriptive-inductive method. The results of this study indicate that in QS al-Anfa>l verse 61, an-Nisa' verse 128, al-Baqarah verse 256, al-Ma>idah 48 there are four namely Peace in war, Peace in the family, Peace between religious communities, Peace in a society that multicultural. However, there are several things that must be considered in establishing peace, such as the payment of jizyah when making peace in a war and women having the authority to determine which is a problem for her in marriage.
PENAFSIRAN AL-JILAINI TERHADAP AYAT-AYAT AL-QURÁN TENTANG PUTUS ASA
The Desperation is a despicable character that Muslims should always avoid. The Qur'an it self has explained the problem of despair with 3 kinds of words, namely ya'isa, qanat}a, and ablasa. Al-Ji>la>ini> is known as a Sufi, but the results of his interpretation are in line with the principle of textual interpretation of interpretation in general (literal in nature, because it uses textual meaning). This type of research is descriptive qualitative. The method chosen for this research is the maud}ui and character study. The interpretation approach used in this research is descriptive-analytic approach. The verses of al-Qur`a>n which are related to the problem of despair if classified based on the form of the pronunciation, there are three forms of words, namely ya'isa, qanat}a, and ablasa. Ya'isa is mentioned 11 times in 9, lafaz qanat}a is mentioned 6 times in 6 different, and lafaz ablasa is mentioned 5 times in 5 different suras. Based on the interpretation of the verses of despair in the interpretation of al-Ji>la>ni>, it can be classified the verses about despair that make a person give up: despair when afflicted by calamity and calamity, desperate for the Hereafter, despair when favors are revoked, desperation because punishment and torment imposed, desperate for a decision and from the grace of Allah SWT. Based on the interpretation of the verses of the al-Qur’an in Tafsir al-Ji>la>ni> it can be drawn several ways and methods as prevention and overcome despair, namely: zikrullah (remembering Allah in all conditions, praying, and multiplying reading the al-Qur'an), patience, gratitude, tawakkal (surrenderingall matters and efforts to Allah Swt.), and increase repentance.
Interpretation, hopeless, and Tafsir al-Ji>la>ni>.
ANALISIS PEMIKIRAN TAFSIR AL-QURAN AL-AZHIIM KARYA IBNU KATSIR TERHADAP QS. TAHA 43-44 TENTANG METODE KOMUNIKASI DAKWAH NABI MUSA KEPADA FIRAUN
This study aims to determine Ibn Kat|i>r’s interpretation of QS. T}a>ha 43-44 About the Method of Da'wah of the Prophet Musa to Pharaoh. To sharpen the analysis, the writer used the interpretation of Al-Quran Al-Az{i>m in seeing the extent to which the context of this verse speaks. The reason for choosing this commentary book is because the interpretation of the Al-Quran Al-Quran Al-Az{i>m is a fairly classic interpretation and is considered qualified enough to answer the method of preaching the Prophet Musa to Pharaoh as stated in the QS. The chosen method was a qualitative research methodology with a descriptive approach, namely by using research that produces descriptive data in the form of written or spoken words. By choosing this qualitative method, the writer was able to obtain accurate data. Judging from the nature of data presentation, descriptive methods are research that do not seek or explain relationships, do not test hypotheses or predictions. This study concluded that Prophet Musa used Qaulan Layyinan or gentle words, words full of politeness and words full of kindness when he preached and invited Pharaoh to worship Allah. The research also emphasized that it is supposed for a preacher to always be gentle in preaching, be polite in speaking according to the portion. He must be good at knowing when to be firm, when to embrace, because preaching is inviting not mocking, and he has to see to whom a preacher preaches.