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Karakteristik Tafsir Tarjuman Al-Mustafid Suarni Suarni
Substantia: Jurnal Ilmu-Ilmu Ushuluddin Vol 17, No 2 (2015)
Publisher : Fakultas Ushuluddin dan Filsafat UIN Ar-raniry Banda Aceh

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/substantia.v17i2.3988

Abstract: Tarjuman Tafsir al-Mustafid is one of the Quran interpretations written in Arab Jawi (an old Malay-style writing) which is considered as the earliest and the most complete Quran interpretation in Indonesia. This interpretation was written by Sheikh Abdur Rauf al-Singkili, during the reign of Queen Safiyatuddin. There are two views about the writing source of this interpretation, first as the translation of a Baidhawi interpretation and second as the translation of Jalalain and Al-Khazin books. The method applied in the writing of this interpretation can be analyzed from its interpretation and meaning. In term of its interpretation, this book used tahlili (analysis) as it explains the verses in sequence and their content from various aspects, while in term of its meaning it used ijmali (global) as its explanation is in accordance with the meaning of the verses it describes.Abstrak: Tafsir Tarjuman al-Mustafid adalah salah satu tafsir yang berbahasa Arab Jawi (Melayu) yang dianggap sebagai tafsir paling awal dan lengkap di Nusantara. Tafsir ini ditulis oleh Syekh Abdur Rauf al-Singkili, pada masa pemerintahan Ratu Safiyatuddin. Ada dua pandangan mengenai sumber penulisan tafsir ini adalah pertama sebagai terjemahan dari tafsir Baidhawi, kedua sebagai terjemahan dari kitab Jalalain dan Al-Khazin. Metode yang diterapkan dalam penulisan tafsir ini adalah dapat ditinjau dari sudut penafsiran dan makna. Dari sudut cara penafsiran adalah tahlili (analisis) karena menjelaskan ayat secara berurutan dan kandungan ayat dari berbagai aspek. Sedangkan ijmali (global) adalah karena menjelaskan maknanya sesuai dengan arti ayat yang dijelaskan.

Pembaharuan Pemikiran Keagamaan: Studi terhadap Pemikiran Keagamaan Fazlur Rahman Suarni Suarni
Substantia: Jurnal Ilmu-Ilmu Ushuluddin Vol 18, No 1 (2016)
Publisher : Fakultas Ushuluddin dan Filsafat UIN Ar-raniry Banda Aceh

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/substantia.v18i1.3987

Abstract: This paper examines the philosophy of one of the Islamic reformists. As Islam develops, many Islamic figures emerge aiming to develop Islam which is undefeated by the Western world. Fazlur Rahman is one of the Islamic reformists. He is well known both in the Islamic world and in the West. He has strong Islamic knowledge and critical Western thought. In a few decades, Fazlur Rahman has slowly brought new changes in religious thought. Through his religious philosophy, Fazlur Rahman offers a thematic interpretation, a systematic and comprehensive methodology called double movement. He pioneered Neo-Modernism movement as the principal pre-requisite for Islamic Renaissance to take place.Tulisan ini mengkaji tentang pemikiran salah seorang tokoh pembaharuan dalam Islam. Sesuai dengan masa atau periode berkembangnya Islam, muncul banyak tokoh-tokoh Islam yang ingin mengembangkan pemikiran Islam agar tidak dapat dikalahkan oleh dunia Barat. Fazlur Rahman adalah salah satu diantara tokoh-tokoh tersebut. Ia sangat dikenal di kalangan muslim dan Barat. Kesarjanaannya tampak sebagai tokoh intelektual Muslim yang mempunyai dasar keilmuan Islam yang kuat dan tradisi pemikiran Barat yang kritis. Dalam beberapa dekade, secara perlahan Fazlur Rahman dapat membawa perubahan baru dalam pemikiran keagamaan. Melalui pemikiran keagamaannya itu Fazlur Rahman menawarkan sebuah metodologi tafsir tematik yaitu double movement, metodologi yang sistematis dan komprehensif. Neo-Modernisme adalah sebuah gerakan yang dimuncukan oleh Fazlur Rahman sebagai pra-syarat utama bagi Renaissance Islam.

Riwayat Qalun dan Warsy pada Qiraat Nafi’ dalam Surah Al-Shaff Suarni Suarni; Ahmad Sufian bin Saiful Bahari
TAFSE: Journal of Qur'anic Studies Vol 3, No 2 (2018)
Publisher : Program Studi Ilmu Al-Qur'an dan Tafsir Fakultas Ushuluddin dan Filsafat, UIN Ar-Raniry

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/tafse.v3i2.13272

The riwayah of Qalun and Warsy is a way of reading the Qur’an that is widely circulated in Indonesian society with various differences. Unfortunately, people are not very familiar with the various ways of reading the Qur'an, even if they hear the reading of the Qur'an that is different from their habit, they will judge it as something foreign. From this phenomenon, it is necessary to explain to the public the procedures for reading the Qur'an from the riwayah of Qalun and Warsy, so that there will be no suspicion when they hear a different way of reading the Qur'an. The results show that there are many differences in the Qalun and Warsy qirãat contained in the ash-Shaff surah, there are 12 differences in terms of the manhaj qiraat. 4 differences in the (Ũshul) Qalun qiraat section and 10 differences in the Warsy qirat (Ushul) section. There are also 2 differences in the (Farsy al-huruf) section of the Qalun qiraat and there is 1 difference in the (Farsy al-huruf) section of the Warsy qiraat. The author also found 40 places in the whole of Surah al-Shaff which have different readings, for Qalun there are 24 different places and Warsy has 28 different places, so that the Qur'an cannot be read with only one version of qiraat. Riwayat Qalun dan Warsy merupakan cara baca al-Qur’an yang banyak beredar dalam masyarakat Indonesia dengan berbagai perbedaan yang ada. Sayangnya masyarakat tidak begitu familiar dengan beragam cara baca al-Qur’an, bahkan jika mereka mendengar bacaan al-Qur’an yang berbeda dari kebiasaan, akan menilai hal itu sebagai sesuatu yang asing. Dari fenomena ini perlu dijelaskan kepada masyarakat tata cara bacaan al-Qur’an riwayat Qalun dan Warsy, sehingga tidak akan muncul rasa curiga ketika mendengar car abaca al-Qur’an yang berbeda. Hasil penelitian menunjukkan bahwa banyak perbedaan qiraat Qalun dan Warsy yang terdapat dalam surah ash-Shaff, terdapat 12 perbedaan dari segi manhaj qiraat. 4 perbedaan pada bagian (Ushul) qirãat Qalun dan 10 perbedaan pada bagian (Ushul) qirãat Warsy. Terdapat juga 2 perbedaan pada bagian (Farsy al-huruf) qirãat Qalun dan ada 1 perbedaan pada bagian (Farsy al-huruf) qiraat Warsy. Penulis juga enemukan 40 tempat pada keseluruhan surah ash-Shaff yang berlaku perbedaan bacaan, bagi Qalun mempunyai 24 tempat perbedaan dan Warsy mempunyai 28 tempat perbedaan, sehingga al-Qur’an tidak dapat dibaca dengan satu versi qirãat saja.

Konsep Perbudakan menurut Sayyid Quṭb dalam Tafsir Fi Zilal al-Qur’an Abd. Wahid; Suarni Suarni; Nurul Fitri
TAFSE: Journal of Qur'anic Studies Vol 4, No 2 (2019)
Publisher : Program Studi Ilmu Al-Qur'an dan Tafsir Fakultas Ushuluddin dan Filsafat, UIN Ar-Raniry

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/tafse.v4i2.13177

Slaves are people who do not have independence in people's lives and have the fate of being traded as objects, sometimes even being treated inhumanely. In historical records, slavery existed before Islam, and when Islam came, slaves were called slaves and this religion forbade all forms of slavery practices with a call to free them. This paper attempts to discuss how to interpret slavery and how to free slaves according to Sayyid Quṭb in Tafsir Fī ilāl al-Qur'ān. The research method used in this study is the mauḍū'i (thematic) method, which is a method that collects verses from the Qur'an that have the same purpose. The data used in this study is the Tafsir Fī ilāl al-Qur'ān. The results of this study indicate that the concept of slavery according to Sayyid Qutb is aimed at conditions of emergency (compulsion), that only in emergency conditions is slavery allowed, such as being allowed to marry slave women during the war, and only slaves who are obtained as prisoners in the fī sabīlillah war are one thing. the only slavery recognized in Islam. While the way of freeing slaves is done by establishing slave freedom through the payment of kafarat, for example, someone frees a slave before having intercourse with a wife who is forbidden to him through zhihar. Budak merupakan orang yang tidak memiliki kemerdekaan dalam hiduporang dan bernasib sebagai benda yang diperjualbelikan, bahkan kadang-kadang diperlakukan tidak manusiawi. Dalam catatan sejarah, perbudakan sudah ada sebelum Islam, dan ketika Islam datang, budak disebut hamba sahaya dan agama ini melarang seluruh bentuk praktik perbudakan dengan seruan memerdekakannya. Tulisan ini berupaya membahas tentang bagaimana penafsiran perbudakan dan cara pembebasan budak menurut Sayyid Quṭb dalam Tafsir Fī Ẓilāl al-Qur’ān. Metode penelitian yang digunakan dalam penelitian ini yaitu metode mauḍū’i (tematik), yaitu metode yang menghimpun ayat-ayat al-Qur’an yang mempunyai maksud yang sama. Data yang digunakan dalam kajian ini adalah Tafsir Fī Ẓilāl al-Qur’ān. Hasil penelitian ini menunjukkan bahwa konsep perbudakan menurut Sayyid Qutb tertuju pada kondisi darurat (keterpaksaan), bahwasanya hanya dalam kondisi darurat diperbolehkannya perbudakan, seperti dibolehkannya menikah dengan wanita budak pada masa peperangan, dan hanya budak yang diperoleh sebagai tawanan di dalam perang fī sabīlillah lah satu-satunya perbudakan diakui dalam Islam. Sedangkan cara pembebasan budak dilakukan dengan menetapkan kemerdekaan budak melalui pembayaran kafarat, misalnya seseorang memerdekakan budak sebelum menggauli istri yang di haramkan kepada dirinya melalui zhihar.

Lafaz Qalb, Shadr dan Fu’ad dalam Al-Qur’an Suarni Suarni; Irda Mawaddah
TAFSE: Journal of Qur'anic Studies Vol 2, No 1 (2017)
Publisher : Program Studi Ilmu Al-Qur'an dan Tafsir Fakultas Ushuluddin dan Filsafat, UIN Ar-Raniry

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/tafse.v1i1.8066

The uniqueness of the Qur'an in terms of language is a miracle that has been shown to the Arab community since 15 centuries ago. Each vocabulary choice has its own language philosophy value. The subtlety of language can be seen in the balaghah and fashahah, both concrete and abstract in expressing and exploring the intended meaning. In the choice of words, the Qur'an sometimes uses several words that have the same meaning in Indonesian, so it appears that there are inconsistencies in the words it uses. This is the background of this discussion, precisely in the lafadz qalb, shadr, and fu'ad where the three words are often interpreted with one meaning, namely the heart. This research uses the maudhu'i method in the form of library research. In the Qur'an, the words qalb, shadr, and fu'ad have almost related meanings, but with different contexts and purposes, qalb is focused on things that are immaterial and psychic, spiritual qualities that are able to understand and determine good things. the bad of a soul because everything depends on the good or bad condition of the heart. Sadr called the chest is a container where the heart resides, so the use of the word sadr in the Qur'an is a kinayah for something that is in it, namely the heart. As for fu'ad, it is called an honest heart (conscience) and is a potential qalb, a place where a firm decision has been reached or something that has been bound, to be precise, fu'ad is a container of belief. Keunikan al-Qur'an dari segi bahasa merupakan kemukjizatan yang ditunjukkan kepada masyarakat Arab sejak 15 abad lalu. Setiap pemilihan kosakata mempunyai nilai falsafah bahasa tersendiri. Kehalusan bahasa terlihat dari balaghah dan fashahahnya, baik yang konkrit maupun abstrak dalam mengekspresikan dan mengeksplorasi makna yang dituju. Dalam pemilihan kata, al-Qur'an kadang menggunakan beberapa kata yang memiliki arti sama dalam bahasa Indonesia, sehingga tampak ada inkonsisten dalam kata-kata yang digunakannya. Inilah yang melatarbelakangi pembahasan ini, tepatnya pada lafadz qalb, shadr dan fu’ad yang ketiga kata tersebut sering diartikan dengan satu arti yaitu hati. Penelitian ini menggunakan metode maudhu’i berupa riset kepustakaan. Dalam al-Qur'an, lafaz qalb, shadr dan fu’ad mempunyai makna yang hampir berkaitan, namun dengan konteks dan tujuan yang berbeda, qalb tertuju pada hal-hal yang bersifat immateri dan psikis, sifat ruhani yang mampu memahami dan penentu baik-buruknya sebuah jiwa karena semua bergantung pada baik-buruknya keadaan qalb. Shadr disebut dengan dada adalah wadah di mana qalb bersemayam, sehingga penggunaan kata shadr dalam al-Qur'an merupakan kinayah bagi sesuatu yang ada di dalamnya yaitu qalb. Adapun fu’ad disebut sebagai hati yang bersifat jujur (hati nurani) dan merupakan potensi qalb, tempat di mana telah mencapai keputusan yang mantap atau sesuatu yang telah terikat, tepatnya fu’ad adalah wadah keyakinan.

Tahfiz Al-Qur’an dalam Perspektif Mahasiswa Program Studi Ilmu Al-Qur’an dan Tafsir UIN Ar-Raniry Periode 2013-2015 Furqan Amri; Suarni Suarni; Nurul Fadhilah
TAFSE: Journal of Qur'anic Studies Vol 5, No 1 (2020)
Publisher : Program Studi Ilmu Al-Qur'an dan Tafsir Fakultas Ushuluddin dan Filsafat, UIN Ar-Raniry

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/tafse.v5i1.12553

This study aims to find out how the views of students of the study program of al-Qur'an and Tafsir of the year among 2013-2015 on the subject of tahfiz al-Qur'an . This research is field research using a qualitative approach that is guided by qualitative data, namely data from questionnaires, interviews, observations, and documentation. Collecting the data using a research instrument in the form of a list of questions summarized in a questionnaire and distributed to 50 samples of al-Qur'an and Tafsir students in the year among 2013-2015. Meanwhile, interviews were conducted with the caregivers for the tahfiz al-Qur'an subject. The documentation method is used to collect data about things in the form of transcripts, notes, photos, and so on and complete the data obtained from interviews or observations. The collected data is then analyzed and it shows that: All students of the Al-Qur'an and Tafsir Study Programs agree that Hifz al-Qur'an is a very important subject for this major. Among the reasons they explained was that with the existence of this Constitutional Court, it was very easy to understand the Qur'an and also study its Tafsir. Based on the results of the interviews, it can be concluded that the lecturers always provide direction regarding the methods that can be applied in memorizing the Qur'an, and the obstacles faced by students can be resolved by always approaching the Qur'an. Abstrak: Tahfiz al-Qur’an merupakan salah satu mata kuliah wajib bagi mahasiswa Program Studi Ilmu al-Quran dan Tafsir mulai dari semester pertama hingga semester lima. Dalam proses belajar mengajar, banyak mahasiswa yang menyetor hafalan kepada dosen ketika mendekati batas waktu setoran. Tulisan ini bertujuan untuk mengetahui bagaimana pandangan mahasiswa Program Studi Ilmu Al-Qur’an dan Tafsir periode 2013-2015 terhadap mata kuliah tahfiz al-Qur’an. Penelitian ini bersifat kajian lapangan dengan pendekatan kualitatif yang berpedoman pada data hasil angket, wawancara, obeservasi dan dokumentasi. Pengumpulan data melalui angket didistribusikan kepada 50 orang sampel mahasiswa Program Studi Ilmu al-Qur’an dan Tafsir periode 2013-2015, sedangkan wawancara dilakukan terhadap dosen pengasuh mata kuliah tahfiz al-Qur’an. Hasil penelitian menunjukkan bahwa seluruh mahasiswa Prodi Ilmu Al-Qur’an dan Tafsir setuju bahwa Hifz al-Qur’an adalah mata kuliah yang sangat penting bagi Program Studi ini, alasan yang mereka jelaskan adalah karena mata kuliah ini membantu mahasiswa dalam memahami al-Qur’an dan juga mempelajari Tafsirnya. Para dosen senantiasa memberikan pengarahan terkait metode-metode yang dapat diterapkan dalam menghafal al-Qur’an, dan kendala-kendala yang dihadapi mahasiswa dapat diselesaikan dengan senantiasa mendekatkan diri kepada al-Qur’an.

Kecenderungan Memakai Cadar di Kota Banda Aceh dan Aceh Besar: Kajian Living Hadis Maizuddin Maizuddin; Suarni Suarni
Mutawatir : Jurnal Keilmuan Tafsir Hadith Vol. 9 No. 1 (2019): JUNI
Publisher : Jurusan Tafsir Hadis Fakultas Ushuluddin dan Filsafat UIN Sunan Ampel Surabaya

The article aims at describing the tendency of wearing a veil in Banda Aceh City and Aceh Besar District, which has recently increased significantly. It employs living hadith as a concept with a qualitative method that seeks to explore hadiths that living in Muslim societies, how they are applied and made into traditions in daily life. The article argues that the use of the veil was more based on self-protection than on theological motivation. However, they still held that wearing veil is a sunna. This circumcision is then understood in a totalistic ideal typology, which leads to the implementation of Sunna in a higher level of application. Besides, women who wear a veil feel more filled with religious nuance, which manifests in the attitude of ‘iffah (self-care), islah} (improvement of knowledge and behavior) and ‘izzah (feeling noble). Also, the religiosity of a veiled female affects in two aspects: socio-morality and psychological aspect.

BACAAN IDGHAM DAN IZHAR MENURUT IMAM TUJUH (IMAM QIRAAT SAB'AH) Suarni Suarni
Jurnal Ilmiah Al-Mu'ashirah: Media Kajian Al-Qur'an dan Al-Hadits Multi Perspektif Vol 14, No 2 (2017): Jurnal Ilmiah Al-Mu'ashirah
Publisher : South East Asia Regional Intellectual Forum of Qoran Hadith (SEARFIQH)

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/jim.v14i2.2905

As for this article is explained about the reading of Imam seven in reading Izhar and Idgham. The readings of Izhar and Idgham are not only related to the law of dead or tanwin. But many other letters or other words to read with Izhar or Idgham. By the Seven Imams have their own rules in the reading, so that the reading can be divided into two namely Idgham Kabir and Idgham Shagir. While reading Izhar is read the reverse from the reading of Idgham.

Development of the Nagham Qur’an Suarni Suarni
Jurnal Ilmiah Al-Mu ashirah: Media Kajian Al-Qur'an dan Al-Hadits Multi Perspektif Vol 20, No 1 (2023)
Publisher : Forum Intelektual Qur'an dan Hadits Asia Tenggara (SEARFIQH) Kota Banda Aceh

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/jim.v20i1.16494

Al-Qur'an was revealed by Allah SWT in Arabic, which has a very beautiful language structure. To understand the meaning contained therein, the Qur'an must be read well and correctly. Reading the Qur'an well and correctly is inseparable from the reading rules contained in the science of tajweed. In addition, the Prophet also recommended reading the Qur'an with a good and beautiful voice. Because one of the elements of the perfection of the Qur'an is reading it well and beautifully. In the current context, reading the Qur'an in a good and beautiful way can also be termed nagham Qur'an or known as the art of reading the Qur'an. But in this case, the term is not fully applied by Qur'an readers. This causes some Qur'anic readers to ignore the rules of Qur'anic recitation. Referring to these problems, nagham Qur'an and the history of its development presumably require a special study, with the focus of the study being on the meaning of nagham and the history of its development. The method used in explaining this study is a qualitative method with an analytical, descriptive approach. Based on the focus of the study, the term nagham has the same meaning as talhin and tarannum, namely, reading the Qur'an with a beautiful voice while still applying the rules of tajweed. Reading the Qur'an with nagham began with the Prophet Muhammad and has been carried on by his companions and subsequent generations.

History of the Development of Nagham Al-Qur'an in Indonesia Suarni Suarni; Syukrinur Syukrinur
Jurnal Ilmiah Al-Mu'ashirah: Media Kajian Al-Qur'an dan Al-Hadits Multi Perspektif Vol 20, No 2 (2023)
Publisher : South East Asia Regional Intellectual Forum of Qoran Hadith (SEARFIQH)

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/jim.v20i2.18726

Nagham is an art form of reciting the Quran. The application of art in reciting the Quran is highly dependent on the rules of Tajweed. Reciting the Quran according to Tajweed rules is a command found in the Quran and Hadith. By reciting the Quran by the rules of recitation, a beautiful sound melody called "nagham" is created. However, this artistic melody does not have a musical scale or musical notes. Therefore, the focus of this research is to examine the development of nagham in Indonesia. This study aims to explore the development of Nagham in Indonesia in greater detail. The method used is descriptive and analytical. This research reveals that there are seven nagham styles in Indonesia: Bayyati, Shaba, Hijas, Nahawan, Rast, Sika, and Jiharkah. On the other hand, the application of nagham varies among different reciters (qari).

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