AL QUDS : Jurnal Studi Alquran dan Hadis
AL QUDS : Jurnal Studi Alquran dan Hadis, is a scientific journal focusing on the study of the Quran and Hadith which includes the Quranic Sciences, the sciences of Hadith, tafseer, character study, literature study, manuscript study, living Quran and Hadith. The journal is published by Institut Agama Islam Negeri (IAIN) Curup, online and printed twice a year, in May and November
Articles
199 Documents
<![CDATA[Telaah Kritis Makna Hujan dalam Alquran ]]>
<![CDATA[Arif Iman Mauliddin]]>
<![CDATA[ AL QUDS : Jurnal Studi Alquran dan Hadis Vol 2, No 1 (2018) ]]>
Publisher : <![CDATA[Institut Agama Islam Negeri (IAIN) Curup ]]>
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DOI: 10.29240/alquds.v2i1.382
<![CDATA[This article examines the meaning of the word rain in the Qur'an. Rain can be interpreted as a blessing bearer, but for some people, rain also interpreted as a disaster, whereas the benefits of rain is very great for life on earth. Research based on the interpretation of Ibn Kathir, Quraish Shihab, and HAMKA by using comparative method. This research found that the word of rain in the Qur'an not only means “rahmat” or gift, but also meaningful as doom or disaster, and natural phenomena. The equation of the three interpretations is that rain is seen as a “rahmat” or a gift because it is considered beneficial for all creatures on the earth, the rain is considered as a punishment because it is held down by God for some time and also because of the descent accompanied by thunder and heavy wind that can damage the earth, and rain as a natural phenomenon because as a process of descending water from sky to earth.]]>
<![CDATA[Telaah Leksikal, Gramatikal, dan Kontekstual Terhadap Makna Kata Syahida pada QS. al-Baqarah ayat 185 ]]>
<![CDATA[Budi Kisworo]]>;
<![CDATA[H Hardivizon]]>
<![CDATA[ AL QUDS : Jurnal Studi Alquran dan Hadis Vol 4, No 1 (2020) ]]>
Publisher : <![CDATA[Institut Agama Islam Negeri (IAIN) Curup ]]>
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DOI: 10.29240/alquds.v4i1.1473
<![CDATA[This writing contains a semantic study of surah Al-Baqarah verse 185.As it is known, fasting is explained by Allah SWT through surah Al-Baqarah verse 183-185.In the verse 183, Allah explains the obligation of fasting for the believers; the verse 184 contains an explanation of the days in which the obligation of fasting must be fulfilled; and the verse 185 implies the way to know the coming of the month of Ramadan as a month in which fasting is obligated.The mufassirins understand the verse 185 of Al-baqarah asinformation about the condition of someone who presents (meets) the month of Ramadan, then it is obligatory upon him to fast.This understanding departs from the word "shahida" which means "present" or "be" (in the country of residence). The writer conducted a lexical, grammatical, and contextual research of the meanings included in the "shahida" lafaz, where the meaning of "witnessing" or "knowing" also falls within the scope of the shahida meaning, and that meaning is felt to be more in line with maqashid shari'ah.Witnessing and knowing the coming of the month of Ramadan is the condition of someone who gains knowledge and beliefthat the month of Ramadan has come. Those knowledge and belief can be obtained through rukyat (the physical sighting of the moon) or hisab (calculation). However, because the word "shahida" is related to the word "shahr", it is not appropriate if the method used is rukyat because "shahr" means month in terms of numbers, not months in terms of objects.Therefore, in this context, the right way is hisab (calculation) because hisab is a method / way of knowing the coming of the month of Ramadan with numbers / counting.Thus, the cue given by Allah in the verse 185 of Al-Baqarah is an order to know the coming of Ramadan by doing hisab (calculation)]]>
<![CDATA[Epistemologi Etika Perdagangan Internasional Dalam Konsep Alquran ]]>
<![CDATA[Hakim Muda Harahap]]>
<![CDATA[ AL QUDS : Jurnal Studi Alquran dan Hadis Vol 3, No 2 (2019) ]]>
Publisher : <![CDATA[Institut Agama Islam Negeri (IAIN) Curup ]]>
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DOI: 10.29240/alquds.v3i2.1148
<![CDATA[Classical and contemporary interpreters such as al-Thabari, Ibnu Katsir, al-Zamakhsari, al-Maraghi, al-Zuhaili and Sayyid Quttb believe that surah Quraish is one of the verses among other verses wich proves the existence of international trade practices with all its provisions, both law, system and ethics. The presence of term at-tijarah with term al-bai and isytara is common nakirah isim which is not related to any particular trade context activy. This indicates that anything related to trade in general in the Koran is itself related to international trade. This article aimed to explore how the relevance of international trade ethics in the Quran. The reseach is a library research by using maudhui interpretation approach. The results showed that international trade etich in the Koran concept wich both display the concepts of: a) actualization of religious spiritual intelligence by aligning intentions, strong intelligence an aqility, balance of heart and mind, honesty and responsibility; b) commodity exports and imports of halal products; c) prevention of bribery and corruption in international trade; d) prevention of usury practice in international trade: e) perfecting the scales and measurements in international trade; f) prevention of the hoarding of goods in international trade; g) the application of shariah accounting in international trade; h) preventing of prohibited commodity trading practice ]]>
<![CDATA[Pemahaman Hadis Isbāl Dalam Perspektif Sosiologis ]]>
<![CDATA[Rozian Karnedi]]>
<![CDATA[ AL QUDS : Jurnal Studi Alquran dan Hadis Vol 5, No 1 (2021) ]]>
Publisher : <![CDATA[Institut Agama Islam Negeri (IAIN) Curup ]]>
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DOI: 10.29240/alquds.v5i1.2187
<![CDATA[Understanding of Isbāl Hadiths in a Sociological PerspectiveThis study aims to further analyze the differences among Muslims in understanding the isbāl hadith focused on two questions. First, whether the isbāl prohibition contained in various pure hadiths is religious normativity or sociological reasons for particular interests. Second, how is the best way to understand the isbāl hadith prohibition. The study of this issue uses a sociological approach and thematic correlative methods. The study results found that the hadiths that prohibit isbāl are tasyri'iyyah hadith (legal /normative), but the law is not universal but conditional. It happens because the emergence of the hadiths prohibiting isbāl is inseparable from the sociological factor at that time, which was a form of rejection of the Prophet Muhammad PBUH against the jahiliyyah culture. The correlative study of the hadith found that 'illat prohibiting isbāl is khuyyala' (arrogance). The proper understanding of this hadith is a contextual understanding using the rules of ushul fiqh yadūrul ḥukmi ma'a al-'illah wujūdan wa'adaman (the application of the law is closely related to the presence or absence of 'illat). The prohibition isbāl aimed specially for people who do it because of their arrogance, not to people who do it without their arrogance]]>
<![CDATA[Kontribusi Tafsir al-Azhar Terhadap Nilai-Nilai Pendidikan Islam (Kajian QS al-Isra’ ayat 22-39) ]]>
<![CDATA[Yunita, Nurma]]>
<![CDATA[ AL QUDS : Jurnal Studi Alquran dan Hadis Vol 1, No 1 (2017) ]]>
Publisher : <![CDATA[Institut Agama Islam Negeri (IAIN) Curup ]]>
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DOI: 10.29240/alquds.v1i1.181
<![CDATA[This article aims to investigate the values of education contained in Surah al-Isra' verse 22-39 by Hamka’s interpretation in the interpretation of al-Azhar. This study is a qualitative research as content analysis. The data obtained and analyzed by the method of content analysis. The interpretation of al-Azhar contributes to the values of education, it can be seen from the values of Islam from the education that is contained in the commentary of al-Azhar in Surah Al-Isra' verse 22-39, namely: (1) The educational value of faith: Tauhid, repentance, resignation, sincere, grateful, steer clear of adultery, low self-esteem, piety and charity with knowledge. (2) The value of social education: Respect, affection and mutual help. (3) The educational value of Virtue: Generous, simple, keeping promises, patient and honest.]]>
<![CDATA[Semantic Analysis of the Term Fitna in the Qur'an ]]>
<![CDATA[Muhammad Hanif al Hakim]]>;
<![CDATA[Azhar Alam]]>
<![CDATA[ AL QUDS : Jurnal Studi Alquran dan Hadis Vol 3, No 1 (2019) ]]>
Publisher : <![CDATA[Institut Agama Islam Negeri (IAIN) Curup ]]>
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DOI: 10.29240/alquds.v3i1.720
<![CDATA[Some Muslim groups often quote the Qur'anic verse Chapter Al-Baqarah 191 which shows the meaning of al-fitnatu asyadd min al-qatl. Based on that verse, they encourage every member of the Muslim community not to cast slander to other Muslims because slander is worse than killing. The meaning of the term slander is still ambiguous and this article tries to explore its nuances. By using a qualitative approach and semantic analysis method, this study tries to describe various interpretations of slander from several prominent literary sources. This study aims to uncover the bulk of meanings of the word fitna as well to balance and to improve the narrow understanding of slander. This study found that the scope of meaning for the word fitna, includes words such as accusations, calamities, conflicts and disputes, which all have one purpose, i.e. efforts to find out which Muslims are good and which Muslims are bad. Fitna unexpectedly can befall us in various forms. Just like education tests, examinees or Muslims who are facing defamation must know how to overcome them.]]>
<![CDATA[Membuka Pintu Rezeki dalam Perspektif Al-Qur’an ]]>
<![CDATA[Basri Mahmud]]>;
<![CDATA[Hamzah Hamzah]]>
<![CDATA[ AL QUDS : Jurnal Studi Alquran dan Hadis Vol 4, No 2 (2020) ]]>
Publisher : <![CDATA[Institut Agama Islam Negeri (IAIN) Curup ]]>
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DOI: 10.29240/alquds.v4i2.1913
<![CDATA[Opening the Doors of Sustenance in the Perspective of the Qur’an This study aimed to reveal the meaning of the word ar-rizq alongside its variants in the Qur'an. Also, this study sought to know the doors of sustenance resting upon the signs in the Qur'an. This study used a thematic method (mawdhu'i) with the term and conceptual thematic model in order to reveal the doors of sustenance from the Qur’anic verses associated with the term ar-rizq. The primary data of this study were the Qur’anic data, namely the Qur’anic verses closely associated with the word ar-rizq in the form of clauses, phrases, and words. Meanwhile, the secondary data were in the form of notions, ideas, and interpretations of the interpreters. The results of this study indicated that the word ar-rizq with its variants is repeated 123 times in the Qur'an, namely 61 times in the form of fi'il and 62 times in the form of isim, which are scattered in 41 Surahs in the Qur'an. The meaning of ar-rizq is all gifts from Allah to all His creatures. Subsequently, the doors of sustenance based on the Qur’anic signs include: guaranteed sustenance, sustenance earned through efforts, sustenance due to istighfar, sustenance due to gratitude to Allah, sustenance for giving alms, and sustenance for devotion to Allah.]]>
<![CDATA[Bias Awal Penciptaan Perempuan Dalam Tafsir Alquran (Perspektif Pendekatan Tekstual dan Kontekstual) ]]>
<![CDATA[Agus Imam Kharomen]]>
<![CDATA[ AL QUDS : Jurnal Studi Alquran dan Hadis Vol 2, No 2 (2018) ]]>
Publisher : <![CDATA[Institut Agama Islam Negeri (IAIN) Curup ]]>
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DOI: 10.29240/alquds.v2i2.392
<![CDATA[This writing proves that form of textual and contextual interpretation are not caused by period/ time (classic, modern, contemporary), but they are not caused by interpreter’s method and approach. This research also disagrees many opinions included orientalist who always assesses classical interpreter produces textual interpretation. This research is bibliographical (Library Research) with interpretation (tafsir) study object from classical interpreter Al-Tarbari (passed away 923) al-Zamakhsyarî (1144), Ibnu ‘Atiyyah (1159), al-Qurtubî (1273), Abî Hayyân (1344), mufasir modern al-Syinqtî (1973) and Wahbah al-Zuhailî (born 1932), al-Marâghî (1952), al-Qâsimî (1914), Râsyid Ridâ (1935), al-Sya‘râwî (1998) and contemporary M. QuraishShihab (born 1944). In process, this research uses method of analytical descriptive by approach content analysis and comparative with analysis of Abdullah Saeed theory about category of textual and contextual approach.]]>
<![CDATA[Kecenderungan ‘Aisyah R.A dalam Istinbȃth Hadis-Hadis Ahkȃm ]]>
<![CDATA[Sri Wihidayati]]>;
<![CDATA[Yusefri Yusefri]]>
<![CDATA[ AL QUDS : Jurnal Studi Alquran dan Hadis Vol 4, No 2 (2020) ]]>
Publisher : <![CDATA[Institut Agama Islam Negeri (IAIN) Curup ]]>
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DOI: 10.29240/alquds.v4i2.1851
<![CDATA[The Tendency of ‘Aisyah R.A in the Istinbȃth of Ahkȃm HadithsAisyah binti Abu Bakar r.a., was not only known as the wife of the Prophet PBUH, but also recognized as an intelligent female companion who narrated many hadiths and issued legal fatwas. Her fatwas were not infrequently different from other companions of the Prophet. The focus of this research object was the hadiths of ahkâm contained in several fatwas of Aisyah r.a. The purpose of this research was to reveal the tendency of the istinbâth of Aisyah r.a in analyzing the ahkâm hadiths. This research was qualitative descriptive, using the analytical methods of istinbâth theory and fiqh al-hadîs. The conclusion of this research extended to: first, that Aisyah not only witnessed many of the Prophet's traditions, but also tended to be critical and rational in understanding them. Second, between critical and rational attitudes could be seen in the use of semantic analysis of the meaning of a lafazh, historical and contextual, in the sense of social situations and conditions underlying the emergence of a hadith of the Prophet, or changes in social conditions that occurred at that time. Therefore, the tendency to the istinbâth of Aisyah was more likely to be bil al-ra'yi]]>
<![CDATA[Identifikasi Naskah dan Klasifikasi Corrupt Manuskrip Mushaf al-Qur’an Koleksi Perpustakaan Pondok Pesantren Tebuireng ]]>
<![CDATA[Adrika Fithrotul Aini]]>
<![CDATA[ AL QUDS : Jurnal Studi Alquran dan Hadis Vol 4, No 1 (2020) ]]>
Publisher : <![CDATA[Institut Agama Islam Negeri (IAIN) Curup ]]>
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DOI: 10.29240/alquds.v4i1.1173
<![CDATA[This study focused on the Qur’anic mushaf manuscript, the heritage collection of KH. Hasyim Asy'ari, stored in the library of Tebuireng pesantren. In this Pesantren, there are many collections of manuscripts, but this Qur’anic manuscript is never discussed bythe researchers who scrutinize KH. Hasyim Asy’ari’s collection works. The present study had three stages, namely identification of manuscript, criticism of corrupt texts, and the form of scholia manuscript. The purposes of this study were to explain the identity of the manuscript and classify the corrupt and scholia forms that occurred in the Qur'anic manuscript at Tebuireng Pesantren.The method used was the criticism of the texts through the inventory of all faults that occurred in the copying based on the Qur'anic manuscript that had been in tashih. This study found out that (1) the manuscript of the Qur’anicmushaf, the heritage collection of KH. Hasyim Asy'ari, had many mistakes in the process of copying. Frequent mistakes lied in punctuation errors, dots in letters, excess letters, or lack of letters; and (2) The Scholia manuscript form of the Qur’anicmushaf, the heritage of KH. Hasyim Asy'ari, was used to give clarification on the mistakes that occurred in the texts. This is different from the scholia in the manuscripts of the Quran in Indonesia, which is commonly used for maqra' and the Juz]]>
