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Studia Quranika
Published by Universitas Darussalam Gontor
ISSN : 25277251     EISSN : 25499262     DOI : -
Core Subject : Religion, Education, Social,
Religion Social Sciences Other
Studia Quranika is journal of Quranic Studies published by Department of Tafseer and Quranic Sciences and The World Association of al-Azhar Graduaters, University of Darussalam Gontor. It is semi annual journal published in July and Januari for the developing the scientific ethos. Editors accept scientific articles and result of research in accordance with its nature as a journal of Quranic Studies, such as: Qur'anic Studies, Tafseer and Contemporary Issues, Tafseer Science, Methods of Tafseer, Thematic Tafseer.
Arjuna Subject : Ilmu Sosial - Ilmu Sosial (Lain-Lain)
Articles 101 Documents
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Lubâb At-Ta’wîl ‘Inda Al-Imâm Al-Khâzîn Baina Al-Ma’tsûr wa Ar-Ra’yi (Dirâsah Maudhu’iyyah fi Ayah al-Qashash) Muhammad Shulhi Alhadi siregar
Studia Quranika Vol 2, No 2 (2018)
Publisher : Universitas Darussalam Gontor

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21111/studiquran.v2i2.1783

Abstract

This paper concern to study about one of Tafseer book, namely Lubâb al-Ta'wîl fi Ma'âny at-Tanzîl by Imam al-Khazin. Some scholars differ in the setting of sources of tafseer. Such as, the well-known scholars, Muhammad Ali Iyazi and Muhammad Husain ad-Dzahabi. Ulama Iyazi assumes that Tafseer Khazin belongs to the category of commentary bi al-Ma'tsûr, since this commentary is an ikhtishar of Tafseer al-Baghawi. While some scholars such as adz-Dzahabi, categorized this tafseer into the bi al-Ra'yi. By using the tahlily documentation method and the thematic method associated with Qashash verses in the Qur'an, the researchers found the correct method, namely the tafseer of al-Atsary an-Nazhary or known by tafseer bi al-Ma'tsûr who use Ra'yi as an extension of explanation and the determination of the most powerful law, seen from writing theme related at the end of its tafseer.
Al-Makar ‘Inda Wahbah al-Zuhaily Fî al-Tafsîr al-Munîr ilham habibullah; abdullah azzam
Studia Quranika Vol 3, No 2 (2019)
Publisher : Universitas Darussalam Gontor

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21111/studiquran.v3i2.2761

Abstract

Treason is one of the big issues today that has been much discussed and especially in the national politics. Some people think that treason is only a coup attempt against a legitmate government, and even more alarming is the alleged treason against Muslims which is very contrary to the facts. One example is an action of 212 in Monas Jakarta in 2016, where some people are accused of treason against the government. From those information then the author intends to discuss and examine the concept of treason according to Wahbah Zuhaili revelation in tafsir Al-Munir. From this discussion the researcher concludes that Zuhaili interpret the meaning of treason in letter Fathir verse 10 which means bad deeds done by deceit and trickery such as imprisoning, murder expulsion, pretend obedient to God when he hate and effort for weaking muslims. And in letter Al-An’am verse 124 it means a deeds done clandestinely and gently in the arrogant deceptions and tricks of following in the footsteps of the prophet and the straight path he carries. And in letter Al-Anfal verse 30 it means trickery to inflict something hated unnoticed such as imprisoning, killing, and expelling from the homeland.
Qishatu Âdam fî al-Qurân ‘Inda Muhamad ‘Abduh (Al-Dirâsat at-Tahlîliyah fî Sûrati al-Baqarah al-Âyat 30-39) Ahmad Suharto; Urwatul Wutsqo
Studia Quranika Vol 4, No 1 (2019)
Publisher : Universitas Darussalam Gontor

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21111/studiquran.v4i1.3242

Abstract

One of the unique stories in the al-Qur’an is the story of Adam as. Because in this story many things are mentioned disappear news that cannot be directly accepted by reason, Muhamad Abduh is one of the rationalist exegetical figures, he has a different thought of what is implied in the story of Adam, he saw that the story of Adam in Surat al-Baqarah verses 30-39 explained the flow of human life and human potential as a leader of this world. According to him, there were other creatures before Adam who lived on earth and Adam was not the first human. He also mentioned that the story of Adam as a symbolic story, it makes the story of Adam in the Koran not real. Based on that problems, the purpose of this study is to know the interpretation and opinion of Muhamad Abduh regarding human potential in Surat al-Baqoroh verses 30-39, this research used two methods. The first is descriptive method where the researcher will explain the explanation of the interpretation of Muhamad Abduh in Surat al-Baqoroh verses 30-39. The second is the analytical method where the researcher presented a little criticism about the interpretation of Muhamad Abduh then draws conclusions about Muhamad Abduh's interpretation of human potential in surat al -Baqarah verses 30-39.
Dimensi Politik dalam Kisah Al Qur’an Yusuf Baihaqi
Studia Quranika Vol 3, No 2 (2019)
Publisher : Universitas Darussalam Gontor

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21111/studiquran.v3i2.2593

Abstract

There are many dimension in the content of the Qur’an. One of those dimention is the political dimension. The existence of verses that explicitly explain how the relationship of the leaders and their people, direct interaction of prophets and the roler of the era, strengthen relationship of Islam and politics that can’t be separated. This research focus on a discussion about the political dimension in the verses of Qur’an and the real form of political dimension from the the content of in the holy Qur’an. This research is based on the theory that the holy Qur’an was revealed as a direction for human one of the example is the fugure of prophet Muhammad as an ideal figure of leader who grouded egalitasion values among the people he led. While the figureof the Pharoh (Fir’aun) is real occurience of the dictatorship of a leader. As prophet Sulayman as exemplified his firm attitude of being a leader.
Awliya’ ‘Inda Sayyid Quthb fi Tafsîr Zhilâl Al-Qur`an muhammad irfan
Studia Quranika Vol 2, No 2 (2018)
Publisher : Universitas Darussalam Gontor

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21111/studiquran.v2i2.1784

Abstract

This paper discusses about the term awliya` in Qur'an, which is one of the most popular discussion among the society, both in terms of meaning and tafseer. Sayyid Qutb is one of the most active mufasir in the field of movement and politics, so he focuses more on the study of term awliya in the Qur'an. Sayyid Qutb explains the word awliya’ has various meanings, depend on the context of the verse. First, it related to Jews, Christians and Gentiles, who show help, fellowship by realizing them as regulators of the Muslim way of life. Second, it related to Allah, who has the meaning of a helper, guide, protector, and who has all the power. The third relates to the believers, who explain the believers who are devoted to Allah and always call upon goodness and apostasy. Fourth, it related to Syaithan who makes him awliya', and indeed the awliya' referred to awliya’ for unbelievers.
RU’YATULLAH PERSPEKTIF MU’TAZILAH DAN AHL AL-SUNNAH WA AL-JAM Ā’AH(Studi Komparatif Tafsīr al-Kasshāf Karya al-Zamakhshary dan Mafātīḥ al-Ghayb Karya al-Rāzī) Deki Ridho Adi
Studia Quranika Vol 3, No 2 (2019)
Publisher : Universitas Darussalam Gontor

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21111/studiquran.v3i2.2691

Abstract

Ulama have a different opinion about the ru’yatullah verses. Mufassir Mu’tazilah argues that it is imposible that Allah can be seen. While the majority of Sunni mufassir states that Allah can be seen. Mufassir from the follower of Mu’tazilites is Al-Zamakhsyari, while interpreter from the follower of Sunni are al-Razi. The problem is the back ground that encourages differences in interpretation between al-Zamakhsyari and al-Razi in the interpretation of ru’yatullah verses. The background that encourages differences interpretation between al-Zamaksyari and al-Razi is life journey of both. In terms of life al-Zamakhsyari was raised in the Mu’tazilah environment, while al-Razi lived in the conflict of Sunni and Mu’tazilah especially in ideology. Then in the education background, al-Zamakhsyari studied on ulama Mu’tazilalite, ulama with mazhab of Hanafi and linguist. While al-Razi studied to his father as fiqh expert and as ulama with madzhab al-Asy’ari and also studied to ulama al-Asy’ari aqeedah and also studied a lot of muslim philosophical. al-Zamkhsyari opinion about ru’ya tullah is that ru’yatullah cannot happen anytime, anywhere and by anyone. While al-Razi believes ru’yatullah can happen later in the hereafter. However, because of the weakness of potensial vision than God cannot be seen.
Wajh Al-Munasabah fi Surah al-Isra’ al-Ayat 18-22 ‘inda Ibn ‘Asyur fi Tafsirihi At-Tahrir Wa At-Tanwir Risna Baco; Ali Mahfuz Munawar
Studia Quranika Vol 3, No 2 (2019)
Publisher : Universitas Darussalam Gontor

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21111/studiquran.v3i2.2763

Abstract

Al-munasabah is a science which has an important role within al-Qur'an tafseer studies, because this study examines the contents of al-Qur'an by finding the correlation of it’s verses. On the other hand some orientalist spread the stigma to against al-Qur'an in over time by dedicating that al-Qur'an and it’s verses are not systematic. Based on this statement, writer choose Ibnu Asyur because he is the only one who applied exegetes science of al-munasabah in al-Qur'an. He also proved that unsystematic of al-Qur'an is being one of I'jaz al-Qur'an. Then, this is a main reason to deny orientalist minded. It have a correlation and compliance between verses with another’s, from the first verse discussed the earthly desires, correlated with the later paragraph that have a desire of hereafter. Both of verses are inter-related to bring up the secrets of the two differenc of verbs within it. The next verse investigates about the glory of Allah that spread along his creature without any differentiation. Allah SWT gives a description about Prophet Muhammad SAW as a purely human who get his mercy as a role model of good character for human being to carry out a favor and leave the vise versa to get his glory in the afterlife, it was because that Allah warned his creature to renounce the Act of shirk, because this act that caused the absence of God in afterlife.
Al-Qurû’ fi Al-Qur’an ‘Inda Al-Anbary fi Al-Adhdâd Raushani Azza
Studia Quranika Vol 2, No 2 (2018)
Publisher : Universitas Darussalam Gontor

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21111/studiquran.v2i2.1785

Abstract

This study examines about the term al-Qurû in the Qur’an. Al-Qurû is one of the most popular discussions among muslim scholars and mufasir, both in terms of language and fiqh. However, there is a bate among muslim scholar and mufasir about the meaning of al-Qurû. It’s because al-Qurû is one of the sentence of al-Adhdâd wich has two meaning, especially in the Qur’an, namely haid (menstruation) and thahr. One of the most popular muslim scholar who concern in Qur’an and Arabic is al-Anbari with his book al-Adhdâd. Al-Anbari explains that Qurû has two meanings, First, al-Qurû in etymology is the form of Jama’ from aqra and qurû. Second, al-Qurû has a meaning of menstruation, thahr, or the period of iddah as a sign of being allowed to remarry after certain period of time.
Tauhid dalam Surat Al-Fatihah (Studi Analisis Konsep Worldvew Islam) Jarman Arroisi
Studia Quranika Vol 4, No 1 (2019)
Publisher : Universitas Darussalam Gontor

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21111/studiquran.v4i1.3243

Abstract

The origin of man is monotheism; acknowledging the oneness of God and serving Him. However, in its journey, was most of man forgot his monotheism and disobeyed to serve Him anymore, as a result of their misguidance and destruction. This text intended to know the concept of monotheism in al-Fatihah latter. Through the analytic pattern description, the study found several important points. First, monotheism in al-Fatihah latter was very comprehensive, because it includes monotheism of rububiyah, ulluhiyah and al-asma ’wa al-sifat. Even al-Fatihah latter does not only contain monotheism, but contained the meaning of the entire contents of the Qur'an. Second, any work that started without bismillah will be cut off and has no blessing value. Third, so that one's activities in accordance with his beliefs, a strong will is needed to make monotheism a view of his life. Worldview or one's natural views we are the principle for every human action, including scientific and technological actions. If the concept of monotheism in al-Fatihah letter with all the network of concepts contained in the Qur'an has become a view of life and underlies every activity, monotheism will guide human beings to gain salvation and happiness.
Al-Ittijâh Al-‘Ilmy fi Tafsîr Al-Imâm Al-Alûsy Rûh Al-Ma’âny Haikal Mustafti
Studia Quranika Vol 2, No 2 (2018)
Publisher : Universitas Darussalam Gontor

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21111/studiquran.v2i2.1782

Abstract

This article examines the relevance of scientific of tafseer in Rûh al-Ma'âny, by Imam al-Alusy. Al-Alusy in his Tafseer tried to interpret the verse that has relevance with nature, he discussed deeply in it. Al-Alusy tries to discuss the Qur'anic verses in his tafseer, so that it can be found ‘ilmi pattern, as found in the Surah al-A'raf verse 31 (health sciences), the Surah al-Mu'minun verses 12-14, the Surah az-Zumar verse 6 (gynecology), the Surah Yasin verse 38 (natural science), and the Surah al-Hijr verse 22 (plant science). Besides being known by Sufi approach in his tafseer, he has qualified the acceptance of tafsee with ‘ilmi pattern, although his tafseer is more dominated by tafseer of the Qur'an with the hadits of the Prophet related to the verses of scientific verse, due to fear of mistakes in interpreting the Qur'an.

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