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All Journal Rahmad Jurnal Studi Islam dan Ilmu Al-Quran At-Tafasir: Journal of Al-Qur'an Studies and Contextual Tafsir
Muhammad Haratullisan
UIN Antasari Banjarmasin
Religion Humanities Languange, Linguistic, Communication & Media Law, Crime, Criminology & Criminal Justice Social Sciences Other

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Konsep Fuqarā’ dalam Al-Qur’an Kajian Semantik Qur’ani Muhammad Haratullisan; Bashori
Rahmad : Jurnal Studi Islam dan Ilmu Al-Qur'an Vol 4 No 1 (2026): Juni
Publisher : Sekolah Tinggi Ilmu Al-Qur'an (STIQ) Bima

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.71349/rahmad.v4i1.81

Abstract

This study aims to analyze the concept of fuqarā’ in the Qur’an through the Qur’anic semantic approach developed by Toshihiko Izutsu. The main problem addressed in this research stems from the tendency to reduce the meaning of fuqarā’ to merely material poverty, whereas the Qur’an presents a broader and more complex conceptualization of poverty. This research employs a library research method, utilizing primary data in the form of Qur’anic verses containing derivatives of the root faqr, and secondary sources including classical Arabic lexicons, Qur’anic exegesis, and works on Qur’anic semantics. The analysis is conducted through four stages: identifying the basic meaning, examining relational meanings, constructing the semantic field, and reconstructing the Qur’anic worldview (weltanschauung). The findings reveal that etymologically, the term fuqarā’ originates from the notion of “lack” or “essential need,” which undergoes semantic transformation within the Qur’anic context. Relationally, fuqarā’ is not only associated with social terms such as miskīn, but also stands in theological opposition to ghaniyy (self-sufficient), reflecting the relationship between humans and God. Within the Qur’anic semantic field, poverty is structured as part of a network of concepts indicating varying degrees of human conditions, both material and spiritual. This study concludes that poverty in the Qur’an is not merely an economic condition, but also represents the ontological dependence of human beings on God and serves as a foundation for the development of social ethics in Islamic society.
The Tradition of Reciting Al-Fātiḥah Before Drinking Coffee: A Living Qur’an Study in Martapura, South Kalimantan Muhammad Haratullisan; Bashori
At-Tafasir: Journal of Al-Qur'an Studies and Contextual Tafsir Vol. 3 No. 1 (2026): At-Tafasir: Journal of Al-Qur'an Studies and Contextual Tafsir
Publisher : Universitas Islam Negeri Kiai Ageng Muhammad Besari Ponorogo Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21154/tafasir.v3i1.13457

Abstract

This study provides an in-depth analysis of the tradition of reciting al-Fātiḥah before drinking coffee in Martapura’s majelis taklim as a contemporary expression of the Living Qur’an within Banjar culture. The practice reflects a fusion of sacred text, Hadhrami Sufi devotional ethos, and local hospitality culture through a ritual performance inherited from earlier scholars. Using a qualitative–ethnographic approach, data were collected through participant observation, in-depth interviews with five informants (scholars, organizers, and participants), and textual analysis of Tadzkir al-Nās, and recent Living Qur’an scholarship. The findings show that the ritual takes place when coffee is served during the gathering, accompanied by the recitation of the tawassul, followed by a collective recitation of al-Fātiḥah, even before all participants receive their cups. Genealogically, the practice is rooted in the teachings of Habib Ahmad bin Hasan al-Aṭṭās, who emphasized the blessings and protection associated with al-Fātiḥah, transmitted to Banjar scholars through Hadhrami networks. Spiritually, participants experience tranquility, strengthened intention, and a sense of connection with the masyaikh. Socially, the ritual reinforces solidarity, strengthens communal identity, and creates a distinctive space of religious interaction. The study concludes that this tradition represents a living and performative mode of Qur’anic reception that integrates textual, Sufi, and local cultural dimensions into a unified religious expression serving both spiritual and social functions within Banjar Muslim society.
Co-Authors Bashori Bashori