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All Journal Al-I'jaz: Jurnal Studi Al-Qur'an, Falsafah, dan Keislaman Rahmad Jurnal Studi Islam dan Ilmu Al-Quran JIQSI : Jurnal Ilmu Al Qur'an dan Studi Islam
Bashori
Universitas Islam Negeri Antasari Banjarmasin
Religion Humanities Education 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.
Analisis Semantik Kata Rizq Karim dalam Al-Qur'an Ahmad Qhodiri; Bashori
Rahmad : Jurnal Studi Islam dan Ilmu Al-Qur'an Vol 3 No 2 (2025): Desember
Publisher : Sekolah Tinggi Ilmu Al-Qur'an (STIQ) Bima

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.71349/rahmad.v3i2.45

Abstract

This article examines the semantic meaning of the phrase rizq karīm in the Qur'an using a qualitative approach and semantic analysis method. The term rizq karīm is a linguistic expression that carries theological and moral values in the Qur'an and appears in six verses across various surahs. This study aims to explore the lexical and contextual depth of this phrase and to identify those who, according to the Qur'an, are entitled to receive this noble provision. Data were collected through library research on Qur’anic verses containing rizq karīm, supported by references from classical and contemporary tafsir works as well as Arabic linguistic literature. The findings reveal that rizq karīm encompasses both material and spiritual provisions, covering worldly and hereafter rewards, granted to those who have faith, perform righteous deeds, migrate for God’s cause, strive in His path, and uphold piety and noble character. Exegetes such as al-Ṭabarī, Ibn ‘Āshūr, and al-Ṭabāṭabā’ī interpret rizq karīm as paradise the ultimate and eternal form of provision while others like al-Ālūsī and al-Ṭabrisī describe it as an exalted, high-quality, and pleasing form of sustenance. Quraish Shihab offers a broader interpretation, emphasizing that karīm denotes the best quality according to its object, and that rizq karīm includes all forms of divine blessings that are perfect and satisfying. This study underscores the importance of semantic analysis in uncovering the multidimensional meanings of Qur’anic terminology.
Etos Kepemimpinan Yang Adil dan Amanah: (Pendekatan Tafsir Maudhu‘i terhadap Ayat-Ayat Quranic Leadership) bana; Bashori
Jurnal Al I'jaz Vol 8 No 1 (2026): June
Publisher : Sekolah Tinggi Ilmu Al-Quran dan Sains Al-Ishlah

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.53563/t23pwm82

Abstract

This study aims to explore the concept of justice and trustworthiness for leadership in the Qur'an through a tafsir maudhu'i (thematic exegesis) approach. In the midst of contemporary socio-political dynamics marked by ethical crises of leadership, this research is relevant to explore Qur'anic values that can serve as a foundational framework for building integrity-based and justice-oriented leadership. Using a qualitative method, this study conducts a thematic analysis of Qur'anic verses to explain the principles of amanah (trustworthiness), adalah (justice), prophetic ethics, and consultation (shura). The primary data are drawn from selected verses of the Qur'an, interpreted through classical and contemporary exegetical works such as Tafsir al-Tabari, al-Qurtubi, al-Mizan, and Fi Zilal al-Qur'an. The findings reveal that Qur'anic leadership is constructed upon four key pillars: trustworthiness, justice, prophetic role model, and consultative legitimacy. Each of these explanations encompasses various dimensions and indicators reflecting the universal values of the Qur'an. These values are applicable to contemporary models of public leadership. The study concludes that the tafsir maudhu'i approach offers an ethical and spiritual framework for shaping leadership that is not only effective but also grounded in values and social justice consistent with Qur'anic principles.
Studi Living Qur’an Tentang Efek Pembacaan Surah Al-Fātiḥah pada Awal Pembelajaran Mahasiswa Muhammad Azizurrahman; Bashori
JIQSI : Jurnal Ilmu Al Qur'an dan Studi Islam Vol 4 No 1 (2026): Januari-Juni 2026
Publisher : STIQ Miftahul Huda Rawalo

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.64341/jiqsi.v4i1.83

Abstract

Praktik pembacaan Surah Al-Fātiḥah pada awal pembelajaran merupakan fenomena yang masih hidup di lingkungan perguruan tinggi Islam, namun belum banyak dikaji secara khusus dalam perspektif Living Qur’an, terutama dengan mahasiswa sebagai subjek utama. Penelitian ini bertujuan untuk mengkaji praktik pembacaan Surah Al-Fātiḥah pada awal pembelajaran mahasiswa salah satu Perguruan Tinggi Keagamaan Islam Negeri, mengungkap pemaknaan mahasiswa terhadap praktik tersebut, serta menganalisis efeknya terhadap kesiapan dan suasana belajar. Penelitian ini menggunakan metode kualitatif dengan pendekatan Living Qur’an, yang memandang Al-Qur’an sebagai teks suci yang dihidupi melalui praktik sosial dan pengalaman keseharian. Sumber data primer diperoleh dari mahasiswa melalui wawancara semi-terstruktur, sedangkan data sekunder berasal dari literatur ilmiah yang relevan. Analisis data dilakukan menggunakan pendekatan fenomenologis untuk memahami pengalaman subyektif mahasiswa, dengan menelusuri makna esensial yang mereka hayati dalam praktik pembacaan Surah Al-Fātiḥah. Kerangka analisis dalam penelitian ini bertumpu pada teori Living Qur’an dan resepsi Al-Qur’an, yang menekankan hubungan antara teks, subjek, dan konteks sosial. Hasil penelitian menunjukkan bahwa pembacaan Surah Al-Fātiḥah hanya diterapkan pada mata kuliah tertentu dan umumnya dipimpin oleh dosen pengampu. Mahasiswa memaknai pembacaan Al-Fātiḥah secara beragam, mulai dari doa pembuka, simbol dimulainya perkuliahan, hingga pengingat integrasi nilai spiritual dalam aktivitas akademik. Selain itu, pembacaan Surah Al-Fātiḥah berefek pada kesiapan mental dan suasana awal pembelajaran, meskipun tidak bersifat determinan terhadap keberhasilan belajar secara keseluruhan. Penelitian ini menegaskan bahwa Surah Al-Fātiḥah dihidupi sebagai praktik Living Qur’an dalam ruang akademik melalui pengalaman dan pemaknaan mahasiswa yang kontekstual dan dinamis.
Co-Authors Ahmad Qhodiri bana Muhammad Azizurrahman Muhammad Haratullisan