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All Journal Buletin Al-Turas Ulul Albab: Jurnal Studi Islam Jurnal Ushuluddin Cordova Jurnal Kalimah Jurnal Studi Agama dan Pemikiran Islam Religio : Jurnal Studi Agama-agama Lisanudhad Al-Bayan: Jurnal Studi Al-Qur´an dan Tafsir AL QUDS : Jurnal Studi Alquran dan Hadis Religi�: Jurnal Studi Agama-agama al-Afkar, Journal For Islamic Studies Jurnal At-Tibyan: Jurnal Ilmu Alqur’an dan Tafsir Tasfiyah TSAQAFAH Jurnal Pendidikan dan Konseling Mutawatir : Jurnal Keilmuan Tafsir Hadith Hermeneutik : Jurnal Ilmu Al-Qur'an dan Tafsir Mantiqu Tayr: Journal of Arabic Language International Journal of Islamic and Complementary Medicine Journal Of Human And Education (JAHE) Al Burhan: Jurnal Kajian Ilmu dan Pengembangan Budaya Al-Qur'an QOF: Jurnal Studi Al-Qur'an dan Tafsir QiST: Journal of Quran and Tafseer Studies Akademika : Jurnal Pemikiran Islam JURNAL ECONOMINA Abdimas Indonesian Journal Studia Quranika: Jurnal Studi Quran Lisanudhad: Jurnal Bahasa, Pembelajaran, dan Sastra Arab
Sujiat Zubaidi
Universitas Darussalam Gontor
Religion Arts Humanities Economics, Econometrics & Finance Education Environmental Science Health Professions Industrial & Manufacturing Engineering Languange, Linguistic, Communication & Media Law, Crime, Criminology & Criminal Justice Mathematics Medicine & Pharmacology Neuroscience Nursing Physics Public Health Social Sciences Other

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SEMANTIC ANALYSIS OF ḤANĪF: AN AFFIRMATION OF THE ONENESS OF GOD Zubaidi Saleh, Sujiat; Qorib, Khoffifa Assakhyyu; Dwi Syafitri, Aprilia
Jurnal At-Tibyan: Jurnal Ilmu Alqur'an dan Tafsir Vol 8 No 2 (2023): Volume 8 No. 2 December 2023
Publisher : The Department of the Qur'anic Studies, Faculty of Ushuluddin, Adab, and Da'wah, State Institute of Islamic Studies (IAIN) Langsa

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.32505/at-tibyan.v8i2.6118

Abstract

This article is based on the human paradigm which recognizes that the Prophet Ibrahim was the father of three samawī religions. This paradigm influences the ideology of religious communities. The researcher semantically interprets the ḥanîf sentence by examining the meaning of hanīf based on its history. The study concludes that ḥanîf means someone who turns away from evil, leans towards goodness and truth, always turns himself towards the Qibla of Baitul Haram, sincere in his worship, accepting all commands of Allah, and steadfast in the way of Allah, obeying all commandments without the slightest deviation. The meaning of ḥanîf therefore proves the monotheism of Prophet Ibrahim AS and his complete adherence to the religion of Allah.
Interrelation of Coalescence Theory and Qur’anic Perspectives on Rain Phenomenon: A Linguistic and Scientific Analysis Sujiat Zubaidi; Aqdi Rofiq Asnawi; Muhamad Anwar Aditya
Mutawatir : Jurnal Keilmuan Tafsir Hadith Vol. 13 No. 2 (2023): DECEMBER
Publisher : Department of Qur'an dan Hadith Faculty of Ushuluddin and Philosophy UIN Sunan Ampel Surabaya

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15642/mutawatir.2023.13.2.286-311

Abstract

The study of the rain phenomenon continues to develop over time, leading to the emergence of coalescence theory, a theory and model that discusses the occurrence of precipitation. This study aimed to reveal the connection between the theory of coalescence and Qur’anic perspectives on rain through the literature research framework to strengthen that al Qur’an has mentioned clearly before this theory was discovered through Qur’anic language miracle (al-i‘jāz al-bayānī) and scientific miracle (al-i‘jāz al-‘ilmī) in rain verses. This research concludes that rain can occur when water vapour in the atmosphere condenses into water drops that are large enough to fall to the Earth’s surface, which is influenced by several factors, including air humidity, air temperature, air pressure, and the presence of freezing nuclei to help the formation of water droplets when all these factors are met then it is the right time for the rain to fall because of the fulfilment of coalescence between particles ideally following coalescence theory. The Qur’an has already signalled through language miracles and scientific miracles in surah al-Nūr verse 43 and al-Rūm verse 48 that there is a correlation between the words yuzjī, saḥāb, riyāḥ and cloud formation, while the words yu’allif, and kisaf correlate with the combination of cloud droplets, and the word rukām correlate with increasing the size of the raindrops.
The Authenticity of Qur’anic Codification: A Critique of Theodor Noldeke's Perspective Zubaidi, Sujiat; Asnawi, Aqdi Rofiq; Fikriyah, Asfa
Buletin Al-Turas Vol. 30 No. 2 (2024): Buletin Al-Turas
Publisher : Fakultas Adab and Humaniora, Universitas Islam Negeri (UIN) Syarif Hidayatullah Jakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15408/bat.v30i2.40735

Abstract

PurposeThis research aimed to reveal the integrity of Utsman bin Affan and the authenticity of the Qur'an by the three parameters of integrity: Honesty, Consistency, and Courage, and three parameters of authenticity: Continuity, credibility, and symbolism. It also involved the criticism study of Theodor Noldeke’s View about the codification of The Qur’an. MethodThis research employed a qualitative library approach to analyze Theodor Noldeke's views on the codification of the Qur'an. The analysis method consists of two steps: first, a descriptive analysis of Noldeke's intellectual background and the concepts of integrity and authenticity; second, a comparative analysis of the codification of the Qur'an from the perspectives of Muslim and Western scholars. Results/findingsThere were integrity factors in Utsman bin Affan, namely honesty and trustworthiness in behaviour, consistency in action, and courage and responsibility in making decisions. Utsman bin Affan was a caliph with integrity, so all the policies he issued towards the codification of the Qur'an guaranteed authenticity. ConclusionAlthough Theodor Noldeke argued that the Qur'an codification policy of Utsman bin Affan was inauthentic and has many problems with it, this statement was considered incorrect due to differences in research methods used, as well as differences in the history of the Qur'an and the Bible.
Quranic Narratives Addressing Atheism and the Rejection of God in Western Philosophy Zubaidi, Sujiat; Sahidin, Amir; Armayanto, Harda; Binte Mochamad Sandisi, Zahratur Rofiqah
Jurnal Ushuluddin Vol 33, No 1 (2025): June
Publisher : Universitas Islam Negeri Sultan Syarif Kasim Riau

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24014/jush.v33i2.35987

Abstract

Modern materialistic perspectives, combined with Western philosophical critiques that reject the existence of God, have contributed to the rise of atheistic worldviews. In response to this condition, this study aims to identify forms of atheistic rejection in Western philosophy, analyze Quranic thematic narratives related to faith and divine existence, and integrate both findings to demonstrate how the Qur’an addresses and counters atheistic thought. Using a qualitative literature-based method that employs Quranic thematic analysis and comparative philosophical analysis with references to classical and contemporary interpretations, this research finds that atheistic views reflected in the Qur’an include denial of the afterlife, moral accountability, religion, prophets, and the existence of God. The Qur’an counters these views through narratives on the purpose of life, the reality of the hereafter, divine justice, revelation, and prophetic guidance. This study contributes by offering a structured analytical framework that bridges Quranic epistemology and Western atheistic critique, highlighting the intellectual relevance of the Qur’an in addressing contemporary atheism
Wajhu Dalalati al-Ayat al-Mutasyabihat fi Qisshotu Ibrahim ‘Alaihi as-Salam Sujiat Zubaidi Saleh; Prima Rahmatika Ahmad
Studia Quranika Vol. 5 No. 2 (2021): January
Publisher : Universitas Darussalam Gontor

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Abstract

This study is to investigate The Verses of Mutasyabihat,. It was one element of the al-Qur'ân which Contains various, miraculous and interesting aspects, the kind of this verse is mutashabihat lafziyyah. These verses have similar reduction but these have different meaning. Hence, every verse has its own purpose, different with each other such the story of the Prophet Ibrahim. It was because that there are repetition word that contain different meanings that can be understood by semantical analysis.This study revealed that the Mutashabihat verses in the story of the Prophet Ibrahim, have semantical aspects. The first deduction and addition in word Bal in the verse 70-73 of al-Syu’ara’ and deduction in the verse 52-53 of al-Anbiya’. The second is al-Ta’rif wa al-Tankir in the world al-Balad in the verse 126 of al-Baqarah and in the word balad in the verse 35 of Ibrahim. The third is al-Taqdim wa al-Ta’khir in the word al-Awwah and al-Halim in the verse 114 of al-Taubah and its opposite in the verse 75 of Hud. The forth is altering the words with another words, such as the word al-Halim in the verse 101 of al-Shoffat and the word al-‘Alim in the verse 26 of al-Dzuriyyat and in the verse 53 of al-Hijr.
Khashâis al-Mâ’ fî Al-Qur’an Al-Karîm Sujiat Zubaidi Shaleh; Sitti Zafirah Tilsaf
Studia Quranika Vol. 4 No. 2 (2020): January
Publisher : Universitas Darussalam Gontor

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Abstract

The beginning of the creation of life on earth, starting with the creation of living things created from water, there is no life on this earth that does not need water. Many studies discussed water but water was discussed only from a scientific point of view. Whereas in the Qur'an, there are many “kauniyah verses” which are indirectly related to one of the phenomena of the universe about water. By using descriptive methodology analysis, the researcher tries to examine the characteristics of water in the Qur'an by using a scientific approach to understand the intent of the “kauniyah verses” in the Qur'an. The result of this study is the first, the Qur'an states that Allah created water for the first time in this universe before creating the heavens and the earth. With all his will and power, Allah created His throne made of water which is above the seventh sky without any pillars below it. The Second, with the water, Allah the Almighty creates everything that is on earth to become a life such human , animals, plants and other living things. Furthermore, the purpose of the meaning of water is a blessing, mercy, pleasure, an essential and greatest gift bestowed by Allah SWT on all His creatures, especially for humans. The Third, with water, it can also be used as a means of treatment for a disease, especially if the water is recited from the holy verses of the Qur'an so that the molecules in the water will turn into beautiful crystal-shaped molecules. It was because that the water is a chemical compound and also has a water molecular structure, the existence of a negative pole on O (oxygen) and a positive pole on H (hydrogen) causes water molecules to be polar. According to its chemical formula ordinary molecules are written with H2O.
Qadhâyâ al-Mar’ah fî al-Qur’ân ‘inda Bedîuzzamân Sa’îd al-Nûrsi fî Risaleî Nûr Sujiat Zubaidi Shaleh; Ridani Faulika Permana
Studia Quranika Vol. 3 No. 2 (2019): January
Publisher : Universitas Darussalam Gontor

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Abstract

This paper discusses about the problems of women in the Qur’an according to the perspective of Bediuzzaman Sa’id Nursi in his phenomenal book “Risale-i Nur”. Women in Islam have a respectable role and position. But as development of technology, the situation degenerated as the Jahiliyyah woman’s habits were cultivating. To examine the problems of women, especially in the Qur’an, the authors use thematic studies and descriptive analysis. So that it can be explained some of the problems of women discussed by Bediuzzaman Said Nursi; namely the nature of women, treatise on hijab, polygamy, inheritance rights and improvement of offspring. The nature of woman born of her love is a pioneer of compassion according to Nursi, especially from the sense of sacrifice for his children. Hijab according to Nursi is every woman’s needs based on her nature, because women according to their nature are not comfortable to show their aurat to the opposite sex who is not the mahram not as barrier but to avoid danger. Likewise Nursi looked at polygamy, he allowed with strict requirements because the purpose of marriage according to Nursi is to increase the number improve the heredity. finally it will maintain the type of human population. Based on the purpose of marriage which is not only to satisfy lust. This is the deifference between human and animals in general. So that inheritance rights can bring improvements and benefits. There is no inheritance except by marriage in accordance with the Shari’a. because the marriage string which is according to Nursi will lead to a positive tendency. As for the improvement of offspring who not only produce heredity. So it is meaningfull with help and support each other.
Al-Istisyfâi bi Al-‘Asl fi Al-Qur’an ‘Inda Zaghlul Râghib Al-Najjâr Sujiat Zubaidi Shaleh; Intan Pratiwi Mustikasari
Studia Quranika Vol. 3 No. 1 (2018): July
Publisher : Universitas Darussalam Gontor

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Abstract

This article aims to describe the views of Zaghloul Raghib Muhammad an-Najjar on the meaning of treatment with honey in the Qur'an and the meaning of honey in the Qur'an. As a mufaseer and scientist, an-Najjar was able to explain the ' ilmy i'jaz al-Qur'an in the related to verses kauniyyah scientifically by presenting scientific evidence that is in line with the development and progress of science knowledge. In this study, the researchers applied the method of analysis and descriptive text-analysis to elucidate the main reference Tafseer Kauniyah which deals with the problems above. The result of this research concludes that Zaghloul an-Najjar in his tafseer confirms the meaning of syarâb in the surah an-Nahl. He mentioned the characteristics of honey bees in the verse as liquid substances with different color that came out from the body of a bee which is effective as a cure for humans.
Mapping Contemporary Studies on Shaykh Ihsan Jampes and Future Directions for Pesantren-Based Qur’anic Exegesis: A Systematic Literature Review Cholid Ma'arif; Sujiat Zubaidi; Muhammad Chirzin; Zahratur Rofiqah Binte Mochammad Sandisi
QOF Vol. 10 No. 1 (2026)
Publisher : Universitas Islam Negeri Syekh Wasil Kediri

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.30762/qof.v10i1.3680

Abstract

This article maps contemporary studies on Shaykh Ihsan Jampes, an Indonesian pesantren scholar from Kediri, whose Arabic works occupy an important position in the pesantren intellectual tradition. It examines their future directions for pesantren-based Qur’anic exegesis. Using a systematic literature review, this study shifts the discussion from a broad figure-centered mapping of Ihsan scholarship to a more focused synthesis of tafsir-related studies. The data consist of 67 academic sources collected through keyword searches, screening, and citation chaining. Of these, 27 studies were selected as the core corpus for their strong relevance to Ihsan Jampes, Sirāj al-Ṭālibīn, pesantren turāth, and their potential for tafsir-oriented analysis. The units of analysis include exegetical method, exegetical orientation, verse usage, intertextual sources, the relationship between Sufism and meaning construction, and future directions for pesantren-based Qur’anic exegesis. The findings show that existing scholarship on Ihsan Jampes has been dominated by Sufism, pesantren education, and intellectual networks. However, several studies have opened significant pathways for tafsir research through intertextuality, maqāṣid al-Qur’ān, ishārī reading, and verse-based sharḥ in Sirāj al-Ṭālibīn. This article argues that Ihsan Jampes’s main contribution to tafsir studies lies not in a formal, complete commentary, but in embedded exegesis within the pesantren sharh tradition. Based on this synthesis, the article proposes an initial model of pesantren-based Qur’anic exegesis grounded in sharḥ  al-ayat, combining sanad authority, intertextual reading, ethical orientation, maqāṣid, and contextual Muslim needs.
Al-Furuq al-Lughawiyyah Baina al-Alfādz al-Mutarādifah fī al-Qur’ān al-Karim (Lafdzotā al-‘Afwu wa ash-Shafhu Anmudzajan) Sujiat Zubaidi; Nindya Ayoumi Delahara
Lisanudhad: Jurnal Bahasa, Pembelajaran dan Sastra Arab Vol. 7 No. 2 (2020): Lisanudhad: Journal Bahasa, Pembelajaran dan Sastra Arab
Publisher : Department of Arabic Teaching, Faculty Tarbiyah, Universitas Darussalam Gontor

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Abstract

تهدف هذا البحث للكشف عن الفروق اللغوية بين لفظتي العفو والصفح في القرآن الكريم ملا كان بعض الناس زعموا أنهما من الترادف. يعتبر هذا املوضوع مهما في علم الداللة القرآنية ألن لكل كلمة في القرآن الكريم معنى غير الذي تحمله األلفاظ املتلوة. استخدم هذا البحث الدراسة الداللية السياقية القرآنية لفهم النص القرآني املتكامل. ومن النتيجة املهمة لهذا البحث، أنهما من األلفاظ املتقاربة في الداللة القترانهما بالذنب، تعرف ذلك بالنظر إلى االشتراك اللفظي كلتا اللفظتين. ومن النقظة املهمة، أن لفظتي "العفو والصفح" ليستا مترادفتين لوجود الفروق اللغوية بينهما. فلفظة العفو مستعملة ملحو الذنوب وهي مشتقة من قول "عفت الريح األثر" أي املحو والطمس بما تثير من التراب، أما لفظة الصفح مستعملة إلعراض الذنب وكانت مشتقة من كلمة "صفيحة" أي وجد كل شيء عريض. فالعفو ملعنى حقيقي أما الصفح مجازي. وباعتبار إفادة االستعمال أن الصفح أبلغ من العفو حيث أن القرآن الكريم يستعمل لفظة العفو للترك والتفضيل والتيسير والترخيص والتخفيف للخاطئين، أما لفظة الصفح تفيد لتسكين الثائرة على األعداء في الوقت. فالناس قد يعفون ولم يصفحوا. وكذلك أن لفظة العفو تستعمل لصفة هللا تعالى وهو ذو عفو وهو يمحو ذنوب عبده تمام املحو بترك عقوبة املذنب. أما عفو البشر فقد يبقى أثر الحقد في قلبه لذلك يأتي األمر بالصفح بعده.
Co-Authors Abdul Rohman Abdul Rohman Abdullah Muslich Rizal Maulana Agus Mulyana Akmal Hidayah Amal Fadholah Amir Hidayatullah Amir Hidayatullah Amir Reza Kusuma Amir Reza Kusuma Aqdi Rofiq Asnawi Arifah, Farah Nur Arrois, Syaiful Makhi Ula Binte Mochamad Sandisi, Zahratur Rofiqah Cholid Ma'arif Dahniar Maharani Deki Ridho Adi Anggara Devi Rafika Sari Dini Amalia Fattah Dwi Syafitri, Aprilia Fachri Khoerudin Fahman Mumtazi Fikriyah, Asfa Hamzah, Muhammad Habibi Harda Armayanto Hilda, Nurul Arifah Hujjadtul Fadhilah Humaira Agam Putri Ide Mafaza Sansayto ilham habibullah Inayatul Maula Intan Pratiwi Mustikasari Intan Pratiwi Mustikasari Irfan Maulana Ishaq Jiatrahman, Farisma Khomarul Kuniyati Lisa Ihdiatul Jannah M. Adib Fuadi Nuriz M. Kharis Majid Moh Isom Mudin Moh. Ali Ghafir Moh. Henri Moh. Ismail Muhajir, Muhammad Arif Muhamad Anwar Aditya Muhammad Arwani Rofi’i Muhammad Chirzin Muhammad Chirzin Muhammad Dini Syauqi Al-Madani Muhammad Fajar Adyatama Muhammad Hafidh Rafi Muhammad Irkham Firdaus Muhammad Muhammad Muhammad, Emyr Muttaqin Muttaqin Nalatama, Rahma Nasution, Alhafidh Nindya Ayoumi Delahara Nindya Ayoumi Delahara Nisa, Salma Sholochatun Nofriyanto Nofriyanto Nurul Marfu’ah Pahlevi, Miftah Prayogo, Tonny Ilham Prima Rahmatika Ahmad Purnama, Hakim Qorib, Khoffifa Assakhyyu Rakhmad Agung Hidayatullah Ramadhan, M Akmal Ridani Faulika Permana Ridani Faulika Permana Sahidin, Amir Sasongko, Yogi Banar Septrianto, Wahyu sitti zafirah tilsaf Sitti Zafirah Tilsaf Syamsuddin Arif Taqiyuddin, Muhammad Triana Harmini Trisnani, Asif Ummu Salamah Usmanul Khakim Yusron, Saidil Zahratur Rofiqah Binte Mochammad Sandisi Zuhrufan Failasufa Zulianita Zulianita