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WAQF LĀZIM DALAM MUSHAF AL-QUR’AN STANDAR INDONESIA DAN MUSHAF MADINAH: ANALISIS JUMLAH, POLA PENEMPATAN, DAN PENGARUHNYA TERHADAP PENAFSIRAN AYAT Najib Irsyadi
Jurnal Ilmiah Ilmu Ushuluddin Vol 20, No 2 (2021): Jurnal Ilmiah Ilmu Ushuluddin
Publisher : Fakultas Ushuluddin dan Humaniora UIN Antasari Banjarmasin

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.18592/jiiu.v20i2.4550

The study of al-wqaf wa al-ibtidā' is one of the branches of 'ulum al-Qur'ān which is very important to be studied by Muslims. Moreover, today the Qur'anic mushafs circulating in the world have differences, both in terms of the signs used, as well as waqf and number. This issue has attracted the attention of many scholars. However, the comprehensive research on how the image of waqf lāzim among the different mushafs of the Qur’an, especially the mushafs wich are widely circulated in Indonesian society, and its effect on interpretation is still rare. This paper is present in order to find scientific answers to the main question, what is the different in amount of waqf lāzim, its placement pattern, and its effect on interpretation between the Indonesian Standard Qur'an Mushaf and Madinah Mushaf. This study uses a comparative-analytical method, which is to compare the differences between two or more groups of a certain variable, in this case comparing the differences in the placement of waqf lāzim between the Indonesian Standard Qur'an Mushaf and Madinah Mushaf. After being compared as a whole, it is then analyzed about the causes-effects and factors that influence of these differences on interpretation. There are several points that can be concluded, there are 86 waqf lāzim places in the Indonesian Standard al-Qur'an Mushaf; 53 places in the middle of the verse and 33 places at the end. Meanwhile, in Madinah Mushaf, there are 22 verses marked with waqf lāzim, all of which are in the middle of the verse. This difference stems from the different patterns of placement of waqf lāzim, which are analyzed based on grammatical understanding and meaning. The selection of a waqf lāzim cannot be separated from the tendency of the interpretation of the verse desired by the Mushaf. After investigating, two main factors, internal and external, play a big role in influencing the differences in determining waqf lāzim between these two mushaf.

Tradisi Salat Al-Hifzi Bagi Penghafal Al-Qur’an di Ponpes Raudhah Tahfizh Al-Qur’an “Baitul Azhar” Amuntai, KALSEL Najib Irsyadi
ESENSIA: Jurnal Ilmu-Ilmu Ushuluddin Vol. 15 No. 1 (2014)
Publisher : UIN Sunan Kalijaga Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/esensia.v15i1.765

This paper tries to explain the phenomena of Hadith as traditions of Muslim society. The study of the phenomenon of Hadith is also called as ”Living Hadith” defined as the religious phenomenon such as modes of conduct or responses to interpretation of Hadith texts. These traditions can be classified into three categories: oral, written, and practical one. The object of this research is the practice of Shalat al-Hifdzi located at Ponpes Tahfizh Al-Qur’an “Baitul Azhar’’ Amuntai. Using the phenomenological approach and observation-interview type of method, the research shows that the significance of both practice of Shalat al-Hifdzi particularly for Huffadz and its exercise (Riyadhah) is to come nearer (Taqarrub) to God and to have easier process memorizing the Qur’an.[Tulisan ini mencoba untuk menjelaskan fenomena hadis yang telah menjadi sebuah tradisi masyarakat Muslim. Kajian terhadap gejala-gejala fenomena berdasarkan hadis juga disebut sebagai "living hadis" yang didefinisikan sebagai fenomena keagamaan sebagai perilaku yang didasarkan pada atau tanggapan terhadap penafsiran teks-teks hadis. Tradisi-tradisi ini dapat diklasifikasikan menjadi tiga kategori: lisan, tertulis, dan praktek. Objek penelitian dalam kajian ini adalah praktek salat al-hifzi, yang lokasinya berada di Ponpes Tahfizh Al-Qur'an "Baitul Azhar'' Amuntai. Dengan menggunakan pendekatan fenomenologis, dan metode observasi-wawancara, penelitian ini menghasilkan bahwa pentingnya praktik salat al-hifzi ini terutama untuk huffaz sebagai latihan (riyadah) adalah dalam rangka untuk datang lebih dekat (taqarrub) kepada Allah dan menjadi mudah dalam proses menghafal Al-Qur'an.]

TIPOLOGI RESEPSI MASYARAKAT BANJAR TERHADAP AL-QUR’AN DI DESA PANJARATAN, KECAMATAN PELAIHARI, KABUPATEN TANAH LAUT Munauwarah, Husnul Hamidatul; Mujahid, Ahmad; Irsyadi, Najib
Diya Al-Afkar: Jurnal Studi al-Quran dan al-Hadis Vol 12, No 1 (2024): Juni
Publisher : IAIN Syekh Nurjati Cirebon

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24235/diyaafkar.v12i1.16639

The Banjar community in Panjaratan Village understands the Qur'an not only in terms of understanding the text, namely in the form of practice in reading or studying the Qur'an, more than that, the many cultures or traditions that exist in the community are the result of the development of community receptions, especially the Banjar community towards the Qur'an from time to time. This study aims to further examine how the community's reception of the Qur'an and will classify the typology of the Qur'an's reception and analyze the meaning contained in it. This research uses a qualitative approach, analyzing the typology of the Qur'an with the theory of Qur'anic reception by Ahmad Rafiq and analyzing the meaning using the theory of sociology of knowledge by Karl Mannheim. The results of the research on the typology of Al-Qur'an reception in Panjaratan Village obtained three receptions of the Al-Qur'an, namely exegesis reception implemented in recitation activities and religious assemblies, aesthetic reception manifested in decorations in people's homes and implemented from the existence of al-Qur'an learning with certain methods and tones and functionalist reception implemented in verses as certain functions in life. The meanings contained in the practice of Qur'an reception in Banjar society are first, the objective meaning is interpreted as a symbol of the high sense of religion and closeness to Allah Swt. Second, the documentary meaning is as a culture from ancestors that is preserved and acculturated with Islamic culture. Third, the expressive meaning is that the practice of Qur'anic reception is used as a wasilah in achieving certain goals, hopes and desires by the people who carry it out.Masyarakat Banjar di Desa Panjaratan terhadap Al-Qur’an, mereka memahami Al-Qur’an bukan hanya sekedar pemahaman yang berada pada teks yaitu berupa pengamalan dalam membaca atau mengkaji al-Qur’an, lebih dari itu banyaknya budaya ataupun tradisi yang terdapat di masyarakat merupakan hasil perkembangan resepsi masyarakat khususnya masyarakat Banjar terhadap al-Qur’an dari masa ke masa. Penelitian ini bertujuan untuk meneliti lebih jauh bagaimana resepsi masyarakat terhadap al-Qur’an serta akan melakukan klasifikasi tipologi dari resepsi al-Qur’an dan menganalisis makna yang terkandung di dalamnya. Penelitian ini menggunakan pendekatan kualitatif, menganalisis tipologi al-Qur’an dengan teori resepsi al-Qur’an oleh Ahmad Rafiq serta menganalisis makna menggunakan teori sosiologi pengetahuan oleh Karl Mannheim. Hasil dari penelitian mengenai tipologi resepsi al-Qur’an di Desa Panjaratan didapatkan tiga resepsi al-Qur’an yaitu resepsi eksegesis terimplementasikan dalam kegiatan pengajian dan majelis taklim keagamaan, resepsi estetis termanifestasikan dalam hiasan-hiasan dalam rumah masyarakat serta terimplementasikan dari adanya pembelajaran al-Qur’an dengan metode dan nada-nada tertentu dan resepsi fungsionalis terimplementasikan dalam ayat sebagai fungsi tertentu dalam kehidupan. Makna yang terkandung dalam praktik resepsi al-Qur’an di masyarakat Banjar adalah pertama, makna objektifnya dimaknai sebagai simbol dari tingginya rasa beragama dan kedekatan dengan Allah swt. Kedua, makna dokumenternya adalah sebagai budaya dari nenek moyang yang dilestarikan serta diakulturasikan dengan budaya Islam. Ketiga, makna ekspresifnya adalah praktik resepsi al-Qur’an digunakan sebagai wasilah dalam mencapai tujuan, harapan dan hajat tertentu oleh masyarakat yang melaksanakannya.

Membangun Gender Partnership di Era 5.0 Perspektif QS. Al-Hujurat ayat 13 dan QS. Al-An’am ayat 165 A'la, Nusrotul; Aini, Adrika Fithrotul; Irsyadi, Najib
Al-Qudwah Vol 1, No 1 (2023): June
Publisher : UIN Sultan Syarif Kasim Riau

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24014/alqudwah.v1i1.23236

The Introduction to gender and their respective roles is crucial from an early age. Islam does not differentiate between the roles of women and men. The continuity of the relationship between men and women must be maintained within the corridor of Islamic law without gender intimidation. This article aims to build gender partnership in Era 5.0 based on the Qur'an, Surah Al-Hujurat, verse 13, and Surah Al-An'am, verse 165. Thus, understanding gender partnerships can be one way to address gender disparities, enhance well-being, and improve Human Resources (HR) quality. The research method used in this article is qualitative research in the form of a literature review based on sources such as books, articles, and works discussing gender partnerships. Data collection methods are conducted through a literature review of data obtained from various sources. The primary data sources are the Qur'an, Surah Al-Hujurat, and Al-An'am. From the study's results, it can be concluded that gender partnership means a condition where there is mutual understanding, respect, and cooperation with the different attitudes and strengths of the opposite sex. In efforts to build gender partnership in Era 5.0 according to the perspective of the Qur'an, Surah Al-Hujurat, verse 13, and Surah Al-An'am, verse 165, it is crucial to establish equal and humane rights for both women and men. This entails fully guaranteeing the rights of each gender and treating them well. Efforts to build gender partnerships include understanding and recognizing that men and women have different characteristics, paying attention to the gender division of labor, fostering good collaboration and coordination, mutual respect and non-discrimination, and offering differences in strategic needs for each gender. Abstrak: Pengenalan gender dan tugas masing-masing penting dimulai sejak dini. Agama Islam tidak membedakan peran antara perempuan dengan laki-laki. Kesinambungan hubungan laki-laki dan perempuan harus tetap terjaga dalam koridor syariat Islam tanpa adanya intimidasi gender. Artikel ini bertujuan untuk membangun kemitraan gender (gender partnership) pada Era 5.0 berdasarkan al-Qur’an surah Al-Hujurat ayat 13 dan surah Al-An’am ayat 165. Sehingga pemahaman tentang kemitraan gender mampu menjadi salah satu cara mengatasi kesenjangan gender, meningkatkan kesejahteraan dan kualitas Sumber Daya Manusia (SDM). Metode penelitian yang digunakan dalam artikel ini adalah penelitian kualitatif dengan bentuk studi pustaka berdasarkan sumber data dari buku, artikel, dan karya yang membahas kemitraan gender. Adapun metode pengumpulan data dilakukan melalui kajian literatur kepustakaan dari sumber data yang diperoleh. Sumber data primernya adalah al-Qur’an Surat Al-Hujurat dan Al-An’am. Dari hasil studi dapat ditarik hasil bahwa kemitraan gender berarti kondisi di mana terdapat rasa saling memahami, menghargai, dan bekerja sama dengan sikap dan kekuatan yang berbeda dari lawan jenis. Dalam upaya membangun kemitraan gender pada era 5.0 sesuai perspektif al-Qur’an surah Al-Hujurat ayat 13 dan surah Al-An’am ayat 165 menetapkan hak-hak perempuan dan laki-laki secara berimbang dan penuh dengan perikemanusiaan. Secara totalitas menjamin sepenuhnya hak-hak setiap gender dan memperlakukannya dengan baik. Upaya membangun kemitraan gender yaitu dengan memahami dan menyadari antara laki-laki dan perempuan memilki karakteristik yang berbeda, menaruh perhatian pada pembagian kerja gender, kolaborasi dan koordinasi yang baik, saling menghormati dan tidak membeda-bedakan, serta menawarkan perbedaan pada kebutuhan strategis masing-masing.

Model Mushaf Al-Qur’an Berwarna Di Indonesia: Antara Perspektif Hukum Islam dan Komodifikasi Agama Irsyadi, Najib
Jurnal Ilmiah Ilmu Ushuluddin Vol. 23 No. 1 (2024): Jurnal Ilmiah Ilmu Ushuluddin
Publisher : Fakultas Ushuluddin dan Humaniora UIN Antasari Banjarmasin

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.18592/jiiu.v23i1.13159

At the beginning of the decade of the 3rd millennium, starting from 2005, the development of the Al-Qur'an mushaf in Indonesia experienced striking innovation. Different from the previous era, in this one many the Al-Qur'an mushafs have emerged with colored displays, such as cover designs, illuminations, paper, writing, verse blocks, and variations in its content. Apart from being supported by advanced computerization of the mushaf, another main factor is the changing tastes of the Indonesian Muslim community. This raises the question, how Islamic law's view of addressing this phenomenon, and how the colored mushaf model is seen from the perspective of religious commodification. By using descriptive-qualitative methods and a sociological-historical approach, this paper wants to answer the problem. The majority of Muslim scholars from moderate circles, such as Imam An-Nawawi and the Egyptian Fatwa Institute, allow the colored mushaf with the aim of providing information on the law of reading in its mushaf and increasing motivation to always read it. Meanwhile, textualist-normative scholars tend to prohibit the mushaf that is decorated or colored with hadith evidence. The widespread circulation of the colored mushaf, if analyzed based on the theory of religious commodification, has at least three elements: First, profit; The business of selling the Qur'anic mushaf always looks at market share that can promise financial profits. Second, knowledge transfer; every expression, idea, symbol can be transformed to other people in concrete form through a product that can be enjoyed or sold. Third, ideology; The Qur'anic mushaf printing industry has formed a commodity in Islam which contains certain religious understandings so that these understandings develop and become real.

Resepsi Estetis Terhadap Seni Baca Al-Qur’an di Majelis Tilawah Al-Qur’an Ummul Qura Sungai Lulut Kabupaten Banjar Najib Irsyadi; Warliza Warliza; Ahmad Mujahid
Al Washliyah : Jurnal Penelitian Sosial dan Humaniora Vol. 2 No. 2 (2024)
Publisher : Sekolah Tinggi Agama Islam Al Washiliyah Barabai

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.70943/jsh.v2i2.67

In the lives of Muslims, there are many practices of reception of the Al-Qur'an, both in the form of reading, understanding, practicing it and in the form of socio-cultural reception. In South Kalimantan, many people are found who receive, respond to or treat the Al-Qur'an by reading it and singing it or what is usually called the art of reading the Al-Qur'an. This is proven by the productivity of South Kalimantan in producing national and international qari'ah. This research aims to examine further the aesthetic reception of the art of reading the Qur'an and the process of training in the art of reading the Qur'an by taking place, namely the Ummul Qura Al-Qur'an Recitation Council which is in Sungai Lulut, Sungai Tabuk District, Regency. Banjar is a place to learn the art of reading the Koran, especially vocals and songs, which has produced many national and international reciters. This type of research is field research using descriptive qualitative methods. Data collection techniques were carried out using observation, interviews and documentation. The results of the research found that all the reciters in the Al-Qur'an Recitation Council Ummul Qura received the Al-Qur'an by reading it with songs. Departing from this aesthetic reception produces very diverse effects. This is because the aesthetic reception of the Al-Qur'an has a psychological interest that can invite reactions to awaken the reader's mental energy. The authors grouped the effects they felt into four aspects, namely emotional and spiritual aspects, functional aspects, beneficial aspects and habitual aspects. In this research the author discovered something unique, namely that the aesthetic reception of the art of reading the Qur'an can give birth to other reception patterns such as functional reception as actualized by several reciters in the Ummul Qura Al-Qur'an Recitation Council.

Analisis Riwayat Israiliyat tentang Kisah Nabi Daud dalam Tafsir Ath-Thabari dan Tafsir Abdurrazzaq Ash-Shan'ani: Studi QS. Shad {38}: 21-25) Aminullah, Muhammad; Irsyadi, Najib
Tasamuh: Jurnal Studi Islam Vol. 17 No. 1 (2025): Tasamuh: Jurnal Studi Islam
Publisher : LPPM IAIN Sorong

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.47945/tasamuh.v17i1.1870

this study analyzes the Israiliyat narrations about Prophet David in QS. Shad (38:21-25), which recounts his encounter with two disputing individuals. It focuses on how Ibn Jarir al-Thabari and Abdurrazzaq al-Shan'ani use Israiliyat in their interpretations and examines the sources and validity of these narrations. this study Using a descriptive qualitative method with a literature study approach, this research relies on Tafsir al-Thabari, Tafsir Abdurrazzaq al-Shan'ani, and other relevant sources. The findings reveal differences in the sanad and interpretative structures, yet both Tafsir works share a common initial source from al-Hasan. The narration describes the verse as both a test for Prophet David and a reprimand, mentioning that he intended to marry the wife of his subordinate. To evaluate the authenticity of these narrations, this study refers to the perspectives of classical and contemporary Tafsir scholars.

KONSEP ULAMA PERSPEKTIF AL-QUR’AN: Studi Komparatif Penafsiran Fakhruddin Al-Razi dan Yunan Yusuf Noor Rizqy Sattariya; Syaifuddin, Syaifuddin; Irsyadi, Najib
TAFAKKUR : Jurnal Ilmu Al-Qur'an dan Tafsir Vol. 5 No. 02 (2025): TAFAKKUR: Jurnal Ilmu Al-Qur'an dan Tafsir
Publisher : Sekolah Tinggi Ilmu Al-Qur'an Ar-Rahman

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.62359/tafakkur.v5i2.481

This study examines the concept of ulama in the Qur'an through a comparative approach to the interpretations of Fakhruddin al-Razi and Yunan Yusuf. The analysis focuses on two verses Q.S. al-Shu‘arâ’`/26:197 and Q.S. Fâtir/35:27–29 with the aim of exploring a broader and deeper understanding of the term ulama. This research employs a qualitative method using a library research approach and a descriptive-comparative technique. The analysis is conducted through the stages of identification, description, and comparison of the interpretations offered by both scholars. The findings reveal that both Fakhruddin al-Razi and Yunan Yusuf define ulama as individuals with deep knowledge that leads to khashyah (reverence and submission) to Allah. Both emphasize the importance of integrating knowledge, practice, and piety in shaping the true character of an ulama. However, they differ in terms of the scope of knowledge and the interpretive approaches applied. Yunan Yusuf sees ulama not only as religious scholars but also as experts in general fields such as science and medicine, as long as their knowledge brings them closer to God, using the adabî-ijtimâ‘î (literary-sociological) approach. In contrast, Fakhruddin al-Razi interprets ulama as those who specialize in religious knowledge and comprehend God's greatness, which fosters piety, using a lughawî (linguistic) approach.

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