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The Concept of Istidraj in the Qur'an: Comparative Study of the Interpretation of Al-Imam Al-Qurtubi and Shaikh Wahbah Al-Zuhaily Fauzi Fathur Rosi; Pajar Amirul Mu’ti
World Journal of Islamic Learning and Teaching Vol. 1 No. 3 (2024): September : World Journal of Islamic Learning and Teaching
Publisher : Asosiasi Riset Ilmu Pendidkan Agama dan Filsafat Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.61132/wjilt.v1i3.69

Happiness is one of the natural attitudes of humans when getting a lot of pleasure from Allah SWT, such as health and sustenance. However, not many of humans are correct in responding to these blessings, pleasures that are not properly addressed are termed istidraj. Istidraj is a punishment given by Allah SWT to the perpetrators of immorality in the form of worldly pleasures that seem beautiful but cause negligence in the real world. Therefore, it is necessary to be aware of istidraj as a sign of caution in order to avoid immoral acts. The phenomenon of istidraj in this study explores the concept of this in the Qur'an through the perspective of two mufasirs, namely al-Imam al-Qurtubi and Wahbah al-Zuhaily in answering 2 focuses, namely: 1. How to interpret istidraj in the Qur'an according to al-Imam al-Qurtubi and Wahbah al-Zuhaily 2. What are the similarities and differences between al-Imam al-Qurtubi and Wahbah al-Zuhaily regarding istidraj. To understand the concept of the istidraj phenomenon, this study applies a qualitative method of literature study with a comparative study approach. In this approach, the researcher compares the interpretation of al-Imam al-Qurtubi through the tafsir "Al-Jami' li al-Ahkam al-Qur'an" with the interpretation of Wahbah al-Zuhaily through the tafsir "Al-Tafsir al-Munir". The researcher examined the interpretation data from the two mufasirs related to the concept of istidraj. A comparative approach is used to gain a deeper understanding and see the differences and similarities in the views of the two towards istidraj. As for the results of this research, al-Qurtubi sees istidraj as a gradual punishment process for those who deny the verses of Allah SWT. Wahbah al-Zuhaily sees it as a gift of favor or success. Both mufasirs agree that istidraj involves giving pleasure as a test of Allah. The difference in interpretation lies in the context of the object of istidraj. al-Zuhaily emphasizes his interpretation on the test of a servant, while al-Qurtubi emphasizes the interpretation of istidraj on slow withdrawal as punishment.

KONSEP KEADILAN DALAM QS. AL-MAIDAH AYAT 8 DAN AYAT 42 (Studi Komparatif Tafsir al-Manar dan Tafsir al-Azhar) Fauzi Fathur Rosi; Puji Wage Astuti
MAHAD ALY JOURNAL OF ISLAMIC STUDIES Vol 4 No 1 (2025): Ma had Aly Journal of Islamic Studies
Publisher : AL-BAYAN INSTITUTE

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.63398/xn8q1z97

In Islam, justice is the foundation of life in the social order. When deciding something, both in personal life and in interacting with others, justice must be prioritized. This study will discuss the concept of justice according to Muhammad Rashid Ridha and Buya Hamka and how the similarities and differences between the two commentators are regarding the characteristics of their interpretations. The research method used is (library research), in data collection using the documentation method. The results of this study are that Rashid Ridha in Tafsir al-Manar argues that justice is a basic value that covers all aspects of life, both social relations and relations with Allah SWT. Meanwhile, Abdul Malik Karim Amrullah in Tafsir al-Azhar emphasizes that justice is a moral obligation that must be carried out according to the guidance of the Qur'an. In terms of the characteristics of interpretation, Rashid Ridha emphasizes justice more in the legal and policy aspects, while Abdul Malik Karim Amrullah focuses on the moral aspects, individual character, and psychological impacts of justice.

TRADISI PEMBACAAN DOA KANDUNGAN SURAT ṬĀHĀ AYAT 25-28 SEBELUM BELAJAR (Studi Living Qur’an Di Ma’had Tahfidh Al-Qur’an Al-Amien Prenduan Sumenep Madura) Fauzi Fathur Rosi; Adrian Maulana
MAHAD ALY JOURNAL OF ISLAMIC STUDIES Vol 4 No 1 (2025): Ma had Aly Journal of Islamic Studies
Publisher : AL-BAYAN INSTITUTE

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.63398/9771e159

Educational traditions in Islamic boarding schools (pesantren) play an important role in shaping students' character and improving the quality of learning. At Ma’had Tahfidh Al-Qur’an Al-Amien Prenduan Sumenep, there is a tradition of reciting Surah Ṭāhā verses 25–28 before starting lessons. This prayer holds deep spiritual meaning, as it is the supplication of Prophet Musa asking for openness of heart and ease in delivering knowledge, Although this practice has long been part of daily routines, it has not been widely studied academically. This research aims to explore the background and impact of the tradition on the teaching and learning process. Using a qualitative phenomenological approach, data were collected through observation, interviews, and documentation, involving caregivers, the head of the institution, class supervisors, and students as participants, The findings show that this tradition helps improve concentration, mental readiness, and strengthens the bond between teachers and students. It carries both spiritual and educational value, making it essential to preserve within Islamic academic culture.

Birr al-wālidayn: Studi Komparatif Penafsiran Surah al-Isrā’ 23-24 Perspektif Ibn Kathīr dan M. Quraish Shihab Fauzi Fathur Rosi; Noer Halimah Asyihabi
Journal of Islamic Scriptures in Non-Arabic Societies Vol. 1 No. 2 (2024): Journal of Islamic Scriptures in Non-Arabic Societies (JISNAS)
Publisher : Kuras Institute

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.51214/jisnas.v1i2.941

In contemporary society, children's neglect in treating their parents properly is increasingly observed. Filial piety, ranking just below the obligation to worship Allah SWT, is essential and extends universally beyond Muslim parents. This research aims to: 1) Analyze the interpretation of Al-Walid according to Ibn Kathīr and M. Quraish Shihab, and 2) Identify differences and similarities in their exegesis of Surah Al-Isra, verses 23-24. Using qualitative library research, primary sources include the tafsir works of Ibn Kathīr and Al-Mishbah by M. Quraish Shihab, along with related journals, articles, and books. Findings reveal: 1) The commandment to worship Allah SWT exclusively, and 2) The obligation for children to show filial piety by avoiding harsh words, even mild expressions like "ah". Children must speak gently and politely, show reverence, pray for their parents, engage in actions that please them, and avoid actions that displease them. This research highlights the importance of maintaining filial piety under all circumstances and practicing iḥsān, treating others better than they treat us. The study compares interpretations by Ibn Kathīr and M. Quraish Shihab, noting a significant distinction in the term hisanan. Ibn Kathīr sees it as a command to do good to one's parents, while Quraish Shihab attributes two meanings: 1) Bestowing favors upon others, and 2) Performing good deeds. The key principle is treating parents with greater kindness and respect than they extend to us.

The Tradition of Reading Surah Al-Rahman (Living Qur'an Study at Ma'had IDIA Putra Prenduan Sumenep) Fauzi Fathur Rosi; Zainuddin
al-Bunyan: Interdisciplinary Journal of Qur'an and Hadith Studies Vol. 2 No. 1 (2024)
Publisher : Penerbit Hellow Pustaka

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.61166/bunyan.v2i1.9

The Al-Qur'a n (living Qur'an) program in Ma'had IDIA became the master of Ma'hadi, which was maintained by the Master of IDIA son. Reading the Qur'a n by the Master of the program Plus TMI and Tahfidz is not correct in a certain letter, whereas in Ma'had IDIA son su>rah al-Rahma>n became the ruler of Ma'hadi. Implementation of the tradition of reading Su'rah al-Rahma'n in Ma'had IDIA son Prenduan is carried out every day after the prayer of the calf at exactly 11:30 WIB. The readings of Al-Rahma n are directed directly by Mu'allim, who is followed by the whole Mahasantri, and they begin by surrendering to the masjids before entering the readings of Al-Rahman, and by reciting the Su'rah al-Rahma with tartils together. The purpose and benefit of the tradition of reading Surah al-Rahma is to build a Mahasantri custom to read Su'rah al-Rahma after performing Dzuhur's prayer, enhance the work of Sha'lih and strive to thank God SWT. And hopefully God's SWT, gets the peace of mind as an emotional psychological cure for the Mahasantri.

The Domestic Role of Men in the Qur'an (Comparative Study of the Interpretation of Imam Al-Tabari and Zainab Al-Ghazali ) Lumanatul Latifah; Fauzi Fathur Rosi
al-Bunyan: Interdisciplinary Journal of Qur'an and Hadith Studies Vol. 2 No. 2 (2024)
Publisher : Penerbit Hellow Pustaka

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.61166/bunyan.v2i2.19

In Indonesia generally, parents or the environment indirectly differentiate the roles of boys and girls. Demands for gender equality are starting to reverberate because more parties feel the need to voice this issue. Seeing this phenomenon, it is important to know how the role of men where Al-Tabari represents classical interpretation and Zainab al Ghazali represents contemporary interpretation. This study uses a qualitative approach with the type of library research. The results of this study indicate that Imam al-Tabari interprets that men are responsible for women because men are more important than women, men's priority is because they provide dowry and maintenance, whereas according to Zainab al-Ghazali Allah SWT determines men to be responsible for women, and they have the right to lead and be guardians in the family. The difference between al-Tabari and Zainab Al-Ghazali lies in the interpretation in dealing with wives who are nushuz, that is, if they don't change after being given advice, according to al-Tabari if they don't change, confine them to their place of residence, whereas according to Zainab Al- Ghazali if it doesn't change after being given advice then ignore it by separating beds.

The Essence of Repentance in Qs. Az-Zumar: 54 (Study of Analysis of Tafsir Ruh al-Ma'ani By al-Alusi) Nisfa Fauziah El Sanda; Fauzi Fathur Rosi
Tilawah: Journal of Al-Qur'an Studies Vol. 1 No. 3 (2025)
Publisher : Penerbit Hellow Pustaka

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.61166/tilawah.v1i3.24

In life, humans must never escape from mistakes, especially Muslims. The Qur'an should be the main foundation in all walks of life and be a guide in every matter and problem, including in achieving repentance to Allah SWT. However, there are many factors that can mislead humans, lead to the wrong path and tempt humans to follow temptations, lusts that can lead to sin, especially in a life that is increasingly deviating from Islamic teachings. The result can destroy man and prevent him from doing good. Therefore, it is necessary for humans to refer to the Qur'an as a helper to get an understanding of asking for forgiveness for the sins that have been committed through repentance. Based on the context of the research, there are two main focuses discussed in this research, namely: 1). What is the meaning of repentance according to Al-Alusi in Ruh Al-Ma'ani interpretation? 2). How is the essence of repentance in QS Az-Zumar: 54 Al-Alusi's perspective in Ruh Al-Ma'ani interpretation? the focus of the research is Al-Alusi's interpretation of the Nature of Repentance in QS. Az-Zumar: 54.This type of research is included in library research, an analytical study with a qualitative approach. This research also uses thematic interpretation, the primary data source is the book of Tafsir Ruh Al-Ma'ani by Al-Alusi. The results of the findings in this study, etymologically the meaning of repentance in Al-Alusi's view is to return from sin to obedience to Allah, while terminologically repentance is a way to return to Allah SWT, not just the elimination of sins but also the establishment of a better relationship with Allah SWT. While the essence of repentance contained in QS Az-Zumar: 54 Al-Alusi's perspective in the Ruh Al-Ma'ani interpretation is the process of returning to Allah SWT with sincerity before it is too late, because it is driven by love and awareness of the greatness of Allah SWT, not just fear.

The Nature of the Shi'ra Star> Qs. Al-Najm Verse 49 (Thantawi Jauhari's Perspective in Tafsi>R Al-Jawa>Hir Fi> Tafsi>R Al-Qura>N Al-Kari>M ) Fauzi Fathur Rosi; Rofiatul Muna
Tilawah: Journal of Al-Qur'an Studies Vol. 1 No. 4 (2025)
Publisher : Penerbit Hellow Pustaka

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.61166/tilawah.v1i4.37

In essence,the Qur’an and natural phenomena are one unit. The verses written in the koran are called qouliyyah verses, and the natural phenomena that appear in the universe are called kauniyyah verses. The Al-Qur’an, which has been written and recorded since 1.400 years ago, has inspired many scientists in various parts of the world. Various cases of current scientific problems have been discovered through scientific signs in the Al-Qur’an. The aim of this research is to obtain and overview objective regarding (1) the interpretation of surah al-Najm verse 49 in Thantawi jauhari’s tafsir al-Jawahir, (2) the nature of the shi’ra star in the Jawahir’s tafsir. This type of research is library research with a qualitative approach. And library research is library research that limits its study to library collection materials without field research. His results interpreted that, it was very natural for him to mention the Shi’ra> star and its submission to Allah after it was explained in the QS. al-Najm: 49 explanation above is that only He, the Almighty, is the Lord who is the Sustainer and Controller of the Shi’ra> stars. The purpose and content of the verse, as well as the explanation received by Thantawi, begins his interpretation by interpreting the meanings of the verse in the subsection that follow. Distinguishing the name Shi’ra> star from other celestial planets which are bigger and more sparkling, because this star was worshiped during the Jahiliyah era, those who worshiped it were the Khuza’ah people. The person who performed this worship was Abu Kabsyah. A explained as a double star, namely al-‘Ubur and Ghumaisho’, and what is visible from the earth is al-‘Ubur.

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