Jurnal At-Tibyan: Jurnal Ilmu Alqur’an dan Tafsir
JURNAL AT-TIBYAN adalah Jurnal Ilmu Alquran dan Tafsir yang diterbitkan oleh Jur/Prodi Ilmu Alquran dan Tafsir Fakultas Ushuluddin, Adab, dan Dakwah IAIN Langsa. Jurnal ini diterbitkan dua kali dalam setahun yaitu pada bulan Juli dan Desember. Jurnal ini memiliki spesifikasi keilmiahan dan publikasi serta mengkomunikasikan hasil penelitian-penelitian para dosen dan praktisi yang berkaitan dengan ruang lingkup studi ilmu-ilmu Al-Quran dan tafsir.
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<![CDATA[AL-QUR’ĀN MESSAGE ABOUT ETHOS OF WORK IN THE PANDEMIC TIME COVID-19 ]]>
<![CDATA[Damayanti, Eka]]>;
<![CDATA[Firdaus]]>;
<![CDATA[Ghany, Abdul]]>;
<![CDATA[Hamzah, Ekawati]]>
<![CDATA[ Jurnal At-Tibyan: Jurnal Ilmu Alqur'an dan Tafsir Vol 6 No 1 (2021): Volume 6 No. 1, Juni 2021 ]]>
Publisher : <![CDATA[The Department of the Qur'anic Studies, Faculty of Ushuluddin, Adab, and Da'wah, State Institute of Islamic Studies (IAIN) Langsa ]]>
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DOI: 10.32505/at-tibyan.v6i1.2420
<![CDATA[Al-Qur’ān is the holy book as a guide for people in any condition. This including the COVID-19 pandemic that has spread across the world. This article aims to outline the message in the Qur'ān about work ethic during the Covid-19 pandemic. This article is a literature review study with the Maudhui method of the Qur'ān verses related to work ethic. It was using content analysis. The study showed that even though the pandemic is taking place, Muslims are still obliged to work because Allah expressly commands them to work. God's commandment is that humans carry out work according to their ability and earnestly for life in the world and a provision in the hereafter because work is an act of jihad fisabillah.]]>
<![CDATA[UNDERSTANDING THE EQUALITY OF HEIRS IN TAFSIR AL-MAR'ᾹH BAYN Al-ṬUGYᾹN AL-NIḌᾹM BY MUḤAMMAD SA’ĪD RAMĀḌAN AL-BŪṬI; Analysis Of QS. 4 :11 ]]>
<![CDATA[Tajuddin, Tabrani]]>;
<![CDATA[Awwaliyyah, Neny Muthiatul]]>
<![CDATA[ Jurnal At-Tibyan: Jurnal Ilmu Alqur'an dan Tafsir Vol 6 No 1 (2021): Volume 6 No. 1, Juni 2021 ]]>
Publisher : <![CDATA[The Department of the Qur'anic Studies, Faculty of Ushuluddin, Adab, and Da'wah, State Institute of Islamic Studies (IAIN) Langsa ]]>
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DOI: 10.32505/at-tibyan.v6i1.2484
<![CDATA[This article aims to examine the thoughts of Muḥammad Sa'īd Ramāḍan al-Būṭi in his book Tafsir Al-Mar'āh Bayn al-Ṭugyān al-Niḍām. The focus of this study is emphasized on how al-Būṭi interprets the verses about the division of inheritance between men and women which have been the subject of debate among experts. By using qualitative methods and content analysis, it can be concluded that in resolving the distribution of inheritance between sons and daughters, al-Būṭi offers the concept of al-tasāwī (equality) in the distribution of inheritance between men and women, so that there is no marginalization and subordination. addressed to one party, in this case women. With this concept, it is expected that men and women can inherit a balanced inheritance. According to him, the superiority or superiority of men (ar-rijàl) over women (an-nisa') is not based on natural advantages or factors of creation, but is based on the quality of management, wisdom and the level of culture and awareness that differs among humans. According to him, Islamic inheritance law is not measured by the level of equality between heirs, but is determined based on the size of the burden or responsibility that is developed for them, in terms of the general condition of their lives.]]>
<![CDATA[THE CONCEPTION OF LᾹ MA'BŪDA IN TASAWUF; A QURANIC INTERPRETATION ]]>
<![CDATA[Prasetia, Senata Adi]]>;
<![CDATA[Najiyah, Siti Firqo]]>
<![CDATA[ Jurnal At-Tibyan: Jurnal Ilmu Alqur'an dan Tafsir Vol 6 No 1 (2021): Volume 6 No. 1, Juni 2021 ]]>
Publisher : <![CDATA[The Department of the Qur'anic Studies, Faculty of Ushuluddin, Adab, and Da'wah, State Institute of Islamic Studies (IAIN) Langsa ]]>
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DOI: 10.32505/at-tibyan.v6i1.2533
<![CDATA[This article aimed to explore the concept of lā ma'būda from the Sufistic interpretation perspective. Lā ma'būda was one of the basic Sufism maqamat that must be passed by the salik therefore they can wuṣūl ilallāh (reach to Allah). This maqāmāt was the keyword in tasawwuf and most of tarekat developed in Indonesia, such as the qadīriyah, syadhiliyah, naqshabandiyah, shattariyah and so on. Lā ma'būda in the tarekat was defined as the activity of self-purification (tazkiyah al-nafs) from all materialism forms, hence he is able to purify his monotheism only to Allah. In the Sufistic interpretation perspective, lā ma'būda was interpreted as ‘nothing is worshiped except Allah’. This interpretation was similar with the terms of Syarī'a in the worshipping process and takhallī in the Sufi maqāmāt. Lā ma'būda or syarī'a or takhallī was the initial stage for the salik to wuṣūl ilallāh. This maqāmāt required an effort to purify oneself from all forms of bad behavior (takhallī) and adorn oneself with all praiseworthy qualities (taḥallī)]]>
<![CDATA[THE COMPARATION OF MAQᾹṢῙD IMPLIMENTATION’S IBN ‘AṢŪR AND MUNᾹWIR SJADZALI’S IN QS. 4: 11 ]]>
<![CDATA[Shofa, Ida Kurnia]]>
<![CDATA[ Jurnal At-Tibyan: Jurnal Ilmu Alqur'an dan Tafsir Vol 6 No 1 (2021): Volume 6 No. 1, Juni 2021 ]]>
Publisher : <![CDATA[The Department of the Qur'anic Studies, Faculty of Ushuluddin, Adab, and Da'wah, State Institute of Islamic Studies (IAIN) Langsa ]]>
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DOI: 10.32505/at-tibyan.v6i1.2597
<![CDATA[This paper will discuss the discourse of inheritance in QS. 4: 11 according to modern figure, Ibn ‘Aṣūr and Munawar Sjadzali. So, the purpose of this reseach is to express base of maqāṣīd application that used by them. This research is library research with diskriptive-analysis and comparation method. The result of this research is that two figures found a significant values in that surah with different maqashid concept. Ibnu ‘Aṣūr understood the surah (QS. 4: 11) is as an awarding attention for muslem women in the discourse of inheritance that they get a half of a man proportion. Even before the revelation of that surah, the women’s right were not given. While, Munawir Sjadzali understood that surah by searching an ideal value and contextualize whit the situation and condition in his country with formulation 1:1 for man and women which considered the roles and positions woman are relatively same with a man along the demands of the times.]]>
<![CDATA[THE CONCEPT OF WIND AND DUST IN THE QUR’ĀN; A Study of Surah Ibrahim (14):18 ]]>
<![CDATA[Nur, Afrizal]]>;
<![CDATA[Syafieh, Syafieh]]>;
<![CDATA[Kholiska, Raden Kurnia]]>
<![CDATA[ Jurnal At-Tibyan: Jurnal Ilmu Alqur'an dan Tafsir Vol 6 No 1 (2021): Volume 6 No. 1, Juni 2021 ]]>
Publisher : <![CDATA[The Department of the Qur'anic Studies, Faculty of Ushuluddin, Adab, and Da'wah, State Institute of Islamic Studies (IAIN) Langsa ]]>
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DOI: 10.32505/at-tibyan.v6i1.2674
<![CDATA[The article explains of one verses from the verse of amtal, namely Ibrahim verse 18 which discusses the interpretation of the tafsir scholars who explain the action committed by infidels and the ashes that are dust by strong winds when the wind blowns. The related example is the dust which blown by the wind because the dust turns out to be nothing and you will not be able to do anything if you are faced with strong winds in the high wind season, surely the dust will fly everywhere chaotically and will not be able to return to original place. Besides that, the dust that is contained in the Qur’ān is flying dust, where the flying dust has a negative impact and unbenefit to human health and the environment. This fact provides a very broad discourse enrichment, that the wind can occur if one day there is air pressure in the horizontal direction, there will be a movement of air mass transfer from a place with high air pressure to a place with low air pressure. Dust particles are known as small numbers of particles that are lifted up by the force of wind stress. The value of the wind stress force in this event is expressed by the fluid or threshold. This threshold depends not only on the properties of the fluid, but also on the gravity and cohesive forces between the particles which oppose the lift force of the fluid]]>
<![CDATA[CHARACTERISTICS OF THE QUR'ᾹNIC MANUSCRIPT OF SYEIKH SURAU TANJUANG ]]>
<![CDATA[Idris, Mhd.]]>;
<![CDATA[Marlina, Inda]]>
<![CDATA[ Jurnal At-Tibyan: Jurnal Ilmu Alqur'an dan Tafsir Vol 6 No 1 (2021): Volume 6 No. 1, Juni 2021 ]]>
Publisher : <![CDATA[The Department of the Qur'anic Studies, Faculty of Ushuluddin, Adab, and Da'wah, State Institute of Islamic Studies (IAIN) Langsa ]]>
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DOI: 10.32505/at-tibyan.v6i1.2703
<![CDATA[This study aims to determine the characteristics of the Qur'ānic manuscripts of Syeikh Surau Tanjuang and it’s differences from the Qur'ān rasm usmaniy. This research is a library research with a philological and codicological approach. The primary source of this research is the Qur'ānic manuscripts of Syeikh Surau Tanjuang and the secondary sources used are books that are directly related to the discussion. The results of this study indicate that three manuscripts of the Qur'ān were found as relics of Syeikh Surau Tanjuang. The manuscripts were collected by Hayatun Nufus and Datuak Trans as the Tanjuang tribe. The characteristics of the Qur'ānic manuscripts of Syeikh Surau Tanjuang generally do not have a cover and are written in naskhi script. The condition is quite apprehensive because it is no longer intact, many pages are missing, the paper is torn, even eaten by termites, and the paper has started to turn yellow. The comparison of the Qur'ān Syeikh Surau Tanjuang manuscripts with the Qur'ān rasm utsmani can be seen from several aspects, including the aspect of rasm, punctuation (syakl), tajwid sign, waqaf sign which in general has clear differences. Besides that, there were also some errors in writing.]]>
<![CDATA[THE NEW PARADIGM OF SURAH AL FATIHAH BASED ON THE KEY CONCEPTS OF SOCIAL INTERPRETATION OF DAWAM RAHARJO ]]>
<![CDATA[Janah, Miftahul]]>;
<![CDATA[Haerudin, Haerudin]]>
<![CDATA[ Jurnal At-Tibyan: Jurnal Ilmu Alqur'an dan Tafsir Vol 6 No 2 (2021): Volume 6 No. 2, Desember 2021 ]]>
Publisher : <![CDATA[The Department of the Qur'anic Studies, Faculty of Ushuluddin, Adab, and Da'wah, State Institute of Islamic Studies (IAIN) Langsa ]]>
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DOI: 10.32505/at-tibyan.v6i2.1911
<![CDATA[When interpreting the Qur'an, a mufassir needs a paradigm and a foundation as the procedures and stages that become his reference. This paper attempts to discuss the paradigm and concept of interpretation promoted by Dawam Rahardjo, namely al-Fātiḥah as the Qur'an in a nutshell which is contained in the work of the Ensiklopedi Al-Quran: Tafsir Sosial Berdasarkan Konsep-Konsep Kunci. Two objectives in this study, first, the arguments that make al-Fātiḥah a paradigm and the extent to which these arguments can be justified. Second, steps, systematics and forms of interpretation by positioning al-Fātiḥah as a paradigm and its shortcomings in interpreting the Qur'an. This research is in the form of library research in the form of descriptive-analysis and uses content analysis as the analytical method used. This discussion concludes that there are two verses of the Qur'an, namely QS. Ali Imran (03): 07 and QS. al-Hijr (15): 87 as the basis and form three conceptual frameworks of al-Fātiḥah as a paradigm of interpretation of the Qur'an, namely the term ummu al-kitab as the attribution of surah al-Fātiḥah, the two ummu al-kitab referred to as muḥkām and the last term al-sab'u al-maṡāni which is also understood as al-Fātiḥah. The weakness in the argument that is built is in the redefinition of muḥkām or mutasyabīh which do not have clear standards and references. While the form of interpretation with this concept ends with a systematic form of thematic presentation with two steps or procedures, namely departing from the key terms in Surat al-Fātiḥah (inductive) and starting from other than Surat al-Fātiḥah then returning to Surat al-Fātiḥah (deductive). The first procedure has difficulties in developing the -evolutionist dimension-, while the second procedure will be very subjective because of the difficulty of matching the interpreted verse with the terms in Surah al-Fātiḥah.]]>
<![CDATA[ANALYSIS OF BEHAVIORS OF SIDODADI MARKET TRADERS BASED ON TAFSĪR AL-JᾹMI' LI AḤKᾹM AL-QUR'ᾹN IMAM AL-QURṬUBĪ ABOUT CHARACTERISTICS OF MADYAN TRADERS ]]>
<![CDATA[Nirwana, Andri]]>;
<![CDATA[Tamami, Riza]]>;
<![CDATA[Hidayat, Syamsul]]>;
<![CDATA[Akhyar, Sayed]]>
<![CDATA[ Jurnal At-Tibyan: Jurnal Ilmu Alqur'an dan Tafsir Vol 6 No 2 (2021): Volume 6 No. 2, Desember 2021 ]]>
Publisher : <![CDATA[The Department of the Qur'anic Studies, Faculty of Ushuluddin, Adab, and Da'wah, State Institute of Islamic Studies (IAIN) Langsa ]]>
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DOI: 10.32505/at-tibyan.v6i2.3255
<![CDATA[The behavior of the Madyan people mentioned in the Qur'an reflects inappropriate behavior in trading. Imam al-Qurṭubī in his tafsir, al-Jāmī' li Aḥkām al-Qur'ān, mentioned that three things they did were mentioning untrue prices, hiding product defects, and cheating in weighing and measuring. This paper aims to analyze these three behaviors of traders at the Sidodadi market, Kleco. Through the interview method, there are three points that are able to be concluded. First, as many as 66% of Kleco market traders always explain the aspects of goods defects. Second, there are 68% of them consistently provide the same price to buyers. Third, there are 88% of them do not cheat in scales and measures. In general, it can be understood that the majority of Kleco market traders do not have trading behavior like the Madyan people]]>
<![CDATA[THE VERNACULARITY IN THE TAFSĪRIYAH TRANSLATION OF NADOMAN NURUL HIKMAH ]]>
<![CDATA[Muchtar, Ahmad Rifqi]]>;
<![CDATA[Luthfiana, Mariya]]>
<![CDATA[ Jurnal At-Tibyan: Jurnal Ilmu Alqur'an dan Tafsir Vol 6 No 2 (2021): Volume 6 No. 2, Desember 2021 ]]>
Publisher : <![CDATA[The Department of the Qur'anic Studies, Faculty of Ushuluddin, Adab, and Da'wah, State Institute of Islamic Studies (IAIN) Langsa ]]>
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DOI: 10.32505/at-tibyan.v6i2.3261
<![CDATA[The vernacularity of the poetic translation of the Qur'an Nadoman Nurul Hikmah by Hidayat Suryalaga lies in its peculiarity in using the language and rules of Sundanese poetry of praise. This paper aims to explain the form of vernacularity in the translation of Nadoman Nurul Hikmah's interpretation by H. R. Hidayat Suryalaga. This article uses descriptive methods and content analysis, thus concluding that the aspect of nadoman content or the meaning of the verses in Nadoman Nurul Hikmah is far more accurately called a translation of tafsiriyah al-Qur'an than it is called poetic interpretation of the Qur'an. H. R. Hidayat Suryalaga, in Nadoman Nurul Hikmah, does not at all refer to the Arabic translation or interpretation in each stanza. H. R. Hidayat Suryalaga did not use the verse editor as a source, but he tried to provide his interpretation. Meanwhile, in Nadoman, Nurul Hikmah does the loose and contextual translation. The contextualization of the verses of the Qur'an gives the impression to the readers (singers) of Nadoman that Nadoman Nurul Hikmah can be enjoyed by anyone who is by the spirit of the times.]]>
<![CDATA[THE CONCEPT OF TEACHER IN THE QUR`AN AND ITS RELEVANCE TO HIS FUNCTION IN THE DIGITAL ERA ]]>
<![CDATA[Mujahidin, Anwar]]>;
<![CDATA[Nursalam, Yufridal Fitri]]>;
<![CDATA[Ju'subaidi, Ju'subaidi]]>
<![CDATA[ Jurnal At-Tibyan: Jurnal Ilmu Alqur'an dan Tafsir Vol 6 No 2 (2021): Volume 6 No. 2, Desember 2021 ]]>
Publisher : <![CDATA[The Department of the Qur'anic Studies, Faculty of Ushuluddin, Adab, and Da'wah, State Institute of Islamic Studies (IAIN) Langsa ]]>
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DOI: 10.32505/at-tibyan.v6i2.3280
<![CDATA[In today’s digital technology era, teachers’ function in the learning process seems obscure. They are only perceived as learning facilitators. This paper attempted to find relevant teacher’s concepts in the digital era according to the interpretation of the Qur’an. The perspective of the Qur’an interpretation needs to be studied as a source of knowledge to find teacher’s concepts relevant to the digital era because the existing studies on teachers tend to be based on partial perspective between theory and norm. It was conducted under the interpretation of the Qur’an on the development and internalization of science. The interpretation of some verses was analyzed for contextuality and its implications on the function of teachers in the current era. The study results suggested that a teacher should function as an educator and caregiver. He/she not only teaches science but also directs and nurtures students, so they understand and practice moral goodness. Education is responsible for developing not only cognitive but also psychomotor skills. It must also improve students’ knowledge of goodness and virtue so that they can practice it in the end. That the function of a teacher is to educate and nurture students to be a good human is yet relevant today. This paper suggested a deeper research to examine the decline in the role of teachers around the school environment by evaluating the curriculum and learning system.]]>
