ZAD Al-Mufassirin
ZAD AL-MUFASSIRIN adalah jurnal studi ilmu Al-Qur’an dan Tafsir yang diterbitkan dua kali dalam setahun (per semester) oleh Pusat Penelitian dan Pengabdian Masyarakat (P3M) Sekolah Tinggi Ilmu Al-Qur’an (STIQ) Zad Cianjur. STIQ ZAD Cianjur itu sendiri, jelasnya Jurnal ini dikembangkan untuk merealisasikan Tri Dharma Perguruan Tinggi Sekolah Tinggi Ilmu al-Qur’an ZAD Program Studi Ilmu Al-Qur’an dan Tafsir, dikelola oleh para pakar dan akademisi di bidang Ilmu al-Qur’an dan Tafsir, di bawah supervisi Dr. Sameh Salem Abdelhamid, Lc., MA, seorang pakar qira’at dan tafsir dari Bumi Kinanah, Mesir, yang memiliki sanad qira’at ‘asyarah shughra dan kubra’, dengan sanad ‘aly (tinggi) terpaut 28 generasi hingga muttashil (bersambung) kepada Rasulullah shallallahu ‘alayhi wa sallam. Sejalan dengan visi jurnal ini yang fokus pada penelitian dan pengembangan kajian ilmu Al-Qur’an dan Tafsir, dengan mempublikasikan hasil penelitian berupa gagasan, teori, metode, dan kajian masalah-masalah aktual lainnya yang berkaitan dengan studi ilmu Al-Qur’an dan Tafsir, yang ditulis para ahli di bidang Ilmu al-Qur’an dan Tafsir, baik dari dalam negeri maupun luar negeri (semisal dari Arab Saudi, Mesir, dan lainnya).
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94 Documents
<![CDATA[Muhasabah Sebagai Metode Dalam Memotivasi Penghafal Al-Qur’an : (Studi Deskriptif Kualitatif di Pondok Tahfidz Saba Gianyar Bali) ]]>
<![CDATA[Aini Nabila]]>
<![CDATA[ ZAD Al-Mufassirin Vol. 4 No. 1 (2022): ZAD Al-Mufassirin June 2022 ]]>
Publisher : <![CDATA[Pusat Penelitian dan Pengabdian Masyarakat (P3M) Sekolah Tinggi Ilmu Al-Qur'an (STIQ) ZAD Cianjur ]]>
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DOI: 10.55759/zam.v4i1.49
<![CDATA[Memorizing the Qur’an is an activity that requires high motivation. Motivation can go up and down according to the situation and conditions. One strategy that can be used to generate motivation is the Muhasabah method. This study aims to examine the extent to which the Muhasabah method can arouse the motivation of the memorizers of the Qur’an. The method chosen to carry out this research is descriptive qualitative using observation and interview techniques as a technique in collecting data. This research conducted at the Saba Qur’an memorization boarding school in Gianyar Bali. The researcher found that in the process of memorizing the Qur’an, the memorizers experienced various obstacles which resulted in a decrease in motivation to memorize. Therefore, the Muhasabah method is used as an effort to increase motivation. The conclusion of this study is the Muhasabah method can be an option to increase the motivation of memorizing the Qur’an because with Muhasabah, self-awarness will emerge to become even better.]]>
<![CDATA[Infirādātul Imām Abī Ja’far Al-Madanī Fī Bābil Asma’ Fī Farsyi Hurūfil Qurānul Karīm Min Ṭorīq Toyyibatin Nasyr Fil Qirā`ātil ‘Asyr Sūraħ Al-Baqaraħ Wa Āli ‘Imrān Namūdzajan: انفرادات الإمام أبي جعفر المدني في باب الأسماء في فرش حروف القرآن الكريم من طريق طيبة النشر في القراءات العشر سورة البقرة وآل عمران نموذجا ]]>
<![CDATA[Heggy Fajrianto Herman]]>
<![CDATA[ ZAD Al-Mufassirin Vol. 4 No. 1 (2022): ZAD Al-Mufassirin June 2022 ]]>
Publisher : <![CDATA[Pusat Penelitian dan Pengabdian Masyarakat (P3M) Sekolah Tinggi Ilmu Al-Qur'an (STIQ) ZAD Cianjur ]]>
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DOI: 10.55759/zam.v4i1.53
<![CDATA[The purpose of this study is to find out what exactly is the cause of imam Abu Ja'far's independence in the recitation of the Qur'an. The author uses the method of analysis and through literature studies, namely by collecting valid data and those that have a relationship with the title of this journal, more specifically than books related to qira'at science. Some of the results of research from this journal are that taujih is a search for postulates about the reading of qira'at that exist by adhering to the postulates of the Qur'an, arabic language science, arabic accent, hadiths of the prophet, or Arabic verses and others from existing postulates. As for infirād (independence) it is a way of reading the quran that is in one of the 10 Imam qiroat which is different from the readings of other Imams both in terms of his ushul (his rules) and in terms of his farsy (which is not a rule).]]>
<![CDATA[Aliran Tafsir Tabi'in di Madinah ]]>
<![CDATA[Taufik CH]]>;
<![CDATA[Adha Saputra]]>;
<![CDATA[Alber Oki]]>
<![CDATA[ ZAD Al-Mufassirin Vol. 2 No. 2 (2020): ZAD Al-Mufassirin December 2020 ]]>
Publisher : <![CDATA[Pusat Penelitian dan Pengabdian Masyarakat (P3M) Sekolah Tinggi Ilmu Al-Qur'an (STIQ) ZAD Cianjur ]]>
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DOI: 10.55759/zam.v2i2.75
<![CDATA[The purpose of this study is to determine the flow of tabi'in interpretation in Medina. This research uses a qualitative approach and literature review method. Based on the results of the study, The madrasa of interpretation in Medina was pioneered by Ubay ibn Ka'b (d. 20 H). In Medina at that time there were many companions who did not move to other Islamic regions, and preferred to teach the Qur'an and Sunnah to their followers. Thus, there was a madrasa of interpretation in Medina where the famous tabi'in mufassir learned. The three most famous mufassir tabi'in are Zaid ibn Aslam (d 136 H), Abu 'Aliyah (d 93 H), and Muhammad ibn ka'b al-Qarazi (d 120 H).]]>
<![CDATA[Analisis Tafsir Al-Azhar Buya Hamka ]]>
<![CDATA[Taufik CH]]>;
<![CDATA[Alber Oki]]>;
<![CDATA[Lira Erlina]]>
<![CDATA[ ZAD Al-Mufassirin Vol. 1 No. 1 (2019): ZAD Al-Mufassirin July 2019 ]]>
Publisher : <![CDATA[Pusat Penelitian dan Pengabdian Masyarakat (P3M) Sekolah Tinggi Ilmu Al-Qur'an (STIQ) ZAD Cianjur ]]>
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DOI: 10.55759/zam.v1i1.76
<![CDATA[Abdul Malik, anak dari Haji Abdul Karim Amrullah dan disebut dengan Hamka (akronim pertama disebut di Indonesia, red), yaitu potongan dari nama lengkapnya, Haji Abdul Malik Bin Abdul Karim Amrullah. Beliau memang patut untuk menafsirkan Al-Qur’an ke dalam bahasa Indonesia dengan segala ilmu alat yang telah beliau kuasai. Mazhab yang dianutnya adalah madzhab salaf, yaitu madzhab Rasulullah Shallallahu ‘Alaihi Wa Sallam dan para sahabat dan ulama-ulama yang mengikuti jejak beliau dalam hal aqidah dan ibadah, semata-mata taslim artinya menyerah dengan tidak banyak tanya lagi, tetapi tidaklah semata-mata taklid terhadap pendapat manusia, melainkan meninjau mana yang lebih dekat kepada kebenaran untuk diikuti, dan meninggalkan mana yang jauh menyimpang meskipun penyimpangan yang jauh itu bukanlah atas suatu sengaja yang buruk dari yang mengeluarkan pendapat itu.]]>
<![CDATA[Nilai-Nilai Pendidikan Dalam Al-Qur’an: (Studi Analisis Surat Al-Muddaṡṡir Ayat 1-7) ]]>
<![CDATA[Juhri Jaelani]]>;
<![CDATA[Tatang Hidayat]]>;
<![CDATA[Istianah Istianah]]>
<![CDATA[ ZAD Al-Mufassirin Vol. 4 No. 2 (2022): ZAD Al-Mufassirin December 2022 ]]>
Publisher : <![CDATA[Pusat Penelitian dan Pengabdian Masyarakat (P3M) Sekolah Tinggi Ilmu Al-Qur'an (STIQ) ZAD Cianjur ]]>
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DOI: 10.55759/zam.v4i2.23
<![CDATA[Learning in a thriving life setting has a dialectic of change that never stops, giving rise to many speculations regarding the characteristics of ideal educators and learners. This study aims to describe the values of education based on the analytical study of surah Al-Muddaṡṡir verses 1-7. This research uses a qualitative approach with a literature method. The data collection technique in this study uses a descriptive analysis method by reading, understanding and analyzing Surat Al-Muddaṡṡir starting from letters, vocabulary (muphrodat) to the verses. The results showed that the Qur'an contains many educational messages in human life. Among other things, it explains the characteristics of educators and students who are ideal in the teaching and learning process. Educators and students must have sincere, clean and sincere intentions when they want to start learning. Educators and participants must also be clean from all kinds of dirt and uncleanness. As well as from all liver diseases, namely envy, hasud, arrogant spite and so on.]]>
<![CDATA[Menilik Diskursus Aurat Perspektif Al-Qur’an Pada Surah An-Nur Ayat 31: (Studi Analisis Tafsir Qur’an Karim Karya Mahmud Yunus Dan Tafsir An-Nur Karya Hasbi Ash-Shiddieqy) ]]>
<![CDATA[Hanna Salsabila]]>
<![CDATA[ ZAD Al-Mufassirin Vol. 4 No. 2 (2022): ZAD Al-Mufassirin December 2022 ]]>
Publisher : <![CDATA[Pusat Penelitian dan Pengabdian Masyarakat (P3M) Sekolah Tinggi Ilmu Al-Qur'an (STIQ) ZAD Cianjur ]]>
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DOI: 10.55759/zam.v4i2.50
<![CDATA[This study aims to discuss the concept of covering the genitals from the perspective of the Qur'an in Surah An-Nur verse 31 from the perspective of Karim's interpretation of the Qur'an and the interpretation of An-Nur. This research method is qualitative through literature study with a fiqh approach. This study concludes that there are similarities in the interpretation of women's genitalia according to the interpretation of the Qur'an Karim by Mahmud Yunus and the interpretation of An-Nur by Hasbi Ash-Shiddieqy, namely all parts of the body except the face, the palms of the hands and the soles of the feet, both of which refer to the opinion of Ibn Abbas. However, there is also a difference in the limits of a woman, according to the interpretation of the Qur'an Karim by Mahmud Yunus, a woman's half arm and half calf can be seen because these body parts are usually seen when working, this refers to the opinion of the Hanafi school. According to Hasbi Ash-Shiddieqy's interpretation of An-Nur, shaking hands with non-mahrams is not haram, because women's palms are not part of the genitals.]]>
<![CDATA[Al-Hadfu Wa Asykāluhu Fī Al-Qurān Al-Karīm Dirāsatun Fī Sūraħ Al-Fātihaħ Wa Al-Juzi Al-Ṡalāṡīna: الحذف وأشكاله في القرآن الكريم ( دراسة في سورة الفاتحة والجزء الثلاثين) ]]>
<![CDATA[Oman Karya Suhada]]>;
<![CDATA[Jimatul Arrobi]]>;
<![CDATA[Miftachul Huda]]>
<![CDATA[ ZAD Al-Mufassirin Vol. 4 No. 2 (2022): ZAD Al-Mufassirin December 2022 ]]>
Publisher : <![CDATA[Pusat Penelitian dan Pengabdian Masyarakat (P3M) Sekolah Tinggi Ilmu Al-Qur'an (STIQ) ZAD Cianjur ]]>
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DOI: 10.55759/zam.v4i2.62
<![CDATA[ملخص البحث إن الحذف في القرآن الكريم له فوائده وأسراره التي لا يدركها إلّا الخبير بأساليب الكلام، البصير بطرق القول، فلا يحذف شيء من القرآن إلّا وحذفه أحسن من ذكره، بل وأنسب للسياق حتّى قيل إنّه من شجاعة اللغة العربية. وهذا البحث يستهدف إلى معرفة الحذف وأشكاله في سورة الفاتحة وجزء الثلاثين من القرآن، وهذا البحث يستخدم المنهج الوصفي التحليلي. والبيانات في هذا البحث مأخوذة من كتاب التفسير للزمخشري والكتب الأخرى ذات العلاقة بموضوع البحث. وهذا البحث توصل إلى عدد من النتائج أهمّها إنّ أغرض الحذف في القرآن منها التفخيم والإعظام، وزيادة لذة بسبب استنباط الذهن للمحذوف، وزيادة الأجر بسبب الاجهاد في ذلك، وطلب الإيجاز والاختصار، وتحصيل المعنى الكثير في اللفظ القليل والتشجيع في الكلام وموقعه في النفس في موقعه على الذكر. وأمّا أشكال الحذف في سورة الفاتحة وجزء الثلاثين فمنها : حذف الحرف والمضاف والمضاف إليه والصفة والموصوف والشرط والمبتدأ والخبر والفاعل والمفعول والحال والمنادى والمعطوف والمعطوف عليه والمبدل منه وغير ذلك. وأما حذف في جزء الثلاثين تتكوّن من حذف حرف الجرّ وحذف حرف العطف وحذف حرف الألف وحذف الفعل وحذف جر المجرور وحذف المضاف وحذف المفعول وحذف المقسم عليه وحذف الجواب حذف وحذف المبتدأ الكلمة: الحذف، أشكال، القرآن الكريم، سورة الفاتحة، جزء ثلاثين]]>
<![CDATA[Ra'yu Al-Imāmi Al-Syātibī Fī Al-Adillati Al-Ẓonniyyati: رأي الإمام الشاطبي في الأدلة الظنية ]]>
<![CDATA[Saeed Abdullah Saeed Saket]]>
<![CDATA[ ZAD Al-Mufassirin Vol. 4 No. 2 (2022): ZAD Al-Mufassirin December 2022 ]]>
Publisher : <![CDATA[Pusat Penelitian dan Pengabdian Masyarakat (P3M) Sekolah Tinggi Ilmu Al-Qur'an (STIQ) ZAD Cianjur ]]>
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DOI: 10.55759/zam.v4i2.73
<![CDATA[هدف هذه الدراسة إلى بحث معنى الظن والأدلة الظنية عند الأصوليين، وبيان رأي الشاطبي وبعض العلماء من الأدلة الظنية. سأتبع المنهج الوصفي التحليلي في إعداد هذا البحث، وذلك في سبيل تتبع ما وصلت إليه الدراسات السابقة في هذا المضمار ثم تحليله ومناقشته في ضوء الأسس العلمية في هذا الشأن. لم يعرف تاريخ ولادة الشاطبي، فالمترجمون له لم يكتبوا تاريخ ولادته. وعدم خروج الشاطبي من غرناطة ولم يذكر له رحلة علم أو رحلة لأداء الحج. والمتأمل في تراثه – رحمه الله – يجده من الشخصيات ذات المواهب والقدرات المتعددة. وحارب التعصب المذهبي والتقليد الآبائي. وانتقل بأدلة علم الأصول من أدلة ظنية إلى أدلة قطعية باستخدام المنهج الاستقرائي. ودعوته إلى قطعية الأدلة الفقهية. وبرزت استقلاليته العلمية وعدم تبعيته للآخرين من خلال مواقفه ومؤلفاته.]]>
<![CDATA[Metodologi Tafsir Mukhtasar ]]>
<![CDATA[Lira Erlina]]>;
<![CDATA[M Hariyadi]]>;
<![CDATA[Said Agil Husin Munawwar]]>
<![CDATA[ ZAD Al-Mufassirin Vol. 4 No. 2 (2022): ZAD Al-Mufassirin December 2022 ]]>
Publisher : <![CDATA[Pusat Penelitian dan Pengabdian Masyarakat (P3M) Sekolah Tinggi Ilmu Al-Qur'an (STIQ) ZAD Cianjur ]]>
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DOI: 10.55759/zam.v4i2.77
<![CDATA[The purpose of this study is to analyze the methodology of mukhtasar interpretation. This research uses library research methods with descriptive qualitative methods used in collecting various information from turâts and contemporary books to examine the epistemology of mukhtasar interpretations found how to determine the criteria for mukhtasar interpretation. The three ways are; first by paying attention to the quantity of an interpretation. Second; analyzed from the content of the interpretation. Third, the provisions of the scholars in assessing it. In this study, it was also found that the interpretation of mukhtasar when viewed from the source side consists of two forms; tafsir mukhtasar bi al-ma'tsûr and tafsir mukhtasar bi ar-ra'yi. The main source of mukhtasar interpretation in addition to the sources previously mentioned is the parent interpretation, namely the interpretations summarized by the mufasir. In terms of method, mukhtasar interpretation is a category of ijmâliy interpretations that interpret verses concisely and easily understood with two models of interpretation; i.e. tafsir mukhtasar ibtidâ'iy or tafsir mukhtasar bizâtihi and tafsir mukhtasar which summarizes the parent interpretation or is named after the interpretation of mukhatsar min ghairihi.]]>
<![CDATA[Kesadaran Diri Qurani Melalui Metode Atomic Habits Dalam Membangun Karakter Spiritual ]]>
<![CDATA[Kholilurrohman Kholilurrohman]]>;
<![CDATA[Abdullah Safei]]>;
<![CDATA[Nasaruddin Umar]]>
<![CDATA[ ZAD Al-Mufassirin Vol. 4 No. 2 (2022): ZAD Al-Mufassirin December 2022 ]]>
Publisher : <![CDATA[Pusat Penelitian dan Pengabdian Masyarakat (P3M) Sekolah Tinggi Ilmu Al-Qur'an (STIQ) ZAD Cianjur ]]>
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DOI: 10.55759/zam.v4i2.86
<![CDATA[This paper describes that Quranic self-awareness can build spiritual character through the atomic habits method from the life habits of each individual. These habits can be built through the smallest things (atomic) which are underestimated by each individual. With the ability of each individual to observe his own weaknesses, it is possible to place himself in time (present, past, and future). With this ability, a person can plan his actions in the future through the smallest things in the habit of his life.]]>
