Amsal Al-Qur’an: Jurnal Al-Qur’an dan Hadis
Amsal Alquran: Jurnal Alquran dan Hadis, P-ISSN: 3047-1419 ; E-ISSN: 3047-194X yang diterbitkan oleh Yayasan Baitul Hikmah al-Zain Tapanuli Selatan. Amsal Alquran merupakan wadah untuk mempublikasikan berbagai kajian Islam dan berbagai permasalahan sosial keagamaan dengan menggunakan perspektif Alquran, tafsir, hadis dan tafsirnya. Amsal Alquran adalah jurnal penelitian peer-review dengan akses terbuka, menerima artikel dalam Bahasa Indonesia ataupun Bahasa inggris. Amsal Alquran memuat hasil penelitian dosen, mahasiswa, peneliti, dan praktisi di bidang Alquran dan Hadis. Perhatian khusus diberikan pada karya-karya yang berhubungan dengan: 1. Studi Alquran 2. Ilmu Alquran 3. Alquran Hidup 4. Alquran Stuides accros berbagai daerah di dunia (Timur Tengah, Barat, Nusantara dan daerah lainnya) 5. Metodologi studi Alquran dan Tafsir 6. Studi Hadis 7. Hadits Hidup dengan berbagai perspektif hukum, filsafat, mistisisme, sejarah, seni, teologi, sosiologi, antropologi, ilmu politik, ekonomi dan lain-lain.
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<![CDATA[TERM AL-KAUTSAR DALAM TAFSIR: STUDI KOMPARATIFTAFSIR MAHASIN AL-TA’WIL, AL-MIZAN, DAN SAFINAH KALLA SAYA’LAMUN ]]>
<![CDATA[Muhamad Agus Efendi]]>;
<![CDATA[Widia Duwi Putri]]>
<![CDATA[ Amsal Al-Qur’an: Jurnal Al-Qur’an dan Hadis Vol. 1 No. 2 (2024): Juli Amsal Al-Qur'an ]]>
Publisher : <![CDATA[Yayasan Baitul Hikmah al-Zain ]]>
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DOI: 10.63424/amsal.v1i2.53
<![CDATA[The majority of mufassirs who interpret the term al-kautsar place the meaning of al-kautsar as 'descendants' of the Prophet Muhammad in the position of qoul (opinion), but on the contrary al-Qasimi, al-Thabathabai, and Maemoen Zubair favor the meaning as the main meaning. Although written based on three different ideologies, the three books of tafsir have the same interpretation of the term al-Kautsar in the Qur'an. This study aims to compare the interpretation of the term al-Kautsar in Tafsir Mahasin at-Ta'wil, Tafsir al-Mizan, and Tafsir Kalla Saya'lamun. This research is descriptive qualitative by using literature study method. This study shows that there are similarities and differences in interpretation between Jamaluddin al-Qasimi, Muhammad Hussein al-Thabathaba'i, and Maemoen Zubair on the term al-kautsar in Surah al-Kautsar. The similarity of the three interpretations is in the dimension of the text based on asbabun nuzul on the meaning of descent in the term al-Kautsar, while the difference between the three interpretations is in the sources used to strengthen the arguments of each interpretation.]]>
<![CDATA[RETORIKA SUNNI TERHADAP HADIS DHA’IF ]]>
<![CDATA[Hasan, Sa'dulloh]]>
<![CDATA[ Amsal Al-Qur’an: Jurnal Al-Qur’an dan Hadis Vol. 1 No. 2 (2024): Juli Amsal Al-Qur'an ]]>
Publisher : <![CDATA[Yayasan Baitul Hikmah al-Zain ]]>
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DOI: 10.63424/amsal.v1i2.54
<![CDATA[Pembahasan mengenai hadis selalu menjadi perbincangan yang menarik untuk diperdebatkan. Melalui paham mayoritas umat Sunni, terdapat perbedaan pendekatan dan pandangan dalam melihat hadis dha'if di kalangan ulama Sunni. Kajian ini bertujuan untuk mengetahui bagaimana argumen atau pendekatan ulama Sunni dalam melihat hadis dha’if, sedangkan klaim yang diperbincangkan oleh Sunni merupakan kultus keaslian. Penelitian ini menggunakan penelitian kepustakaan (library research) yang mana data utama diperoleh melalui jurnal, buku, dan penelitian yang berkaitan dengan pembahasan penelitian. Hasil dari kajian ini adalah kompleksitas dalam tradisi hadis Sunni dan adanya upaya untuk menyelaraskan penggunaan hadis dha'if dengan nilai-nilai pemikiran Islam yang menyeluruh. Terdapat perbedaan pendapat dan konsensus yang terbentuk seiring waktu, dan praktik penggunaan hadis dha'if tidak seragam di kalangan ulama.]]>
<![CDATA[STEREOTIPE PEREMPUAN SEBAGAI PENGGODA PEMBACAAN ULANG Q.S. YUSUF: 23-24 ]]>
<![CDATA[Restu Amelia]]>;
<![CDATA[Siti Khotijah]]>
<![CDATA[ Amsal Al-Qur’an: Jurnal Al-Qur’an dan Hadis Vol. 1 No. 2 (2024): Juli Amsal Al-Qur'an ]]>
Publisher : <![CDATA[Yayasan Baitul Hikmah al-Zain ]]>
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DOI: 10.63424/amsal.v1i2.55
<![CDATA[The position of women in societal structures is often framed as a object of sexuality. The stigma surrounding women as temptresses stems from cases in society, affirmed by the story of Zulaikha in the Quran. This research aims to reinterpret verses in the Quran used to legitimize the notion that, inherently, women possess the talent of seduction. The study employs a literature review approach with a qualitative descriptive method. The hermeneutical approach used is ma’na cum maghza by Sahiron Syamsuddin. The research data include interpretations of Surah Yūsuf verse 23-24 and other supporting data, such as a study of biological aspects.Through the reinterpretation of Surah Yūsuf verse 23-24, it is found that maghza of this ayah is not about the nature of women as temptresses existing since the time of the Prophet. The main message of the verse revolves around the resilience of Yūsuf as a Prophet in facing trials, including the temptation from women. Surah Yūsuf verse 23-24 is part of the exemplification of Yūsuf as a Prophet. This is because, biologically, both men and women have similar levels of sexual needs, with men being more visually stimulated and women being more emotionally drawn ]]>
<![CDATA[DILÂLAH MAKNA RÛH DALAM PENAFSIRAN IBNU KATSÎR ]]>
<![CDATA[Pane, Ismail]]>
<![CDATA[ Amsal Al-Qur’an: Jurnal Al-Qur’an dan Hadis Vol. 1 No. 2 (2024): Juli Amsal Al-Qur'an ]]>
Publisher : <![CDATA[Yayasan Baitul Hikmah al-Zain ]]>
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DOI: 10.63424/amsal.v1i2.58
<![CDATA[This paper aims to elaborate the meaning of the word Ruh. Although Allah has sent down the Qur'an in clear Arabic, not all Muslims understand and understand the meaning of the words contained in the Qur'an. Especially regarding the meaning and interpretation of the word Ruh. Ibn Katsr in interpreting Dilâlah the meaning of Ruh in the Qur'an, where in general the meaning of the word Ruh contains the meaning of something that makes living beings (souls), and also means the angel Gabriel or the Qur'an, even help from Allah. However, in interpreting the meaning of Ruh in the Qur'an, he does not give an opinion or thought explicitly about the meaning of Ruh, only provides an explanation of the opinions of other scholars. Furthermore, Ibn Katsr in interpreting the meaning of the verse regarding the word Ruh uses the hadith of the Prophet Muhammad. and the words of friends, and rarely use or quote the words of other scholars of interpretation.]]>
<![CDATA[REAKTUALISASI KONSEP ANAK SEBAGAI MUSUH DALAM AL-QUR’AN (STUDI ATAS QS. AT-TAGHABUN: 14) ]]>
<![CDATA[Rohmatuzzahrok, Nila]]>;
<![CDATA[Susanti, Rini]]>
<![CDATA[ Amsal Al-Qur’an: Jurnal Al-Qur’an dan Hadis Vol. 1 No. 2 (2024): Juli Amsal Al-Qur'an ]]>
Publisher : <![CDATA[Yayasan Baitul Hikmah al-Zain ]]>
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DOI: 10.63424/amsal.v1i2.64
<![CDATA[This article discusses the meaning of QS. at-Taghabun: 14 when compared to actual issues in Indonesia. The verses that came down in response to actual situations or issues in 7th century Arab society then came into contact with various social dynamics, cultures and traditions. Specifically, this article will explore the concept of children as enemies in the QS. at-Taghabun: 14 which is actualized in the current context in Indonesia. This paper is a type of analytical descriptive that focuses on qualitative data using the ma'na cum maghzā approach. The use of ma'na cum maghzā is expected to be able to provide a bridge to arrive at a representative meaning. The important findings in this paper consist of three important things. First, children are essentially enemies, which means children can indeed become enemies of their parents. As in cases of murder committed by children against their parents. Second, majazi enemies, namely enemies which refer to a child's actions that can prevent their parents from worshiping Allah or even a child's actions that can lead their parents to things that are prohibited by Allah. The maghzā contained in this verse is broadly based on three principles. First, the priority of enforcing and implementing Islamic Sharia. Second, be proportional and alert to ownership. Third, pay attention to the values of ihsan in carrying out obligations]]>
<![CDATA[IMPLEMENTASI PEMBELAJARAN QIRA’AT AL-SAB’ “STUDI OBSERVASI BERDASARKAN TEORI AZ-ZARKASYI DI PONDOK PESANTREN HIDAYATUL MUBTADI’AT AL-QUR’ANIYAH LIRBOYO KEDIRI” ]]>
<![CDATA[Dewi Bahrotul Ilmiah]]>
<![CDATA[ Amsal Al-Qur’an: Jurnal Al-Qur’an dan Hadis Vol. 1 No. 3 (2024): Nopember: Amsal al-Qur'an ]]>
Publisher : <![CDATA[Yayasan Baitul Hikmah al-Zain ]]>
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DOI: 10.63424/amsal.v1i3.120
<![CDATA[The Hidayatul Mubtadi’at Al-Qur'aniyah Lirboyo Kediri Islamic Boarding School is an Islamic boarding school that to this day continues to maintain the tradition of teaching qira'at sab'ah. This research aims to describe the methods and systematics of teaching qira'at sab'ah in Islamic boarding schools using a qualitative approach and using phenomenological methods. Data analysis was carried out using Al-Zarkasyi's theory. The Hidayatul Mubtadi’at Al-Qur'aniyah Lirboyo Islamic Boarding School applies qira'at sab'ah learning using the talaqqi and musyafahah methods. The talaqqi method is carried out intensively in the presence of the teacher, ensuring that not a single verse escapes the teacher's attention. Meanwhile, in the musyafahah process, students are guided by senior ustadzah or those who have completed qira’at al-sab‘ in the previous year, including guidance on how to pronounce various types of qira’at, such as imalah, taqlil, hadzf hamzah, ikhtilash, tashil, and so on . If there are differences in the qira'at, students can immediately ask their teacher. The systematics include two stages: first, jama‘ sughro (combining two narrators from each qari’); second, jama‘ kubro (a combination of qira'at from all the seven imams of the qurra’).]]>
<![CDATA[HISTORIOGRAFI HADIS DI MASA MUTAQADDIMIN DALAM PANDANGAN MUSTAFA AZAMI ]]>
<![CDATA[Watukila, Slamad]]>
<![CDATA[ Amsal Al-Qur’an: Jurnal Al-Qur’an dan Hadis Vol. 1 No. 3 (2024): Nopember: Amsal al-Qur'an ]]>
Publisher : <![CDATA[Yayasan Baitul Hikmah al-Zain ]]>
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DOI: 10.63424/amsal.v1i3.126
<![CDATA[This study examines the historiography of hadith during the Mutaqaddimin period (1st-IIth centuries AH) from the perspective of Mustafa Azami, a contemporary hadith scholar who rejects the orientalist claim that hadith were not written in the first century AH. The historical differences between the Qur'ān and hadith, as well as orientalist criticism that casts doubt on the authenticity of hadith, form the background of this study. Orientalists such as Schacht argued that hadith were only transmitted orally in the early days of Islam. Mustafa Azami, through his various researches, attempted to prove that hadith had been written and codified since the time of the Prophet and reached its peak in the second century Hijri under Caliph Umar bin Abdul Aziz. This study aims to explore the history of hadith writing and codification and to understand the contribution of scholars in maintaining the authenticity of hadith during the Mutaqaddimin period. Using a qualitative method with a literature study, the primary source used is Mustafa Azami's translation, Studies In Early Hadith Literature, as well as various related articles and books. The results showed that the writing and codification of hadith began since the time of the Prophet and was continued by the companions and tabi'in. Official codification was carried out during the time of Umar bin Abdul Aziz, followed by the development of major hadith books in the third century A.H. Azami succeeded in proving the originality of hadith since the early days of Islam, rejecting the accusations of orientalists.]]>
<![CDATA[ANALISIS HISTORITAS HADIS DI AFRIKA UTARA (MENGULAS SEJARAH INTELEKTUAL HADIS DI TUNISIA) ]]>
<![CDATA[Al Faisal]]>;
<![CDATA[Rofiatul Ubaidillah]]>
<![CDATA[ Amsal Al-Qur’an: Jurnal Al-Qur’an dan Hadis Vol. 1 No. 3 (2024): Nopember: Amsal al-Qur'an ]]>
Publisher : <![CDATA[Yayasan Baitul Hikmah al-Zain ]]>
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DOI: 10.63424/amsal.v1i3.127
<![CDATA[ This research explores the historical and intellectual dynamics of hadith development in North Africa, particularly in Tunisia. Against a backdrop of complex political and cultural influences since the Umayyad Dynasty, the spread of hadith in Tunisia involved not only the transmission of texts but also contextualization within local culture. This study identifies three primary aspects of hadith studies in North Africa: the writing of hadith books, the impact of Islamic expansion on hadith studies, and the contributions of Tunisian scholars to the development of hadith historiography methods. Using a qualitative approach with historiographic analysis, this research delves into the intellectual aspects that accompanied hadith development in Tunisia, including hadith transmission and codification within the framework of social, political, and cultural change. The findings reveal that hadith codification in Tunisia was strongly supported by the establishment of educational institutions during the Aghlabid and Fatimid dynasties. This study seeks to fill a gap in hadith research by focusing on the mechanisms of hadith dissemination and the contributions of Tunisian scholars to hadith studies, thereby providing a broader understanding of hadith development in the Islamic world, particularly in North Africa. ]]>
<![CDATA[DINAMIKA DAN TANTANGAN DAKWAH ISLAM DI ERA MODERN ]]>
<![CDATA[Nasution, Sintiana]]>;
<![CDATA[Zainal Efendi Hasibuan]]>
<![CDATA[ Amsal Al-Qur’an: Jurnal Al-Qur’an dan Hadis Vol. 1 No. 3 (2024): Nopember: Amsal al-Qur'an ]]>
Publisher : <![CDATA[Yayasan Baitul Hikmah al-Zain ]]>
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DOI: 10.63424/amsal.v1i3.138
<![CDATA[Islamic da’wah in the modern era faces various complex challenges due to the rapid advancements in technology, globalization, and social changes. One of the main issues in da’wah today is how to deliver Islamic messages that remain relevant and are accepted by a society that is increasingly diverse and influenced by external factors. The use of digital media, particularly the internet and social media, has become a key strategy in spreading da’wah, but it also presents challenges related to the spread of inaccurate information and differing interpretations of Islamic teachings. This research uses a qualitative approach with literature review and in-depth interviews with several da’wah practitioners and religious leaders. The findings show that Islamic da’wah today is largely conducted through digital platforms, which reach a global audience, but still faces challenges in maintaining authenticity and the diversity of Islamic interpretations. Effective da’wah requires a contextual and adaptive approach to the changing times while upholding the core principles of Islam. The conclusion of this study is that Islamic da’wah must continue to innovate by leveraging digital technology, while ensuring that universal Islamic values are upheld, so that the message can be widely accepted and understood without losing the essence of the true religious teachings.]]>
<![CDATA[DAMPAK PUASA TERHADAP KESEHATAN MENTAL PERSPEKTIF AL-QUR’AN DAN HADITS ]]>
<![CDATA[Lilis, Lilis]]>
<![CDATA[ Amsal Al-Qur’an: Jurnal Al-Qur’an dan Hadis Vol. 1 No. 3 (2024): Nopember: Amsal al-Qur'an ]]>
Publisher : <![CDATA[Yayasan Baitul Hikmah al-Zain ]]>
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DOI: 10.63424/amsal.v1i3.140
<![CDATA[This scientific article discusses the impact of fasting on mental health, so this research aims to analyze the benefits of fasting for a person's mental health. The main focus of the research is to explore the benefits of fasting in improving mental health, including its ability to provide calm, control anger and overcome negative things. This research uses literature and library research methods to explore various sources that support the author's argument by analyzing various articles that discuss the importance of fasting for a person's mental health. From the research results, it can be seen that fasting is not only limited to religious obligations but has great benefits, including for mental health, such as providing calm and increasing self-control. Fasting not only contributes to physical health, but also improves mental health by reducing symptoms of anxiety and depression. The implications of these findings are important for fasting individuals and mental health professionals, and provide insight for the development of more comprehensive health strategies. Understanding the relationship between fasting and mental health can support emotional well-being in an increasingly complex society.]]>
