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Amsal Al-Qur’an: Jurnal Al-Qur’an dan Hadis
Published by Yayasan Baitul Hikmah al-Zain
ISSN : 30471419     EISSN : 3047194X     DOI : -
Core Subject : Religion, Humanities, Science, Social,
Religion Humanities Physics Social Sciences
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.
Arjuna Subject : Seni dan Humaniora - Studi Agama
Articles 57 Documents
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ANALISIS PRAKTIK KHATAM AL-QUR'AN PADA BULAN RAMADHAN DAN DI PERKUBURAN PERSPEKTIF TEOLOGIS DAN SOSIAL Hafizh Idri Purbajati; Sawaluddin Siregar; Maraondak Pangestu; Dahniar Namora
Amsal Al-Qur’an: Jurnal Al-Qur’an dan Hadis Vol. 2 No. 3 (2025): Nopember
Publisher : Yayasan Baitul Hikmah al-Zain

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.63424/amsal.v2i3.475

Abstract

Khatam is a communal tradition frequently practiced by reciting the verses of the Qur’an from the opening chapter to the end. This study examines two commonly observed Qur’anic reading traditions among Muslims: completing the Qur’an (khatam) during the month of Ramadan and completing the Qur’an in the ritual of “seven days and seven nights” at the gravesite of a deceased person. The main issue explored is the distinction between these two practices in terms of their conformity with Islamic teachings and their implications for public understanding. Completing the Qur’an in Ramadan is widely regarded as a meritorious practice due to the month’s blessed nature, whereas the practice of completing the Qur’an over seven days and seven nights at a graveyard is often subject to scrutiny, particularly regarding its legal basis in Islamic jurisprudence. The research employs a qualitative approach, drawing upon hadith analysis, Qur’anic interpretation, and scholarly opinions concerning both practices. The study also incorporates an interview with an informant familiar with the local tradition. The findings indicate that completing the Qur’an during Ramadan is strongly supported by numerous hadiths and the practices of the Companions, making it a recommended devotional act. Meanwhile, the practice of completing the Qur’an for seven days and nights at a gravesite does not have a clearly established foundation in Islamic law. However, among the four Sunni legal schools, two—Imam al-Shafi‘i and Imam Ahmad ibn Hanbal—hold the view that reciting the Qur’an at gravesites is permissible and even encouraged. According to these scholars, praying for the deceased, particularly by family members, is highly recommended.
MANAJEMEN HAFALAN AL-QUR’AN DENGAN STRATEGI EFEKTIF DALAM MENGELOLA HAFALAN SECARA BERKELANJUTAN Ramlan Sa'at; Zainal Efendi Hasibuan
Amsal Al-Qur’an: Jurnal Al-Qur’an dan Hadis Vol. 2 No. 3 (2025): Nopember
Publisher : Yayasan Baitul Hikmah al-Zain

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.63424/amsal.v2i3.476

Abstract

Memorizing the Qur'an is a religious activity that combines spiritual, cognitive, and affective aspects. Success in memorizing and maintaining the Qur'an depends on systematic management and appropriate strategies. This article discusses Qur'ānic memorization management strategies from various aspects, including memorization methods, scheduling memorization and murojaah, the role of mentors and the environment, and the integration of digital technology. Using a qualitative desk study approach, the article analyzes various practices implemented by Qur'ānic memorizers in pesantren, tahfidz houses, and independently. The study shows that integrated and sustainable strategies can increase the effectiveness and durability of memorization, while supporting the improvement of the quality of worship and spiritual closeness to the Qur'an.  
KONSEP BESI DALAM Q.S. AL-HADID AYAT 25 BERDASARKAN TEORI VERIFIKASI AlFRED JULES AYER Humairoh, Melisa
Amsal Al-Qur’an: Jurnal Al-Qur’an dan Hadis Vol. 2 No. 3 (2025): Nopember
Publisher : Yayasan Baitul Hikmah al-Zain

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.63424/amsal.v2i3.500

Abstract

This study examines the concept of iron in Q.S. Al-Hadid verse 25 by applying A.J. Ayer’s verification theory, which emphasizes empirical validation of meaningful statements. The verse describes iron as a divine gift endowed with strength and utility for humanity. Using qualitativse methods and thematic interpretation, the research analyzes whether the Quranic claim about iron can be empirically verified according to logical positivism. Findings suggest that the mention of iron aligns with modern scientific knowledge, particularly in astrophysics and chemistry, such as iron’s extraterrestrial origin and its vital role in human life. However, metaphysical aspects in the verse remain unverifiable through Ayer’s strict criteria. The study highlights the potential epistemological bridge between religious scripture and empirical science, offering a foundation for interdisciplinary dialogue. This approach enriches the understanding of Quranic verses from both theological and scientific perspectives.
MENGGALI MAKNA HADITS TENTANG ANJURAN BERSIWAK SEBELUM SHOLAT: PERSPEKTIF FIQH DAN KESEHATAN Arif Fikri; Rizki Melinda Siregar; Hamzah Taha Aziz
Amsal Al-Qur’an: Jurnal Al-Qur’an dan Hadis Vol. 2 No. 3 (2025): Nopember
Publisher : Yayasan Baitul Hikmah al-Zain

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.63424/amsal.v2i3.472

Abstract

This research aims to analyze hadiths relating to the recommendation to perform siwak before praying, with the aim of understanding the legal basis and benefits of this practice in the context of worship. The methodology used in this research is a literature study, by analyzing various relevant hadith sources as well as the interpretations of scholars regarding the importance of siwak before prayer. The results of the research show that doing siwak before prayer has a strong basis in the hadith, where Rasulullah SAW encouraged his people to do siwak as physical and spiritual preparation before carrying out the prayer service. Apart from that, siwak also has health benefits, such as cleaning teeth and mouth, and increasing devotion in worship. This research also reveals that there is agreement among the ulama regarding the importance of siwak as part of a perfect prayer procedure.
KONSEP KESUCIAN IBADAH DALAM QS. AL-BAQARAH AYAT 43; PERSPEKTIF TAFSIR DAN PRAKTIS Siti Muhibah; Nurhotimah Harahap; Adibah Yasmina Aisha
Amsal Al-Qur’an: Jurnal Al-Qur’an dan Hadis Vol. 2 No. 3 (2025): Nopember
Publisher : Yayasan Baitul Hikmah al-Zain

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.63424/amsal.v2i3.473

Abstract

The study of the sanctity of worship in the Qur’an has re-emerged as a significant theological and practical discourse within contemporary religious life. This research aims to analyze the concept of worship sanctity as contained in QS. Al-Baqarah verse 43 through classical and contemporary exegetical approaches, as well as its normative and practical implications for religious life. This study employs a library research design with a qualitative–hermeneutic approach. Primary sources include authoritative tafsir works such as Tafsir al-Ṭabari, al-Qurṭubi, Ibn Kathir, and Tafsir al-Misbah, while secondary sources consist of scholarly articles, books, and empirical studies related to the practice of worship. The findings reveal that the sanctity of worship referred to in QS. Al-Baqarah verse 43 not only emphasizes physical purity through ablution, clothing, and the place of worship, but also encompasses spiritual purity reflected in sincerity of intention, adherence to Islamic law, and preservation of moral conduct in social life. Exegetes unanimously affirm that prayer (ṣalāh) represents the most concrete manifestation of worship sanctity, as it simultaneously integrates ritual, ethical, and social dimensions. These findings reinforce that the sanctity of worship has practical implications for the formation of religious character, social integrity, and ethical awareness of the Muslim community. The study concludes that strengthening both the outer and inner dimensions of worship sanctity constitutes an essential foundation for developing a sustainable and contextual religious life within Muslim society.
EKSPLORASI MAKNA AN-NAJM PADA SURAH AR-RAHMAN AYAT 6 SEBUAH KAJIAN TAFSIR KONTEMPORER Syeh Sarip Hadaiyatullah; Ferdy Yusuf Matondang; Fabian Daffa Tresna
Amsal Al-Qur’an: Jurnal Al-Qur’an dan Hadis Vol. 2 No. 3 (2025): Nopember
Publisher : Yayasan Baitul Hikmah al-Zain

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.63424/amsal.v2i3.474

Abstract

The Qur'an is a linguistic miracle that is rich in linguistic meaning and beauty. Each word in the Qur'an not only has a literal meaning but also a contextual depth that invites further study. The data used includes primary sources in the form of Qur'an texts and secondary sources such as classical and modern books of interpretation, This research uses reflective methods to connect interpretation with wisdom that Muslims can take in understanding the signs of Allah's power in the universe. This study aims to explore the meaning of the word an-najm in Surah Ar-Rahman verse 6 through three main focuses: the linguistic meaning of an-najm, the opinion of the mufassir, and the benefits or wisdom that can be drawn from the verse. The scholars agree that what is meant by (الشَّجَرُ) is trees that have trunks, such as durian trees, mangoes and so on. However, commentators differ on the meaning of ( لنَّجْمُ). There are two opinionsFirst, it means that plants that do not have stems, such as kale, vegetables. This means that Allah SWT explains about the trees, whether they have a trunk or not, all bow down and prostrate to Allah SWT. Second, it means celestial bodies, namely stars. This second opinion is an opinion that was strengthened by Ibn KatsirAyat as a reminder for humans to submit to Allah, maintain the balance of nature, and be grateful for all the blessings given. Tafakkur towards nature through this verse can increase faith and strengthen spiritual awareness. Islam as a perfect religion certainly has the basics of teachings for its people that are related to the natural environment.  
AL-IJMĀ‘ FI AL-TAFSIR MAKNA AL-FATĀ DALAM QS. AL-KAHFI: 60: ANALISIS KOMPARATIF TAFSIR MODERN DAN KONTEMPORER Muhamad Khabib Imdad; Fitri Meliani
Amsal Al-Qur’an: Jurnal Al-Qur’an dan Hadis Vol. 2 No. 3 (2025): Nopember
Publisher : Yayasan Baitul Hikmah al-Zain

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.63424/amsal.v2i3.499

Abstract

This study examines the concept of ijma‘ fi al-tafsir regarding the term al-fata in QS. al-Kahfi [18]:60 from modern and contemporary exegetical perspectives. It aims to trace the consistency and transformation of the classical consensus identifying al-fata as Yusha‘ bin Nun. Using a qualitative approach and content analysis through library research, the study explores five major tafsirs: al-Wasith by Muhammad Sayyid Tantawi, Tafsir al-Sya’rawi by Muhammad Mutawalli al-Sya’rawi, Tafsir al-Azhar by Hamka, Tafsir al-Mishbah by M. Quraish Shihab, and Zahratu al-Tafasir by Abu Zahrah. The findings reveal that four exegetes affirm the classical consensus, while Abu Zahrah focuses on the lexical dimension without explicit identification. These results indicate that the application of ijmāʿ fi al-tafsir in modern–contemporary tafsir remains dynamic and contextually shaped by each exegete’s epistemological orientation.

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