AL ITQAN: Jurnal Studi Al-Qur'an
FOCUS, AL ITQAN Jurnal Studi Al-Qur’an bertujuan untuk mempromosikan dan meningkatkan pemahaman terhadap Al-Qur’an melalui penerbitan hasil kajian dan penelitian tentang Al-Qur’an SCOPE, AL ITQAN menerbitkan kajian dan penelitian mengenai Al-Qur’an, meliputi mushaf, manuskrip, tafsir, terjemahan, ilmu-ilmu Al-Qur’an, serta living Qur’an dan mengutamakan hasil studi empiris maupun konseptual
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116 Documents
<![CDATA[TELAAH KONSEP TAFWĪḌ DAN TAKWIL PADA AYAT-AYAT MUTASHĀBIHĀT DALAM AL-QUR’AN DAN TERJEMAHANNYA TERBITAN KEMENAG RI EDISI PENYEMPURNAAN TAHUN 2019 ]]>
<![CDATA[Maimoen, Abdul Ghofur]]>;
<![CDATA[Amiroh, Faiqotul]]>
<![CDATA[ AL ITQAN: Jurnal Studi Al-Qur'an Vol 7 No 2 (2021): Al ITQAN: Jurnal Studi Al-Qur'an ]]>
Publisher : <![CDATA[STAI AL-ANWAR SARANG ]]>
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DOI: 10.47454/itqan.v7i2.763
<![CDATA[This study reveals the concepts of tafwīḍ and takwil in the mutashābihāt verses in the Qur'an and its translation published by the Indonesian Ministry of Religion in the 2019 edition of the perfected edition. Both concepts also have an effect on the translation of the Qur'an initiated by the Ministry of Religion of the Republic of Indonesia. This research uses the descriptive-analytic method through literature study using mutashābihāt, tafwīḍ, and takwil theories. Based on the analysis that has been done, this study concludes that the concept of tafwīḍ is translated by the Ministry of Religion of the Republic of Indonesia with two models, namely (1) translating according to its basic meaning without being accompanied by footnotes, and (2) translating according to its basic meaning, accompanied by explanations in footnotes. While the takwil concept is translated into three models, namely (1) turning it away from the meaning of āhir without adding an explanation, (2) allowing the meaning of āhir to be accompanied by an explanation in brackets, and (3) allowing the meaning of āhir to be accompanied by an explanation in the footnote.]]>
<![CDATA[KONSEP RECONNECT WITH THE QUR’AN NOUMAN ALI KHAN : Kajian Tafsir Al-Qur’an di Media Sosial ]]>
<![CDATA[Washfi, Ilham]]>
<![CDATA[ AL ITQAN: Jurnal Studi Al-Qur'an Vol 8 No 1 (2022): Al ITQAN: Jurnal Studi Al-Qur'an ]]>
Publisher : <![CDATA[STAI AL-ANWAR SARANG ]]>
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DOI: 10.47454/alitqan.v8i1.764
<![CDATA[Al-Qur’an ṣāliḥ li kulli zamān. That statement is proved by the existence of Islam until today. Although this statement is true and could be proved, why is there still a Muslim phenomenon that has a discrepancy relationship with the Qur’an? Neither, they should want fervently to apply the values of the Qur`an and to make it a guide in life. In this matter, Nouman Ali Khan is one of interpreters (mufasser) who is concerned about this problem. The questions of why this problem can happen and how to fix it are answered by Nouman Ali Khan in his concept. The intention of this article is to describe Nouman Ali Khan’s concept, reconnect with the Qur’an. This research is explained with the analytical descriptive method. By using Wittgenstein’s language game theory, this research concludes: 1) Reconnect with the Qur’an is a process of how to connect the human heart with the Qur’an, with the result creating a human being who lives with and acts upon Qur’an’s values (qalb salīm). 2) Reconnect with the Qur’an process engage interlacing relationships emotionally and practically (rules). The emotionally means to create trust and willingness to make Qur’an as an adviser. The practically means to learn Qur’an gradually as is taught by the messenger to the companions, starting with appreciate that Qur’an truly comes from God, and then to comprehend his contents. By that result, this research is hoped to be able to give a new method in the system of teaching and learning Qur’an.]]>
<![CDATA[TAYAMMUM DALAM QS. AL-NISA' AYAT 43 : Pendekatan Tafsir Muqāran ]]>
<![CDATA[Maimoen, Abdul Ghofur]]>;
<![CDATA[Alfi, Ahmad Musonnif]]>
<![CDATA[ AL ITQAN: Jurnal Studi Al-Qur'an Vol 7 No 1 (2021): Al ITQAN Jurnal Studi Al-Qur'an ]]>
Publisher : <![CDATA[STAI AL-ANWAR SARANG ]]>
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DOI: 10.47454/itqan.v7i1.765
<![CDATA[This study examines the interpretation of QS. al-Nisa`: 43 which discusses tayammum. The significance of this research is that in understanding QS. al-Nisa`: 43, there are many differences of opinion among scholars about the meaning and procedure of tayammum. Therefore, this article is presented by using qualitative methods and muqāran interpretation as an approach. Tayammum hadith facts and their context will also be presented to understand the QS. al-Nisa`: 43 comprehensively. This study shows that there are at least four points of difference among scholars regarding the interpretation of the words mardhā, safar, Falam Tajidū Māan, and ṣa‘īd. Such differences are caused by some scholars who do not consider the hadiths of tayammum comprehensively.]]>
<![CDATA[ASĀSIYYĀTU TARBIYYAT AL-ʻULŪM AL-LADUNIYYAH FĪ AL-TAFSĪR ]]>
<![CDATA[Cato]]>;
<![CDATA[Kahfi, Muhammad Alim]]>
<![CDATA[ AL ITQAN: Jurnal Studi Al-Qur'an Vol 7 No 2 (2021): Al ITQAN: Jurnal Studi Al-Qur'an ]]>
Publisher : <![CDATA[STAI AL-ANWAR SARANG ]]>
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DOI: 10.47454/alitqan.v7i2.767
<![CDATA[Laduni science is an extraordinary event that can be said to be beyond human behavior and this can be proof that Allah knows everything. In addition, it is also a reminder for us that even though humans have intelligence, they still cannot reveal all the secrets of God Almighty. Actually there is no definite theory to arrive at knowledge of laduni science, because it depends entirely on who will provide knowledge about the science. In contrast to science which is included in the category of exact knowledge, it is largely determined by one's perseverance. The more diligent and diligent in learning, the smarter and gain a lot of knowledge. And we will discuss in this article the basics of laduni science education in the interpretation of the Qur'an. Among them are verses and hadiths that discuss laduni science and comments by Sufis about laduni education.]]>
<![CDATA[TELAAH AYAT GENDER PERSPEKTIF QIRĀ’AH MUBĀDALAH DALAM AL-QUR’AN TARJAMAH TAFSĪRIYAH KARYA MUHAMMAD THALIB ]]>
<![CDATA[Muhimmah, Faridatul]]>
<![CDATA[ AL ITQAN: Jurnal Studi Al-Qur'an Vol 8 No 1 (2022): Al ITQAN: Jurnal Studi Al-Qur'an ]]>
Publisher : <![CDATA[STAI AL-ANWAR SARANG ]]>
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DOI: 10.47454/alitqan.v8i1.769
<![CDATA[This study examines the translation of Muhammad Talib in the Al-Qur'an Tarjamah Tafsiriyah using descriptive analytical method. The purpose of this research is to find out Muhammad Talib's translation model in interpreting several gender verses in the Qur'an and to see the influence of Muhammad Talib's ideology which is inserted in translating the Qur'an, namely the enforcement of Islamic law in Indonesia, so that it has a different point of view. own perspective on the translation of gender nuanced verses. This study uses the qirā`ah mubādalah approach that was initiated by Faqihuddin Abdul Kodir to examine the meanings used by Muhammad Talib when translating gender verses.. The results of this study confirm that the meanings of the verses translated by Muhammad Talib tend to dominate one position (bias) or ignore other roles in the relationship between men and women. The meaning of this bias is seen when Muhammad Talib interprets the implicit gender verses, namely verses that do not directly mention the subject of the verse, such as the words qawwāmūn, li al-rijāl 'alaihin darajah, nafs waḥidah is interpreted with a meaning that is more male-oriented. man. Meanwhile, other words, such as azwājan, azwāj muṭahharah, and r'īn are interpreted by women as objects, so that the reading of the Qur'an excludes women as subjects in it.]]>
<![CDATA[RAGAM PENERJEMAHAN HURUF JAR MIN DALAM “QUR’AN KARIM DAN TERJEMAHAN ARTINYA” TERBITAN UII: Studi pada Surah al-Baqarah ]]>
<![CDATA[Kholifah, Nurul]]>
<![CDATA[ AL ITQAN: Jurnal Studi Al-Qur'an Vol 8 No 1 (2022): Al ITQAN: Jurnal Studi Al-Qur'an ]]>
Publisher : <![CDATA[STAI AL-ANWAR SARANG ]]>
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DOI: 10.47454/alitqan.v8i1.771
<![CDATA[This study aims to determine the meanings of the min preposition Q.S al-Baqarah in "Qur`an Karim dan Terjemahan Artinya" published by UII. This research is a qualitative research with the type of library research. Then, the data collection uses the documentation method by reviewing books, literature, notes or reports related to the problem being studied. As for the results of the research in Q.S al-Baqarah verses 91-126, the authors found 22 verses with the mention of the min preposition 36 times which are divided into six meanings, each meaning is as follows; the min preposition on the meaning of al-ibtidā` was found 9 times, the meaning of al-tab'īd 8 times, the meaning of al-bayān 3 times, the meaning of al-ta'kīd 7 times, the meaning of al-badal 3 times, and the meaning of al-ẓarfiyah 6 times. The translation of the meanings of the min preposition is closely related to the construction and context of the sentence because the min preposition does not only have a lexical meaning but also a grammatical meaning.]]>
<![CDATA[MUSHKILAH AL-AḤĀDĪTH AL-DAKHĪLAH FĪ TAFSĪR AL-QUR’ĀN AL-῾AẒĪM ]]>
<![CDATA[Mubarok, Abdullah]]>
<![CDATA[ AL ITQAN: Jurnal Studi Al-Qur'an Vol 7 No 2 (2021): Al ITQAN: Jurnal Studi Al-Qur'an ]]>
Publisher : <![CDATA[STAI AL-ANWAR SARANG ]]>
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DOI: 10.47454/itqan.v7i2.773
<![CDATA[The Hadith of the Prophet Muhammad is an inseparable relationship with the interpretation of the Qur'an. For this reason, the best product of interpretation is the interpretation of the historical interpretation method. The product of the interpretation of the Qur'an in all of the commentaries turned out to be all found to have sham interpretations, although with different percentages. The biggest problem with this discovery is that the result of interpretation is an understanding that is considered absolute truth for the reader so ignorant teaching becomes a belief that is definitely true. Dakhil in the interpretation is a serious problem that must be resolved because it is considered a barrier to the progress of Islam. Furthermore, Islam will be accused by its enemies of being a religion whose teachings are sourced from lies and superstition. Although the source of interpretation is divided into two, namely the source of the history and the interpreter's mind. This research focuses on Islamic methodology in ensuring that the sources of hadith and history as an inseparable relationship with the Qur'an, are guaranteed authentic and can be accounted for. So this study aims to unravel the problem of dakhil in interpretation that comes from hadith and history. Hadiths and narrations originating from the Prophet Muhammad, companions, tabi'in and the history of Israel have different classifications of status to be used as religious teachings. So that the interpretation of the Qur'an is not always considered as the Qur'an itself.]]>
<![CDATA[KEINDAHAN BUNYI AL-QUR’AN: Kajian Fonologi Surah Al-Fatihah ]]>
<![CDATA[Nabawiya, Fitria Zahrotan]]>
<![CDATA[ AL ITQAN: Jurnal Studi Al-Qur'an Vol 8 No 1 (2022): Al ITQAN: Jurnal Studi Al-Qur'an ]]>
Publisher : <![CDATA[STAI AL-ANWAR SARANG ]]>
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DOI: 10.47454/alitqan.v8i1.775
<![CDATA[This study presents an analysis of the application of phonological studies to the beauty of the sound contained in surah al-Fatihah. The focus of this research is on the beauty, harmonization, and musicalization of the Qur'an surah al-Fatihah. Surah al-Fatihah was chosen because it has a unique and interesting language style to be discussed from a phonological perspective. This study uses the theory of phonology, rhythmic and musicality of the Qur'an, as well as the theory of the beauty of sound. This study aims to identify the beauty of the sound of the Qur'an surah al-Fatihah and find out how the process of its formation. The results of this study are the beauty of the sound of Surah al-Fatihah in the form of a combination of vowels and consonants, long and short vowels, consonants, final sound harmony, and the structure of word choice. With the harmonization in the form of harmony of long and short vowel patterns, consonants, punctuation marks, proximity of makhraj, and also the suitability of the pattern of the sound of verse one with the verse will be the reason how the beauty of the sound is formed. The sound of the Qur'an can be said to be beautiful because it is expressed properly and correctly in accordance with the rules of how to read the Qur'an.]]>
<![CDATA[KARAKTERISTIK TAFSIR SURAH AL-FĀTIḤAH DALAM KITAB NAẒAM TAṢFIYYAH BAHASA JAWA PEGON KARYA K.H. AHMAD RIFA’I KALISALAK ]]>
<![CDATA[Rizqiyyah, Siti]]>
<![CDATA[ AL ITQAN: Jurnal Studi Al-Qur'an Vol 8 No 1 (2022): Al ITQAN: Jurnal Studi Al-Qur'an ]]>
Publisher : <![CDATA[STAI AL-ANWAR SARANG ]]>
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DOI: 10.47454/alitqan.v8i1.776
<![CDATA[This research discusses the characteristics of the Naẓam Taṣfiyyah that interpreting Surah Al-Fātiḥah by K.H. Ahmad Rifa'i Kalisalak. This study is important because writing about interpretations using naẓam and the Javanese Pegon language is carried out to impart information about the importance of using nazam in the medium of interpretation, thus facilitating its delivery. This research is library research that uses a descriptive-analytic method of Naẓam Taṣfiyyah as the primary source. The results of this study show that the Naẓam Taṣfiyyah uses the interpretation’s type of bi al-ra'yi or interpretation based on reason (ijtihad). This was done to adjust the context that existed when the interpreter lived and as a way to answer the problems that occurred at that time. Interpretation of K.H. Ahmad Rifa'i uses a thematic method that discusses one theme in one surah, which is Surah al-Fātiḥah. In addition, this interpretation has a combination tendency, namely the theological (tawhid) trend, and the 'adabi al-ijtima'i (social-society) trend. These two patterns can be seen from his thinking which includes theological statements in the context of the leadership of the Dutch infidels to return to the teachings of the Qur'an and the Prophet Muhammad Sallā Allāhu 'Alayhi wa Sallam.]]>
<![CDATA[KONSISTENSI TERJEMAHAN KATA AWLIYĀ’ DALAM “AL-QUR’AN DAN TERJEMAHANNYA EDISI PENYEMPURNAAN 2019 KEMENAG RI” ]]>
<![CDATA[Lilah, Qoirul]]>
<![CDATA[ AL ITQAN: Jurnal Studi Al-Qur'an Vol 8 No 2 (2022): Al ITQAN: Jurnal Studi Al-Qur'an ]]>
Publisher : <![CDATA[STAI AL-ANWAR SARANG ]]>
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DOI: 10.47454/alitqan.v8i2.777
<![CDATA[Penelitian ini mengkaji tentang konsistensi terjemahan kata awliyā’ dalam “Al-Qur’an dan Terjemahannya Edisi Penyempurnaan 2019 Kemenag RI”. Tujuan dari penelitian ini adalah untuk mengetahui konsistensi terjemahan kata awliyā’. Konsistensi yang dimaksud adalah sedapat mungkin menerjemahkan kata yang sama dengan tetap menyebutkan konteks ayat. Hal ini disebabkan karena konsistensi terjemahan kata awliyā’ yang dimaksud adalah menunjukkan konteks awliyā’ pada ayat. jika konteks ayat sama, maka kemungkinan terjemahan sama. Sample dalam penelitian ini adalah enam ayat yang terdapat kata awliyā’ dengan terjemahkan “teman setia”. Enam ayat tersebut Q.S Al-Baqarah ayat 175, Q.S Al-Nisā’ ayat 89, Q.S Al-Nisā’ ayat 144, Q.S Al-Mā’idah ayat 51, Q.S Al-Mā’idah ayat 57 dan Q.S Al-Mumtahanah ayat 1. Penelitian ini termasuk kajian kepustakaan (library research), yaitu menggunakan literatur-literatur kepustakaan. Adapun literatur-literatur yang digunakan dalam penelitian ini berupa data yang berupa deskriptif dan menggunakan teori siyaq, asbab nuzul dan konsistensi untuk mengetahui konteks ayat dan konsistensi terjemahan awliyā’. Adapun hasil analisis dari penelitian ini adalah bahwa dari enam ayat tersebut dengan konteks yang sama, awliyā’ diterjemahkan dengan “teman setia”. Hal itu menujukkan adanya konsistensi dalam penerjamahan.]]>
