Qaf : Jurnal Ilmu Al-Qur'an dan Tafsir
Qaf adalah jurnal ilmiah yang diterbitkan oleh Program Studi Ilmu Al-Qur’an dan Tafsir Fakultas Syari’ah dan Hukum Universitas Sains Al-Qur’an (UNSIQ) Jawa Tengah di Wonosobo. Terbit pertama kali tahun 2016. Jurnal ini difokuskan pada kajian bidang studi ilmu al-Qur’an dan Tafsir dengan berbagai macam pendekatan keilmuan. Redaksi mengundang para ahli, ilmuan, sarjana, profesional, dan peneliti dalam disiplin ilmu al-Qur’an dan Tafsir, serta segenap civitas akademika untuk menulis artikel sesuai dengan topik jurnal. Artikel yang dimuat tidak selalu mencerminkan sikap redaksi ataupun institusi yang terkait dengan penerbitan jurnal.
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<![CDATA[Analisis Perilaku Kerja Prestatif dalam Perspektif Al-Qur'an ]]>
<![CDATA[Waryainah, Waryainah]]>
<![CDATA[ Qaf: Jurnal Ilmu Al-Qur'an dan Tafsir Vol 4 No 1 (2022): Qaf : Jurnal Ilmu Al-Qur'an dan tafsir ]]>
Publisher : <![CDATA[ojs.unsiq.ac.id ]]>
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DOI: 10.59579/qaf.v4i1.3527
<![CDATA[Achievement Work Behavior is one of the work attitudes that need to be applied by workers, namely where a worker always has the ambition to move forward (ambition drive). Whereas in the Qur'an Allah has arranged all human affairs in such a way as to serve as a guideline as well as regarding achievement work behavior. This is what became interesting until the author took the title of the research "Achievable Work Behavior in the Perspective of the Qur'an'' with the formulation of the problem: how does the Qur'an explain about achievement work behavior and how it correlates with achievement work behavior in general. The aim is to find out how the views of the Qur'an on achievement work behavior and to find out its correlation with achievement work behavior in general. In his interpretation, the writer uses the Maudhu'i interpretation method. By collecting several verses that contain content about achievement work behavior. While in writing this thesis the author uses several research methods, Library Research or library research with data sources used, namely primary data sources and secondary data sources. The results of this study indicate that Achievement Work Behavior is relevant to what the Qur'an wants and even recommended by the Qur'an but more broadly the Qur'an explains that the main goal of every work done is to return to Allah SWT also in al-Qur'an. -The Qur'an sees the impact of this achievement work behavior on human beings and their surroundings, not only in terms of material.]]>
<![CDATA[Kesehatan Jasmani Dalam Al-Qur'an (Studi Tematik Ayat-Ayat Syifa' Dalam Al-Qur'an) ]]>
<![CDATA[Mahfudzah, Rika]]>
<![CDATA[ Qaf: Jurnal Ilmu Al-Qur'an dan Tafsir Vol 4 No 1 (2022): Qaf : Jurnal Ilmu Al-Qur'an dan tafsir ]]>
Publisher : <![CDATA[ojs.unsiq.ac.id ]]>
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DOI: 10.59579/qaf.v4i1.3528
<![CDATA[The Qur'an mentions various kinds of liver diseases that afflict humans, besides that it has also taught humans to continue to preserve the environment and maintain a clean place to live so that it does not become a nest of germs and bacteria. The Qur'an also urges to stay away from food and drink that contains disease and it also tells us how to treat ourselves when we are sick. Considering that the Qur'an helps humans in this area, the Qur'an calls itself a "curer of diseases", which Muslims define as a guide that will lead humans to spiritual, psychological and physical health.]]>
<![CDATA[Kemakbulan Doa dalam Perspektif Al-Qur'an dan Fisika Gelombang ]]>
<![CDATA[Qowiyyah, Siti Naashirotul]]>
<![CDATA[ Qaf: Jurnal Ilmu Al-Qur'an dan Tafsir Vol 4 No 1 (2022): Qaf : Jurnal Ilmu Al-Qur'an dan tafsir ]]>
Publisher : <![CDATA[ojs.unsiq.ac.id ]]>
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DOI: 10.59579/qaf.v4i1.3532
<![CDATA[Prayer is a request that is said by the servant with hope and humility to Him to get what he wants. Allah SWT is the One Who Answers Requests, Allah SWT tells us to pray not because He needs something from us. We pray or not, obey or disobey, the majesty and glory of Allah SWT remains perfect and cannot be reduced. His glory does not decrease because we disobey, nor does His glory increase because we obey Him. This article uses a qualitative research approach where the type of research is library research. The data collection technique uses documentation methods and data sources obtained from primary data, namely the Qur'an and secondary data, namely prayer epistemology books, destiny changing prayer books, and other works related to the source of the discussion. The results showed that prayer in the view of science in the nature of waves, namely first, the wave is reflected (reflection) that Allah SWT accepts and grants our prayers. Second, the wave is refracted (bending) between actions and words that are not commensurate so that it can hinder the approval of our prayers. Third, the waves are combined like praying with behavior or actions that are in accordance with the ethics and procedures of praying, thus ensuring the fulfillment of the desired needs. Then the essence of prayer is the integration of general knowledge with religious knowledge (the Qur'an).]]>
<![CDATA[Makna Syukur dalam Tafsir Al-Maragi (Kajian Atas Q.S Luqman Ayat 12, 14, Dan 31) ]]>
<![CDATA[Khasanah, Uswatun]]>
<![CDATA[ Qaf: Jurnal Ilmu Al-Qur'an dan Tafsir Vol 4 No 1 (2022): Qaf : Jurnal Ilmu Al-Qur'an dan tafsir ]]>
Publisher : <![CDATA[ojs.unsiq.ac.id ]]>
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DOI: 10.59579/qaf.v4i1.3533
<![CDATA[Many of the contents of the Qur'an that are taught in Islam include the command to be grateful. That gratitude is God's commandment to all humans for all His blessings bestowed for the provision of worship, therefore gratitude is not as simple as imagined and practiced by society. In writing this thesis the author uses several qualitative research methods, to obtain data, namely by library research, the primary data source the author uses Tafsir al-Maragi and the secondary data source the author uses data related to This study is collected through library research or literature review, books related to the theme. Meanwhile, in collecting data with the interpretation method of tahlili interpretation and to analyze the existing data, the writer uses a descriptive-analytical method. The results showed that the meaning of gratitude in the tafsir al-Maragi (study of QS Luqman) can find out the meaning of the verse that contains the word gratitude, namely QS Luqman [31]: 12 has the meaning of the command of gratitude to Allah Swt, QS Luqman [31]: 14 contains the meaning of gratitude to Allah SWT and gratitude to parents, QS Luqman [31]: 31 contains the meaning of gratitude for favors related to the signs of His power. And can show the contextualization of the meaning of the verses of gratitude in the discussion in Indonesia, so that it is hoped to be able to apply it in life.]]>
<![CDATA[Makna Rezeki dalam Ayat-Ayat Al-Qur'an (Kajian Tafsir Ibnu Katsir) ]]>
<![CDATA[Zubaedah, Siti]]>
<![CDATA[ Qaf: Jurnal Ilmu Al-Qur'an dan Tafsir Vol 4 No 1 (2022): Qaf : Jurnal Ilmu Al-Qur'an dan tafsir ]]>
Publisher : <![CDATA[ojs.unsiq.ac.id ]]>
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DOI: 10.59579/qaf.v4i1.3534
<![CDATA[If humans understand well what the meaning of sustenance is, then they will live their lives with obedience and happiness, but on the contrary, it is feared that humans will fall into the wrong understanding which then has a bad impact on themselves. The author is interested in expressing the word sustenance in the verses of the Qur'an using the book of interpretation of the Qur'an al-Azim or better known as the book of Tafsir Ibn Kasir by Sheikh al-Imam al -Hafiz Abu al-Fida 'Imanuddin Isma'il bin Umar bin Kasir al-Quraish al-Dimasyq because Ibn Kasir's commentary is one of the most famous books of interpretation of bil ma'sur in writing his commentary has the method that is in accordance with what Ibn Kas says in his book "the most reliable method of knowledge is the verse of the Qur'an with the verse of the Qur'an (munasabah), if you cannot confirm the Qur'an with the Qur'an Qur'an, then try to use the Prophet's words and if they don't find it in the Qur'an, they will lead to an opinion because the Companions better know the context and conditions that only they witnessed, besides that they also have a clear understanding. perfect, true knowledge and good deeds but if not found Also, most of the Imams refer to the previous tabi'in and scholars."]]>
<![CDATA[TABARUKAN DI KALANGAN KHOTIMIN KHOTIMAT 30 JUZ ]]>
<![CDATA[Maelina, Elsi]]>
<![CDATA[ Qaf: Jurnal Ilmu Al-Qur'an dan Tafsir Vol 4 No 1 (2022): Qaf : Jurnal Ilmu Al-Qur'an dan tafsir ]]>
Publisher : <![CDATA[ojs.unsiq.ac.id ]]>
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DOI: 10.59579/qaf.v4i1.3685
<![CDATA[Tabarukan is the activity of a person who expects a better life by doing a certain activity.This study used the living Qur'an method to examine the perception of khotimin khotimat 30 JUZ towards tabarukan. The wisdom of this study is to provide information that the tabarukan tradition is a tradition inherited from the previous khotimin khotimat that is preserved to the present day. Tabarukan is mandatory and not mandatory, as for students who have memorized and have not done tabarukan but have a desire to live the tradition, because they want to get barokah and to strengthen and facilitate memorization. In addition, there are also islamic boarding schools that do not have the tabarukan tradition and do not require their students to tabarukan.]]>
<![CDATA[Matahari dan Fungsinya Perspektif Tafsir Sains ]]>
<![CDATA[Sulistari, Indri]]>
<![CDATA[ Qaf: Jurnal Ilmu Al-Qur'an dan Tafsir Vol 5 No 1 (2023): Qaf : Jurnal Ilmu Al-Qur'an dan Tafsir ]]>
Publisher : <![CDATA[ojs.unsiq.ac.id ]]>
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DOI: 10.59579/qaf.v5i1.3967
<![CDATA[Matahari adalah salah satu benda langit yang pengaruhnya sangat besar sebagai sumber kehidupan bagi semua makhluk hidup di bumi. Di tata surya, matahari merupakan pusat benda langit yang mengelilinginya dan dapat memancarkan cahayanya sendiri. Semua fenomena alam di bumi sangat membutuhkan energi matahari. Mulai dari angin yang dapat berhembus melalui perbedaan suhu dan tekanan udara, adanya awan dan hujan yang turun, peredaran siklus air di bumi, persebaran dan persebarannya di permukaan bumi hingga terbentuknya dataran tinggi dan dataran rendah, pembukaan sungai dan aliran air, penyimpanan air di bawah permukaan bumi, komposisi tanah, batuan dan endapan karang, konsentrasi logam, pergerakan gelombang di laut, samudra, selat dan jalannya pasang surut dan berbagai fenomena lain yang ditenagai oleh energi matahari dengan izin Allah SWT. Oleh karena itu, menjadi kajian yang menarik bagi para peneliti untuk mengkaji sains dan al-Qur’an untuk menjelaskan fenomena alam terkait dengan fungsi matahari. Karena Alquran merupakan petunjuk dan pedoman bagi kehidupan manusia dan salah satu hubungan antara manusia dengan ciptaan Tuhan, yaitu dengan alam semesta.]]>
<![CDATA[Perhitungan Abajadun Sebagai Bentuk Istikharah Menentukan Jodoh (Kajian Living Qur’an di Pondok Pesantren Fathul ‘Ulum Kwagean Kediri) ]]>
<![CDATA[Farida, Durin]]>
<![CDATA[ Qaf: Jurnal Ilmu Al-Qur'an dan Tafsir Vol 4 No 2 (2022): Qaf : Jurnal Ilmu Al-Qur'an dan Tafsir ]]>
Publisher : <![CDATA[ojs.unsiq.ac.id ]]>
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DOI: 10.59579/qaf.v4i2.4071
<![CDATA[Setiap manusia pasti mendambakan sebuah hubungan rumah tangga yang harmonis dan langgeng. Untuk menciptakannya dibutuhkan beberapa proses. Salah satu hal yang perlu dipertimbangkan dalam hal ini adalah menentukan pasangan yang tepat. Seperti yang terjadi di Pondok Pesantren Fathul ‘Ulum (PPFU) Kwagean ketika hendak melangsungkan pernikahan. Melakukan perhitungan nama untuk mengetahui kecocokan antar pasangan yang akan menikah. Praktik ini dilakukan oleh pengasuh, keluarga ndalem, santri, alumni maupun masyarakat sekitar pesantren. Jenis penelitian ini adalah penelitian lapangan, dengan menggunakan metode kualitatif pendekatan fenomenologi. Adapun data diperoleh melalui beberapa proses yaitu wawancara, observasi dan studi dokumentasi. Dalam proses menganalisis data penulis menggunakan metode colaizzi, yaitu membaca berulang-ulang transkrip hasil wawancara sampai penulis menyatu dengan data tersebut. Dan hasil analisis akan menjadi landasan dalam penarikan kesimpulan. Hasil dari penelitian ini adalah konsep perhitungan abajadun untuk menentukan jodoh yang digunakan di Pondok Pesantren Fathul ‘Ulum adalah berdasarkan pedoman Kitab Abu Ma’syar Al-Falaky. Cara perhitungannya adalah dengan mengubah nama dua orang yang akan dihitung ke dalam bahasa Arab. Kemudian nama tersebut di konversikan dalam bentuk angka. Lalu keduanya dijumlahkan dan ditambah dengan angka 7 (angka rumus) dan dibagi dengan angka 9 (angka rumus). Sisa dari perhitungan tersebut menghasilkan berbagai kemungkinan yang dijadikan dasar dalam menentukan pasangan yang tepat. Apabila dalam perhitungan mendapatkan hasil yang kurang baik ada beberapa alternatif yang digunakan di pesantren tersebut yaitu dengan mengubah atau menambah nama. Pengubahan nama dimaksudkan sebagai bentuk usaha untuk mendapatkan jawaban terbaik sesuai dengan ketentuan Allah Swt. Pengamal perhitungan abajadun di PPFU tidak meyakini hasil dari perhitungan sebagai suatu kepastian. Perhitungan abajadun hanya dijadikan sebagai pijakan awal untuk melakukan proses yang selanjutnya. Keberadaan perhitungan abajadun di PPFU dimaknai menjadi beberapa hal sebagai berikut: sarana istikharah, meminimalisir potensi buruk, media dakwah, media komunikasi dengan masyarakat dan sebagai solusi mudah dalam menentukan pasangan.]]>
<![CDATA[Aktualisasi Konsep Al-Mantuq dan Al-Mafhum Perspektif Usul Fiqih dalam Diskursus Penafsiran Al-Qur’an ]]>
<![CDATA[Khusnul Khitam, Achmad]]>
<![CDATA[ Qaf: Jurnal Ilmu Al-Qur'an dan Tafsir Vol 5 No 1 (2023): Qaf : Jurnal Ilmu Al-Qur'an dan Tafsir ]]>
Publisher : <![CDATA[ojs.unsiq.ac.id ]]>
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DOI: 10.59579/qaf.v5i1.4073
<![CDATA[This article aims to discuss as well as actualize the concept of al-mantuq wa al-mafhum from the us}ul fiqh perspective in the discussion of Qur’anic interpretation. This article will focus on how Qur’anic interpretation can be approached by other discipline, namely usul fiqh, and how can the result of this approach be actualized in current situation. This Article is counted as library research, which is proceed by gathering some facts from various literatures related to the subject, and it uses analytic description method to discuss the subject. There are three main points that are found from this research: firstly, the concept of al-mantuq wa al-mafhum can be used to understand original meaning of the verse, secondly, the concept of al-mantuq wa al-mafhum can also be used to produce a new and contemporary meaning which is more suitable to current situation, and lastly, the production of those new contemporary meaning can be used as the basis of the production of law, which is known as istinbath al-hukm.]]>
<![CDATA[Makna Ja’ala (جعل) Dan Khalaqa (خلق) dalam Ayat-Ayat Jodoh Di Al-Qur’ān (Pendekatan Hermeneutika Paul Ricoeur) ]]>
<![CDATA[Fauzan, Unung]]>
<![CDATA[ Qaf: Jurnal Ilmu Al-Qur'an dan Tafsir Vol 4 No 2 (2022): Qaf : Jurnal Ilmu Al-Qur'an dan Tafsir ]]>
Publisher : <![CDATA[ojs.unsiq.ac.id ]]>
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DOI: 10.59579/qaf.v4i2.4141
<![CDATA[Konsep jodoh yang tersebar dalam al-Qur’an dijelaskan dengan ragam kata yang berbeda. Terkadang al-Qur’an menggunakan kata khalaqa, namun terkadang menggunakan kata ja’ala. Dalam ayat yang mengandung keduanya, kata khalaqa didahulukan sementara kata ja’ala mengikuti di belakangnya. Mengapa al-Qur’an menggunakan dua kata tersebut secara bergantian dan/atau berurutan? Bagaimana penggunaan dua kata tersebut menjelaskan konsep jodoh dalam Al-Qur’an?. Penelitian ini merupakan penelitian pustaka dengan pendekatan hermeneutika Paul Ricouer dengan menerapkan tiga proses interpretasi (semantic, reflektif dan eksistensial). Pada tahap pertama di level semantic, kedua kata ini memiliki perbedaan penekanan. Bila kata khalaqa menekankan pada aspek kekuasaan Allah, kata ja’ala lebih menekankan aspek manfaat yang di peroleh dari ciptaan Allah. Pada tahap reflektif tentang penciptaan jodoh, kata khalaqa dan ja’ala tidak disematkan pada gender tertentu sehingga tidak menunjukkan superioritas gender tertentu. Pada tahap yang terakhir yakni eksistensial, dapat dipahami bahwa laki-laki dan perempuan mempunyai nilai yang sama. Alquran menjelaskan bahwa laki-laki dan perempuan sebagai jodoh diciptakan untuk saling berkasih sayang, menjadi kawan atau partner satu sama lain.]]>
