Ar-Rasikhin: Jurnal Ilmu Al-Qur'an dan Tafsir
Ar-Rasikhin: Jurnal Ilmu Al-Quran dan Tafsir is the Journal of Quranic Studies and Interpretation (Tafsir), published by the Sekolah Tinggi Ilmu Al-Quran (STIQ) ZAD Cianjur, Indonesia. This journal is a platform for transformation and scholarly contributions, as well as academic dialogue for lecturers and researchers in the field of Quranic Studies and Tafseer. In line with the vision of this journal which focuses on research and development of the study of Quranic and Tafseer science, by publishing research results in the form of ideas, theories, methods, and studies of other actual problems related to the study of quranic and Tafseer science, written by experts in the field of Quranic and Tafsir sciences, both from within the country and abroad (such as from Saudi Arabia, Egypt, Yemen, Sudan, Syria and others). Ar-Rasikhin focus on publishing articles that contain ideas, ideas, research results, and literature studies in the areas of the Quran interpretations Ar-Rasikhin scope are: Quranic interpretation, Quranic study with various law, philosophy, mysticism, history, art, theology, sociology, anthropology, political science, and others. Methodology of Quran and Tafsir studies Quranic Studies across different areas in the world (The Middle East, The West, Archipelago, and the other regions) This journal focuses its study on the science of Quranic and Tafseer, by publishing the results of research, ideas, theories, methods, and studies of other actual problems related to the study of Quranic and Tafseer. Issuance of the Ar-Rasikhin Journal is carried out regularly, twice a year, namely in the May and November editions. Ar-Rasikhin has become a Crossref Member since the year 2025. Therefore, all articles published by Zad Ar-Rasikhin will have a unique DOI number. DOI: https://doi.org/10.55759/zar
Articles
16 Documents
<![CDATA[Pengasuhan Qurani untuk Mencegah Kekerasan Seksual Anak: Studi Tafsir Tematik QS. An-Nur: 30-31 ]]>
<![CDATA[Fakhirah, Nadiatun]]>;
<![CDATA[Haris, Abdul Rauf]]>
<![CDATA[ Ar-Rasikhin : Jurnal Ilmu Al-Qur'an dan Tafsir Vol. 2 No. 1 (2026): Ar-Rasikhin : Jurnal Ilmu Al-Qur'an dan Tafsir ]]>
Publisher : <![CDATA[Sekolah Tinggi Ilmu Al-Qur'an (STIQ) ZAD, Cianjur, indonesia ]]>
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DOI: 10.55759/arrasikhin.v2i1.7
<![CDATA[The surge in cases of sexual violence against children in Indonesia has led to studies aiming to identify preventive measures based on the principles of the Quran. The research aims to describe the concept of Qur’anic parenting based on QS. An-Nur: 30-31 as an effort to prevent sexual violence against boys and girls. Using thematic interpretation (tafsir maudhu’i), this study analyzes relevant verses based on authoritative tafsir references, such as Tafsir Al-Munir, Ibnu Katsir, and As-Sa’di. The research findings indicate that the concept of Qur'anic parenting based on QS An-Nur: 30-31 aims to create a safe and controlled environment to preserve human nature (fitrah) while protecting children from the risk of sexual violence. This is achieved by establishing several behavioral norms or guidelines for both boys and girls. These behavioral guidelines include lowering the gaze, covering the aurah, safeguarding chastity, instilling awareness of Allah’s supervision (muroqabah), and maintaining obedience and repentance. Specifically for girls, additional measures include the obligation to wear the hijab, avoid fitnah, and refrain from seeking the attention of the opposite gender. These behaviors serve a purpose and have benefits in preventing the occurrence of sexual violence against children. ]]>
<![CDATA[Radical Interpretations of Jihad: A Double Movement Analysis of Q.S. al-Baqarah (2:191) ]]>
<![CDATA[Hadi, Lalu Nuzul Ilham]]>;
<![CDATA[Susilowati, Nuri]]>;
<![CDATA[Huda, Ade Naelul]]>
<![CDATA[ Ar-Rasikhin : Jurnal Ilmu Al-Qur'an dan Tafsir Vol. 2 No. 1 (2026): Ar-Rasikhin : Jurnal Ilmu Al-Qur'an dan Tafsir ]]>
Publisher : <![CDATA[Sekolah Tinggi Ilmu Al-Qur'an (STIQ) ZAD, Cianjur, indonesia ]]>
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DOI: 10.55759/arrasikhin.v2i1.10
<![CDATA[This article examines radical interpretations of Q.S. Al-Baqarah [2]:191 employed as theological justification for acts of terrorism, particularly the Bali Bombings. The study aims to analyze the hermeneutical errors underlying such interpretations and to offer a scholarly refutation through Fazlur Rahman’s Double Movement hermeneutical approach. Using a qualitative library research design, the study analyzes classical and contemporary Qur’anic commentaries, biographical accounts of the perpetrators, and relevant academic literature on jihad and radicalism. The findings reveal that radical interpretations arise from a rigid, ahistorical, and atomistic reading of the Qur’anic text that ignores its socio-historical context and ethical objectives. This study concludes that the Double Movement approach provides a contextual, defensive, and morally coherent understanding of jihad, aligning with the principles of maqāṣid al-sharī‘ah, and thus serves as an effective scholarly framework for countering ideological radicalization.]]>
<![CDATA[Emha Ainun Nadjib Qur'anic Tadabbur as a Manifestation of Qur’anic Epistemology in Reading Reality ]]>
<![CDATA[Wildan Fahdika Ahmad]]>
<![CDATA[ Ar-Rasikhin : Jurnal Ilmu Al-Qur'an dan Tafsir Vol. 2 No. 1 (2026): Ar-Rasikhin : Jurnal Ilmu Al-Qur'an dan Tafsir ]]>
Publisher : <![CDATA[Sekolah Tinggi Ilmu Al-Qur'an (STIQ) ZAD, Cianjur, indonesia ]]>
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DOI: 10.55759/arrasikhin.v2i1.19
<![CDATA[This study examines Emha Ainun Nadjib's interpretation of the Qur'an as a form of epistemological praxis of the Qur'an in understanding social and cultural realities. This study uses qualitative research and library study methods, as well as an epistemological approach, focusing on Nadjib's works that represent his interpretation of the Qur'an. The results show that Nadjib's interpretation of the Qur'an emphasizes contextualization, dialogical interaction between text and reality, and the epistemological function of the Qur'an. This perspective offers an alternative to conventional interpretation or exegesis by emphasizing practical epistemology rather than purely theoretical hermeneutics. The concrete contribution of this research demonstrates that the epistemology of the Qur'an can be adopted and practiced by everyone in acquiring knowledge.]]>
<![CDATA[Resiprositas Kebaktian Anak dan Orang Tua dalam Al-Qur'an: Kajian Tafsir Maudhu'i atas Konsep Al-Abrar ]]>
<![CDATA[Lalu Muhammad Zainul Ihsan]]>
<![CDATA[ Ar-Rasikhin : Jurnal Ilmu Al-Qur'an dan Tafsir Vol. 2 No. 1 (2026): Ar-Rasikhin : Jurnal Ilmu Al-Qur'an dan Tafsir ]]>
Publisher : <![CDATA[Sekolah Tinggi Ilmu Al-Qur'an (STIQ) ZAD, Cianjur, indonesia ]]>
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DOI: 10.55759/arrasikhin.v2i1.20
<![CDATA[Popular religious discourse has thus far focused discussions of birr al-walidain solely on the obligations of children, so that the relationship of devotion within the family tends to be understood as a one-way relationship, neglecting the responsibilities of parents toward their children. In fact, social data indicates that violence against children occurs most frequently within the family, while exegetical studies on the concept of al-abrar have not yet explicitly linked it to reciprocity in this obedience. This study aims to formulate a Qur’anic paradigm that positions the concept of al-abrar as a framework for reciprocal virtue between children and parents, while also mapping out the boundaries of their respective rights and obligations. This study employs a qualitative method in the form of library research using a thematic exegetical approach, collecting verses on “al-abrar”, “birr al-walidain”, and children’s rights, which are analyzed using content analysis techniques with reference to authoritative exegetical works such as Tafsir al-Misbah, Tafsir Bahr al-Madid, and Mafatih al-Ghaib by Fakhruddin al-Razi. The results of the study show that al-Razi explicitly links the term al-abrar to mutual devotion—toward both parents and children—and emphasizes that worldly prosperity can only be achieved if this devotion is reciprocated by both parties. These findings indicate that “disobedience” within the framework of the Qur’an can be committed by both children and parents.]]>
<![CDATA[Konsep Frugal Living dalam Surah Al-An’am : 141 Perspektif Moh. E. Hasim dalam Tafsir Ayat Suci Lenyepaneun ]]>
<![CDATA[Ahmad Latif Tsauri]]>;
<![CDATA[Abd Aziz]]>;
<![CDATA[Badru Tamam]]>
<![CDATA[ Ar-Rasikhin : Jurnal Ilmu Al-Qur'an dan Tafsir Vol. 2 No. 1 (2026): Ar-Rasikhin : Jurnal Ilmu Al-Qur'an dan Tafsir ]]>
Publisher : <![CDATA[Sekolah Tinggi Ilmu Al-Qur'an (STIQ) ZAD, Cianjur, indonesia ]]>
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DOI: 10.55759/arrasikhin.v2i1.22
<![CDATA[This study stems from the phenomenon of the rise of a consumerist lifestyle in modern society, which has led to various economic, social, and environmental issues. The study aims to examine the concept of frugal living in this verse through the perspective of Sundanese exegesis, specifically in the exegesis *Ayat Suci Lenyepaneun* by Moh. E. Hasim. This study employs a qualitative approach using library research. Primary data was obtained from the interpretation of Al-An'am 141 in the “Ayat Suci Lenyepaneun” exegesis, while secondary data was sourced from various literature related to exegetical studies, the concept of frugal living, and Sundanese cultural values. Data analysis was conducted using an analytical exegetical approach combined with a descriptive-analytical method to uncover the meaning of the verse and its relevance to the concept of frugal living in Islam. The results of the study indicate that Moh. E. Hasim’s exegesis emphasizes the importance of a simple attitude, the wise management of wealth, and the prohibition of wasteful behavior as part of Islamic consumption ethics. These concepts are not only oriented toward economic savings but also possess spiritual, social, and ecological dimensions. The novelty of this study lies in its effort to link the concept of frugal living with local Sundanese exegesis, thereby demonstrating how the values of the Qur’an can be understood contextually within the framework of Nusantara culture.]]>
<![CDATA[Pencegahan Plagiarisme Akademis Perspektif Al-Qur’an ]]>
<![CDATA[Azmi Afghani]]>;
<![CDATA[Arich Hawary Anshorullah]]>;
<![CDATA[Abdul Rauf Haris]]>
<![CDATA[ Ar-Rasikhin : Jurnal Ilmu Al-Qur'an dan Tafsir Vol. 2 No. 1 (2026): Ar-Rasikhin : Jurnal Ilmu Al-Qur'an dan Tafsir ]]>
Publisher : <![CDATA[Sekolah Tinggi Ilmu Al-Qur'an (STIQ) ZAD, Cianjur, indonesia ]]>
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DOI: 10.55759/arrasikhin.v2i1.26
<![CDATA[Plagiarism is one of the forms of misuse of human intellect that has increasingly occurred among students as well as senior academics. This act not only violates academic ethics, but also contradicts the moral values of the Qur’an and the objectives of Islamic law (maqāṣid al-sharī‘ah), particularly ḥifẓ al-māl (the protection of wealth), since written works are considered a form of intellectual property that must be respected. In Islam, plagiarism is also contrary to the concept of copyright or ḥaqq al-taʾlīf. This study aims to offer solutions for preventing plagiarism based on Qur’anic ethics through the approach of maqāṣid al-sharī‘ah in order to establish an academic culture grounded in integrity. The research employs a thematic conceptual study method through a literature review of various sources related to Qur’anic ethics, plagiarism, intellectual property rights, and maqāṣid al-sharī‘ah. The findings reveal six main solutions for plagiarism prevention: honesty in words and actions, awareness that taking the rights of others is a prohibited act, trustworthiness in knowledge, honesty in conveying facts, responsibility in managing knowledge, and fairness in scholarly endeavors. The novelty of this study lies in the integration of Qur’anic ethics with maqāṣid al-sharī‘ah as a preventive approach to plagiarism. The implications of this research highlight the importance of strengthening academic policies based on Islamic values in order to protect intellectual rights, prevent losses caused by plagiarism, and foster a scholarly culture that is honest, trustworthy, and characterized by integrity.]]>
