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QURANICUM: Jurnal Ilmu Al-Qur'an dan Tafsir
Published by Universitas Islam Negeri Ar-Raniry Banda Aceh
ISSN : -     EISSN : 30480361     DOI : https://doi.org/10.22373/quranicum
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QURANICUM: Journal of Qur’anic and Hadith Studies is a peer-reviewed, biannual journal (June and December) published by the Master’s Program in Qur’anic and Tafsir Studies, Universitas Islam Negeri Ar-Raniry, Banda Aceh, Indonesia. The journal publishes original research articles and critical reviews that advance the study of the Qur’an and Hadith across disciplines. Coverage includes linguistic, literary, and thematic analyses; tafsir and hadith commentaries and their exegetical traditions; methodological approaches; Qur’anic and Hadith sciences (ʿulum al-Qur’an and ʿulum al-hadith); reception and lived-religion studies (Living Qur’an and Living Hadith); translation studies of the Qur’an; and comparative or regional inquiries spanning the Middle East, the West, the Indonesian Archipelago, and beyond. Submissions grounded in law, philosophy, mysticism, history, art, theology, sociology, anthropology, political science, and related fields are particularly welcome.
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Articles 31 Documents
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Konsep Penyembuhan Jiwa Dalam Q.S. Al-Isra’ 82: Kajian Kontekstual Atas Tantangan Spiritual Di Era Digital Muhammad Abdul Qahhar; Komaruddin Saassi; Dwi Noviani
QURANICUM: Jurnal Ilmu Al-Qur'an dan Tafsir Vol. 2 No. 2 (2025)
Publisher : Prodi Magister Ilmu Al Qur'an dan Tafsir, Universitas Islam Negeri Ar-Raniry, Banda Aceh

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/quranicum.v2i2.8139

Abstract

Abtract: This study discusses the role of the Qur’an as syifāʾ li al-nufūs (a healing for the soul). The Qur’an not only functions as a guide for life but also serves as a means of healing for both physical and psychological illnesses, particularly in the context of mental health challenges in the digital era. This research focuses on the interpretation of Surah Al-Isra’ [17]: 82, aiming to analyze the profound meaning of the verse and its relevance to the psychological conditions of modern humans who face stress, anxiety, and depression as a result of digital life dynamics. The research method used is library research with a thematic interpretation (tafsīr mawḍū‘ī) approach, combining classical exegetical perspectives such as those of Ibn Kathir and al-Maraghi with contemporary interpretations to explore its relevance in the context of technology and digitalization. The findings indicate that the Qur’an serves as a spiritual remedy through three main aspects: (1) spiritual therapy through tadabbur (contemplation) of its verses, (2) heart tranquility through dhikr and reflection, and (3) psychological solutions through Qur’anic values that can be integrated into digital media. In the digital era, approaches such as Islamic audio-visual content, recitation applications, and online counseling services can become effective means of conveying syifāʾ (healing) through the Qur’an. This study concludes that Surah Al-Isra’ [17]: 82 remains relevant as a holistic solution for modern mental health, provided it is interpreted and applied creatively and adaptively in response to the changing times. Keywords: mengandung konsep khusus (3-7 kata/frasa)   Abstrak: Tulisan ini membahas peran Al-Qur’an sebagai syifāʾ li al-nufūs (penyembuh jiwa). Al-Qur’an tidak hanya berfungsi sebagai pedoman hidup, tetapi juga sebagai sarana penyembuhan bagi penyakit fisik dan psikologis, khususnya dalam konteks tantangan kesehatan mental di era digital. Penelitian ini berfokus pada penafsiran Q.S. Al-Isra’ [17]: 82, dengan tujuan menganalisis makna mendalam ayat tersebut serta relevansinya terhadap kondisi psikologis manusia modern yang dihadapkan pada stres, kecemasan, dan depresi akibat dinamika kehidupan digital. Metode penelitian yang digunakan adalah studi kepustakaan dengan pendekatan tafsir tematik (tafsīr mawḍū‘ī), menggabungkan pandangan mufasir klasik seperti Ibn Kathir dan al-Maraghi dengan interpretasi kontemporer untuk melihat relevansinya dalam konteks teknologi dan digitalisasi. Hasil penelitian menunjukkan bahwa Al-Qur’an berperan sebagai obat jiwa melalui tiga aspek utama: (1) terapi spiritual melalui tadabbur ayat-ayatnya, (2) penenang hati melalui zikir dan refleksi, serta (3) solusi psikologis melalui nilai-nilai Qur’ani yang dapat diintegrasikan ke dalam media digital. Di era digital, pendekatan seperti konten Islami berbasis audio-visual, aplikasi tilawah dan layanan konseling daring dapat menjadi sarana efektif untuk menyalurkan syifāʾ (penyembuhan) melalui Al-Qur’an. Penelitian ini menyimpulkan bahwa Q.S. Al-Isra’ [17]: 82 tetap relevan sebagai solusi holistik bagi kesehatan mental modern, selama dimaknai dan diaplikasikan secara kreatif serta adaptif terhadap perkembangan zaman Kata Kunci: Al-Qur’an, Q.S. Al-Isra’ 82, obat jiwa, kesehatan mental era digital.
Kajian Kritis terhadap Rumusan Konsep Mufassir: Perspektif Ushul Tafsir Zamakhsyari Bin Hasballah Thaib
QURANICUM: Jurnal Ilmu Al-Qur'an dan Tafsir Vol. 2 No. 2 (2025)
Publisher : Prodi Magister Ilmu Al Qur'an dan Tafsir, Universitas Islam Negeri Ar-Raniry, Banda Aceh

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/quranicum.v2i2.8276

Abstract

In the study of ushûl al-tafsir, among the most important things in discussing the basics of interpretation is establishing the concept of mufassir. This is because without understanding this issue, it will greatly affect the understanding of the character of the person doing the interpretation, as well as their criteria and unique characteristics of their work. In the past, studies on the levels of commentators, known as Thabaqât al-Mufassirin, were widely discussed to determine the levels of commentators and the criteria that distinguish who belongs to this group and who does not. Unfortunately, this concept has not received adequate attention in the study of turath, and even contemporary efforts to address this issue are still limited and often face various challenges. This paper aims to present a critical analysis in formulating the concept of a commentator, so that the forms of commentary work that make someone worthy of being recognized as a commentator can be identified. On the other hand, the division of commentators and their levels based on the working methods they applied will be discussed. This research is based on a literature study with a critical analytical approach. Among the findings of this research, there are two main points: (1) There are diverse forms of interpretation work, each of which is not of equal degree, encompassing various categories such as the producer of interpretive works (muntij al-tafsir), the editor (muharrir al-tafsir), the collector (jami’ li al-tafsir), the summarizer (mukhtashir al-tafsir), the explainer (syârih li al-tafsir), the teacher of tafsir (muallim al-tafsir), and the transmitter of tafsir (nâqil li al-Tafsir); (2) The term "mufassir" has a wide range of tolerance in its usage, where mufassir can be generally categorized into two groups: practical and participatory mufassir. Abstrak: Dalam kajian Ushul tafsir diantara hal yang paling utama dalam pembahasan dasar penafsiran adalah menetapkan konsep mufassir. Hal ini dikarenakan tanpa memahami isu ini akan sangat berpengaruh terhadap pemahaman mengenai karakter orang yang melakukan tafsir serta kriteria dan ciri khas pekerjaan mereka. Di masa lalu kajian mengenai tingkatan para mufassir yang dikenal dengan sebutan Thabaqât al-Mufassirin banyak dibahas dengan tujuan untuk menentukan tingkatan mufassir dan kriteria yang membedakan siapa yang termasuk dalam golongan ini dan siapa yang tidak. Sayangnya, konsep ini belum mendapat perhatian yang memadai dalam kajian turats, bahkan upaya-upaya kontemporer yang berupaya membahas masalah ini masih terbatas serta sering menghadapi berbagai tantangan. Tulisan ini bertujuan untuk mengemukakan analisis kritis dalam merumuskan konsep mufassir, sehingga dapat diidentifikasi bentuk-bentuk pekerjaan tafsir yang membuat seseorang layak diakui sebagai mufassir. Di sisi lain, akan dibahas pembagian para mufassir dan tingkatan mereka berdasarkan metode kerja yang diterapkan. Penelitian ini berbasis studi pustaka dengan pendekatan analitis kritis. Di antara hasil penelitian ini, terdapat dua poin utama: (1) Ada beragam bentuk amal penafsiran yang masing - masing tidak berada dalam derajat yang sama, yang mencakup berbagai kategori seperti penghasil karya penafsiran (muntij al-tafsir), penjelas perbedaan antara pemahaman yang benar dan yang lemah (muharrir al-tafsir), pengumpul materi tafsir (jami’ li al-tafsir), peringkas karya tafsir (mukhtashir al-tafsir), penjelas karya tafsir (syarih li al-tafsir), pengajar tafsir (muallim al-tafsir), dan penyampai tafsir (nâqil li al-Tafsir); (2) Istilah mufassir memiliki banyak ruang untuk toleransi dalam penggunaannya, dimana mufassir dapat dikategorikan dalam dua kelompok secara umum, yaitu mufassir praktis dan mufassir partisipatif.
Rekonstruksi Pemahaman Kekerasan Berbasis Gender Online (KBGO) Melalui Qirā’ah Mubādalah Analisis Q.S Ali ‘Imran 14 Hana Maulydiah; Tasya Nafisyah; Muhammad Khair El-Haq; Ade Naelul Huda
QURANICUM: Jurnal Ilmu Al-Qur'an dan Tafsir Vol. 2 No. 2 (2025)
Publisher : Prodi Magister Ilmu Al Qur'an dan Tafsir, Universitas Islam Negeri Ar-Raniry, Banda Aceh

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/quranicum.v2i2.8304

Abstract

Abtract: The increasing prevalence of gender-based violence in digital spaces indicates that women remain the group most vulnerable to becoming victims. Ironically, victims who should receive protection are instead frequently subjected to social stigma, victimblaming practices, and unfair positioning as though they bear responsibility for the perpetrator’s actions. This phenomenon underscores the persistence of a strong victimblaming culture and the weakness of justice-oriented and victim-centered perspectives in the handling of online gender-based violence (OGBV). This study employs a qualitative research design using a library research approach. The primary data source is the book Qirā’ah Mubādalah by Faqihuddin Abdul Kodir, while data collection is conducted through documentation methods. Data are analyzed using a descriptiveanalytical method by examining Q.S. Ali ‘Imran verse 14 through the mubādalah perspective. The findings indicate that, in the context of OGBV, women who become victims cannot be positioned as sources of temptation or as causes of violence due to their perceived charm or attractiveness. The mubādalah perspective affirms that both women and men equally possess the potential to be sources of attraction to one another. Therefore, restricting women’s mobility under the pretext of preventing violence cannot be justified, especially when men are allowed freedom without corresponding moral responsibility. Justice is instead realized through mutual restraint, vigilance, and shared responsibility to prevent violence against anyone and by anyone.   Abstrak: Maraknya kekerasan berbasis gender di ruang digital menunjukkan bahwa perempuan masih menjadi kelompok yang paling rentan menjadi korban. Ironisnya, korban yang seharusnya memperoleh perlindungan justru kerap menghadapi stigma sosial, mengalami praktik menyalahkan korban, serta diposisikan secara tidak adil seolah memiliki tanggung jawab atas tindakan pelaku. Fenomena ini menegaskan kuatnya budaya victim blaming dan masih lemahnya perspektif keadilan serta perlindungan korban dalam penanganan kekerasan berbasis gender online (KBGO). Penelitian ini merupakan penelitian kualitatif dengan pendekatan kepustakaan (library research). Sumber data primer yang digunakan adalah buku Qirā’ah Mubādalah karya Faqihuddin Abdul Kodir, sedangkan pengumpulan data dilakukan melalui metode dokumentasi. Analisis data menggunakan metode deskriptif-analitis dengan menelaah QS. Ali ‘Imran ayat 14 melalui perspektif mubādalah. Hasil analisis menunjukkan bahwa dalam konteks KBGO, perempuan yang menjadi korban tidak dapat diposisikan sebagai sumber fitnah atau penyebab terjadinya kekerasan karena pesona atau daya tarik yang dimilikinya. Perspektif mubādalah menegaskan bahwa baik perempuan maupun laki-laki sama-sama memiliki potensi fitnah yang dapat saling memikat. Oleh karena itu, pembatasan ruang gerak perempuan dengan dalih pencegahan kekerasan tidak dapat dibenarkan, sementara laki-laki dibiarkan bebas tanpa tanggung jawab moral. Keadilan justru terwujud melalui prinsip saling menjaga, saling waspada, dan saling bertanggung jawab untuk mencegah terjadinya kekerasan terhadap siapa pun dan dari siapa pun.
Nilai-Nilai Karakter Pemuda Islam dalam Surah Yusuf Ayat 30–35 serta Penerapannya dalam Masyarakat Kontemporer Taufik Ilham Pranata
QURANICUM: Jurnal Ilmu Al-Qur'an dan Tafsir Vol. 2 No. 2 (2025)
Publisher : Prodi Magister Ilmu Al Qur'an dan Tafsir, Universitas Islam Negeri Ar-Raniry, Banda Aceh

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/quranicum.v2i2.8415

Abstract

Abstract Abstract: This article examines the ethical values reconstructed from QS. Yusuf verses 30–35 are based on the interpretation of a number of classical and contemporary mufassir. These verses textually describe the social dynamics in the Egyptian court environment, the moral test of the Prophet Joseph, and the ethical choice between yielding to the temptation of immorality or accepting the social consequences of imprisonment. This study uses a qualitative method with a thematic-analytical interpretation approach and library research. The results of the analysis show that the interpretation of the mufassir of these verses contains ethical principles in the form  of i'tiṣām min al-muḥarramāt (shunning forbidden behavior), taqdīm al-masyaqqah fī al-dunyā 'alā al-masyaqqah fī al-ākhirah (prioritizing worldly risks for the sake of ukhrawi safety), al-tawakkul 'alā Allāh (trusting in Allah), and al-du'ā' ilā Allāh (prayer orientation that is exclusive to Allah SWT). Based on these findings, this study recommends reading and interpreting the QS. Yusuf verses 30–35 as a source of contextual ethical reflection for the character development of Muslim youth in the modern era.   Abstrak: Artikel ini mengkaji nilai-nilai etis yang direkonstruksi dari QS. Yusuf ayat 30–35 berdasarkan penafsiran sejumlah mufassir klasik dan kontemporer. Ayat-ayat tersebut secara tekstual menggambarkan dinamika sosial di lingkungan istana Mesir, ujian moral Nabi Yusuf, serta pilihan etis antara tunduk pada godaan maksiat atau menerima konsekuensi sosial berupa pemenjaraan. Penelitian ini menggunakan metode kualitatif dengan pendekatan tafsir tematik-analitis dan analisis kepustakaan (library research). Hasil analisis menunjukkan bahwa penafsiran mufassir terhadap ayat-ayat tersebut memuat prinsip etis berupa i‘tiṣām min al-muḥarramāt (menjauhi perilaku terlarang), taqdīm al-masyaqqah fī al-dunyā ‘alā al-masyaqqah fī al-ākhirah (mendahulukan risiko duniawi demi keselamatan ukhrawi), al-tawakkul ‘alā Allāh (tawakal kepada Allah), serta al-du‘ā’ ilā Allāh (orientasi doa yang eksklusif kepada Allah SWT). Berdasarkan temuan tersebut, penelitian ini merekomendasikan pembacaan dan penafsiran QS. Yusuf ayat 30–35 sebagai sumber refleksi etis yang kontekstual bagi pembinaan karakter pemuda Muslim di era modern.  
The The Relevance of Qaulan Kariman to the Ethics of Elementary School Children’s Digital Communication with Their Parents Rizkira Azzahra Zen; Taj Nazwa Aisyah; Yuna Aulia Hanifah
QURANICUM: Jurnal Ilmu Al-Qur'an dan Tafsir Vol. 3 No. 1 (2026)
Publisher : Prodi Magister Ilmu Al Qur'an dan Tafsir, Universitas Islam Negeri Ar-Raniry, Banda Aceh

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/quranicum.v3i1.10004

Abstract

Digital communication has expanded the ways elementary-school-age children interact with their parents, but the ethical meaning of particular messaging practices cannot be determined solely from their form. This article examines the meaning of qaulan kariman, or noble and honoring speech, in Q. al-Isrāʾ [17]:23 and considers its relevance to children’s digital communication with their parents. The study employed qualitative library research through interpretive document analysis and a focused critical literature review. The primary corpus comprised Q. al-Isrāʾ [17]:23 and selected interpretations by M. Quraish Shihab and Wahbah al-Zuhayli. The secondary corpus included scholarly literature on Qur’anic communication ethics, parent–child communication, parental mediation, and digitally mediated interaction. The analysis distinguished direct textual meaning, exegetical elaboration, and contextual digital application and found that qaulan kariman requires communication that preserves parental dignity through respect, restraint, and consideration. The principle does not prescribe specific forms of address, complete sentences, immediate replies, or the avoidance of emojis. Short messages, delayed responses, emojis, and voice messages are not inherently respectful or disrespectful; their ethical meaning depends on wording, purpose, urgency, relational expectations, and context. The article consequently formulates a context-sensitive framework comprising respect for parental dignity, avoidance of contemptuous expression, sufficient clarity, appropriate emotional tone, reasonable responsiveness, and communicative repair. The framework applies the ethical purpose of Q. al-Isrāʾ [17]:23 without presenting contemporary messaging conventions as explicit Qur’anic commands.
Postgraduate Students’ Understanding of Qur’anic Verses Associated with Feelings of Insecurity Khusnul Mahda; Salman Abdul Muthalib; Misnawati Misnawati
QURANICUM: Jurnal Ilmu Al-Qur'an dan Tafsir Vol. 3 No. 1 (2026)
Publisher : Prodi Magister Ilmu Al Qur'an dan Tafsir, Universitas Islam Negeri Ar-Raniry, Banda Aceh

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/quranicum.v3i1.10027

Abstract

This study examines how postgraduate students of Qur’anic Studies and Tafsir at UIN Ar-Raniry understand Qur’anic verses associated with feelings commonly described as insecurity and how they interpret Qur’anic responses to such experiences. It employed a qualitative, descriptive-interpretive field research design involving six purposively selected participants. Data were collected through observation and in-depth interviews and analyzed by identifying recurring patterns of interpretation. The revised Bloom’s taxonomy was used heuristically to organize variations in the participants’ understanding rather than to rank or score their cognitive abilities. The findings show that their understanding ranged from textual recognition to contextual, reflective, and practical interpretation, although this progression was neither uniform nor linear. The participants associated khawf (fear), ḥuzn (sadness), and the root w-h-n (weakness or loss of resolve) with experiences of insecurity without treating these Qur’anic concepts as direct equivalents of a modern psychological category. They identified several Qur’anic responses, including acknowledging emotional vulnerability, strengthening faith, practicing gratitude, taking constructive action, seeking social support, and maintaining awareness of God’s presence. These findings represent the participants’ interpretations and do not establish the clinical or therapeutic effectiveness of Qur’anic verses. The study contributes an empirical account of how students formally trained in Qur’anic studies relate scriptural interpretation to contemporary emotional experiences.
Compulsive Buying Tendencies among Students at Universitas Islam Negeri Ar-Raniry: A Qur’anic Ethical Perspective Roy Farma
QURANICUM: Jurnal Ilmu Al-Qur'an dan Tafsir Vol. 3 No. 1 (2026)
Publisher : Prodi Magister Ilmu Al Qur'an dan Tafsir, Universitas Islam Negeri Ar-Raniry, Banda Aceh

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/quranicum.v3i1.10228

Abstract

The expansion of digital commerce has made shopping increasingly accessible to university students and may facilitate repeated purchases that are not based on immediate needs. This study examines students’ understanding of compulsive buying tendencies, identifies the purchasing patterns, contributing contexts, and consequences reported in their accounts, and interprets those tendencies from a Qur’anic ethical perspective. This descriptive qualitative study involved nine purposively selected students at Universitas Islam Negeri Ar-Raniry Banda Aceh. Data were obtained through semi-structured interviews and analyzed thematically. Relevant Qur’anic passages and scholarly literature were subsequently examined as a normative framework for interpreting the reported consumption practices. The participants generally understood compulsive buying as excessive or recurrent purchasing driven more by desire than necessity, although this understanding did not consistently result in effective self-restraint. Reported purchases included clothing, skincare products, accessories, food, and game top-ups. Promotions, discounts, viral content, social media exposure, peer expectations, lifestyle pressures, stress, boredom, and the convenience of online shopping were reported as contexts associated with these purchasing tendencies. The consequences included reduced funds for basic and academic needs, borrowing, and post-purchase regret, although one participant did not report regret. Qur’anic concepts such as isrāf (excess), tabdhīr (wasteful expenditure), wasatiyyah (moderation), and qanāʿah (contentment) provide a normative framework for evaluating these practices and encouraging responsible consumption. Because the study did not use a validated diagnostic instrument, its findings indicate self-reported tendencies rather than a clinical diagnosis or prevalence estimate.
The Sensory Function of the Skin in Scientific Qur’anic Exegesis of al-Nisāʾ [4]:56 Mawaddah Mawaddah; Nur Raihan
QURANICUM: Jurnal Ilmu Al-Qur'an dan Tafsir Vol. 3 No. 1 (2026)
Publisher : Prodi Magister Ilmu Al Qur'an dan Tafsir, Universitas Islam Negeri Ar-Raniry, Banda Aceh

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/quranicum.v3i1.10385

Abstract

Q. al-Nisāʾ [4]:56 describes the repeated replacement of burned skin so that punishment continues to be experienced. This article examines how selected exegetes interpret the relationship between skin replacement and bodily suffering and assesses the extent to which medical knowledge can illuminate this relationship without reducing the verse to a scientific proposition. Using qualitative library research and interpretive document analysis, the study analyzes the verse and selected works by Ibn Kathir, Tantawi Jawhari, Wahbah al-Zuhayli, and M. Quraish Shihab, together with peer-reviewed medical literature on skin anatomy, cutaneous nociception, pain processing, and full-thickness burn injury. The findings show that the selected exegetes understand skin replacement primarily within the theological framework of divine justice and the continuity of eschatological punishment, while modern interpreters also relate it to the sensory function of the skin. Medical evidence indicates that nociceptive free nerve endings in the skin detect potentially damaging stimuli and transmit signals to the central nervous system. Pain, however, is not located exclusively in the skin but arises from the interaction of peripheral nociception and central neural processing. Full-thickness burns may reduce sensation when cutaneous nerves are destroyed, but such injuries are not necessarily painless because adjacent or partially damaged tissue may remain responsive. These findings support a limited interpretive correspondence, rather than scientific proof, between the verse and medical knowledge. Within the limits of this case, tafsīr ʿilmī remains methodologically defensible when textual meaning and empirical explanation are placed in dialogue while remaining analytically distinct.
The Urgency of Tajwīd in Qur’anic Recitation and Its Implications for the Formation of Qur’an-Oriented Muslims: A Critical Narrative Review Muhammad Al Banna; Dara Ulin Nuha; Faizah Putroe Phonna; Yuni Roslaili
QURANICUM: Jurnal Ilmu Al-Qur'an dan Tafsir Vol. 3 No. 1 (2026)
Publisher : Prodi Magister Ilmu Al Qur'an dan Tafsir, Universitas Islam Negeri Ar-Raniry, Banda Aceh

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/quranicum.v3i1.10542

Abstract

Accurate recitation is a foundational form of Muslim engagement with the Qur’an, yet Qur’anic reading proficiency remains uneven across learner groups in Indonesia. This article examines the urgency of tajwīd, the discipline governing correct Qur’anic pronunciation, and analyzes its possible contribution to the formation of Qur’an-oriented Muslims. It employs a critical narrative review of verified journal articles, official institutional reports, and relevant comparative studies on Qur’anic literacy, recitational accuracy, instructional methods, digital media, teacher competence, family participation, and religious habituation. The sources were examined through bibliographic and attribution verification and analyzed thematically across four dimensions: normative-theological responsibility, linguistic-semantic accuracy, pedagogical practice, and moral-social formation. The review finds that tajwīd supports the accurate oral transmission of the Qur’an by regulating articulation, phonetic qualities, vowel length, nasalization, and pausing. Some overt errors may affect word forms or meanings, whereas subtler errors primarily reduce recitational accuracy. Effective instruction depends on teacher modeling, attentive listening, repetition, direct correction, progressive evaluation, and adaptation to learners’ abilities. Digital media can support demonstration and practice but cannot fully replace guided correction. The literature also indicates that structured Qur’anic instruction may contribute to discipline, religious participation, and moral habituation; however, it does not establish that proficiency in tajwīd independently produces character formation. The article concludes that tajwīd is a foundational but insufficient component of Qur’an-oriented formation. Its formative contribution depends on sustained Qur’anic engagement, teacher example, family support, institutional culture, reflection, and religious practice.
Reciting Surah Al-Lahab in Traditional Healing: A Living Qur’an Study in Gampong Drien Beurumbang, Aceh Barat Daya Muhammad Ichsanul Akmal; Fauzi Saleh; Misnawati Misnawati
QURANICUM: Jurnal Ilmu Al-Qur'an dan Tafsir Vol. 3 No. 1 (2026)
Publisher : Prodi Magister Ilmu Al Qur'an dan Tafsir, Universitas Islam Negeri Ar-Raniry, Banda Aceh

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/quranicum.v3i1.10618

Abstract

This article examines the recitation of Surah al-Lahab in traditional healing practices in Gampong Drien Beurumbang, Southwest Aceh, using a Living Qur’an approach. Although the surah conventionally concerns the condemnation of Abu Lahab and his wife, local field accounts associate its recitation with responses to bleeding wounds and other physical complaints. This qualitative case study employed semi-structured interviews, field observation, documentation, and literature review. The data were analyzed descriptively and interpretively by examining the form of the practice, its religio-cultural foundations, and its social transmission. Field notes and interview documentation describe a recurring sequence involving an intention to seek healing from God, recitation of the surah, blowing or gentle contact with the affected area, and, in some cases, water or locally identified plant material. The available field accounts associate the continuity of the practice with interpersonal transmission, the authority attributed to religious leaders, customary authorities, and traditional healers, and orally circulated recovery narratives. Within these accounts, healing originates from God, while recitation functions as a wasilah, or intermediary means of prayer and spiritual effort. The findings document a locally constructed religious meaning rather than medical efficacy or an alternative linguistic interpretation of the surah. This case indicates that the conventional textual meaning and performative use of a Qur’anic passage can coexist within different registers of reception.

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