TAFSE: Journal of Qur'anic Studies最新文献

{"title":"PENGGUNAAN AYAT-AYAT AL-QUR’AN SEBAGAI JIMAT","authors":"Nurullah Nurullah, Ari Handasa","doi":"10.22373/TAFSE.V5I2.9082","DOIUrl":"https://doi.org/10.22373/TAFSE.V5I2.9082","url":null,"abstract":"The Quran plays an important role in the survivel of humans. One of the various functions of the Quran as al-Syifa’ (antitode/medicine) has developed understanding which is manifested in the form of Quran talisman as solution to problems that intelligence cannot solve. The purpose of this study is to know how the background, forms, and arguments for using the verses of the Quran as amulets. The study sets out a library research using qualitative and analytical methods as its approach. This study explains that use of Quran text as a talisman is in the background by promptings or motives that direct them to a single purpose in order to preserve their survival. As for the forms of the lot it divides into two forms, as a mantra being read and also as a necklace or other writing in the basis arguments of hadith and clerical opinions. Abstrak: Al-Qur’an berperan penting bagi keberlangsungan hidup manusia. Keberagaman fungsi al-Qur’an salah satunya sebagai ­al-syifa’ (penawar/obat), mengalami perkembangan pemahaman yang diwujudkan dalam bentuk jimat sebagai salah satu solusi bagi permasalahan-permasalahan yang tidak dapat terselesaikan oleh akal. Tujuan dari penelitian ini adalah untuk mengetahui bagaimana latar belakang, bentuk-bentuk, serta dalil-dalil penggunaan ayat-ayat al-Qur’an sebagai jimat. Penelitian ini berjenis library research dengan menggunakan metode kualitatif dan deskriptif analitis sebagai pendekatannya. Hasil penelitian menjelaskan bahwa penggunaan ayat-ayat al-Qur’an sebagai jimat dilatar belakangi oleh dorongan-dorongan atau motif yang mengarahkannya pada suatu tujuan demi mempertahankan keberlangsungan hidupnya. Adapun bentuk-bentuk penggunaannya terbagi menjadi dua bentuk, sebagai mantra yang dibacakan dan juga sebagai tulisan yang berbentuk benda yang ditempelkan, juga berupa kalung atau sebagainya dengan berlandaskan dalil-dalil berupa hadis dan pendapat ulama.","PeriodicalId":410919,"journal":{"name":"TAFSE: Journal of Qur'anic Studies","volume":"84 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2020-11-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"131558712","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"KONSEP KENAJISAN ORANG MUSYRIK DALAM QS. AL-TAUBAH (9): 28","authors":"Happy Saputra, Zaipuri Zaipuri","doi":"10.22373/TAFSE.V5I2.9066","DOIUrl":"https://doi.org/10.22373/TAFSE.V5I2.9066","url":null,"abstract":"After Fath of Mecca, polytheists are forbidden to perform hajj and umrah. More precisely this prohibition took effect in the year 10 H. This prohibition began with the granting of unclean status for the polytheists. This article will conduct a study of the uncleanness of the polytheists who are conceptualized in the QS. al-Taubah (9): 28. This study was conducted with the assumption that al-Qur'an is present in the locality of the Arabian peninsula. The formulation of the problem of this study is how the context of the decline in QS. al-Taubah (9): 28 and how the commentators interpret the verse. The results of this study indicate that the QS. al-Taubah descended on Mecca in 9 H. At that time Mecca was already controlled by Muslims and began to be sterilized from the polytheists. So that the polytheists were forbidden to perform Hajj and Umrah or forbidden to enter the city of Mecca at all. Then, the majority of commentators interpret that the uncleanness of the polytheists is due to the shirk that is in him. In addition, the ban also resulted in the population of Mecca being worried about the impact on trade. However, Allah gave sufficiency to the population of Mecca with rain falling, residents in areas around Mecca who converted to Islam. Abstrak: Pasca fath al-Makkah, orang-orang musyrik dilarang untuk melaksanakan haji dan umrah, lebih tepatnya berlaku pada tahun 10 H. Pelarangan ini bermula dari pemberian status najis bagi orang-orang musyrik. Artikel ini akan melakukan kajian tentang kenajisan orang musyrik yang terkonsep dalam QS. al-Taubah (9): 28. Kajian ini dilakukan dengan asumsi bahwa al-Qur’an hadir dalam lokalitas jazirah Arab. Tulisan ini akan mengkaji bagaimana konteks turunnya QS. al-Taubah (9): 28 dan bagaimana penafsiran atas ayat tersebut. Adapun hasil kajian ini menunjukkan bahwa QS. al-Taubah turun di Mekah tahun 9 H. Ketika itu, Mekah sudah dikuasai oleh umat Islam dan mulai dilakukan sterilisasi dari orang-orang musyrik. Sehingga orang-orang musyrik dilarang untuk melakukan haji dan umrah atau dilarang memasuki kota Mekah sama sekali. Mayoritas mufasir menafsirkan bahwa kenajisan orang-orang musyrik adalah karena kesyirikan yang ada di dalam dirinya. Selain itu, pelarangan tersebut juga berakibat pada penduduk Mekah khawatir atas imbasnya pada perdagangan. Akan tetapi, Allah memberi kecukupan pada penduduk Mekah dengan hujan yang turun, sehingga penduduk di daerah-daerah sekitar Mekah masuk Islam","PeriodicalId":410919,"journal":{"name":"TAFSE: Journal of Qur'anic Studies","volume":"41 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2020-11-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"128396949","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"PENAFSIRAN SURAT AL-DHUHA MENURUT AL-BAIDHAWI DAN BINTU AL-SYATHI’","authors":"Aditya Faruq Alfurqan, Maizuddin Maizuddin","doi":"10.22373/TAFSE.V5I2.9078","DOIUrl":"https://doi.org/10.22373/TAFSE.V5I2.9078","url":null,"abstract":"The Alquran is a guide for every human being, to understand the meaning contained herein it takes a science that is the interpreter science. There are different interpretations because of the methods, features and shapes used by a mufassir, and because the other is the period in which a mufasir lives, or other names are classical and contemporary periods, a period is a factor in the difference of interpretations, because of the many contemporary problems or the absence of ancient evidence. The method that researchers use is a descriptive analytical method of collecting existing data sources and then being properly analyzed, whereas the data source that researchers refer to are the interpretive books themselves, here researchers use interpresir Anwaru al-Tanzil wa Asraru al-Ta’wil as the classic interpretive reference, to the interpretation of contemporary researchers refer to Tafsir al-Bayani li al-Qur`an al-Karim treatise for Bintu al-Syathi. One example that became a difference in interpretation was lafadz taqhar surah al-Dhuha serves 9, Baidhawi interpret by the reach that you possess his possessions is because of his weaknesses, whereas Bintu al-Syathi interprets not arbitrary not to give property to them, but there is a treatment that offends them like harsh words, a cynical stare which the deed is committed without any deliberate measure.Abstrak: Al-Qur`an merupakan pedoman bagi setiap manusia. Untuk memahami makna yang terkandung di dalamnya, maka dibutuhkan sebuah ilmu yaitu ilmu tafsir. Adanya perbedaan penafsiran disebabkan karena metode, corak dan bentuk yang dipakai oleh seorang mufasir. Sebab lainnya adalah masa di mana seorang mufasir hidup, atau sebutan lainnya adalah periode klasik dan periode kontemporer. Masa menjadi salah satu faktor terjadi perbedaan penafsiran, karena banyaknya permasalahan di zaman kontemporer ini atau hal-hal lain yang tidak didapati di zaman terdahulu. Seperti yang terlihat dalam tulisan ini, yaitu perbedaan penafsiran pada surat al-Dhuha. Metode yang peneliti gunakan adalah analitis deskriptif yaitu mengumpulkan sumber-sumber data yang ada, lalu dianalisa secara tepat. Sumber data yang menjadi rujukan adalah kitab-kitab tafsir, khususnya Tafsir Anwaru al-Tanzil wa Asraru al-Ta’wil sebagai rujukan tafsir klasik. Untuk tafsir kontemporer merujuk kepada Tafsir al-Bayani li al-Qur`an al-Karim karya Bintu al-Syathi’. Salah satu contoh yang menjadi perbedaan penafsiran pada surat al-Dhuha (93): 9 adalah pada lafal taqhar. Al-Baidhawi menafsirkan dengan “janganlah kamu menguasai hartanya dikarenakan kelemahannya”, sedangkan Bintu al-Syathi’ menafsirkan bukan kesewenang-wenang tidak memberikan harta terhadap mereka, tetapi ada perlakuan yang menyakiti hati seperti perkataan yang kasar, tatapan sinis yang mana perbuatan tersebut dilakukan tanpa unsur kesengajaan. ","PeriodicalId":410919,"journal":{"name":"TAFSE: Journal of Qur'anic Studies","volume":"33 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2020-11-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"126567988","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"Kompromisasi Kontradiksi Makna Tiupan Sangkakala dalam Al-Qur’an","authors":"Ihsan Nur, Isra Fadhillah Arham","doi":"10.22373/tafse.v3i2.13275","DOIUrl":"https://doi.org/10.22373/tafse.v3i2.13275","url":null,"abstract":"The beginning of the apocalypse is when the first and second trumpets are blown. QS. al-Mu'minun verse 101 explains that after the trumpet blast, the two humans will be resurrected separately, kinship relations are no longer valid and there are no more questions. However, QS. Thaha verses 102-104 state that when he is resurrected, there are people who ask each other questions. This paper wants to discuss the interpretation of the scholars of the interpretation of the contradictions of the text of the verses about the blowing of the trumpet. The results showed that the trumpet blast in QS. al-Mu'minun verse 101 and Thaha verse 102-104 are both the second trumpet blast but in a different human context. QS. al-Mu'minun verse 101 talks about humans as a whole where when they are resurrected they are in their own state without any family relationship. While QS. Thaha verses 102-104 talk about the disbelievers and when they are resurrected they will have a blue face. The commentators interpret the textual contradiction of the verse by saying that humans do not speak when they are on their way to Padang Mahsyar and the condition of wondering occurs when humans are already in the Mahsyar field. Permulaan terjadi kiamat adalah ketika sangkakala pertama dan kedua ditiupkan. QS. al-Mu’minun ayat 101 menjelaskan bahwa setelah tiupan sangkakala kedua manusia akan dibangkitkan dalam keadaan sendiri-sendiri, tidak berlaku lagi hubungan kekerabatan dan tidak ada lagi yang bertanya-tanya. Namun, QS. Thaha ayat 102-104 menyatakan bahwa ketika dibangkitkan ada di antara manusia yang saling bertanya-tanya. Tulisan ini ingin mendiskusikan penafsiran ulama tafsir terhadap kontradiksi teks ayat-ayat tentang tiupan sangkakala. Hasil penelitian menunjukkan bahwa yang dimaksud tiupan sangkakala pada QS. al-Mu’minun ayat 101 dan Thaha ayat 102-104 adalah sama-sama tiupan sangkakala yang kedua,  namun dalam konteks manusia yang berbeda. QS. al-Mu’minun ayat 101 berbicara tentang manusia secara keseluruhan dimana ketika dibangkitkan mereka dalam keadaan sendiri-sendiri tidak ada hubungan keluarga. Sedangkan QS. Thaha ayat 102-104 membicarakan tentang orang kafir dan ketika dibangkitkan mereka dalam keadaan wajah berwarna biru. Ulama tafsir memaknai kontradiksi tekstual ayat tersebut dengan mengatakan bahwa manusia tidak berkata-kata ketika berada dalam perjalanan menuju ke Padang mahsyar dan kondisi bertanya-tanya terjadi ketika manusia sudah berada di padang mahsyar. ","PeriodicalId":410919,"journal":{"name":"TAFSE: Journal of Qur'anic Studies","volume":"81 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2018-12-29","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"128877384","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"Tamimah dalam Perspektif Hadis","authors":"Zulihafnani Zulihafnani, Salwati Salwati","doi":"10.22373/tafse.v3i2.13278","DOIUrl":"https://doi.org/10.22373/tafse.v3i2.13278","url":null,"abstract":"Tamimah is a rope that is worn by Arabs around the neck of children with the assumption that it can protect them from other diseases or eye diseases. Islam came and forbade all things related to shamanism in the form of amulets or spells and anything related to them is an evil that must be fought, except those that come from the Qur'an or spells that are ma'tsur. Based on this problem, the author wants to examine how the quality of the hadiths, both those that allow and forbid and how to resolve them. Based on the results of the research, the authors found that the hadiths that seemed contradictory regarding the permissibility of using amulets could be compromised in order to avoid conflict and could be practiced together, considering that these hadiths met the criteria for the validity of the hadith. Thus, these traditions are maqbul hadiths with the status of valid traditions. So even though there are more hadiths that prohibit tamimah, all forms of amulets, whether from the Qur'an or not, are permissible under certain circumstances. The hadith about amulets is prohibited because some friends think that amulets are shirked because they deny belief in Allah swt. In fact, every form of the disease has a cure and the disease is cured with the permission of Allah swt. Tamimah adalah tali yang dikalungkan orang arab di leher anak-anak dengan anggapan bahwa hal tersebut dapat menjaga mereka dari penyakit ain atau mata. Islam datang dan melarang segala hal yang berkaitan dengan perdukunan baik berupa jimat maupun mantra dan apapun yang berkaitan dengannya adalah kemungkaran yang harus diperangi, kecuali yang berasal dari al-Qur’an atau mantra yang ma’tsur. Berdasarkan permasalahan ini, penulis ingin mengakaji bagaimana kualitas hadis-hadis  baik yang membolehkan maupun yang melarang dan bagaimana penyelesaiannya. Berdasarkan hasil penelitian penulis menemukan hadis-hadis yang tampak saling bertentangan terkait kebolehan penggunaan jimat dapat dikompromikan agar terhindar dari pertentangan dan dapat diamalkan secara bersama-sama, mengingat hadis-hadis tersebut memenuhi kreteria kesahihan hadis. Dengan demikian hadis-hadis tersebut merupakan hadis maqbul dengan berstatus hadis sahih. Jadi walaupun lebih banyak hadis yang melarang tamimah, namun segala bentuk jimat baik dari al-Qur`an ataupun bukan, itu dibolehkan dalam keadaan tententu. Dilarangnya hadis tentang jimat itu karena beberapa sahabat beranggapan bahwasanya jimat itu syirik karena menafikan kepercayaan kepada Allah swt. Padahal sesungguhnya segala bentuk penyakit ada obatnya dan penyakit tersebut sembuh dengan izin Allah swt.","PeriodicalId":410919,"journal":{"name":"TAFSE: Journal of Qur'anic Studies","volume":"40 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2018-12-29","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"123829958","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"Perilaku Negatif Manusia dalam Al-Qur’an","authors":"Muslim Djuned, Miss Yameelah Hayeesamae","doi":"10.22373/tafse.v3i2.13274","DOIUrl":"https://doi.org/10.22373/tafse.v3i2.13274","url":null,"abstract":"Humans are creatures who have the highest perfection because they are prepared to accept burdens and responsibilities, become humans who have a positive attitude, strong personality, physical and spiritual potential as well as intellectually develop optimally. But in reality, not all humans behave well, many become arrogant and arrogant, he forgets the teachings of Allah, and only remember Allah when experiencing unpleasant conditions such as being hit by a disaster. From the above reality, to know human behavior, it is necessary to study the negative human traits mentioned in the Qur'an. The results show that humans are indeed close to Allah with a sincere heart at times when calamity befalls them, but after Allah saves them from the calamities they face, they return to doing injustice and mistakes, not being grateful to Allah, but committing deception by opposing and denying Allah SWT. Manusia merupakan makhluk yang memiliki kesempurnaan tertinggi karena dipersiapkan untuk menerima beban dan tanggung jawab, menjadi manusia yang memiliki sikap positif, berkepribadian kuat, potensi jasmani dan rohani serta intelektual yang berkembang secara optimal. Tetapi dalam kenyataannya, tidak semua manusia berperilaku baik, banyak yang menjadi sombong dan angkuh, dia lupa akan ajaran Allah, dan  hanya mengingat Allah ketika mengalami kondisi yang tidak menyenangkan seperti tertimpa musibah. Dari realitas di atas, untuk mengetahui perilaku manusia, perlu dikaji tentang sifat-sifat negatif manusia yang disebutkan dalam Al-Qur’an. Hasil penelitian menunjukkan bahwa manusia memang bertabiat dekat kepada Allah dengan hati yang ikhlas pada waku yang ditimpa musibah, tetapi setelah Allah menyelamatkan mereka dari musibah yang dihadapi, mereka kembali melakukan kezaliman dan kesalahan, tidak bersyukur kepada Allah, tetapi melakukan tipu daya dengan menentang dan mendustakan Allah swt. ","PeriodicalId":410919,"journal":{"name":"TAFSE: Journal of Qur'anic Studies","volume":"91 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2018-12-29","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"134090441","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"Penafsiran Lafaz al-Rih dan al-Riyah dalam Al-Qur’an","authors":"Furqan Furqan, Nabilla Ummami","doi":"10.22373/tafse.v3i2.13276","DOIUrl":"https://doi.org/10.22373/tafse.v3i2.13276","url":null,"abstract":"One form of the beauty of the language and the richness of the meaning of the Qur'an is the use of the words rih and riyah, which are the same word with different forms of derivation but have a different philosophies of meaning. Even in Surah Yunus verse 22 and three other verses, the Qur'an mentions the word rih for both positive and negative connotations. The use of such words seems to give the reader the impression that the Qur'an is inconsistent in choosing the words it uses. Departing from this problem, the author formulates two objectives of this research, namely to explain the classification and scope of meaning of the words rih and riyah in the Qur'an and to describe the interpretation of the mufassir related to these lafaz. From the results of the study, lafaz rih has several expressions of meaning according to the context of the intended verse, namely punishment, strength or glory, help and fragrant smell. Broadly speaking, the word riyah is interpreted to be more about things that are fun and welfare information, because of the magnitude and many benefits the Qur'an mentions in the plural. As for the scientific interpretation of the word rih, the Qur'an describes something that is harmful and destructive. This is because at a certain speed the wind can exceed the benefit as well as the description of the commentators about the hot wind that brings fire and burns to destroy anything in its path. Salah satu bentuk keindahan bahasa dan kekayaan makna Alquran yaitu penggunaan kata rih dan riyah yang merupakan satu kata yang sama dengan bentuk derivasi yang berbeda, namun mempunyai filosofi makna yang berbeda. Bahkan dalam surah Yunus ayat 22 dan tiga ayat lainnya, Alquran menyebutkan kata rih untuk konotasi yang positif maupun negatif. Pemakaian kata serupa itu seakan-akan memberi kesan kepada pembaca bahwa Alquran inkonsisten dalam memilih kata-kata yang digunakannya. Berangkat dari permasalahan ini, penulis merumuskan dua tujuan penelitian ini yaitu untuk menjelaskan klasifikasi dan cakupan makna dari kata rih dan riyah dalam Alquran dan mendeskripsikan penafsiran mufassir terkait dengan lafaz tersebut. Dari hasil penelitian tersebut, lafaz rih memiliki beberapa ungkapan makna sesuai dengan konteks ayat yang dituju yaitu azab, kekuatan ataupun kejayaaan, petolongan dan bau harum. Secara garis besar, kata riyah ditafsirkan lebih kepada hal-hal yang sifatnya informasi-informasi menyenangkan dan kesejehteraan, karena besar dan banyak manfaatnya Alquran menyebutkannya dalam bentuk jamak. Adapun pada penafsiran ‘ilmi kata rih, Alquran mendeskripsikan sesuatu  yang merugikan dan merusak. Hal ini karena pada kecepatan tertentu angin dapat melampaui kemaslahatan seperti halnya uraian para mufassir mengenai angin panas yang membawa api dan membakar hingga membinasakan apapun yang dilaluinya. ","PeriodicalId":410919,"journal":{"name":"TAFSE: Journal of Qur'anic Studies","volume":"16 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2018-12-29","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"124200700","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"Konsep Mahabbah dalam Al-Qur’an","authors":"Zuherni Zuherni, Raudhatul Jannah Ilyas","doi":"10.22373/tafse.v3i2.13273","DOIUrl":"https://doi.org/10.22373/tafse.v3i2.13273","url":null,"abstract":"Human love is nature from God. Mahabbah or love for fellow human beings in the form of love for parents, children, husband and wife and relatives is something that is natural, because of closeness and other emotional relationships. Moreover, love for them is based on love for Allah swt. However, all of this is forbidden if love for those closest to him turns him away from Allah, making him close his eyes in distinguishing between right and wrong. On the basis of this thought, it is necessary to study how to place the love of fellow human beings in accordance with the instructions of the Qur'an. The results of this paper indicate that love for fellow human beings both for parents, children, husband and wife and relatives in Islam is highly recommended, but if this love makes someone associate partners with Allah, commit immorality and disobey the Messenger of Allah, then love for fellow humans is not justified. Rasa cinta yang dimiliki manusia merupakan suatu fitrah dari Allah. Maḥabbah atau cinta sesama manusia berupa cinta kepada orang tua, anak, suami istri dan sanak saudara sesuatu yang alami, karena kedekatan dan hubungan emosional lainnya. Apalagi cinta kepada mereka didasari pada cinta kepada Allah swt. Akan tetapi, semua itu dilarang jika dengan cinta kepada orang-orang terdekat membuatnya berpaling dari Allah, membuat mata dia tertutup dalam membedakan antara yang benar dan yang salah. Atas dasar pemikiran inilah perlu dikaji bagaimana menempatkan cinta sesama manusia yang sesuai dengan petunjuk al-Qur’an. Hasil penulisan ini menunjukkan bahwa cinta sesama manusia baik kepada orang tua, anak, suami istri maupun sanak saudara di dalam Islam sangat dianjurkan, namun apabila cinta ini membuat seseorang menyekutukan Alah, berbuat maksiat serta ingkar kepada Rasulullah, maka rasa cinta kepada sesama manusia tidak dibenarkan.","PeriodicalId":410919,"journal":{"name":"TAFSE: Journal of Qur'anic Studies","volume":"1 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2018-12-29","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"129855503","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"Riwayat Qalun dan Warsy pada Qiraat Nafi’ dalam Surah Al-Shaff","authors":"Suarni Suarni, Ahmad Sufian Bin Saiful Bahari","doi":"10.22373/tafse.v3i2.13272","DOIUrl":"https://doi.org/10.22373/tafse.v3i2.13272","url":null,"abstract":"The riwayah of Qalun and Warsy is a way of reading the Qur’an that is widely circulated in Indonesian society with various differences. Unfortunately, people are not very familiar with the various ways of reading the Qur'an, even if they hear the reading of the Qur'an that is different from their habit, they will judge it as something foreign. From this phenomenon, it is necessary to explain to the public the procedures for reading the Qur'an from the riwayah of Qalun and Warsy, so that there will be no suspicion when they hear a different way of reading the Qur'an. The results show that there are many differences in the Qalun and Warsy qirãat contained in the ash-Shaff surah, there are 12 differences in terms of the manhaj qiraat. 4 differences in the (Ũshul) Qalun qiraat section and 10 differences in the Warsy qirat (Ushul) section. There are also 2 differences in the (Farsy al-huruf) section of the Qalun qiraat and there is 1 difference in the (Farsy al-huruf) section of the Warsy qiraat. The author also found 40 places in the whole of Surah al-Shaff which have different readings, for Qalun there are 24 different places and Warsy has 28 different places, so that the Qur'an cannot be read with only one version of qiraat. Riwayat Qalun dan Warsy merupakan cara baca al-Qur’an yang banyak beredar dalam masyarakat Indonesia dengan berbagai perbedaan yang ada. Sayangnya masyarakat tidak begitu familiar dengan beragam cara baca al-Qur’an, bahkan jika mereka mendengar bacaan al-Qur’an yang berbeda dari kebiasaan, akan menilai hal itu sebagai sesuatu yang asing. Dari fenomena ini perlu dijelaskan kepada masyarakat tata cara bacaan al-Qur’an riwayat Qalun dan Warsy, sehingga tidak akan muncul rasa curiga ketika mendengar car abaca al-Qur’an yang berbeda. Hasil penelitian menunjukkan bahwa banyak perbedaan qiraat Qalun dan Warsy yang terdapat dalam surah ash-Shaff, terdapat 12 perbedaan dari segi manhaj qiraat. 4 perbedaan pada bagian (Ushul) qirãat Qalun dan 10 perbedaan pada bagian (Ushul) qirãat Warsy. Terdapat juga 2 perbedaan pada bagian (Farsy al-huruf) qirãat Qalun dan ada 1 perbedaan pada bagian (Farsy al-huruf) qiraat Warsy. Penulis juga enemukan 40 tempat pada keseluruhan surah ash-Shaff yang berlaku perbedaan bacaan, bagi Qalun mempunyai 24 tempat perbedaan dan Warsy mempunyai 28 tempat perbedaan, sehingga al-Qur’an tidak dapat dibaca dengan satu versi qirãat saja.","PeriodicalId":410919,"journal":{"name":"TAFSE: Journal of Qur'anic Studies","volume":"361 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2018-12-29","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"122309612","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"Lafaz Sa’ala dalam Al-Qur’an","authors":"Nurullah Nurullah, Siti Husna","doi":"10.22373/tafse.v3i2.13277","DOIUrl":"https://doi.org/10.22373/tafse.v3i2.13277","url":null,"abstract":"The Qur'an uses a lot of vocabularies that appear to be synonymous at birth, but when examined carefully it turns out that each vocabulary has its own connotation that does not exist in other pronunciations that are considered synonymous with it. As stated by Abi Isba' quoted by Nasiruddin Baidan that the beauty of the language of the Koran is classified into two major groups, namely the beauty of speech and the beauty of meaning. One of them is lafaz sa'ala, the lafaz is one of the lafaz that is repeated a lot in the Qur'an, 129 times, both in the same form and in different forms. This study is based on library research, besides that, the author examines these verses using the maudhu'i interpretation framework. Lafaz sa'ala is found in the Qur'an 129 times in 118 verses in 47 surah with 55 different forms of lafaz sa'ala. The whole lafaz sa'ala which means a question is repeated 73 times, whether there are two pronunciations in one verse or not. As for the meaning of asking to be called 49 times, while the meaning of asking is called 5 times and the meaning of rebuttal, speaking is only mentioned once. Alquran banyak memakai kosa kata yang pada lahirnya tampak bersinonim, namun bila diteliti secara cermat ternyata masing-masing kosa kata itu mempunyai konotasi sendiri-sendiri yang tidak ada pada lafal lain yang dianggap bersinonim dengannya. Sebagaimana pernyataan Abi Isba’ yang dikutip oleh Nasiruddin Baidan bahwa keindahan bahasa Alquran itu diklasifkasikan menjadi dua kelompok besar yaitu keindahan lafaz dan keindahan makna. Salah satunya adalah lafaz sa’ala, lafaz tersebut merupakan salah satu lafaz yang banyak diulang dalam Alquran, sebanyak 129 kali, baik dalam bentuk yang sama maupun dalam bentuk yang berbeda. Kajian ini berbasis kajian kepustakaan (library research), selain itu penulis mengkaji ayat-ayat tersebut dengan menggunakan kerangka kerja tafsir maudhu’i. Lafaz sa’ala ditemukan di dalam Alquran sebanyak 129  kali dalam 118 ayat di dalam 47 surah dengan 55 bentuk lafaz sa’ala yang berbeda-beda. Keseluruhan lafaz sa’ala yang bermakna tanya di ulang sebanyak 73 kali baik yang terdapat dua lafaz dalam satu ayat maupun tidak. Adapun yang makna nya minta di sebut sebanyak 49 kali, sedangkan yang bermakna memohon disebut sebanyak 5 kali dan yang bermakna bantahan, bercakap hanya disebut sekali saja.","PeriodicalId":410919,"journal":{"name":"TAFSE: Journal of Qur'anic Studies","volume":"11 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2018-12-29","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"131333978","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}