In history, the term qitāl has existed for a long time, even long before the time of the Prophet Muhammad SAW and his message in the form of the Qur'an. Then Islam came to complement the previous teachings. However, in this recent era, lafazh qitāl, which is often interpreted as a war between two camps or groups, has given rise to a negative view of Islam. Namely, there are accusations regarding terrorist and radical teachings in the Islamic religion, this is due to a misunderstanding of understanding this lafazh. Then a question arises, Are the accusations made against Islam true? So this research aims to examine in more depth the meaning of lafazh qitāl from time to time using semantic theory so that it can refute existing accusations regarding Islamic teachings. To answer this question, this research uses a descriptive-analytical method related to the meaning of qitāl pronunciation from the perspective of Toshihiko Izutsu's semantic theory, thus this research produces that qitāl pronunciation from this era has experienced development. Namely, it can be seen that in pre-Qur'anic times this meant killing, then in the Koranic era, it meant war that was defensive or defensive, after the revelation of the commandment verse for war this word developed into attack to control or be offensive, and following existing boundaries. Then in the end, this form of war does not always mean taking up arms so that bloodshed occurs, but means war with ideology that divides Muslims.
{"title":"Pergeseran Makna qitāl dalam al-Qur’an Prespektif Toshihiko Izutsu: Kajian Semantika Tafsir","authors":"Ahnaf Ahnaf gilang ramadhan, Alvian Bhakti Pamungkas","doi":"10.21111/studiquran.v8i2.10543","DOIUrl":"https://doi.org/10.21111/studiquran.v8i2.10543","url":null,"abstract":"In history, the term qitāl has existed for a long time, even long before the time of the Prophet Muhammad SAW and his message in the form of the Qur'an. Then Islam came to complement the previous teachings. However, in this recent era, lafazh qitāl, which is often interpreted as a war between two camps or groups, has given rise to a negative view of Islam. Namely, there are accusations regarding terrorist and radical teachings in the Islamic religion, this is due to a misunderstanding of understanding this lafazh. Then a question arises, Are the accusations made against Islam true? So this research aims to examine in more depth the meaning of lafazh qitāl from time to time using semantic theory so that it can refute existing accusations regarding Islamic teachings. To answer this question, this research uses a descriptive-analytical method related to the meaning of qitāl pronunciation from the perspective of Toshihiko Izutsu's semantic theory, thus this research produces that qitāl pronunciation from this era has experienced development. Namely, it can be seen that in pre-Qur'anic times this meant killing, then in the Koranic era, it meant war that was defensive or defensive, after the revelation of the commandment verse for war this word developed into attack to control or be offensive, and following existing boundaries. Then in the end, this form of war does not always mean taking up arms so that bloodshed occurs, but means war with ideology that divides Muslims.","PeriodicalId":517156,"journal":{"name":"Studia Quranika","volume":"10 3-4","pages":""},"PeriodicalIF":0.0,"publicationDate":"2024-02-07","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"139895375","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}
Pub Date : 2024-02-07DOI: 10.21111/studiquran.v8i2.11286
Mahmud Rifaannudin, Syifa' Nadia Rizka, Ahmad Fadly Rahman Akbar, Rezki Kaulan Maisurah
A unique technique is needed for some people to memorize the Qur'an, especially children who struggle emotionally. Certain techniques designed for Qur'anic memorization are inapplicable to children with impairments. Therefore, understanding the Qur'an requires a unique approach, just as it does for children in general. Ainul Yakin Islamic Boarding School Yogyakarta gives children with disabilities a special method to be applied in memorizing the Qur'an called the "Fasih Al-Qur'an" method. This study aimed to find out the "Fasih Al-Qur'an" method to learn the Qur'an for students with emotional disorders at the Ainul Yakin Islamic Boarding School in Yogyakarta. This research is field research with qualitative research methods. Data collection techniques with three steps observation, interview, and documentation. Field qualitative data processing and analysis techniques using four methods data collection, data reduction, data presentation, and conclusion. The results of this paper show that the method of memorizing the Qur'an for children with disabilities, the "Fasih Al-Qur'an" method is proof of the ease of remembering the Qur'an because the Qur'an is for all humans without any differences, especially children with emotional disorders. Habitual learning in boarding schools makes children accustomed to memorizing the Qur'an, and negative behavior will be reduced.
{"title":"Metode Menghafal Al-Qur’an untuk Anak Tunalaras dengan Metode Fasih Al-Qur’an (Studi Kasus di Pondok Pesantren Ainul Yakin Yogyakarta)","authors":"Mahmud Rifaannudin, Syifa' Nadia Rizka, Ahmad Fadly Rahman Akbar, Rezki Kaulan Maisurah","doi":"10.21111/studiquran.v8i2.11286","DOIUrl":"https://doi.org/10.21111/studiquran.v8i2.11286","url":null,"abstract":"A unique technique is needed for some people to memorize the Qur'an, especially children who struggle emotionally. Certain techniques designed for Qur'anic memorization are inapplicable to children with impairments. Therefore, understanding the Qur'an requires a unique approach, just as it does for children in general. Ainul Yakin Islamic Boarding School Yogyakarta gives children with disabilities a special method to be applied in memorizing the Qur'an called the \"Fasih Al-Qur'an\" method. This study aimed to find out the \"Fasih Al-Qur'an\" method to learn the Qur'an for students with emotional disorders at the Ainul Yakin Islamic Boarding School in Yogyakarta. This research is field research with qualitative research methods. Data collection techniques with three steps observation, interview, and documentation. Field qualitative data processing and analysis techniques using four methods data collection, data reduction, data presentation, and conclusion. The results of this paper show that the method of memorizing the Qur'an for children with disabilities, the \"Fasih Al-Qur'an\" method is proof of the ease of remembering the Qur'an because the Qur'an is for all humans without any differences, especially children with emotional disorders. Habitual learning in boarding schools makes children accustomed to memorizing the Qur'an, and negative behavior will be reduced.","PeriodicalId":517156,"journal":{"name":"Studia Quranika","volume":"15 3","pages":""},"PeriodicalIF":0.0,"publicationDate":"2024-02-07","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"139896113","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}
One of the Qur'an manuscripts from the 20th century is the written version (mushḥaf) KH. Abdul Hamid Chasbullah. The mushḥaf is evidence of the historical heritage of the ulama of Nusantara who have special attention in the field of copying the Qur'an manuscripts. In this study, the author will examine the general description of the mushḥaf and the characteristics of the rasm by referring to the rules of Sheikh Jalal Al-din Al-Suyuthi in the book Al-Itqan fi Ulum Qur'an. The method that the author uses is qualitative research that leads to library research, by using observation tools, interviews, and documentation of the manuscript. The findings of this study are first, this mushḥaf is kept intact (not scattered) although some sheets have been lost and eaten by termites. This 32.3 x 21 x 7.5(cm) mushḥaf was written for the personal use of the copyist. It can be seen that there aren’t illustration and illumination aspects. Second, from the analysis of surah Al-Baqarah juz 2, the copying of this mushḥaf still adheres to the basics of mixed rules between the rasm utsmani and imla'i. Likewise, in terms of qira'at, this mushḥaf mostly uses the history of Imam Hafs 'an Ashim, but some words use mixed history.
20 世纪的《古兰经》手稿之一是书面版本（mushḥaf）KH.阿卜杜勒-哈米德-查斯布拉（Abdul Hamid Chasbullah）。该手稿是努山塔拉乌拉玛（ulama of Nusantara）历史遗产的证据，他们在抄写《古兰经》手稿方面尤为重视。在本研究中，作者将参照谢赫-贾拉勒-丁-苏尤蒂（Sheikh Jalal Al-din Al-Suyuthi）在《古兰经》手抄本（Al-Itqan fi Ulum Qur'an）一书中的规定，研究 mushḥaf 的一般描述和 rasm 的特征。作者采用的方法是定性研究法，通过观察工具、访谈和手稿记录，引导图书馆研究。这项研究的结果是：首先，尽管有些纸张已经丢失并被白蚁蛀蚀，但这本手抄本保存完好（没有散失）。这本 32.3 x 21 x 7.5（厘米）的手抄本是为抄写员个人使用而写的。可以看出，它没有插图和照明方面的内容。其次，通过对《拜加拉经》第 2 节的分析，该穆罕默德经文的抄写仍然遵循了 "乌斯曼"（rasm utsmani）和 "伊姆拉"（imla'i）混合规则的基本原则。同样，就 qira'at 而言，该抄本大多使用伊玛目哈夫斯-阿希姆的历史，但也有一些词语使用了混合历史。
{"title":"Karakteristik Rasm dalam Manuskrip Mushḥaf Al-Qur’an KH. Abdul Hamid Chasbullah","authors":"Adrika Fithrotul Aini, Rif’atul Khanin Mahfudzoh, Salamah Noorhidayati","doi":"10.21111/studiquran.v8i2.9217","DOIUrl":"https://doi.org/10.21111/studiquran.v8i2.9217","url":null,"abstract":"One of the Qur'an manuscripts from the 20th century is the written version (mushḥaf) KH. Abdul Hamid Chasbullah. The mushḥaf is evidence of the historical heritage of the ulama of Nusantara who have special attention in the field of copying the Qur'an manuscripts. In this study, the author will examine the general description of the mushḥaf and the characteristics of the rasm by referring to the rules of Sheikh Jalal Al-din Al-Suyuthi in the book Al-Itqan fi Ulum Qur'an. The method that the author uses is qualitative research that leads to library research, by using observation tools, interviews, and documentation of the manuscript. The findings of this study are first, this mushḥaf is kept intact (not scattered) although some sheets have been lost and eaten by termites. This 32.3 x 21 x 7.5(cm) mushḥaf was written for the personal use of the copyist. It can be seen that there aren’t illustration and illumination aspects. Second, from the analysis of surah Al-Baqarah juz 2, the copying of this mushḥaf still adheres to the basics of mixed rules between the rasm utsmani and imla'i. Likewise, in terms of qira'at, this mushḥaf mostly uses the history of Imam Hafs 'an Ashim, but some words use mixed history.","PeriodicalId":517156,"journal":{"name":"Studia Quranika","volume":"13 12","pages":""},"PeriodicalIF":0.0,"publicationDate":"2024-02-07","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"139896050","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}
Pub Date : 2024-02-07DOI: 10.21111/studiquran.v8i2.9553
Muhammad Zulfikar Nur Falah
The stories in the Koran are told in whole in one location, but they are sometimes told in fragments over numerous surahs. The story of ashḥāb al-ukhdūd is only told in QS. al-Buruj [85]: 4-9 at once not scattered in several surahs. The reason for the study is based on contextualization related to anthropology because the story of ashḥāb al-ukhdūd has involved agents in creating culture as a result of interpersonal relationships. The formulation of the problem in this study is how the story of ashḥāb al-ukhdūd in the Koran and its contextualization is related to anthropology. This study uses the library research method, with relevant and reliable sources, such as books, journals, theses, dissertations, etc. Answering the formulation of the problem, this research gives the result that the story of ashḥāb al-ukhdūd in the Koran, tells of the killing of Dzu Nuwas and his followers who had tortured the Christian population of Najran. In terms of contextualization related to anthropology, it implicitly contained power fanaticism as the heir to the customs, attitudes, and behavior of the main figure of ashḥāb al-ukhdūd, namely Dzu Nuwas and his followers. Their two lifestyle entities are against the apostleship of Prophet Isa As. along with its people and prioritize confrontational attitudes so as not to be surpassed by the existence of beliefs that have long been believed.
{"title":"Kisah Ashḥāb Al-Ukhdūd dalam Al-Qur’an: Tinjauan Antropologi","authors":"Muhammad Zulfikar Nur Falah","doi":"10.21111/studiquran.v8i2.9553","DOIUrl":"https://doi.org/10.21111/studiquran.v8i2.9553","url":null,"abstract":"The stories in the Koran are told in whole in one location, but they are sometimes told in fragments over numerous surahs. The story of ashḥāb al-ukhdūd is only told in QS. al-Buruj [85]: 4-9 at once not scattered in several surahs. The reason for the study is based on contextualization related to anthropology because the story of ashḥāb al-ukhdūd has involved agents in creating culture as a result of interpersonal relationships. The formulation of the problem in this study is how the story of ashḥāb al-ukhdūd in the Koran and its contextualization is related to anthropology. This study uses the library research method, with relevant and reliable sources, such as books, journals, theses, dissertations, etc. Answering the formulation of the problem, this research gives the result that the story of ashḥāb al-ukhdūd in the Koran, tells of the killing of Dzu Nuwas and his followers who had tortured the Christian population of Najran. In terms of contextualization related to anthropology, it implicitly contained power fanaticism as the heir to the customs, attitudes, and behavior of the main figure of ashḥāb al-ukhdūd, namely Dzu Nuwas and his followers. Their two lifestyle entities are against the apostleship of Prophet Isa As. along with its people and prioritize confrontational attitudes so as not to be surpassed by the existence of beliefs that have long been believed.","PeriodicalId":517156,"journal":{"name":"Studia Quranika","volume":"79 1-2","pages":""},"PeriodicalIF":0.0,"publicationDate":"2024-02-07","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"139895902","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}
Pub Date : 2024-02-07DOI: 10.21111/studiquran.v8i2.9486
Fadhmah Syahadah, Nadwah Haji Daud
This study, Metaphor between Al-Rumani and Sayyid Qutb in the Holy Qur'an: A Comparative Study, compared Sayyid Qutb, a well-known modern writer, with Al-Rumani, an older writer, in order to emphasize the metaphor technique. The study's approach will be twofold: first, it will define the terms "statement" and "metaphor," and then it will adopt an analytical approach by analyzing the metaphor used in the Holy Quran by Al-Ramani and Sayyid Qutb. The study's conclusions and their differences indicate that these two scholars agree that rhetoric—and metaphor in particular—is a crucial component of miracles in the Holy Qur'an. They use various methods and passages from the Holy Qur'an to explain metaphors in different ways.
{"title":"الاستعارة بين الرماني وسيّد قطب في القرآن الكريم: دراسة مقارنة","authors":"Fadhmah Syahadah, Nadwah Haji Daud","doi":"10.21111/studiquran.v8i2.9486","DOIUrl":"https://doi.org/10.21111/studiquran.v8i2.9486","url":null,"abstract":"This study, Metaphor between Al-Rumani and Sayyid Qutb in the Holy Qur'an: A Comparative Study, compared Sayyid Qutb, a well-known modern writer, with Al-Rumani, an older writer, in order to emphasize the metaphor technique. The study's approach will be twofold: first, it will define the terms \"statement\" and \"metaphor,\" and then it will adopt an analytical approach by analyzing the metaphor used in the Holy Quran by Al-Ramani and Sayyid Qutb. The study's conclusions and their differences indicate that these two scholars agree that rhetoric—and metaphor in particular—is a crucial component of miracles in the Holy Qur'an. They use various methods and passages from the Holy Qur'an to explain metaphors in different ways.","PeriodicalId":517156,"journal":{"name":"Studia Quranika","volume":"297 6","pages":""},"PeriodicalIF":0.0,"publicationDate":"2024-02-07","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"139896061","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}
Pub Date : 2024-02-07DOI: 10.21111/studiquran.v8i2.11250
Ahmad Suharto, Pamasa Ardana, Muhammad Badrun, Intan Pratiwi Mustikasari
There is disagreement among scholars since the word "Qur'an" has multiple meanings. The Qur'anic phrases "Al-Hawa" and "Al-Syahwah" are examples of pairs of synonymous sentences. At first glance, from the perspective of the second language, the lafadz has almost the same meaning, namely love or pleasure. But the Qur'an gives different meanings from the two lafazh. This study aims to find out the original meaning of lafazh Al-Hawa and Al-Syahwah, find out the difference in meaning by examining the contextual meaning of lafazh Al-Hawa and Al-Syahwah in the Qur'an, to reveal the wisdom contained in the Qur'an as a whole. To examine the differences between the words Al-Hawa and Al-Syahwah in the Qur'an, the author uses a descriptive-analysis method and a semantic approach, namely by examining the words Al-Hawa and Al-Syahwah in terms of linguistic differences. From linguistic differences, it can be concluded that al-Hawa is more inclined to opinions or beliefs that are inclined to negative traits because they neglect the perpetrators. While al-Syahwah is more inclined to the senses that have no effect on the body but affect psychological pleasure that is praiseworthy at one time and can be reprehensible at another time.
{"title":"الهوى والشهوة في القرآن الكريم: دراسة دلالية","authors":"Ahmad Suharto, Pamasa Ardana, Muhammad Badrun, Intan Pratiwi Mustikasari","doi":"10.21111/studiquran.v8i2.11250","DOIUrl":"https://doi.org/10.21111/studiquran.v8i2.11250","url":null,"abstract":"There is disagreement among scholars since the word \"Qur'an\" has multiple meanings. The Qur'anic phrases \"Al-Hawa\" and \"Al-Syahwah\" are examples of pairs of synonymous sentences. At first glance, from the perspective of the second language, the lafadz has almost the same meaning, namely love or pleasure. But the Qur'an gives different meanings from the two lafazh. This study aims to find out the original meaning of lafazh Al-Hawa and Al-Syahwah, find out the difference in meaning by examining the contextual meaning of lafazh Al-Hawa and Al-Syahwah in the Qur'an, to reveal the wisdom contained in the Qur'an as a whole. To examine the differences between the words Al-Hawa and Al-Syahwah in the Qur'an, the author uses a descriptive-analysis method and a semantic approach, namely by examining the words Al-Hawa and Al-Syahwah in terms of linguistic differences. From linguistic differences, it can be concluded that al-Hawa is more inclined to opinions or beliefs that are inclined to negative traits because they neglect the perpetrators. While al-Syahwah is more inclined to the senses that have no effect on the body but affect psychological pleasure that is praiseworthy at one time and can be reprehensible at another time.","PeriodicalId":517156,"journal":{"name":"Studia Quranika","volume":"14 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2024-02-07","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"139895390","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}
Pub Date : 2024-02-07DOI: 10.21111/studiquran.v8i2.10428
Hafid nur Muhammad, Ikrimah Retno Handayani, Nina Nurrohmah
The number of suicide cases in Indonesia, a country where Muslims constitute the majority of the population, has unquestionably surprised some Muslims. In Islam, it is prescribed that people should not take another person's life, especially their own. This research uses a literature approach. The purpose of this research is to explore more deeply about mental illness in Hamka's perspective. In essence, every human being can contract mental illness, the only difference is that not all of these problems end in suicide. It can be concluded that according to Hamka, the center of the phenomenon of mental illness is centered on one condition, namely human closeness to God. Humans who have mental health problems (mental illness) are encouraged to get back to know God who created them, follow all things that are commanded, and stay away from things that are prohibited in the Qur'ān.
{"title":"Problematika Mental Illness dan Solusinya dalam al-Qur’an Perspektif Hamka","authors":"Hafid nur Muhammad, Ikrimah Retno Handayani, Nina Nurrohmah","doi":"10.21111/studiquran.v8i2.10428","DOIUrl":"https://doi.org/10.21111/studiquran.v8i2.10428","url":null,"abstract":"The number of suicide cases in Indonesia, a country where Muslims constitute the majority of the population, has unquestionably surprised some Muslims. In Islam, it is prescribed that people should not take another person's life, especially their own. This research uses a literature approach. The purpose of this research is to explore more deeply about mental illness in Hamka's perspective. In essence, every human being can contract mental illness, the only difference is that not all of these problems end in suicide. It can be concluded that according to Hamka, the center of the phenomenon of mental illness is centered on one condition, namely human closeness to God. Humans who have mental health problems (mental illness) are encouraged to get back to know God who created them, follow all things that are commanded, and stay away from things that are prohibited in the Qur'ān.","PeriodicalId":517156,"journal":{"name":"Studia Quranika","volume":"7 11","pages":""},"PeriodicalIF":0.0,"publicationDate":"2024-02-07","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"139896052","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}
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