Vol. 7 No. 1 (2024): Al Furqan: Jurnal Ilmu Al Quran dan Tafsir

Memorizing the Qur'an in the digital era presents complex challenges and requires appropriate methodologies. With the increasing dominance of information technology, Qur'an learners face various issues such as distractions from gadgets, declining interest in oral traditions, and psychological challenges due to lifestyle changes. However, there are approaches available to address these challenges, including utilizing technology as an aid, creating supportive environments, and strengthening motivation and self-discipline. By applying the right methodologies, Qur'an learners are expected to maintain the tradition of memorizing the Qur'an effectively and relevantly in this digital age.

Interpretation of the Qur'an has become an integral part of Islamic history, starting from the time of the Prophet Muhammad, his companions, tabi'in, and so on until today. This interpretive process continues to develop from one generation to the next, both in terms of the interpretive sources used, the interpretive methods applied, and the interpretive styles that emerge. Each generation has its own characteristics in interpreting the Qur'an, and during the Tabi'in era, this interpretation was based on the Qur'an, the hadith of the Prophet, the history of the Companions, the traditions of the people of the book, and the ijtihad of ulama. This article focuses on a prominent mufassir from the tabi'in period, namely Mujahid bin Jabar. He is a scholar who has a very good reputation thanks to the breadth of his knowledge in various fields such as tafsir, hadith, fiqh, and qiraat. Apart from that, Mujahid was also known as one of the students who had a sanad that was well connected to the Prophet's friend, Ibnu Abbas. In this research, qualitative methods with a literature review approach were used to explore information regarding sources, methods and interpretive styles in Mujahid bin Jabar's tafsir works. The information obtained was analyzed to understand Mujahid's contribution to the tradition of interpreting the Koran and its impact on understanding Islam. Some of the main findings that the author managed to reveal include that Mujahid's interpretation contributes to making it easier for readers because the contents of the interpretation are easy to understand, clear and not long-winded and directly lead to the main points being interpreted. Apart from that, the historical sources used by Mujahid in the interpretation process can also be accounted for because Mujahid is one of the figures closest to his friends so the authenticity of his narration is guaranteed. However, Mujahid's interpretation also has shortcomings in the form of not interpreting the verses in their entirety but only part of the verses of the Koran which he thinks are important to interpret.

This research focuses on Al-Azhar's interpretation of the concept of "khusyū" in the Quran in depth and comprehensively. It is based on literature review utilizing various books available in both physical and digital libraries that are easily accessible. The importance of this research lies in understanding the various meanings of khusyū found in Al-Azhar's interpretation and maximizing the quality of worship by understanding the science of khusyū in worship. The result of this research is the meaning of khusyū in Al-Azhar's interpretation, which refers to submission and total focus in worship, originating from the heart and manifested in both physical and spiritual forms during prayer. This includes lowering the gaze, keeping the body still, feeling tranquility, and dedicating oneself during worship. The word "khusyū" is also mentioned in the Quran in various contexts, both with positive meanings, such as worship and obedience to Allah, and with negative meanings, such as showing regret on the Day of Judgment for those who ignore Allah's warnings and engage in evil deeds. Khusyū serves as a primary indicator of one's faith and piety in Islam, and it is also the key to achieving happiness and salvation in both this world and the hereafter.

Occultism, as a magical belief that transcends human reason, is still prevalent in society, as reflected in the practice of witchcraft or black magic. This research examines occultism in the Qur'an, specifically Q.S. Al-Baqarah verse 102, as well as the relationship between jinn and humans. This research uses a qualitative approach with a library research method, analyzing primary sources such as the Qur'an and Wahbah Az-Zuhaili's commentary Al-Munir, as well as relevant secondary sources. The results show that Q.S. Al-Baqarah verse 102 emphasizes the dangers of magic and the disbelief of Satan, as well as the importance of protection from Allah. The practice of occultism involves communication with supernatural beings. As for the relationship between jinn and humans barbarslot, both have the same basic needs and the obligation to worship Allah. This is reinforced by Q.S. Al-Ahqaf verse 29, which describes how the Prophet Muhammad taught the Qur'an to the jinn. These findings contribute to the understanding of the relationship between jinn and humans in the context of occultism, as well as the importance of protection from Allah in facing misleading practices. This research also highlights the urgency of further studies on occultism from religious and social perspectives, as well as its implications for society.

This study discusses women's leadership in the Qur'an. Where the issue of women's leadership is a topic that is always interesting, even seems to be a prolonged polemic, both from men and women themselves, intellectuals and laity. It is also a controversial issue among contemporary scholars, each arguing for whether or not women should be leaders. This research uses Abdul Mustzim's theory, which is the muqarran (comparison) method between Buya Hamka in Al-Azhar and Hasbi Ash-Shiddiqye in An-Nur. The leadership of men over women in the household must not be authoritarian.

The large number of various interpretive books that have appeared today cannot be separated from historical events in the past. There are many schools or schools in the development of the science of interpretation with the aim of studying the history of the dynamics of the development of interpretation. The focus of the study is on ways of thinking, schools, patterns and tendencies that exist in interpretive products. Each interpretive product in each time period has different characteristics from one another. After the death of the Prophet Muhammad saw. The process of interpreting the Koran was continued by the companions of the Prophet. One of them was a very prominent friend of Ibn Abbas, he received the title Tarjuman al-Qur'an which is considered to be the foundation of the science of interpretation. There are several factors why Ibnu Abbas' friend is very prominent in the field of interpretation compared to other friends, including: Ibnu Abbas' intensity in taking knowledge from other friends, Ibnu Abbas' strength and sharpness in ijtihad, and being very serious in pursuing the interpretation of the Koran. an. Thus this study aims to reveal one of the figures of interpretation during the time of the companions, namely Ibn Abbas from various aspects, both in terms of the biography of Ibn Abbas's life, the pattern of interpretation, interpretation, characteristics of interpretation, and others. Tafsir Ibn Abbas covers various branches of Qur'anic science, one of which is the discussion of makki madani, this is also a reference for one of the mufassir of the archipelago, namely Sheikh Nawawi Bantani in writing his tafsir.

Patience is the inner human attitude in retraining and desires of all needs. The strength of faith and aqidah under Islamic law can affect patients. The ability to be patient by controling lust will be glorified by Islam. An attitude of patience can makes humans refrain from degrading human dignity. Therefore, the concept of patience in the Al-Quran is human self contol based on Islamic aqidah in the guidance of the Al-Quran. In the Tafsir An-Nur written by Muhammad Hasbi, many verses explain patience, not just patience in obeying Allah and avoiding His prohibitions, but also patience in entering the field of da'wah and facing obstacles and thorns in taking this path. Patience is a very important thing when preaching, as the author was patient in preaching until he went to prison, so a preacher needs to understand the verses about patience and practice them in everyday life. The verses that the author chose and found in An-Nur's interpretation are patience regarding disasters, patience is the key to victory, patience is the nature of the prophets, and patience is the key to help. Related to patience in aspects of life that can be found are patience in obedience, patience in preaching, patience in avoiding immorality, and patience in accepting God's destiny. To seek understanding and practice interpretation of patience from Quran author choice this theme.

The tradition of reading the Qur’an carried out by JQH members reflects the actions of Al-Qur’an lovers in urban areas. The problem is to what extent does this action also correlate with the Indonesian Ministry of Religion’s for Religious Moderation (MB) and is it implemented in what ways? This research uses qualitative methods involving the theory of Al-Qur’an lovers offered by Farid Essack which can be seen from three categories. First, uncritical lover. Second, the scholarly lover. Third, the critical lover. The results of this research show that in the domain of Al-Qur’an lovers, JQH members show more attention to the first category by using the Al-Qur’an as reading material with edicative value. The implementation of religious moderation (MB) seen from the members can be mapped into four indicators: first, preserving traditions through a community forum for memorizing the Qur’an, the majority of whom come from the regions of pheriperal. Second, through learning the Qur’an which prioritizes the sanad tradition by each member. Third, preserving edicative activities to celebration of the national holidays. Fourth, have a sub-cultural religious perspective.

The Qur'an serves not only as a guide and source of law for Muslims but also as a literary masterpiece rich in linguistic beauty and balaghah (rhetorical) devices. One prominent form of balaghah in the Qur'an is tasybih al-tamthil, a simile that combines elements of tasybih (simile) and tamthil (analogy). This study aims to analyze tasybih al-tamthil in Surah Al-Kahf verse 45, which depicts the transient nature of worldly life through the analogy of rainwater that nourishes plants but eventually dries up and vanishes. This research employs a qualitative approach with content analysis, focusing on the balaghah analysis of the elements of tasybih al-tamthil, the figures of speech used, and the uslub (style) that supports the meaning of the simile. The findings reveal that the tasybih al-tamthil in this verse effectively conveys moral messages about the impermanence of worldly life, the fleeting nature of worldly pleasures, and the importance of remembering the afterlife. The use of figures of speech such as tasybih, isti'arah (metaphor), and kinayah (metonymy), along with careful word choice and sentence structure, strengthens the message and makes it more comprehensible and impactful for readers.

The development of the interpretation of the Qur'an includes the interpretation of the meaning contained in the Qur'an, as well as its application and contextualization in everyday life. The product of the interpretation of the Qur'an produced by the mufassir, is not always the same or in harmony with each other. Expertise, tendencies and methods used by mufassirs, become some of the main factors causing differences in interpretation. al-Dakhi>l in the term mufassir, is an interpretation or interpretation that does not have the slightest origin in religion, with the aim of destroying the content of the Qur'an. Therefore, the science of al-dakhi>l is needed to clean and parallelize the Qur'an from things that are not actually from the Qur'an. This study will describe the al-dakhi>l done by one of the mufassirs, Imam Thabari. The research model used, namely qualitative research by applying the type of library research. The results of this study indicate that there are several interpretations of Imam Thabari on the verses of the Qur'an including al-dakhi>l. Especially in the verses about the story in the Qur'an; as well as the use of dha'if hadith, aqwal shahabi, and tabi'in which are dha'if in Surah al-Kahfi; another thing is also found in Surah al-Naml, namely the use of Israiliyyat History.

Consumptive lifestyle, where individuals buy goods or services excessively without considering their needs and financial capabilities, has become a prevalent phenomenon in the modern era. This is driven by various factors, such as easy access to information and products, aggressive promotions and advertisements, and the rapid development of materialistic culture. Although consumptive lifestyle can provide instant satisfaction, in reality, it can have significant negative impacts on both individuals and society as a whole. The aim of this research is to analyze the Quran's perspective on consumptive lifestyle in the era of disruption and formulate restorative solutions based on the interpretation of Al-Misbah. This research method uses descriptive content analysis, focusing on the understanding of the meanings and interpretations of texts, particularly Al-Misbah's interpretation, related to a consumptive lifestyle. The data collection methods include primary data from Al-Misbah's tafsir as the main source and secondary data from relevant books on the research topic to enrich the analysis and provide a broader context. The research findings show Quraish Shihab's viewpoint on consumptive lifestyle, which is considered a reprehensible trait that can lead individuals to sin and misguidance. They also demonstrate the ideal Muslim's attitude towards shopping and financial management, which involves avoiding extravagance and stinginess, and embracing the principle of balance. The research further strengthens arguments by referring to Quranic verses and Hadiths that prohibit waste and excess.

In the Quran, there are numerous terms that use the word "shirath" in its singular form or in conjunction with other words. The word "shirath" is often translated as a narrow bridge to heaven or a bridge as thin as a hair. This study aims to explore the meaning of "shirath" as found in the Quran and to examine its implications in social life. The word "shirath" is mentioned 43 times in the Quran with various derivations, making it an interesting subject for research. The method used is qualitative with a library research approach, utilizing primary data from Quranic exegesis and Hadith, as well as secondary data from journals, scholarly articles, and references related to the research. The analysis employed in this study is based on the semantics of Toshihiko Izutsu. The results indicate that "shirath" represents the straight path to heaven. In social life, "shirath" is interpreted as following Allah's commands and avoiding His prohibitions.

This research investigates the moral message in the story of Dzulqornain found in the Qur'an using Roland Barthes' semiotic analysis. By using Barthes' theories about denotation, connotation and myth, this research finds layers of symbolic meaning in the Dzulqornain story which reflect values ​​such as justice, wisdom and protection of the weak. According to this analysis, the story of Dzulqornain is not just a historical story; it also contains a moral message relevant to modern society and culture. This analysis explores the meaning of the moral message in the Story of Dzulqarnain as a Leader in the Qur'an Surah Al Kahf verses 83-98 using Roland Barthes' Semiotic Theory. Through a Denotative, Connotative and Mythological meaning approach. It was found that this story contains a moral message which includes the characteristics that a leader, especially a Muslim leader, must have, an attitude of obedience to Allah SWT, a sense of responsibility, democracy and establishing closeness between the leader and society. Thus, this story provides in-depth teaching about moral values ​​in a religious context. The results of this research indicate that semiotic techniques are effective in interpreting religious texts. This method allows a deeper understanding of the hidden meanings contained in the Qur'an.

Essentially, oaths are used to strengthen a statement or information so that in the Al-Qur’an it can be found that most of the oath verses used to convey important information are supernatural in nature and difficult to believe because their existence cannot be proven. However, if we examine it in more detail, there are several oath verses that do not carry magical information, but instead discuss the human condition. Departing from this, this research aims to understand the concept of oaths in the Al-Qur’an and explore the important messages regarding the human condition contained therein. The type of research used is descriptive qualitative in the form of library research with an interpretive science approach. The research results show that the aqsām of the Al-Qur’an which is used to provide confirmation in disclosing occult information also contains many life messages such as messages to appreciate the differences contained in the QS. Al-Lail, the message of gratitude contained in QS. Al-Tīn, message to make the best use of time as contained in QS. Al-Aṣr.

This research was written from the results of analyzing emotional anxiety disorder (excessive anxiety) which greatly affects women's mental health, caused by other people who cannot keep their words well. Women are creatures created to accompany men as pairs, not closing the possibility will be faced with various complex problems and affect mental health. Responding to this can be pursued by building women's mental health from the view of the Qur'an and reviewed from a psychological perspective. This research uses a qualitative method, focusing on library research (library research) which is used to collect various information and data with the help of various sources, such as magazines, journals, books, the Qur'an, previous journal publications, and so on. The results of this study can show that building women's mental health in the perspective of Surah al-Hujurat verse 11 can be asked by learning to be silent, self-meditation, not easily assuming and being able to accept advice, giving alms for women who can increase happiness in themselves, thus creating mental health in women.

This article aims to explore the concept of Islamic moderation and its role in achieving citizenship through the principle of "humanity before religiosity" from the perspective of Habib Ali Zain al-Abidin al-jufri. The study addresses the following research questions: How does Ḥabīb ʿAlī al-Jufrī promote the concept of "humanity before religiosity," and how does this concept contribute to enhancing Islamic moderation and achieving citizenship? The article employs a critical analytical methodology to study the texts and interpretations of Habib Ali Zain al-Abidin al-Jufri, focusing on his interpretations that emphasize human values over strict adherence to religious laws. The study concludes that the principle of "humanity before religiosity" proposed by Ḥabīb ʿAlī al-Jufrī aligns with the core values of humanity and the objectives of Islamic law (Sharia). Ḥabīb ʿAlī al-Jufrī considers humanity as the foundation of moderation, which is the path to achieving citizenship in contemporary society. The research illustrates that the essence of moderation lies in prioritizing human values over religiosity, thereby promoting peaceful coexistence and tolerance among individuals and groups. The article asserts that moderation, as interpreted by Ḥabīb ʿAlī al-Jufrī, is an effective factor in affirming and achieving citizenship amidst religious, ethnic, and political diversity within the context of the nation-state. Achieving citizenship is linked to achieving humanity, where individuals enjoy the freedom of mature choice, including the freedom to choose citizenship. Accordingly, the article highlights the importance of moderation in Islamic interpretation as a means to enhance human values and citizenship, offering new insights into the relationship between religion and citizenship in contemporary societies.