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QOF: Jurnal Studi Al-Qur'an dan Tafsir
ISSN : 25985817     EISSN : 26144875     DOI : -
Core Subject : Education,
QOF adalah Jurnal Studi Al-Qur'an dan Tafsir yang diterbitkan oleh Lembaga Penelitian dan Pengabdian Masyarakat (LP2M), Institut Agama Islam Negeri (IAIN) Kediri. Terdaftar di Pusat Dokumentasi dan Informasi Ilmiah (PDII) dengan nomor ISSN 2598-5817 (cetak) dan 2614-4875 (online). Jurnal QOF merupakan media transformasi dan kontribusi keilmuan serta dialog akademik bagi para dosen dan peneliti yang memiliki keterkaitan dengan studi Al-Qur'an dan Tafsir. Jurnal ini diterbitkan secara berkala setiap enam bulan sekali pada edisi Januari-Juni dan Juli-Desember.
Arjuna Subject : -
Articles 34 Documents
SEJARAH AL-QUR’AN (Telaah Atas Sejarah Sab’u Qira‘at Dalam Disiplin Ilmu) Chafidhoh, Rumi; Mukaromah, Kholila
QOF Vol 1, No 1 (2017)
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Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.30762/qof.v1i1.928

Abstract

The seven qira'at al-Qur'an cannot be ignored in the study of the science of exegesis. It is then called sab'u qira'at. But in the journey there was a misunderstanding of understanding between sab'u qiraat with sab'atu ah}ruf. After doing some analysis on the history of sab'u qiraat and the traditions used as the basis of qira'at law, it can be known the difference result of both. The popularity of sab'u qiraat was initiated by a tabi'in named Abu Bakr Ahmad ibn Musa bin 'Abbas bin Mujahid (d. 334 H). Besides sab'u qiraat which has degrees mutawattir in qira'at science, there is also qira'at 'asyirah and qira'at' arba'ah 'asyar. The purpose of this study is to know the history of sab'u qira'at to become a discipline that stands alone as well as to provide an understanding of the difference sab'atu ah}ruf and sab'u qira'at. Therefore, the author used critical text analysis. The result is to find a more comprehensive understanding of the difference between sab’atu ah}ruf and sab'u qira'at as well as the history of sab'u qira'at formation into a discipline.
ETIKA TERHADAP HARTA DALAM PERSPEKTIF AL-QUR’AN Nawawi, Ruston Ruston
QOF Vol 2, No 2 (2018)
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Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.30762/qof.v2i2.712

Abstract

The title of this research is distributed by some of the statements in the Qur'an about ethics against the property. On the one hand the Qur'an looked positively treasure, on the other hand the Quran as if not condone. This research would like to find a concept of how the Qur'an against ethics against property by emphasizing the ethical discussion of acquiring property, possession and utilization of ethics of property. The type and pattern of this research is a library that is descriptive qualitative analysis. The main object of his research is the Qur'an. Therefore, the method used is the science of tafseer. Because this research is to find a concept, the approach used was thematic tafseer. The texts relating to the subject matter of discussion. As for to analyze the problem, the authors use think inductively, that is, seeks to provide answers to various issues of life with departure from nas Qur'an towards reality (min al-Qur'an ila al-wâqi '). With this approach the authors limit themselves to things that are described by the Qur'an, including in the selection of the theme, and only use the vocabulary or term used Al Qur'an. The discussion in this paper are not directed to the type, quality or quantity of property. Instead it focused on the ethical attitude of man against the property, in which case the problem of acquiring property, possession and utilization of property. Of exposure data in this discussion, several conclusions, among them. The mention of the Qur'an on wealth seems less condone, not aimed at the material, melain aimed at human attitude towards wealth that made the property into a negative. The advice of the Qur'an against the wealth not only technical problems, but rather ethical issues as moral values built in Islam. Judul penelitian ini dilatarbelakangi oleh beberapa pernyataan Al-Qur’an tentang etika terhadap harta. Di satu sisi Al-Qur’an memandang harta secara positif, di sisi lain Al-Qur’an seolah-olah tidak merestui. Penelitian ini ingin mencari konsep bagaimana pandangan Al-Qur’an terhadap etika terhadap harta dengan menekankan pembahasan etika memperoleh harta, memiliki harta dan etika pendayagunaan harta. Jenis dan corak penelitian ini adalah library yang bersifat deskriptif analisis kualitatif. Objek utama penelitiannya adalah Al-Qur’an. Oleh karena itu, metode yang digunakan adalah ilmu tafsir. Karena penelitian ini untuk menemukan konsep, pendekatan yang digunakan adalah tafsir tematik. Ayat-ayat yang berkaitan dengan pokok pembahasan. Adapun untuk menganalisa masalah, penulis menggunakan pikir induktif, yakni berupaya memberikan jawaban terhadap berbagai persoalan kehidupan dengan berangkat dari nas Al-Qur’an menuju realita ( min al-Qur’an ila al-wâqi’). Dengan pendekatan ini penulis membatasi diri pada hal-hal yang dijelaskan oleh Al-Qur’an, termasuk dalam pemilihan tema, dan hanya menggunakan kosa kata atau term yang digunakan Al-Qur’an. Pembahasan dalam tulisan ini tidak diarahkan pada jenis, kualitas atau kuantitas harta. Melainkan difokuskan pada sikap etis manusia terhadap harta, dalam hal masalah memperoleh harta, memiliki harta dan pendayagunaan harta. Dari pemaparan data dalam pembahasan ini, menghasilkan beberapa kesimpulan, di antaranya. Penyebutan Al-Qur’an terhadap kekayaan seolah-olah kurang merestui, bukan ditujukan pada materinya, melain ditujukan pada sikap manusia terhadap kekayaan yang menjadikan harta menjadi negatif. Nasihat Al-Qur’an terhadap harta kekayaan bukan hanya masalah teknis, melainkan masalah etika sebagai nilai-nilai moral yang dibangun dalam Islam.
ARAH BARU KAJIAN TAFSIR (Kajian Metodologi Penelitian Aksin Wijaya dalam Karyanya Sejarah Kenabian Perspektif Tafsir Nuzuli Muhammad Izzat Darwazah) Ma'arif, Cholid
QOF Vol 2, No 2 (2018)
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Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.30762/qof.v2i2.601

Abstract

Abstrak This paper will explore aspects of research methodology of exegesis written by Aksin Wijaya related to methods nuzuli ala Muhammad Izzat Darwazah. For that, the focus of this discussion is the methodology of his research in his own book of under title Sejarah Kenabian Dalam Perspektif Tafsir Nuzuli Muhammad Izzat Darwazah, finding out how people review mufassir. Specifically, the methodical determination of the previous his experienced has moved soon of orientation from the critical to the descriptive while facing of four books, namely: Tafsir al Hadith, 'Ashr al Nabiy wa Biatuhu Qabla al Bi'tsah, Sirah al Rasul; Suwar Muqtabasah min al Qur'an, and ad Dustur al Qur'an fi Su'uni al Hayat works of thinkers and historians. From his reading, he at least analyzes his views into two important parts, namely; 1) the interpretation method of nuzuli and the ideal concept it contains, 2) it then draws it into the realm of pre-Islamic, personal and family life of the prophet Muhammad, to the condition of the people of prophetic era through the perspective of nuzuli Izzat Darwazah exegesis. According to the reviewer, there are other research elements in writing the work of the exegesis, namely some models of research methods of interpretation at once, such as: comparative research, character research, and thematic-nuzuli research. Whereas although placed more as an overview of nuzuli interpretation, at least he invites readers, especially in Indonesia to re-read the tafsir nuzuli treasury and see which is as worthy to be developed in the turats of Islam Nusantara. Abstrak Tulisan ini hendak menelusuri aspek metodologi penelitian tafsir yang dilakukan oleh Dr. Aksin Wijaya terkait metode nuzuli ala Muhammad Izzat Darwazah. Untuk itu, fokus dari pembahasan ini adalah tentang metodologi penelitiannya dalam buku berjudul Sejarah Kenabian Dalam Perspektif Tafsir Nuzuli Muhammad Izzat Darwazah untuk mengetahui bagaimana orang mengkaji mufassir. Dimana secara khusus mulai penentuan metodis dari sebelumnya ia mengalami pergeseran orientasi dari kritis ke deskriptif dalam menghadapi empat kitab hasil perburuannya, yaitu: Tafsir al Hadits, ‘Ashr al Nabiy wa Biatuhu Qabla al Bi’tsah, Sirah al Rasul; Suwar Muqtabasah min al Qur’an, dan ad Dustur al Qur’an fi Su’uni al Hayat karya tokoh pemikir dan sejarawan. Dari pembacaannya tersebut, ia setidaknya menganalisa pandangannya menjadi dua bagian penting, yaitu; 1) metode tafsir nuzuli dan konsep ideal yang dikandungnya, 2) kemudian ia menariknya ke ranah kehidupan masyarakat pra-islam, pribadi dan keluarga nabi Muhammad saw, hingga kondisi masyarakat era kenabian melalui perspektif tafsir nuzuli Izzat Darwazah. Pun demikian, menurut penulis ada unsur penelitian lain dalam penulisan karya Aksin tersebut, yaitu beberapa model metode penelitian tafsir sekaligus, seperti: penelitian perbandingan, penelitian tokoh, dan penelitian tematik-nuzuli. Dimana walaupun diletakkan lebih sebagai gambaran umum tafsir nuzuli, setidaknya ia mengajak pembaca khususnya di Indonesia untuk meneelaah kembali khazanah tafsir nuzuli dan memandang mana yang sekira layak untuk dikembangkan dalam turats Islam ke-Indonesia-an.
FENOMENOLOGI SIMBOLIK AL-QUR’AN (Kritik Epistemologi atas Buku Pengantar Fenomenologi Al-Qur’an Dimensi Keilmuan di Balik Mushaf Utsmani) Lasmana, Nunung
QOF Vol 1, No 2 (2017)
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Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.30762/qof.v1i2.920

Abstract

In the midst of a general phenomenon of rampant tafsir study that occurred in the middle of Muslims, the study of the interpretation of the Mushaf or symbolic aspects of the format of the Qur'an is still very minimal. This effort was done by Lukman Abdul Qohar Sumabrata, Lukman Saksono, and Anharudin. The method of interpretation, they describe in their work entitled Introduction to Phenomenology of the Qur'an Scientific Dimension behind the Ottoman Manuscripts. The method seeks to interpret the Qur'an from a different point of view, namely to interpret the Qur'an through its format and structure. This interpretation leads to the variables of the Qur'an, in which each variable has a meaning and is interconnected with one another. This is because there is a significant difference between the interpretation of symbolic phenomenology and other interpretations that lie in the object of interpretation. The object of the method of interpretation of symbolic phenomenology is not the verbal language, but the symbol and structure of the Qur'an that is contained in the Ottoman Manuscripts. Therefore, this method cannot be categorized as an interpretation of the Qur'an. The interpretation of symbolic phenomenology here is not an interpretation of the content of verses of the Qur'an as it is known in general. However, this interpretation is done to find the scientific messages behind the symbolic elements in the Qur'an, such as letters, numbers, surahs, juz, and 'ain signs. So, the problem in this method is about whether the Qur'an consists only of the composition of the 6236 number of verses? Why is the Qur'an arranged in sections called juz, and why are there 30? Is the 'ain' sign only a stop sign? Why is the letter 'ain not another letter used? and so forth.
KISAH-KISAH (QASAS) DALAM AL-QUR’AN PERSPEKTIF I’JAZ Rofiqoh, Aqidatur; Ansori, Ibnu Hajar
QOF Vol 1, No 1 (2017)
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Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.30762/qof.v1i1.927

Abstract

The Quran is a holy book that is always interesting to be examined from all sides: from the beauty of the language used to the contained meaning; from the form of writing to the variety of readings; including some matters related to the subject matter of the Quran. All these aspects if examined in depth, will lead us to the conclusion that the Quran is a miracle, as well as prove that the risks of Muhammad Saw is true. One of the main content of the Quran is the stories. Judging from the time of occurrence, the stories can be divided into three categories. First, the stories of previous prophets that were so difficult for historians to uncover, as the A> d and Thamu> d and the city of Iram they were proud of; the story of Pharaoh and his destruction and the power of Alla> h to immortalize his body; story of As}h}a>b al-Kahf and so forth. Second, the notice of the Messenger of Allah concerning the state of his people, including the conspiracy of the unbelievers and the munafiq who were about to kill him. Third, the news about something that will happen like preaching about the victory of the Muslims in the war badar, victory of the army of Rum on Persi also the news about the coming of Judgment Day and human condition at that time. The truth of the stories is certain. It became one amongst the evidence of miracles. In addition, the presenting of these stories is packed with beautiful language with high literary value, thus further strengthening the miracles of the Quran and proving that it really comes from Allah Swt, not Muhammads engineering.
MEMPERTIMBANGKAN NILAI ADIL DALAM WARISAN (Perspektif Nasr Hamid Abu Zayd) Muchlis, Ibnu
QOF Vol 1, No 2 (2017)
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Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.30762/qof.v1i2.924

Abstract

Nasr Hamid Abu Zayd who has some thoughts related to the Qur'an is a contemporary Islamic critical thinker . He said that al Qur’an is a cultural product, this statement made him get under public criticism. However, besides that there are interesting things in the thought of Nasr Hamid Abu Zayd when discussing gender issues including in terms of division of inheritance which according to the author has not been known to the public. The idea that carried Nasr Hamid Abu Zayd is what the author needs to describe conceptually. Research on Gender Deconstruction Perspective Nasr Hamid Abu Zayd was done in order to answer: 1) How is the Qur'an according to Nasr Hamid Abu Zayd? 2) How is the legacy in the Qur'an according to Nasr Hamid Abu Zayd? This paper would like to reconstruct the thoughts of Nasr Hamid Abu Zayd on the Qur'an and the concept of justice in the inheritance. In order to reconstruct the thought of Nasr Hamid Abu Zayd, the author used theoretical hermeneutical of Schleirmacher’s. theory.
GAYA BERHIJAB HIJABIE COMMUNITY (Studi Living Qur’an) dunkring, Ahmad solahuddin
QOF Vol 2, No 2 (2018)
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Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.30762/qof.v2i2.589

Abstract

Ḥijāb or jilbāb no longer hold to cover the aurat only, but also demanded an interesting aspect, beautiful and unique. Jilbāb is no longer considered an ancient dress, but a fashion-able outfit. Muslimah who carries jilbāb fashion was gathering and organizing in one community. One such community is the Ḥijābie Community. As a community that must contest in the fashion market event, Ḥijābie must have a unique 'style' from other communities. The uniqueness that emerged for example, ḥijāb style on which wearing a cowboy hat, not a helmet; or, ḥijāb style with Indian decoration; or, the style of hijāb with the roof of a European house, etc. From this background, the authors will analyze the style of this community Ḥijāb Ḥijābie using Pierre Bourdie's theory of taste. In the end, the results of this study are: 1. The mention of the name Ḥijābie is built on the prestigious contained in the word Ḥijāb (Distinction) 2. Like Ḥijābie, it can be called a domain because it is in the battle for domination between agencies. 3. Like members of the Ḥijābie habitus in using Ḥijāb, they adhere to the Shafi'i school. This opinion is an opinion that is considered true because it becomes a general consciousness (doxa) 4. The capital that is in the realm of Ḥijābie is symbolic capital owned by Atika, Economic Capital owned by Atika and Cultural Capital owned by Pipit, et al. People who have this capital are called agencies.
APLIKASI SEMIOTIKA NARATIF A. J. GREIMAS TERHADAP KISAH THALUT DALAM AL-QUR’AN Istiqomah, Nor
QOF Vol 1, No 2 (2017)
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Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.30762/qof.v1i2.919

Abstract

This paper aimed to explore the interpretation of the story of Thalut in QS. al-Baqarah: 246-251 using the semi-narrative theory of A.J. Greimas as an analytical tool. This structural theory is expected to explore the structure text of the text of the Quran. In addition, the narrative semiotics theory also opens up a new understanding of the text by looking at the inner structure and inner structure of the text. This understanding is not new, but it is able to bring meaning that is slightly diverse than most. The findings of the authors obtain that the story of Thalut in the Quran at least contains two structures of the narrative meaning of the text, namely the birth and the mind. The understanding gained from the textual structure of the narrative text is the existence of segments that describe how the Thalut struggle to save people from religious, socio-political and even moral crisis with the support of prayer, belief and knowledge. However, he is hindered by his hesitant and arrogant nature. As we know from the inner structure of the text, the story of Thalut in QS. Al-Baqarah: 246-251 shows how the verse describes the spirit of a person in reaching a business which in psychology studies is known also with the phenomenon of will (conation). In addition, the author sees the existence of other elements such as cultural inheritance (cultural transfered) that occurred in the Children of Israel. With the theory of narrative semiotics, the text of the Quran becomes more broadly meaningful and not only fixated on textual understanding.
ILMU TAJWID DAN IMPLIKASINYA TERHADAP ILMU QIRA’AH Ishaq, Ahmad Hanifuddin; Nawawi, Ruston
QOF Vol 1, No 1 (2017)
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Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.30762/qof.v1i1.926

Abstract

The fundamental thing that is rarely touched by the academics today is the science of tajwid, whereas functionally science of tajwid is a component of science which is the basis for how to read the Quran properly and correctly. It is a measure for every letter which is pronounced by qari (reader), because in every letter of the verses of the Quran has its right. Another important thing to note is that the science of tajwid is not born of a vacuum, it is formed from various historical entities that surround it, and therefore tracing the historical roots of this study is a necessity. From historical aspect will be found the roots of the science of tajwid formation is inseparable from the development of science qiraah. This is because qiraah scholars in their masterpiece also attach a lot of rules about science of tajwid. Departing from it, it can be said science of tajwid discipline has given birth to the implications of the development of science qiraah. Nevertheless, the two brothers of this disciplinary scholarship have substantial substantial differences. The science of qiraah discusses the variety of reading articulately, while the science of tajwid discusses the technicalities of the Quranic verses.
KIDUNG RUMEKSO ING WENGI DAN KORELASINYA DENGAN SURAT MU’AWWIDHATAIN (Kajian Living Qur’an) Nafsiyah, Zakyyatun; Ansori, Ibnu Hajar
QOF Vol 1, No 2 (2017)
Publisher : LP2M IAIN KEDIRI

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.30762/qof.v1i2.921

Abstract

This article is the result of a review of the correlation between Kidung Rumekso Ing Wengi with Surah Mu'awwidhatain based on its content of meaning and function. It can be concluded that Kidung Rumekso Ing Wengi has a close correlation with the Surah Mu'awwidhatain, which is a manifestation of the meaning of the word Qul which includes the value of Tawheed and the teaching of doing Tirakat in order to maximize the potential for self-protection from night, human, jin and satan and other creatures of God. The Song of Rumekso Ing Wengi is an early part of the song Fiber containing 41 stupas of Dhandhanggula's electric, which illustrates the sweetness of the spiritual teaching. The forty-one verses are divided into four parts of the hymn. The first part is the first statue until the 10th is the Song of Rumekso Ing wengi or Kidung Sarira Ayu. The 11th to 24th Chapters are the Art of Songs. The next verse, which is the 25th to 35th is Kidung Jati Mulya, and the last part of the 36th to 41st stanza is the Song of Mar Marti. The Surah Mu'awwidhatain is the name of two Surahs that go hand in hand, namely al-Falaq and al-Na s. The name Mu'awwidhatain is derived from the word a'udhu which means I seek refuge, so Mu'awwidhatain means two Surahs that guide the reader to the shelter, or put it into a protected arena.

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