https://repository.iiq.ac.id//handle/123456789/498 2026-10-13T16:14:47Z https://repository.iiq.ac.id//handle/123456789/4841 Air Dalam Tafsir Al-Azhar: Kajian Ayat Siklus Air dengan Pendekatan Hidrologi Iffaty Zamimah, Hilma Nurlaila Azhari2 Bencana alam yang berhubungan dengan air yang kerap terjadi di Indonesia, seperti banjir dan kekeringan. Para ahli menyebutkan salah satu faktor utamanya adalah gangguan pada siklus air. Untuk meminimalisir bencana-bencana itu terjadi, diharuskan untuk lebih memperkenalkan siklus air kepada khalayak umum agar bisa lebih dimengerti bahwasanya siklus air sangat dipengaruhi oleh kegiatan manusia. Siklus hidrologi adalah sirkulasi air tanpa henti dari atmosfer ke bumi dan kembali lagi ke bumi melalui proses kondensi, presipitasi, evaporasi dan transpirasi. Penelitian ini bertujuan untuk menguraikan lebih dalam mengenai ayat siklus air dalam tafsir Al-Azhar karya Buya Hamka dengan pendekatan hidrologi menggunakan teori Chay Asdak mengenai siklus air. Siklus air dalam tafsir Al-Azhar terbagi menjadi tiga tahap: pertama, tahap menguapnya air dari lautan ke atmosfer yang banyak dipengaruhi oleh cahaya matahari dan energi angin; kedua, tahap air turun dari atmosfer ke bumi yang mencakup proses pengembunan, berpindahnya awan dari satu tempat ke tempat lainnya dan presipitasi (hujan); ketiga, tahap aliran air di bumi yang mencakup proses infiltrasi, limpasan dan aliran permukaan. Buya Hamka menegaskan jikalau proses meresapnya air ke dalam tanah sangat bergantung dengan adanya tumbuh-tumbuhan di permukaan tanah yang berfungsi sebagai penahan air, agar tidak menjadi banjir di musim penghujan dan kekeringan di musim kemarau. Selain itu, tanaman juga mempercepat laju proses pengisian ulang air tanah yang penggunaannya banyak dimanfaatkan di Indonesia. 2022-01-01T00:00:00Z https://repository.iiq.ac.id//handle/123456789/4229 Vernacular Qur'anic Interpretation in Gorontalo: Local Wisdom and Linguistic Strategies Ade Naelul Huda; Muhammad Azizan Fitriana; Muhammad Riyadi Lubis This study investigates the process of vernacularization in the Gorontalo language translation of the Qur’an published by the Gorontalo Regional Government. Situated within the broader academic debate on postcolonial and decolonial Islamic hermeneutics, the research addresses how local languages and cultural frameworks participate in shaping religious meaning and resisting Arab-centric epistemic authority. Employing a qualitative methodology with a library research approach, the study utilizes descriptive analysis to examine textual elements in the translation. The findings reveal three major categories of local cultural integration: (1) lexical absorption— Arabic-derived terms adapted into Gorontalo, such as na'ale, aba/baaba, helidu, and sap; (2) linguistic politeness—refined expressions like waatia, yo'i, ti, and te that reflect local norms of respect; and (3) cultural expressions—idioms and metaphors such as Tabia, Ta ilahula, and Dulahu momooli, which encode Gorontalo cosmology and spiritual values. Theoretically, this research contributes to the discourse on vernacular Qur’anic interpretation by demonstrating that translation is a culturally embedded and ideologically charged act. It affirms the significance of local hermeneutics in constructing religious knowledge and challenges epistemic centralization by legitimizing vernacular voices within Islamic interpretive traditions. 2025-01-01T00:00:00Z https://repository.iiq.ac.id//handle/123456789/501 Keserasian Penyebutan Asmaul Husna Dalam Al-Qur’an Ade Nailul Huda Al-Qur’an’s munasabah science (the science of interrelation and interdependence of its verses) in its history includes fields of science that have recently been present and researched in the field of the new al-Biqai Interpretation (885 H) which makes munasabah as a style of interpretation taken and used specifically as an exegesis. However, if traced to the history of the commentary and interpretation, actually the science of interrelation and interdependence of Quranic verses has been born since the era of companions and their successors when they understood the verse that has a correlation with the previous verse or after it. In the use of asmaul husna’s redaction in Al-Qur’an, there are also harmony between the meaning of asmaul husna and the content of its verse, especially if we focus on the application of Asmaul Husna as a closing verse, it can be seen that all Asmaul Husna which is used as a closing verse is always in accordance with the theme of its discussion. 2020-01-01T00:00:00Z