Garuda - Garba Rujukan Digital

FONDASI PSIKOLOGI POSITIF QUR’ANI: CHARACTER STRENGTHS DAN VIRTUE DALAM TINJAUAN PSIKOLOGI POSITIF DAN AL-QUR’AN Hude, Muhammad Darwis; Nawawi, Abd Muid; Faizin, Faizin
Al-Qalb : Jurnal Psikologi Islam Vol 11, No 1 (2020)
Publisher : Universitas Islam Negeri Imam Bonjol Padang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15548/alqalb.v11i1.1270

Psikologi positif mengadopsi berbagai kearifan tradisi yang pernah berkembang di dunia, seperti kepercayaan, agama, budaya, dan lain-lain. Dari tradisi Islam, Martin EP Seligman mengambil tradisi filsafat al-Farabi. Ini dinilai secara substansi tidak mewakili tradisi Islam yang sesungguhnya. Al-Quran sebagai sumber utama dalam Agama Islam harus digunakan secara ekstensif. Penelitian ini merupakan penelitian kualitatif dengan pendekatan analisis-komparatif. Metode tafsir tematik-semantik digunakan secara sistematis guna pencarian fondasi psikologi positif Qurani melalui isyarat-isyarat ayat al-Quran relevan. Hasil penelitian ini menujukkan bahwa al-Quran memberikan gambaran integratif dan holistik konseptual terhadap psikologi positif. Kedua konsep, baik psikologi positif maupun al-Quran, sama-sama melihat potensi manusia sebagai potensi bawaan yang diwujudkan melalui kebajikan dan kekuatan karakter. Titik perbedaan secara paradigmatis terletak pada cara pandang melihat potensi manusia. Manusia dalam psikologi positif sengat bergantung pada kapasitas diri manusia itu sendiri (antroposentris), dimana manusia adalah pusat potensi positif itu. Sementara kekuatan transenden-spiritual hanya bersifat sekunder. Manusia dalam al-Quran digambarkan sebagai makhluk yang teo-antroposentris, dimana segala potensi positif manusia berpusat pada sistem ketuhunan. Pandangan ini berimplikasi pada fitur-fitur kebajikan dan kekuatan karakter yang juga selalu terikat dengan aspek spiritual-transenden

PENYAKIT NABI AYUB DALAM AL-QUR’AN MENURUT IBNU KATSIR DAN AL-SAYYID MUHAMMAD BIN ‘ALAWI AL-MALIKI AL-HASANI (Studi Perbandingan Tafsîr al-Qurân al-‘Azhîm dan Jala’ al-Afhâm Syarh Aqîdah al-Awâm) Faris, Farhan; Nawawi, Abd Muid; Nurbaiti, Nurbaiti
Madani Institute : Jurnal Politik, Hukum, Ekonomi, Pendidikan dan Sosial-Budaya Vol. 13 No. 2 (2024): Madani Institute | Jurnal Politik, Hukum, Pendidikan, sosial dan Budaya
Publisher : Lembaga Penelitian dan Studi kebijakan MADANI Instutute

Show Abstract | Download Original | Original Source | Check in Google Scholar

The focus of this research is to analyze the illness of the Prophet Job by comparing the opinions of Ibn Kathir and al-Sayyid Muhammad bin 'Alawi al-Maliki al-Hasani. This research is limited to the interpretation of the Prophet Ayub's illness carried out by Ibnu Kathir in Q.S. al-Anbiyâ'/21: 83 and Q.S. Shâd/38: 41-44, also the opinion of al-Sayyid Muhammad bin 'Alawi al-Maliki al-Hasani in the book Jala' Al-Afhâm Syarh 'Aqîdah al-'Awâm. The type of research used is library research using a comparative study research method between the opinions of Ibn Katsir and al-Sayyid Muhammad bin 'Alawi al-Maliki al-Hasani and supported by other secondary sources such as Tafsîr al-Azhâr and Tafsîr al-Marâgi . It was found in this research that in studying Ibn Kathir's interpretation of the Prophet Ayub's illness in Q.S. al-Anbiyâ'/21: 83 has slight differences with the interpretation of Q.S. Shâd/38: 41. In Q.S. al-Anbiyâ'/21: 83, as a result of the skin disease experienced by the Prophet Job, the flesh of the Prophet Job fell off until nothing remained except his nerves and bones. Then the Prophet Job's illness became very serious, namely the disease that befell him was leprosy which affected his entire body, so that not a single part of his body was safe from this disease, except for his heart and tongue which always recited the remembrance of Allah SWT. In Q.S. Shâd/38: 41, Ibn Kathir even exaggerated in describing the disease that affected the entire body of the Prophet Job so that not a single pore of his body was safe from the disease except only his heart. Meanwhile, al-Sayyid Muhammad bin 'Alawi al-Maliki al-Hasani in the book Jala' al-Afhâm Syarh Aqîdah al-Awwâm comments that the Prophet and Apostle only had mild skin ailments. Al-Maragi indicated that the skin diseases suffered such as eczema, itching, and the like were not contagious and could be cured with artesian water or sulfur water

HUKUMAN MATI DALAM TAFSÎR AL-MISHBÂH Almasyah, Almasyah; Nawawi, Abd Muid
Madani Institute : Jurnal Politik, Hukum, Ekonomi, Pendidikan dan Sosial-Budaya Vol. 13 No. 2 (2024): Madani Institute | Jurnal Politik, Hukum, Pendidikan, sosial dan Budaya
Publisher : Lembaga Penelitian dan Studi kebijakan MADANI Instutute

Show Abstract | Download Original | Original Source | Check in Google Scholar

Penelitian ini mengungkapkan bahwa hukuman mati dalam tafsir al-Qur’an adalah hukuman yang berkaitan dengan tiga jenis sanksi hukum yang berbeda, yaitu qishâsh, hudûd, dan ta'zir. Namun, al-Qur'an mengatur penerapan hukuman mati hanya untuk kasus-kasus tertentu, hukuman mati berlaku dalam kasus pembunuhan berencana (al-qatl al-‘amd), di mana seseorang dengan sengaja mengambil nyawa orang lain. Selain itu, hukuman mati juga diberlakukan dalam kasus perzinahan yang dilakukan oleh pihak yang sudah menikah (az-zina al-muhshan). hukuman mati juga dapat diberlakukan dalam kasus pemberontakan atau makar (bughat), yang mengancam stabilitas dan keamanan negara. dan kemurtadan, yaitu ketika seseorang keluar dari agama Islam karena menghina atau mempermainkan agama (ar-riddah). Menurut Muhammad Quraish Shihab, Sayyid Qutb, Wahbah Al-Zuḥaili, Sya’rawi, Abû Hanîfah dan Qurthubî dengan membunuh si terpidana sampai mati, maka setiap orang yang merencanakan pembunuhan akan berpikir seribu kali. Sebab yang paling berharga bagi manusia adalah hidupnya, dan yang paling ditakutinya adalah kematian. Sebaliknya jika tidak ada hukuman mati terhadap si pembunuh, maka tangannya akan semakin ringan untuk menganiaya dan membunuh. Sementara pendapat Negara mengemukakan bahwa hukuman mati bertentangan dengan pasal 281 Ayat (4) UUD 1945 “Perlindungan, pemajuan, penegakan dan pemenuhan hak asasi manusia adalah tanggung jawab Negara terutama pemerintahan”. Sudah menjadi pengetahuan di kalangan para ahli hukum bahwa Criminal Justice System is not infallible. Sistem peradilan pidana tidaklah sempurna. Peradilan pidana dapat saja keliru dalam menghukum orang-orang yang tidak bersalah. Polisi, jaksa penuntut hukum maupun hakim adalah juga manusia yang bisa saja keliru ketika menjalankan tugasnya. Berkaitan dengan hukuman mati bersifat irreversibel. Orang di eksekusi mati tidak dapat dihidupkan lagi walaupun di kemudian hari diketahui bahwa yang bersangkutan tidak bersalah. Dengan demikian, al-Qur'an mengatur hukuman mati sebagai sanksi hukum yang ketat dan terbatas, yang hanya diterapkan dalam kasus-kasus yang serius dan merusak masyarakat atau agama Islam

TRADISI ZIKIR BERDIRI DALAM RITUAL DO’A MINTA HUJAN PADA MASYARAKAT PANIPAHAN (Studi Living Qur’an di Kelurahan Panipahan Kecamatan Pasir Limau Kapas Kabupaten Rokan Hilir) Yus, M. Haris; Nawawi, Abd Muid; Nurbaiti, Nurbaiti
Statement: Jurnal Media Informasi Sosial dan Pendidikan Vol 13 No 2 (2023): Statement | Jurnal Media Informasi Sosial dan Pendidikan
Publisher : PMPP Lembaga Penelitian dan Studi Kebijakan

Show Abstract | Download Original | Original Source | Check in Google Scholar

This study aims to discuss the tradition of standing remembrance in the ritual of praying for rain during a long dry season in the Panipahan community (Study of Living Qur'an in Panipahan Village, Pasir Limau Kapas District, Rokan Hilir Regency). This study uses a qualitative method with a sociological phenomenological approach. Primary data sources come from important documents owned by community institutions, as well as answers from related parties interviewed. While secondary sources come from various scientific references related to the discussion. There is a debate among Muslim scholars about the study of the living Qur'an, namely groups that support and groups that criticize the study of the living Qur'an. The groups that support the living Qur'an are Jalaluddin as-Suyuthi and Badruddin az-Zarkasyi. Meanwhile, groups that criticize the living Qur'an are Fazlur Rahman, Nasr Hamid Abu Zaid, and Farid Esack. In addition, one of the Indonesian figures who also criticized the Qur'an was Mun'im Sirry. The findings of this study indicate that the social and Qur'anic meaning of the tradition of remembrance stands in the ritual of praying for rain during a long dry season in the Panipahan community. This is evidenced by the reading of the sentence remembrance la ilâha illallah, we are remembrance of Allah asking Allah to help bring down rain in our village by standing and rotating clockwise. Where from the reading of the remembrance the people believe and believe that Allah SWT, will be pleased with everything they do and Allah SWT, will always pour out His mercy and protect and protect them and grant what they ask for when the ritual of remembrance stands asking for rain to fall because has been dry due to drought that never stops

MOTIVASI BELAJAR SISWA DALAM PENINGKATAN KETERAMPILAN MEMBACA AL-QUR’AN PESERTA DIDIK MAN I TIDORE Muhaajirah, Misbahul; Shunhaji, Akhmad; Nawawi, Abd Muid
Statement: Jurnal Media Informasi Sosial dan Pendidikan Vol 14 No 1 (2024): Statement | Jurnal Media Informasi Sosial dan Pendidikan
Publisher : PMPP Lembaga Penelitian dan Studi Kebijakan

Show Abstract | Download Original | Original Source | Check in Google Scholar

This research aims to describe improving the Al-Qur'an reading skills of MAN 1 Tidore students through student learning motivation. This research uses a survey method with interviews, observation and documentation. The results of this research show that the Al-Qur'an reading skills of students at MAN 1 Tidore that a person must master when learning the Al-Qur'an include: tartil, recitations and fluent qiro'at. So the process of learning to read and write the Qur'an is related to reading skills by presenting several levels or possession of adequate mastery of tajwid knowledge, in terms of makhorijul letters, shifatul letters, ahkamul letters, ahkamul mad wal qasr, ahkamul waqaf wal ibtida. The general situation/picture regarding student learning motivation at MAN I Tidore has improved with the implementation of collaboration between student guardians, class teachers, teaching teachers through tutoring services planned by teaching teachers as student supervisors at MAN 1 Tidore. With this form of tutoring service, students are given knowledge, coached and guided to become knowledgeable students with morals. Efforts to improve Al-Qur'an reading skills through learning motivation at MAN 1 Tidore, namely through habituation, giving grades or prizes, communication carried out on both sides, between the ustadz and parents, and providing guidance

PENYAKIT NABI AYUB DALAM AL-QUR’AN MENURUT IBNU KATSIR DAN AL-SAYYID MUHAMMAD BIN ‘ALAWI AL-MALIKI AL-HASANI (Studi Perbandingan Tafsîr al-Qurân al-‘Azhîm dan Jala’ al-Afhâm Syarh Aqîdah al-Awâm) Faris, Farhan; Nawawi, Abd Muid; Nurbaiti, Nurbaiti
Madani Institute : Jurnal Politik, Hukum, Ekonomi, Pendidikan dan Sosial-Budaya Vol. 13 No. 2 (2024): Madani Institute | Jurnal Politik, Hukum, Pendidikan, sosial dan Budaya
Publisher : Lembaga Penelitian dan Studi kebijakan MADANI Instutute

Show Abstract | Download Original | Original Source | Check in Google Scholar

The focus of this research is to analyze the illness of the Prophet Job by comparing the opinions of Ibn Kathir and al-Sayyid Muhammad bin 'Alawi al-Maliki al-Hasani. This research is limited to the interpretation of the Prophet Ayub's illness carried out by Ibnu Kathir in Q.S. al-Anbiyâ'/21: 83 and Q.S. Shâd/38: 41-44, also the opinion of al-Sayyid Muhammad bin 'Alawi al-Maliki al-Hasani in the book Jala' Al-Afhâm Syarh 'Aqîdah al-'Awâm. The type of research used is library research using a comparative study research method between the opinions of Ibn Katsir and al-Sayyid Muhammad bin 'Alawi al-Maliki al-Hasani and supported by other secondary sources such as Tafsîr al-Azhâr and Tafsîr al-Marâgi . It was found in this research that in studying Ibn Kathir's interpretation of the Prophet Ayub's illness in Q.S. al-Anbiyâ'/21: 83 has slight differences with the interpretation of Q.S. Shâd/38: 41. In Q.S. al-Anbiyâ'/21: 83, as a result of the skin disease experienced by the Prophet Job, the flesh of the Prophet Job fell off until nothing remained except his nerves and bones. Then the Prophet Job's illness became very serious, namely the disease that befell him was leprosy which affected his entire body, so that not a single part of his body was safe from this disease, except for his heart and tongue which always recited the remembrance of Allah SWT. In Q.S. Shâd/38: 41, Ibn Kathir even exaggerated in describing the disease that affected the entire body of the Prophet Job so that not a single pore of his body was safe from the disease except only his heart. Meanwhile, al-Sayyid Muhammad bin 'Alawi al-Maliki al-Hasani in the book Jala' al-Afhâm Syarh Aqîdah al-Awwâm comments that the Prophet and Apostle only had mild skin ailments. Al-Maragi indicated that the skin diseases suffered such as eczema, itching, and the like were not contagious and could be cured with artesian water or sulfur water

HUKUMAN MATI DALAM TAFSÎR AL-MISHBÂH Almasyah, Almasyah; Nawawi, Abd Muid
Madani Institute : Jurnal Politik, Hukum, Ekonomi, Pendidikan dan Sosial-Budaya Vol. 13 No. 2 (2024): Madani Institute | Jurnal Politik, Hukum, Pendidikan, sosial dan Budaya
Publisher : Lembaga Penelitian dan Studi kebijakan MADANI Instutute

Show Abstract | Download Original | Original Source | Check in Google Scholar

Penelitian ini mengungkapkan bahwa hukuman mati dalam tafsir al-Qur’an adalah hukuman yang berkaitan dengan tiga jenis sanksi hukum yang berbeda, yaitu qishâsh, hudûd, dan ta'zir. Namun, al-Qur'an mengatur penerapan hukuman mati hanya untuk kasus-kasus tertentu, hukuman mati berlaku dalam kasus pembunuhan berencana (al-qatl al-‘amd), di mana seseorang dengan sengaja mengambil nyawa orang lain. Selain itu, hukuman mati juga diberlakukan dalam kasus perzinahan yang dilakukan oleh pihak yang sudah menikah (az-zina al-muhshan). hukuman mati juga dapat diberlakukan dalam kasus pemberontakan atau makar (bughat), yang mengancam stabilitas dan keamanan negara. dan kemurtadan, yaitu ketika seseorang keluar dari agama Islam karena menghina atau mempermainkan agama (ar-riddah). Menurut Muhammad Quraish Shihab, Sayyid Qutb, Wahbah Al-Zuḥaili, Sya’rawi, Abû Hanîfah dan Qurthubî dengan membunuh si terpidana sampai mati, maka setiap orang yang merencanakan pembunuhan akan berpikir seribu kali. Sebab yang paling berharga bagi manusia adalah hidupnya, dan yang paling ditakutinya adalah kematian. Sebaliknya jika tidak ada hukuman mati terhadap si pembunuh, maka tangannya akan semakin ringan untuk menganiaya dan membunuh. Sementara pendapat Negara mengemukakan bahwa hukuman mati bertentangan dengan pasal 281 Ayat (4) UUD 1945 “Perlindungan, pemajuan, penegakan dan pemenuhan hak asasi manusia adalah tanggung jawab Negara terutama pemerintahan”. Sudah menjadi pengetahuan di kalangan para ahli hukum bahwa Criminal Justice System is not infallible. Sistem peradilan pidana tidaklah sempurna. Peradilan pidana dapat saja keliru dalam menghukum orang-orang yang tidak bersalah. Polisi, jaksa penuntut hukum maupun hakim adalah juga manusia yang bisa saja keliru ketika menjalankan tugasnya. Berkaitan dengan hukuman mati bersifat irreversibel. Orang di eksekusi mati tidak dapat dihidupkan lagi walaupun di kemudian hari diketahui bahwa yang bersangkutan tidak bersalah. Dengan demikian, al-Qur'an mengatur hukuman mati sebagai sanksi hukum yang ketat dan terbatas, yang hanya diterapkan dalam kasus-kasus yang serius dan merusak masyarakat atau agama Islam

Kepemimpinan Ideal dalam Al-Qur’an (Pandangan M. Quraish Shihab dalam Tafsîr Al-Mishbâh̲) Abdullah, M. Al-Zurzani G.; Nawawi, Abd Muid; Nurbaiti, Nurbaiti
Indo-MathEdu Intellectuals Journal Vol. 5 No. 6 (2024): Indo-MathEdu Intellectuals Journal
Publisher : Lembaga Intelektual Muda (LIM) Maluku

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.54373/imeij.v5i6.2325

This study aims to analyze the concept of ideal leadership in the Qur'an according to the view of M. Quraish Shihab. According to him, ideal leadership reflects the characteristics of the Prophet Muhammad (saw), which is identified by experts through the search of the Qur'an and Hadith. These characteristics include shiddîq (honest), amânah (trusted), tablîgh (delivering treatises), and fathânah (giving instructions). The research method used is a qualitative approach and a library research approach. Data collection is carried out through verses of the Qur'an using thematic (Maudhû'i), in other words the author tries to find the answer to the Qur'an by collecting verses of the Qur'an which has one goal, namely about ideal leadership. The results of the analysis show that the ideal leadership must have a character like the Prophet Muhammad (PBUH).

Kontroversi Hermeneutika Al-Qur’an Sebagai Metodologi Menafsirkan Al-Qur’an Arrasyid, Ahmad Roisy; Nawawi, Abd Muid; Rofiah, Nur
Blantika: Multidisciplinary Journal Vol. 2 No. 5 (2024): Special Issue
Publisher : PT. Publikasiku Academic Solution

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.57096/blantika.v2i5.143

Perdebatan tentang kemungkinan pengembangan ‘ulum Al-Qur’an melalui hermeneutika dan tentang penerapan hermeneutika dalam penafsiran Al-Qur’an hingga saat ini masih dimunculkan di kalangan para ulama dan sarjana Islam. Pro dan kontra pun terjadi dan tidak dapat dihindari. Sebagian dari mereka menolak hermeneutika secara totalitas. Sebagian yang lain menerimannya secara keseluruhan dan sebagian yang lain lagi berusaha menengahi perbedaan pendapat tersebut dengan mengatakan bahwa sebagian teori hermeneutika dipandang acceptable (diterima) dalam kajian keislaman. Penelitian ini setidaknya dapat memberikan kontribusi bagi pengembangan ilmu-ilmu keislaman. Pertama, penelitian ini membuktikan adanya sejumlah pemahaman baru yang berbeda dengan tradisi ilmu tafsir dan Al-Qur’an sebelumnya. Metode penafsiran yang lebih memberikan peran berimbang antara teks, pengarang, dan penafsir. Kedua, semangat zaman yang melatarbelakangi gagasan penerapan hermeneutika antara lain semangat untuk memecahkan kebuntuan pemikiran Islam, guna merespon tantangan modernesisasi dan globalisasi. Sementara itu penolakan terhadap hermeutika dilatarbelakangi oleh semangat menentang hegemoni Barat dalam tradisi pemikiran Islam dan keinginan untuk mempertahankan tradisi keilmuan Islam yang telah mapan. Dan dalam penelitian ini, penulis mengambil langkah metodologis berupa analisis filosofis.Integrasi heremenutika terbukti memberikan dampak perkembangan bagi kajian ilmu Al-Qur’an dan tafsir. Terbukti dari banyaknya penelitian lahir yang membahas tentang hermeneutika. Baik yang pro ataupun yang kontra, keduanya sama-sama mendapatkan keuntungan daripada integrasi hermeneutika. Untuk mendukung gagasan penerapan hermeneutika dalam penafsiran Al-Qur’an, Sahiron Syamsuddin mengajukan tiga argumen serta memberikan juga bukti cara mengaplikasiannya.

Overcoming the Weak Generation in Education from the Al-Qur'an Perspective Nasir, Muhammad; Nawawi, Abd Muid; Zuhri, Saifuddin
Al-Mudarris Vol 8 No 1 (2025): Al-Mudarris
Publisher : Jurusan Tarbiyah,IAIN PALANGKARAYA

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.23971/mdr.v8i1.9319

Overcoming the weak generation in education is an urgent need to create an inclusive, sustainable, and competitive society. This research was carried out using the maudhȗ'i method which aims to formulate a response solution based on the perspective of the Al-Qur'an. Research data comes from primary and secondary data collected through library research. Data was analyzed qualitatively and descriptively. The results of this research show that overcoming weak generations according to the perspective of the Qur'an is by protecting from the time of choosing a life partner and providing appropriate parenting from an early age.Overcoming the weak generation in education is an urgent need to create an inclusive, sustainable, and competitive society. This research was carried out using the maudhȗ'i method which aims to formulate a response solution based on the perspective of the Al-Qur'an. Research data comes from primary and secondary data collected through library research. Data was analyzed qualitatively and descriptively. The results of this research show that overcoming weak generations according to the perspective of the Qur'an is by protecting from the time of choosing a life partner and providing appropriate parenting from an early age.

Title

Found 10 Documents
Search

Abstract

Abstract

Abstract

Abstract

Abstract

Abstract

Abstract

Abstract

Abstract

Abstract

Title Search

Found 10 Documents Search

Abstract

Abstract

Abstract

Abstract

Abstract

Abstract

Abstract

Abstract

Abstract

Abstract

Title

Found 10 Documents
Search