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ONTOLOGI IBLIS DALAM AL-QUR’AN Hakim, Nurul
Dialogia: Jurnal Studi Islam dan Sosial Vol 15, No 1 (2017): Dialogia jurnal Studi Islam dan Sosial
Publisher : IAIN Ponorogo

Abstract: The man carrying out his devotion to Allah SWT always harassed by demons. Devil is the enemy of Allah SWT. Indeed, the existence of Devil as the enemy of Allah SWT as well as humans. But who is the real devil? Do they belong to certain creature which are different from human beings, jinn, angels, animals and others?. Then, what is exactly interpretation of the devil in human life? This issue is very rarely discussed. The writer concludes that "Devil" is a genie. It also indicates that Allah has commanded angels andg genie to prostrate to Adam. These two creatures are commanded to prostrate. Thus, there is no kinds of Devil, as human beings, angels, animals and others. The term "satan" is used when he "in action" interferes humans. While the term "devil" is used in normal circumstances. To avoid the temptations of the devil, the Qur'an offers a very wise solution that is to keep people following the instructions or teachings written in the Qur'an. In asking for guidance (hida>yah), scholars divided into two kinds, namely first, the guidance that the actor is the man himself and secondly, the guidance that the actor is God. These instructions are not only the ability to know the direction of the first guidance, but also the ability to perform it. ملخص:كان الناس في عبادة الله دائما سيواجهون الغرور من الإبليس. لا شك أن الإبليس عدو الله وعدو الناس. ولكن من هو الإبليس؟ هل هو مخلوق مثل البشر والجن والملائكة والحيوانات وغيرها؟ بخلاف ذلك، كيف حقيقة تفسير الإبليس في حياة الإنسان؟ وهذا لا يبحثة الباحثون. وخلص الكاتب أن " الإبليس" من الجن وهذا كما يشير فى البيان على أن الله أمر لأن يسجد الملائكة والجن إلى آدم. وأمر الله السجود إلا على هذين المخلوقين. ولهذا ليس هناك مخلوق يسمى بإبليس، كما كان البشر والملائكة والحيوانات وغيرها، وكان هناك إلا الجن. وهذا يختلف عن الشيطان لأن مصطلح "الشيطان" يستخدم عندما "في الفعل" يعني حينما يوسوس البشر. وأما مصطلح "إبليس" يستخدم في الظروف العادية. وللاجتناب عن غرور إبليس، يقدم القرآن حلا بسيطا وهو أن يعمل الناس الإرشادات المكتوبة في القرآن الكريم. وينقسم العلماء إلى أمرين لطلب الهداية، أولا: الهداية التي هو من نفسه وثانيا، الهداية التي جاءت من عند الله. وهذه الهداية الثانية ليست مجرد القدرة على معرفة ما كما فى الهداية الأولى، ولكن أيضا القدرة على أداء الهداية التي ملكها. Abstrak: Manusia dalam menjalankan pengabdiannya kepada Allah SWT. selalu diganggu oleh iblis. Iblis merupakan musuh Allah SWT. Memang keberadaan Iblis sebagai musuh Allah SWT—demikian juga manusia—tidak diragukan lagi. Tetapi, terkait siapa sebenarnya iblis tersebut? Apakah ia merupakan makhluk tersendiri sebagaimana kemakhlukan manusia, jin, malaikat, hewan dan lain-lain?. Lain daripada itu, apa sebenarnya tafsir dari iblis dalam kehidupan manusia? Hal ini amat jarang disentuh oleh para akademisi. Penulis berkesimpulan bahwa yang disebut “Iblis” adalah golongan jin. Hal ini juga mengindikasikan bahwa yang diperintahkan oleh Allah SWT. untuk bersujud kepada Adam adalah malaikat dan jin. Kedua makhluk inilah yang mendapat perintah untuk bersujud. Dengan demikian, berarti tidak ada makhluk yang bernama Iblis, sebagaimana makhluk manusia, malaikat, hewan dan lain-lain. Yang ada adalah makhluk jin. Hal ini beda dengan syetan. Terma “setan” digunakan ketika ia “in action” mengganggu manusia. Sedangkan terma “iblis” digunakan dalam keadaan biasa (normal). Untuk menghindari godaan iblis, al-Qur’an menawarkan solusi yang sangat bijaksana yaitu agar manusia mengikuti petunjuk atau ajaran yang tertulis dalam al-Qur’an. Dalam memohon petunjuk (hida>yah), ulama membagi menjadi dua, yaitu pertama, petunjuk yang pelakunya adalah manusia itu sendiri dan kedua, petunjuk yang pelakunya adalah Tuhan. Petunjuk ini tidak sekadar kemampuan untuk mengetahui arah seperti petunjuk pertama, tetapi sekaligus kemampuan untuk melaksanakan isyarat-isyarat yang dimiliki. Kata Kunci: Iblis, the Qur'a>n, Manusia, Hida>yah.

Transformasi Budaya Dalam Al-Qur’an Hakim, Nurul
Dialogia: Jurnal Studi Islam dan Sosial Vol 14, No 1 (2016): Dialogia Jurnal Studi Islam dan Sosial
Publisher : IAIN Ponorogo

Abstract: Everyone wants to have prosperity in their life. But in the point of fact, not all people are able to fulfill their fancy. As the result, such question rises "Why do all fancies have not been fulfilled?" To overcome that problem, Al-Qur’an offers a solution that discusses about concept of fulfillment. This concept draws the movement of human mindset and it called as Cultural transformation. Moreover, mindset is the basic fundamental and its fundamental affects other aspects of human life. Furthermore, they are four terms of culture such cultural values, cultural systems, social system, physical culture (elements of physical cultures). While cultural values are defined as vantage of life, priority, time allotment, human point of views, and natural views.

EPISTEMOLOGI AL-ASRAM: DALAM KITAB NA>SIKH AL-H}ADI>S| WA MANSU>KHUH Hakim, Nurul
Dialogia: Jurnal Studi Islam dan Sosial Vol 17, No 2 (2019): DIALOGIA JURNAL STUDI ISLAM DAN SOSIAL
Publisher : IAIN Ponorogo

Abstract: Research on the hadith will never run out. From ancient times until now the tradition has always attracted the interest of researchers to examine it. If the early days, hadith criticism is often intended to get the quality of hadith (s}ah}i>h}, h}asan, andd}a?i>f), then in the next development the purpose of the study of hadith cannot be limited to that, but already must be broadened for the purpose of understanding and practice. In this case, various methods of criticism of the tradition of hadith emerged. One method of criticism that scholars have known from the past to the present is the "naskh" theory. Naskh's understanding according to Al-Asram is the same as the understanding expressed by classical scholars such as al-S}a>lih}, al-Zarqa>ni>, and al-Sudu>si>namely the abolition or appointment of a legal argument by the argument law that comes later. The Al-Asram epistemology is (1) the true nature of knowledge is based on history. (2) The main source of knowledge is revelation. (3) The method for acquiring knowledge is with history.As for the method taken to find out which mansukh traditions are: a) Takhri>j of the hadiths that have a theme. b) Criticism of sanad. c) Matan criticism, includes three things: 1) pay attention to the editor of matan (?ilal and mudtarib), 2) pay attention to the context and situation as well as belief and 3) pay attention to the historical aspects. And (4) scientific validity of al-Hadith wa Mansukhuh narration uses coherence theory.??????? : ??? ???????? ?? ???? ????? ?? ??????? ??? ????? ?? ?????? ???? ??? ????????. ??? ???????? ??? ??????? ?? ????? ?? ?????? ??? ???? ?????? ?? ??????? ?????? ????????. ???? ?? ????? ???????? ????? ??????? ?? ??? ?????? ??? ?????? ??? ??????? ???????. ????????? ??? ???? ??? ????? ?????? ?? ??? ??????? ?????? ??? ????? ??? ????? ?????? ?????? ???????? ???? ??? ?????? ?????? "??????". ???? ??????? ?? ?????? ??? ??????? ??????? ????? ?????? ???? ????? ??????? ????????? ????????? ?? ??? ??? ???? ????? ????? ???? ????? ???. ???? ????? ?????? ??? ??????? ?? ??? ???: 1) ??????? ?????? ?????? ??????? ???? ??? ????????. 2) ???? ??????? ?????? ?? ????? ?? ???? ?? ????. 3) ?????? ???????? ?????? ??? ??????? ?? ?????????. ?????? ??? ??????? ?????? ???????? ??????? ?? ??? ???: ?) ?????? ?????? ?????? ????????. ?) ?????? ???? ????????. ?) ?????? ???? ??? ??????. ???? ??????? ???? ??? ???????? ?? ??? ???: 1) ???????? ?????? ????? (?? ??? ??????? ????????). 2) ???????? ??????? ???????? ????????. 3) ???????? ??? ???? ????????. 4) ??????? ????? ???? ?????? ??????? ???????? ????? ???????.Abstrak: Penelitian terhadap hadis tidak akan pernah habis. Sejak zaman dahulu hingga sekarang hadis selalu menarik minat para peneliti untuk menelitinya. Jika masa awal, kritik hadis seringkali ditujukan untuk mendapatkan kualitas hadis (s}ah}i>h}, h}asan, dan d}a?i>f), maka dalam perkembangan selanjutnya tujuan studi hadis tidak bisa dicukupkan sebatas itu saja, melainkan sudah harus meluas untuk tujuan pemahaman dan pengamalan. Dalam kasus inilah kemudian muncul berbagai metode kritik atas matan hadis. Salah satu metode kritik matan yang telah dikenal ulama dari dahulu hingga sekarang adalah teori ?naskh?. Pengertian naskh menurut Al-Asram adalah sama dengan pengertian yang diungkapkan oleh para ulama klasik seperti Subhi al-S}a>lih}, al-Zarqa>ni>, dan al-Sudu>si> yakni penghapusan atau pengangkatan suatu dalil hukum oleh dalil hukum yang datang belakangan. Adapun epistemologi Al-Asram adalah(1) hakikat ilmu pengetahuan yang benar adalah yang berdasar atas riwayat.(2) Sumber pengetahuan yang utama adalah wahyu. (3) Metode untuk memperoleh pengetahuan adalah bi al-riwa>ya>t. Adapun metode yang ditempuh untuk mengetahui hadis-hadis yang mansu>kh adalah: a) Takhri>j hadis-hadis yang setema. b) Kritik sanad. c) Kritik matan, meliputi tiga hal: 1) memperhatikan redaksi matan (?ilal dan mud}t}arib), 2) memperhatikan konteks dan situasi serta mukha>t}ab dan 3) memperhatikan aspek sejarah. Dan (4) Validitas keilmuan Na>sikh al-H}adi>s| wa Mansu>khuh menggunakan teori koherensi.

METODE PEMBELAJARAN AL-QUR’AN AN-NAHDLIYAH PADA KEGIATAN EKSTRAKURIKULER DALAM RANGKA MENINGKATKAN PERKEMBANGAN JIWA KEAGAMAAN ANAK Nurul Hakim; Yusnia Naelin Na’imah
PREMIERE : Journal of Islamic Elementary Education Vol 1 No 1 (2019): PREMIERE : Journal of Islamic Elementary Education
Publisher : Program Studi PGMI Fakultas Tarbiyah Institut Agama Islam Nahdlatul Ulama Tuban

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.51675/jp.v1i1.46

One aspect of religious education that is not getting enough attention is Al-Qur'an reading education. In general, parents are more focused on general education so that many Muslim children cannot read and write the Qur'an. As a first step is to lay a strong religious foundation for the child as a preparation to navigate his life and life later. Based on these problems, the Qur'anic teachers must find solutions or solutions. One of them is to use interesting and understood methods so that children and parents are interested in learning and include their children in Al-Qur'an educational institutions. But as far as the authors know that there is still a need to improve the quality of the Al-Qur'an education. The formulation of the problem in this study includes three things, namely: 1. what is the method applied in the MI Salafiyah Bangilan Tuban ?, 2. what are the results of the method applied at the MI Salafiyah BangilanTuban? a child at MI Salafiyah Bangilan Tuban? This study aims to describe 1. Al-Qur'an learning methods applied at the MI Salafiyah Bangilan Bangilan Tuban, 2. describing the results of the application of methods in MI Salafiyah Bangilan Tuban, and 3. supporting and inhibiting factors in improving the development of children's religious spirit at MI Salafiyah Bangilan Tuban. Data was collected using the method of observation, interviews, documentation, and methods of data analysis obtained from the results of the research described in the form of analytical methods, qualitative descriptive. From the results of the analysis, it can be seen that the Al-Qur'an learning method in MI Salafiyah is supported by guidebooks, habituation, practice, memorization, and giving assignments, as well as playing and stories. The activity can run well. This can be seen from graduates who are able to read and write the Qur'an and apply it in daily life. The results of applying these methods include: 1. students can read the Qur'an properly and correctly based on the rules of recitation, 2. children can pray well and get used to living in Islamic nuances, 3. students can memorize letters -short letters relating to daily life and can write the Qur'an properly and correctly and 4. students can understand the basics of religion. While the supporting and inhibiting factors in the development of a child's religious soul. Supporting factors include: 1. the existence of adequate facilities and infrastructure, 2. the existence of togetherness between teachers, 3. the presence of santri enthusiasm, 4. the existence of supporting materials or materials, 5. the existence of extra activities. Inhibiting factors include: 1. lack of discipline both teachers and santri, 2. lack of attention and cooperation from some guardians of students, 3. time constraints, 4. limitations of teaching media, 5. lack of knowledge of child psychology, 6. limited funds.

PENDIDIKAN KARAKTER MELALUI PEMBIASAAN RUTIN UNTUK MENANAMKAN NILAI - NILAI PENDIDIKAN ISLAM PADA SISWA SD/MI Nurul Hakim; Ninik Hidayati; M. Zakki Sulton
PREMIERE : Journal of Islamic Elementary Education Vol 2 No 2 (2020): PREMIERE : Journal of Islamic Elementary Education
Publisher : Program Studi PGMI Fakultas Tarbiyah Institut Agama Islam Nahdlatul Ulama Tuban

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.51675/jp.v2i2.104

Islamic Education Values through the habituation program in SD / MI. The theories used as a foundation in this research include the theory of character education, routine habituation, and the values of Islamic education. Based on the background of the problem, this research is expected to provide answers to the problem formulation (1). How is the implementation of character education through routine habituation to instill the values of Islamic education in SD / MI students?, (2). How are the effectiveness and benefits of implementing routine habituation to instill the values of Islamic education in SD / MI students? Based on the formulation of the problem, this study aims to (1). To find out the implementation of character education through routine habituation to instill the values of Islamic education in SD / MI students. (2). This is to determine the level of effectiveness and benefits of routine habituation to instill the values of Islamic education in schools in SD / MI students.

PENINGKATAN KEMAMPUAN BERSOSIALISASI SISWA KELAS V MELALUI METODE SOSIODRAMA PADA MATA PELAJARAN TEMATIK TEMA 8 SUBTEMA 1 PEMBELAJARAN 3 DI MI KELOPO TELU DESA KAPU KECAMATAN MERAKURAK TAHUN PELAJARAN 2020/2021 Ninik Hidayati; Nurul Hakim; Wildatul Hikmah
PREMIERE : Journal of Islamic Elementary Education Vol 3 No 2 (2021): PREMIERE : Journal of Islamic Elementary Education
Publisher : Program Studi PGMI Fakultas Tarbiyah Institut Agama Islam Nahdlatul Ulama Tuban

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.51675/jp.v3i2.158

The problem of this research is to explain about increasing students' social skills in thematic subjects of theme 8 sub-theme 1 through the sociodrama method at MI Kelopo Telu, Kapu Village, Merakurak District, 2020/2021 Academic Year. The theories that are used as the basis in the implementation of this research include the theory of students' social skills, the advantages and disadvantages of the sociodrama method, and the learning process using the sociodrama method. Based on the background of the problem, this research is expected to provide answers to the formulation of the problem (1) How is the process of socializing MI students to improve students' social skills through the sociodrama method on thematic subjects theme 8 sub-theme 1 learning 3 class V students at MI Kelopo Telu academic year 2020 /2021? (2) What are the advantages and disadvantages of implementing the sociodrama method to improve students' social skills through the sociodrama method in thematic subjects of theme 8 sub-theme 1 learning 3 class V at MI Kelopo Telu for the 2020/2021 school year? (3) How is the application of the sociodrama method in improving students' social skills through the sociodrama method on thematic subjects of theme 8 sub-theme 1 learning 3 for fifth grade students at MI Kelopo Telu Kapu for the 2020/2021 academic year? Based on the formulation of the problem, this researcher aims (1) to find out the socialization process of MI students to improve students' social skills through the sociodrama method on thematic subjects of theme 8 sub-theme 1 learning 3 class V at MI Kelopo Telu for the academic year 2020/2021 (2) To find out improvement of students' ability to socialize after the sociodrama method on thematic subjects of theme 8 sub-theme 1 learning 3 which is applied in class V MI Kelopo Telu for the academic year 2020/2021. (3) To find out the advantages and disadvantages of implementing the sociodrama method in thematic subjects of theme 8 sub-theme 1 learning 3 to improve the social skills of fifth grade students of MI Kelopo Telu for the 2020/2021 academic year.

ILMU MUKHTALIF AL-HADIS Nurul Hakim
Tadris : Jurnal Penelitian dan Pemikiran Pendidikan Islam Vol 11 No 2 (2017): Tadris : Jurnal Penelitian dan Pemikiran Pendidikan Islam
Publisher : Program Studi PAI, Fakultas Tarbiyah, Institut Agama Islam Nahdlatul Ulama Tuban

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.51675/jt.v10i2.38

Hadith is positioned as a source of Islamic law after the Qur'an. Therefore, every Muslim should understand the hadith well. However, attempts to understand hadith are very difficult. Moreover, hadith that are contradict with other hadith. To understand hadith which is considered contradict to other hadith, the scholars make a discipline called mukhtalif al-h}adi>s |. This science is understood as: 1) there is a contradiction that involves two hadiths that are equal (s}ah}i>h}) or with the Qur'an, mind, history, or science and science of knowledge, 2) outward contradiction, 3) the contradiction was solved by using a certain method. With regard to epistemology, there are two sources used in the science of mukhtalif al-h}adi>s |, asba>b al-wuru>d and ijtiha>di>. In addition, there are five methods of dispelling the contradiction of a hadith namely, al-jam' wa al-taufi>q, al-tarji>h}, na>sikh-mansu>kh, tawaqquf, and takwil. And in determining the truth of science, correspondence theory is used in hadiths that use asba>b al-wuru>d as the source and theory of coherence used in hadiths that make ijtiha>di> (science) as the source.

Transformasi Budaya Dalam Al-Qur’an Nurul Hakim
Dialogia: Islamic Studies and Social Journal Vol 14, No 1 (2016): Dialogia Jurnal Studi Islam dan Sosial
Publisher : IAIN Ponorogo

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21154/dialogia.v14i1.642

Abstract: Everyone wants to have prosperity in their life. But in the point of fact, not all people are able to fulfill their fancy. As the result, such question rises "Why do all fancies have not been fulfilled?" To overcome that problem, Al-Qur’an offers a solution that discusses about concept of fulfillment. This concept draws the movement of human mindset and it called as Cultural transformation. Moreover, mindset is the basic fundamental and its fundamental affects other aspects of human life. Furthermore, they are four terms of culture such cultural values, cultural systems, social system, physical culture (elements of physical cultures). While cultural values are defined as vantage of life, priority, time allotment, human point of views, and natural views.

EPISTEMOLOGI AL-ASRAM: Dalam Kitab Na>Sikh Al-H}Adi>S| Wa Mansu>Khuh Nurul Hakim
Dialogia: Islamic Studies and Social Journal Vol 17, No 2 (2019): DIALOGIA JURNAL STUDI ISLAM DAN SOSIAL
Publisher : IAIN Ponorogo

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21154/dialogia.v17i2.1862

Abstract: Research on the hadith will never run out. From ancient times until now the tradition has always attracted the interest of researchers to examine it. If the early days, hadith criticism is often intended to get the quality of hadith (s}ah}i>h}, h}asan, andd}aʻi>f), then in the next development the purpose of the study of hadith cannot be limited to that, but already must be broadened for the purpose of understanding and practice. In this case, various methods of criticism of the tradition of hadith emerged. One method of criticism that scholars have known from the past to the present is the "naskh" theory. Naskh's understanding according to Al-Asram is the same as the understanding expressed by classical scholars such as al-S}a>lih}, al-Zarqa>ni>, and al-Sudu>si>namely the abolition or appointment of a legal argument by the argument law that comes later. The Al-Asram epistemology is (1) the true nature of knowledge is based on history. (2) The main source of knowledge is revelation. (3) The method for acquiring knowledge is with history.As for the method taken to find out which mansukh traditions are: a) Takhri>j of the hadiths that have a theme. b) Criticism of sanad. c) Matan criticism, includes three things: 1) pay attention to the editor of matan (ʻilal and mudtarib), 2) pay attention to the context and situation as well as belief and 3) pay attention to the historical aspects. And (4) scientific validity of al-Hadith wa Mansukhuh narration uses coherence theory.الخلاصة : فمن المعروف، لا ينضب البحث في الحديث، لأن البحث في الحديث جذاب عند الباحثين. وفي البداية، أنّ الأهداف من بحثها هو للوصول إلى جودة الحديث أي الصّحيح والحسن والضّعيف. ولكن مع تطوّر الزّمان، تطوّر الأهداف في بحث الحديث وهو للوصول إلى التفهيم والخبرة. وبالإضافة إلى ذلك، ظهر أنواع النّقد في متن الحديث، واشتهر هذا النقد عند علماء الحديث الماضي والحاضر، وسمي هذا النّقد بنظرية "النّسخ". وأما التعريف من النّقد عند الأسرام وأغلبية علماء الحديث كشيخ الصبح الصّالح والزرقاني والسّديسي هو رفع حكم شرعي سابق، بدليل شرعي متأخر عنه. وأما فلسفة العلوم عند الأسرام هو كما يلي: 1) التحديد لحقيقة العلوم الدراية نظرا إلى الرّواية. 2) مصدر المعرفة الأولي هو الوحي من الله غز وجلّ. 3) المنهج المستخدم للوصول إلى المعرفة هي بالرّواية. وبنسبة إلى الطريقة لمعرفة الأحاديث المنسوخ هي كما يلي: أ) القيام بتخريج الحديث الموضوعي. ب) القيام بنقد الأحاديث. ج) القيام بنقد متن الحديث. وأما الطريقة لنقد متن الأحاديث هي كما يلي: 1) الملاحظة بمضمون المتن (من حيث الإعلال والمضطرب). 2) الملاحظة بالسياق والأحوال والمخاطب. 3) الملاحظة نحو جانب التّاريخ. 4) الثّبات بعلوم ناسخ الحديث ومنسوخه باستخدام نظرية التماسك.Abstrak: Penelitian terhadap hadis tidak akan pernah habis. Sejak zaman dahulu hingga sekarang hadis selalu menarik minat para peneliti untuk menelitinya. Jika masa awal, kritik hadis seringkali ditujukan untuk mendapatkan kualitas hadis (s}ah}i>h}, h}asan, dan d}aʻi>f), maka dalam perkembangan selanjutnya tujuan studi hadis tidak bisa dicukupkan sebatas itu saja, melainkan sudah harus meluas untuk tujuan pemahaman dan pengamalan. Dalam kasus inilah kemudian muncul berbagai metode kritik atas matan hadis. Salah satu metode kritik matan yang telah dikenal ulama dari dahulu hingga sekarang adalah teori “naskh”. Pengertian naskh menurut Al-Asram adalah sama dengan pengertian yang diungkapkan oleh para ulama klasik seperti Subhi al-S}a>lih}, al-Zarqa>ni>, dan al-Sudu>si> yakni penghapusan atau pengangkatan suatu dalil hukum oleh dalil hukum yang datang belakangan. Adapun epistemologi Al-Asram adalah(1) hakikat ilmu pengetahuan yang benar adalah yang berdasar atas riwayat.(2) Sumber pengetahuan yang utama adalah wahyu. (3) Metode untuk memperoleh pengetahuan adalah bi al-riwa>ya>t. Adapun metode yang ditempuh untuk mengetahui hadis-hadis yang mansu>kh adalah: a) Takhri>j hadis-hadis yang setema. b) Kritik sanad. c) Kritik matan, meliputi tiga hal: 1) memperhatikan redaksi matan (ʻilal dan mud}t}arib), 2) memperhatikan konteks dan situasi serta mukha>t}ab dan 3) memperhatikan aspek sejarah. Dan (4) Validitas keilmuan Na>sikh al-H}adi>s| wa Mansu>khuh menggunakan teori koherensi.

The Concept Of Ahl Al-Kitab: Recognition Adherents Of Ahl Al-Kitab Nurul Hakim; Ali Fauzi
Dialogia: Islamic Studies and Social Journal Vol 19, No 1 (2021): DIALOGIA JURNAL STUDI ISLAM DAN SOSIAL
Publisher : IAIN Ponorogo

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21154/dialogia.v19i1.2575

This paper will explore the existence of the ahl al-kitab . In exploring the existence of the ahl al-kitab , the writer traced it through the verses of the Qur’an. Furthermore, the understanding of these verses is sought according to the understanding of the experts. And then, the expert’s understanding is comprehensively analyzed. The ʻulama’ generally state that the so-called ahl al-kitab are the Jewish and Christian communities. However, among the ʻulama’, still give opportunity to have dialogue regarding the status of the ahl al-kitab. This is because the Qur’an explicitly mentions the existence of the ahl al-kitab, and discusses it. Based on the Qur’an, the definition of the ahl al-kitab has developed, namely the ahl al-kitab refers to the notion of religion which is aimed at communities or groups of religious adherents who have holy books that have been revealed by Allah SWT to the Prophet and His Messenger in general. In the narration taken from Ahmad bin Hanbal, it is stated that the number of Prophets is 124,000. Of the 124,000 prophets, 315 were sent to become Massengers, or in other narrations, 314 or 313 people were mentioned. Thus, the number of holy books that Allah sent to earth is the same number with the Massengers who were sent to that earth. Some of these Messengers were narrated by the Qur’an, and some of them were not narrated by Qur’an.

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