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Pemahaman Hadis dan Implikasinya pada Praktek Keagamaan Jamaah Tabligh (Kajian Living Hadis di Kota Bengkulu) Aan Supian; Ahmad Farhan
AL QUDS : Jurnal Studi Alquran dan Hadis Vol 5, No 2 (2021)
Publisher : Institut Agama Islam Negeri (IAIN) Curup

Understanding Hadith and Its Implications on the Religious Practices of the Tablighi Jamaat (Study of Living Hadith in Bengkulu City)This study was conducted to find out how the Tablighi Jamaat's understanding of the Sunnah of the Prophet and to describe the practice of the Prophet's traditions among the Tablighi Jamaat. The type of this research is a field research that used a phenomenological approach with a qualitative descriptive method. Research informants are members of the Tablighi Jamaat who were randomly selected based on their needs. In order to obtain the data in this study, the researcher used direct observation methods, extracting the information through interview and documentation based. The research findings confirmed that the Tablighi Jamaat defined the term of sunnah tends to lead to the definition that narrated by Hadith scholars. The definition of hadith in question is all things that are relied on the Prophet Muhammad either when he has been appointed as a prophet or afterward (Qabla al-Bi’stah ay Ba’dahu), including every word and deed, nature and things. Therefore, there is an understanding that the Tablighi Jamaat becomes necessary to follow everything that came from the Prophet Muhammad. Those all were stated as sunnah, even though the practice of the Prophet Muhammad was in the capacity of an ordinary human being. In general, the Tablighi Jamaat used the works of Maulana Muhammad Zakaria Yusuf al-Kandahlawi and Maaulana Muhammad Yusuf al-Kandahlawi as references in worships and charity. Moreover, the Muntakhab Ahadis and Fadhail A’mal books are the main consumption in every taklim and recitation activities (read; bayan) of the congregation. However, not all congregations knew and even memorized the hadiths that used as evidence in doing charity

Narasi Hijrah: Sebuah Fenomena Living Qur'an pada Komunitas Biker Muslim Bengkulu Ahmad Farhan
El-Afkar: Jurnal Pemikiran Keislaman dan Tafsir Hadis Vol 9, No 1 (2020): Juni
Publisher : IAIN Bengkulu

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.29300/jpkth.v9i1.2883

Al-Qur'an text that 'lives' in society as a phenomenon that is called the Living Qur'an. This paper aims to describe the views and understanding of the Bengkulu Muslim Biker Community on migrating and provide an overview of the practice of migrating in the Muslim Biker Community. This paper is field research that uses the Living Qur'an approach and phenomenology with qualitative descriptive methods. To obtain data, this research was conducted by observation, interview and documentation. The findings in this study are: First, this community was formed as a place to accommodate bikers to become better personal, including reducing the negative image in the community. Then the migration becomes necessary for the intended change. The hijrah understood by this community is change and movement. Namely changes and transfers from actions that are not in accordance with religious teachings to actions that can draw closer to God. Hijrah is also understood as passing away in the sense of leaving kufr and things that are not in accordance with religious teachings and passing away to the actual path. This meaning is in line with the understanding of Muslims in general. Second, as for the form of migrant practice in Bengkulu Biker Muslim community, researchers are limited to three things, namely 1). Perform prayers, departing from the reading and interpretation of QS. al-Baqarah / 2: 43, QS. al-Ankabut / 29: 45. 2). Love giving alms and giving alms based on QS. al-Baqarah / 2: 2, 110, 195 and 268. 3). Establish brotherhood and care for others based on QS. al-Hujurat / 49: 10.

MENELUSURI JIN DALAM AL-QUR’AN Ahmad Farhan
El-Afkar: Jurnal Pemikiran Keislaman dan Tafsir Hadis Vol 4, No 2 (2015): Desember
Publisher : IAIN Bengkulu

Al-Qur’an telah menjelaskan bahwa Allah telah menciptakan alam raya ini sebagai bukti kebesaran-Nya. Alam raya ini ditempati oleh berbagai makhluk ciptaan-Nya, baik makhluk yang berjasad maupun makhluk halus, makhluk yang berakal, makhluk hewani, nabati dan lain sebagainya. Jin dan manusia diciptakan Allah dengan misi penghambaan dan beribadah kepada Allah (QS. Al-Zariyat: 56). Sedangkan malaikat diciptakan Allah semata-mat auntuk taat kepada perintah-Nya dan tidak pernah durhaka terhadap perintah-Nya. (QS. Al-Nahl/16: 50), (QS. Al-Tahrim/50: 66). Pada awal penciptaan dan kejadiannya sama seperti manusia dengan mendapat mandat dan tugas untuk mengabdi kepada Allah. Secara fisik diciptakan dari api yang panas dan merupakan makhluk halus. Sebagai makhluk yang mendapat beban taklif, maka dalam kenyataannya jin itu terbagi kepada dua kelompok, yaitu jin muslim dan jin kafir. Jin kafir adalah iblis yang nantinya disebut dengan syaithan (Setan).

LIVING AL-QUR’AN SEBAGAI METODE ALTERNATIF DALAM STUDI AL-QUR’AN Ahmad Farhan
El-Afkar: Jurnal Pemikiran Keislaman dan Tafsir Hadis Vol 6, No 2 (2017): Desember
Publisher : IAIN Bengkulu

Pada dasarnya, kajian Al-Qur’an tidak selalu berfokus pada teks al-Qur’an (ma fil al-Qur’an) dan ma haul al Qur’an (kajian terhadap tafsir, ulumul qur’an), namun bisa meluas sampai pada fenomena sosial yang terkait dengan keberadaan al-Quran di tengah komunitas muslim tertentu atau lain yang berinteraksi dengannya dalam kehidupan sehari-hari atau yang sering disebut Living Qur’an, yakni Al-Qur’an yang hidup dalam masyarakat (komunitas). Artikel ini mencoba mengintrodusir pengembangan kajian al-Qur’an ke ranah Living Qur’an, yang sejauh ini kurang mendapatkan perhatian di tengah-tengah mainstream studi Al-Qur’an yang berkutat pada teks Al-Qur’an. Living Qur’an bisa menjadi alternatif menarik dalam pengembangan kajian al-Qur’an kontemporer.

KARAKTER MANUSIA DALAM KISAH-KISAH AL-QUR’AN Ahmad Farhan
El-Afkar: Jurnal Pemikiran Keislaman dan Tafsir Hadis Vol 5, No 1 (2016): Juni
Publisher : IAIN Bengkulu

The Qur'an is the holy book that governs all aspects of human life. As a book, the Qur’an has strength throughout human history. As an ocean of knowledge, the Qur’an would have dived, explored, studied and explored its values. To get the message of this divine message properly, the Qur'an using methods revolves known as Qas}}as} al-Qur'an. The story of the preaching of the Qur’an about the happenings the people of the past, prophetic earlier and the events that have occurred. In addition, the stories of the Qur'an also also contains descriptions of the events of the past, the history of nations, state lands and relics or traces of any race. One lesson that can be drawn is how the Qur’an is about the life of the Prophet whose character is reflected in the stories presented illustrations. Moses, Abraham and Joseph, who had a different character that can take the lesson. Here are, we can see how the Qur’an so beautifully depicts the three characters in the story to be a lesson for humans.

Makna Kafir dalam Al-Qur'an (Studi Komparatif Penafsiran Ibnu Kasir dan Quraish Shihab) Ahmad Farhan; Deden Bagus Putra
El-Afkar: Jurnal Pemikiran Keislaman dan Tafsir Hadis Vol 10, No 1 (2021): Juni
Publisher : IAIN Bengkulu

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.29300/jpkth.v10i1.4355

The word infidel is mentioned 525 times in the Qur'an. The use of this word infidel has various meanings as in the QS. Ali 'Imran:151, the word infidels are those who associate partners with Allah while in QS. Luqman:12, the Qur'an calls the disbelievers those who disbelieve in the favors of Allah. The difference in the term infidel is not only limited to the verses of the Qur'an, but also applies among commentators, scholars, intellectuals, to ordinary people, including in the understanding of Indonesian society. This research is entitled "The Meaning of Kafir in the Qur'an (Comparative Study of the Interpretation of Ibn Kasir and M. Qurais Shihab)". In order to significantly answer the questions that arise; what is the meaning of infidel in the Qur'an according to Ibn Kasir in the book of Tafsir al-Qur'an al-'Azhim and M. Quraish Shihab in the book of Tafsir al-Misbah, similarities and differences in interpretation, and the relevance of their interpretation in the Indonesian context. This research is a library research that uses descriptive comparative analysis research method with a historical approach. The results of this study are: the socio-historical context, sources of interpretation, methods, and styles have a significant influence in producing differences in the interpretation of the Qur'an, especially regarding the meaning of kafir. Between Ibn Kasir and M. Quraish Shihab agreed to interpret the word infidel in the form of isim jama 'muzakkar salim (الكَافِرُوْنَ) in five (5) verses, namely QS. al-Mai'dah: 44, QS. al-A'raf: 45, QS. al-Taubah: 32, QS. al-Ankabut: 47, and QS. al-Rum: 8 with the meaning of denying and covering, but differing in explaining the interpretation of the five verses, although the difference is not that far away. The interpretations of the two figures in this thesis are very relevant to the context of Indonesia which is multi-religious and multi-cultural.

Pelaksanaan Sertifikasi Halal Lppom Mui Terhadap Produk Usaha Mikro, Kecil Dan Menengah (Umkm) (Studi Lppom Mui Provinsi Bengkulu) Ahmad Farhan
Manhaj: Jurnal Penelitian dan Pengabdian Masyarakat Vol 7, No 1 (2018): Manhaj: Jurnal Penelitian dan Pengabdian Masyarakat
Publisher : Institut Agama Islam Negeri Bengkulu

The issuance of Law Number 7 of 1996 concerning Products, Law Number 8 of 1999 Concerning Consumer Protection, Government Regulation Number 69 of 1999 reinforces the signal that the responsibility for halal food, beverage, medicines, cosmetics and other products is not only the responsibility of individuals and religious leaders alone, but also the responsibility of the government. Among the institutions responsible is the Food, Drug and Cosmetic Assessment Institute commonly called LPPOM. LPPOM MUI was established on January 6, 1989 to conduct halal examinations and certifications. According to Lukmanul Hakim as Director of LPPOM MUI Center that as a country that has the largest Muslim population, Indonesia has a big share in the world halal trade, reaching USD 197 billion of the total transaction estimated at US $ 1,600 Billion. Seeing the huge potential of global Muslim consumption in Indonesia, LPPOM MUI as a halal certification institution in Indonesia must be able to present halal guaranteed products. Because Indonesia is also a big market for imported products such as food, medicine, cosmetics and other used goods.

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