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All Journal Jurnal Ushuluddin Jurnal Al-Bayan: Media Kajian dan Pengembangan Ilmu Dakwah Al-Idarah: Jurnal Manajemen dan Administrasi Islam al-Lubb: Journal of Islamic Thought and Muslim Culture (JITMC) Amerta Nutrition Kalam: Jurnal Agama dan Sosial Humaniora Jurnal Ilmiah Al-Mu'ashirah: Media Kajian Al-Qur'an dan Al-Hadits Multi Perspektif Jurnal At-Taujih : Bimbingan dan Konseling Islam An-Nawa : Jurnal Studi Islam TAFSE: Journal of Qur'anic Studies Abrahamic Religions: Jurnal Studi Agama-Agama Jurnal Pemikiran Islam (JPI) Tadbiruna: Jurnal Manajemen Pendidikan Islam SINTHOP: Media Kajian Pendidikan, Agama, Sosial dan Budaya El-Sunan: Journal of Hadith and Religious Studies

Mira Fauziah

Universitas Islam Negeri Ar-Raniry Banda Aceh

Author-ID : 264945

Religion Arts Humanities Decision Sciences, Operations Research & Management Education Health Professions Languange, Linguistic, Communication & Media Law, Crime, Criminology & Criminal Justice Medicine & Pharmacology Nursing Public Health Social Sciences Other

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Janji dan Ancaman Sebagai Metode Dakwah Alquran Fauziah, Mira
Jurnal Ilmiah Al-Mu'ashirah: Media Kajian Al-Qur'an dan Al-Hadits Multi Perspektif Vol 15, No 1 (2018)
Publisher : Forum Intelektual Qur'an dan Hadits Asia Tenggara (SEARFIQH) Kota Banda Aceh

Al-Quran is a reference book of Islamic propagation. The Qur'an has its own way of conveying propaganda to man. There are several methods of da'wah submitted by the Qur'an, among them with methods of promise and threats. The terms promises and threats have been discussed by experts among the Mu'tazila with the concept of wa'ad and wa'id. In the book of al-Milal wa al-Nihal by AsySyahrastani mentions what is meant by wa'ad and wa'id according to ahlussunnah including the original Kalam Allah. Allah promises rewards for those who carry out His commands and threaten with torment for everyone who transgresses. Everyone who carries out his command is entitled to reward according to the promise of goodness and every wretched person has the right to be tortured for doing a prohibited act. It has nothing to do with reason. Meanwhile the Mu'tazila argue that wa'ad and wa'id are not = Allah's kalam at the time of the Azaan but the command and the prohibition, the promise of reward and the threat of punishment based on the new kalam. Whoever survives because he executes the command and gets the reward. Whoever loses because he violates the threat. As a result he got the punishment and all that was obtained through reason. Many examples of verses about promises and threats are spreading in the Qur'an. The expression of promises and threats in the Qur'an has distinctive features and editorials. Each of the verse's editors has the following characteristics: the verse editorial of the promise is usually characterized by: First, expressed by the sentence of condition, with the custom of the word man and the answer with the word fa. Secondly, the editorial of the appointment is also expressed with the sentence ististna (exceptions). Thirdly, the wording of the promise is expressed in the word wabasysyiri. Meanwhile, the verse about the threat usually has the following characteristics: First, expressed in the word wail. There are 27 times the word wail in the Qur'an. Second, expressed by the terms of condition. Third, expressed by the phrase wabasysyiri (convey the good news). Da'wah method through promise gives a very big influence to people who believe in Allah SWT. that is, first, the method of promise can motivate the believers to worship sincerely and multiply doing good. Second, people of faith and righteous deeds are more patient in facing the tough trials of life in the world. Third, it can show to the believer that how great grace is given by Allah SWT. to mankind. Fourth, giving awareness to the believer that if he has faith and works righteous the reward is not only obtained in the hereafter, but there is a reward given directly by Allah SWT. in a world of quiet, peaceful and well-off lives. The verse of the threat is also very influential to the person who believes in Allah SWT. Among these, first, people who believe in Allah SWT. and faith in the Day of Resurrection will be afraid of death and life after death. Therefore, he will be motivated to worship sincerely and multiply righteous deeds. Second, people who believe in Allah SWT. convinced that the threat of Allah SWT. against the person who rcommits the munk must be valid. Because the threat is something that is shown directly by Allah SWT. in this world.

Sifat-Sifat Da'i Dalam Al-Qur'an (Kajian Surah Ali' Imran Ayat 159) Fauziah, Mira
Jurnal Ilmiah Al-Mu'ashirah: Media Kajian Al-Qur'an dan Al-Hadits Multi Perspektif Vol 17, No 1 (2020)
Publisher : Forum Intelektual Qur'an dan Hadits Asia Tenggara (SEARFIQH) Kota Banda Aceh

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/jim.v17i1.7910

Daâ€Ÿi is a figure who should have good qualities because he is a role model for mad'u. This research is a library research, qualitative approach and content analysis method. Researchers determine QS. Ali Imran 3: 159 as the object of study. This verse describes the praiseworthy qualities of the Prophet Muhammad. when facing friends in the Uhud war. In a precarious situation the Prophet remained gentle, forgiving, had a strong determination and put his trust in Allah SWT. The da'i should be able to imitate the nature of the Prophet as described in the verse.Â

KONSEP KEBAIKAN DALAM PERSPEKTIF DAKWAH Mira Fauziah
Al-Idarah: Jurnal Manajemen dan Administrasi Islam Vol 3, No 1 (2019)
Publisher : UIN Ar-Raniry

Dakwah adalah kegiatan mengajak manusia ke jalan yang diridhai oleh Allah Swt. Materi dakwah yang disampaikan meliputi akidah, syari’ah dan akhlak. Materi dakwah tersebut secara lengkap tersebar dalam sejumlah ayat al-Qur’an. Salah satu materi akhlak yang diajarkan al-Qur’an adalah tentang kebaikan. Terdapat beberapa istilah al-Qur’an yang mengandung makna kebaikan, yaitu al-khair, al-ma’ruf, al-ihsan, al-birr, al-shalih, dan al-thayyib. Al-Qur’an memerintahkan umat Islam untuk mengajak manusia kepada kebaikan. Perintah al-Qur’an inilah yang kemudian dijadikan sebagai dasar hukum wajib melaksanakan dakwah. Lebih jauh kajian ini bertujuan untuk memahami ungkapan al-Qur’an tentang kebaikan, dan untuk menganalisis makna kebaikan menurut perspektif dakwah. Kajian ini diharapkan dapat berguna untuk membuka pemahaman dan menambah wawasan di samping dapat menambah khazanah ilmu pengetahuan terutama dalam bidang ilmu dakwah.

The Method of Da’wah of Jama’ah Mastūrah in Increasing Religious Awareness of Women in Aceh Besar Wirman Wirman; Mira Fauziah
Jurnal Ushuluddin Vol 28, No 2 (2020): July - December
Publisher : Universitas Islam Negeri Sultan Syarif Kasim Riau

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24014/jush.v28i2.8601

Jama’ah Mastūrah refers to a congregation of women division of Jama’ah Tabligh. As is the case of the male counterpart, Jama’ah Mastūrah also takes part in Islamic missionary activities. However, this group does not carry out da’wah in an open space or in front of the congregation. This study aimed to analyze the method of da’wah carried out by Jama’ah Mastūrah in raising women religious awareness in Aceh Besar. The study used qualitative approach and the descriptive analysis method. Data were collected by interview and documentation study. The results showed that the da’wah method carried out by Jama'ah Masṭurah was the method of da’wah bi al-lisān, bi al-kitābah and bi al-hāl. The bi al-lisān method is carried out by inviting the surrounding community to invite people to pray, wear a headscarf, recite the Qur'an and attend ta'lim activities in their homes. The bi al-kitābah is a method of da’wah by means of written materials, such as books, billboards, banners, bulletin boards, or pamphlets, containing messages of da’wah to mad’ū. The bi al-hāl method is carried out by showing noble morals, maintaining the limits of the genitals and avoiding meeting with men who are not mahram.

Metode Dakwah dalam Membangun Religiositas Masyarakat Mira Fauziah
Jurnal Al-Bayan: Media Kajian dan Pengembangan Ilmu Dakwah Vol 19, No 2 (2013): Jurnal Al-Bayan: Media Kajian dan Pengembangan Ilmu Dakwah
Publisher : Fakultas Dakwah dan Komunikasi Universitas Islam Negeri (UIN) Ar-Raniry

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/albayan.v19i28.108

Religiositas berasal dari Bahasa Inggris religion yang berarti agama, kata religious artinya yang berharga dengan agama, beragama, dan beriman. Dilihat dari asal katanya kata religiositas mempunyai padanan kata dari Bahasa Indonesia dengan kata agama dan dari Bahasa Arab dengan kata al-Din. Al-Din (Bahasa Semit) berarti undang-undang atau hukum, dalam Bahasa Arab al-Din berarti menguasai, menundukkan, patuh, utang, balasan, dan kebiasaan. dapat diambil kesimpulan bahwa agama adalah pengakuan manusia tentang adanya kekuatan gaib yang berada di luar dirinya, manusia mempunyai hubungan dengan kekuatan gaib itu, lalu kekuatan gaib itu menguasai, mempengaruhi perbuatan manusia. Selanjutnya, manusia mengakui dirinya lemah dan takut, dengan demikian ia mengakui adanya kewajiban untuk memujanya. Jika manusia telah dapat mengkondisikan jiwanya seperti tersebut di atas maka dapat dikatakan agama telah masuk ke dalam jiwanya. Dengan demikian manusia tersebut adalah orang beragama. Dengan kata lain orang tersebut telah mencapai tahap religius. Kata kunci: religiusias, masyarakat

Peran ulu al-albab dalam al-Amr bi al-Ma’ruf wa al-Nahy ‘an al-Munkar menurut Al-Qur’an Mira Fauziah
TAFSE: Journal of Qur'anic Studies Vol 3, No 1 (2018)
Publisher : Program Studi Ilmu Al-Qur'an dan Tafsir Fakultas Ushuluddin dan Filsafat, UIN Ar-Raniry

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/tafse.v2i1.8071

Ulu al-albab is basically a human being who is able to catch and take lessons from the signs of Allah's greatness and feel His presence. In the Indonesian vocabulary, this understanding has the same meaning as an intelligent person, usually used with the term intellectual or intellectual. From the explanation of the verses of the Qur'an, it can be seen that the ulu al-albab is a human being who has received Allah's guidance. As a chosen human being, ulu al-albab certainly has higher religious and moral responsibilities than ordinary humans. The responsibilities in question include the obligation to uphold al-amr bi al-ma'ruf wa al-nahy 'an al-munkar as a whole among mankind.Ulu al-albab pada dasarnya adalah manusia yang mampu menangkap dan mengambil pelajaran dari tanda-tanda kebesaran Allah serta merasakan keberadaan-Nya. Dalam perbendaharaan Bahasa Indonesia, pengertian ini sama maknanya dengan orang yang berakal biasa digunakan dengan istilah intelektual atau cendikiawan. Dari penjelasan ayat-ayat al-Qur’an, terlihat bahwa ulu al-albab merupakan manusia yang telah memperoleh hidayah Allah. Sebagai manusia pilihan, ulu al-albab tentu mempunyai tanggung jawab agama dan moral yang lebih tinggi dibandingkan dengan manusia biasa. Tanggung jawab yang dimaksud di antaranya kewajiban menegakkan al-amr bi al-ma’ruf wa al-nahy ‘an al-munkar secara menyeluruh di kalangan umat manusia.

KEHIDUPAN YANG BAIK DALAM PANDANGAN ALQURAN Mira Fauziah
At-Taujih : Bimbingan dan Konseling Islam Vol 1, No 2 (2018): At-Taujih : Bimbingan dan Konseling Islam
Publisher : Prodi Bimbingan dan Konseling Islam Fakultas Dawah dan Komunikasi UIN Ar-Raniry

Dalam pandangan Alquran kehidupan yang baik adalah sebuah anugerah yang luar biasa diberikan oleh Allah Swt. kepada orang- orang yang beramal saleh. Kehidupan yang baik adalah buah dari amal saleh yang dikerjakan oleh orang mukmin baik laki- laki maupun perempuan. Dalam QS. al- Nahl/ 16: 97 Allah berjanji akan memberikan kehidupan yang baik di dunia dan di akhirat akan memberikan nikmat yang jauh lebih baik lagi kepada mereka. Menurut para ahli tafsir, kehidupan yang baik adalah bentuknya tidak mesti penuh dengan kenikmatan dan limpahan harta benda, tetapi ada kekayaan lain yang lebih baik seperti dalam bentuk kesehatan jiwa dan raga, kebahagiaan, ketenangan, ketenteraman, kesejahteraan, keberkahan, tempat tinggal yang nyaman, kedamaian hati dan jiwa, dan merasa cukup terhadap apa yang telah diberikan oleh Allah Swt. Selain itu, merasa gembira melakukan amal saleh, sehingga pengaruhnya membekas dalam lubuk hati sanubari dan dalam hidup ini. Orang yang sudah mencapai kehidupan yang baik sudah dapat membebaskan pikiran, hati dan jiwanya dari berbagai penyakit hati, seperti sifat dengki, buruk sangka, dendam, tamak akan harta dan sebagainya yang dapat menghalanginya mencapai keadaan hidup yang baik. Kata Kunci: Kehidupan yang baik, Alquran

Internalisasi Nilai Universal Islam dalam Dakwah di Era Revolusi Industri 4.0 Mira Fauziah; Muhammad Zaini
Jurnal Pemikiran Islam Vol 1, No 2 (2021): Juli-Desember
Publisher : Program Studi Aqidah dan Filsafat Islam

The development of science and technology in the era of the industrial revolution 4.0 is very rapid. Patterns of interaction and human thought patterns and even religious patterns can change. Thus, it is necessary to internalize islamic values into the soul of the Muslim community. This paper wants to study how the method of internalizing universal Islamic values into da’wah activities.AbstrakPerkembangan ilmu pengetahuan dan teknologi di era revolusi industri 4.0 sangat pesat. Pola interaksi dan pola pikir manusia bahkan pola beragama pun dapat mengalami perubahan. Dengan demikian perlu dilakukan internalisasi nilai-nilai Islam dalam diri masyarakat muslim. Tulisan ini ingin mengkaji bagaimana metode internalisasi nilai-nilai universal Islam ke dalam kegiatan dakwah.

Argumen Adanya Tuhan: Wacana Historis dan Estetis Mira Fauziah
Jurnal Pemikiran Islam Vol 1, No 1 (2021): Januari-Juni
Publisher : Program Studi Aqidah dan Filsafat Islam

Historically, humans are creatures who need God. Due to the limitations of human reason to reach the existence of God, humans perceive God in various images and different forms. Humans have built the argument for the existence of God with a historical and aesthetic approach. History proves human recognition of the existence of God as the Absolute, who creates and maintains nature and its contents. To get closer to God, humans build places of worship of God and even create God who is worshiped in the form of works of art.

Da‘wah Activities of Jamā‘ah Masturah in Aceh Besar Mira Fauziah
al-Lubb: Journal of Islamic Thought and Muslim Culture Vol 2, No 1 (2020): al-Lubb: Journal of Islamic Thought and Muslim Culture
Publisher : Program Doktor Akidah dan Filsafat Islam

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.51900/lubb.v2i1.8589

Jamā‘ah mastūrah is jamā‘ah tablīgh women who take part in da‘wah activities. jamā‘ah mastūrah has different propaganda methods from the usual by the dāi (preacher man) and dā’iyah (female preachers) in general who preached in front of an audience. The method of preaching the jamā‘ah mastūrah is fardiyah, which is individual preaching to other women. This study aims to understand the roles of jamā‘ah mastūrah in preaching activities in Aceh Besar and how their da‘wah (athar) tothe community is the object of da‘wah (mad‘ū). This article results from field research conducted at three locations: Gampong Luthu, Gampong Cot Goh, and Gampong Neuheun in Aceh Besar. Data collection was through interviews and documentation studies. The findings are twofold: first, jamā‘ah mastūrah role as da‘I well in conveying Islam to fellow women. The material of the da‘wah they convey is mainly related to orders to cover the awrat, abandon bad behavior, and invite them to attend recitation (ta‘lim mastūrah); second, the effect of da‘wah (athar) takes a relatively long time.

Co-Authors Dilantika, Charisma Ekasiwi, Firstya Diyah Kamal, Syauqi Kinesya, Edwin Mahdi NK Muhammad Zaini Muhammad Zaini Pratiwi, Dessy Sundjaya, Tonny Wirman Wirman Zalikha Zalikha

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