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AMALAN DI HARI ARBA’ MUSTAMIR BULAN SAFAR (Tradisi Membaca Doa Nabi Yunus “Lā Ilāha Illā Anta Subĥānaka Innī Kuntu min al-Zhālimīn” 2375 Kali pada Masyarakat Matang Ginalon Pandawan) Wardatun Nadhiroh
SYAHADAH : Jurnal Ilmu al-Qur'an dan Keislaman Vol 4 No 2 (2016)
Publisher : Program Studi Ilmu Al-Qur’an dan Tafsir Fak. Ilmu Agama Islam Universitas Islam Indragiri

Kepercayaan mengenai perkara sial atau bala pada sesuatu hari, bulan dan tempat itu merupakan kepercayaan orang Jahiliyah sebelum kedatangan Islam, Islam sendiri tidak mengajarkan demikian.Namun karena Islam merupakan agama yang toleran dengan konteks sosial-budaya masyarakat penganutnya, maka selama hal-hal tersebut tidak bertentangan dengan prinsip ajaran Islam, keadaan yang demikian boleh saja dilakukan. Hal yang sama berlaku pada pembacaan amalan tertentu yang tentunya berasal dari al-Qur’an demi kepentingan tertentu pula, asal tetap dijaga agar tidak menjadi hal yang berbau syirik.Amalan atau suatu bacaan itu lebih baik jika dilakukan rutin setiap hari, sedikit tetapi konsisten daripada banyak tetapi jarang. Ini sesuai dengan ajaran yang diajarkan oleh Islam. Selama amalan tersebut ada dasarnya dari al-Qur’an atau Hadis, baik yang tersirat maupun tersurat, maka boleh-boleh saja seperti amalan doa/tasbih Nabi Yunus

KHILAFAH DALAM WAWASAN AL-QURAN: Pendekatan Semantik-Historis Wardatun Nadhiroh
Jurnal Ilmiah Ilmu Ushuluddin Vol 13, No 1 (2014): Jurnal Ilmiah Ilmu Ushuluddin
Publisher : Fakultas Ushuluddin dan Humaniora UIN Antasari Banjarmasin

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.18592/jiu.v13i1.702

Concept of Khilafah apparently reaps controversy among community. It is always identified as one of governmentalsystems. This work uses semantic and historical approach to restudy the meaning of Khilafah from many aspects, suchas study of literal meaning, of Quranic contexts, and of developed-meaning from beginning until now. Actually,Khilafah is a concept about giving sovereignty by the highest authorization to capable person in permitting to manageand perform the businesses that are handed over to him. Khilafah meant as one of governmental system after AbuBakar, the first leader of Muslims after Rasulullah died, labeled him as Khalifati Rasulillah, and then the governmentalsystem of Khilafah started. However, Khilafah is only being an alternative choice of governmental system nowthat must not be implemented.

HADIS DALAM KITAB FIQH KONTEMPORER (Kajian atas Kitab Fiqh al-Sunnah Karya al-Sayyid Sbiq) Wardatun Nadhiroh
Jurnal Ilmiah Ilmu Ushuluddin Vol 14, No 2 (2015): Jurnal Ilmiah Ilmu Ushuluddin
Publisher : Fakultas Ushuluddin dan Humaniora UIN Antasari Banjarmasin

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.18592/jiu.v14i2.696

Islamic tradition, well known as Prophetic Hadith, is not only recorded in the primary Hadith Books such as ShahhBukhr, Shahh Muslim, etc, but also in the other books like Historiography and the works about Islamic Law(Fiqh). Fiqh al-Sunnah, the masterpiece of al-Sayyid Sbiqs, is one of the works about Islamic Law that mentionmany hadiths for strengthening the argumentation in it. It has been being reference for many people in the world to studyIslamic Law. It has translated into several different languages. Although the author claimed his argumentation basedon valid hadiths, some of them do not actually fulfill the requirements of the valid hadith. So, this paper discussedabout al-Sayyid Sbiqs applied theory of hadith. Some hadith in his book will be analyzed to prove his theory. Butafter all, Fiqh al-Sunnah must be appreciated well.

FAHM AL-QUR’AN AL-HAKIM; TAFSIR KRONOLOGIS ALA MUHAMMAD ABID AL-JABIRI Wardatun Nadhiroh
Jurnal Ilmiah Ilmu Ushuluddin Vol 15, No 1 (2016): Jurnal Ilmiah Ilmu Ushuluddin
Publisher : Fakultas Ushuluddin dan Humaniora UIN Antasari Banjarmasin

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.18592/jiu.v15i1.1060

In general, most of Qur’anic interpretations (Kitab-kitab Tafsir, red-) have a systematic of Qur’anic order in Mushaf, started from Surah al-Fâtihah and ended at Surah al-Nâs. Unlike those, Muhammad Abid al-Jabiri, is commonly known as al-Jabiri, contemporary Islamic thinker from Marroco, wrote a Qur’anic interpretation based on chronological order of Surahs, Fahm al-Qur’ân al-Hâkim. It is started from Surah al-Alaq: 1-5 and ended at Surah al-Nashr. Al-Jabiri offered new methodology to understand Qur’anic text which he called as al-fashl to answer problems of objectivity and al-washl to answer problems of rasionality. He based his interpretation on Qirâ’ah Muâshirah (contemporary reading) so Qur’anic text will be contemporary for itself and contemporary for its readers in contemporary context. This article describes briefly about al-Jabiri’s works, Fahm al-Qur’ân al-Hâkim, his thoughts in Qur’anic issues and his offered interpretation methodology.

Memahami Narasi Kisah al-Quran dengan Narrative Criticism (Studi atas Kajian A.H. Johns) Wardatun Nadhiroh
Jurnal Ilmiah Ilmu Ushuluddin Vol 12, No 2 (2013): Jurnal Ilmiah Ilmu Ushuluddin
Publisher : Fakultas Ushuluddin dan Humaniora UIN Antasari Banjarmasin

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.18592/jiu.v12i2.690

The Quran had various styles and modes in making up Gods word, one of which was the narrative one. There were many narrative verses in the Quran -including verses telling stories of His prophets- to which most of Muslim scholars unfortunately did not devote their attention. A.H. Johns, a professor of ANU, was one of a few scholars who focused his study on narrative criticism that was actually one of branches of literary criticism. Unlike historical criticism which tended to investigate the origins of a text and what lied behind it, literary criticism gave much attention to interpretive acts of a text itself. Using this method of interpretation, and relying on his belief that the Quran must be understood as a both a process and an event, Johns explored possible meanings the verses imply by making connection between the verse under discussion and other verses in the same pericope and in the whole Sura. Through this method of interpretation, Johns succeeded in discovering many novel meanings of narrative verses of the Quran not found out by using any other method. This work wanted to elaborate much on Johns study and showed some fortune and possibilities in using this method in understanding the meaning of the Quran, especially of its narrative verses.

KITAB SANJATA MU'MIN Wardatun Nadhiroh
SUHUF Vol 11 No 1 (2018)
Publisher : Lajnah Pentashihan Mushaf Al-Qur'an

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22548/shf.v11i1.315

Among the Banjar people, the book of Sanjata Mu'min has been guidance to everyday life. Various readings and prayers derived from the verses of the Qur'an in this book are believed to have certain efficacies. Like the weapons used to guard against opponents' attacks, the practices of the Sanjata Mu'min are intended as such. It is interesting to study this book to know how the Banjar people construct the concept of weapons and how their religious rationality forms an identity that is only owned by the Banjar people. Through phenomenological approach, this study concluded that the Banjar people prefer to depend on the Qur'anic verses and other Islamic recitation than previously magical objects to reach their concept of ideal prosperous life, both in the world and the hereafter. The merit of the recitation in the Sanjata Mu'min believed by the Banjar people is a manifestation of lay exegesis of the Qur'anic verses through their semantic-functional reception.

Analysis of the Concept of Justice in Al-Qur’an Hadith (Study of the Interpretation of M. Quraish Shihabin QS. An-Nisa Verse 135 on Youtube) Liddini, Laily; Ade Surya Wilia Prabandani; Wardatun Nadhiroh
Aqwal: Journal of Qur'an and Hadis Studies Vol 3 No 2 (2022)
Publisher : Universitas Islam Negeri K.H. Abdurrahman Wahid Pekalongan

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.28918/aqwal.v3i2.6145

Allah SWT, ordered humans to be fair, both to themselves and to others, this is as stated in the QS. An-Nisa verse 135. Justice is a very important aspect of human life, especially in the life of the nation and state, to avoid division and also to obtain prosperity and security. Therefore, humans must be enforcers of fair justice. Because it is not uncommon or perhaps often justice enforcers who cannot act fairly for some reason. For enforcers of justice, it is very important and even obliged to have a high nature of justice. In responding to these problems, the writing will describe Quraish Shihab's interpretation of justice that must be done by someone for his own benefit or for others, in this paper the verse that will be discussed is QS. An-Nisa verse 135. The source of the interpretation is from the explanation of his interpretation in the video that discusses the verse. What is discussed in the interpretation of the verse is the command of Allah SWT., to be someone who is just and is able to be a fair witness. This research is using descriptive analytical method, namely describing the meaning of justice in the verse according to Quraish Shihab and analyzing the advantages and disadvantages of his interpretation. From the problems mentioned above, the writer aims to reveal what is in his interpretation.

‘Affiliate Marketer’ Advertising Fraud: A Normative Legal and Prophetic Hadith Perspective Baharuddin, Mochammad Achwan; Latifatur Rokhmah Adhami; Wardatun Nadhiroh
Hikmatuna : Journal for Integrative Islamic Studies Vol 9 No 1 (2023): Hikmatuna: Journal for Integrative Islamic Studies, June 2023
Publisher : Universitas Islam Negeri K.H. Abdurrahman Wahid Pekalongan

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.28918/hikmatuna.v9i1.996

This study aims to explore the transformative impact of influencer marketing on the marketplace, altering consumer behaviour and marketing strategies. Social media platforms have become pivotal as businesses promote products and services with influencers. However, the integrity of some influencers is compromised due to the allure of high sales bonuses, leading to deceptive practices. The primary focus of this study is to examine the existence of influencers within the framework of Normative Law and Prophetic Hadith, shedding light on their involvement in fraudulent activities. Employing discourse analysis with a statutory and conceptual approach, the research positions influencers and affiliate marketing programs on par with conventional advertising companies. It becomes evident that Normative Law, specifically Law No. 8 of 1999, offers limited provisions, primarily centered around consumers' rights to accurate and transparent information concerning the goods being traded. On the other hand, fraudulent acts committed by influencers potentially fall under the purview of Law Number 11 of 2008 concerning Information and Electronic Transactions [as last amended by Law No. 19 of 2016]. Moreover, the Hadith of Muslim history strictly prohibits sellers from engaging in manipulative buying and selling practices, including any misdirection of product information.

‘Affiliate Marketer’ Advertising Fraud: A Normative Legal and Prophetic Hadith Perspective Baharuddin, Mochammad Achwan; Latifatur Rokhmah Adhami; Wardatun Nadhiroh
Hikmatuna : Journal for Integrative Islamic Studies Vol 9 No 1 (2023): Hikmatuna: Journal for Integrative Islamic Studies, June 2023
Publisher : UIN K.H. Abdurrahman Wahid Pekalongan

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.28918/hikmatuna.v9i1.996

This study aims to explore the transformative impact of influencer marketing on the marketplace, altering consumer behaviour and marketing strategies. Social media platforms have become pivotal as businesses promote products and services with influencers. However, the integrity of some influencers is compromised due to the allure of high sales bonuses, leading to deceptive practices. The primary focus of this study is to examine the existence of influencers within the framework of Normative Law and Prophetic Hadith, shedding light on their involvement in fraudulent activities. Employing discourse analysis with a statutory and conceptual approach, the research positions influencers and affiliate marketing programs on par with conventional advertising companies. It becomes evident that Normative Law, specifically Law No. 8 of 1999, offers limited provisions, primarily centered around consumers' rights to accurate and transparent information concerning the goods being traded. On the other hand, fraudulent acts committed by influencers potentially fall under the purview of Law Number 11 of 2008 concerning Information and Electronic Transactions [as last amended by Law No. 19 of 2016]. Moreover, the Hadith of Muslim history strictly prohibits sellers from engaging in manipulative buying and selling practices, including any misdirection of product information.

Coloured Muṣḥaf and Young Ḥāfiẓa: Exploring the Reception of Tailored Muṣḥafs for Memorisation among Taḥfīẓ Circles in Indonesia Wardatun Nadhiroh; Supriansyah
Mutawatir : Jurnal Keilmuan Tafsir Hadith Vol. 14 No. 2 (2024): DECEMBER
Publisher : Department of Qur'an dan Hadith Faculty of Ushuluddin and Philosophy UIN Sunan Ampel Surabaya

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15642/mutawatir.2024.14.2.187-214

The practice of Qur’an memorisation, or taḥfīẓ, holds deep spiritual and educational significance in Islamic tradition. In Indonesia, the introduction of tailored muṣḥafs—specialised Qur’anic editions featuring colour-coded tajwīd rules, progress trackers, and other mnemonic aids—has transformed the landscape of taḥfīẓ practices. This study explores the reception of these muṣḥafs among taḥfīẓ circles, focusing on both institutional and individual perspectives. Using qualitative methods, including interviews and observations conducted in taḥfīẓ institutions, the research reveals that while institutions value tailored muṣḥafs for their ability to standardise and streamline memorisation process, individual memorisers appreciate their personalised features, which foster autonomy and spiritual engagement. These muṣḥafs are particularly celebrated for their inclusivity, making Qur’an memorisation accessible to diverse demographics beyond formal settings. However, challenges such as the commodification of religious texts and potential over-reliance on visual aids raise concerns about preserving the oral and spiritual essence of the taḥfīẓ tradition. The findings underscore the dual role of tailored muṣḥafs in modernising the taḥfīẓ practice while highlighting the need for a balanced approach to sustain its sacred and cultural heritage.

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