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MUHAMMAD ABID AL-JABIRI Nurliana Damanik
AL-HIKMAH:Jurnal Theosofi dan Peradaban Islam Vol 1, No 2 (2019): AL-HIKMAH : Jurnal Theosofi dan Peradaban Islam
Publisher : UIN Sumatera Utara

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.51900/alhikmah.v1i2.4843

Bayani is a method of typical Arabic thought that is based on the authority of the text (nash), directly or indirectly, directly means understanding the text as finished knowledge and directly applying it without the need for thought; indirectly means understanding the text as raw knowledge so that it needs interpretation and reasoning. However, this does not mean that reason or ratio can freely determine the meaning and purpose, but still must rely on the text. Knowledge of irfan is not based on texts such as bayani, but on reality, the secrets of reality are revealed by God. Therefore, irfani knowledge is not obtained based on text analysis but by spiritual practice, where with purity of heart, it is expected that God will bestow knowledge directly on him. Thus, the source of burhani knowledge is ratio, not text or intuition. It is this ratio that provides judgment and decisions on information that enters the senses.

FENOMENA FASHION SYAR’I SEBAGAI TREND BUDAYA MENURUT AKIDAH ISLAM (STUDI ANALISA DI UNIMED PADA FAKULTAS SENI DAN BUDAYA) Mardhiah Abbas; Nurliana Damanik; Nurmi Nurmi
AL-HIKMAH:Jurnal Theosofi dan Peradaban Islam Vol 2, No 2 (2020): AL-HIKMAH : Jurnal Theosofi dan Peradaban Islam
Publisher : UIN Sumatera Utara

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.51900/alhikmah.v2i2.8812

This research was conducted at Medan State University where the aim was to find out the phenomenon of Syar’I fashion as a cultural trend according to Islamic aqeedah. This study examines broadly how the Syar’I fashion is among students, how their responses and responses are related to Syar’I fashion which has increasingly advanced in this day and age. Because along with the times that make it able to develop. As well as how the worl view of the West, East, The Qur’an, Hadith and culture see the fashion of the lighthouse. This reseacrch was surveyed based on field results, interviews and documentation. Keywords: Fashion, Culture, West, East, Al-Qur'an, hadith, Aqidah, Students.

TOLERANSI DALAM ISLAM DALAM KAJIAN HADIS Nurliana Damanik
SHAHIH (Jurnal Ilmu Kewahyuan) Vol 2, No 1 (2019): SHAHIH (Jurnal Ilmu Kewahyuan) Jan-Jun 2019
Publisher : UIN Sumatera Utara Medan

Tolerance in Arabic is called "tasamuh" which means to be generous, which is to be generous in association. Another word for tasamuh is "tasahul" which means hopefully. Tolerance teaches that we should have the character of being broad-minded, big-hearted, broad-minded and not imposing our own will, giving others the opportunity to think even if we differ from our opinions. All of that is in order to create harmony in religious life in society. Thus the existence of differences in understanding in a problem, such as religion and belief should not be a reason for mengadakn dividing lines in association. So tolerance requires the harmony of life among people who have various understandings and harmonization of relationships between those who are far from being rigid, especially confrontational ones.Tolerance is the attitude of making it easy, generous, quiet, and appreciative as defined by lexicograph experts both English and Arabic. Islam is a religion that makes tolerance an important part, this attitude is more applied in the area of social interaction as shown by the attitude of the Prophet. against non-Muslims in his day he was still alive. The attitude of tolerance in religion is respecting other religious beliefs by not being syncretic, namely by equating other religious beliefs with Islamic beliefs themselves, carrying out their beliefs and worship. The attitude of tolerance cannot be understood separately from the frame of the Shari'a, because if it happens, it will cause a misunderstanding of the meaning which results in the mixing between the right and the wrong. The teachings of tolerance are inherent in the principles of Islamic teachings as they are in Iman, Islam, and Ihsan.

KONSEP SYAFA’AT DALAM PERSPEKTIF AL-QUR’AN DAN AL-HADIS Nurliana Damanik
SHAHIH (Jurnal Ilmu Kewahyuan) Vol 1, No 1 (2018): SHAHIH (Jurnal Ilmu Kewahyuan) Jan-Des 2018
Publisher : UIN Sumatera Utara Medan

“Intercession applies to people who do not get the permission and pleasure of Allah, ie the disbelievers. While the verses which state the intercession in the Hereafter, apply to those who are given permission and Allah's approval. God declares that all intercession is His right. No one is entitled to intercede except for those whom He permits to be interceded and He is pleased with his words and deeds.”

Konsep dan Sistem Nilai Dalam Ajaran Agama Islam dan Aliran-Alirannya Nurliana Damanik
AL-HIKMAH:Jurnal Theosofi dan Peradaban Islam Vol 4, No 2 (2022): AL-HIKMAH : Jurnal Theosofi dan Peradaban Islam
Publisher : UIN Sumatera Utara

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.51900/alhikmah.v4i2.14156

Value is an abstract reality, value may be felt in each person as a driving force or principles that guide life. Values can also manifest out in patterns of behavior, attitudes and mindsets. Value in Arabic itself is not non-material or abstract. Values that are not visible but real can be seen seeing the benefits. Value comes from the root word qiimatun from which the word qoyymatuun is also formed which means straight, as in QS. Al-Bayyinah:3-5. Values and virtues in Islam have two aspects, namely normative and operative aspects. Which includes good grades, half good grades, neutral grades, poor grades, and bad grades. The main values of Islamic teachings have aqidah values, sharia values, and moral values.

WIQAYAH DALAM AL-QUR’AN: ANALISIS TAFSIR AL-MISBAH KARYA M. QURAISH SHIHAB Alvita Khartarya; Nurliana Damanik; Siti Ardianti
Tashdiq: Jurnal Kajian Agama dan Dakwah Vol. 3 No. 3 (2024): Tashdiq: Jurnal Kajian Agama dan Dakwah
Publisher : Cahaya Ilmu Bangsa Institute

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.4236/tashdiq.v3i3.2897

Melihat keadaan perkembangan zaman saat ini yang sebagian umat Islam itu asing dengan keislamannya itu sendiri yang artinya mereka yang menjalankan perintah agama dianggap berlebihan dan dipandang aneh yang muncul dari umat muslim itu sendiri. Padahal sebenarnya kunci, solusi dan tujuan kehidupan ada pada agama yang mempunyai kitab pedoman hidup berupa Al-Qur’an. Salah satu problem dimasyarakat sekarang adalah abai dengan pemeliharaan diri (Wiqayah ). Wiqayah adalah bentuk sikap dalam pemeliharaan diri dari segala sesuatu yang memudharatkan. Skripsi dengan judul “Wiqayah Dalam Al-Qur’an (Analisis Tafsir Al-Misbah Karya M. Quraish Shihab)” ini merumuskan masalah yaitu: apa macam-macam kata Wiqayah dalam Al-Qur’an ?, dan bagaimana Penafsiran Quraish Shihab dalam memahami makna Wiqayah dalam Al-Tafsir Al-Misbah?, yang bertujuan untuk mengetahui macam-macam kata Wiqayah dalam Al-Qur’an. Dan mengetahui Penafsiran Quraish Shihab dalam memahami makna Wiqayah dalam Al-Tafsir Al-Misbah. Metode penelitian yang digunakan dalam penulisan ini adalah telaah pustaka (Library research) menggunakan data kualitatif yang berasal dari data primer dan sekunder, metode tafsir yang digunakan adalah metode tafsir maudhu’i.. Hasil temuan menunjukkan bahwa wiqayah terbagi beberapa macam yaitu : pemeliharaan diri dari penyakit surah An-Nahl {16} : 81, Pemeliharaan diri dari panas surah An-Nahl{16} : 81, pemeliharaan diri dari kejelekan surah Ghafir{40} : 9 dan Ghafir{40}: 45, pemeliharaan diri dari kekikiran surah Al-Hasyr{59} : 9 dan At-Thaghabun{64}:16, pemeliharaan diri dari kejahatan surah Al-Insan{76} : 11, pemeliharaan diri dari penganiayaan surah Ali Imran : 16, pemeliharaan diri dari azab surah Al-Baqarah {2}: 201, Ali Imran{3} : 16, Ali Imran {3}:191, Ar-Ra’d{13} : 34, Ghafir{40}:7, Ghafir{40}: 9, Ghafir{40}: 21, Dukhon{44}: 56, At-Thur{52}: 18, At-Thur{52}: 27, Al-Insan{76} : 11, pemeliharaan diri dari neraka surah Al-Baqarah{2} :201, Ali Imran{3} : 191 dan At-Tahrim{66} : 6.

KEPEMIMPINAN NON MUSLIM MENURUT TAFSIR IBNU TAIMIYAH Rizkiyani Mutiah Mz Siregar; Nurliana Damanik; Aulia Kamal
Tashdiq: Jurnal Kajian Agama dan Dakwah Vol. 3 No. 3 (2024): Tashdiq: Jurnal Kajian Agama dan Dakwah
Publisher : Cahaya Ilmu Bangsa Institute

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.4236/tashdiq.v3i3.2951

Penelitian ini membahas tentang perkataan Ibnu Taimiyyah Terkait denganm pendapat mereka yang membolehkan seorang muslim untuk memilih non-Muslim menjadi pemimpin dikalangan mayoritas kaum muslimin, ini tentu tidaklah tepat sama sekali, sebab berargumen dengan hal ini memiliki beberapa útik kelemahan, titik kelemahan yang pertama bertentangan dengan ayat-ayat al-Qur'an, titik kelemahan yang kedua bertentangan dengan nash-nash al- Hadits, titik kelemahan yang ketiga bertentangan Ijma' ulama serta titik kelemahan yang keempat tidak ada relevansinya antara perkataan Ibn Taimiyah itu dengan kebolehan memilih pemimpin non-Muslim, karena perkataan Ibn Taimiyah itu hanya berbicara tentang urgensi keadilan dalam bernegara, ungkapan Ibn Taimiyah tidak menyinggung masalah memilih pemimpin atau kepemimpinan. Dalam penulisan skripsi ini, fokusnya penulis bukan hanya pemikiran Ibn Taimiyah tentang kepemimpinan Non Muslim saja, tetapi juga membahas tentang bagaimana pandangan para ulama terkait kepemimpinan Non Muslim. Penelitian ini termasuk dalam jenis penelitian studi naskah. Skripsi ini dilakukan dengan metode kualitatif dengan melakukan pengumpulan data kemudian di bahas secara mendalam Apakah benar Ibnu Taimiyyah membolehkan kepemimpinan non-Muslim untuk dipilih atau diangkat sebagai pemimpin bagi kaum muslimin. Dari penelitian ini dapat disimpulkan bahwa Ibnu Taimiyah mendukung pemilihan pemimpin tidak hanya dari kalangan Muslim, melainkan juga membolehkan dari kalangan kafir. Seperti seorang doctor mengatakan, "Ibnu Taimiyah mendambakan keadilan yang sedemikian kuat sehingga dia cenderung beranggapan bahwa kepala negara yang adil meskipun kafir adalah lebih baik daripada kepala negara yang tidak adil meskipun Islam.

Pandangan Hadis Tentang Dampak Kecanduan Game Online ‘Mobile Legend’ pada Psikologis (Studi Kasus di Kalangan Remaja Desa Sempajaya Kab.Karo) Angga Prayuda; Nurliana Damanik; Idris Siregar
Jurnal Manajemen dan Pendidikan Agama Islam Vol. 3 No. 2 (2025): Jurnal Manajemen dan Pendidikan Agama Islam
Publisher : Asosiasi Riset Pendidikan Agama dan Filsafat Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.61132/jmpai.v3i2.980

In this sophisticated era, the use of mobile phones among teenagers has increased rapidly both for learning and daily needs. Excessive use of mobile phones will have an impact on the lifestyle of teenagers because of playing online games. Therefore, this study aims to determine the impact of online games among teenagers in the perspective of Islam, especially referring to the views of the hadith. The population in this study were teenagers aged 15-17 years who played the online game mobile legend around 4-7 hours or more per day and teenagers who were addicted to the online game mobile legend numbered 5 respondents. This study uses a qualitative method with a case study approach by means of observation and interviews and documentation. The results of the analysis of interviews and observations show that the influence of the online game mobile legend greatly affects the development and growth of teenagers because online games affect the health, psychology, academics, social, and free time that teenagers have is wasted which is detrimental to themselves. Islam does not forbid its people to have fun, but it must remain within the limits and corridors that are determined. The games played should be in accordance with their portion, aka not excessive. Don't let entertainment take up all your time, disrupt your health, hinder other activities, take up study and work time and don't let it distract someone from their main duties, especially in worship, and don't let it make people forget about more important games, such as physical exercise to improve your health or do better activities than being addicted to playing online games. Games also shouldn't make people fall into addiction.

Pro and Con of the Recitation Tradition at Cemeteries In the Bireuen Community (A Study of Living Hadith) Zikraa, Zikraa; Nurliana Damanik
al-Afkar, Journal For Islamic Studies Vol. 8 No. 3 (2025)
Publisher : Perkumpulan Dosen Fakultas Agama Islam Indramayu

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.31943/afkarjournal.v8i3.2511

This tradition aims to pray for the deceased and is believed to provide benefits for those who have died. However, this practice has caused debate among scholars and the community. The pro group argues that this tradition is included in charity and beneficial knowledge, while the contra group considers it a bid'ah that has no basis in the sunnah of the Prophet Muhammad SAW. This study aims to analyze the tradition of reciting the Koran at funerals from the perspective of hadith and to see the social and cultural implications of this practice. This study uses a qualitative approach with hadith analysis and religious ethnography methods. Data were collected through literature studies, in-depth interviews with religious and community leaders, participant observation, and analysis of Islamic documents and fatwas. The results of the study show that there is no explicit evidence in the hadith that directly justifies or prohibits this tradition. Differences of opinion regarding this practice are more based on differences in methodology in understanding the hadith and the principles of bid'ah in Islam. In addition, this study found that the tradition of reciting the Koran at funerals has a significant social function in strengthening community solidarity and maintaining social harmony. The attitude of tolerance applied by the Bireuen community in responding to differences of opinion shows that diversity in religious understanding does not always cause conflict, but can be managed through an inclusive approach. The implications of this study indicate the need for broader education regarding the understanding of hadith and bid'ah so that the community can assess religious practices more objectively. This study contributes to the study of Islam and culture by highlighting how local traditions can adapt to Islamic teachings in a dynamic social context.

HAKIKAT MALU DALAM BERAKHLAKUL KARIMAH DI ZAMAN MODERN : (Kajian Ma’ān al-Ḥadīṡ) Muhammad Alfaridzi; Nurliana Damanik; Munandar
Kultura: Jurnal Ilmu Hukum, Sosial, dan Humaniora Vol. 2 No. 3 (2024): Kultura: Jurnal Ilmu Hukum, Sosial, dan Humaniora
Publisher : Kultura: Jurnal Ilmu Hukum, Sosial, dan Humaniora

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.572349/kultura.v2i3.881

Malu merupakan suatu emosi yang dimiliki oleh manusia yaitu suatu kondisi yang terjadi pada manusia akibat dari prilaku atau tindakan yang dilakukan dan tindakan tersebut melanggar aturan dan larangan Allāh. Skripsi ini bertujuan untuk mengetahui mengetahui pemahaman ḥadīṡ dan implementasi tentang malu dan berakhlakul karimah di kehidupan modern. Adapun masalah dalam penelitian ini ialah bagaimana pemahaman ḥadīṡ tentang malu di kehidupan modern dan bagaimana pemahaman ḥadīṡ tentang berakhlakul karimah di zaman modern. Skripsi ini menggunakan penelitian kepustakaan atau library research dengan rujukan utamanya adalah kitab kitab-kitab ḥadīṡ yang termaktub dalam kutub al-Tis’ah. Tehnik pengumpulan data yang digunakan adalah metode dokumentasi, yaitu pengumpulan data-data berdasarkan pada hal-hal yang dibahas berupa catatan, transkip, buku, majalah, dan sebagainya. Dalam menganalisis data yang telah dikumpulkan, selanjutnya data penelitian ini diolah dan dianalisis dengan penyajian yang bersifat kualitatif. Penelitian dalam skripsi ini menemukan bahwa setiap umat Islam harus memiliki rasa malu terhadap diri sendiri, dan juga kepada orang lain. Karena sifat malu sendiri bisa mendatangkan kebaikan, sedangkan Islam juga selalu memerintahkan umatnya untuk selalu melakukan kebaikan.

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