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Komunikasi Sebagai Interaksi Sosial dengan Non Muslim Dalam Alquran Hafid, Hapsah; Mardan, Mardan; Damis, Rahmi; Asriadi, Asriadi
RETORIKA : Jurnal Kajian Komunikasi dan Penyiaran Islam Vol 5 No 1 (2023): Jurnal Retorika
Publisher : LP2M Universitas Islam Ahmad Dahlan Sinjai

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.47435/retorika.v5i1.1617

Abstract

Interaksi social berarti tindakan(action) yang berbalasan antar individu atau antar kelompok. Tindakan saling memengaruhi ini seringkali dinyatakan dalam bentuk symbol-simbol atau konsep-konsep. Secara sederhana komunikasi dapat dikatakan sebagai proses interaksi maupun proses perubahan social yang lebih baik, dan pada prinsipnya melalui kegiatan komunikasi yang kita bangun diharapkan mampu memunculkan proses interaksi maupun perubahan social bagi masyarakat baik muslim dan non muslim.Islam adalah agama universal yang ajarannya ditujukan kepada umat manusia secara keseluruhan. Inti ajarannya selain memerintahkan kepada penegakan keadilan dan mengeliminasi kedzaliman, juga meletakkan pilar-pilar perdamaian yang diiringi dengan himbauan kepada umat manusia agar hidup dalam suasana persaudaraan dan toleransi tanpa memandang perbedaan ras. Interaksi sosial dibangun atas dasar nilai persamaan toleransi, keadilan, kemerdekaan dan persaudaraan. Nilai-nilai al-Ikhwah alInsaniyah tersebut idealnya untuk menjadi landasan utama membangun interaksi sosial dalam kemajemukan demi mewujudkan perdamaian abadi di muka bumi secara seluruhnya dan di Indonesia khususnya. Interaksi sosial muslim kepada nonmuslim adalah sikap saling menghargai dan menghormati dalam urusan sosial kemasyarakatan yang didasarkan kepada nilai-nilai luhur yang bersumber dari ajaran alQuran dan al-hadits (agama Islam). Nilai-nilai tersebut adalah saling mengenal (memahami), membangun budaya kompromi, berbuat baik, berperilaku adil dan saling membantu, regulasi tertulis (dokumen) yang menunjukkan komitmen dan konsisten serta persamaan dalam arti yang seadil-adilnya. Nilai-nilai tersebut direkomendasikan untuk menjadi landasan dalam menangani masalah multikultur, multiagama, multibahasa, multibangsa atau kehidupan yang plural secara umum. Kata Kunci: Komunikasi, Interaksi Sosial
Interaksi Sosial Dengan Non Muslim Dalam Al-Qur’an Bahrah, Mena; Mardan, Mardan; Yusuf, Muh.
Madani: Jurnal Ilmiah Multidisiplin Vol 3, No 1 (2025): February
Publisher : Penerbit Yayasan Daarul Huda Kruengmane

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.5281/zenodo.14623273

Abstract

Interaksi sosial antara muslim dan non-muslim diperbolehkan selama tidak menyangkut urusan ibadah atau tauhid, dengan berlandaskan nilai-nilai luhur dari Al-Qur’an dan Hadis. Sikap saling menghormati dan menghargai menjadi inti dalam menjalin hubungan kemasyarakatan, yang diwujudkan melalui saling mengenal, membangun budaya kompromi, berbuat baik, berperilaku adil, serta membantu satu sama lain demi tercapainya kemaslahatan bersama. Prinsip-prinsip ini mencerminkan ajaran Islam yang mengedepankan keharmonisan dan kedamaian dalam kehidupan bermasyarakat. 
Etos Kerja Perspektif Al-Qur’an Hasyim, Junaedi; Mardan, Mardan; Yusuf, Muh.
Madani: Jurnal Ilmiah Multidisiplin Vol 3, No 1 (2025): February
Publisher : Penerbit Yayasan Daarul Huda Kruengmane

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.5281/zenodo.14616736

Abstract

Al-Qur’an merupakan ajaran Islam di dalamnya terdapat ajaran untuk beramal dan bekerja yang dinashkan dalam kalimat “amal as shalihat”. Etos kerja salah satu unsur di antara tujuh unsur budaya universal yaitu unsur “sistem mata pencaharian hidup”. Sistem mata pencaharian hidup berarti ekonomi. Kerja adalah suatu kegiatan yang dilakukan oleh manusia dalam mencapai kesejahteraan hidup dan apabila malas maka mereka akan gagal memperolehnya. Kesuksesan dan kegagalan adalah hasil dari usaha kerja keras mereka sendiri. Dalam Islam ciri etos kerja mencari kekayaan dunia dengan cara halal, tidak meminta minta,  mencukupi kebutuhan keluarga dan belas kasih kepada tetangga. Sebagaimana Rasulullah Saw., menjadikan kerja sebagai  aktualisasi keimanan dan ketaqwaan.oleh karena itu bagi seorang muslim hidup adalah untuk bekerja. Allah Swt dalam firmannya ingatlah bahwa Allah Swt tidak akan mengubah nasib manusia sebelum manusia mengubah apa yang ada pada dirinya. 
CONTINUITY INSIDE AL QURAN Abdul Mannang; Mardan; Muhammad Yusuf
Multidisciplinary Indonesian Center Journal (MICJO) Vol. 2 No. 2 (2025): Vol. 2 No. 2 Edisi April 2025
Publisher : PT. Jurnal Center Indonesia Publisher

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.62567/micjo.v2i2.523

Abstract

Consistency, or consistency in truth, is wrong one concept important in teachings Islam which much mentioned in Al-Qur'an. Consistency considered as attitude hold on firm on road Which Correct in accordance with teachings Allah, despite facing various challenge. Study This aiming For analyze meaning And implementation steadfastness in The Quran and its relevance for life Muslim modern. With approach qualitative And method analysis interpretation thematic, This study found that that draft steadfastness No only demand consistency worship but Also demand steadfastness heart in various aspects of life, such as social, economic, and personal. The conclusion of this study states that istiqamah is a fundamental pillar that strengthens a person's piety and faith in interacting with Allah and fellow human beings.
AN INTERPRETIVE REVIEW OF ENVIRONMENTAL CONSERVATION IN THE CONTEMPORARY ERA Sri Ayu Andari Putri Alwaris; Mardan; Muhammad Yusuf
Multidisciplinary Indonesian Center Journal (MICJO) Vol. 2 No. 2 (2025): Vol. 2 No. 2 Edisi April 2025
Publisher : PT. Jurnal Center Indonesia Publisher

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.62567/micjo.v2i2.527

Abstract

The role of humans in preserving and managing the environment is very large and covers various aspects of life, including natural resource management, biodiversity protection, application of environmentally friendly technology, and public awareness to protect nature. All these actions are not only important for human survival, but also for the life of all creatures on earth. By integrating the principles of sustainability into everyday life, humans can help keep the earth sustainable for future generations .
THE CONCEPT OF MARRIAGE IN THE QUR'AN Andi Fadhil Andi Aderus; Mardan; Muh Yusuf
Multidisciplinary Indonesian Center Journal (MICJO) Vol. 2 No. 2 (2025): Vol. 2 No. 2 Edisi April 2025
Publisher : PT. Jurnal Center Indonesia Publisher

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.62567/micjo.v2i2.538

Abstract

Marriage is a sunnatullah that occurs between living creatures, especially for humans in pairs. The Qur'an explains the concept of marriage quite specifically in the scope of Sakinah, Mawadah, and Rahmah. Deep meaning of these three concepts can be explored with the aim of maximizing the worship of marriage in it. In addition to the fulfillment of rights and obligations, the legal scope of marriage also has its own position as a discussion that is quite interesting to explore.
THEY ARE IN THE QURAN Poppy Hippy; Mardan; Muhammad Yusuf
Multidisciplinary Indonesian Center Journal (MICJO) Vol. 2 No. 2 (2025): Vol. 2 No. 2 Edisi April 2025
Publisher : PT. Jurnal Center Indonesia Publisher

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.62567/micjo.v2i2.550

Abstract

Human rights are rights that are owned by all people according to humane conditions. These human rights are always seen as something basic, fundamental and important. Therefore, the opinion that says that human rights are "power and security" owned by every individual. The idea of ​​human rights arose in the 17th and 18th centuries, as a reaction to the absolutism of kings and feudal lords at that time towards the people they ruled or the people they employed, namely the lower class society, this lower class society did not have rights, they were treated arbitrarily as slaves owned. As a reaction to this situation, the idea arose so that the lower class society would be elevated from its position as slaves
DERIVASI KATA TASBIH DALAM AL-QUR’AN (STUDY ANALISIS LINGUISTIK DAN MAKNA) Rahmat. R; Muhamamd Yusuf; Mardan
AL MUALLAQAT Vol. 4 No. 2 (2025): Bahasa dan Sastra Arab
Publisher : Program Studi Bahasa dan Sastra Arab STAIN Majene

Show Abstract | Download Original | Original Source | Check in Google Scholar

Abstract

  Penelitian ini bertujuan untuk menganalisis morfologi ayat tasbih dalam Al-Quran merujuk pada struktur kata dan kalimat yang mengandung makna tasbih, metode penelitian menggunakan penelitian kualitatif kepustakaan. Tasbih dalam Al-Qur’an digunakan dalam beragam bentuk dan konteks. Lafaz tasbih beserta derivasinya disebutkan sebanyak 92 kali dalam 87 ayat di 49 surat,  derivasi kata tersebut berdasarkan kaidah linguistic terbagi menjadi empat bagian yaitu isim mashdar, fill Madhi, fiil mudhari dan fiil amr. Meskipun demikian, namun semuanya memiliki makna dasar yang sama yaitu mengagungkan dan menyucikan Allah SWT.   
Rekonstruksi Tafsir Tematik tentang Poligami dalam Al-Qur’an: Telaah Keadilan melalui QS An-Nisa Ayat 3 dan 129 Milawati, Milawati; Mardan, Mardan; Yusuf, Muhammad
JENTRE Vol. 6 No. 2 (2025): JENTRE: Journal of Education, Administration, Training and Religion
Publisher : Balai Diklat Keagamaan Bandung

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.38075/jen.v6i2.551

Abstract

This article aims to explore the concept of polygamy in the Qur’an through the method of tafsir maudhū‘i (thematic exegesis), focusing on QS An-Nisa: 3 and QS An-Nisa: 129. The thematic approach collects and interprets Qur’anic verses related to polygamy as a unified discourse. Primary data were drawn from the Qur’an, while secondary data  included classical and contemporary tafsir literature. The findings reveal that the Qur’an does not advocate polygamyas a normative practice but allows it under strict conditions, particularly the principle of justice. Moreover, the Qur’an acknowledges the inherent difficulty in maintaining emotional fairness.Thus, favoring monogamy is more aligned with the Islamic ideal of justice. The study concludes that justice is the ethical foundation of marital relationships in the Qur’an, and polygamy must be interpreted within this moral framework. It recommends a holistic and contextual reading of the Qur’anic verses to prevent reductionist interpretations of women and marriage in Islam.
Rekonstruksi Tafsir Tematik tentang Poligami dalam Al-Qur’an: Telaah Keadilan melalui QS An-Nisa Ayat 3 dan 129 Milawati, Milawati; Mardan, Mardan; Yusuf, Muhammad
JENTRE Vol. 6 No. 2 (2025): JENTRE: Journal of Education, Administration, Training and Religion
Publisher : Balai Diklat Keagamaan Bandung

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.38075/jen.v6i2.551

Abstract

This article aims to explore the concept of polygamy in the Qur’an through the method of tafsir maudhū‘i (thematic exegesis), focusing on QS An-Nisa: 3 and QS An-Nisa: 129. The thematic approach collects and interprets Qur’anic verses related to polygamy as a unified discourse. Primary data were drawn from the Qur’an, while secondary data  included classical and contemporary tafsir literature. The findings reveal that the Qur’an does not advocate polygamyas a normative practice but allows it under strict conditions, particularly the principle of justice. Moreover, the Qur’an acknowledges the inherent difficulty in maintaining emotional fairness.Thus, favoring monogamy is more aligned with the Islamic ideal of justice. The study concludes that justice is the ethical foundation of marital relationships in the Qur’an, and polygamy must be interpreted within this moral framework. It recommends a holistic and contextual reading of the Qur’anic verses to prevent reductionist interpretations of women and marriage in Islam.
Co-Authors Abd Rahim Abd. Rahman Abdul Mannang Abdul Rachman Sahrani Abdul Rahman Abubakar, Achmad Achmad Abu Bakar Achmad Abu Bakar Achmad Abubakar Afrisusnawati Rauf Ahmad M. Latief Aisyah Arsyad Aksa Aksa, Aksa Alamsyah Halim AMIN, ROSMINI Amrah Kasim Andi Eki Dwi Wahyuni Andi Fadhil Andi Aderus Asriadi Asriadi Aswan, Ahmad Rathomi Ayu Gintari Ayub, Satry Baharuddin Baharuddin Bahrah, Mena Bakar, Achmad Abu Basri, Syamsuriana Bohari, Nasri Djunaidi, RasyifWildan Ernawati Farhani, Aan Farid Rahman Hamsa Gishar Hamka Gishar Hafid, Hapsah Hapsah Hafid Hasyim, Junaedi Herlin Pebrianti Yuanita Ponto Herlin Pebrianti Yuanita Ponto HL, Muh. Nur As'ad Isriany Ismail Jalaluddin Rum Jelita Inayah Sari Kamaluddin Abunawas Kamaluddin Nurdin Marjumi Kasjim Salenda Lukman Lukman Lukman Lukman Syamsuddin M. Yusuf Masuwd, Mowafg Megawati - Milawati Milawati Moge, Romi Mohamad Harjum Muh Yusuf Muh. Suwardi Muh. Yusuf Muh.Yusuf Muhaeminah Muhaeminah, Muhaeminah Muhamamd Yusuf Muhammad Irham Muhammad Mukhtar S Muhammad Sadik Muhammad Yusuf Muhammad Yusuf MUHAMMAD YUSUF Muhammad Yusuf Muhammad Yusuf Muthmainnah Muthmainnah Nahdhiyah Nahdhiyah Nahdhiyah Nahdhiyah Nahdiyah Nahdiyah Nur Apriyani Nurfadilah Nurfadilah Nurul Aqidatul Izzah Poppy Hippy Rahmat. R Rahmi Damis Ramli L. Rauf, Afrisusnawati Ridwan Sahrani Rusydi Khalid RUWIAH ABDULLAH BUHUNGO Sabry, Sadik Said, Muhammad Fikran Saleh, Ummu Sulaimah Saniasa saniasa Sembiring, Rinawati Soga, Zainuddin Sri Ayu Andari Putri Alwaris Sri Nilawati Syahran, Muhammad syahrir syahrir Tola, Achmad Umar Umar Veraferial Muchtar Wa Ode Ramla