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Muhammad Alif
Universitas Islam Negeri Sultan Maulana Hasanuddin Banten
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CONSTRUCTING AN ETHICAL MODEL FOR PERSONAL BRANDING: A THEMATIC ANALYSIS OF THE QUR’ANIC CONCEPT OF REPUTATION juneni ijun; Muhammad Alif; Miskah
Hikami : Jurnal Ilmu Alquran dan Tafsir Vol. 7 No. 1 (2026): JUNE
Publisher : STKQ Al-Hikam Depok

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.59622/jiat.v7i1.240

Abstract

The emergence of modern digital self-imaging (the phenomenon of digital personal branding) is generally framed within a secular-pragmatic paradigm that views reputation primarily as the simulated management of one’s image in pursuit of cyber metrics. This study aims to deconstruct this model by developing a new theory of reputation based on sacred texts through a thematic analysis of verses from the Qur'an. This study employs an exploratory descriptive qualitative approach using a systematic content analysis design that examines a corpus of 23 Qur’anic verses obtained from the analyzed manuscripts and processed through three rounds of qualitative coding (open, axial, and selective coding). The results reveal the formation of a Transcendental Ethical Reputation Model based on authenticity, namely the alignment between verbal expression and reality in actual behavior (Q.S. Ash-Shaff: 2–3). Based on the analysis, four typologies of approach styles were identified: Spiritual Branding (Q.S. Fatir: 10), Humility-Based Branding (Q.S. Al-Furqan: 63), Gentle Power (Q.S. Ali Imran: 159), and Claim to Authority based on Respect (Q.S. Al-Hajj: 30). This model is reinforced by the triadic persuasive communication method (Q.S. An-Nahl: 125) in conjunction with (Q.S. At-Taubah: 105) to build social proof and affirm superiority (Q.S. Al-Qashash: 26). Theoretically, this model represents a radical improvement upon Erving Goffman’s theory of impression management while simultaneously complementing and offering a theocentric (ahsan taqwim) alternative paradigm to Abraham Maslow’s theory of self-actualization (Q.S. At-Tin: 4) and Albert Bandura’s description of self-efficacy (Q.S. Ali Imran: 139), which has implications for the resilience of an individual’s psychological dignity (Q.S. Al-Baqarah: 273).
Keadilan Sosial dalam Perspektif Al-Qur’an Melalui Pendekatan Tafsir Tematik dan Konstruktif Grounded Theory Raudotul Jannah; Muhammad Alif; Muthoharoh Muthoharoh; siti Turaedi
Journal al Irfani : Ilmu al Qur'an dan Tafsir Vol 7 No 1 (2026): Al Irfani
Publisher : STAI Darul Kamal NW Kembang Kerang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.51700/irfani.v7i1.1308

Abstract

Studies on the concept of social justice in the Qur'an are still dominated by fragmentary or normative-theoretical approaches that do not touch on applicable constructions based on social reality. This study aims to construct a theory of Qur'anic social justice through an integrated approach, namely thematic interpretation (mawḍū‘ī) and the Constructive Grounded Theory (CGT) method, in order to produce an understanding of social justice that is integrative, adaptive, and relevant to contemporary social challenges. With a qualitative approach, primary data in the form of Qur'anic verses related to social justice (Q.S. Asy-Shura: 15; An-Nisa: 58; Al-Hadid: 25; An-Nahl: 90; Al-Hujurat: 13; and others), as well as secondary data from interpretation literature and socio-Islamic studies. The analysis was carried out through the CGT stages, including initial coding, focused coding, theoretical coding, and theoretical reflection. The research results show that social justice in the Qur'an encompasses four main pillars: (1) the theological foundation of justice as an individual and collective mandate; (2) the priority and purpose of social justice as an indicator of the excellence of the community and a guardian of human dignity; (3) the mechanism for implementing justice through amar makruf nahi munkar, da'wah, and structural reform; (4) the threat of injustice that triggers social slander, disintegration, and moral crisis. This study confirms that upholding social justice from a Qur'anic perspective requires an integration of spiritual awareness, social reconstruction, and collective participation based on the values ​​of revelation. This research contributes to the development of Qur'anic Science and Tafsir and provides an applicable theoretical model for building a just, equal, and dignified Muslim society in the contemporary era.
METODE PENDEKATAN STUDI HADIS TEMATIK DENGAN GROUNDED THEORY ANSELM STRAUSS DAN BARNEY GLASER Muhammad Ramadhan; Muhammad Alif
AL ISNAD: Journal of Indonesian Hadith Studies Vol. 6 No. 1 (2025): AL-ISNAD: Journal of Indonesian Hadith Studies
Publisher : Institut Daarul Qur'an Jakarta, Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.51875/alisnad.v6i1.627

Abstract

This study examines how Anselm Strauss and Barney Glaser’s Grounded Theory technique and the thematic hadith study (mawḍū‘ī) method can be combined. The purpose of this study is to use inductive and methodical methodologies to develop substantive theory based on hadith. While Grounded Theory provides a methodical approach to qualitative data analysis that includes open coding, axial coding, and selective coding, thematic hadith study allows for the categorization of hadith according to specific themes. This study examines the hadiths of the Prophet Muhammad SAW with a focus on religion and social concerns using qualitative methodology and textual analysis methods. The Grounded Theory method is used to evaluate primary data sources, namely original hadith books such as Sahih al-Bukhari and Sahih Muslim. Documentation is used for data collection methods, and the open to selective coding stage is used for data analysis to identify categories and relationships between ideas. The in-depth analysis of this study reveals that religious values ​​in Islam include important social components defined by empathy, accountability, and solidarity. The findings of this study indicate that this method produces ideas about Islamic Social Religion, namely ideas about religion expressed through empathy. These results show how hadith can be used as a source of contextual and useful social religious ideas when the analysis of themes and basic theories are combined. This study encourages an interdisciplinary approach that is more relevant to the current social reality of Muslims and offers a methodological contribution to current hadith studies.
Privasi Dalam Perspektif Hadis: Studi Hadis Tematik Akhsa Alpar Mubarok; Muhammad Alif
Al-Hasyimi: Jurnal Ilmu Hadis Vol. 3 No. 1 (2026): Al-Hasyimi: Jurnal Ilmu Hadis
Publisher : Al-Hasyimi: Jurnal Ilmu Hadis

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.63398/sbdgzw47

Abstract

Privacy is an essential aspect of human life as it is closely related to individual dignity, security, comfort, and freedom in social interactions. In the digital era, issues of privacy have become increasingly complex due to the ease of disseminating personal information, the openness of public communication spaces, and the growing potential for violations of personal data, reputation, and private spheres. This study aims to examine the concept of privacy from the perspective of the Prophet's hadith through a thematic hadith approach. The research employs a qualitative method with a library research design. Primary data are derived from hadiths contained in classical hadith collections and digital hadith databases, while secondary data are obtained from relevant books, journals, and scholarly articles. Data analysis is conducted using a grounded theory approach through the stages of open coding, axial coding, selective coding, and the constant comparative method. The findings reveal that the concept of privacy in hadith encompasses four major themes: the protection of individual dignity and privacy, privacy in social interaction and communication, the protection of information and private spaces, and privacy in family relations and social life. The Prophet's hadiths emphasize the prohibition of exposing others' faults, spying, reading or listening to information without permission, disclosing secrets, violating personal space, and revealing household secrets. Therefore, privacy from the perspective of hadith is not merely concerned with physical space but also includes dignity, information, the body, communication, and social relations. These principles remain highly relevant as an ethical foundation for fostering civilized communication and protecting privacy in the modern era.
Konstruksi Penyebaran Pengetahuan dalam Perspektif Hadis: Kajian Tematik Anisa Fitriyani; Muhammad Alif
Al-Hasyimi: Jurnal Ilmu Hadis Vol. 3 No. 1 (2026): Al-Hasyimi: Jurnal Ilmu Hadis
Publisher : Al-Hasyimi: Jurnal Ilmu Hadis

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.63398/hyz1dy28

Abstract

Knowledge dissemination plays an important role in society as a means of transferring information, values, and understanding that support social development. In Islam, the dissemination of knowledge is regarded not only as an educational activity but also as a religious and social responsibility. This study aims to examine the construction of knowledge dissemination from the perspective of Hadith by exploring its fundamental concepts, methods, and ethical principles. The research employs a thematic Hadith method with a descriptive qualitative approach through library research. Data were collected from the major Hadith collections (Kutub al-Sunnah) using keywords related to knowledge, education, da‘wah, and knowledge transmission. Of the 26 Hadiths initially identified, 25 were selected for the final thematic analysis after undergoing coding and categorization processes. The findings reveal that knowledge dissemination in Hadith is constructed upon three main aspects: fundamental concepts, methods, and ethics of knowledge dissemination. Hadith views knowledge as the inheritance of the prophets that must be learned, preserved, and conveyed to others. The dissemination process is carried out through clear communication, understandable delivery, exemplary practice, and the use of analogies. Meanwhile, the ethics of knowledge dissemination emphasize trustworthiness, honesty, gentleness, sincerity, and respect for others. These findings indicate that Hadith provides a comprehensive foundation for knowledge dissemination that contributes positively to social life.
PARENTING THROUGH ROLE MODELING: STUDI QURAN TEMATIK GROUNDED THEORY Regina Cahyani Putri; Muhammad Alif
Al Kareem Jurnal Ilmu Al Qur'an dan Tafsir Vol 4 No 2, September (2026): Al Kareem: Jurnal Ilmu Al-Qur'an dan Tafsir
Publisher : STAI Dirosat Islamiyah Al-Hikmah Jakarta

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

Abstract

This study aims to analyze the concept of role modeling in parenting according to the Qur'anic perspective using Structured Thematic Analysis (STA) adopted from the grounded theory framework by Glaser, Strauss, and Charmaz. The primary data of this research are Qur'anic verses on role modeling, namely QS Luqman verses 13–19, QS Al-Baqarah verse 132, QS Al-Ahzab verse 21, QS Ibrahim verse 40, QS As-Saffat verse 102, QS Al-Isra verse 23, QS Yusuf verses 4–5, QS Ali Imran verse 159, QS An-Nahl verse 125, QS At-Tahrim verse 6, and QS Al-Furqan verse 74. The data were analyzed through the stages of open coding, axial coding, and selective coding with triangulation of classical and contemporary Qur'anic exegesis. The findings reveal that role modeling in parenting according to the Qur'an is integrated into two main dimensions, namely uswah qawliyah (verbal role modeling) and uswah fi'liyah (behavioral role modeling). Uswah qawliyah encompasses the transmission of aqidah, accountability education, and intergenerational value legacy. Meanwhile, uswah fi'liyah encompasses uswah ha-sanah, the chain of role modeling, daily behavior, and intergenerational prayer. Com-munication between parents and children is built upon the principles of deliberation (musyawarah), respectful communication, protective advice, gentleness in parenting, and good educational methods, all of which culminate in the protective responsibility to safeguard the family from hellfire. In conclusion, role modeling in parenting according to the Qur'an is a holistic educational system that integrates speech, behavior, commu-nication, protection, and prayer within a framework of sustainable intergenerational tauhid.
KEḤUJJAHAN HADIS ĀḤĀD DAN IMPLIKASINYA TERHADAP NĀSIKH MANSŪKH Fahmi Andaluzi; Musidul Millah; Muhammad Alif
TAJDID: Jurnal Ilmu Ushuluddin Vol. 23 No. 2 (2024): Ushuluddin and Religious Studies
Publisher : Faculty of Ushuluddin and Religious Studies UIN Sulthan Thaha Saifuddin Jambi

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.30631/tjd.v23i2.460

Abstract

The dialectic surrounding hadith as an authoritative source in Islam, one of which is motivated by the emergence of mutawātir and āḥād dichotomy to judge hadith based on the quantity of its narrators. Some figures or circles still question the authorization of the āḥād hadith and tend to reject it. Although the majority of scholars recognize the authority of the hadith āḥād and refute the argument against it, in its theory and application it is quite complex, such as its authority in nāsikh-mansūkh as a method in the settlement of ta'arruḍ al-adillah is still a topic of discussion. This paper will explore the validity of āḥād hadith as the basis of Islamic law and its application in the theory of nāsikh-mansūkh, this research fully uses the method of library research by collecting relevant books and scientific articles then inventorying the arguments of scholars related to the validity of āḥād hadith and analyzing its position in nāsikh-mansūkh. The results of this study show that āḥād hadith that has met the established criteria must be accepted and practiced as a source of Islamic law. As for the position of āḥād in nāsīkh-mansūkh, it is generally divided into two parts. First, āḥād hadiths as mansūkh can be superseded by the Quran, mutawātir hadiths and āḥād hadiths. Secondly, an āḥād hadith as a nāsikh only supersedes other āḥād hadiths, while for superseding Quranic verses or mutawātir hadiths, the majority of scholars are of the opinion that it is only permissible according to reason. In other words, rationally, āḥād hadiths can supersede mutawātir hadiths verses and Quranic, because both are revelations from Allah. However, in practice, this is not the case, unlike some circles such as al-Ẓāhiriyyah who think that in reality there are āḥād hadith that supersede mutawātir.
Toward a Qur’anic Model of Psychological Well-Being: A Structural Thematic Analysis of Selected Verses Angga Permana; Muhamad Wuddy Agnia Ihsan; Fauzan Fahd Fadhillah; Sholahuddin Al Ayubi; Muhammad Alif
Jurnal test Vol 5 No 2 (2026): September
Publisher : Lembaga Penelitian dan Pengabdian Kepada Masyarakat

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.58363/alfahmu.v5i2.1112

Abstract

Psychological well-being is increasingly examined within Islamic psychology, yet conceptual models derived systematically from the Qur’anic text remain insufficiently developed. This study aims to construct a conceptual model of psychological well-being based on selected Qur’anic verses by identifying their psychological, spiritual, social, and existential dimensions and examining the relationships among them. Employing qualitative library research, the study uses structural thematic analysis to examine 25 purposively selected Qur’anic verses relevant to human well-being. Data were analyzed through open, axial, and selective coding to identify concepts, develop thematic categories, and determine the core category underlying the textual corpus. The analysis identifies five interrelated dimensions of Qur’anic psychological well-being: meaning and transcendental orientation; emotional regulation and resilience; social well-being and ethical relationships; spiritual development and self-purification; and personal development and moral responsibility. These dimensions are integrated through Spiritual Tawhid, which functions as the core category connecting human orientation toward Allah with self-regulation, interpersonal relationships, spiritual cultivation, and existential meaning. The findings suggest that Qur’anic psychological well-being extends beyond positive affect or subjective life satisfaction toward an integrated condition involving spiritual orientation, moral agency, relational well-being, and responsibility.
PROKRASTINASI (MENUNDA-NUNDA PEKERJAAN) DALAM ISLAM: KAJIAN HADIS TEMATIK Ola Alifiyanti Zahra Purnama; Muhammad Alif
Jalalain: Journal of Qur'an and Hadith Vol. 2 No. 3 (2026): Jalalain: Journal of Qur'an and Hadith
Publisher : Yayasan An Nur Menara Baro

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.65802/jalalain.v2i3.202

Abstract

The focus of this research is the phenomenon of modern procrastination that is prevalent, which is often only viewed from the perspective of time management or  psychology. The purpose of this research is to fill this gap by discussing the theological basis for the command to hasten good deeds and revealing the dangers of procrastination as a disease of the heart using the method of thematic hadith study. The method used is qualitative, which is a type of library research. The main data sources come from Makhtabah Syamilah and the Hadith Encyclopedia of the 9 Imams. The hadiths were evaluated using a structured thematic analysis method inspired by grounded theory through the stages of open coding and axial coding. The results of the study on 27 hadith samples found three main points, namely the importance of avoiding regression, self-control, mental discipline, and correct worship. In this study, it was found that procrastination is a reflection of negligence and desire that leads to spiritual failure. Strengthening the inner intention with real actions, maintaining consistency in steadfastness, implementing management, discipline in timely prayers, and optimising a productive morning routine are some prophetic solutions to break the chains of laziness.
KONSEP ANDRAGOGI DALAM PERSPEKTIF HADIS: KAJIAN HADIS TEMATIK TENTANG PENDEKATAN PSIKOLOGIS DALAM PEMBELAJARAN ORANG DEWASA Rizki Restu Afandi; Muhammad Alif
Jalalain: Journal of Qur'an and Hadith Vol. 2 No. 3 (2026): Jalalain: Journal of Qur'an and Hadith
Publisher : Yayasan An Nur Menara Baro

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.65802/jalalain.v2i3.204

Abstract

Penelitian ini mengkaji prinsip-prinsip andragogi dalam perspektif hadis dengan fokus pada dimensi psikologis pembelajaran orang dewasa sebuah bidang yang belum banyak digarap secara sistematis dalam studi hadis maupun pendidikan Islam. Dengan pendekatan tematik (al-tafsir al-maudhu'i lil hadits) yang dipadukan dengan instrumen Constructive Grounded Theory dari Charmaz penelitian ini menganalisis 26 hadis dari Kutub al-Tis'ah melalui tahapan open coding axial coding dan selektif coding. Hasil analisis mengelompokkan hadis-hadis tersebut ke dalam domain empat yaitu motivasi spiritual dan sensitivitas psikologis prinsip ketenangan dan kemudahan metode andragogi Nabi serta kompetensi psikologis pendidik. Temuan menunjukkan bahwa praktik pendidikan Nabi Muhammad SAW kepada para sahabatnya sudah selaras dengan enam prinsip andragogi Malcolm Knowles antara lain melalui penghormatan terhadap pengalaman peserta didik penciptaan rasa aman dalam belajar serta penggunaan keteladanan dialog empatik dan evaluasi yang membangun. Hasil ini terlihat bahwa konsep andragogi sebenarnya sudah dipraktikkan secara implisit dalam tradisi kenabian jauh sebelum dirumuskan secara teoritis oleh Knowles pada abad ke-20. Kajian ini menjembatani dua bidang yang jarang dikaji secara bersamaan yakni kajian hadis tematik dan psikologi pembelajaran dewasa dan menjadi pijakan awal bagi pengembangan model pembelajaran yang mempertimbangkan baik nilai profetik maupun kebutuhan psikologis pelajar dewasa .
Co-Authors A, Alifya Aang Ahmad Syahid Abd Wahid Abdul Aziz Abdul Rozikin Japar Sodik Abdullah Noerkholis Adam Mustaqim Jiddan Adelia Lutfiani Adelia, Naurah Afro Zakiyah Agung Danarta Agus Irawan Agus Nur Asikin Ahmad Farid Ahmad Habibi Syahid Ahmad Haikal Ahmad Ramadhani Chaidir Ahmad Rifai Ahmad Rifai Ahmad Rudin Ainun Nabilah Aisyah Nur Hasna Aisyah Oktaviyani Akhsa Alpar Mubarok Akhsa Alpar Mubarok Al-Faqih, Ahmad Hizazih Alan Firgi Albarra Gilang Andika alfaridjahal, gunawan Alifya Amar Firdaus Amar Firdaus Amirulloh Amirulloh Angga Permana Anggi Anggi Anisa Fitriyani Anisa Fitriyani Anisa Fitriyani Annida Nazirah Anzil Alaina Maidah Arbi Nazhief Fauzan Asih Kurniasih Attoriq Islami Pasha Avuani Alrijal Choir Umam Ayu Karina Azis Arifin Azkia Az-zahrah Badrudin Dani Abdu Latief Darin Rihhadatul ‘Aisy Dea Destiani Deni Firdaus Devita Maharani, Nadia Dhiya’ulhaq, Muhammad Faiq Dina Fitriyani Diva Pinara Diyanna, Diyanna Eka Pratama Eka Wulandari Elan Herlangga Endang Saeful Anwar Ernawati Erniwati Ernisah Ernisah Esti Rahmawati Euis Ramadani Eva Fatonah Fahmi Andaluzi Fahmi Andaluzi Fahmi Andaluzi Faliha Syaifi Jannah Faroh Rohmatika Fauzan Fahd Fadhillah Fauzan, Muhammad Nur Fildzah Aulia Nur Muharromah Firdaus, Amar Firmansyah, Diky Fitriyani, Dina Gendis Ayu Wulan M Gunawan Al-Faridjahal Gunawan Al-Faridjahal Hafid Khoirum Majid Hafidz Taqiyuddin Halawatul Kamala Hanif, Muhammad Fadli Hanifatul Azizah Hariroh, Syarifah Herlina Herlina Hikmatul Luthfi Husaeni, Uum Umaroh Ibadurrahman Ibadurrahman Ibia Zaynah Ibrahim Ibrahim Ibya Zaynah Ikhsan, Khaerul Imam Atturmudzi Imam Nur Ajid Irfan Padlian Syah Isna Tsania El-Habsa Izar Mutaqin Juhariyah Juhariyah Jumrotul Qawwim juneni ijun Karina, Ayu Khairil Ikhsan Siregar Khairul Kahfi Khusniyah Khusniyah Lia Awaliah MAFTUH AJMAIN Maftuh Ajmain Mahmudhatul Lutfiya Khasanah Mareta Asprianti Maryamah Masrukhin Muhsin Maulidya Rahmani Melisa Haryati Melisa Nur Azizah Mila Amelia Mila mila Miskah Mohamad Hambali Mohammad Adnan Muhamad Abubakar Sidiq Muhamad Adji Saputra Muhamad Rama Saputra Muhamad Wuddy Agnia Ihsan Muhammad Afif Muhammad Atsiil Al Ahnaf Muhammad Fadzli Muhammad Fahrul Ihsan Muhammad Faqih Choiruddin Muhammad Faris Muhammad Gufron Muhammad Hotibul Umam Muhammad Irsyad Mu’afa Muhammad Muttaqin Muhammad Panji Islami Muhammad Ramadhan Muhammad Razesh Musyarraf Muhammad Syafiq Rinaldi Muhammad Yushron Kurniawan Musidul Millah Mus’idul Millah Muthoharoh Muthoharoh Muthoharoh Mutiara Irawati MUTIARA MUTIARA mutiara mutiara Muzibul Khoir Nabilla Hendriyana Nadia Nurpadilah Nadirotul Munawaroh Najwa Salsabillah Zalfa Najwa Salsabillah Zalfa Nazula Tsabitania Siswoyo Neneng Maulayati Nur Asyifa Nuriyah Nurjaman Nurjaman Nurul Inayah, Nadia Nurwijayanti Oktaviyani, Aisyah Ola Alifiyanti Zahra Purnama Pajriah Pajriah Puspita Fajriany Hudaya Putri Hudani Nabila Putri Nabila Qurotul Aini, Nadiyya R. Rusli Raihan Syahid Raja Khafizh Budiman Rajib Dafa Al Fikri Raudotul Jannah Raudotul Jannah Refa Hudan Lisalam Regina Cahyani Putri Repa Hudan Lisalam Ridwan Hapani Rifki Irawan Rizki Restu Afandi Rizki Restu Afandi Rizky Wahyu Satria Rohmat Hidayatullah Rohmawan, Fenki Rosyad, Sabilar Rumsinah Rumsinah Sahrul Ulum Salamah Rahayu Salim Rosyadi Salim Rosyadi Salsabila Alifiya Salsabila Itsnaini Samsul Hilal Saputra, Edriagus Saputra, Muhamad Rama Sherly Widya Hapitasari Sholahuddin Al Ayubi Sholahuddin Al Ayubi Siska Adelia Zahra Siti Muliya Septiani Turaedi Siti Nurhalijah Siti Nurlaila, Siti Siti Padlah Siti Rohmah Siti Salma siti Turaedi Siti Yulinda Nurhalimah Sri Mulyaningsih Sri Mulyaningsih Sulistiani Sulistiani, Sulistiani Sulton Kholid Syaefulloh Syaefulloh Syifa Roudhatul Jannah Syifaullah Syifaullah Tasya Salsabila Umu Solikhah Vera Nungki Vina Najariah Wildan Afandi Wuwun Berliani Yetti Hasanah Yulia Hasanah Jefriyanti Zaenal Abidin Zulfa Intan Andromeda