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All Journal Jurnal Bahtera - Jurnal Pendidikan Bahasa dan Sastra Indonesia ASAS : Jurnal Hukum Ekonomi Syariah Analisis: Jurnal Studi Keislaman Al-Ulum Jurnal Online Mahasiswa (JOM) Bidang Ilmu Hukum J-Simbol: Jurnal Magister Pendidikan Bahasa dan Sastra Indonesia Tadrib: Jurnal Pendidikan Agama Islam AL QUDS : Jurnal Studi Alquran dan Hadis Jurnal Ilmiah Universitas Batanghari Jambi FOKUS: Jurnal Kajian Keislaman dan Kemasyarakatan AJIS : Academic Journal of Islamic Studies Jurnal At-Tibyan: Jurnal Ilmu Alqur’an dan Tafsir Kamaya: Jurnal Ilmu Agama Edukasi Islami: Jurnal Pendidikan Islam SHAHIH : Jurnal Ilmu Kewahyuan Jurnal Ibn Abbas Unes Law Review Jurnal EDUCATIO: Jurnal Pendidikan Indonesia Jurnal Living Hadis Jurnal Ilmiah Religiosity Entity Humanity (JIREH) Academy of Education Journal Al-Manhaj: Jurnal Hukum dan Pranata Sosial Islam LEGAL BRIEF Ishlah: Jurnal Ilmu Ushuluddin, Adab dan Dakwah Ta’wiluna: Jurnal Ilmu Al-Qur’an,Tafsirdan Pemikiran Islam Mudabbir: Journal Research and Education Studies Jurnal Ilmu Hukum, Humaniora dan Politik (JIHHP) Al-Fahmu: Jurnal Ilmu Al-Qur'an dan Tafsir AL-SULTHANIYAH Aladalah: Jurnal Politik, Sosial, Hukum dan Humaniora Jurnal Ilmiah Research Student IIJSE Tashdiq: Jurnal Kajian Agama dan Dakwah Attaqwa:Jurnal Ilmu Pendidikan Islam Al-Wasathiyah: Journal of Islamic Studies
Ahmad Zuhri
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Kajian Linguistik Terhadap Lafaz Khair, Thoyyib, dan Hasan dalam Al-Qur’an Perspektif Imam Al-Baidhowi Tafsir Tanwir At-Tanzil Wa Asrar Fi Ta’wil Prasetyo, Azhar Majid; Zuhri, Ahmad
Jurnal Ilmiah Religiosity Entity Humanity (JIREH) Vol 7 No 2 (2025): This issue ongoing for Publication
Publisher : Sekolah Tinggi Teologi Injili dan Kejuruan (STTIK) Kupang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.37364/jireh.v7i2.491

Abstract

The Qur’an, as the word of Allah, holds a central position in Islamic teachings and functions as a timeless source of law. A crucial aspect of interpretation lies in the linguistic analysis of words that may appear similar in translation but differ in semantic meaning, such as khair, ṭayyib, and ḥasan. This study aims to examine the semantic differences among these three terms based on the Tafsīr Tanwīr at-Tanzīl by Imam al-Bayḍāwī. Employing a qualitative approach with semantic analysis as its method, the study also incorporates data triangulation and methodological techniques to ensure the validity of its findings. The results indicate that al-Bayḍāwī provides a rich and contextual interpretation: khair is defined as goodness encompassing both material and spiritual dimensions; ṭayyib is understood as something good both outwardly and inwardly, aligning with the principles of lawfulness and blessing; while ḥasan refers to a form of goodness that includes aesthetic, moral, and spiritual values. These findings highlight the importance of linguistic approaches in Qur’anic interpretation and demonstrate al-Bayḍāwī’s significant contribution to the expansion of Islamic scholarship through a holistic exegetical methodology.
Nepotism in the Story of Prophet Musa and Harun in the Qur’an: A Thematic Study Budiman, Arif; Zuhri, Ahmad; Harahap, Mardian Idris
Jurnal test Vol 4 No 2 (2025): AL-Fahmu: Jurnal Ilmu Al-Qur'an dan Tafsir
Publisher : Pusat Penelitian dan Pengabdian Kepada Masyarakat

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.58363/alfahmu.v4i2.555

Abstract

This study analyzes the practice of nepotism in the relationship between Musa and Harun in the Qur’an from an Islamic kinship perspective supported by divine legitimacy. The main focus of this study is to analyze key verses in the Qur’an related to nepotism (the granting of power in kinship) in the story of Musa and Harun. Through qualitative methods and maudhu’i (thematic) interpretation with a content analysis approach to explore the thoughts of exegetes (mufassir) regarding the relationship between Musa and Harun both in lineage, religion, da’wah and leadership. The results chapter of this study discusses in depth three main indicators of nepotism in the story of Musa and Harun in the Qur’an. First, the intention or purpose underlying Musa’ request to give Aaron a position. Second, Harun’s superiority or capability as a candidate proposed by Musa to Allah SWT. Third, divine legitimacy or conformity with sharia values (justice). The results of this study indicate that the granting of power in kinship (nepotism) found in the story of Musa and Harun is positive because it is based on the goal of the welfare of the people and the excellence of Aaron which Allah recorded in the Qur’an especially in the field of fashahah and the granting of this position is not only in accordance with the value of justice but also received direct approval from Allah SWT. This study is expected to contribute to the development of Islamic leadership and become a reference for further studies in the field of politics or Islamic leadership.
Unveiling the Concept of Taklīf in the Qur’an: A Tahlīlī Study in the Context of Generation Beta Robiatul Adawiyah Sitorus; Ahmad Zuhri; Mardian Idris Harahap; Insan Akbar
AJIS: Academic Journal of Islamic Studies Vol. 9 No. 2 (2024)
Publisher : Institut Agama Islam Negeri (IAIN) Curup

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.29240/ajis.v9i2.14726

Abstract

The principle of taklīf (religious obligation) within the limits of human capacity represents one of God’s blessings upon His creation. Allāh (SWT) has removed hardship in its implementation, ensuring that all individuals can fulfil His commands and avoid His prohibitions. The Qur’an explicitly emphasises that Allāh does not impose a burden beyond the ability of His creatures. The issue addressed in this study concerns the meaning of taklīf in the Qur’an. This inquiry corrects the common misconception among laypeople that paradise can only be attained by those who possess extensive religious knowledge and perform intensive acts of worship—such as highly concentrated prayers, lengthy recitations, abundant deeds, or eloquent Qur’anic recitation. In reality, attaining paradise is not as difficult as often imagined. This research aims to explore and clarify the meaning of taklīf in the Qur’an. The study employs a descriptive-analytical method, which involves presenting all relevant data concerning the subject matter and analysing it by examining the various aspects embedded in the interpreted verses. This research adopts a qualitative, library-based approach. The novelty of this study lies in uncovering the semantic dimensions of taklīf in the Qur’an through key terms such as kataba, faraḍa, lāzim, amara, and wajaba. The findings suggest that taklīf should not be understood merely as a burden, but rather as an obligation intended to facilitate human practice of religion. When individuals immerse themselves excessively in spiritual practices without considering divine ease, they may fail to perform religious duties properly. Islam provides rukhṣah (dispensations) to maintain balance, and neglecting them by insisting on ʿazīmah (the original strict ruling) when concessions are permitted may impose unnecessary hardship. This research concludes that the meaning of taklīf encompasses five key semantic expressions—kataba, faraḍa, lāzim, amara, and wajaba—which collectively convey the sense of obligation and responsibility that does not impose undue difficulty.l
Makna al-Miṣbāḥ Perspektif Imam Fakhruddīn al-Rāzī Dalam Tafsir Mafātīḥ al-Ghayb Wulandari, Wilda; Zuhri, Ahmad; al-Rasyid, Harun
Kamaya: Jurnal Ilmu Agama Vol 8 No 4 (2025)
Publisher : Jayapangus Press

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.37329/kamaya.v8i4.4833

Abstract

This study examines the symbolic meaning of al-Miṣbāḥ (lamp) in the Qur'an with a focus on the interpretation of Imam Fakhruddīn al-Rāzī in his monumental work, Tafsir Mafātīḥ al-Ghayb. In contrast to previous studies that tended to interpret al-Miṣbāḥ textually, this study offers novelty by integrating linguistic-semantic analysis into classical interpretation methodologies. The aim is to reveal the multidimensional meaning of al-Miṣbāḥ, both as a singular symbol (miṣbāḥ) that symbolizes the light of divine guidance in the believer's heart (QS. an-Nūr: 35), and as a plural symbol (maṣābīḥ) that represents cosmic beauty and protection (QS. al-Mulk: 5 and QS. Fuṣṣilat: 12). The method used is a qualitative study based on library research, with a thematic approach (tafsīr mawḍū'ī) that is integrated with linguistic and semantic analysis. This study found that al-Miṣbāḥ not only serves as a physical symbol, but also represents the radiance of revelation that guides humans intellectually and spiritually. al-Rāzī's interpretation shows the methodological depth of associating the symbol of light with the awareness of faith and the purpose of human life within the framework of the Islamic worldview.
Konsep Tabannī dalam Tafsir An-Nur: Analisis Pemikiran Hasbi Ash-Shiddieqy Rahmaini, Aulia; Zuhri, Ahmad; Simamora, Nur Aisah
Kamaya: Jurnal Ilmu Agama Vol 8 No 4 (2025)
Publisher : Jayapangus Press

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.37329/kamaya.v8i4.4863

Abstract

The phenomenon of child adoption (tabannī), from the pre-Islamic era to the modern period, has raised significant issues concerning lineage, inheritance, and guardianship. The Qur’an, particularly in QS. al-Ahzab verses 4–5, 37, and 40, abolished the Jahiliyyah practice of tabannī and emphasized the importance of preserving genealogical clarity. In the Indonesian context, adoption is still frequently equated with biological children, revealing a gap between the ideal principles of Islamic law and prevailing social practices. This study aims to examine Hasbi Ash-Shiddieqy’s thought on adoption as articulated in Tafsir An-Nur and to evaluate its relevance to contemporary Indonesian legal frameworks. The research employs a qualitative library-based method, with Tafsir An-Nur as the primary source, supported by classical and modern exegeses, Islamic jurisprudence, scholarly articles, and family law regulations. Data were analyzed through a thematic (maudhu‘i) approach combined with descriptive-analytical methods to explore Hasbi’s interpretation regarding the implications of adoption for lineage, inheritance, and guardianship. The findings reveal that Hasbi rejected the legal assimilation of adopted children with biological children but strongly emphasized the importance of kafālah (care and guardianship), which ensures love, education, and social protection without erasing the child’s biological lineage. Regarding inheritance, adopted children do not have the right to receive a share as heirs, yet provision is possible through the mechanism of obligatory bequest (wasiat wajibah), in line with the Compilation of Islamic Law (KHI) in Indonesia. Hasbi’s perspective demonstrates a distinctly Nusantara exegetical style that is moderate, contextual, and socially responsive. Consequently, this study contributes theoretically by enriching Nusantara Qur’anic exegesis studies and practically by providing normative foundations for formulating adoption policies in modern Indonesia that balance Islamic legal principles with the protection of adopted children’s rights.
Qanā‘ah dan Pengaruhnya Terhadap Kesehatan Jiwa Menurut Buya Hamka dalam Tafsir Al-Azhar Melati, Sri; Zuhri, Ahmad; Naldo, Jufri
Jurnal test Vol 4 No 2 (2025): AL-Fahmu: Jurnal Ilmu Al-Qur'an dan Tafsir
Publisher : Pusat Penelitian dan Pengabdian Kepada Masyarakat

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.58363/alfahmu.v4i2.626

Abstract

This research focuses on the study of the concept of qanā’ah and its influence on mental health according to Buya Hamka in Tafsir al-Azhar. The purpose of this research is to explain how Buya Hamka interprets verses related to qanā’ah and its relevance to mental health. The research method used is a qualitative method with a library research approach. The primary source of this research is Tafsir al-Azhar by Buya Hamka, while secondary sources consist of classical and contemporary tafsir books, Sufism books, and Islamic psychology literature. Data analysis was carried out using the thematic method (maudhu’i). The results of the study indicate that qanā’ah according to Buya Hamka includes five dimensions: accepting willingly for what is there, asking for additional sustenance with appropriate efforts, being patient with Allah’s provisions, putting one’s trust in Allah, and not being attracted to the deceit of the world. This concept, when applied, functions as a self-control mechanism that can prevent the emergence of heart diseases such as envy, jealousy, greed, and complaints. From an Islamic psychological perspective, contentment can foster inner peace, gratitude, optimism, and resilience in the face of life’s difficulties. Thus, contentment is not merely a spiritual value but also significantly contributes to achieving individual mental health and social harmony.
Criminal Liability of Love Scam Perpetrators in the Perspective of Positive Law and Islamic Criminal Law Solihin, Riadus; Zuhri, Ahmad
LEGAL BRIEF Vol. 13 No. 4 (2024): October: Law Science and Field
Publisher : IHSA Institute

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.35335/legal.v13i4.1131

Abstract

The criminal act of love scam is a form of fraud that has been transformed into the online realm. The fraud is the same as conventional fraud, but the difference is the place where the fraud occurs. Love scam cases occur because women who are often victims are lulled into love that is full of lies. This love scam case is very worrying because it blackmails the victim by loving them. The object of this research is focused on criminal liability for love scams from the perspective of positive law and Islamic criminal law. This research is empirical research, where researchers try and describe and analyze this practice with a normative approach, referring to the provisions of positive law and Islamic criminal law. Data collection by going directly into the field through interviews. Meanwhile, in analyzing the data, researchers used descriptive analysis. This research concludes that criminal liability for perpetrators of love scams is regulated in two statutory regulations, namely in Article 378 of the Criminal Code (KUHP) and Law Number 19 of 2016 concerning Information and Electronic Transactions. And accountability for perpetrators of fraud under the guise of romance according to Islamic criminal law is subject to ta'zir punishment and in its provisions depends on the judge's ijtihad
The Law on Using Pawned Goods Without the Owner's Permission Perspec-tive of Dsn Fatwa Number 25/Dsn-Mui/Iii/2002 Concerning Rahn (Case Study of Sipolu-Polu Village, Panyabungan District, Mandailing Natal Regency) Siregar, Habibulloh; Zuhri, Ahmad
LEGAL BRIEF Vol. 13 No. 5 (2024): December: Law Science and Field
Publisher : IHSA Institute

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.35335/legal.v13i5.1158

Abstract

Pawning is permitted in Islamic law. In Islam, pawning is a contract that has the principle of mutual assistance that does not seek profit. Pawned goods or also called marhun are collateral or ransom goods to obtain loans. The use of pawned goods that occurred in Sipolu-polu Village is that the pawned goods are used by employees of the recipient of the pawned goods. The occurrence of the use of pawned goods is very interesting to study. Therefore, the purpose of this study is to determine the law on the use of pawned goods by the recipient of the pawned goods in Sipolu-polu Village. This research method uses qualitative with a descriptive approach and to obtain data, the author conducted observations and interviews with the intention of knowing and observing directly about the law on using pawned goods without the owner's permission that occurs in the Sipolu-polu Village community. The results of the study stated that the law on the use of pawned goods without the owner's permission in Sipolu-polu Village is not allowed or haram according to DSN-MUI Fatwa Number 25/III/2002 because the murtahin may not take advantage of the pawned goods without the permission of the rahin. This is based on the fact that in a pawn the principal agreement is a debt, and in a debt, what applies is the principle of mutual assistance (ta'awun) and not seeking profit
REVISITING TATAYYUR: A DIALOGUE BETWEEN TRADITION AND CONTEXT IN TAFSIR AL-MISHBAH THROUGH GADAMER’S HERMENEUTICS Insanissa’adah, Mar’atul; Zuhri, Ahmad; Idris Harahap, Mardian
Jurnal At-Tibyan: Jurnal Ilmu Alqur'an dan Tafsir Vol 10 No 1 (2025): Volume 10 No. 1 June 2025
Publisher : The Department of the Qur'anic Studies, Faculty of Ushuluddin, Adab, and Da'wah, State Institute of Islamic Studies (IAIN) Langsa

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.32505/at-tibyan.v10i1.11851

Abstract

This study examines the concept of tatayyur in the Qur’an as interpreted by M. Quraish Shihab in Tafsir al-Mishbah, employing Hans-Georg Gadamer’s hermeneutics as the analytical framework. The Qur’an rejects tatayyur as a fatalistic belief that undermines human agency and emphasizes individual moral responsibility. Through Tafsir al-Mishbah, Shihab expands the meaning of tatayyur by highlighting its social, psychological, and cultural dimensions, thereby addressing the real challenges faced by Indonesian Muslims who remain influenced by superstitious practices. By applying Gadamer’s concepts of productive prejudice, effective history, and fusion of horizons, this research finds that Shihab’s interpretation emerges from a dynamic encounter between classical exegetical tradition and the contextual needs of modern Indonesia. The findings demonstrate that Gadamerian hermeneutics provides a productive methodological approach to Qur’anic exegesis, as it enables an ongoing dialogue between the sacred text and contemporary social realities. This research affirms that a hermeneutic and contextual reading strengthens the Qur’an’s message of rejecting superstition, fostering optimism, and reinforcing moral responsibility in Muslim society.
Pemotongan Gaji Karyawan Sebagai Ganti Rugi Barang Hilang Perspektif Wahbah Az-Zuhayli (Study Kasus Alfamart Batang Beruh Kabupaten Dairi) Ramidah Situmorang, Anggi; Zuhri, Ahmad
Jurnal Ilmu Hukum, Humaniora dan Politik Vol. 4 No. 4 (2024): (JIHHP) Jurnal Ilmu Hukum, Humaniora dan Politik (Mei - Juni 2024)
Publisher : Dinasti Review Publisher

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.38035/jihhp.v4i4.2067

Abstract

In fiqh muamalah, wages are compensation received by a worker for the benefits of work that he has done properly and correctly in the form of material rewards in the world (fair and decent). However, it is different from what happened at Alfamart Batang Beruh where the monthly salary is given after first deducting NBH unfairly. The case of employee wage deductions is very worrying because these deductions are made as compensation for lost goods, The object of research is focused on the practice of applying compensation for lost goods notes (NBH) to employee wages (salaries), at Alfamart Batang Beruh Dairi Regency Wahbah Az-Zuhayli Perspective, This research is empirical research, where researchers try to describe and analyze these practices using a normative approach, with reference to Wahbah Az-Zuhayli's opinion. Data collection by going directly to the field through observation, and free question and answer (interview). While in analyzing the data, researchers used descriptive analysis. This study concludes that the practice of deducting employee wages as compensation for lost goods notes at Alfamart Batang Beruh, Dairi Regency, is invalid, because it is not in accordance with the theory of ij?rah, which violates the "Al-Shihhah condition (condition of validity of the work contract)", namely "the willingness of both parties (the employee and the company). This is because, as a specialized worker (Aj?r Kha?), he is not responsible for the goods handed over to him in the work assigned to him.  
Co-Authors Afni Saswita Siregar Aji, Eztika Azzahra Al-Rasyid, Harun Ali Djamhuri Amilia, Dian Mustika Andi Mahendra Aprilinda M Harahap Arif Budiman Astiwi Sara Awaluddin, Raisa Zuhra Salsabila Azhari, Zulheri Edi Suyanto Erdianto Erdianto Fadillah, Tasya Ferawati Ferawati Hamidah Polem, Wanda Harahap, Mardian Idris Harahap, Mardian Idris Hasibuan, Ahmad Yazid Hery Sahputra Hidayat, Abdul Yahya Hisan, Khairatun Husnel Anwar Matondang, Husnel Anwar Idris Harahap, Mardian Insan Akbar Insanissa’adah, Mar’atul Iqklimah, Iqklimah Irwansyah Irwansyah Izmy Erviana Jamil, Mhd. Khoirudin Juli Julaiha Karo-Karo, Denni Karomani Karomani Khairullah, Muhammad Farhan Lukmanul Hakim Maharani Maharani, Maharani Mahesa, Arya Mardian Idris Harahap Muhammad Hdayat Naldo, Jufri Naldo Nawawi Natsir Nur Aisyah Nuraisah Simamora Nuraisyah Nuraisyah Prasetyo, Azhar Majid Pratiwi, Fani Rahmaini, Aulia Rambe, Uqbatul Khoir Ramidah Situmorang, Anggi Robiatul Adawiyah Sitorus Simamora, Nur Aisah Siregar, Habibulloh Siregar, Husnul Khotimah Sitanggang, Cokro Malik Solihin, Riadus Sri Melati Syamsiar, Syamsiar Syukri Syukri Ummiyah, Meity Wanda Hamidah Polem WULANDARI, WILDA Yazofa, Tartila Yumni, Aufah Yuzaidi