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Lafaz Al-Kawkab dalam Al-Quran dan Astronomi Riri Hanifah Wildani; Sartika Fortina Ihsan; Efendi Bagindo Basa; Faizin Faizin
Jurnal Kawakib Vol 3 No 1 (2022): Studi Keislaman
Publisher : Program studi Keagamaan Islam

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24036/kwkib.v3i1.32

Science is very closely related to revelation (the Qur'an), because both are sourced from Allah SWT. So this study aims to find a correlation between science, especially astronomy and revelation (Al-Quran) so that it can be a reference in view of the correlation between science and the Qur'an. Al-Qur'an contains miracles, one of which is I'jaz ilmi. I'jaz ilmi can be seen from the truth of the Qur'an which is proven in later scientific studies. This research is novel because it discusses the meaning of Lafaz al-Kawkab in the perspective of the Koran and the wisdom of its use in the Koran, as well as scientific facts about the planet. This research is descriptive qualitative, while the type of this research is library research. The method used in this study is the Tafsir Muqaran method, which compares various interpretations in the Tafsir books and captures their correlation with science. The results of this study stated that lafaz al-kawkab means planets in the solar system and has a different essence from other celestial bodies. In addition, the Qur'an also describes the nature and characteristics and functions of these planets by distinguishing the term al-kawkab and other celestial bodies in their mention.

REPRESENTASI LOCAL WISDOM DALAM TAFSIR AL-AZHAR Faizin; Syafruddin; Sri Chalida
Rausyan Fikr: Jurnal Ilmu Studi Ushuluddin dan Filsafat Vol. 18 No. 1 (2022): Januari - Juni 2022
Publisher : Fakultas Ushuluddin, Adab dan Dakwah, Universitas Islam Negeri (UIN) Datokarama Palu, Indonesia

This paper analyzes the representation of local wisdom of Minangkabau culture in Buya Hamka's Tafsir al-Azhar, especially in interpreting verses about oral care. Tafsir al-Azhar is a work heavily influenced by the objective reality of local wisdom and the subjective side of the author as part of Minangkabau society. This research is literature research with content analysis through Stuart Hall's representation theory. This research shows that Hamka, in the interpretation of al-Azhar, especially the verses on oral protection, represents local wisdom: reflectively, intentionally, and constructionally. Reflectively, which directly explains the meaning of the verse he is interpreting. Consciously, Hamka interprets the verse as influenced by the collective consciousness of the Minangkabau community. Meanwhile, as a constructionist, Hamka deliberately constructs Minangkabau local wisdom in practicing interpreted verses.

HUJAN PRESFEKTIF AL-QURAN DAN SAINS Rika Summalia; Efendi Efendi; Faizin Faizin
Hadharah: Jurnal Keislaman dan Peradaban Vol 17, No 1 (2023): Vol 17 No 1 (2023) Hadharah: Jurnal Keislaman dan Peradaban
Publisher : UIN Imam Bonjol Padang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15548/h.v17i1.7668

Rain is understood sometimes hagoslot as grace and also as doom. Whereas The rain, when viewed from the process of falling, has the same understanding, namely: because of natural processes alone. Rain is one of the many natural phenomena that occur in human life that are mentioned in the Quran and even many studies and scientists have studied this. But this study will try to decipher the process of rain. This research uses library research, which is research that uses library study methods to collect data, review various literature and analyze topics relevant to research by browsing the literature by utilizing sources in the form of books, journals, dictionaries, documents, magazines and other sources related to research. The results of this study are expected to provide an explanation of the process of rain perspective of the Quran and science. (1) Rain in the Qur'an is expressed in four terms: maṭar, ghayth, anzala, māa, and wadqu. Water rain according to the Qur'an is water that falls is mercy, that is, it will revive the dead soil and support the plants. (2) The process of rain falling according to the Qur'an is the same as the process of raining rain in science. Rain is the result of the water cycle process, that is, starting with seawater, lakes, and rivers evaporating due to being heated by sunlight and then after reaching the top there is a condensation process so that it becomes grains of water vapor in the clouds. For this reason, the concept of rain according to the Qur'an is relevant to environmental conservation, because the cycle depends on natural conditions.

Reconstructing Qur’anic Self-Regulation for Digital Well-Being: A Maqāṣid al-Syarī‘ah Approach to Fear of Missing Out Asrim Muda Harahap; Hasiah Hasiah; Govinda Delfa Saputra; Faizin Faizin; Andri Ashadi; Rahmi Syahriza
Jurnal El-Thawalib Vol 7, No 4 (2026)
Publisher : UIN Syekh Ali Hasan Ahmad Addary Padangsidimpuan

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24952/el-thawalib.v7i4.21095

This study examines the phenomenon of Fear of Missing Out (FoMO) as an issue of self-regulation in social media usage and constructs a Qur’an-based response relevant to digital well-being. This study employs a qualitative method based on library research, utilizing QS. Al-Hijr [15]:88 and Tafsīr al-Munīr as primary data, alongside literature on FoMO, self-regulation, digital well-being, and Auda’s maqāṣid framework as secondary data. The descriptive-interpretative analysis applies six features of Auda’s Systems Approach: cognitive nature, wholeness, openness, interrelated hierarchy, multidimensionality, and purposefulness. The findings indicate that Surah Al-Hijr [15]:88 can be constructed as a Qur’anic self-regulation model comprising three dimensions. First, attentional/cognitive regulation through lā tamuddanna ‘ainayka (do not extend your eyes) to control the tendency to compare oneself with others. Second, emotional regulation through wa lā taḥzan (and do not grieve) to manage sadness, anxiety, and feelings of being left behind. Third, behavioral-relational regulation through wakhfiḍ janāḥaka lil-mu’minīn (and lower your wing for the believers) to foster humble, empathetic, and healthy social interactions. These three dimensions form an interconnected process leading to digital well-being that is balanced, mindful, and oriented toward the common good. Thus, this reconstruction positions the Qur’an as a source of values for developing self-regulation in the face of contemporary digital life challenges

Reconstructing Qur’anic Self-Regulation for Digital Well-Being: A Maqāṣid al-Syarī‘ah Approach to Fear of Missing Out Asrim Muda Harahap; Hasiah Hasiah; Govinda Delfa Saputra; Faizin Faizin; Andri Ashadi; Rahmi Syahriza
Jurnal El-Thawalib Vol 7, No 4 (2026)
Publisher : UIN Syekh Ali Hasan Ahmad Addary Padangsidimpuan

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24952/el-thawalib.v7i4.21095

This study examines the phenomenon of Fear of Missing Out (FoMO) as an issue of self-regulation in social media usage and constructs a Qur’an-based response relevant to digital well-being. This study employs a qualitative method based on library research, utilizing QS. Al-Hijr [15]:88 and Tafsīr al-Munīr as primary data, alongside literature on FoMO, self-regulation, digital well-being, and Auda’s maqāṣid framework as secondary data. The descriptive-interpretative analysis applies six features of Auda’s Systems Approach: cognitive nature, wholeness, openness, interrelated hierarchy, multidimensionality, and purposefulness. The findings indicate that Surah Al-Hijr [15]:88 can be constructed as a Qur’anic self-regulation model comprising three dimensions. First, attentional/cognitive regulation through lā tamuddanna ‘ainayka (do not extend your eyes) to control the tendency to compare oneself with others. Second, emotional regulation through wa lā taḥzan (and do not grieve) to manage sadness, anxiety, and feelings of being left behind. Third, behavioral-relational regulation through wakhfiḍ janāḥaka lil-mu’minīn (and lower your wing for the believers) to foster humble, empathetic, and healthy social interactions. These three dimensions form an interconnected process leading to digital well-being that is balanced, mindful, and oriented toward the common good. Thus, this reconstruction positions the Qur’an as a source of values for developing self-regulation in the face of contemporary digital life challenges

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