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Konsep Wanita Shalihah Dalam Tafsir Al-Azhar Resviana Resviana; Hasiah Hasiah; Desri Ari Enghariano
Jurnal El-Thawalib Vol 2, No 6 (2021)
Publisher : IAIN Padangsidimpuan

One of the missions of Islam is to glorify women and put them in a respectable position, so that they can reach the status of pious women. Actually, the mission of Islam has been achieved in the time of the prophet Muhammad SAW and how many decades after that still make the Qur’an as a way of the life. However, the reality of life in modern times today shows an alarming fact. Many Muslim women have experienced moral decadence. Many Muslim women today fall into acts that are prohibited by religion, such as courtship, adultery, and others. Sinful acts like this cause them to be far from the category of pious women. Whereas if they were asked to choose to be a pious woman or a pious woman, of course the answer from the bottom of their hearts would be to choose a pious woman. Women are glorified in Islam because of their role and position as child, wife, and mother. Because Islam really maintains the dignity of a woman well. The most high ranking woman is a pious woman who always istiqamah in carryng out all the commands of Allah and staying away from all the prohibitios. The formulation of the problem of this research is how the concept of pious women in the interpretation of Al-Azhar, the aim is to find out the aim is to find out the concept of pious women in the interpretation of Al-Azhar. This type of research is library research, namely research through library research, gathering techniques by searcing for verses about pious women. Based on the interpretation approach, which is done by the workings of the tahlili method. The results of this study are shalihah women can be said to be women who maintain their eyes, are consistent in covering their genitals, women who have strong personalities, women who are obedient and intelligent, and women who maintain their chastity.

PARADIGMA AL-QUR’AN TENTANG NARASI SIKSAAN Desri Ari Enghariano
Al FAWATIH:Jurnal Kajian Al Quran dan Hadis Vol 3, No 2 (2022)
Publisher : Institut Agama Islam Negeri Padangsidimpuan

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24952/al fawatih.v3i2.6270

Talking about torture, what humans can imagine is a very painful disaster inflicted by Allah SWT on humans in return for their actions. The question always arises in everyone's mind, whether natural disasters and accidents in our transportation world have been planned by Allah? Is natural disaster a test, a blessing or a torment?This research is library research, namely research using written materials, such as books, journals, magazines, and so on. This research is a qualitative research of interpretation and presentation of data by means of descriptive-analytic method. Thematic method is the choice in completing this research. The results of this research explain that the meaning of torture is a warning of Allah's wrath on his creatures (humans) who have violated Allah's commands. torment said with all the fractions the word is mentioned in the Qur'an 374 times. The cause of torment or calamity is because of denying the verses of Allah. A proportional attitude in the face of torment is to istighfar and be patient.

POLEMIK PRAKTIK SAWERAN KEPADA PEMBACA AL-QUR’AN (Telaah Etika Interaksi dengan al-Qur’an) Desri Ari Enghariano
Al FAWATIH:Jurnal Kajian Al Quran dan Hadis Vol 4, No 1 (2023)
Publisher : Institut Agama Islam Negeri Padangsidimpuan

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24952/alfawatih.v4i1.7969

Al-Qur’an is a holy book that is very sacred for a muslim person. They are commanded to read, study, understand, and venerate it. However, the sacredness of the Qur’an has been tarnished recently by the uncivilized behavior of some muslims. One of the actions that contaminates the sacredness of the Qur’an and insults its glory is an action called saweran to the reader of the Qur’an. The practice of saweran is very concerning, because it has become a tradition or culture in several regions. There is no longer any difference between singer and expert ont the Qur’an. Therefore, research and study of ethics to the Qur’an and Qur’an experts are still relevant and urgent to study.This research is library research, namely research using written materials, such as books, journals, magazines, and so on. This research is a qualitative research of interpretation and presentation of data by means of descriptive-analytic method. Thematic method is the choice in completing this research. The results of this research indicate that muslims should leran more about the ethics of interaction with the Qur’an and Qur’an experts. Reading the Qur’an begins with brushing your teeth and reciting it solemnly. The experts of the Qur’an must be glorified and respected. Al-Qur’an teachers must be sincere in their intentions, gentle with their students, and enthusiastic. Al-Qur’an students must be study with the right teacher, respect their teacher, and be enthusiastic. The memorizes of the Qur’an must guard againts disgraceful occupations, have a noble soul, not be greedy for worldly possessions, and not joke too much.

PANDANGAN HUKUM ALI AS-SHOBUNI TENTANG PERCERAIAN Desri Ari Enghariano
Jurnal AL-MAQASID: Jurnal Ilmu Kesyariahan dan Keperdataan Vol 7, No 2 (2021)
Publisher : UIN Syekh Ali Hasan Ahmad Addary Padangsidimpuan

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24952/almaqasid.v7i2.4732

In this era of covid-19, divorce does not only happen to ordinary muslim household or celebrities. But also happens to the household of scholars who become public figures for the people. There is even a famous cleric who has dropped three divorces on his wife and there is also a popular cleric who divorced his wife in a relatively short marriage age, so that these problem has implications for the emergence of a negtive stigma against them. The fact is that for some people, divorce is the last alternative to end marriage. According to them, divorce is something that is taboo, disgraceful, and embarrassing. Evem though the scholars have explained that divorce is permissible ini Islam. Even under certain conditions divorce is a remedy, solution and them main choice, not the last alternative.One of the contemporary scholars who is concerned with examinig the issue of sharia law on divorce is Muhammad Ali al-Sabuni in his bokk Tafsir Verses of Law. There foe, this research will describe Ali al-Sabuni’s legal views on divorce; in the form of the etymological meaning and terminology of divorce, the legal basis fo divorce, conditions for divorce, kinds of divorce, the period od iddah of the wife after divorce, about three divorces, and the wisdom of divorce. The method used in this research is thematic method. The results of this research explain the meaning of divorce is ending marital status. The legal basis for divorce is the Qur’an, hadis, and ijma’. It is permissible to get a divorce if there is no harmony, the marriage is defiled, the spouse suffers from infertiliy, and infectious diseases. The are two kinds of divorce; namely raj’i and ba’in. The iddah of a wife who is not pregnant and still menstruating is three times sacred, the iddah of a pregnant wife is until she gives birth, and the iddah of a wife who has not menstruated or is monopause is three months

KONSEP INFAK DALAM AL-QUR’AN Desri Ari Enghariano
Jurnal AL-MAQASID: Jurnal Ilmu Kesyariahan dan Keperdataan Vol 6, No 1 (2020)
Publisher : UIN Syekh Ali Hasan Ahmad Addary Padangsidimpuan

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24952/almaqasid.v6i1.2430

Al-Qur’an is guide (hudan) for human in general; both in the field of worship or in the field of muamalah. Currently the word is being hit by covid-19 which caused in economic crisis in various countries exposed to the virus, including Indonesia. And among the important concept in the qur’an that can be used as aguide to alleviate the economic crisis that hit the Indonesian country today is the concept of infak. It means distributing wealth whose purpose is to reach Allah’s reward. In simple language, it can be called by giving away property to another people, without expecting any compensation from the recipient. The infak is distributed to the needy, poor, dhuafa, and other people who need.

KONSEP INFAK DALAM AL-QUR’AN Desri Ari Enghariano
Jurnal AL-MAQASID: Jurnal Ilmu Kesyariahan dan Keperdataan Vol 6, No 1 (2020)
Publisher : UIN Syekh Ali Hasan Ahmad Addary Padangsidimpuan

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24952/almaqasid.v6i1.2430

Al-Qur’an is guide (hudan) for human in general; both in the field of worship or in the field of muamalah. Currently the word is being hit by covid-19 which caused in economic crisis in various countries exposed to the virus, including Indonesia. And among the important concept in the qur’an that can be used as aguide to alleviate the economic crisis that hit the Indonesian country today is the concept of infak. It means distributing wealth whose purpose is to reach Allah’s reward. In simple language, it can be called by giving away property to another people, without expecting any compensation from the recipient. The infak is distributed to the needy, poor, dhuafa, and other people who need.

PANDANGAN HUKUM ALI AS-SHOBUNI TENTANG PERCERAIAN Desri Ari Enghariano
Jurnal AL-MAQASID: Jurnal Ilmu Kesyariahan dan Keperdataan Vol 7, No 2 (2021)
Publisher : UIN Syekh Ali Hasan Ahmad Addary Padangsidimpuan

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24952/almaqasid.v7i2.4732

In this era of covid-19, divorce does not only happen to ordinary muslim household or celebrities. But also happens to the household of scholars who become public figures for the people. There is even a famous cleric who has dropped three divorces on his wife and there is also a popular cleric who divorced his wife in a relatively short marriage age, so that these problem has implications for the emergence of a negtive stigma against them. The fact is that for some people, divorce is the last alternative to end marriage. According to them, divorce is something that is taboo, disgraceful, and embarrassing. Evem though the scholars have explained that divorce is permissible ini Islam. Even under certain conditions divorce is a remedy, solution and them main choice, not the last alternative.One of the contemporary scholars who is concerned with examinig the issue of sharia law on divorce is Muhammad Ali al-Sabuni in his bokk Tafsir Verses of Law. There foe, this research will describe Ali al-Sabuni’s legal views on divorce; in the form of the etymological meaning and terminology of divorce, the legal basis fo divorce, conditions for divorce, kinds of divorce, the period od iddah of the wife after divorce, about three divorces, and the wisdom of divorce. The method used in this research is thematic method. The results of this research explain the meaning of divorce is ending marital status. The legal basis for divorce is the Qur’an, hadis, and ijma’. It is permissible to get a divorce if there is no harmony, the marriage is defiled, the spouse suffers from infertiliy, and infectious diseases. The are two kinds of divorce; namely raj’i and ba’in. The iddah of a wife who is not pregnant and still menstruating is three times sacred, the iddah of a pregnant wife is until she gives birth, and the iddah of a wife who has not menstruated or is monopause is three months

QUR'AN'S ETHOS OF JUSTICE ON WEALTH DISTRIBUTION THE TIME OF THE PROPHET AND COMPANIONS Desri Ari Enghariano; Ihdi Aini; Sawaluddin Siregar
Al FAWATIH:Jurnal Kajian Al Quran dan Hadis Vol 7, No 1 (2026)
Publisher : Universitas Islam Negeri Syekh Ali Hasan Ahmad Addary Padangsidimpuan

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24952/alfawatih.v7i1.18657

Inequality in the distribution of wealth has been a structural problem since pre-Islamic times to the modern era, including in Indonesia, where wealth tends to be concentrated in elite groups. This study aims to examine historically and normatively the ethos of justice in the distribution of wealth during the time of the Prophet Muhammad PBUH and his companions as a conceptual model to formulate the principle of sustainable economic justice. The research uses a qualitative-descriptive approach with normative-historical analysis to trace the values, policies, and practices of justice applied in early Islamic societies. The results of the study show that the Prophet PBUH built the foundation for wealth distribution through zakat, the prohibition of usury and hoarding, as well as ethical market arrangement. While the Khulafaur Rasyidin developed the system through the supervision of official assets, strengthening the baitul mall, fiscal reform, and the principle of equitable distribution of public assets. The findings show that economic justice in Islam is structural and preventive, aiming to protect the weak and prevent the concentration of wealth. The implications of the study confirm that the value of the distribution of wealth during the time of the Prophet and his companions is relevant as an ethical framework and public policy in dealing with modern economic inequality.

Authoritative Sources of Qur’anic Interpretation in the Tafsir Study Community of the Batak Angkola Society Hasiah Hasiah; Nurus Shalihin; Novizal Wendry; Desri Ari Enghariano; Sufrin Efendi Lubis
Jurnal Ushuluddin Vol. 33 No. 2 (2025): December
Publisher : Universitas Islam Negeri Sultan Syarif Kasim Riau

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24014/jush.v33i2.38013

This study examines the authoritative sources utilized by the Tafsir study community within the Batak Angkola society in Padangsidimpuan City for interpreting the verses of the Qur’an. The objective is to identify and analyze the primary references employed by this community to understand and convey Qur’anic interpretations. A qualitative research method with an ethnographic approach was used. Data were collected through participatory observation, in-depth interviews, and a literature review relevant to the study. The findings reveal that the Tafsir study community relies on a combination of classical and modern tafsir as their main sources for Qur’anic interpretation. Additionally, local culture influences distinctive interpretive patterns among the Batak Angkola society, although some community members face challenges in integrating local cultural elements into their interpretations. The study concludes that the authoritative sources used by the Tafsir community reflect a dynamic adaptation between Islamic teachings and local culture; however, not all members incorporate local culture into their interpretations. Ultimately, this interpretive study produces a unique and contextual approach to Qur’anic exegesis.

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