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Uncovering The Power of Dhikr from The Perspective of Sufism and Its Relevance in Resisting the Destruction of The World Karo-Karo, Denni; Ahmad Zuhri; Simamora, Nur Aisah
Tadrib: Jurnal Pendidikan Agama Islam Vol 10 No 1 (2024): Tadrib: Jurnal Pendidikan Agama Islam
Publisher : Program Studi Pendidikan Agama Islam Fakultas Ilmu Tarbiyah Dan Keguruan UIN Raden Fatah

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.19109/w37adc14

This article examines the power of dhikr in the perspective of Sufism and its relevance in resisting the destruction of the world. Zikr, which etymologically comes from the word dzakara which means to remember, is a spiritual practice that aims to get closer to God by filling the mind and heart with holy words. This article uses a qualitative research method with a literature review approach. In the context of Sufism, dhikr is not only seen as a ritual activity, but also as a means to improve the spiritual and moral intelligence of individuals. Sufism itself is a self-practice that aims to form a person who is submissive and obedient to God's commands, as well as overcoming the ego that can keep humans away from divine values. This study found that dhikr has an important role in overcoming the challenges of modernity that can threaten human spiritual balance. In an increasingly materialistic and fragmented world, dhikr helps individuals to nurture God-consciousness and maintain inner balance. In addition, dhikr also serves as a tool to overcome the negative influences of globalization and modernization that can cause moral and spiritual destruction. Thus, dhikr in the Sufism perspective can be a strong hold to withstand the destruction of the world by building a solid spiritual foundation within individuals and society. Through literature analysis, this article asserts that dhikr is not only a spiritual practice but also has a significant social impact.

Bughat dalam Perspektif Al-Qur’an: Studi Komparasi Tafsir Al-Azhar Karya Buya Hamka dan Tafsir Al-Misbah Karya Quraish Shihab Walikhsan, Adli; Simamora, Nur Aisah; Akhyar, Sayed
TSAQOFAH Vol 4 No 1 (2024): JANUARI
Publisher : Lembaga Yasin AlSys

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.58578/tsaqofah.v4i1.2635

Bughat in the Perspective of the Al-Qur'an (Comparative Study of Tafsir Al-Azhar by Buya Hamka and Tafsir Al-Misbah by Quraish Shihab)" is the result of literature research aimed at answering various questions regarding the meaning of bughat in Al-Qur'an. Qur'an, how Buya Hamka and Quraish Shihab interpret bughat in the Qur'an, and what influence bughat has on aspects of people's lives. The data in this research uses qualitative research techniques, namely data is collected and quoted by analyzing the interpretive science approach. This approach uses a comparison method between two Mufassir, namely Buya Hamka and Quraish Shihab. The primary data source in this research is the verses of the Al-Qur'an using QS. Al-Hujurat verse 9 as the main object of study is supplemented with other verses in the Al-Qur'an. From this research we can conclude that, bughat is an act that exceeds the limits and is unjust carried out by individuals or groups or groups. The topic of this research is a very important topic to study because if it is not understood systematically it will be fatal and the seeds of violence against the state and religion will emerge. Furthermore, these two Mufassir gave an interpretation of the meaning of bughat which was not much different because the style of interpretation they used was adabi ijtima'i. Buya Hamka interprets bughat as someone who persecutes. Meanwhile, Quraish Shihab interprets bughat as an individual or group who goes beyond limits, violates the law and tries to seize power. The verses in the Qur'an when discussing bughat are not only about politics and power. However, there are also social, legal, cultural, economic problems and even all aspects. This proves that the scope of bughat is very broad and is closely related to aspects of life in society. So attention needs to be paid to prevent social conflicts like this from occurring in society.

Ḥadīṡ-Ḥadīṡ dalam Kitab Kanzun an-Najah wa as-Surūr: Studi Atas Kualitas dan Pemahaman Ḥadīṡ Bab Bulan Shafar Ramadhani, Andre; Roihan, Muhammad; Simamora, Nur Aisah
ANWARUL Vol 4 No 1 (2024): FEBRUARI
Publisher : Lembaga Yasin AlSys

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.58578/anwarul.v4i1.2691

Ḥadīṡ Nabī is the main source of Islamic teachings after the Al-Qur’ān. A ḥadīṡ that is ṣaḥīḥ in terms of its sanad is not necessarily ṣaḥīḥ in terms of its mata. Sometimes he is weak in terms of his eyes, namely after the faqihs find hidden defects in him. Furthermore, ḥadīṡ Nabī does not only discuss matters of law, worship, muamalah, but ḥadīṡ Nabī also talks about prayers in everyday life. This article aims to determine the authenticity of the ḥadīṡ-ḥadīṡ in the book Kanzun an-Najah wa as-Surūr. The problem in this research is the quality of ḥadīṡ-ḥadīṡ regarding prayer and practice in the book Kanzun an-Najah wa as-Surūr chapter of the Month of Safar and ḥadīṡ’s understanding of prayer and practice in the book Kanzun an-Najah wa as-Surūr chapter of the Month of Safar. This research uses library research with the main reference being the book Kanzun an-Najah wa as-Surūr. The secondary references are the ḥadīṡ books which are included in the al-Tis’ah pole, books, journals, theses, theses, etc. The data collection technique used is the documentation method, namely collecting data based on the things discussed in the form of notes, transcripts, books, magazines, and so on. Meanwhile, in analyzing the data, the techniques used were the mauḍū’ī and naqd al-Sanad and matan methods. The research in this thesis found that the two ḥadīṡ in the Month of Shafar chapter studied had different qualities, the first ḥadīṡ had the quality of ḥasan, while the second ḥadīṡ had the quality of ḍa’īf. Likewise, the understanding of ḥadīṡ regarding prayer at the end of the month of Safar, there are differences of opinion among the ulama, some ulama allow it, such as Shaīkh ‘Abdul Ḥamīd, and others forbid it.

Bidadari Surga Dalam Tafsir Fī Ẓilāl Alquran Karya Sayyid Quṭb Chyta, Dena Aria; Harahap, Mardian Idris; Simamora, Nur Aisah
Kamaya: Jurnal Ilmu Agama Vol 7 No 3 (2024)
Publisher : Jayapangus Press

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.37329/kamaya.v7i3.3515

The interpretation of heavenly pleasures is often seen as gender biased. Some pleasures of paradise are understood to be exclusive to one gender. However, gender is not a condition for entering paradise; such interpretations are about the heavenly maidens. This study aims to explore the descriptions of heavenly maidens in the Koran and analyze Sayyid Qutb’s understanding of the Quranic verses about the heavenly maidens. The research uses a qualitative method with descriptive-analytical data analysis techniques. The findings of this study reveal that the Quran describes the physical characteristics of the heavenly maidens with the word “ḥūr” paired with “’īn,” found in Surah Ad-Dukhan verse 54, Surah At-Tur verse 20, and Surah Al- Waqi'ah verse 22. At other times, the Quran uses the more general term “azwāj” (spouses) to describe the heavenly maidens. This word is mentioned 4 times, in Surah Al-Baqarah verse 25, Surah Ali ‘Imran verse 15, Surah An-Nisa verse 57, and Surah Yasin verse 56. Furthermore, in interpreting the heavenly maidens in the Koran, according to Sayyid Qutb, the expression “heavenly maidens” needs to be understood as an indication of their existence. According to Qutb, the word “ḥūr” refers to women with fair skin, and large eyes with white and black color complementing each other. As for the phrase “qāṣirāt al-Ṭarf atrāb,” it is interpreted as the women of paradise praised by Allah for their loyalty, always lowering their gaze and never looking away except towards their spouses. The term “azwāj muṭahharah” according to Qutb signifies the state of women being devoid of the negative qualities possessed by women in worldly life.

The application of restorative justice as a settlement of domestic syiqaq in QS. An-Nisa verses 34 and 34 according to the view of wahbah az-zuhaili in the book of tafsir al-munir Hisan, Khairatun; Zuhri, Ahmad; Simamora, Nur Aisah; Harahap, Mardian Idris
Jurnal EDUCATIO: Jurnal Pendidikan Indonesia Vol 10, No 1 (2024): Jurnal EDUCATIO: Jurnal Pendidikan Indonesia
Publisher : Indonesian Institute for Counseling, Education and Therapy (IICET)

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.29210/1202424601

In this research the focus is on how is shiqaq resolved? Then in this research we also discuss how in the household if there is syiqaq then there must be steps taken to resolve it, and in this research the researcher wants to examine how restorative justice is implemented regarding syiqaq in the household, and the researcher also examines how to implement restorative justice syiqaq in this household in Qs. An-nisa verse 34 in the thoughts of Wahbah Az-Zuhaili. The method used in this research is a qualitative method. This type of research is library research, meaning that this research focuses on literature by analyzing the content of the literature related to the research. The data collected in this research is by looking for cases of syiqaq in society and then collecting them as reinforcement in the research, then the researcher examines the implementation of restorative justice by taking examples from the community and comparing them with Islamic laws to see whether they are in line with or not. no, after that the researcher took the interpretation of Wahbah Azzuhaili in Qs. An-nisa verse 34 which relates to research. After all the data has been collected, the researcher begins the research. The sources for this research are books, journals, theses, articles discussing restorative justice, syiqaq and referring to Al-munir's interpretation. The conclusion of the research is that Wahbah Az-Zuhaili's view is that in the family it is the man who has the duty to educate his wife to be better, but in this case there are several types of wives, namely wives who obey their husbands, and there are wives who are obedient to their husbands. who disobeys her husband. If the wife disobeys her husband then the husband can advise, scold, separate the bed and even the husband can hit his wife on condition that it does not leave scars, wounds and bruises on her body, and if that happens then the wife can ask for protection from the family or even the court but as far as possible to maintain the marriage because Allah does not recommend divorce. In this research, the contribution of this research is to clarify whether this application is in line with the Islamic view which is strengthened by Az-Zuhaili's Thought.

Telaah Terhadap Ayat-Ayat yang Menggambarkan Fenomena Komersialisasi Agama Islam: Studi Tafsir Tematik Sandi, Tri; Sukiman; Simamora, Nur Aisah
Jurnal test Vol 4 No 1 (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.v4i1.491

The phenomenon of commercialization of Islam has apparently occurred since the beginning of Islamic civilization, where the Qur’an, hadith and sharia law were exploited by individuals who justified any means to achieve their goals, namely worldly gain. This study is to answer the questions: (1) What are the verses in the Qur’an that explain the prohibition of commercialization of religion?, (2) How do the interpreters interpret the verses that prohibit commercialization of religion?, (3) What are the forms of commercialization of Islam throughout the exploration of the verses of the Qur’an?, (4) How is the relevance of the phenomenon of commercialization of religion to the lives of today’s people?. Several of these problems are discussed through library research with the maudhui interpretation method approach. The data sources in this study are the Qur’an as the primary source and interpretation books. All data are analyzed using a descriptive analysis approach. The results that the researchers found showed that there are nine verses in the Qur’an that seriously discuss the prohibition of commercialization of religion in the keyword tsamanan qoliilaa, be it changing, selling, exchanging the verses of Allah, false oaths, manipulating the truth and misleading the people. These actions will receive the same punishment as the Children of Israel and the Jewish priests, namely severe torture, humiliation and swallowing the embers of hellfire. Currently, this behavior can be carried out by ordinary people, money politics, manipulative influencers, businessmen who label sharia, academics and su’ scholars.

Qur’anic Perspectives on Mustadh‘afin: Gendered Oppression and Women’s Empowerment in Contemporary Indonesia Siregar, Nina Sari; Simamora, Nur Aisah
Jurnal Pemikiran Islam Vol. 5 No. 1 (2025): January-June
Publisher : Program Studi Aqidah dan Filsafat Islam

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/jpi.v5i1.31644

This article investigates the forms of mustadh‘afin (systemic oppression) experienced by women, as reflected in selected Qur’anic verses, and analyzes their relevance to the realities of contemporary Indonesian society. Filling a gap in previous scholarship, which often separates gender analysis from Qur’anic interpretation, this study adopts a gender-aware thematic approach (tafsir maudhu‘i) and draws on both classical and contemporary exegesis, including Al-Kassyaf, Tafsir Ibn Kathir, Al-Maraghi, and Al-Misbah. The analysis focuses on QS. An-Nisa [4]: 75, 97, 98; QS. Al-Anfal [8]: 26; and QS. Al-Qashash [28]: 4–5, all of which frame mustadh‘afin as a condition produced by structural marginalization, limited access to rights, and deep-seated gender stereotypes. In present-day Indonesia, such patterns of isti‘dhaf manifest through educational inequality, the dual burden of domestic and public responsibilities, victim blaming, and the commodification of women’s bodies. The study proposes empowerment strategies based on Qur’anic principles, including spiritual and social hijrah, gender literacy, and inclusive reinterpretation of both texts and policy. By integrating gender-sensitive exegesis with the lived experiences of Indonesian women, this article offers a new framework for Qur’anic gender discourse and supports structural transformation rooted in Islamic justice.

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): Article in Press
Publisher : Jayapangus Press

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

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.

KETUHANAN DALAM INTEGRASI KEILMUAN Simamora, Nur Aisah
Jurnal Ushuluddin Vol 17, No 1 (2018): Jurnal Ushuluddin
Publisher : UIN Sumatera Utara Medan

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.51900/ushuluddin.v17i1.5054

Science has degradated in it’s form by a scientific dichotomy. a student is considered professional if only learn one discipline of certain science and not diverse knowledge. This paradigm also hit the Islamic world, where there is a dichotomy of general science and religion in the level of learning. The article wants to re-reveal and affirm the role of Islamic philosophy in life and scholarship, where Islamic philosophy since its inception has greatly appreciated the development of science. Even more than that, Islamic philosophy never developed apart from the development of science. More explicitly it can be said that Islamic philosophy barely recognizes the separation between philosophy and science. In the works of Islamic philosophy, thabi'iyyah or the sciences of physics or the empirical sciences are never separated from mâ ba'da at-thabî'ah (the sciences of metaphysics). The role of science that should create an integrative worldview with God, the attitude of life according to the favor of God, the attitude that invites the pleasure of God, the choices of life that ensure happiness in the world and in the Hereafter

The application of restorative justice as a settlement of domestic syiqaq in QS. An-Nisa verses 34 and 34 according to the view of wahbah az-zuhaili in the book of tafsir al-munir Hisan, Khairatun; Zuhri, Ahmad; Simamora, Nur Aisah; Harahap, Mardian Idris
Jurnal EDUCATIO: Jurnal Pendidikan Indonesia Vol. 10 No. 1 (2024): Jurnal EDUCATIO: Jurnal Pendidikan Indonesia
Publisher : Indonesian Institute for Counseling, Education and Therapy (IICET)

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.29210/1202424601

In this research the focus is on how is shiqaq resolved? Then in this research we also discuss how in the household if there is syiqaq then there must be steps taken to resolve it, and in this research the researcher wants to examine how restorative justice is implemented regarding syiqaq in the household, and the researcher also examines how to implement restorative justice syiqaq in this household in Qs. An-nisa verse 34 in the thoughts of Wahbah Az-Zuhaili. The method used in this research is a qualitative method. This type of research is library research, meaning that this research focuses on literature by analyzing the content of the literature related to the research. The data collected in this research is by looking for cases of syiqaq in society and then collecting them as reinforcement in the research, then the researcher examines the implementation of restorative justice by taking examples from the community and comparing them with Islamic laws to see whether they are in line with or not. no, after that the researcher took the interpretation of Wahbah Azzuhaili in Qs. An-nisa verse 34 which relates to research. After all the data has been collected, the researcher begins the research. The sources for this research are books, journals, theses, articles discussing restorative justice, syiqaq and referring to Al-munir's interpretation. The conclusion of the research is that Wahbah Az-Zuhaili's view is that in the family it is the man who has the duty to educate his wife to be better, but in this case there are several types of wives, namely wives who obey their husbands, and there are wives who are obedient to their husbands. who disobeys her husband. If the wife disobeys her husband then the husband can advise, scold, separate the bed and even the husband can hit his wife on condition that it does not leave scars, wounds and bruises on her body, and if that happens then the wife can ask for protection from the family or even the court but as far as possible to maintain the marriage because Allah does not recommend divorce. In this research, the contribution of this research is to clarify whether this application is in line with the Islamic view which is strengthened by Az-Zuhaili's Thought.

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