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Sikap Kesombongan dan Kejahatan Iblis dalam Al-Qur’an dan Relevansinya di Zaman Sekarang: Sebuah Kajian Tematik Hubby Dzikrillah Alfani, Ilzam; Mukhsin, Mukhsin; Addzaky, Khoirul Umam
Lathaif: Literasi Tafsir, Hadis dan Filologi Vol 3, No 2 (2024): Lathaif: Literasi Tafsir, Hadis dan Filologi
Publisher : Universitas Islam Negeri Mahmud Yunus Batusangkar

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.31958/lathaif.v3i2.13449

This study aims to review the pride and evil of the devil in the Qur'an and relate it to today's times. This research uses a qualitative method by relying on various literature. The data is analyzed descriptively. This study concludes that the devil is a creature of the jinn who has ghuluw characteristics including arrogance, evil, and disobedience to Allah's commands. The consequence of the devil's ghuluw nature is humiliation and kufr. Then, the relevance of the devil's arrogant and evil attitude to today, the emergence of phenomena that are not in accordance with religious and state norms such as the Pursuit of Power and Fame, Vanity in the Digital Age, Materialism and Greed, Polarization and Online Hatred, and Neglect of Moral Responsibility.

Ma'na-cum-Maghza Approach to the Qur'an: Interpretation of Q.S. 24: 32-33 on the Precaution of Self-Preservation Hubby Dzikrillah Alfani, Ilzam; Mukhsin, Mukhsin; Fadllurrahman, Irfan; Fajar Firdaus, Zhilal
Jurnal Ulunnuha Vol 13, No 2 (2024): December
Publisher : Universitas Islam Negeri Imam Bonjol Padang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15548/ju.v13i2.9590

The purpose of this study is to examine the differing interpretations among Islamic scholars regarding Q.S. 24:33. While the majority of classical and contemporary exegetes agree that Q.S. 24:32 commands marriage for single individuals, there is a divergence of opinion concerning Q.S. 24:33. Most scholars argue that if one is unable to marry, they should maintain chastity until Allah grants them sufficiency. In contrast, Abu Ja'far Muhammad bin Jarir al-Tabari and Ibn Mas'ud interpret this verse as an indication to hasten marriage, even in conditions of poverty, suggesting that family members should provide financial assistance to facilitate the marriage. This approach is highly recommended for single individuals, as marriage is considered more effective in preserving chastity than fasting. Therefore, this study tries to read the content of Q.S. 24: 32-33 with Ma'na-cum-Maghza theory as an approach to answer contemporary problems. This research is qualitative in nature with the type of data written in the form of primary data, namely Q.S. 24: 32-33 about the recommendation to marry and protect themselves and secondary data in the form of hadith, tafsir from classical to contemporary centuries, books, journals, theses-dissertations, and the web that can help run the research. This research produces answers in the form of first, the content of Q.S. 24: 32-33 by analyzing the linguistics of several key words shows that these two verses are not only a matter of marriage and self-preservation, but also concern personal issues and characteristics. Second, Q.S. 24: 32-33 as an affirmation of marriage is a very noble worship that includes a very correct way to control one's lust because it can be channeled with a legal partner and avoid things that are prohibited by religion and the state. Third, Q.S. 24: 32-33 if drawn in the context of today as a reference for people who want marriage to be able to afford and prepare various pre- and post-marriage requirements that must be met. Financially in the form of property, dowry, reception fees, costs of life after marriage (nafkah). Psychologically in the form of readiness for the science of marriage, mental readiness, readiness to meet the physical and mental needs of the family.

Toshihiko Izutsu’s Approach to the Qur’an: A Semantic Analysis of the Term Ghuluw and Its Contextualization Hubby Dzikrillah Alfani, Ilzam; Mukhsin, Mukhsin; Shihab, Muhammad Fahmi
Jurnal Riset Agama Vol 4, No 3 (2024): Desember
Publisher : Fakultas Ushuluddin UIN Sunan Gunung Djati Bandung

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15575/jra.v4i3.40636

This study aims to explore the meaning of the term ghuluw in the Qur'an and its relevance in social contexts. This qualitative research employs library research with descriptive analysis based on Toshihiko Izutsu's semantic approach. The findings indicate that ghuluw carries fundamental meanings such as rising, increasing, exaggerating, and exceeding limits, and it refers to the behavior of the People of the Book who exhibit extremism in their religious practices. Its synonyms include ighraq, tasyaddud, and ifrat, while its antonyms are i'tidal and istiwa. In the pre-Qur'anic era, ghuluw lacked religious connotations and was used solely in literary contexts, such as poetry. In the Qur'an, the term appears twice, revealed in Madinah, and addressed to the People of the Book. Exegetes unanimously interpret it as excessive or transgressive behavior in religion. Tafsir Al-Munir notes that the behavior of ghuluw had existed since the era of Jahiliyyah Arabs, who claimed to adhere to the monotheistic teachings of their ancestor, Prophet Ibrahim A.S. In the modern context, ghuluw is relevant to three major social issues: excessive practices in worship by considering non-religious obligations as mandatory, blind glorification of figures or leaders, and excessive veneration of certain groups, leading to irrational sacrifices.

Pendidikan Nilai Karakter Islami Melalui Al-Qur’an dan Tafsir: Sebuah Kajian Tematik Hubby Dzikrillah Alfani, Ilzam; Mukhsin, Mukhsin; Wanda Mawaddah, Putri
Ngaji: Jurnal Pendidikan Islam Vol. 4 No. 2 (2024)
Publisher : Perkumpulan Sarjana Pendidikan Islam Indonesia (PSPII) Wilayah Kalimantan Barat

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24260/ngaji.v4i2.93

In this challenging modern era, Islamic character education is a crucial aspect in shaping a noble generation. Technological advances and the swift flow of information bring positive impacts, but also bring new challenges, such as weakening moral values, increasing deviant behavior, and a reduced sense of empathy among children and adolescents. In dealing with this condition, the Qur’an as the main guide of Muslims provides clear guidance on the formation of good character. This research discusses the strengthening of Islamic character values through the Qur’an by highlighting some of the main characters that need to be instilled from an early age, namely honesty (ash-shidq), responsibility (al-mas’uliyyah), compassion and social care (ar-rahmah & al-ihsan), patience (ash-shabr), and discipline (al-iltizam). Each value is explored based on relevant Qur’anic verses and their application in daily life. The results show that Islamic character values in the Qur’an remain relevant in the modern era. Honesty builds trust, responsibility establishes independence, and compassion creates social harmony. Patience and perseverance help face challenges, while discipline increases productivity. By applying them, individuals can thrive and face the changing times well. Abstrak: Di era modern yang penuh tantangan, pendidikan karakter Islami menjadi aspek krusial dalam membentuk generasi yang berakhlak mulia. Kemajuan teknologi dan derasnya arus informasi membawa dampak positif, tetapi juga memunculkan tantangan baru, seperti melemahnya nilai moral, meningkatnya perilaku menyimpang, dan berkurangnya rasa empati di kalangan anak-anak dan remaja. Dalam menghadapi kondisi ini, Al-Qur’an sebagai pedoman utama umat Islam memberikan tuntunan yang jelas mengenai pembentukan karakter yang baik. Penelitian ini membahas penguatan nilai karakter Islami melalui Al-Qur’an dengan menyoroti beberapa karakter utama yang perlu ditanamkan sejak dini, yaitu kejujuran (ash-shidq), tanggung jawab (al-mas’uliyyah), kasih sayang dan kepedulian sosial (ar-rahmah & al-ihsan), kesabaran (ash-shabr), serta kedisiplinan (al-iltizam). Setiap nilai tersebut dikupas berdasarkan ayat-ayat Al-Qur’an yang relevan serta penerapannya dalam kehidupan sehari-hari. Hasil kajian menunjukkan bahwa nilai-nilai karakter Islam dalam Al-Qur’an tetap relevan di era modern. Kejujuran membangun kepercayaan, tanggung jawab membentuk kemandirian, dan kasih sayang menciptakan harmoni sosial. Kesabaran dan ketekunan membantu menghadapi berbagai tantangan, sementara kedisiplinan meningkatkan produktivitas. Dengan menerapkannya, individu dapat berkembang dan menghadapi perubahan zaman dengan baik. Kata Kunci: Al-Qur’an, Nilai Karakter Islami, Pendidikan, Tafsir

Toshihiko Izutsu's Approach to the Qur'an: A Semantic Analysis of the Term Ghuluw and Its Contextualization Hubby Dzikrillah Alfani, Ilzam; Mukhsin, Mukhsin; Shihab, Muhammad Fahmi
Jurnal Riset Agama Vol. 4 No. 3 (2024): December
Publisher : Fakultas Ushuluddin UIN Sunan Gunung Djati Bandung

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15575/jra.v4i3.40636

This study aims to explore the meaning of the term ghuluw in the Qur'an and its relevance in social contexts. This qualitative research employs library research with descriptive analysis based on Toshihiko Izutsu's semantic approach. The findings indicate that ghuluw carries fundamental meanings such as rising, increasing, exaggerating, and exceeding limits, and it refers to the behavior of the People of the Book who exhibit extremism in their religious practices. Its synonyms include ighraq, tasyaddud, and ifrat, while its antonyms are i'tidal and istiwa. In the pre-Qur'anic era, ghuluw lacked religious connotations and was used solely in literary contexts, such as poetry. In the Qur'an, the term appears twice, revealed in Madinah, and addressed to the People of the Book. Exegetes unanimously interpret it as excessive or transgressive behavior in religion. Tafsir Al-Munir notes that the behavior of ghuluw had existed since the era of Jahiliyyah Arabs, who claimed to adhere to the monotheistic teachings of their ancestor, Prophet Ibrahim A.S. In the modern context, ghuluw is relevant to three major social issues: excessive practices in worship by considering non-religious obligations as mandatory, blind glorification of figures or leaders, and excessive veneration of certain groups, leading to irrational sacrifices.

COMPARISON OF MOTIVATION TO LEARN ISLAMIC RELIGIOUS EDUCATION IN BOARDING AND NON-BOARDING STUDENTS IN SCHOOLS Balqis Khusnul Khotimah, Fitri; Mukhsin, Mukhsin; Hubby Dzikrillah Alfani, Ilzam; Auf, Muhammad Azmi; Shihab, Muhammad Fahmi
EDURELIGIA: Jurnal Pendidikan Agama Islam Vol 9, No 1 (2025)
Publisher : Nurul Jadid University, Paiton Probolinggo, East Java

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.33650/edureligia.v9i1.10697

This study aimed to determine the differences in Islamic Religious Education learning motivation between boarding students and non-boarding students, as well as the extent of these motivational differences. The research employed a quantitative approach using a comparative method. The population consists of 60 students at Darul Hikmah Mataram Junior High School, with the entire population included as the sample. Data was collected using a questionnaire based on a 5-point Likert scale. The findings revealed a significant difference in PAI learning motivation between boarding and non-boarding students. This conclusion was supported by an independent sample t-test using SPSS 27, which yielded a significance value of 0.004. Since the significance value was <0.05, the null hypothesis (Ho) was rejected and the alternative hypothesis (Ha) was accepted. The implication of this research was that boarding school environments may provide more conducive conditions for enhancing students’ learning motivation, especially in religious education, through structured routines, stronger peer interactions, and closer academic supervision. These insights can guide educators and policymakers in developing strategies to improve learning motivation both within and outside boarding school systems.

The Role of Nahdlatul Ulama and Muhammadiyah Youth in Promoting Islamic Moderation in Indonesia Mukhsin, Mukhsin; Hubby Dzikrillah Alfani, Ilzam; Fauzi, Ridwan
An-Nida' Vol 48, No 2 (2024): December
Publisher : Lembaga Penelitian dan Pengabdian kepada Masyrakat

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24014/an-nida.v48i2.32457

Youth play a vital role as agents of change in promoting religious moderation values. In Indonesia, this role is strategic and contributive, given the significant potential that youth possess, such as energy, creativity, and broad access to education and information. Youth also have the ability to create interfaith dialogue and actively engage in public policy. This study aims to analyze the contributions of youth from Nahdlatul Ulama and Muhammadiyah, which have the power to influence social change, particularly in the religious context, by promoting values of tolerance, harmony, and unity, preventing radicalism, and fostering interfaith cooperation. To achieve this, the study employs a qualitative approach, relying on literature review and descriptive-analytical data analysis. This research concludes that, despite their great potential, youth face challenges such as the influence of radicalization, social stigma, lack of education on moderation, and environmental and cultural pressures. Other barriers include the negative influence of social media, cultural resistance, lack of institutional support, and limited access and resources. To address these challenges, specific strategies are needed, such as the development of moderation-based training programs, as well as youth involvement in community activities. Additionally, government support through policies, funding, and facilities is also a crucial factor. Through education, social media, and community activities, youth can harness their potential to promote Islamic moderation, creating a more tolerant, inclusive, and harmonious society amidst diversity.Abstrak: Pemuda memegang peran vital sebagai agen perubahan dalam mempromosikan nilai-nilai moderasi beragama. Di Indonesia, peran ini bersifat strategis dan kontributif mengingat potensi besar yang dimiliki pemuda seperti energi, kreativitas, serta akses luas terhadap pendidikan dan informasi. Pemuda juga memiliki kemampuan menciptakan dialog lintas agama dan keterlibatan aktif dalam kebijakan publik. Penelitian ini bertujuan menganalisis kontribusi pemuda Nahdlatul Ulama dan Muhammadiyah memiliki kekuatan untuk memengaruhi perubahan sosial, terutama dalam konteks keagamaan, dengan mempromosikan nilai-nilai toleransi, harmoni, dan persatuan, mencegah radikalisme, dan membangun kerja sama lintas agama. Untuk mencapai tujuan tersebut, penelitian ini menggunakan pendekatan kualitatif dengan mengandalkan kajian pustaka dan data dianalisis secara deskriptif-analitis. Penelitian ini menyimpulkan bahwa meski memiliki potensi besar, pemuda menghadapi tantangan seperti pengaruh radikalisasi, stigma sosial, kurangnya pendidikan tentang moderasi, serta tekanan lingkungan dan budaya. Hambatan lain termasuk pengaruh negatif media sosial, resistensi budaya, kurangnya dukungan institusi, serta keterbatasan akses dan sumber daya. Untuk mengatasi tantangan ini, diperlukan strategi khusus, seperti pengembangan program pelatihan, pendidikan berbasis moderasi, serta pelibatan pemuda dalam kegiatan komunitas. Selain itu, dukungan pemerintah melalui kebijakan, pendanaan, dan fasilitas juga menjadi faktor penting. Melalui pendidikan, media sosial, dan kegiatan komunitas, pemuda dapat memanfaatkan potensi mereka untuk mempromosikan moderasi Islam, menciptakan masyarakat yang lebih toleran, inklusif, dan harmonis di tengah keberagaman.

Justice in the Perspective of the Qur'an and the Sacred Texts of Other Religions and its Contextuality Hubby Dzikrillah Alfani, Ilzam; Mukhsin, Mukhsin; Sutisna, Nata
FALASIFA : Jurnal Studi Keislaman Vol 15 No 02 (2024): September
Publisher : UAS PRESS

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.62097/falasifa.v15i02.1896

This paper explores the views of various religions on justice as a value that must be upheld because it pertains to the well-being of life. The purpose is to broaden the understanding of interfaith ideologies in Indonesia. This research employs a qualitative approach, relying on literature studies analyzed descriptively. The paper concludes that there are several perspectives on the definition of justice. According to Islam, justice is divided into three forms: first, justice in a material and immaterial sense, closely related to fulfilling rights and obligations among all beings. Second, justice in the form of balance, meaning impartiality towards oneself, relatives, and those of the same faith. Third, justice as retribution, signifying the consequences of one's actions. In Christianity, the term "tsedeq" refers to righteousness, associated with God’s justice in His covenant to sustain, save, and act against His people's enemies. In Hinduism, as presented in the Vedas, justice is a trait of actions and behavior. God bestows justice evenly upon all beings, allowing them to act and liberate themselves from samsara (repeated birth) as a result of their deeds. In Buddhism, according to the Tripitaka, justice refers to the potential and virtues within humans, which are inherently unbound by the physical body. In Confucianism, as taught in the Si Shu, justice is viewed as equality that must be upheld. The goal in Confucian teachings is to cultivate virtuous, loving, truthful, just, dutiful, wise, and trustworthy individuals

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