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All Journal Kalimah Jurnal Studi Agama dan Pemikiran Islam Studia Quranika FIKRI : Jurnal Kajian Agama, Sosial dan Budaya Risâlah, Jurnal Pendidikan dan Studi Islam Jurnal Studi Al-Qur'an al-Afkar, Journal For Islamic Studies Al Mi’yar: Jurnal Ilmiah Pembelajaran Bahasa Arab dan Kebahasaaraban Al-Banjari : Jurnal Ilmiah Ilmu-Ilmu Keislaman Abditani : Jurnal Pengabdian Masyarakat Yumary: Jurnal Pengabdian kepada Masyarakat Journal of Community Development and Disaster Management Ulumul Qur'an: Jurnal Kajian Ilmu Al-Qur'an dan Tafsir Inovasi Jurnal Pengabdian Masyarakat (IJPM) JOUSIP Mafatih: Jurnal Ilmu Al-Qur'an dan Tafsir Jurnal KACA
Trisnani, Asif
Universitas Darussalam Gontor
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Al-Usthurah fi-l-Qishah Al-Qur’aniyah ‘Inda Muhammad Ahmad Khalafullah Rafiidah Auliyatur rahmah; Asif Trisnani
Studia Quranika Vol 3, No 2 (2019)
Publisher : Universitas Darussalam Gontor

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21111/studiquran.v3i2.2762

Abstract

This article examines the story on Qur'an which is one of the greatest elements in the Qur'an. It shows that a story has become an easy intermediary for delivering messages and lessons. Muhammad Ahmad Khalafullah is a contemporary Islamic intellectual Faculty of Art and Literatures, Cairo University, in 1939, offered his thoughts in his dissertation about reading Qur'anic story. It aimed to make the Qur'an reader and researchers are able to take full existence from stories in Qur'an. Through its comprehension of story style in Qur'an One of his seemingly contradictory thoughts is the existence of an element of mythology in the story of the Qur'an. The methodology in this discussion is the method of analysis of the thoughts of Muhammad Ahmad Khalafullah along with the criticisms with the foundations of the arguments and arguments of scientist Qur'an. it is understood that the story in the Qur'an Muhammad Khalafullah is an opinion that makes misunderstanding over the Qur'an itself.
Al-Khilafah Al-Islamiyah fi Muwajihati Al-‘Ilmaniyah: Dirasah Maudhu’iyah fi Tafsir Fi Dzilali Al-Qur’an Nindhya Ayomi Delahara; Asif Trisnani
Studia Quranika Vol 5, No 2 (2021): Tafsir Studies
Publisher : Universitas Darussalam Gontor

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21111/studiquran.v5i2.4998

Abstract

This article aims to discuss the interpretation of the Khilafah as the opposition to secularization of politics according Sayyid Quthb. The proponents of secularism assume that state law cannot be put together with the religious law because of the absence of a relation.  In addition, secularism tries to destroy the Khilafah Islamiyyah and the Sultanate of Ottoman Turkey in the 19th  while the sultanate was led by Musthofa Kemal who attempts to affect the country and to destroy Islam as religion in the country.  Rasullullah as the first khalifah of Islam has shown that a country can be built by following the Qur’an and Sunnah. That can be proven with the formation of the state in Medina and the Medina Charter as the law of this country. Based on this background, the Author Attempts to study thematically the problem of Khilafah in the Qur’an according to Sayyid Quthb in his Tafsir in order to discover how he opposes secularism through proposing his concept of Khilafah. In addition, the Author also uses Socio literature approach to describe sociological aspect of the interpretation of the Qur’an pertaining to the problem of Khilafah.  Sayyid Quthb suggested that state law cannot be separated from Islamic law. It was because that appointing man to be a khalifah in the earth has been declared initially before the creating of Adam that has been equipped with the intellect the benefit of which is for scrutinizing all laws of Allah, having been recorded in the verses of Qur’an. This law will help human being to perform their obligations as khilafatu al-ardhi Therefore, if the state keeps the laws of Islam instead of the laws of country, it will cause muslim community keeps away from the sharia and put forward their thought and passion.
Al-‘Ijaz al-Raqmiy fī al-Qur’an al-Karim ‘inda ‘Abdul Dāim al-Kaḥīl Asif Trisnani; Dinka Wijayanti
Kalimah: Jurnal Studi Agama dan Pemikiran Islam Vol 16, No 1 (2018)
Publisher : Universitas Darussalam Gontor

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21111/klm.v16i1.2518

Abstract

This paper discusses about the miracles of number in al-Qur’an in accordance to ‘Abdu ad-daim al-Kahil. These miracles are for the example: balāghiy, tasyri’iy, lughawiy, ṭibbiy, and still there are many other kind of miracles in the verses of al-Qur’an. Miracle of number in Qur’an, however, is the new one. Much of theologian says that the miracle of al-Qur’an comes from balāghiy, tasyri’iy, lughawiy, and not from the side of number. In this article, writer indents to express miracle of number in al-Qur’an more. Precisely, it is a mediator to look at the miracle of al-Qur’an along to prove its authenticity to all who question it. In the case of dialogue, we can accord it to not Muslim fellows that al-qur’an is an outstanding miracle in the world. This paper concludes there are seven numbers in al-Qur’an coordinated with calculation of text, message, sentence and letter in al-Qur’an. It is also explained that number in Qur’an embraces kind of harmony such as balāghah. Finally, according to Abdu al-Daim al-Kahil, number is a landmark for the legacy of Islam.
Peran Perempuan dalam Politik menurut Yusuf Al-Qardhawi Asif Trisnani; Wenning Windiarti; Hidayatus Sa'adah
Kalimah: Jurnal Studi Agama dan Pemikiran Islam Vol 19, No 2 (2021)
Publisher : Universitas Darussalam Gontor

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21111/klm.v19i2.6412

Abstract

Today women in the political stage are actually not a stranger in the world since ancient times. The direct or indirect role of women has its own influence. The discourse of women's involvement in politics by providing a 30% quota, is still a controversial discourse, as well as other gender equality issues. In essence, women and men have the same rights and obligations in law and government, as stated in article 27 paragraph 1 UUD 1945.Many women refuse by limiting women's steps. One view states that women should stay at home, serve their husbands, and only have a domestic role and should not be involved in politics. This view is reinforced by the fuqaha. The famous contemporary scholar of this century Yusuf Al-Qardhawi who has different views and opinions on the involvement of women in politicsHe sees that the above argument is not only textual, but the context must also be considered and considers men and women to be a mukallaf, required to worship Allah, uphold religion, carry out obligations, perform amar ma'ruf nahi munkar, have the same rights to choose and be elected, so that there is no strong argument for the prohibition of women from participating in politicsAl-Qardhawi allows women to carry out social roles as judges with some special terms and conditions. Because according to him, this position does not conflict with social interests. On the contrary, social interests actually require the involvement of women. With this, it can be said that the fatwa above emerged due to socio-political influences. In this case, al-Qardhawi is moderate. Whereas in the matter of the president, the representative council is not at all identical with the leadership of a caliph or amirul mu'minin who is individual but the leadership of the president, the representative council that is currently developing is collective, not individual.
تكامل مفهوم المحبة بين الطبيعة والتصوف والوحي عند ابن تيمية Nur Hadi Ihsan; Asif Trisnani; Muhamad Syifaurrahman
Al-Banjari : Jurnal Ilmiah Ilmu-Ilmu Keislaman Vol 20, No 1 (2021)
Publisher : Pascasarjana UIN ANTASARI Banjarmasin

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.18592/al-banjari.v20i1.5142

Abstract

AbstractThere are so many studies discuss mahabbah according to prominent Sufi figures. This study will elaborate on the concept of mahabbah from the perspective of nature, Sufism, and revelation in the view of Ibn Taimiyah, a prominent Muslim thinker who is known to be a very critical of the teachings and practices in Sufism. This paper is a library research utilizing a Sufism approach. The data in this work were obtained using documentary techniques by referring to the main work of Ibn Taimiyah, namely Qa'idah fi al-Mahabbah. The collected data were analyzed employing descriptive-analysis method. This paper finds that Ibn Taimiyya used different terms from the Sufis to describe the highest level of mahabbah. For most Sufis, the highest level of mahabbah is expressed by the term ishq. As for Ibn Taimiyya, the word ishq is a form and level of excessive love and is therefore considered corrupted. Instead of ishq, Ibn Taimiyya preferred the term khullah. Like the Sufis, Ibn Taimiyya also stated that everything that happens in this world is because of mahabbah of Allah. Then, according to Ibn Taimiyah, mahabbah is closely related to worship, because worship is a form of perfect love of the servant to his Creator. Mahabbah also has a close relationship with ma'rifatullah, because by knowing  God; knowing His names and His attributes will lead to perfect worship and perfect love (mahabbah).ملخص البحثكثرت البحوث والدراسات التي تناقش المحبة في أفكار الصوفية البارزين. وستتناول هذه الدراسة بالكشف عن مفهوم المحبة بمنظور علم الطبيعة والتصوف والوحي عند ابن تيمية، المفكر المسلم البارز المعروف بالنقد القوي لتعاليم وممارسات التصوف. هذه المقالة عبارة عن دراسة مكتبية باستخدام الدراسة الصوفية. وأخذت بيانات هذه الدراسة من التقنيات الوثائقية بالرجوع إلى العمل الرئيسي لابن تيمية، وهو "القاعدة في المحبة". ثم تم تحليل البيانات المجمعة باستخدام منهج التحليل الوصفي. وبعد البحث والتحليل وجد الباحثون أن ابن تيمية استخدم مصطلح مختلف عن الصوفية لوصف أعلى مستوى المحبة. بالنسبة لمعظم الصوفيين فإنه يتم التعبير عن أعلى مستوى المحبة بمصطلح "عشق". أما ابن تيمية فإنه يرى أن كلمة "ِعشق" هي درجة من الحب المفرط الذي يؤدي إلى المفهوم المخطئ. بدلا من عشق ، فضل ابن تيمية مصطلح "الخلّة". ثم ذكر ابن تيمية أن كل ما يحدث في هذا الكون يرجع إلى فضل الله و محبته. ثم ذهب بأن المحبة ترتبط ارتباطًا وثيقًا بالعبادة ، لأن العبادة هي شكل من أشكال الحب الكامل للخالق. كما أن المحبة لها علاقة وثيقة بمعرفة الله. لأنها بمعرفة الله: معرفة أسمائه وصفاته ستؤدي إلى عبادة كاملة ومحبة تامة.
Telaah atas Gagasan Islamisasi Ilmu Pengetahuan Mulyadhi Kartanegara dan Penerapannya pada Universitas Islam Asif Trisnani; Fikri Hidayatul Rukmana; Imroatul Istiqomah
Risalah, Jurnal Pendidikan dan Studi Islam Vol. 9 No. 1 (2023)
Publisher : Fakultas Agama Islam Universitas Wiralodra Indramayu

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.31943/jurnal_risalah.v9i1.416

Abstract

Sekularisme merupakan tantangan besar bagi ilmu pengetahuan dalam Islam. Untuk itu, tujuan dari penelitian ini adalah untuk menelaah gagasan Islamisasi ilmu pengetahuan Mulyadhi Kartanegara dan penerapannya pada universitas Islam. Metode penelitian ini berlandaskan pada literatur kepustakaan (library research) dengan pendekatan analisis konsep secara deskriptif analisis dan teknik analisa secara deduktif-induktif dalam menarik kesimpulan.Darinya, dapat kita simpulkan bahwa Islamisasi dalam gagasan Mulyadhi Kartanegara merupakan pemurnian kembali ilmu pengetahuan dengan jalan naturalisasi. Sedangkan universitas Islam merupakan instrument penting dalam merealisasikan Islamisasi.
Konsep Pengobatan Rohani dan Jasad Menurut Ibnu Qayyim Al Jauziyyah; Tawaran Solutif Atas Konsep Pengobatan Konvensional dalam Ilmu Kedokteran Modern Asif Trisnani; Fiky Fajar Lestarini; Hifni Nasif; Syahrozad Khunaifah; Maulida ‘Izzatul Amin
Risalah, Jurnal Pendidikan dan Studi Islam Vol. 9 No. 2 (2023)
Publisher : Fakultas Agama Islam Universitas Wiralodra Indramayu

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.31943/jurnal_risalah.v9i2.528

Abstract

Penelitian ini membahas tawaran inovatif dari Ibnu Qayyim Al Jauziyyah tentang pengobatan rohani dan jasad atas pengobatan konvensional atau pengobatan modern. Ibnu Qayyim Al Jauziyyah menjelaskan bahwa ilmu kedokteran saat ini hanya mengobati secara empiris tanpa mengindahkan sebab akibat suatu penyakit. Ibnu Qayyim Al Jauziyyah menjelaskan bahwa penyakit dibagi menjadi 2, penyakit jasmani dan penyakit rohani, maka ia pula mengatakan pengobatan juga harus mencakup kedua hal tersebut. Dengan teknik dokumentatif berbasis metode deskriptif analitis, penelitian ini akan dilakukan. Maka dapat disimpulkan bahwa penyakit jasmani dapat dilakukan dengan pengobatan rohani. Analogi sebab akibat dalam bahwa dimensi spiritual seseorang sangat berpengaruh dalam pencapaian kesehatan jiwa manusia menjelaskan indikator kesehatan jiwa manusia yakni, ubudiyah atau kualitas ibadah, tawazun atau keseimbangan dalam hidup, barakah atau bertambahnya kebaikan, dzikrullah, sidq kejujuran atau ketulusan sikap, ketenangan, ridha, ber-adab, optimis, berjiwa sosial dengan memuliakan sesama manusia, serta hanya mengharap akhirat Selanjutnya, dalam penanganan penyakit jasmani atau jasad, ada dua metode. Yang pertama ialah metode penerapan sunnatullah atau fitrah. Seperti bila lapar harus makan, bila lelah beristirahat, dsb. Sedangkan metode yang kedua dilakukan dengan observasi dan analisa medis, seperti penyakit jantung, wabah atau penyakit menular.
Women's Leadership in Tafsir Qur'an Surah an-Nisa: 34 Feminist and Classical Mufassir Perspectives Asif Trisnani; Fitri Masturoh Hamidah; Roem Rowi
Jurnal Studi Al-Qur'an Vol 19 No 2 (2023): Jurnal Studi Al-Qur'an
Publisher : Program Studi Pendidikan Agama Islam Fakultas Ilmu Sosial Universitas Negeri Jakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21009/JSQ.019.2.04

Abstract

هدفت هذه الدراسة إلى مناقشة دور المرأة القيادي في القرآن، وتحديدا في سورة النساء الآية ٣٤ في نظرة النسويات والمفسرين المتقدمين. وفقًا للنسوية ، فإن تفسيرات العلماء المتقدمين مليئة بالتحيز الجنساني وكراهية للنساء. لذلك يحاولون تفسير الآيات المتعلقة بالرجال والنساء بطرقهم وأساليبهم الخاصة من خلال تبني منهج تفسير الكتاب المقدس كما تمارسها النسوية المسيحية، أي منهج التأويل (الهرمنيوطيقا)، ويعطون الأولوية للتفسير المعقول من التفسير المأثور، مما ينتج عنه منتجات تفسير مختلفة. إلى المعاني الحقيقية المتضمنة في مشكلة القيادة المرأة. وعلى هذا الأساس، أجرى الباحثة بحثًا حول تفسير سورة النساء الآية ٣٤. هذه المقالة عبارة عن المنهج الوصفي المقارن مع المقربة الكيفية. من خلال دراسة مقارنة بين آراء النسويات والمفسرين المتقدمين في تفسير القيادة في سورة النساء الآية ٣٤، وجدت الباحثة أن هناك التباسًا في تفسير القرآن والذي فسره النسويون بما في ذلك قضية القيادة المرأة و رفض المفسرين المتقدمين في تفسير كلمة القرآن "القوام " في سورة النساء الآية ٣٤ التي يعتقد أنها تظهر تفوق الرجال على المرأة ويشعرن أن المرأة فقدت مصداقيتها. وحيث أن الإسلام رفع مكانة المرأة بحقوقها وواجباتها الشريفة ، حتى يلتزم الرجل برعايتها.
المقارنة معاني كلمات "النظر والبصر والرءي" في القرآن الكريم (الدراسة الدلالية اللغوية) Asif Trisnani; Atikasari, Nurul; Yukti Hikmatul Husna; Faustina Eileen Bashira
al-Afkar, Journal For Islamic Studies Vol. 7 No. 1 (2024)
Publisher : Perkumpulan Dosen Fakultas Agama Islam Indramayu

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.31943/afkarjournal.v7i1.895

Abstract

مسألة الترادف في القرآن الكريم إحدى من مسالة التي يتناوله المفسرين وأيضا خبراء اللغة. كل كلمة في القرآن الكريم لها معنى مهتلف على الرغم من أنها قد تبدوا لها نفس المعنى بشكل سطحي. ويهدف هذا البحث إلى دراسة الفروق بين أو المقارنة بين كلمات "بصر ونظر ورأى" في القرآن الكريم. نوعية البحث أو المنهج لهذا البحث هي دراسة المكتبية أو الوثائق الذي يعتمد على الكتب أو الملاحظات التي تناقش عن مسألة الترادف أو المرادفات في القرآن الكريم. ومن هذا البحث كشفت بأن ذكر لفظ "بصر" كتب  147 مرة، ولفظ "نظر" كتب 129 مرة، ولفظ "رأى" كتب 299 مرة. والفرق بين هذه الكلمات أن لفظ "بصر"  تعني المعرفة، والنظر بالقلب أو الرؤية بعين حقيقية كصفات الله. وكلمة "نظر" تعني النظر بالعينين، والنظر  برؤية شاملة والتسعى إلى فهم ما يرى. وكلمة " رأى" تعني النظر بالمعرفة والتقييم، والنظر بشمولية القلب والعقل
Rhetoric Of Language In The Story Of Ashābul Kahfi According To Muhammad Thāhir Ibn Asyûr Trisnani, Asif; Nalatama, Rahma; Lubis, Rahmat Hidayat
Al Mi'yar: Jurnal Ilmiah Pembelajaran Bahasa Arab dan Kebahasaaraban Vol 7 No 2 Oktober 2024
Publisher : STIQ Amuntai

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.35931/am.v7i2.3705

Abstract

The Qur'an is considered to contain many i'jaz sides which make it impossible for humans to create or imitate it. Of the many mufassir, not all of them discuss their interpretation with the style or aspect of language. This is where contemporary scholars and mufassir emergedThe name is Ibnu Ashur with his commentary Tahrir wa Tanwir, he is one of the interpreters who is very concerned about the various Ijaz and balaghoh aspects in the Al-Quran. And in the Qur'an there are many stories that are full of lesson and become life better, one of which is the story of the Ashabul-Kahf which is famous for its miraculous and full of grace, which is permissible for everyone to learn the lesson from this story with the secret meaning that come from Allah. style. The purpose of this study is to analyze hidden secrets that lie in the beauty of the choice of language, sentences, and arrangement of verses from the perspective of Al-Ijaz Al-Bayani in the story of Ashabul-Kahf according to Ibn Ashur. The method used by the researcher is a semantic analysis method which is part of linguistics which talks about the meaning of an expression or word in a language. Al-Bayani's dimension to the story of Ashabul-Kahfi lies in the beauty of the use of language. With the existence of sentences which are taraduf such as the sentences Rhasyada and Rasdhu, Kinayah is like the sentence dzarabna fii adzaniihim which means An-naum (sleep), and other examples.
Co-Authors Ahmad Fadly Rahman Akbar Alyasmin, Diva Ariana Sari, Uly Atikasari, Nurul Claryzha, Nadhilla Dinka Wijayanti Ely Windarti Hastuti Faustina Eileen Bashira Fikri Hidayatul Rukmana Fiky Fajar Lestarini Firda , Sabela Fitri Masturoh Hamidah Hamidah Tussifah Heriska, Rine Hesti Rokhaniyah, Hesti Hidayatus Sa'adah Hifni Nasif Ica Fauziah Husnaini Ida Susilowati Ihsan, Nur Hadi Imroatul Istiqomah Islam, Muhammad Thoriqul Kusuma, Amir Reza Lubis, Rahmat Hidayat Maulida ‘Izzatul Amin Misbakhudin Misbakhudin, Misbakhudin Moh. Henri Mohan Ridha Nadilah Muhamad Syifaurrahman Muhammad Thoriqul Islam Nalatama, Rahma Nawa Marjany Nindhya Ayomi Delahara Nur Hanifatus Sholeha Nurul Hidayati Rafiidah Auliyatur rahmah Raisya Miftakhul Rahma Roem Rowi Rokhman, Iwan Aminur Rooiqoh, Qotrunnada Fajr Sa’dullah, Sa’dullah Sujiat Zubaidi Syahrozad Khunaifah Umi Isnatin Usmanul Khakim Wenning Windiarti Yukti Hikmatul Husna Zahro', Khurun'in