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<![CDATA[Cryptocurrency as Investment Assets and Economic Transactions According to the Qur’an: Analysis Based on Ahkam Exegesis ]]>
<![CDATA[Eko Zulfikar]]>;
<![CDATA[Nora Ria Retnasih]]>
<![CDATA[ Jurnal Ulunnuha Vol 12, No 1 (2023) ]]>
Publisher : <![CDATA[Universitas Islam Negeri Imam Bonjol Padang ]]>
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DOI: 10.15548/ju.v12i1.5964
<![CDATA[This article explains cryptocurrencies as investment assets and economic transactions according to the Qur'an, where the interpretation analysis is carried out based on several books of Ahkâm exegesis. By using thematic methods and content analysis, it can be concluded that: First, cryptocurrency is a virtual currency created with cryptography technology so it is difficult to imitate and has absolute privacy. This cryptocurrency in the Indonesian context includes a virtual currency that is prohibited, as emphasized by Bank Indonesia regulation Number 19/12/PBI/2017 Article 8 paragraph 2. Second, cryptocurrency according to the Qur'an is a sale and purchase that is forbidden by Islamic law. and assets obtained from the sale and purchase, including property that is vanity (haram). This refers to several interpretations of mufasir a¥kâm Exegesis which mention parts of how to get the vanity property – among them – such as gharar (unclear) and maysir (gambling). Cryptocurrency can be categorized among the two types of vanity assets because it is considered unclear (gharar) its legality as an investment asset and a tool for economic transactions. Meanwhile, the fluctuating level is also too high so it is prone to fraud and causes losses to one party as gambling (maysir).]]>
<![CDATA[Analisis Konten Hadis dalam Lirik Lagu Berserah Diri oleh Sabyan di Youtube ]]>
<![CDATA[Yassinta Ananda]]>
<![CDATA[ Jurnal Ulunnuha Vol 12, No 1 (2023) ]]>
Publisher : <![CDATA[Universitas Islam Negeri Imam Bonjol Padang ]]>
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DOI: 10.15548/ju.v12i1.5785
<![CDATA[Music as a bridge to deliver religious messages is now on the rise. Judging from the various works of songs with Islamic nuances, it is increasingly favored by the public. Not surprisingly, many song lyrics adapted from the traditions of the Prophet SAW began to appear and trending. At the end of June 2022, Sabyan Gambus again released its latest song entitled Berserah Diri. In the song Berserah Diri created by Agung Insan Tauhid and Ayus Sabyan, there are also several Prophetic traditions which are then modified into song lyrics. This study aims to determine and analyze the traditions contained in the lyrics of the song Berserah Diri. This research belongs to library research with descriptive-discourse analysis techniques. In collecting the data, the author uses primary data in the form of documentation of Berserah Diri song lyrics found on YouTube Sabyan and hadith books such as al-Kutub al-Tis'ah, Mu'jam Mufahras li Alfadz al-Hadith. The secondary data is in the form of previous research published in the form of papers, articles, theses, theses and dissertations that support the making of this paper. The results of the research are that there are 3 redactions of hadith in the song Berserah Diri, namely; in the first stanza contains the redaction of hadith from the narration of Imam Muslim; in the second stanza contains the redaction of hadith from Imam al-Bukhari; in the third stanza contains the redaction of hadith from the narration of Imam Muslim.]]>
<![CDATA[الدخيل في تفسير "الأزهر" للمفسِّر الإندونيسيّ: البروفيسور الدكتور الحاج عبد الملك كريم أمر الله المقلب بـــ :(حامكا)، المتوفي سنة 1981م ]]>
<![CDATA[Muhammad Irfan]]>
<![CDATA[ Jurnal Ulunnuha Vol 12, No 1 (2023) ]]>
Publisher : <![CDATA[Universitas Islam Negeri Imam Bonjol Padang ]]>
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DOI: 10.15548/ju.v12i1.6109
<![CDATA[إن تنقية التفاسير من هذا الدخيل يعتبر جهادا في سبيل الله بالقلم وكلمة الحق دفاعا عن كتاب الله من المستشرقين واللبراليين الذين هاجموا الإسلام من هذا الجانب. وإن هذا التفسير وهو تفسير الأزهر كَثُرَ فيه الدخيل، لابد من التحذير والبيان حتى يتجنب القارئ من الفهم الخاطئ لكتاب الله عز وجل. ومن هنا، تأتي أهمية هذه الدراسات لتحليل مسائل الدخيل في تفسير الأزهر. أما عن منهج البحث في كتابة هذه المقالة فهو المنهج التحليلي النقدي. أما نتائج البحث هي أن هذا التفسير مع مكانته العالية بين الشعب الإندونيسي وتحذير مؤلفه من الروايات الإسرائيليات إلا أنه ورد فيه الدخيل بالمأثور والرأي الذي سبق بيانه في هذه الرسالة.]]>
<![CDATA[Interaksi-Dialogis Mazhab Tafsir UIN Imam Bonjol Padang ]]>
<![CDATA[Toni Markos]]>;
<![CDATA[Mhd Idris]]>;
<![CDATA[Muhammad Hanif]]>;
<![CDATA[Agym Sayyidar Rusli]]>
<![CDATA[ Jurnal Ulunnuha Vol 12, No 1 (2023) ]]>
Publisher : <![CDATA[Universitas Islam Negeri Imam Bonjol Padang ]]>
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DOI: 10.15548/ju.v12i1.6406
<![CDATA[This study aims to determine the research methods and issues discussed by graduates of the Qur'an and Tafsir Study Program and their relation to the development of dialogue-interaction science as the philosophical foundation of the scientific paradigm of UIN Imam Bonjol Padang. This research is a qualitative literature research. The primary data of this research is the results of research by students of the Qur'an and Tafsir Study Program for the 2017 and 2018 batches because these two generations have graduated since the change in the philosophical foundation of the scientific paradigm of UIN Imam Bonjol Padang, namely interaction-dialogical. While the secondary data obtained from the literature related to the research discussion. The data analysis method used is the content analysis method. The results of this study indicate that the method used by students of the Qur'an and Tafsir Study Program in completing the thesis is dominated by literature review as much as 69% with a total of 104 thesis titles and a field study of 31% with a total of 46 thesis titles. The interpretation method that is widely used is the maudhu'i interpretation method for library research and the living qur'an for field studies. while the issues most written by students were social and cultural issues as much as 55% of the total research. This proves that the interactions of the scientific studies of the Qur'an and the interpretation of the Qur'an and Tafsir Study Programs interact more and have dialogue with the social sciences. For this reason, the Al-Qur'an and Tafsir Study Program has been able to develop science that is not only based on normative-orthodox or textual-normative turats (traditions), but has also been able to dialogue with scientific development and local culture. So that the principles and scientific foundations of the dialogue-interaction have been imprinted in the graduates and scientific works of graduates of this study program.]]>
<![CDATA[Interpretasi Ma’na Cum Maghza terhadap Azab Pelaku Homoseksual ]]>
<![CDATA[Fauzuni Kurnia Okta]]>;
<![CDATA[Toni Markos]]>;
<![CDATA[Mhd Idris]]>
<![CDATA[ Jurnal Ulunnuha Vol 12, No 2 (2023) ]]>
Publisher : <![CDATA[Universitas Islam Negeri Imam Bonjol Padang ]]>
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DOI: 10.15548/ju.v12i2.8120
<![CDATA[This article aims to explore the significance of Qur'an Surah al Qamar verses 37-39 on the punishment of homosexual offenders. The homosexual phenomenon that exist today has basically been banned since the time of Prophet Lot because it is against religion and is considered to have exceeded his nature as a human being. This research is a literature research using ma'na cum maghza theory as the analysis tool. This theory is an alternative reading method to adjust between the original meaning (divine) and the main message (insaniyah). The results of this study indicate that the historical meaning (al ma'na al tarikhi) of lafazh azab in the Qur'an Surah al-Qamar 37-39 is wide and not monotonous. Historical phenomenal significance (al maghza al tarikhi) in these three verses explains that Allah gives orders for each of his servants to always obey and not commit heinous acts that violate Islamic law and Allah will give punishment to those who violate the orders and laws. While the main message of dynamic phenomenal significance (al maghza al mutaharrik al-ma'shir) that this verse was revealed by Allah as a warning to homosexual offenders so that they no longer commit heinous acts that violate Islamic law and the punishment that Allah sends down as proof that Allah's warnings and sanctions are real.]]>
<![CDATA[Etika Mengkritik Penguasa dalam Al-Qur’an: Kontekstualisasi Penafsiran Gus Baha’ atas Kisah Nabi Musa di Konten Youtube ]]>
<![CDATA[Zayyadi, Ach.]]>;
<![CDATA[Rofiah, Hofidatur]]>;
<![CDATA[Ainy, Qurrotul]]>
<![CDATA[ Jurnal Ulunnuha Vol 13, No 1 (2024) ]]>
Publisher : <![CDATA[Universitas Islam Negeri Imam Bonjol Padang ]]>
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DOI: 10.15548/ju.v13i1.5975
<![CDATA[This research originates from and departs from complaints, criticism and comments from many groups in Indonesia towards a leader, which nowadays can be conveyed by anyone in various ways without being bound by space and time. Therefore, many of the criticisms conveyed differ from the methods taught by Islam. What is the proper ethics in criticizing the government according to the Qur'an? One interesting thing to discuss and can be the answer to the question above is how the Prophet Musa criticized Pharaoh, which was later enshrined in QS. Thaha [20]: 44. This article aims to discover how to convey criticism of good rulers using the proper ethics by the rules of the Qur'an, which is based on the contextualization of Gus Baha's interpretation on the YouTube Channel. This research was conducted using qualitative methods with a library research approach. All data was sourced from written and documented materials in videos and written references. The presentation of the data uses a descriptive-analysis method by describing the problems in the research and then analyzing and presenting the results using content analysis very carefully so that they can provide optimal answers to the problems being researched. The end of this study concludes that based on the contextualization of Gus Baha's interpretation of QS. Thaha [20]: 44 finally came up with an ethical formulation criticizing the authorities, namely, 1) by choosing an effective and targeted language (qaulan layyinan); 2) gradually; and 3) in the right situation.]]>
<![CDATA[Resepsi Tafsir Al-Ṣāwy di Pesantren Musthafawiyah Purba Baru Mandailing Natal ]]>
<![CDATA[Azizah Mardiyah]]>
<![CDATA[ Jurnal Ulunnuha Vol 12, No 2 (2023) ]]>
Publisher : <![CDATA[Universitas Islam Negeri Imam Bonjol Padang ]]>
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DOI: 10.15548/ju.v12i2.7359
<![CDATA[This discourse analyzes the reception of the Koran at the Musthafawiyah Purba Baru Islamic Boarding School in Mandailing Natal. The book Hasyiyah al-Ṣāwy 'Ala Tafsir Jalalain is one of the subjects in the class and seeks to explore the meaning of these various receptions. The aim of the research is to analyze asātiż's reception of al-Ṣāwy's interpretation and the meaning of its reception. Using phenomenological descriptive qualitative methods. Based on the reception held by asātiż in expounding the tafsir al-Ṣāwy, it was found that: First, the reception held by asātiż in expounding the tafsir al-Ṣāwy at the Musthafawiyah Islamic boarding school had a lecture method and showed that the tendency of the tafsir recitation carried out was not to be focused on textuality or classical texts alone. The reception variants are exegesis, aesthetic reception, and functional reception. Second, the study of tafsir in this Islamic boarding school found three meanings of reception, namely: objective, tafsir al-Ṣāwy as explanation. Expressive; Facilitate reading of the Qur'an, increase Arabic vocabulary, and imitate Ahmad bin Muhammad Al-Ṣāwy. Documentary, the context of maintaining the Qur'ān by memorizing and repeating material. Asātiż displays scenes in front of the class and formulates interpretive texts (al-Qur'ān) in an effort to understand the students.]]>
<![CDATA[Interelasi Spiritualitas Jawa dan Hadis Nabi; Analisis Nilai-Nilai Hadis dalam Kidung Wahyu Kolosebo ]]>
<![CDATA[Fahimah, Rif'iyatul]]>
<![CDATA[ Jurnal Ulunnuha Vol 13, No 1 (2024) ]]>
Publisher : <![CDATA[Universitas Islam Negeri Imam Bonjol Padang ]]>
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DOI: 10.15548/ju.v13i1.7184
<![CDATA[The assumption circulates that Javanese spirituality is not connected to the teachings of Islam due to its association with mystical, supernatural, superstitious, occult, and mythical practices. However, until today, Javanese spirituality influenced by Islam continues to be preserved, as reflected in one of the songs by Sri Narendra Kalasebo titled "Kidung Wahyu Kolosebo". This article is a literature review conducted using a qualitative approach with descriptive analysis and content analysis techniques. The author presents research data to achieve the research objective, which is to understand the correlation between Javanese spirituality and the sayings of Prophet Muhammad, particularly by analyzing the values of the sayings within the song "Wahyu Kolosebo". Corresponds to relevant sayings, highlighting the undeniable connection between Javanese spirituality and the sayings of Prophet Muhammad, despite their inherent differences. Keywords: Javanese spirituality, Hadith, "Kidung Wahyu Kolosebo".]]>
<![CDATA[Qira’at dalam Tafsir Marah Labid: Studi Analisis Penggunaan dan Implikasi Qira’at atas Hukum ]]>
<![CDATA[Moh. Fathurrozi]]>
<![CDATA[ Jurnal Ulunnuha Vol 12, No 2 (2023) ]]>
Publisher : <![CDATA[Universitas Islam Negeri Imam Bonjol Padang ]]>
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DOI: 10.15548/ju.v12i2.7212
<![CDATA[This article discusses the usage and implications of various qira'at (recitations) on istinbath al-hukm (deduction of legal rulings) in the tafsir "Marah Labid". The data source used is literature, which is analyzed using a descriptive-qualitative method on several verses that have different readings. The impact and function of these differences are then analyzed to produce a legal outcome. The aim is to understand how Sheikh Nawawi elucidates the qira'at and their implications on the law. In his work "Marah Labid", Sheikh Nawawi utilizes the differences in qira'at as a surgical tool to extract the meaning behind the Quranic verses. After analysis, several verses with different readings resulting in differences in istinbath al-hukm were found. First, the verse on purification: Al-Ma'idah 6 (washing/wiping the feet). Second, the worship-related verse: Al-Baqarah 125 (obligatory/sunnah to perform prayer at Maqam Ibrahim), Al-Baqarah 197 (perfection of the Hajj worship). Third, the verse on transactions: Al-Baqarah 282. Fourth, the family-related verse: Al-Baqarah 222 (the waiting period after menstruation). Fifth, the verse on crimes: Al-Baqarah 191 (committing murder in the Haram Mosque). From the research findings, it is concluded that differences in readings have an impact on the deduction of legal rulings.]]>
<![CDATA[The Interconnection of Traditional and Modern Approaches in Wahbah al-Zuḥailī’s al-Tafsīr al-Munīr ]]>
<![CDATA[Muhammad Naufal Hakim]]>;
<![CDATA[Imroatul Azizah]]>;
<![CDATA[Moh. Yardho]]>;
<![CDATA[Tri Febriandi Amrulloh]]>
<![CDATA[ Jurnal Ulunnuha Vol 13, No 1 (2024) ]]>
Publisher : <![CDATA[Universitas Islam Negeri Imam Bonjol Padang ]]>
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DOI: 10.15548/ju.v13i1.8461
<![CDATA[This article aims to examine the construction of the methodology of al-Tafsīr al-Munīr by Wahbah al-Zuḥailī in both technical and hermeneutical aspects, and subsequently evaluate its position within the discourse of contemporary Quranic interpretation. To achieve this objective, the research employs an exegesis approach with Islah Gusmian theory of Quranic interpretation methodology and Abdul Mustaqim theory of typology of contemporary Quranic interpretation as analytical tools. The study concludes that the construction of the methodology of al-Tafsīr al-Munīr, whether viewed from technical or hermeneutical aspects, involves efforts to balance textual analysis and contextual exploration through consistent and scientific systematization, authoritative reference sources, integration of naql (textual sources) and ‘aql (reason), interdisciplinary and intertextual thinking methods, diverse nuances, and textual-reflective approaches. Based on these findings, it can be assessed that Wahbah al-Zuḥailī has succeeded in bridging traditional text-oriented approaches with modern context-oriented approaches, making al-Tafsīr al-Munīr typologically categorized as a moderate interpretation within the discourse of contemporary Quranic interpretation. ]]>
