Mumtaz: Jurnal Studi Al-Quran dan Keislaman
Quranic Studies, Interpretation, Hadith, Islamic Philosophy, Kalam Science, Islamic Education, Dakwah, Islamic Economics, Islamic Language and Literature, Sufism, and other Islamic Studies Groups
Articles
156 Documents
<![CDATA[تطور الاهتمام بالحيوان ]]>
<![CDATA[أحمد رقــــــــادي]]>
<![CDATA[ Mumtaz: Jurnal Studi Al-Quran dan Keislaman Vol 2, No 1 (2018): Mumtaz: Jurnal Studi Al-Quran dan Keislaman ]]>
Publisher : <![CDATA[Institut PTIQ Jakarta ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
Full PDF (342.824 KB)
|
DOI: 10.36671/mumtaz.v2i1.23
<![CDATA[I have dwelled mainly legislation of the Arab and western advocating the need for the protection of animals and welfare, the con-servation of functioning’s, rights, even imagined to some engaged in Islamic studies from the non-specialist said these calls the product of the times and human development in general, need to search the examiner in human heritage in general, and the Islamic world in particular, let us look at the development of animal attention both in religions, prohibits the publication of Christianity or, in some positive laws and the Old Town as laws of the ancient Romans, the laws of ancient Persia, and the laws of the Central Aruba, then look at the interest of Islam to animals both in terms of the attention of the Islamic sources, or to the attention of the Koran, and then conclude it compared to some moral values and educational which contribute to the protection of animals]]>
<![CDATA[KESETARAAN GENDER: POSISI KEPEMIMPINAN PEREMPUAN DALAM ISLAM ]]>
<![CDATA[Suhada Suhada]]>
<![CDATA[ Mumtaz: Jurnal Studi Al-Quran dan Keislaman Vol 3, No 2 (2019): Mumtaz: Jurnal Studi Al-Quran dan Keislaman ]]>
Publisher : <![CDATA[Institut PTIQ Jakarta ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
Full PDF (442.909 KB)
|
DOI: 10.36671/mumtaz.v3i2.39
<![CDATA[This paper aims to describe women's leadership and gender equality in Islam which is often a controversial issue in Islamic societies. This type of research is library research with a descriptive analysis approach. Sources of data in research can be divided into two types, namely: primary in the form of undergraduate work that discusses the interpretation of leadership and gender equality and secondary in the form of books and scientific works related to research material. This research concludes that a leader is a figure who develops a functional task to oversee the process in order to influence the thoughts, behavior and feelings of others, both groups and individuals towards a common goal. In Islam, there are several principles of leadership, namely: responsibility, monotheism, deliberation, and fairness. Women's leadership is often a controversial issue in Islamic societies, some support and some refuse. Meanwhile, in the perspective of gender equality, there is a belief that Islamic religion does not place rights and obligations in human anatomy in opposing positions, rights and obligations are always equal in the eyes of Islam for the two different sexes. Islam upholds the concept of justice for anyone regardless of their gender. Islam is the foremost religion in the effort to free the bondage of tyranny of slavery, equality of rights and never give the prestige of only one sex. Islam was born as a religion that spreads love and affection for anyone.]]>
<![CDATA[Kedudukan Akal dalam al-Qur’an dan al-Hadis ]]>
<![CDATA[Aan Rukmana]]>
<![CDATA[ Mumtaz: Jurnal Studi Al-Quran dan Keislaman Vol 1, No 1 (2017) ]]>
Publisher : <![CDATA[Institut PTIQ Jakarta ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
Full PDF (458.739 KB)
|
DOI: 10.36671/mumtaz.v1i1.2
<![CDATA[Di dalam Islam terdapat dua sumber referensi yaitu alQur’an dan al-Hadis. Kedua referensi tersebut menjadi pegangan bagi umat Islam di dalam pembentukan hukum yang sesuai dengan syariat Islam. Al-Qur’an sendiri sangat fokus terhadap persoalan intelek/akal di dalam Islam. Semangat tersebut pernah melahirkan peradaban luhur masyarakat Islam. Sejalan dengan itu, Hadis juga memainkan peranan penting dalam rangka mempromosikan keutamaan intelek/kemampuan dalam mendukung kehidupan kita sehari-hari. Artikel ini mencoba untuk memperdalam keutamaan penggunaan intelek ditinjau dari perspektif al-Qur’an dan al-Hadis]]>
<![CDATA[KONSEP KHAUF DALAM TAFSIR AL - MISBAH Telaah Atas Pokok-Pokok Pikiran Tasawuf M. Quraish Shihab ]]>
<![CDATA[Ikrar Ikrar]]>
<![CDATA[ Mumtaz: Jurnal Studi Al-Quran dan Keislaman Vol 2, No 1 (2018): Mumtaz: Jurnal Studi Al-Quran dan Keislaman ]]>
Publisher : <![CDATA[Institut PTIQ Jakarta ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
Full PDF (386.004 KB)
|
DOI: 10.36671/mumtaz.v2i1.18
<![CDATA[Khauf is a concept that usually exists in Tasawwuf. Khauf is usually coupled with rajâ'. Khauf and rajâ’ ‘are two concepts that describe God's relationship with humans. On the one hand, humans are afraid of God, but on the other hand humans have no place of hope other than Allah. On the one hand, humans are afraid of the effects of their sins that are not forgiven by God, but on the other hand humans have no place to beg forgiveness except to God. God is feared as well as expected. This study traces the meaning of khauf in the Al-Quran, especially the meaning of khauf according to M. Quraish Shihab in his work, Tafsir Al-Mishbah. This study found the typical way of M. Qu- raish Shihab in interpreting the Al-Quran, namely connecting the word khauf with the context of the sentence or verse where the word khauf was mentioned. One important finding of this study is that according to M. Quraish Shihab, the word khauf in the Al-Quran is always coup- led with the word rabb. Rabb means keeper or educator. Therefore, M. Quraish Shihab emphasized that the meaning of khauf must not be separated from the meaning of rabb or the fear of humans to God must be within the framework of God›s care and education of humans]]>
<![CDATA[DINAMIKA TAFSIR SOSIAL INDONESIA ]]>
<![CDATA[Sunarto Sunarto]]>
<![CDATA[ Mumtaz: Jurnal Studi Al-Quran dan Keislaman Vol 3, No 1 (2019): Mumtaz: Jurnal Studi Al-Quran dan Keislaman ]]>
Publisher : <![CDATA[Institut PTIQ Jakarta ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
Full PDF (387.716 KB)
|
DOI: 10.36671/mumtaz.v3i1.34
<![CDATA[The Qur'an is a holy book that revealed by the Most Holy. In order for the sanctity of the Qur'an to be more meaningful and relevant to (as a guide for human life, as a distinguishing between the true and the false), the Qur'an needs to be reflected in the real world. With the presence of "Social Interpretation" model, this is a step forward that needs to be appreciated, as the courage of the mufassir in annuling the Qur’an is not limited to understanding Qur’an, but rather the mufassir actualizes the Qur’an with problems of social political development. Sometimes writing point of the writer is faced with the tip of the Lord's sword. Therein the test mufassir's guts in pouring his thoughts.]]>
<![CDATA[HERMENEUTICS OF THE HOLY RELIGION TEXTS (The Study of the Relationship of the Qur'anic Text to Religious Life) ]]>
<![CDATA[Lubis, Zakaria Husin]]>
<![CDATA[ Mumtaz: Jurnal Studi Al-Quran dan Keislaman Vol 4, No 1 (2020): Mumtaz: Jurnal Studi Al-Quran dan Keislaman ]]>
Publisher : <![CDATA[Institut PTIQ Jakarta ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.36671/mumtaz.v4i01.91
<![CDATA[The discourse on the discussion of the holy book experiences lengthy debates in every religion because the holy book is a representation of the life guidelines adopted by religious people. From the beginning of its creation, humans tend to have a primordial promise of a power beyond their means. The promises have been written in the holy book to be obeyed, but the problem is when they try to understand what is written in the holy book, therefore many commentators try to interpret this scripture according to the knowledge they understand. The efforts of interpreters in understanding this holy book eventually made them divided into several groups. The group of interpreters who want the interpretation of the scriptures contextually using the hermeneetic method, interpreters who understand textually by fundamentalists, interpreters who want the separation between text and the world. With a variety of different ways of understanding this eventually becomes polemic in society because of the influence of this scripture that varies in translation. As for the writing method used is qualitative with historical and phenomenological approaches. The author tries to sort events according to the period of years, from the appearance of the early writings or ancient texts to the contemporary period.]]>
<![CDATA[QUR'ANIC SOCIAL TRANSFORMATION IN AL-AZHAR INTERPRETATION ]]>
<![CDATA[N, Abd Muid]]>;
<![CDATA[Jamiluddin, Ach]]>
<![CDATA[ Mumtaz: Jurnal Studi Al-Quran dan Keislaman Vol 4, No 1 (2020): Mumtaz: Jurnal Studi Al-Quran dan Keislaman ]]>
Publisher : <![CDATA[Institut PTIQ Jakarta ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.36671/mumtaz.v4i01.87
<![CDATA[This research proves that Hamka, in Interpretation Al-Azhar, supports the concept of Transformative Islam by: first reinterpreting important Islamic theology with interpretations that makes speculative theoretical debates in Islamic theology more applicable to arousing human awareness of their role on earth; Second, it supports Islam's alignment with social, economic and political conditions and considers it to be as important as the Godhead in Islam. Third, Formulating Islamic transformation action through Ta'muruna bi al ma'ruf, tanhawna 'an al-munkar, and tu'minuna billah, but more emphasis on tu' minuna bil Lah.]]>
<![CDATA[JIHAD: BETWEEN TEXT AND CONTEXT ]]>
<![CDATA[Rouf, Abdul]]>
<![CDATA[ Mumtaz: Jurnal Studi Al-Quran dan Keislaman Vol 4, No 1 (2020): Mumtaz: Jurnal Studi Al-Quran dan Keislaman ]]>
Publisher : <![CDATA[Institut PTIQ Jakarta ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.36671/mumtaz.v4i01.92
<![CDATA[Jihad is still a hot topic to discuss. At the very least, there are several reasons below. First, since the collapse of the WTC building, there has been an intense stigmatization of the concept of 'jihad' by the West. Second, the meaning of jihad is misunderstood in such a way as to favor certain groups. Third, jihad is understood partially by certain Muslim groups, as the only effective way to restore izzah (glory) and even khilafah for Muslims. Fourth, an incomprehensive understanding of the concept of 'jihad' continues to be intensified in various media. The word jihad has existed since the time the Prophet was in Mecca. But jihad in the Mecca period is not synonymous with war. Only then when the Prophet arrived in Medina, the word jihad was used again and one of its meanings was war. But the war that was used by the Prophet in the Medina period was a battle for self-defense. Self-defense carried out by Muslims because of the violence that continues to be deployed by the Meccan polytheists. Then the eruption included the Battle of Badr, the Battle of Uhud, and the Battle of Khandaq. The problem is, can such war jihad be applied in the current context? In this article the author tries to describe the meaning of jihad based on the context of the time not merely referring to the text.]]>
<![CDATA[QUR’ANIC PERSPECTIVE ON TOTAL QUALITY MANAGEMENT (TQM) AND ITS IMPLEMENTATION IN THE INSTITUTION OF ISLAMIC EDUCATION ]]>
<![CDATA[Saihu, Saihu]]>
<![CDATA[ Mumtaz: Jurnal Studi Al-Quran dan Keislaman Vol 4, No 1 (2020): Mumtaz: Jurnal Studi Al-Quran dan Keislaman ]]>
Publisher : <![CDATA[Institut PTIQ Jakarta ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.36671/mumtaz.v4i01.88
<![CDATA[This paper discusses the Total Quality Management (TQM) that needs to be done at educational institutions as a form of efforts to improve the quality of education. This paper focuses on the perspective of the Qur'an and the Hadith as a foundation in implementing TQM in order to gain the trust of the community and stakeholders. One way to keep getting this is by making continuous improvements, both from physical and non-physical aspects. So that it becomes a quality educational institution and guaranteed quality. Some TQM principles that must be implemented in the world of education are 1) Setting Quality Standards, (Quality assurance); 2) Change of culture; 3) Organizational change (upsidedown-organization); and 3) Maintaining relationships with customers (keeping close to the customer). The concept of quality in management education is in accordance with the Qur'an and the Hadith of the Prophet. The reference to quality in the Qur'an is the word ihsan. Ihsan means quality that has implications for the quality of the process, the quality of planning and control, which in turn produces a quality development framework in accordance with the Qur'an and Hadith.]]>
<![CDATA[FACTORS OF DEVIATION CAUSES IN TAFSIR (Causes of Errors and Deviations in Interpretation: Tafsir bi al-Ma'tsur, Tafsir bi al-Ra'yi, and Tafsir bi al-Isyarah) ]]>
<![CDATA[Abdullah, Zainuddin]]>
<![CDATA[ Mumtaz: Jurnal Studi Al-Quran dan Keislaman Vol 4, No 1 (2020): Mumtaz: Jurnal Studi Al-Quran dan Keislaman ]]>
Publisher : <![CDATA[Institut PTIQ Jakarta ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.36671/mumtaz.v4i01.93
<![CDATA[This paper discusses the factors that cause irregularities in interpretation, namely focusing on the factors causing errors and irregularities in interpretation: interpretation bi al-ma'tsur, interpretation bi al-ra'yi, and interpretation bi al-isyarah. This paper shows that the deviation in interpretation is caused by several factors, namely: 1) Deviation due to the Isra'iliyyat factor; 2) Deviations due to the nahwu school of thought; 3) Deviations due to factors not knowing Arabic rules; 4) Deviations due to the bias factor of the school as happened in the commentary of the Mu'tazilah; 5) Deviations due to the bias factor of the school as happened in the Shi'ah interpretation book; 6) Deviations due to the bias factor of the school as happened in the commentaries of the Khawarij; 7) Deviations due to the bias factor of the school as happened in the commentaries of the Sufis; 8) Deviations in the book of scientific interpretation, which states that the Koran includes all kawniyyah knowledge both globally and in detail; 9) Deviations due to contemporary demands. Furthermore, this study offers three theories of truth testing to answer the phenomenon of interpretive deviation, including: a) Coherence theory: a test of consistency b) Correspondent theory: a test of equality with facts c) Pragmatic theory: a test of expediency. A theory that can be used to minimize deviations in the interpretation of the Qur'an.]]>
