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<![CDATA[KESAKSIAN DUA PEREMPUAN DALAM AL-QURAN: STUDI KOMPARATIF KITAB TAFSIR ]]>
<![CDATA[A.Latif, Hamdiah]]>
<![CDATA[ Jurnal Ilmiah Al-Mu'ashirah: Media Kajian Al-Qur'an dan Al-Hadits Multi Perspektif Vol 15, No 2 (2018) ]]>
Publisher : <![CDATA[Forum Intelektual Qur'an dan Hadits Asia Tenggara (SEARFIQH) Kota Banda Aceh ]]>
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DOI: 10.22373/jim.v15i2.5289
<![CDATA[Among the interpretation problems of the Al-Qur’an which has broadly attracted the attention of the interpreters of the Al-Qur'an are related to the meaning of justice for the testimony of two women and one male in the Koran. Many exegesis books written (from the classical to the modern period) gave their own understanding and views which strengthened the superiority of men over women because of their weak memories, easy to forget and so on. Some of our other interpretations are of the view that this problem is something that is taken for granted without being able to be questioned, and what is more demanding is submission because it is considered as a part of the issue of worship (ta’abbudiy). This article examines various understandings of the commentaries (classical and modern) which discuss the understanding of the testimony of two women as found in the Qur'an. These problems are increasingly important, especially regarding the interpretation of the Al-Qur’an's view on the issue of gender equality which is increasingly discussed in the current contemporary times.]]>
<![CDATA[TATACARA PELAKSANAAN SHALAT BERJAMA’AH BERDASARKAN HADIS NABI ]]>
<![CDATA[Syekh, A. Karim]]>
<![CDATA[ Jurnal Ilmiah Al-Mu'ashirah: Media Kajian Al-Qur'an dan Al-Hadits Multi Perspektif Vol 15, No 2 (2018) ]]>
Publisher : <![CDATA[Forum Intelektual Qur'an dan Hadits Asia Tenggara (SEARFIQH) Kota Banda Aceh ]]>
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DOI: 10.22373/jim.v15i2.5294
<![CDATA[This "Procedure for Prayer of Prayer" was brought about by the fact that there were various phenomena and irregularities of the members of the prayer and some of the members who preceded their prayer movements instead of the priestly prayer movement, while all of them were in the position of following the priest as they were performing prayer in the congregation. Another phenomenon that can be seen is the range of movement of the prayer from one pillar to prayer to the next. For example, some raise both hands before saying takbiratulihram, others raise both hands in conjunction with the takbiratul ihram pronunciation and some raise both hands after the pronunciation of takbiratul ihram. With the emergence of a variety of prayer-worship practices like this if all congregations were able to understand it as al-Tanawwu 'fi al-'Ibadah there would be a sense of mutual tolerance among the congregation. However, if they are narrow-minded they will cause a breakdown in Islamic fellowship because they claim that they are right and accuse the other of being wrong, and some even consider the other person to be the culprit, misguided and misleading. To correct misunderstandings in some societies, the writing of the article: "Procedures for Prayer Prayers", based on the Sunnah of the Messenger of Allah and the explanations of the scholars / fuqaha 'is very important to be created and published to the public. It is hoped that this simple piece of writing will serve as a guide for readers in performing the prayer of the congregation.]]>
<![CDATA[RAHASIA AL-HAZFU DALAM GAYA BAHASA AL-QURAN ]]>
<![CDATA[Suhaimi, Suhaimi]]>
<![CDATA[ Jurnal Ilmiah Al-Mu'ashirah: Media Kajian Al-Qur'an dan Al-Hadits Multi Perspektif Vol 15, No 2 (2018) ]]>
Publisher : <![CDATA[Forum Intelektual Qur'an dan Hadits Asia Tenggara (SEARFIQH) Kota Banda Aceh ]]>
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DOI: 10.22373/jim.v15i2.5290
<![CDATA[One important theme in Arabic science is al-hazfu. This term in Indonesian is called Ellipsis. In our daily reality, there are often people who see that something that is not written or not mentioned in the text means that it is understood as something that does not exist and therefore is also not important. Though it is very possible that it has a very important meaning, even because it is very important, the Mutakallim (speaker) deliberately does not express it explicitly or explicitly with certain purposes. Such expression is one style of language which is considered by one linguist as one of the models of language beauty. Al-Quran as a divine greeting which has the beauty of a very high language is certainly not silent from the language style, meaning that the Qur'an also uses language style in the form of al-hazfu, where many lafaz that even though it is not mentioned, must be understood there, so that understanding of a verse will be more perfect. The style of language in the form of al-hazfu contains secrets that are very urgent to be revealed, so that various forms, places, causes and purposes or their benefits are clearly known. This very simple article is strived to uncover these things although it is also realized that what is described is not silent from various weaknesses and limitations.]]>
<![CDATA[KISAH DAUD A.S DALAM PERSPEKTIF AL-QUR’AN ]]>
<![CDATA[Muhammad, Muhammad Thaib]]>
<![CDATA[ Jurnal Ilmiah Al-Mu'ashirah: Media Kajian Al-Qur'an dan Al-Hadits Multi Perspektif Vol 15, No 2 (2018) ]]>
Publisher : <![CDATA[Forum Intelektual Qur'an dan Hadits Asia Tenggara (SEARFIQH) Kota Banda Aceh ]]>
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DOI: 10.22373/jim.v15i2.5295
<![CDATA[The story of David a.s. in the history of the religious world is a very important one, because all the religions of the world recognize that David a.s is descended from Ya'qub a.s descendant of his son Yahuza. Allah Almighty has made him a prophet and a king. The Bible scholars have mentioned it in the Bible and in the Bible. God has revealed the book of Psalms as a guide in carrying out his preaching. Allah believes in the Qur'an: "" وآﺗﻴﻨﺎ داود زﺑﻮرا (we have descended to David the book of Psalms). ) for 356 years During that time the Children of Israel became a weak and weak people, even though they lived in wickedness and wickedness and abandoned the law of Allah Sw. As a goat had no shepherd, God sent down a prophet called Shamwil. with great enthusiasm they were able to defeat their enemies A young boy named David immediately took up his challenge. But Jalut thought the challenge was incomparable. Then David and the men of Israel were able to kill him and his men. Once David's name became known among the Children of Israel, they finally adopted him as king. When David was 40 years old God raised him up as a prophet and referred to Psalm as his holy book. David.s has a beautiful and beautiful voice. While reading the book of Zabur in a melodious voice, so that the bird in flight immediately stopped to remember Allah Swt. The Messenger of Allah (may peace be upon him) praised the beauty of David's voice. After carrying out his pamphlet among the Children of Israel, he died at the age of 70. In the history of the Islamic scholar David at the age of 100, and was buried in the Temple of Palestine.]]>
<![CDATA[TINJAUAN KITAB SYARAH SUNAN ABI DAWUD “Bazdl Al-Majhud Fi Halli Aby Dawud†]]>
<![CDATA[Rasyad, Rasyad]]>
<![CDATA[ Jurnal Ilmiah Al-Mu'ashirah: Media Kajian Al-Qur'an dan Al-Hadits Multi Perspektif Vol 15, No 2 (2018) ]]>
Publisher : <![CDATA[Forum Intelektual Qur'an dan Hadits Asia Tenggara (SEARFIQH) Kota Banda Aceh ]]>
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DOI: 10.22373/jim.v15i2.5291
<![CDATA[This paper attempts to find one of Sunan Abi Dawud's scholarly books: "Bazdl Al-Majhud Fi Halli Aby Dawud". After a brief review of this book in various aspects it turns out that the book is a complete study of Sunan Abi Dawud than the previous books of science. This book is very important because it contains many legends of hadiths related to the law. In addition, the book of Abi Dawud is included in the group of classics of the hadith (cube cube) so there is an expression "if there is no other hadith book, the Abi Dawud is sufficient to understand the religion".]]>
<![CDATA[Al-Imam Al-Alusi Wa Mauqifuhu Min Al-Tafsir Al-'Ilmi ]]>
<![CDATA[Muhammad Fadhli]]>
<![CDATA[ Jurnal Ilmiah Al-Mu'ashirah: Media Kajian Al-Qur'an dan Al-Hadits Multi Perspektif Vol 15, No 2 (2018) ]]>
Publisher : <![CDATA[South East Asia Regional Intellectual Forum of Qoran Hadith (SEARFIQH) ]]>
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DOI: 10.22373/jim.v15i2.5296
<![CDATA[There are many scientific problems that had not been solved by scientists in such a long period of time. But after a deep study the scientists managed to find surprisingly all scientific matters are stated in the Qur'an. So this disputes the notion that Islam is against science and technology. An in-depth study of scientific verses is increasingly encouraged that emerges tafsir al-ilmiy. However, this effort did not escape the pros and cons among the Ulama for various reasons. But in essence the Qur'an is universal in which the verses never expire so Qur'an able to dialogue with every generation through out the ages.]]>
<![CDATA[PERSPEKTIF ISLAM TERHADAP PLURALITAS KEBERAGAMAAN ]]>
<![CDATA[Ibrahim, Soufyan]]>
<![CDATA[ Jurnal Ilmiah Al-Mu'ashirah: Media Kajian Al-Qur'an dan Al-Hadits Multi Perspektif Vol 15, No 2 (2018) ]]>
Publisher : <![CDATA[Forum Intelektual Qur'an dan Hadits Asia Tenggara (SEARFIQH) Kota Banda Aceh ]]>
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DOI: 10.22373/jim.v15i2.5292
<![CDATA[The most fundamental thing in Islamic religiosity is tawḥīd, which is the essay of God as an act that confirms that God is the one and only God, the Absolute and Transcendent Creator. The essence of tawḥīd is very urgent. Neglect of tawḥīd values, means destruction of religious values in Islam, because the obligation to worship Allah to obey all His commands and stay away from all His prohibitions is the spirit of tawḥīd. In this construction, tawḥīd is the essence of Islam and something of action is not of Islamic value without being based on true trust in God. Tawḥīd should not only be treated as a theological concept, but should also be a sociological concept. This is the reason why the Qur'an defies differences based on ethnicity, race and nation and establishes ukhuwah among believers. In this religious perspective, the basics for living together in a religiously pluralistic society have been built from the beginning on a normative and historical basis at the same time.]]>
<![CDATA[KESAKSIAN DUA PEREMPUAN DALAM AL-QURAN: STUDI KOMPARATIF KITAB TAFSIR ]]>
<![CDATA[A. Latif, Hamdiah]]>
<![CDATA[ Jurnal Ilmiah Al-Mu'ashirah: Media Kajian Al-Qur'an dan Al-Hadits Multi Perspektif Vol 15, No 2 (2018) ]]>
Publisher : <![CDATA[Forum Intelektual Qur'an dan Hadits Asia Tenggara (SEARFIQH) Kota Banda Aceh ]]>
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DOI: 10.22373/jim.v15i2.5275
<![CDATA[Among the interpretation problems of the Al-Qur’an which has broadly attracted the attention of the interpreters of the Al-Qur'an are related to the meaning of justice for the testimony of two women and one male in the Koran. Many exegesis books written (from the classical to the modern period) gave their own understanding and views which strengthened the superiority of men over women because of their weak memories, easy to forget and so on. Some of our other interpretations are of the view that this problem is something that is taken for granted without being able to be questioned, and what is more demanding is submission because it is considered as a part of the issue of worship (ta’abbudiy). This article examines various understandings of the commentaries (classical and modern) which discuss the understanding of the testimony of two women as found in the Qur'an. These problems are increasingly important, especially regarding the interpretation of the Al-Qur’an's view on the issue of gender equality which is increasingly discussed in the current contemporary times.]]>
<![CDATA[AHRUF SAB’AH DAN QIRAAT SAB’AH ]]>
<![CDATA[Suarni, Suarni]]>
<![CDATA[ Jurnal Ilmiah Al-Mu'ashirah: Media Kajian Al-Qur'an dan Al-Hadits Multi Perspektif Vol 15, No 2 (2018) ]]>
Publisher : <![CDATA[Forum Intelektual Qur'an dan Hadits Asia Tenggara (SEARFIQH) Kota Banda Aceh ]]>
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DOI: 10.22373/jim.v15i2.5293
<![CDATA[This study explains the difference between the meaning of ahruf sab'ah and qiraat sab'ah. These two terms are a discussion of the ulumul of the Qur'an. both terms have different meanings, but are interrelated. The discussion on the qiraat sab'ah can not be separated from the discussion of ahruf sab'ah. Because ahruf sab'ah is as a result of the emergence of sabah qiraat. But the term qiraat sab'ah appears not merely because of ahruf sab'ah, meaning the term Ahruf Sab'ah appears when the Qur'an is revealed to the Prophet Muhammad, while Qiraat sab'ah arises because of the emergence of various Imam readings Qurra in the recital of the Qur'an which is briefly the seven Imams.]]>
