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<![CDATA[POTRET UKHUWAH ISLAMIYAH DALAM AL-QUR’AN: UPAYA MERAJUTNYA DALAM KEHIDUPAN UMAT ISLAM ]]>
<![CDATA[Syeikh, Abdul Karim]]>
<![CDATA[ Jurnal Ilmiah Al-Mu'ashirah: Media Kajian Al-Qur'an dan Al-Hadits Multi Perspektif Vol 16, No 2 (2019) ]]>
Publisher : <![CDATA[Forum Intelektual Qur'an dan Hadits Asia Tenggara (SEARFIQH) Kota Banda Aceh ]]>
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DOI: 10.22373/jim.v16i2.6567
<![CDATA[This writing aims to reveal how the portrait of Ukhuwah Islamiyah in the Qur'an? The next question is, what is the source of the fracture of Ukhuwah Islamiyah according to the Qur'an? Then, how to knit Ukhuwah Islamiyah which has been cracked so far? To get answers to the questions above, researchers used a type of library research (library research) and classified as qualitative research. The research method used is the maudhu'iy (thematic) method which is presented descriptively-qualitatively. After conducting the research, it was obtained that the equality of faith and religion became the main portrait of the bonding of Ukhuwah Islamiyah among Muslims. The Qur'an as a guide to the lives of Muslims which contains the teachings and provisions of the laws of Allah becomes the bonding heart of every Muslim and Muslim to obey Allah who has set up fellow believers so that they are kept from slipping into lust and protected from temptation shaytan. According to the Qur'an, the source of the fracture of the Ukhuwah Islamiyah was due to the shallowness of the mastery of Islamic religious knowledge so that they were dragged into an understanding of Islam in a narrow and partial way. Another source of cracking in Ukhuwah Islamiyah is due to the development of envy and jealousy among groups of Islamic society. Attitude to prioritize emotions and deny the use of common sense in resolving differences of opinion in worship practices carried out by Muslim communities also triggers the destruction of Ukhuwah Islamiyah. The next source of fracture is due to the uncontrolled development of power, position, material, wealth and popularity among some Muslims. The cracks of Ukhuwah Islamiyah can be knitted back by restoring the commitment of every Muslim and Muslim person to uphold the Qur'an and the sunnah of the Prophet Muhammad SAW, by developing enthusiasm and mutual cooperation and supporting each other on the provisions of religious teachings that are ushuliyah (the main points the teachings of Islam) and mutual attitude tasamuh (tolerance) to the teachings of Islam that is furu'iyah which is permitted by Shari'at disagree. The use of the principle of tarjih in the process of thinking and the use of the principle of maintaining silaturrahim relations in charity and trying to discard the attitude of suuzhzhan (prejudiced) to other parties with different opinions from groups or groups and develop the attitude of husnuzhzhan (good prejudice) to fellow Muslims even though they are different from the group.]]>
<![CDATA[DAMAI MENURUT TAFSIR ISYARI ]]>
<![CDATA[Zainuddin, Zainuddin]]>
<![CDATA[ Jurnal Ilmiah Al-Mu'ashirah: Media Kajian Al-Qur'an dan Al-Hadits Multi Perspektif Vol 16, No 2 (2019) ]]>
Publisher : <![CDATA[Forum Intelektual Qur'an dan Hadits Asia Tenggara (SEARFIQH) Kota Banda Aceh ]]>
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DOI: 10.22373/jim.v16i2.6563
<![CDATA[This article describes the interpretation of the peace verses, in this case the author uses the interpretation of isyari, because that interpretation can pick up on signs about the meaning of peace in a contextual and textual manner known as ibari interpretation. Sign meaning in capturing is like meaning in the science of interpretation known as isyari interpretation. This paper intends to emphasize the role of interpretation as a media that loves peace, and contributes to global peace. Technically, this paper will explore the verses of the Koran that discuss peace through the approach of isyari interpretation in the form of mujmal by using the maudhu’i method. The conclusion of this article is that the interpretation of shari'ah in understanding the verses and their meanings of peace, as well as opening up to accept the divine servants who draw His servants to al Haq]]>
<![CDATA[TAKABBUR DALAM PERSPEKTIF AL-QURAN DAN HADITS ]]>
<![CDATA[Suhemi, Emi]]>
<![CDATA[ Jurnal Ilmiah Al-Mu'ashirah: Media Kajian Al-Qur'an dan Al-Hadits Multi Perspektif Vol 16, No 2 (2019) ]]>
Publisher : <![CDATA[Forum Intelektual Qur'an dan Hadits Asia Tenggara (SEARFIQH) Kota Banda Aceh ]]>
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DOI: 10.22373/jim.v16i2.6568
<![CDATA[This study aims to determine the perception of the Koran about takabbur this research uses descriptive method and uses the maudhu'iy interpretation approach or thematic interpretation which is collecting a number of verses that discuss the concept of takabbur while the selected interpretation book is the interpretation of al-Misbah which represents the work of modern interpretation and Ibn Kathir representing classical interpretations. Knowledge about takabbur is very urgent or important to be known by every Muslim person because in the statement of the Qur'an and al-Hadith it is stated that does not enter heaven when someone dies in his heart is stored in the character of takabbur. The results of the study found that the origin of the nature of this obscurity was initiated by Shaytan who then transformed into human behavior and also found forms of behavior categorized as takabbur behavior such as; walking proudly, talking like a donkey, looking away, looking down on others.]]>
<![CDATA[NUZUM AL-DURAR FI TANASUB AL-AYATI WA AL-SHUAR (Tinjauan Metode dan Pendekatan Tafsir) ]]>
<![CDATA[Rasyad, Rasyad]]>
<![CDATA[ Jurnal Ilmiah Al-Mu'ashirah: Media Kajian Al-Qur'an dan Al-Hadits Multi Perspektif Vol 16, No 2 (2019) ]]>
Publisher : <![CDATA[Forum Intelektual Qur'an dan Hadits Asia Tenggara (SEARFIQH) Kota Banda Aceh ]]>
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DOI: 10.22373/jim.v16i2.6564
<![CDATA[Tafsir al-Qur'an has had a series of its own history by involving several important figures in it. The commentators have played an active role in contributing their thoughts and ideas in exploring and revealing the treasures of knowledge contained in the Qur'an. That is why interpretation continues to grow rapidly from time to time, and from generation to generation, using a variety of methods and approaches. Al-Biqa'y is one of the commentators, and his commentary is "Nuzum Al-Durar Fi Tanasub Al-Ayati Wa Al-Shuar". In this interpretation he uses the Munasabah theory. The words used by al-Biqa'i to link between one word with the word or between one verse with verse or between one letter with a letter called munasabah is (ولــمَّا ØŒ ومÙنْ هذا ØŒ ومÙنْ ثَـمَّ ØŒ وثÙـــمَّ)]]>
<![CDATA[MANUSIA DAN LINGKUNGAN HIDUP DALAM AL-QUR'AN ]]>
<![CDATA[Miskahuddin, Miskahuddin]]>
<![CDATA[ Jurnal Ilmiah Al-Mu'ashirah: Media Kajian Al-Qur'an dan Al-Hadits Multi Perspektif Vol 16, No 2 (2019) ]]>
Publisher : <![CDATA[Forum Intelektual Qur'an dan Hadits Asia Tenggara (SEARFIQH) Kota Banda Aceh ]]>
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DOI: 10.22373/jim.v16i2.6569
<![CDATA[Humans are intelligent beings that God has given him the ability to think and the ability to do his work according to what is planned and thought. Sometimes the ability to think of humans is not in accordance with anything they want to do. It is often in conflict between the desires of the passions and his common sense to do something, so that it can bring about the results of his work harming himself and his environment. To overcome social problems directed at environmental destruction, the Qur'an is the only guideline of human life that is able to overcome various social problems including the actions of environmental destruction by humans. In accordance with the guidance and direction of the Qur'an as a holy book and guidance for believers and all people in the world, the Qur'an tells humanity to always preserve the environment and strongly prohibits it when humans do environmental destruction live on this earth, because God does not like the perpetrators of destruction. Balance and preservation of the environment is the teachings of Islam that must be obeyed and obeyed in a pure and consistent manner in accordance with the guidance of the Qur'an and Al-Hadith, especially for Muslims who believe and are devoted to Allah S.W.T.]]>
<![CDATA[KONSEP PERDAMAIAN DAN KEADILAN DALAM PERSPEKTIF AL-QUR’AN ]]>
<![CDATA[A. Gani, Burhanuddin]]>
<![CDATA[ Jurnal Ilmiah Al-Mu'ashirah: Media Kajian Al-Qur'an dan Al-Hadits Multi Perspektif Vol 16, No 2 (2019) ]]>
Publisher : <![CDATA[Forum Intelektual Qur'an dan Hadits Asia Tenggara (SEARFIQH) Kota Banda Aceh ]]>
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DOI: 10.22373/jim.v16i2.6565
<![CDATA[Memahami isi kandungan al–qur’an tidaklah mudah, melainkan memerlukan kepada rumus-rumus dan qaedah-qaedah yang baku, seperti ilmu tafsir, ilmu hadits, bahasa arab, ilmu mu’ani, dan seperangkat ilmu lainnya, sehingga menafsirkan ayat-ayat al-qur’an tidak lari dari sasaran utamanya, kadang-kadang Tuhan menggunakan lafazh-lafazh yang sangat simpel tetapi memiliki makna yang sangat luas, bahkan dapat dipahami secara ganda terhadap lafazh musytarak atau lafazh mutlak yang membutuhkan kepada taqyid atau lafazh ‘am memerlukan kepada khas dan sebagainya. Sehingga para mufassir dapat membandigkan penafsirannya baik secara tekstual atau kontekstual, tentunya dipengaruhi oleh kondisi dan situasi.]]>
<![CDATA[KISAH SHALEH A.S DAN TSAMUD DALAM AI-QUR’AN ]]>
<![CDATA[Muhammad, Muhammad Thaib]]>
<![CDATA[ Jurnal Ilmiah Al-Mu'ashirah: Media Kajian Al-Qur'an dan Al-Hadits Multi Perspektif Vol 16, No 2 (2019) ]]>
Publisher : <![CDATA[Forum Intelektual Qur'an dan Hadits Asia Tenggara (SEARFIQH) Kota Banda Aceh ]]>
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DOI: 10.22373/jim.v16i2.6570
<![CDATA[Shaleh a.s was a prophet and apostle sent by Allah Swt to the Tsamuds to preach and invite them to worship Allah and leave the worship of idols. Shaleh a.s are from the original Arab nation. He was Shaleh bin Ubaid ibn Aasif whose last lineage reached Sam bin Noah. Whereas the Tsamud according to Ibn Katsir they were a people descended from one of his grandfathers named Tsamud bin Amir. The Tsamud people lived in peace and enjoyed the blessings that Allah provided to them with gardens and springs and a variety of plants and many palm trees. And they chiseled mountains for them to become their castles or dwellings. They make idols as worship besides Allah Almighty. Therefore Allah sent the prophet Shaleh a.s as their apostle. But they don't want to believe him. They even gave Shaleh a miracle. When God brought a female camel, she always gave her milk to drink. However, they tried to kill him as a way of rejecting the preaching and calling on Shaleh a.s to worship Allah. After they had killed the camels, God sent down a terrible disaster, which caused a great storm and rain, so that they all died with bodies lying in their houses.]]>
<![CDATA[PERMASALAHAN KEPEMIMPINAN PEREMPUAN DALAM AL-QURAN DAN SUNNAH: ANTARA TEOLOGIS DAN POLITIS ]]>
<![CDATA[A. Latif, Hamdiah]]>
<![CDATA[ Jurnal Ilmiah Al-Mu'ashirah: Media Kajian Al-Qur'an dan Al-Hadits Multi Perspektif Vol 16, No 2 (2019) ]]>
Publisher : <![CDATA[Forum Intelektual Qur'an dan Hadits Asia Tenggara (SEARFIQH) Kota Banda Aceh ]]>
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DOI: 10.22373/jim.v16i2.6566
<![CDATA[The issue of women's leadership in the public sphere is still debatable. The majority of Muslim scholars reject the leadership with various reasons and proofs, both revelation (naqliy) and reason (‘aqliy). This paper would like to discuss and invite a review of issues that have not yet completely elaborated between the theological threads and political elements that often descend upon issues of women's leadership at the level of reality presented]]>
<![CDATA[AL-TA`RIF WA AL-TANKIR DALAM AL-QURAN (Analisis Terhadap Pemikiran Imam al-Suyuti) ]]>
<![CDATA[Suhaimi, Suhaimi]]>
<![CDATA[ Jurnal Ilmiah Al-Mu'ashirah: Media Kajian Al-Qur'an dan Al-Hadits Multi Perspektif Vol 16, No 2 (2019) ]]>
Publisher : <![CDATA[Forum Intelektual Qur'an dan Hadits Asia Tenggara (SEARFIQH) Kota Banda Aceh ]]>
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DOI: 10.22373/jim.v16i2.6562
<![CDATA[Uslub or Al-Quran language style is quite varied and all of course contain very poor intention to be understood by all Muslims. However, due to various limitations, so that not all Muslims can know these purposes but by the ulama especially those who are proficient in the fields of Al-Quran sciences including Arabic language. Imam Suyuti is known as one of the scholars who are competent in this matter. He is not only known as an expert on the Qur'an, but also known as a linguist and other sciences. Related to his thoughts on the science of the Koran, in this paper revealed only about one theme that is about ta`rif and tankir or in other terms that are more popular are makrifah and nakirah. Many lafaz in the form of makrifah (definite) and nakirah (indefinite) in the Koran and are often read by us as people who believe in the truth of the holy book, but sometimes we do not think why the lafaz is expressed in this form. Therefore, in this paper an attempt is made to uncover a part of it by raising the thoughts of Imam Suyuti who may increase our insight into the secrets behind the style of the Koran language. In summary, the thought of Imam Suyuti regarding these two terms shows that the use of lafaz in the form of makrifah and nakirah in the Koran has its own purpose or purpose which cannot be exchanged with one another, even though lafaz in general contains the same meaning.]]>
