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<![CDATA[Tradisi Hafalan Al-Qur’an Di Yogyakarta Perspektif Sosiologi Pengetahuan (Kajian Living Qur’an) ]]>
<![CDATA[Fuji Nur Iman, Taufikkurrahman]]>
<![CDATA[ Jurnal Ilmiah Al-Mu'ashirah: Media Kajian Al-Qur'an dan Al-Hadits Multi Perspektif Vol 17, No 1 (2020) ]]>
Publisher : <![CDATA[Forum Intelektual Qur'an dan Hadits Asia Tenggara (SEARFIQH) Kota Banda Aceh ]]>
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DOI: 10.22373/jim.v17i1.7909
<![CDATA[The process of safeguarding the Koran at the time of the Prophet Muhammad with memorization was formed from a strong oral tradition among the Arab community at that time, apart from that some studies also found that the written tradition at that time was not too developed, because few friends were involved in the process of writing al -The Qur'an from the time of the Prophet Muhammad to the time of the four Khulafaur Rashidun can be used as an indication that not many friends are able to write well. Recent research after the discovery of the manuscript of the Koran in the Great Mosque of San'a which turned out to be a lot of palimsests also contributed to the argument that the late writing tradition developed at that time. Based on this horizon, preassure for memorization becomes natural for Muslims at this time. In this article, we will discuss al-Qur'an memorization at Pon-Pes al-munawair Huffadz I, which was applied in the past and is transmitted for the present era.]]>
<![CDATA[Zakat Atau Shadaqah dan Kaitannya Dengan Pemimpin (Kajian Ayat 103 Surat At-Taubah) ]]>
<![CDATA[Rasyad, Rasyad]]>
<![CDATA[ Jurnal Ilmiah Al-Mu'ashirah: Media Kajian Al-Qur'an dan Al-Hadits Multi Perspektif Vol 17, No 1 (2020) ]]>
Publisher : <![CDATA[Forum Intelektual Qur'an dan Hadits Asia Tenggara (SEARFIQH) Kota Banda Aceh ]]>
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DOI: 10.22373/jim.v17i1.7905
<![CDATA[In understanding Surah al-Taubah, verse 103, especially the word shadaqah and the word khudz, the commentators are divided into two groups. First, the mufassir argues that shadagah is ordinary alms, while the second group argues that the shadagah in the verse is obligatory shadagah (zakat), because in that verse there is the word which aims to purify oneself. However, after the verse is studied with the approach of 'ulum al-Quran especially (asbab alnuzul and munasabah verse), the word shadagah is closer to the meaning of ordinary alms, not in the sense of zakat, and the al-Taubah verse 103 verse does not order the Prophet to take zakat from muzakki, but muzakkilah or people who want to give alms should give themselves (voluntarily) zakat or sadakah. Thus, based on studies from the point of view of 'ulum al-Quran, a leader is not obliged to take zakat from the people he leads.  ]]>
<![CDATA[Sifat-Sifat Da'i Dalam Al-Qur'an (Kajian Surah Ali' Imran Ayat 159) ]]>
<![CDATA[Fauziah, Mira]]>
<![CDATA[ Jurnal Ilmiah Al-Mu'ashirah: Media Kajian Al-Qur'an dan Al-Hadits Multi Perspektif Vol 17, No 1 (2020) ]]>
Publisher : <![CDATA[Forum Intelektual Qur'an dan Hadits Asia Tenggara (SEARFIQH) Kota Banda Aceh ]]>
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DOI: 10.22373/jim.v17i1.7910
<![CDATA[Da‟i is a figure who should have good qualities because he is a role model for mad'u. This research is a library research, qualitative approach and content analysis method. Researchers determine QS. Ali Imran 3: 159 as the object of study. This verse describes the praiseworthy qualities of the Prophet Muhammad. when facing friends in the Uhud war. In a precarious situation the Prophet remained gentle, forgiving, had a strong determination and put his trust in Allah SWT. The da'i should be able to imitate the nature of the Prophet as described in the verse. ]]>
<![CDATA[Islam dan Masyarakat Ideal (Ummatan Wasathan) dalam Perspektif Para Mufassir dan Relevansinya dengan Kontak Keindonesiaan Masa Kini dan Depan ]]>
<![CDATA[Aziz, Nasaiy]]>
<![CDATA[ Jurnal Ilmiah Al-Mu'ashirah: Media Kajian Al-Qur'an dan Al-Hadits Multi Perspektif Vol 17, No 1 (2020) ]]>
Publisher : <![CDATA[Forum Intelektual Qur'an dan Hadits Asia Tenggara (SEARFIQH) Kota Banda Aceh ]]>
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DOI: 10.22373/jim.v17i1.7901
<![CDATA[Islam as the source and path of truth that comes from Allah is a view of life which is not only intended for the welfare and happiness of Muslims, but is a blessing for all nature. Islam which is derived from divine truth, both contained in the verses of the Koran and the sunnah of the Prophet, is a guide for the way of all times. Likewise, Islam regulates the relationship between humans and others, with God and with their natural environment. The key to the personality of the Islamic community is akidah, syari'at and morals. If the creed provides the direction of the movement of society, while the syari'at provides limits on how and the method to take that direction properly, then morals will decorate the path of the goal so that it is beautiful and pleasant. The ideal society or in this study is referred to as the "Wasathan ummatan" is a social order that is needed by the era to give birth to a society with noble character in order to continue a civilized life. In the Indonesian context, ummatan wasathan should be born as a solution to various problems of the ummah which are now spreading and becoming epidemics in the survival of religion and state. Sayyid Qutb's Method of Interpretation and several other interpreters compared with his interpretation of Quraish Shihab becomes an analysis which then gives birth to the true meaning of how the ideal society should be in the perspective of the Koran to be applied in all the dynamics of Indonesian society today and beyond.]]>
<![CDATA[Penafsiran Ayat Al-Qur'an Tentang Kesaksian Seorang Lelaki dan Dua Perempuan Dalam Tinjauan Maqashid Shariah ]]>
<![CDATA[Latif, Hamdiah]]>
<![CDATA[ Jurnal Ilmiah Al-Mu'ashirah: Media Kajian Al-Qur'an dan Al-Hadits Multi Perspektif Vol 17, No 1 (2020) ]]>
Publisher : <![CDATA[Forum Intelektual Qur'an dan Hadits Asia Tenggara (SEARFIQH) Kota Banda Aceh ]]>
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DOI: 10.22373/jim.v17i1.7906
<![CDATA[This article would like to discuss about the meaning of equality on the verse of Al-Qur‟an (Al-Baqarah: 282): “one man two women†in terms of testimony. However, various interpretations have broadly attracted the attention of many interpreters of the Al-Qur'an dealing with the meaning of justice and equality between man and woman. By using Maqashid Shariah as the tool of analysis, this article would like to elaborate more on finding the purposes of sharia by stating that one man equal two women regarding testimony. The main problem is what the verse should be interpreted looks like: whether literally or trying to find the depth meaning by searching the purposes of sharia behind the meaning of justice and equality in terms of testimony of man and woman. Besides, finding the purposes of sharia's view on the issue of gender equality which is increasingly debated in the current contemporary times becomes more important in order to get its comprehensive view on such matter.     ]]>
<![CDATA[Pandangan Al-Qur’an Dan Hadist Terhadap Etos Kerja ]]>
<![CDATA[Nurdin, Fauziah]]>
<![CDATA[ Jurnal Ilmiah Al-Mu'ashirah: Media Kajian Al-Qur'an dan Al-Hadits Multi Perspektif Vol 17, No 1 (2020) ]]>
Publisher : <![CDATA[Forum Intelektual Qur'an dan Hadits Asia Tenggara (SEARFIQH) Kota Banda Aceh ]]>
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DOI: 10.22373/jim.v17i1.7911
<![CDATA[Alquran and Hadits are Islamic teachings in which there are teachings for charity and work which are recited in the sentence "amal as shalihat". Work ethic is one of the elements among the seven universal cultural elements, namely the element of "livelihood systems". livelihood system means economy. Work is an activity carried out by humans in achieving a welfare of life and if they are lazy they will fail to get it. Success and failure are the result of their own hard work. In Islam the characteristics of the work ethic of seeking the world's wealth in a lawful way, not asking for money, fulfilling family needs and compassion for neighbors. As the Prophet Muhammad saw work as the actualization of faith and devotion. Therefore for a Muslim to live is to work. Allah SWT in his word remember that Allah SWT will not change the fate of humans before humans change what is in him.]]>
<![CDATA[Perkembangan dan Kesahihan Hadis Dari Awal Islam Hingga Zaman Post Truth ]]>
<![CDATA[Muhammad Alfatih Suryadilaga, Teuku Amnar Saputra]]>
<![CDATA[ Jurnal Ilmiah Al-Mu'ashirah: Media Kajian Al-Qur'an dan Al-Hadits Multi Perspektif Vol 17, No 1 (2020) ]]>
Publisher : <![CDATA[Forum Intelektual Qur'an dan Hadits Asia Tenggara (SEARFIQH) Kota Banda Aceh ]]>
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DOI: 10.22373/jim.v17i1.7902
<![CDATA[The Post Truth era has made truth relative from a personal point of view not based on scientific facts. Freedom of information access makes the quality not proportional to the existing quantity. This relative truth has implications for the development of hadith which has been consumed by Muslim World in general. From the historical point of view, the modification of the hadith is inseparable from the interests of three Islamic thought orientations, namely Syiah, Ahlusunnah Wal Jamaah and Khawarij. The purpose of this study is to map the history of the development of the hadith from the time of the Prophet Muhammad and how the truth of the traditions used by the community from the time of the Prophet Muhammad to the Post Truth era. The results of this study indicate that the distribution of hadith originated in the early days of Islam, but not in official writing. Then came the official codification period in the caliph Umar bin Abdul Aziz II century Hijri. In the next period the hadith is recorded in the form of books and in the global era the hadith has been in the form of a website to the implications that can be used through smartphones. But in terms of the truth of the hadith in the Post Truth Era is still influenced by the interests of related parties so that the truth must be reviewed. Seeing the many uses of hadith in accordance with the wishes of the stakeholders. The interests are in the form of political interests and the interests of content providers with commercial purposes in various forms such as applications, dissemination on social media.]]>
<![CDATA[Sehat Dalam Perspektif Al-Qur'an ]]>
<![CDATA[Miskahuddin, Miskahuddin]]>
<![CDATA[ Jurnal Ilmiah Al-Mu'ashirah: Media Kajian Al-Qur'an dan Al-Hadits Multi Perspektif Vol 17, No 1 (2020) ]]>
Publisher : <![CDATA[Forum Intelektual Qur'an dan Hadits Asia Tenggara (SEARFIQH) Kota Banda Aceh ]]>
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DOI: 10.22373/jim.v17i1.7907
<![CDATA[Al-Qur'an as a noble holy book and a guide for human life, always guides people to be positive for their own good, including talking about the importance of maintaining health for the freshness and fitness of the human body both physically and mentally. Healthy in the positive sense described in the Koran, namely the preservation of all the potential gifts of God on him in the form of organs that can functionally move various work activities to build himself and the environment in which he lives and is. There is a specificity that can be described by the Koran on the physical and mental health aspects of this matter, especially all the potential for body and soul to always be meaningful to be healthy and strong to perform worship to Allah SWT perfectly as proof of his gratitude to Allah SWT who created it with a hope to get the pleasure of Him and get the highest mau'nah from God to get heaven jannatun na'im. Syurga jannatun na'im longs for strong people to worship and do good deeds perfectly according to the will and wishes of Allah SWT or those who are pleased by Him. Of course, only people who are healthy and strong, physically and mentally, as well as whose perfection in worshiping or doing good deeds to Allah will occupy a quality heaven. Strong is synonymous with being physically and mentally healthy, therefore only those who are strong and healthy will also be able to carry out God's mandate, namely religion with the perfection of all its Shari'a. Therefore people who want to get happiness and prosperity accompanied by safety in the world and in the hereafter are obliged to strive to be healthy physically and mentally and always respect, maintain and glorify physically and spiritually so that they are always healthy or get used to living healthy within the framework of Islamic law guided by teachings of al-Qur'anul Karim and Al-Hadith. Â ]]>
<![CDATA[Kisah Sulaiman A.S Dalam Al-Qur'an ]]>
<![CDATA[Muhammad, Muhammad Thaib]]>
<![CDATA[ Jurnal Ilmiah Al-Mu'ashirah: Media Kajian Al-Qur'an dan Al-Hadits Multi Perspektif Vol 17, No 1 (2020) ]]>
Publisher : <![CDATA[Forum Intelektual Qur'an dan Hadits Asia Tenggara (SEARFIQH) Kota Banda Aceh ]]>
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DOI: 10.22373/jim.v17i1.7903
<![CDATA[Solomon A.s was a prophet and apostle who was sent to his people with revelations to him like the other apostles. However, he was a king who had a large kingdom, so that many kings submitted to him by paying jizyah to him. Solomon was inspired by Allah Most High's knowledge, ingenuity and good political knowledge. At the beginning of his reign he had built Baitul Maqdis and after that he built a fortress in the city of Yurussalem. In carrying out his reign, Solomon A.s had an army of humans, jinn and animals. During preaching to spread the religion of God Almighty, it is supported by miracles like the other messengers of Allah. He ran his kingdom for forty years. Then at the age of fifty-two he died in a state of worship to Allah SWT in a house of worship. No one knows that Sulaiman A.s has died except after termites eat the stick that he held in his hand. After that the jinn and humans only found out that he had died.]]>
<![CDATA[Korelasi Salat Dengan Fahsha' dan Mungkar Dalam Perspektif Al-Qur'an (Studi QS Al-Ankabut 45) ]]>
<![CDATA[Nurfadliyati, Nurfadliyati]]>
<![CDATA[ Jurnal Ilmiah Al-Mu'ashirah: Media Kajian Al-Qur'an dan Al-Hadits Multi Perspektif Vol 17, No 1 (2020) ]]>
Publisher : <![CDATA[Forum Intelektual Qur'an dan Hadits Asia Tenggara (SEARFIQH) Kota Banda Aceh ]]>
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DOI: 10.22373/jim.v17i1.7908
<![CDATA[This article aims to explore causality Qs.Al-Ankabut: 45 "Prayer prohibits immorality (fahsha') and wrongdoing (munkar)", There is a cause and effect if prayer is performed, it will prevent the prayer from immorality and wrongdoing. However, Quraish Shihab said that this verse was the subject of discussion and questions of the ulama, especially after seeing many who prayed but the prayer he did not need from immorality and wrongdoing. This is what encourages the author to study this verse, how the meaning of Islamic prayer in the Qur'an, and what is the meaning immorality (Fahsha') and wrongdoing (munkar) in the Qur'an and how to correlation salat with immorality and wrongdoing. The method is library research, which is research conducted to collect and analyze data sourced from libraries, in the form of books, scientific magazines and various library sources which are used as research references. With data collection and documentation techniques, as for the proposed are various literacy works relating to the subject matter in this study. The results of the authors find that prayers that prevent acts of immorality and wrongdoing are prayers that are done sincerely, done according to the conditions, in harmony, and done with great solemnity, a submissive heart,keeping the prayers and being done continuously and doing sunnah prayers recommended. If the prayer is done in such a way, then the prayer can deter and prevent those who do it from immorality and wrongdoing. ]]>
