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<![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[TASAWUF DAN PLURALITAS DALAM Al-QUR'AN ]]>
<![CDATA[Mawardi Mawardi]]>
<![CDATA[ Jurnal Ilmiah Al-Mu'ashirah: Media Kajian Al-Qur'an dan Al-Hadits Multi Perspektif Vol 14, No 1 (2017): Jurnal Ilmiah Al-Mu'ashirah ]]>
Publisher : <![CDATA[South East Asia Regional Intellectual Forum of Qoran Hadith (SEARFIQH) ]]>
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DOI: 10.22373/jim.v14i1.2234
<![CDATA[This paper raises the issue of Sufism with the title "Sufism and Plurality in the Qur'an". Pluralism is derived from pluralist Latin, from pluris namely more than one, the plural. Therefore something said to be plural always consists of many things, various types, different points of view and background. Religious pluralism holds that no one is entitled to claim that religion is the most correct, all religions in this view have their own righteousness. The problem is that these pluralists always express the legitimacy of the Sufis, but the recognition of pluralism by the great Sufis may not exist in the Sufi tradition. From there, they assume that the idea of religious pluralism has indeed existed in the intellectual tradition of Islam and certainly based on Islamic teachings. The trend of harmonizing religions can be found from the two concepts that always reap the polemic and controversy that is the concept of unity of religions or better known in the world of tasawwuf with wahdat al-adyăn and the concept of religious pluralism or better known in the world of philosophy with religious pluralism.So pluralism Religion is every religious person who is required not only to recognize the existence and rights of other schools, but to engage in understanding the similarities and differences in order to achieve harmony in diversity.]]>
<![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[KISAH NUH A.S DALAM PERSPEKTIF AL-QUR'AN ]]>
<![CDATA[Muhammad Thaib Muhammad]]>
<![CDATA[ Jurnal Ilmiah Al-Mu'ashirah: Media Kajian Al-Qur'an dan Al-Hadits Multi Perspektif Vol 14, No 2 (2017): Jurnal Ilmiah Al-Mu'ashirah ]]>
Publisher : <![CDATA[South East Asia Regional Intellectual Forum of Qoran Hadith (SEARFIQH) ]]>
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DOI: 10.22373/jim.v14i2.3013
<![CDATA[Noah a.s is the Apostle who was first sent by Allah SWT to his people who have deviated from the religion of nature (Islam). He conveyed his da'wah to his people for 950 years, in conveying da'wah a very tough challenge, because they scolded, denied, caught and beat him until Noah a.s helpless then throw him in the street. But Allah Almighty returns strength to him. Thus with his faith and passionate spirit, he returns to his task of preaching back and giving advice and telling them to abandon idolatry, by returning to worship Allah Almighty who can bring benefits and can distress kemudharatan. But they still reject it and deny it, insult and revile it. Thus he surrendered all to Allah (swt) by praying to Him to destroy them so that there would be a generation who believed and obeyed His commands. Then Allah SWT told Noah a.s to make a ship (the ark) as a savior himself with those who believe. After the boat is finished, God radiates water from all corners of the earth, bringing in a powerful cyclone and bringing down rain from the sky for 40 days and 40 nights. Thus the entire surface of the earth is flooded. All the inhabitants of the earth are destroyed, the only survivors Noah a.s and those who believe with him in the ship. After the great flood ended Noah a.s with his adherents landed on Mount Juudi Mousul Iraq. They descend from the ship on the day of 'Ashura or ten Muharram. Then Noah a.s fasted on that day as a sign of his gratitude for his salvation from the great disaster. Then he lived after the cyclone for 350 years. According to the story in the Torah that the age of Noah a.s reached 1350 years. Meanwhile, according to the Qur'an only describes his da'wah with his people for 950 years. As for his definite age God is surely the All-Knowing God. When he died he was buried near the Grand Mosque of Makkah.]]>
<![CDATA[KEMATIAN DALAM PERSPEKTIF PSIKOLOGI QUR’ANI ]]>
<![CDATA[Miskahuddin, Miskahuddin]]>
<![CDATA[ Jurnal Ilmiah Al-Mu'ashirah: Media Kajian Al-Qur'an dan Al-Hadits Multi Perspektif Vol 16, No 1 (2019) ]]>
Publisher : <![CDATA[Forum Intelektual Qur'an dan Hadits Asia Tenggara (SEARFIQH) Kota Banda Aceh ]]>
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DOI: 10.22373/jim.v16i1.5743
<![CDATA[Kematian adalah keniscayaan yang tidak terelakkan, bisa dirasakan oleh manusia kapan saja di sepanjang kehidupannya. Kematian merupakan sesuayang penuh misteri sehingga banyak tinjauannya apabila dilihat dari pendekatailmiah, salah satu kajiannya adalah melalui tinjauan psikologi qur’ani. Sebagsuatu ilmu pengetahuan empiris psikologi terikat pada pengalaman duniawi, justjika dikaitkan dengan ilmu agama berdasarkan Al-Qur’an dan Al-Hadits maka ilmu pengetahuan itu menjadi bermakna atau bermanfaat bagi kehidupan di dunia dan di akhirat kelak. Dalam pendekatan psikologi qur’ani, kematian dipandang sebagai peristiwa yang ghaib dialami oleh setiap insan yang hidup pasmengalami kematian ataupun wajib merasakan peristiwa kematian. Psikologqur’ani dapat mempelajari bagaimana sikap dan pandangan manusia terhadamasalah kematian, bagaimana psikis manusia disaat-saat menjelang peristiwkematian (sakratul maut). Kepercayaan manusia terhadap kematian merupakasalah satu motivasi manusia beragama. Boleh dikatakan bahwa adanya kematiaatau mengingat mati merupakan dasar manusia untuk beragama.]]>
<![CDATA[KUALITAS MANUSIA DALAM PANDANGAN AL-QUR'AN ]]>
<![CDATA[Muhammad Thaib Muhammad]]>
<![CDATA[ Jurnal Ilmiah Al-Mu'ashirah: Media Kajian Al-Qur'an dan Al-Hadits Multi Perspektif Vol 13, No 1 (2016): Jurnal Ilmiah Al-Mu'ashirah ]]>
Publisher : <![CDATA[South East Asia Regional Intellectual Forum of Qoran Hadith (SEARFIQH) ]]>
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DOI: 10.22373/jim.v13i1.2348
<![CDATA[Al-Quran is a holy book revealed to humans the prophet Muhammad through the Prophet in which there is a self-contained information about the nature and purpose of creation of the universe, and include information on the quality of man in the sight of Allah. To capture the moral messages needed wholeness of understanding, because the Qur'an It is a unity among the topics of discussion have a correlation to the topic of discussion as well. Among the important topics that revealed the Qur'an is the human quality. Human quality in view of the Koran which the author reveals here is the quality of man as a creature theoformis having a great in him, which is awarded sense to distinguish between good and bad, that led him to the highest quality as a human devoted to his Maker. In the case of the creation of human beings is not the act of God in vain. But the goal is to be a human being as a khalifa on earth. The role of the caliphate is not limited to the leaders of the community, but contains a meaning to every human being, how he set himself, the family, society and the people. Human role as a leader will be held accountable in accordance with its potential. The use of the potential that should be in accordance with the method and manner inform Allah through the Koran and sunnah of prophet.]]>
<![CDATA[Islamisasi Ilmu Dan Relevansi Sains-Agama Dalam Al-Qur’an Dan Hadis ]]>
<![CDATA[Majid, Abd]]>
<![CDATA[ Jurnal Ilmiah Al-Mu'ashirah: Media Kajian Al-Qur'an dan Al-Hadits Multi Perspektif Vol 15, No 1 (2018) ]]>
Publisher : <![CDATA[Forum Intelektual Qur'an dan Hadits Asia Tenggara (SEARFIQH) Kota Banda Aceh ]]>
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DOI: 10.22373/jim.v15i1.5455
<![CDATA[In the midst of Western science and technology hegemony over the societies of countries around the world, especially Muslims, has had an enormous influence on the style, style and worldview of society, and the most striking is the secularization of science, technology and religion. There is a paradigm that considers the dividing wall between science and religion (Islam). This has led to the impression that religious education runs without the support of science and technology, in contrast, public education is present without a religious touch. To overcome the situation, one of the things to do is to open and re-understand the text of the Qur'an and Hadith, and to establish a dialectic between science, technology, and the science of religion. In addition, the "Islamization of science" project is an alternative to the desecularetation of science and religious science, which seeks to integrate world problems with the hereafter, synthesize faith, science and charity, integrate dhikr with thought. In short, integrating transcendental values into aspects of worldly life including science and technology.]]>
<![CDATA[BID'AH DALAM PERSPEKTF FUQAHA DITINJAU DARI SEGI AL-SUNNAH ]]>
<![CDATA[Faisal Muhammad Nur]]>
<![CDATA[ Jurnal Ilmiah Al-Mu'ashirah: Media Kajian Al-Qur'an dan Al-Hadits Multi Perspektif Vol 14, No 1 (2017): Jurnal Ilmiah Al-Mu'ashirah ]]>
Publisher : <![CDATA[South East Asia Regional Intellectual Forum of Qoran Hadith (SEARFIQH) ]]>
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DOI: 10.22373/jim.v14i1.2239
<![CDATA[Any work that the Prophet (peace and blessings of Allah be upon him) and his companions have never done, should not be categorized into bid'ah dhalalah (heresy that is misleading) unless there is a clue that explains her misdeed and bid'ah divided into two parts: A). Bid'ah Hasanah (good bid'ah) is a heresy that corresponds to al-Sunnah before. B). Bid'ah Dhalalah (heresy that is misleading) is heresy that deviated with al-Sunnah before. Bid'ah hasanah covers various aspects of life both aspects of worship and aspects of mu'amalah.]]>
<![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[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.]]>
