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<![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[VERIFIKASI QUR'ANI TENTANG STATUS ANAK ANGKAT ]]>
<![CDATA[Nuraini Nuraini]]>
<![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.v14i2.3040
<![CDATA[The phenomenon of adoption or adoption in society has become commonplace. This is in addition to the religiously justified, the state of Indonesia also protect it. The adoption of children is not forbidden in Islam and even includes noble deeds if based on sincerity and rules in accordance with the teachings of Islam, but in practice there are many treatments that are contrary to the teachings of Islam. Not a few of the people who treat adopted children exactly the same as their children so that in terms of mahram, guardianship and inheritance get the right as a natural child. From the results of verification of verses of the Qur'an about adopted children it is known that the adopted child if there is no relationship mahram then the status is the same as others. In other words, the law that applies to others then so does the adopted child. Therefore, matters relating to the mahram must be preserved, trust is not applicable and inheritance is not obtained except on the permissible limits on behalf of the gift.]]>
<![CDATA[PERBEDAAN KENABIAN DENGAN KERAJAAN 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 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.v16i1.5741
<![CDATA[Alquran merupakan kalammullah Swt yang diturunkan kepada nabi Muhammad Saw untuk disampaikan kepada umatnya, yang di dalamnya mengandung semua aspek kehidupan manusia, termasuk di dalamnya tentang kenabian dan kerajaan. Dalam tulisan ini penulis menulis tentang “Perbedaan Kenabian Dengan Kerajaan dalam Al Qur’anâ€. Al Qur’an menjelaskan perbedaan yang sangat jauh antara nabi dan raja. Nabi merupakan manusia pilihan Allah Swt, Yang diperintahkan untuk menjalankan dakwahnya di permukaan bumi inimdan menjadi suri teladan yang baik di tengah-tengah masyarakat dengan mendapatkan pertolongan dari Allah Swt. Sedangkan raja adalah dipilih dan diangkat oleh suatu komunitas masyarakat dengan menjalankan kerajaannya menurut kehendak rajanya atau aturan yang dibuat oleh raja dan pembantupembantunya. Nabi ada juga dijadikan sebagai raja, tapi kalangan raja tidak ada yang dipilih oleh Allah Swt sebagai nabi. Nabi dalam menjalankan dakwahnya diilhami dengan 4 sifat: yaitu, shiddiq, amanah, tabligh dan fathanah. Para nabi semuanya laki-laki, sedangkan para raja dari laki-laki dan perempuan dan bersifat hirarki heraditi (bersifat keturunan). Nabi, dalam menjalankan dakwahnya mendapat tantangan berat dari umatnya. Sedangkan raja ada yang menekan rakyatnya.]]>
<![CDATA[KARAKTERISTIK SIFAT ZUHUD MENURUT HADIS NABI SAW ]]>
<![CDATA[Abd. Wahid Abd. Wahid]]>
<![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.v13i1.2356
<![CDATA[A person who is called a zuhud is at least characterized by three kinds of traits: not overly excited by what he has gained from earthly things, not too saddened by what is lost from him; and not preoccupied with the search and enjoyment of the world so that it neglects something more important in the sight of God. Some people think that zuhud is just a matter of leaving the treasure, because leaving the treasure and showing poverty is an easy thing to do by anyone who wants to say people that he is a zahid. Actually zuhud is the attitude of sincerity in the heart against the limitations and advantages possessed. Zuhud also has a meaning against the passions of the temptations of material nature. Lust is the covering of all worldly desires, then zuhud is to abolish that attitude. Zuhud also does not live in poverty and simple circumstances caused by the inability of a person to gain luxury and wealth, but zuhud is to leave the luxury solely for the sake of achieving Allah's pleasure. In other words, it is not said zuhud for the poor because they can not afford to seek a better life.]]>
<![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 1 (2018) ]]>
Publisher : <![CDATA[Forum Intelektual Qur'an dan Hadits Asia Tenggara (SEARFIQH) Kota Banda Aceh ]]>
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DOI: 10.22373/jim.v15i1.5457
<![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 therecital of the Qur'an which is briefly the seven Imams.]]>
<![CDATA[HAKIKAT NABI ISA 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 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.v14i1.2241
<![CDATA[Nabi Isa merupakan nabi yang terakhir dari Bani Israil yang dlahirkan di Bait Lahm Yarussalem Palestina.Dia dilahirkan oleh Maryam tanpa sentuhan seorang suami. Akan tetapi dengan kekuasaan Allah memerintah malaikat Jibril meniupkan roh melalui kantong gamisnya lalu roh tersebut masuk kedalam faraj(rahim) Maryam yang kemudian mengalami masa kehamilannya sebagai mana seorang wanita biasa. Ketika melahirkan Isa a.s ibunnya mendapatkan keajaiban-keajaiban yang luar biasa, diantaranya adalah pohon kurma ditempat dia berteduh waktu melahirkan bergetar dan jatuh buahnya yang masih bengkal, padahal pohonnya sudah kering. Dengan tiba-tiba mengalir sungai yang jernih airnya di dekatnya. Bayinya yang masih dalam ayunan bisa berbicara dengan fasih sehingga membuat orang-orang di sekitanya merasa heran. Ketika berumur 12 tahun Isa a.s melakukan perdebatan dengan ulama-ulama Bani Israil. Mereka merasa kagum karena pertanyaan-pertanyaan dan jawaban-jawabannya, padahal dia belum belajar membaca. Waktu umurnya mencapai 30 tahun Allah turunkan padanya wahyu kitab Injil untuk membenarkan kitab Taurat dan membawa berita gembira akan datang seorang rasul yang namanya Ahmad (Muhammad). Dengan demikian Isa a.s mulai mengajak Bani Israil untuk kembali ke syariat Allah yang sebenarnya. Maka beliaupun mendapat tantangan yang paling berat dari mereka.Akhirya Isa a.s dikejar untuk dibunuh. Tetapi Allah tidak rela terhadap tindakan mereka, maka Allah Swt menyelamatkannya dengan cara mengangkat ke langit.]]>
<![CDATA[CORAK PENAFSIRAN ISYARI DALAM TAFSIR JEMA'AT AHMADIYAH QADIYAN (Satu Analisa dalam Perspektif Ilmu Tafsir) ]]>
<![CDATA[Andi Putra Ishak]]>
<![CDATA[ Jurnal Ilmiah Al-Mu'ashirah: Media Kajian Al-Qur'an dan Al-Hadits Multi Perspektif Vol 13, No 2 (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.v13i2.2245
<![CDATA[Ahmadiyah Qadiyan interpretation controversy has caused tremendous reaction from Muslims around the world, not only in his native land claimed as the Ahmadis non-Muslim minority, even in the Islamic world is considered heretical groups in and out of Islam. This fallacy stems from religious interpretations that do not comply with the disciplines of Islam, giving rise to different views in terms of religious principles. However, Ahmadiyah still claiming to be performer true religion of Islam, because in principle they still cling to the Qur'an and other Islamic scientific sources such as tradition, the views of prophet Muhammad companions and his followers. In addition they also have their own interpretation book is "THE HOLY QURAN ARABIC TEXT WITH ENGLISH TRANSLATION & SHORT COMMENTARY". Bayiruddin Mahmud Ahmad, the Ahmadiyya Caliph as the author of the commentary has made this interpretation tends to isyari patterns that seem to justify the prophetic claims of Ghulam Ahmad, by because it is necessary Overview of disciplines commentators to see the extent of the validity of the interpretation.]]>
<![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[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[HUKUMAN RAJAM DALAM AL-QUR’AN DAN SUNNAH: SUATU IKHTIAR PEMBACAAN ULANG ]]>
<![CDATA[A. Latif, Hamdiah]]>
<![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.v16i1.5736
<![CDATA[Bagi sebagian kalangan sarjana dan ilmuwan, hukuman rajam bagi penzina yang tidak disebutkan dalam Al-Qur’an dianggap sebagai justifikasi bagi pendapat mereka bahwasannya hukuman tersebut tidak memiliki dasar dan alasan hukum yang kuat untuk bisa diterapkan dalam masyarakat Muslim. Pada faktanya, kita dapat menemukan dasar implementasi hukuman rajam tersebut dengan menggali hadits Nabi Saw. di mana beliau pernah mempraktikkan dan menerapkan hukuman tersebut. Karenanya, artikel ini berupaya untuk menemukan kembali dan memperteguh pandangan mainstream di kalangan Ulama Muslim bahwasannya hukuman rajam berlaku bagi penzina yang telah menikah (muhshan). Dalam hukum fiqh Islam, hukuman rajam termasuk ke dalam bahasan hukuman hudud di mana sanksi dan muatan hukumnya menjadi priveles hak Allah sepenuhnya, ditetapkan baik dalam Al-Qur’an maupun Sunnah.]]>
