Al Ashriyyah
Journal Islamic Study is a peer-reviewed journal to discuss about new findings in Islamic study field. This journal is publishing original empirical research articles and theoretical reviews on Islamic study. The specific scopes are ranged from but not limited to: Study of Al-Quran and Hadith; Philosophy of Islamic study; History of Islamic study; Policies of Islamic studies; Politics of Islamic studies; Islamic study of Curriculum; Law in Islamic study; Islamic study Institution; Teaching and Learning in Islamic study; Ethnography on Islamic study; Local Wisdom-Based Islamic study; Development of Learning Theory and Design; Psychology of Islamic study; Islamic study Paradigms; Character of Islamic study; Gender in Islamic study; And so on. Publication Ethics Statement Ethical Guideline for Journal Publication The publication of an article in a peer-reviewed Al Ashriyyah is an essential building block in the development of a coherent and respected network of knowledge. It is a direct reflection of the quality of the work of the authors and the institutions that support them. Peer-reviewed articles support and embody the scientific method. It is therefore important to agree upon standards of expected ethical behavior for all parties involved in the act of publishing: the author, the journal editor, the peer reviewer, the publisher and the society. Sekolah Tinggi Agama Islam Nurul Iman (STAI Nurul Iman) as publisher of Al Ashriyyah takes its duties of guardianship over all stages of publishing seriously and we recognize our ethical and other responsibilities. We are committed to ensuring that advertising, reprint or other commercial revenue has no impact or influence on editorial decisions. This statement clarifies ethical behavior of all parties involved in the act of publishing an article in this journal, including the author, the Editor in Chief, the Editorial Board, the peer-reviewers and the publisher. This statement is based on COPE’s Best Practice Guidelines for Journal Editors.
Articles
111 Documents
<![CDATA[Wacana Debat Inklusif: Menyoal Jadal Sebagai Perdebatan Dalam Al-Qur’an ]]>
<![CDATA[Kamarusdiana Kamarusdiana]]>;
<![CDATA[Amiruddin Nahrawi]]>
<![CDATA[ Al Ashriyyah Vol. 6 No. 2 (2020): Al Ashriyyah ]]>
Publisher : <![CDATA[Sekolah Tinggi Agama Islam Nurul Iman Bogor ]]>
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DOI: 10.53038/alashriyyah.v6i02.132
<![CDATA[Debate cannot be avoided and denied in the reality of the reality of today's social life. Because basically human conditions and situations are in an inequality or different sociologically and psychologically. Included in the Koran also illustrates the dialogue process and debate that is quite serious about the truth. The position of debate in the Qur'an is called Jadal. Jadal was born from the interaction and historical dynamics in the process of the decline of the Qur'anic teachings. On the other hand, debate is not and can be carried out without a method. If that happens, the hope of the debate process will not be reached. The forerunner to success in the debate is due to the implementation of the right method. However, the debate should be built on the basis of togetherness in order to create an inclusive debate. It has become an ideal in the Qur'an about the process of debate and an inclusive diaologist.]]>
<![CDATA[Moralitas Kemanusiaan Berdasarkan Fakta Sosial Émile Durkheim Dan Ayat-Ayat Sosial M. Quraish Shihab ]]>
<![CDATA[Aceng Fuad Hasim Ikbal]]>
<![CDATA[ Al Ashriyyah Vol. 6 No. 2 (2020): Al Ashriyyah ]]>
Publisher : <![CDATA[Sekolah Tinggi Agama Islam Nurul Iman Bogor ]]>
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DOI: 10.53038/alashriyyah.v6i02.133
<![CDATA[The focus of this study is more directed to the formation of morality humanity of two views that can be seen from reality social or the fact social Émile Durkheim passages of social M.Quraish Shihab who were about to give theological ideas in the field of social (social interaction) in life of the party, neighbours, social and state. Relevance in this study to education is very important, with look at the process education is part of process social interaction. In this research in terms of approach phenomenology with link fundamental principles, namely objective reality and the fact social be integrated with obyektifis tradisionalis and obyektifis modernis, prove that the role of the fact social good affect on value morality in individuals whose are at a of the community or social environment.The distinguish from second figures this is in terms of the essence, the nature and factor that influences the formation of morality. Émile durkheim views that value morality lead to the purpose of planting values compliance (obedience) and value respect (deference) based on good collectively. And the trait of the morality is evolusionistis (could still change) appropriate to the state of time and place the presence of morality itself and factor that influences of the morality based on to whom most powerful man at the stage of social and factors lessons morality from others. The same cannot be said the view contained in the The same cannot be said the view contained in the passages of social M. Quraish Shihab that the value of morality was more of a how every individual so they can played the role as the servants of Allah SWT were told to stay behind, who believe and guard against evil to him, whether it is the relationship between himself by eating his portion of the lord , as well as himself by eating his portion of individuals who are other. Was in the middle of the trait of moralitasnya absolute in nature (absolute / there is no) this would make their bargaining, dynamic (easily adjust) and all scripture is relevant (been received in any of a condition) .Of factors affect moralitasnya everything no matter what the to which he or she understand from a social environment, of nature and of the others especially on his or her parents as a teacher first in the reality of their. Relevance to education that is how to build climate social that lead to planting value morality]]>
<![CDATA[Toleransi Menurut Al- Qur'an dan Hadits ]]>
<![CDATA[Ramlan Abdul Gani]]>
<![CDATA[ Al Ashriyyah Vol. 6 No. 2 (2020): Al Ashriyyah ]]>
Publisher : <![CDATA[Sekolah Tinggi Agama Islam Nurul Iman Bogor ]]>
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DOI: 10.53038/alashriyyah.v6i02.134
<![CDATA[Terminology tolerance (in Arabic: tasâmuh) in Islam basically dates from Surah al-Kâfirûn. It is implied that in the life of religious there is a potential happened different perspective. Islam is aware that among non-Muslim happen in the understanding that her religion the right same with the Muslims feel that way. The all supposition the truth in each is something necessity to remain consistent in following a get it. Religion or get it considers himself indeed a habitude. If not, people will tied to uncertainty confidence. However, if there is no tolerance, religious people are also people whom apologis and arrogant. How many from among all religions dare to die for maintaining the truth religion are foolhardy. This is because people do not gives space to all else to live in side by side, as if it is entitled to hold the right. Command martyred (mati syahid) to maintain the truth islamic it is true that. However, it must be performed when the people in the time of his distress for example in a condition are attacked. In the condition of peace, islamic obliging him to give space and even help each other. Give space to live to the followers other that is the form of tolerance.]]>
<![CDATA[Relasi Harmonis Antar Umat Beragama Perspektif Al-Qur'an ]]>
<![CDATA[bt Abdul Rahman, Waheeda]]>
<![CDATA[ Al Ashriyyah Vol. 7 No. 2 (2021): Al Ashriyyah ]]>
Publisher : <![CDATA[Sekolah Tinggi Agama Islam Nurul Iman Bogor ]]>
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DOI: 10.53038/alashriyyah.v7i02.135
<![CDATA[This article aims to discuss how the stability of relations between religious communities can be well and harmoniously established. The method used in this study is a qualitative method with the type of library research. The collected data is described and then analyzed. This article concludes that harmonious relationships can be created by helping each other, caring for each other, having high empathy and sensitivity to others, Muslim or non-Muslim. Tolerance between religious communities is interpreted as an attitude to be able to live with people of other religions, by having the freedom to carry out their respective religious principles (worship), without any coercion and pressure. Inter-religious harmony can be interpreted as a condition of relations between religious communities based on tolerance, mutual understanding, mutual respect, respect for equality in the practice of their religious teachings and cooperation in the life of society, nation and state.]]>
<![CDATA[Pendekatan Sastra Dalam Kisah-Kisah Al-Qur’an Perspektif Muḥammad Aḥmad Khalafullāh ]]>
<![CDATA[Sofwan, Nurkholis]]>
<![CDATA[ Al Ashriyyah Vol. 7 No. 1 (2021): Al Ashriyyah ]]>
Publisher : <![CDATA[Sekolah Tinggi Agama Islam Nurul Iman Bogor ]]>
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DOI: 10.53038/alashriyyah.v7i01.136
<![CDATA[This paper examines the literary approach used by Khalafullāh to interpret the stories in the Qur'an. Most of the scholars state that the stories in the Qur’an are real and true, but some other scholars state that the stories in the Qur'an are only parables, and that historical evidence is not necessary to prove the truth of the story. In this respect, Khalafullāh is more inclined towards the second opinion. He considered that the Qur'an was a book full of literary, so he used a literary approach in interpreting the stories in the Qur'an. This paper seeks to explain the literary approach that Khalafullāh offered to interpret the stories in the Qur'an. then compare it with the views of the classical commentators on the stories in the Qur'an with their respective approaches. This paper concludes that a literary approach is offered Khalafullāh is able to reveal the psychological side of the stories in the Qur'an, so that the message in the story is in accordance with the purpose of being transmitted. In addition, he also explicitly stated that Muslims do not see the stories in the Qur'an as mere historical texts, but rather understand them as texts that contain religious, moral and social norms guidance.]]>
<![CDATA[Perdebatan Iman Dan Kufurnya Fir’aun Perspektif Mufasir Dan Sufistik ]]>
<![CDATA[Saepudin, Saepudin]]>;
<![CDATA[Waliyullah, Muhammad]]>
<![CDATA[ Al Ashriyyah Vol. 7 No. 1 (2021): Al Ashriyyah ]]>
Publisher : <![CDATA[Sekolah Tinggi Agama Islam Nurul Iman Bogor ]]>
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DOI: 10.53038/alashriyyah.v7i01.137
<![CDATA[Pharaoh was a title for the king of ancient Egypt. Many of his stories are mentioned in the Qur'an, he is mentioned as a ruler who has bad attitudes, however, behind that the al-Qur'an explains that when he died, he had the opportunity to make his faith and Islam plausible. Then what is the state of faith that he offered? al-Khazin (2004) stated that the repentance of Pharaoh was not accepted by Allah SWT because at that time there was no more time to repent. In contrast to Dawani (W. 1512 AD), he stated that his repentance was accepted because he made a vow before the spirit reached the throat. If viewed from two conditions about faith, namely there is a pledge and justification in the heart (Ibrahim Mustafa, 1370 H), then Pharaoh has met these criteria. The author tries to analyze these two problems by using the interpretation method tafsir maudhȗ’i''. The faith made at the end of life is the closing of a good life, and the al-Qur'an explains the end of the life of Pharaoh by pledging to believe and surrender to Allah SWT (QS. Yȗnus / 10: 90)]]>
<![CDATA[Analisis Hadits Tentang Keharusan Pemimpin Dari Bani Quraisy ]]>
<![CDATA[Jaya, Canra Krisna]]>;
<![CDATA[Lubis, Rahmat Kurnia]]>
<![CDATA[ Al Ashriyyah Vol. 7 No. 1 (2021): Al Ashriyyah ]]>
Publisher : <![CDATA[Sekolah Tinggi Agama Islam Nurul Iman Bogor ]]>
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DOI: 10.53038/alashriyyah.v7i01.139
<![CDATA[This article aims to explain how to understand the hadith about the leadership of the Banu Quraysh. This study uses descriptive analysis method, with a qualitative approach. This article concludes, First, textually there is no debate about the hadith of the Bani Quraysh leadership and Islamic thinkers accept this. Second, the Banu Quraysh became a sunatullah rule, becoming a leader in global coverage, but not regionally. Third, leadership in the regional scope provides opportunities for leaders who come from non-Bani Quraysh to occupy leadership positions. Fourth, the opportunity to become a leader for the non-Ban Quraysh must still pay attention to the criteria or conditions for becoming a leader. Starting from who chooses then who will be chosen.]]>
<![CDATA[Pendidikan Humanistik Dalam Perspektif Al-Qur’an ]]>
<![CDATA[Muhtadi, Mohammad]]>
<![CDATA[ Al Ashriyyah Vol. 7 No. 1 (2021): Al Ashriyyah ]]>
Publisher : <![CDATA[Sekolah Tinggi Agama Islam Nurul Iman Bogor ]]>
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DOI: 10.53038/alashriyyah.v7i01.140
<![CDATA[The concept of humanistic education in the Qur'an contains elements including: a) Human education physically and biologically; b) inner human education and psychology; c) social human education and d) spiritual education. Concepts in the perspective of Al-Qur’an which become the foundation for a humanist education, including: the nature of human form, the potential of humanity, and the purpose of human creation. The humanization applied in the Qur'an does not leave the role of man on earth as its function and role as "imarah al-ardl," and as a servant who is obliged to serve the khalik as his function and role as "ibad." As for education with a paradigm the humanists contained in the Qurʻan are: First, putting back all educational activities (talab al-ilm) under the framework of religious work which aims to seek the pleasure of Allah. Second, there is a comparison between religious knowledge and general knowledge. Third, freedom in developing science. Fourth, reviewing grounded science so that it can be implemented in daily life and start trying to implement an integrative educational strategy. The activities of human life are based on the spiritual dimension so that they do not harm others. This thought emphasizes the development of human potential in order to be able to portray themselves as ‘abd Allah and the khalifah of Allah. This education is intended to help students actualize their potential to become independent and creative people who are aware of God's presence in themselves.]]>
<![CDATA[Objek Pendidikan dalam Al-Qur’an : Kajian Surat At-Tahrim Ayat 6 ]]>
<![CDATA[Isyanto, Nur]]>;
<![CDATA[Idrus, Idrus]]>
<![CDATA[ Al Ashriyyah Vol. 7 No. 2 (2021): Al Ashriyyah ]]>
Publisher : <![CDATA[Sekolah Tinggi Agama Islam Nurul Iman Bogor ]]>
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DOI: 10.53038/alashriyyah.v7i02.141
<![CDATA[Humans are creatures created by Allah SWT who are concrete and most perfect in reason and reasoning, so it is impossible for other creatures who do not have good reasoning to receive Islamic education, which must carry out the Shari'a and fulfill the mandate of Allah SWT as caliph on earth. This article aims to find out the object of education that was the earliest received by humans. This study uses a qualitative approach, provides a basic overview of the topic of discussion, generalizes ideas and develops a tentative theory, opens the possibility for further research on the topic discussed. The analytical method used in this research is descriptive data analysis. The result of this research is that the object of education is the most important and the earliest is the self and then the family, especially the children. Children are a mandate that is entrusted to be educated properly. In fact, a mother must equip herself with knowledge, be willing to continue to learn, and be patient in nurturing and educating her children.]]>
<![CDATA[Manusia dalam Perspektif Al-Qur’an dan Psikologi ]]>
<![CDATA[Asma, Fery Rahmawan]]>
<![CDATA[ Al Ashriyyah Vol. 7 No. 2 (2021): Al Ashriyyah ]]>
Publisher : <![CDATA[Sekolah Tinggi Agama Islam Nurul Iman Bogor ]]>
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DOI: 10.53038/alashriyyah.v7i02.142
<![CDATA[Humans are the best creatures created by Allah SWT (ahsani taqwim). Allah honors it with various virtues as a basis for the process of becoming Allah's caliph on this earth. Therefore, humans must really realize who they are, what their essence is and what their role is in society that leads to their knowledge of the greatness of the Essence of Allah. Thus, this paper examines humans from a religious philosophical perspective around how the Qur'an views humans, the phases of their creation, the positive and negative sides of humans, as well as psychologists' views on humans and their growth and development.]]>
