Alif Lam: Journal of Islamic Studies and Humanities
LĪF LĀM: Journal of Islamic Studies and Humanities is a journal that has been registered with E-ISSN 2774-7093, P-ISSN 2775-2461 and has been confirmed at The ISSN International Center published by the Darul Kamal Islamic School NW Kembang Kerang NTB. This journal was initiated on the basis of the idea of how to integrate Islamic studies with other studies. In other words, a problem should be done with various scientific approaches. Therefore, this journal focuses on two categories, namely the results of research and the results of reviews [analysis] of theses, dissertations or books.
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<![CDATA[MENTERI AGAMA DALAM BINGKAI MEDIA DI MASA PANDEMI COVID-19 : Analisis Framing Robert Entman Mengenai Wacana Menteri Agama dalam Penanganan Covid-19 Pada Kompas.Com dan Detik.Com ]]>
<![CDATA[Nur , Jamiluddin]]>;
<![CDATA[Hildansyah, Irdan]]>
<![CDATA[ Jurnal AlifLam Journal of Islamic Studies and Humanities Vol 2 No 1 (2021): Alif Lam ]]>
Publisher : <![CDATA[STAI Darul Kamal NW Kembang Kerang ]]>
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DOI: 10.51700/aliflam.v2i1.226
<![CDATA[This study aims to see the framing carried out by the online media Kompas.com and Detik.com against the Minister of Religion of the Republic of Indonesia, Yaqut Cholil. This study uses a qualitative research approach. Thus, this study looks at the meaning of individual or group problems in human life. This study uses Robert Entman's analytical model to identify Kompas.com and Detik.com framing. data collection is done by making observations via the internet. The researcher saw news about the Minister of Religion in the period of June and July. After making observations, the researchers collected and documented the data from the observations. The researcher then selected news relevant to the Minister of Religion and the handling of the Covid-19 virus in Indonesia. The next researcher analyzed the relevant news using Robert Entman's framing analysis model. The results of this study indicate that Kompas.com frames the Minister of Religion as a person who has the capacity to invite all religious leaders and major mass organizations to participate in preventing the transmission of COVID-19. The Minister of Religion is also framed as a person who has the power to make relevant regulations to prevent the spread of the virus. Meanwhile, Detik.com frames the Minister of Religion to be more concerned with technical matters, such as meat distribution and slaughtering sacrificial meat. It does not appear that the Minister of Religion has the power to make substantial policies. The power of the Minister of Religion is shown to be limited to technical prohibitions. The analysis of Entman's model is not sufficient to explain the reality of media holistically. Not all news provides moral judgment and problem solving. This limitation makes this study need other analytical tools to explain the phenomenon, although it is not very well established. Further in-depth research with other analytical tools is needed to get a more comprehensive picture of framing.]]>
<![CDATA[Manajemen Keuangan Dalam Meningkatkan Ekonomi Ummat Masjid Di Lombok Timur ]]>
<![CDATA[Masruron, Muhammad]]>
<![CDATA[ Jurnal AlifLam Journal of Islamic Studies and Humanities Vol 2 No 1 (2021): Alif Lam ]]>
Publisher : <![CDATA[STAI Darul Kamal NW Kembang Kerang ]]>
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DOI: 10.51700/aliflam.v2i1.232
<![CDATA[Lombok is known as the island of a thousand mosques, although its geographical location is small, Lombok has its own specialties, its people always like to compete for charity through the construction of mosques. However, the mosque should be improved by prospering the mosque, some mosques are still not managed professionally so that the attention of the mosque is more organized. the principles of idaroh in the management of mosques start from (planning, organizing, implementing and controlling). On the one hand, the takmir of the mosque must pay attention to how to build understanding and awareness of giving, not burdening and not being burdened, paying attention to local wisdom, opening up space for creativity and participation, distribution of tasks and authority, encouraging, maintaining the feelings of the congregation, and transparency of mosque finances if this is done well. and true then the prosperity of the mosque can be realized. The economic empowerment of the people, is the main priority of the mosque management to pay attention to the congregation so that they are free from the snares of poverty and destitution, as explained in the Qur'an.]]>
<![CDATA[RUMAH IBADAH DAN IDENTITAS KEBERAGAMAAN: Kontekstualisasi Hadis Penghancuran Masjid Pada Masa Nabi Muhammad SAW ]]>
<![CDATA[Krisdiana, Putri]]>
<![CDATA[ Jurnal AlifLam Journal of Islamic Studies and Humanities Vol 2 No 1 (2021): Alif Lam ]]>
Publisher : <![CDATA[STAI Darul Kamal NW Kembang Kerang ]]>
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DOI: 10.51700/aliflam.v2i1.234
<![CDATA[The house of worship is one of the sacred places in the religious community. In addition, the house of worship is also one of the important icons in a religion. In the context of Islam, the Prophet Muhammad once ordered to destroy houses of worship. This is certainly contradictory to the house of worship as a sacred and iconic place. This paper discusses further about the traditions of the destruction of the house of worship. In addition, this paper also contextualizes the universal values ​​of the hadith with the context of religion in Indonesia. The double movement theory initiated by Fazlur Rahman which was further developed by Abdullah Saeed becomes a point of view in analyzing this reality. If we go back to past history, the order to destroy houses of worship at the time of the Prophet was caused by the existence of mosques that did not benefit the Muslim community. On the contrary, the mosque was used to spy on the Muslim community at that time. If you look at the context, then the destruction of mosques in Indonesia by using the hadith as a justification is certainly not appropriate because the context is different.]]>
<![CDATA[Tartib Al-ayat Wa Al-suwar : Kajian Pemikiran Imam Al-Zarqani ]]>
<![CDATA[Arifin, Zaenul]]>;
<![CDATA[Wathani, Syamsul]]>
<![CDATA[ Jurnal AlifLam Journal of Islamic Studies and Humanities Vol 2 No 1 (2021): Alif Lam ]]>
Publisher : <![CDATA[STAI Darul Kamal NW Kembang Kerang ]]>
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DOI: 10.51700/aliflam.v2i1.286
<![CDATA[The Qur'an is a miracle of the Prophet Muhammad SAW which was revealed to him gradually through the intermediary of the angel Gabriel, and certainly not in the form of a manuscript text that can be read and found as it is today. However, in its development the Qur'an went through many phases such as the Qur'an orally, the codification period to the period of perfecting punctuation, diacritics to the composition of the verses and letters. This research departs from the differences of opinion among scholars in responding to the process of collecting the Qur'an to the stage of compiling verses and letters in the Qur'an. -verse Wa Al-suwar and what are the implications of Tarti>bul Al-ayat wa Al-suwar on the authenticity of the Qur'an. So this study aims to answer these two problems. The nature of this research is qualitative and uses the Interpretative-analytical method, namely by collecting the results of the interpretation or opinion of a character by impressing on a theory. The data obtained will be analyzed according to scientific theories with the provisions of analytical guidelines and according to the rules of writing scientific papers. The results of this study indicate that the arrangement of the verses of the Qur'an is already a provision from the Prophet while the arrangement of the letters is partly tauqifi and partly ijtihadi.]]>
<![CDATA[SEMIOTIKA SEBAGAI PENDEKATAN TAFSIRS: Telaah atas Pemikiran Mohammed Arkoun ]]>
<![CDATA[Ramdhani, Sufrianti]]>;
<![CDATA[Said, Muhammad Said]]>
<![CDATA[ Jurnal AlifLam Journal of Islamic Studies and Humanities Vol 2 No 1 (2021): Alif Lam ]]>
Publisher : <![CDATA[STAI Darul Kamal NW Kembang Kerang ]]>
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DOI: 10.51700/aliflam.v2i1.287
<![CDATA[Al-Qur'an al-Karim is an eternal Islamic miracle and its miracles are greatly strengthened by the evidence described through many approaches, one of which is the scientific approach and the semiotic approach. It was revealed by Allah to the Messenger of Allah to bring people out from darkness to light, and to guide them to the straight path. The research departs from the many developments of methods and approaches that are so diverse in the interpretation of the Qur'an, thus forming a debate among commentators. This study is essentially an attempt to find out how semiotics is a method of approaching interpretation in Arkoun's thinking and how to apply semiotics in the interpretation of the Qur'an. This study aims to answer these two problems, this research is a library research using qualitative methods and descriptive analysis, namely by reading it over and over again, then looking for various relevant literature sources. The data obtained will be analyzed according to scientific theories with the provisions in the analysis guidelines and according to the rules of the author of the scientific work used. The results show that semiotics, when associated with the Qur'an as a text manuscript (verses), then the Al-Qur'an is a holy book text that is packaged in Arabic which is a code or symbol that contains multiple dimensions of meaning. . Therefore, the Qur'an as an Arabic text is a series of signs that can be studied, analyzed and interpreted using a semiological approach. That is why, the Qur'an in semiotics is the basic units called sign verses). Signs in the Qur'an are not only the smallest parts of its elements, such as: letters, words and sentences, but the totality of structures that connect each element is included in the category of signs of the Qur'an. This shows that the entire existence of the Qur'an is a series of signs that have meaning.]]>
<![CDATA[DIET DALAM PERSPEKTIF ISLAM: Kontekstualisasi Surat Al-A’raf Ayat 31 ]]>
<![CDATA[Muhammad Hasnan Nahar]]>;
<![CDATA[Miftah Khilmi Hidayatulloh]]>
<![CDATA[ Alif Lam: Journal of Islamic Studies and Humanities Vol 2 No 1 (2021): Alif Lam: Journal of Islamic Studies and Humanities ]]>
Publisher : <![CDATA[STAI Darul Kamal NW Kembang Kerang ]]>
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DOI: 10.51700/aliflam.v2i2.224
<![CDATA[Obesity can affect anyone, arising from genetic factors or lifestyle factors. For those who experience it can cause serious problems for their health. One way to overcome this is by doing a diet, reducing excessive food consumption. In Islam the concept of diet has similarities with the prohibition of doing israf (excessive) listed in the QS. Al-A'raf verse 31 and al-bithnah, eat and drink more than what is needed. The conducting of this study is using thematic interpretation of verses about diet in Islam, the result of this study explains the concept of diet: not eating and drinking excessively, eating halal and good food, balancing types of food, avoiding haram food, eating and drinking choices. The concept of this diet can be applied by using several ways: dividing meal times, paying attention to the composition of food and staying active after eating.]]>
<![CDATA[KEBEBASAN BERAGAMA DAN MURTAD DALAM ISLAM: Aplikasi Teori Kontekstual terhadap Ayat-ayat Riddah dalam al-Qur’an ]]>
<![CDATA[Zulhamdani Zulhamdani]]>
<![CDATA[ Alif Lam: Journal of Islamic Studies and Humanities Vol 2 No 1 (2021): Alif Lam: Journal of Islamic Studies and Humanities ]]>
Publisher : <![CDATA[STAI Darul Kamal NW Kembang Kerang ]]>
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DOI: 10.51700/aliflam.v2i2.225
<![CDATA[This study started from the Islamic understanding of religious freedom for mankind. The Qur'an does not teach compulsion for anyone to convert to Islam. However, what if the followers of Islam themselves leave their religion? Is religious freedom still sustainable? Or are there prohibitions and punishment for those who leave Islam? For this reason, the authors analyze parallel texts between the Qur'an, hadith and historical sources with the contextual approach developed by Abdullah Saeed. Thus, it will be revealed how the attitude of the Prophet Muhammad and his companions towards apostates. So, the stigma of Islam which is accused of being the religion of murderous will be explored and answered contextually.]]>
<![CDATA[HERMENEUTIKA AL-QUR’AN Al-SYATIBi : Metode Tafsir Al-Qur’an dengan Maqashid al-Syari’ah ]]>
<![CDATA[Ahzaniah Ahzaniah]]>;
<![CDATA[Nursyamsu Nursyamsu]]>
<![CDATA[ Alif Lam: Journal of Islamic Studies and Humanities Vol 2 No 1 (2021): Alif Lam: Journal of Islamic Studies and Humanities ]]>
Publisher : <![CDATA[STAI Darul Kamal NW Kembang Kerang ]]>
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DOI: 10.51700/aliflam.v2i2.288
<![CDATA[The Qur'an with the basic assumption as the idea of ​​God that is eternal, universal, and trans-historical, when it has to be communicated to humans who live historically, then the basic content of the Qur'an must of course adapt to the character of the Arabic language and culture that was a historical reality at the time. The research departs from the many developments of methods and approaches that are so diverse in the interpretation of the Qur'an, so that it often causes debate among commentators. This study is basically an attempt to find out how maqa>shid al-Shari>'ah hermeneutics is a method in the interpretation of the Qur'an and how to apply maqa>shid al-Shari>'ah in the interpretation of the Qur'an. . This study aims to answer these two problems. The nature of this research is qualitative and uses the hermeneutical-analytic method, namely by analyzing the data in the hermeneutic circle and then drawing various conclusions. The data obtained will be analyzed in accordance with scientific theories with the provisions in the analysis guidelines and in accordance with the rules of writing scientific papers. The results show that the maqa>shid al-Shari>'ah hermeneutic method in interpretation cannot ignore three important horizons in hermeneutics, namely text, author, and reader. So the resulting form of interpretation will not only reveal the meaning of the text but will emphasize maqa>shid. While in the application, namely with ta'li>li and istisla>hi patterns. The pattern is considered by the qiya>s and maslaha>h mursala>h methods in ushu>l fiqh.]]>
<![CDATA[ASPEK HERMENEUTIKA TAFSIR AL-QUR’AN: Studi Kitab Tafsir Jalalain ]]>
<![CDATA[Rusli Rusli]]>;
<![CDATA[Muhammad Yunus]]>
<![CDATA[ Alif Lam: Journal of Islamic Studies and Humanities Vol 2 No 1 (2021): Alif Lam: Journal of Islamic Studies and Humanities ]]>
Publisher : <![CDATA[STAI Darul Kamal NW Kembang Kerang ]]>
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DOI: 10.51700/aliflam.v2i2.289
<![CDATA[Al-Qur'an always fits in every time and place, in the development of human life it seems as if it challenges the Qur'an to remain the same and go together, so Hermeneutics is promoted to be one of the methods in interpreting it. This thesis study aims to answer two problems, namely how the Hermeneutics method in Jalalain's interpretation and the form of Hermeneutics analysis in Jalalain's interpretation. This research is a library research, and uses the hermeneutic-analytic method, namely by analyzing the data in the hermeneutic circle and then drawing various conclusions. The data to be obtained will be analyzed in accordance with scientific theories with the guidelines provided in the analysis guidelines and in accordance with the rules of writing scientific papers. The results showed that the hermeneutic method in Jalalain's Tafsir in interpretation cannot be separated from three elements, namely: text, author, and reader. So the form of interpretation that results does not only rely on the sound of the text but places more emphasis on the analysis of the verses of the Qur'an related to the use of hermeneutics in Jalalain's Tafsir.]]>
<![CDATA[PEMIMPIN NON-MUSLIM DALAM WACANA TAFSIR: Studi Komparatif Tafsir Al-Misbah dan Ibnu Katsir ]]>
<![CDATA[Zohratul Mahmudah]]>;
<![CDATA[Muhammad Tarmizi Tahir]]>
<![CDATA[ Alif Lam: Journal of Islamic Studies and Humanities Vol 2 No 1 (2021): Alif Lam: Journal of Islamic Studies and Humanities ]]>
Publisher : <![CDATA[STAI Darul Kamal NW Kembang Kerang ]]>
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DOI: 10.51700/aliflam.v2i2.290
<![CDATA[This study discusses non-Muslim leadership which is a problematic issue in the context of relations between religious communities in Indonesia, especially for Muslims in carrying out socio-political-religious relations with non-Muslims. The problematic issue of non-Muslim leadership lies in the state constitution which allows it but the religious constitution (based on the textuality of the Qur'an) prohibits it. This study focuses on two problems, first, how is the interpretation of surah al-Maidah verse 51 on non-Muslim leadership? Second, how is the interpretation of surah al-maidah verse 51 in the context of Indonesia (M. Quraish Shihab) and the Middle East (Ibn Katsir)?. This research is a library research using the maudu'i (thematic) method, with a descriptive analysis approach, namely by describing or outlining the interpretations and opinions of the mufassirs about non-Muslim leadership in surah al-maidah verse 51, then the data collected obtained will be analyzed. Based on the research above, this research can be concluded that; M. Quraish Shihab in interpreting the verse (prohibition) of non-Muslim leadership (QS. Al-Ma'idah: 51) is contextual, or in other words the verse is understood as sociological and not theological. Therefore he allowed the leadership of non-Muslims. In contrast to Ibn Kathir because his approach is more inclined to use language and history, he is more textual.]]>
