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<![CDATA[Hikmah dari Pelarangan Khamr Secara Bertahap dalam al-Qur'an ]]>
<![CDATA[Aulya Adhli]]>
<![CDATA[ Al-Kauniyah : Jurnal Ilmu Alquran dan Tafsir Vol. 4 No. 2 (2023): Al-Kauniyah ]]>
Publisher : <![CDATA[Program Studi Ilmu Al-Qur'an dan Tafsir STAIN Mandailing Natal ]]>
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DOI: 10.56874/alkauniyah.v4i2.1619
<![CDATA[Penelitian ini dilatarbelakangi dari temuan penulis terhadap tahapan pelarangan Khamr dalam al-Qur’an, pelarangan Khamr dalam al-Qur’an tidak secara langsung tetapi melalui beberapa tahapan. Khamr merupakan minuman yang diharamkan dalam islam karena dinilai dapat merusak kesehatan manusia. Minuman Khamr ini merupakan adat kebiasaan masyarakat arab yang sudah melekat begitu kental sejak ratusan tahun lamanya, Kemudian Khamr ini bisa membuat ketergantungan bagi pemakainya, tentunya hal itu merupakan sesuatu yang sulit untuk di robah, tetapi al-Qur’an mempunyai strategi sehingga berhasil mengharamkan Khamr dengan baik, strategi ini membuat umat pada saat itu tidak shock dan siap dalam menerima hukum baru yang terkandung dalam sebuah ayat. Adapun tujuan penelitian ini untuk mengungkapkan hikmah dari pelarangan Khamr secara bertahap dalam al-qur'an. Metode penelitian yang digunakan dalam penyusunan artikel ini menggunakan metode kualitatif dengan pendekatan studi pustaka yang teknik pengumpulan data di ambil dari sumber-sumber terpercaya seperti kitab, jurnal, makalah, dan artikel lainnya yang berkaitan dengan pembahasan ini. Hasil penelitian menunjukkan bahwa strategi al-Qur’an berhasil mengharamkan Khamr dengan baik meskipun Khamr mempunyai candu dan merupakan adat kebiasaan yang sudah melekat ketika itu, dengan berhasilnya al-Qur’an mengharamkan Khamr maka banyak mudorat yang dapat dihindari, Dapat mengambil pelajaran dari strategi pelarangan Khamr tersebut untuk diaplikasikan ditengah-ditengah masyarakat. Kesimpulan dari penelitian ini mengungkapkan bahwa strategi al-Qur’an berhasil mengharamkan Khamr dengan baik meskipun Khamr mempunyai candu dan merupakan adat kebiasaan yang sudah melekat ketika itu, dengan berhasilnya al-Qur’an mengharamkan Khamr maka banyak mudorat yang dapat dihindari, Dapat mengambil pelajaran dari strategi pelarangan Khamr tersebut untuk diaplikasikan ditengah-ditengah masyarakat]]>
<![CDATA[Ragam Syirik Modern Dalam Pandangan Al-Qur’an ]]>
<![CDATA[Amiruddin]]>
<![CDATA[ Al-Kauniyah : Jurnal Ilmu Alquran dan Tafsir Vol. 4 No. 2 (2023): Al-Kauniyah ]]>
Publisher : <![CDATA[Program Studi Ilmu Al-Qur'an dan Tafsir STAIN Mandailing Natal ]]>
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DOI: 10.56874/alkauniyah.v4i2.1653
<![CDATA[Shirk is a concept in Islam that refers to the act of associating partners with Allah or giving obedience and worship to someone other than Him. Shirk is considered the greatest sin in Islam, because it tarnishes the concept of monotheism or the oneness of Allah. The impact of shirk in the life of a Muslim is very large. Apart from being the biggest sin, shirk can also result in spiritual and moral destruction. Islam teaches that a person's faith will not be accepted if there are elements of shirk in his heart. Therefore, a correct understanding of monotheism and efforts to avoid all forms of shirk are important in a Muslim's religious practice. Shirk in Islam has evolved over time. This article examines the phenomenon of modern shirk, namely the form of shirk that appears in the context of contemporary life. Through a cultural and religious analysis approach, this research explores how the values of materialism, consumerism and technology can become a new form of shirk that emerges in modern society. Apart from that, this article also discusses the impact of modern shirk on the spiritual and moral life of society, as well as efforts to overcome and avoid its spread. By understanding modern shirk, it is hoped that better awareness can be created about the threat of shirk in the current context and provide a basis for prevention and control efforts.]]>
<![CDATA[The Effect Of Reading The Quran On Health ]]>
<![CDATA[Aini, Syaripah]]>
<![CDATA[ Al-Kauniyah : Jurnal Ilmu Alquran dan Tafsir Vol. 4 No. 2 (2023): Al-Kauniyah ]]>
Publisher : <![CDATA[Program Studi Ilmu Al-Qur'an dan Tafsir STAIN Mandailing Natal ]]>
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DOI: 10.56874/alkauniyah.v4i2.1654
<![CDATA[This study reveals how the effects of reading the Koran on health, both physical health and mental health. Because when we read the Koran, it can have a positive effect on him, we will feel there is a feeling of satisfaction and peace of mind about the life we ??live. Likewise, it will have an effect on the health of the body, because it can improve blood circulation and can stabilize blood sugar levels in the body. That is how it is felt by everyone who reads the Koran correctly. Reading the Qur'an filled with a sense of belief in Allah will lead to a process of self-surrender to the Creator which will bring about a passive state for the reader's body. In addition, reading the Koran like this will also cause a healthy placebo effect and reading the Koran itself can be a form of relaxation, which is called the transcendence meditation method. This relaxation does not focus on the process of relaxing muscles or other processes of physical relaxation, but on phrases that are repeated in a regular rhythm accompanied by self-surrender to God.]]>
<![CDATA[Memahami Esensi Tauhid Melalui Al-Qur’an ]]>
<![CDATA[Tanjung, Alwin Tanjung]]>
<![CDATA[ Al-Kauniyah : Jurnal Ilmu Alquran dan Tafsir Vol. 4 No. 2 (2023): Al-Kauniyah ]]>
Publisher : <![CDATA[Program Studi Ilmu Al-Qur'an dan Tafsir STAIN Mandailing Natal ]]>
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DOI: 10.56874/alkauniyah.v4i2.1669
<![CDATA[This journal aims to explore and understand the essence of monotheism, a basic concept in the Islamic religion, through the guidance of the Koran. Tawhid refers to the monotheistic belief that underlies Islamic teachings, namely belief in the oneness of Allah. The Koran, as the holy book in Islam, is the main source for understanding the concept of monotheism. This journal explores various verses of the Koran that discuss monotheism, providing a deep understanding of the oneness of Allah and its implications in everyday life. In the theological dimension, tawhid emphasizes the recognition of the existence of Allah as the creator of the universe and the regulator of all affairs. This understanding encourages Muslims to worship and submit completely to His will. Ethically, monotheism motivates individuals to live in accordance with Islamic moral and ethical values, due to awareness of the omniscient and just supervision of Allah. The meaning of monotheism as an integral concept in Islam provides a foundation for a strong religious and moral life. Understanding monotheism not only creates a close relationship between humans and Allah, but also encourages Muslims to become agents of positive change in society. Therefore, understanding and implementing monotheism is the key to forming strong character and morality for Muslims.]]>
<![CDATA[KEBEBASAN BERAGAMA DALAM PERSPEKTIF TAFSIR AL-AZHAR (Studi Analisis Terhadap Qs. Al-Baqarah: 265): RELIGIOUS FREEDOM IN THE PERSPECTIVE OF THE INTERPRETATION OF AL-AZHAR (Analytical Study of Qs. Al-Baqarah: 265) ]]>
<![CDATA[Permata Sari, Novia]]>;
<![CDATA[Saputra, Irwan]]>
<![CDATA[ Al-Kauniyah Vol. 5 No. 1 (2024): Al-Kauniyah: Jurnal Ilmu Al-Qur'an dan Tafsir ]]>
Publisher : <![CDATA[Program Studi Ilmu Al-Qur'an dan Tafsir STAIN Mandailing Natal ]]>
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DOI: 10.56874/alkauniyah.v5i1.1718
<![CDATA[Phenomena that appear among Muslims are increasingly complex, both internally and externally. Among them appear extreme attitudes in understanding Islamic teachings, both strict and loose extremes. One of the advantages of Islam is its moderate teachings. Moderation is needed to respond to contemporary problems, because the problems that arise today are different from those that emerged at the time of the Prophet Muhammad. Moderation is an Islamic teaching that requires people to be fair, balanced and beneficial in life. Religious moderation is actually the key to achieving tolerance and harmony, in order to maintain civilization and create peace. Freedom in religion is a form of embodiment of Moderation and Religious Tolerance.]]>
<![CDATA[Kajian QS. Al-Baqoroh Ayat 224 dalam Tafsir Al-Qurthubi: Memahami Makna Sumpah yang Terlarang ]]>
<![CDATA[Athya, Mayada]]>
<![CDATA[ Al-Kauniyah Vol. 5 No. 1 (2024): Al-Kauniyah: Jurnal Ilmu Al-Qur'an dan Tafsir ]]>
Publisher : <![CDATA[Program Studi Ilmu Al-Qur'an dan Tafsir STAIN Mandailing Natal ]]>
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DOI: 10.56874/alkauniyah.v5i1.1762
<![CDATA[Oaths in general can be considered as something that has a very sacred meaning. The oaths that can be found in this data are very diverse, starting from oaths that include the name of God, the family name, the name of a tribe or a custom followed, and things that are considered valuable or other important. In practice in society, an oath is simply understood as a reinforcing statement or statement which, when spoken, means that what is said afterwards is true, then regarding the permissibility of this oath itself, of course there are differences in how to respond to it. Therefore, to determine the right attitude or opinion, it must be based on laws that are universal and have absolute truth. The basis of this law is the Koran. In responding to life and all its problems, the Qur'an always has answers that must be understood, studied and studied correctly and precisely so as not to give rise to opinions or beliefs that are not appropriate. One of the verses in the Koran that discusses oaths is QS. al-Baqoroh verse 224. In this article we will discuss how the interpretation views this verse and the law of the oath itself.]]>
<![CDATA[Al-Dakhil Pada Hadis Mawdhu’ Seputar Asbàbun Nuzùl (Suatu Penelusuran Terhadap Asbàbun-Nuzùl Karya al-Wahidi) ]]>
<![CDATA[Nasution, Khairul Bahri]]>
<![CDATA[ Al-Kauniyah Vol. 5 No. 1 (2024): Al-Kauniyah: Jurnal Ilmu Al-Qur'an dan Tafsir ]]>
Publisher : <![CDATA[Program Studi Ilmu Al-Qur'an dan Tafsir STAIN Mandailing Natal ]]>
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DOI: 10.56874/alkauniyah.v5i1.1770
<![CDATA[Knowledge about asbàbun-nuzùl is one of the most important things to know, because interpreting and expressing the meaning of a verse cannot be done without knowing the chronology that caused the revelation of that verse. The scholars stated that the best way to know asbàbun-nuzùl is through authentic narratives. However, in reality there is a lot of literature surrounding asbàbun-nuzùl, both material-substantial literature which contains mawdhu' hadiths which fall into the classification of al-dakhîl in the field of tafsir science. Among the literature regarding asbàbun-nuzùl that is often referred to is the work of Abu Hasan 'Ali al-Wahidi an-Naisabùriy. In his book, he has emphasized his own opinion that "We cannot say about the reasons for the revelation of the verses of the Qur'an, except by narration and hearing from people who witnessed the verse being revealed, and also know the reasons, and discuss about understanding and serious in seeking such things." However, this opinion is not supported by the validity of the hadith so that in some of the asbàbun-nuzùl that are narrated there are those that are mawdhu', while in fact there is a valid history regarding this, such as in Q.S. al-Ahzab: 14 and 97, Q.S. al-Ahzab : 23, Q.S. al-Masad. Al-Wahidi was found to have narrated many of Ibn 'Abbas' narratives from the al-Kalbi route from Abi Salih, which is the worst route because they were accused of lying.]]>
<![CDATA[Michael Cook: Kompromi Polemik Penulisan Al-Qur’an dan Hadis ]]>
<![CDATA[Pulungan, Nur Hamidah]]>
<![CDATA[ Al-Kauniyah Vol. 5 No. 1 (2024): Al-Kauniyah: Jurnal Ilmu Al-Qur'an dan Tafsir ]]>
Publisher : <![CDATA[Program Studi Ilmu Al-Qur'an dan Tafsir STAIN Mandailing Natal ]]>
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DOI: 10.56874/alkauniyah.v5i1.1776
<![CDATA[This qualitative research using a literature review method examines the profile of an orientalist named Michael Cook as a developer of Western revisionist methods with the creation of his own method which is famously known as The Spread of Isnad. The initial Orientalist mission focused on the spread of missionary liberalism under colonialism with intellectual academic methods such as philology, manuscripts and language studies when studying the Koran and Hadith. The results of Orientalist studies are of course that the majority are skeptical and even weaken Islamic teachings. Most Orientalists claim that Muhammad was an adopter of at least two previous teachings, namely Judaism and Christianity, so there are many similarities in the two products. Polemics of differences between fellow orientalists also cannot be avoided. In reality, not all orientalists agree that the Koran and Hadith are fake products that support Islamic teachings. M. Cook comes with the character of neo-skepticism, namely an attempt to doubt the Prophet's hadith through attempts to develop the theoretical ideas of predecessors such as Schacht.]]>
<![CDATA[a Indonesian ]]>
<![CDATA[Auliyah, Iqna]]>;
<![CDATA[Muhajirin, Muhajirin]]>;
<![CDATA[Rahman, Pathur]]>
<![CDATA[ Al-Kauniyah Vol. 5 No. 1 (2024): Al-Kauniyah: Jurnal Ilmu Al-Qur'an dan Tafsir ]]>
Publisher : <![CDATA[Program Studi Ilmu Al-Qur'an dan Tafsir STAIN Mandailing Natal ]]>
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DOI: 10.56874/alkauniyah.v5i1.1809
<![CDATA[Kebiasaan baru di era abad-21 ini, mengikis kebutuhan masyarakat berinteraksi dengan orang di sekitarnya. Akibatnya, banyak masyarakat yang enggan simpati dan empati terhadap apa yang terjadi di sekitarnya dan banyak pekerjaan yang terbengkalai. Tentu hal ini dipandang biasa oleh masyarakat zaman sekarang, akan tetapi di sinilah mula penanaman karakter anak yang kurang baik. Patologi sosial terhadap orang tua kini semakin menjadi. Seperti yang terjadi di Aceh, anak menganiaya ibunya hingga memar karena tidak di belikan motor. Penelitian ini bertujuan untuk mengetahui konsep pendidikan birr al-walidayn dalam mencegah patologi sosial terhadap orang tua. Penelitian ini menggunakan metode kepustakaan (library research). Penulis akan menganalisa tafsir surah al-Isra’ ayat 23 dan merelevansikan antara konsep pendidikan birr al-walidayn dengan upaya mencegah patologi sosial terhadap orang tua. Adapun hasil penelitian ini menunjukkan bahwa konsep pendidikan birr al-walidayn dalam mencegah patologi sosial terhadap orang tua yang terdapat dalam surah al-Isra’ ayat 23 terbagi menjadi tiga hal. Pertama, Membiasakan berbuat Ihsan kepada orang tua sejak usia dini. Kedua, menanamkan rasa kasih sayang anak kepada orang tua. Ketiga menegur anak jika mengatakan hal-hal yang kurang baik tanpa membentak dan memarahinya.]]>
<![CDATA[DAKWAH ALA QURAISH SHIHAB: (Penafsiran Surat Al-Nahl : 125) ]]>
<![CDATA[Andri Afriza, Nugraha]]>;
<![CDATA[Gustianda, Nana]]>
<![CDATA[ Al-Kauniyah Vol. 5 No. 1 (2024): Al-Kauniyah: Jurnal Ilmu Al-Qur'an dan Tafsir ]]>
Publisher : <![CDATA[Program Studi Ilmu Al-Qur'an dan Tafsir STAIN Mandailing Natal ]]>
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DOI: 10.56874/alkauniyah.v5i1.1823
<![CDATA[Da'wah is the first command given by Allah to the Prophet Muhammad as an acknowledgment of his apostleship. The same thing was also ordered to humans other than the Prophet Muhammad to invite people to the right path or Islamic teachings. There are many methods of preaching, but the Koran explains how preaching should best be done. Q.S an-Nahl: 125 explains how to preach according to the guidance, to be able to understand what the Koran conveys so that it is more targeted, we can see how Quraish Shihab interprets this verse.Keywords : Dakwah, Quraish Shihab, Tafsir]]>
