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<![CDATA[AL SAM'U WA AL TĀ'AH FĪ AL ISLĀM: DIRĀSAH AWWALIYYAH ]]>
<![CDATA[Misnawati Misnawati]]>;
<![CDATA[Radwan Jamal Elatrash]]>
<![CDATA[ Islam Futura Vol 22, No 1 (2022): Jurnal Ilmiah Islam Futura ]]>
Publisher : <![CDATA[Universitas Islam Negeri Ar-Raniry ]]>
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DOI: 10.22373/jiif.v22i1.8913
<![CDATA[This research deals with a preliminary study for hearing and obedience in the Islam. This research aims to explain the concept hearing and obedience and report the importance of hearing and obedience and types of hearing and obedience. Then discover the effects of hearing and obedience both individually and collectively. And summarizes that the word of hearing in the Quran is still followed to obedience. Hearing and obedience to Allah r and the Messenger of Allāh r is absolute. As for hearing and obedience to guardians, parents, the husband and others, they are restricted to what was known in the Sharia, that is, if they agree to the truth and what they violate, meaning as long as they are not commanded to disobey Allāh, because there is no obedience to a created being in disobedience to the Creator. He who is characterized by this quality has fully enjoyed this life and the hereafter.]]>
<![CDATA[Qirâ`At Al-Qur`an dan Pengaruhnya Terhadap Istimbath Hukum ]]>
<![CDATA[Misnawati Misnawati]]>
<![CDATA[ Jurnal Mudarrisuna: Media Kajian Pendidikan Agama Islam Vol 4, No 1 (2014) ]]>
Publisher : <![CDATA[Universitas Islam Negeri Ar-Raniry Banda Aceh ]]>
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DOI: 10.22373/jm.v4i1.282
<![CDATA[Qirâ`at al-Qur`an adalah suatu aliran yang dianut oleh salah satu imam mazhab dari beberapa imam mazhab tentang pengucapan lafazh al-Qur'an. Perbedaan antara satu qira`at dengan qira`at yang lain bisa saja terjadi pada perbedaan huruf, bentuk kata, susunan kalimat, i’rab, penambahan, dan pengurangan kata. Perbedaan qira`at al-Qur`an yang berkaitan dengan subtansi lafadh atau kalimat, adakalanya mempengaruhi makna dari lafadh tersebut dan adakalanya tidak. Perbedaan-perbedaan ini sedikit banyak-nya tentu membawa kepada perbedaan makna yang selanjutnya berpengaruh terhadap hukum yang diistimbathkan darinya. Kata Kunci: Ilmu Qira'at, Hukum Islam, Al-Qur'an]]>
<![CDATA[Motivasi Berprestasi Dan Pengaruhnya Terhadap Kinerja Dosen PAI FTK UIN Ar-Raniry Banda Aceh ]]>
<![CDATA[Misnawati Misnawati]]>
<![CDATA[ Jurnal Mudarrisuna: Media Kajian Pendidikan Agama Islam Vol 5, No 1 (2015) ]]>
Publisher : <![CDATA[Universitas Islam Negeri Ar-Raniry Banda Aceh ]]>
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DOI: 10.22373/jm.v5i1.297
<![CDATA[Motivasi merupakan salah satu faktor penting yang mempengaruhi kinerja dosen. Keinginan yang timbul dalam diri dosen untuk selalu berprestasi disebut juga dengan motivasi berprestasi, yang akan mendorong dosen untuk selalu memberikan yang terbaik bagi peningkatan mutu Lembaga Perguruan Tinggi. Kinerja dosen merupakan penggerak utama (prime mover) bagi keberhasilan tujuan yang hendak dicapai oleh Lembaga Perguruan Tinggi. Berdasarkan latar belakang tersebut maka rumusan masalah pada penelitian ini adalah Adakah pengaruh motivasi berprestasi terhadap kinerja dosen prodi PAI FTK UIN Ar-Raniry Banda Aceh?. Penelitian ini bertujuan untuk mengetahui adakah pengaruh motivasi berprestasi terhadap kinerja dosen prodi PAI FTK UIN Ar- Raniry Banda Aceh. Adapun hipotesisnya adalah Ada pengaruh yang signifikan antara motivasi berprestasi dengan kinerja dosen prodi PAI FTK UIN Ar-Raniry Banda Aceh. Penelitian ini menggunakan pendekatan kuantitatif. Analisis data menggunakan bantuan program SPSS versi 16,untuk menentukan ada tidaknya pengaruh motivasi berprestasi terhadap kinerja dosen prodi PAI FTK UIN Ar-Raniry Banda Aceh digunakan regresi linier dan rumus korelasi product moment. Sampel berjumlah 21 orang dengan menggunakan teknik purposive random sampling. Teknik pengumpulan data dengan menggunakan kuestioner untuk mengukur motivasi berprestasi dan kinerja dosen. Hasil penelitian diperoleh ada pengaruh motivasi berprestasi sebesar 71,8 % terhadap kinerja dosen. Persamaan regresi linearnya adalah Y = 63,15 + 0,24 X . Tanda positif menunjukkan bahwa motivasi berprestasi menunjukkan arah searah, artinya jika motivasi berprestasi naik maka motivasi kinerja dosen juga naik.Dengan demikian hipotesis yang diajukan dapat diterima kebenarannya.]]>
<![CDATA[AQSĀM AL-QUR`AN: GAYA BAHASA AL-QUR'AN DALAM PENYAMPAIAN PESAN ]]>
<![CDATA[Misnawati Misnawati]]>
<![CDATA[ Jurnal Mudarrisuna: Media Kajian Pendidikan Agama Islam Vol 10, No 2 (2020) ]]>
Publisher : <![CDATA[Universitas Islam Negeri Ar-Raniry Banda Aceh ]]>
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DOI: 10.22373/jm.v10i2.7766
<![CDATA[Qasam is one of the Arabs' habit since pre-Islamic in communicating to convince the interlocutor (mukhathab). This habit continues until Islam comes with the Qur'an as a guide to human life. The Qur'an descended on their environment and adapted to their habits in delivering divine messages. Human psychological conditions on receiving the message of Allah I are different. Some receive the message without the slightest doubt in their minds, so there is no need to swear to convince him and those who feel doubtful about the divine message so it is necessary to the amplifier and ironically, there is no confidence in the divine kalam, so that it must be accompanied by more than one amplifier. In the swearing, several elements must be fulfilled, namely fi`il qasam, muqsam bih, and muqsam alaihi. There are two models of qasam in the Qur'an, qasam zhāhir; which is clearly visible fi`il qasam and muqsam bih, while qasam mudhmar; the fi`il qasam and muqsam bih are not mentioned. The existence of qasam in the Koran to eliminate doubts and misunderstanding mukhāthab of the al-Qur'an itself, which is why they increase their confidence in it and the truth is established that the Koran is truly a revelation of Allah I and revealed to the Prophet Muhammad r to be transmitted to the humankind.]]>
<![CDATA[EPISTEMOLOGI 'ULŪM AL QUR`ĀN ]]>
<![CDATA[Misnawati Misnawati]]>
<![CDATA[ Jurnal Mudarrisuna: Media Kajian Pendidikan Agama Islam Vol 11, No 1 (2021) ]]>
Publisher : <![CDATA[Universitas Islam Negeri Ar-Raniry Banda Aceh ]]>
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DOI: 10.22373/jm.v11i1.9021
<![CDATA['Ulūm al Qur`ān are discussions related to the Qur'an from various aspects and have a strong relationship with the Qur'an. This knowledge has appeared since the first revelation to Prophet Muhammad (. Meanwhile, the term 'Ulūm al Qur`ān itself was only known in the writings of the scholars 'Ulūm al Qur`ān at the end of the third century AH or early of the fourth century AH.'Ulūm al Qur`ān with various different branches of knowledge did not appear at once. but through a long process of development until it is divided into several periods. And each period has given birth to many books related to this knowledge from many scholars who have emerged. Famous scholars include Imam Badr al Dīn al Zarkasyī who wrote the book Al Burhān fī 'Ulūm al Qur'ān. Then Imam Jalāl al Dīn al Suyūthī wrote the book Al Itqān fī 'Ulūm al Qur`ān. After that Muḫammad `Abd al` Adlīm al Zarqānī wrote the book Manāhil al 'Irfān fī' Ulūm al Qur`ān. These books have become the main reference books for students and researchers of 'ulūm al Qur`ān until now]]>
<![CDATA[Pemikiran Mohammed Arkoun Dalam Penafsiran Kontemporer ]]>
<![CDATA[Misnawati Misnawati]]>;
<![CDATA[Samsul Bahri]]>;
<![CDATA[Muhammad Nuzul Abrar]]>
<![CDATA[ Jurnal MUDARRISUNA: Media Kajian Pendidikan Agama Islam Vol 12, No 2 (2022) ]]>
Publisher : <![CDATA[Universitas Islam Negeri Ar-Raniry Banda Aceh ]]>
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DOI: 10.22373/jm.v12i2.13292
<![CDATA[Mohammed Arkoun is a scholar who provides another breakthrough as an alternative in understanding the Qur'an, although he is not the first, who propose the Qur'an ѕahīh fī kulli zamān wa makān. This is idea has motivated comtemporer scholar deeply discuss on the Qur’anic discourse. Arkoun, who is a neo-modernist thinker, tried to suggest the hermeuneutic approach as a wayout solution in overcoming problems related to the methodology of interpreting the Qur'an. Some of his thoughts conveyed were contradictory to the thought of other Muslim figures. He is one og the thinkers who are in the path of "outside the line" that had been set by the previous scholars. The thinkers claimed that a new path needed to be taken in interpreting Qur’an in order to be relevance to the present time. This article aims to see how Arkoun thinks about the hermeneutics of the Qur'an and his understanding of the entity of the Qur'an. This paper uses library research with a descriptive analytical approach to obtain an overview of Arkoun's thoughts on contemporary interpretation. According to him, the Qur'an is a combination of oral tradition, speech or open substantive communication with a closed and formative system of writing, text, courpus. As an inclusive oral or utterance tradition, the Qur'an in essence can accept various forms of interpretation from various cross-disciplines.]]>
<![CDATA[Efektivitas Pembelajaran Pendidikan Agama Islam Dalam Jaringan Masa Pandemi Covid-19 di SMKN 1 Al-Mubarkeya ]]>
<![CDATA[Rahma Sarah]]>;
<![CDATA[Misnawati Misnawati]]>;
<![CDATA[Sri Mawaddah]]>
<![CDATA[ Jurnal MUDARRISUNA: Media Kajian Pendidikan Agama Islam Vol 12, No 3 (2022) ]]>
Publisher : <![CDATA[Universitas Islam Negeri Ar-Raniry Banda Aceh ]]>
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DOI: 10.22373/jm.v12i3.13532
<![CDATA[This study uses a descriptive quantitative approach, with data collection methods using questionnaires and documentation. The selection of samples using the Probability Sampling technique with the simple random sampling method from class X, XI and XII. The research was carried out by distributing questionnaires made with Google Forms and then sharing them online via Whatsap. Data analysis used quantitative descriptive analysis. The results of the student's research stated that online learning was still not effective based on data acquisition from 25 statements given by researchers to 97 respondents. It can be seen from the average results on the indicators of learning effectiveness. First, active learning obtains an average value of 2.62 belonging to the less effective category. Second, various learning methods obtain an average value of 3.09 belonging to the less effective category. Third, learning motivation obtains an average value of 2,826 belonging to the less effective category. Fourth, the democratic atmosphere obtained an average value of 2.6 belonging to the less effective category. Fifth, lessons at school need to be linked to real life, obtaining an average score of 2.94 belonging to the less effective category. Sixth, conducive learning interactions obtain an average value of 2.34 belonging to the ineffective category. And seventh, the diagnosis of learning difficulties obtained an average value of 2,746 belonging to the less effective category. Thus, the total average of all indicators obtained a value of 2.7374 belongs to the less effective category. So that learning Islamic Religious Education online during the Covid-19 pandemic at SMKN 1 Al-Mubarkeya Ingin Jaya Aceh Besar was declared less effective.]]>
<![CDATA[Skema Bunga Bank Menurut Hermeneutika Abdullah Saeed (Telaah Ayat-Ayat Ribā) ]]>
<![CDATA[Misnawati Misnawati]]>;
<![CDATA[Cut Zainab]]>
<![CDATA[ AL QUDS : Jurnal Studi Alquran dan Hadis Vol 7, No 1 (2023) ]]>
Publisher : <![CDATA[Institut Agama Islam Negeri (IAIN) Curup ]]>
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DOI: 10.29240/alquds.v7i1.5327
<![CDATA[Bank Interest Scheme According to Abdullah Saeed's Hermeneutics (Examination of Ribā Verses)Abdullah Saeed is famous person because his thoughts on contextual interpretation, his journals is frequently awaited by academics. He is still alive today, his thoughts on the interpretation of the Quran are also quite easy to understand. This study is a library research with using a hermeneutic approach for examining the bank interest scheme intended by Abdullah Saeed. The most of the data in this study used from Abdullah Saeed’s books and journals and also several other references is research about interpretation contextualist of Abdullah Saeed. According to Abdullah Saeed, the verses of the Quran that different from currently concept of bank interest now. Bank interest which mean clearly forbidden is the presence of elements of oppression and harming other. It is absolutely different from bank interest, are creditors at bank are mostly those who can afford and have agreed to pay more voluntarily. This makes bank interest not include usury as the Quran’s explaining. The thoughts of Abdullah Saeed are based on the concept of revelation that he coined, that Allah's revelation will not increase Rasulullah has died, but the reasoning from these revelation must till develop according to the needs of the times]]>
<![CDATA[Pemikiran KH. Bisri Musthofa dan Tradisi Kultural Jawa dalam Tafsir Al-Ibrīz ]]>
<![CDATA[Misnawati Misnawati]]>
<![CDATA[ TAFSE: Journal of Qur'anic Studies Vol 8, No 1 (2023) ]]>
Publisher : <![CDATA[Program Studi Ilmu Al-Qur'an dan Tafsir Fakultas Ushuluddin dan Filsafat, UIN Ar-Raniry ]]>
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DOI: 10.22373/tafse.v8i1.19880
<![CDATA[Mufassir is not overly prescriptive in his surveillance of the Qur’an and attempts to discover meaning in it, but he is also affected by societal realities. Javanese cultural tradition, or the culture that surrounds it, is one of them. This is evident in KH. Bisri Musthofa's work in the comments. Ibrīz's There are numerous intriguing Javanese cultural traditions included in this interpretation book. He maintains control over the Qur’an by adhering to traditional Javanese practices so that while discussing a passage, it might take several forms that are acceptable to society. This research is a type of library research using descriptive-analytical methods by referring to literature related to this research. This research illustrates that the interpreter's social space has an impact on the Qur’an in numerous ways and that the vernacularization process has an impact on the Qur’an's forms as well since it incorporates diverse parts of the locale. Pegon discusses religious themes and dialogues in Javanese culture, using al-Ibrīz as a source for interpretation in Javanese Arabic. Even so, KH. Bisri Musthofa succeeded in reviewing and conveying his da'wah messages straightforwardly and simply so that al-Ibrīz's interpretation blends with the space and local context of Javanese society.Abstrak: Seorang mufassir tidak sekedar menafsirkan al-Qur’an dan berusaha mengungkapkan makna yang ada di dalamnya, namun juga dipengaruhi oleh realitas yang eksis di masyarakat. Salah satunya tradisi kultural Jawa atau budaya yang melingkupinya. Hal ini terlihat di karya KH. Bisri Musthofa dalam tafsir al-Ibrīz. Di dalam kitab tafsir ini banyak terkandung unsur tradisi kultural Jawa yang menarik. Ia menafsirkan al-Qur’an dengan tidak melepaskan diri dari tradisi kebiasaan masyarakat Jawa, sehingga dalam menjelaskan suatu ayat memiliki bentuk beragam yang dapat diterima oleh masyarakat. Penelitian ini merupakan jenis penelitian Pustaka (library research) dengan menggunakan metode diskriptif analisis, dengan merujuk kepada literatur- literatur yang terkait dengan penelitian ini. Tulisan ini berargumen bahwa ruang sosial penafsir memiliki pengaruh dalam berbagai bentuk penafsiran atas al-Qur’an dan proses vernakularisasi juga mempengaruhi bentuk-bentuk penafsiran atas al-Qur’an. Karena ia melibatkan berbagai unsur lokalitas di dalamnya. Karena unsur lokalitas banyak yang muncul, maka kitab al-Ibrīz sebagai referensi tafsir yang berbahasa Arab Jawa Pegon berbicara isu-isu keagamaan dan perbincangan di masyarakat Jawa. Meskipun begitu, KH. Bisri Musthofa berhasil mengulas dan menyampaikan pesan-pesan dakwahnya dengan sangat lugas dan cara sederhana sehingga tafsir al-Ibrīz menyatu dengan ruang dan konteks lokal masyarakat Jawa.]]>
