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<![CDATA[Lokalitas Tafsir Nusantara: Dinamika Studi al-Qur’an di Indonesia ]]>
<![CDATA[Ahmad Zaiyadi]]>
<![CDATA[ Al-Bayan: Jurnal Ilmu al-Qur'an dan Hadist Vol 1 No 1 (2018): Januari ]]>
Publisher : <![CDATA[LPPM Sekolah Tinggi Ilmu Al-Qur'an Wali Songo Situbondo ]]>
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DOI: 10.35132/albayan.v1i1.1
<![CDATA[Tafsir Nusantara is a manifestation of the assessment and Quranic writing in Nusantara. The arrival of a Al-Qur’an interpretation in Nusantara can not be separated from the process of the assessment and writing it as part of an effort by Ulama’ in understanding and spread the Islamic Teachings. In this context, Locality of the nuance also coloring variety of Quranic interpretation, both in assesment of the Quranic interpretation in mushalla, mosque, and Islamic boarding school and the writing of interpretation by using local symbolic in form like pegon or latin. In other aspect, the contribution of Middle East Ulama influences many Nusantara ulama’s thats makes genealogy of thought that forming a different tendency in each season. This is seem to the figure of Jalaludin As-Suyuti with Tafsir Al-Jalalain in the form of Ijmaly interpretation, very influences on tafsir nusantara’s products in the classic time such as Tarjuman Al-Mustafid writing by Abdur Rauf As-Sinkili. In the modern times, the figure of Muhammad Abduh through his masterpiece Tafsir Al-Manar, by using tahlily method and Adab al-Ijtima’i approach also give very strong influence to the birth of local Ulama’s products. Starting from Tafsir Al-Qur’an Al-Karim by Muhammad Yunus, Tafsir Al-Azhar by Buya HAMKA and Tafsir Al-Misbah by Quraish Shihab also using social approach. Its culmination, when the influence of modern linguistic in the contemporary period with contextual approach like Major Times of Qur’an by Fazlur rahman inspires scholars nusantara’s thought as the figure of Nurcholis Majid who influences of research thematic verses interpretation in islamic universities. Thus, this study will focus on local Ulama interpretation in the dynamics of the Al-Quran study in indonesia that growing now, as was the theme of social includes, terminology of Kafir, Ahlul Kitab and Non-Muslims.]]>
<![CDATA[Analisis Kritis terhadap Isu Negatif Abu Hurairah dan Ibnu Abbas dalam Israiliyyat ]]>
<![CDATA[Ahmad Khoirur Rozikin]]>
<![CDATA[ Al-Bayan: Jurnal Ilmu al-Qur'an dan Hadist Vol 1 No 1 (2018): Januari ]]>
Publisher : <![CDATA[LPPM Sekolah Tinggi Ilmu Al-Qur'an Wali Songo Situbondo ]]>
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<![CDATA[Israiliyyat is a story told by ahl al-Kitab, Jewish and Christian, whether the story derives from their Holy Book or popular story from generation to generation.Some friends of Rasulullah saw. asked to ahl al-Kitab when they have not been understood some meanings of al-Quran, the most question is the story of past people, that not explained in detail in al-Quran. In the meaning of the question not related with aqidah of Islam. If the question related with aqidah of Islam, some friends of Rasulullah filtering what ahl al-Kitab said, because of a negative side from the ahl al-Kitab.Questions of friends of Rasulullah become an issue, then the enemy of Islam said that some friend of Rasulullah doesn‟t consist to holding message from Rasulullah who ever warn not to ask to ahl al-Kitab. Some friends who asked to ahl al-Kitab is Ibnu Abbas and Abu Hurairah.Ignaz Goldziher dan Abu Rayyah is two people who said that Ibnu Abbas and Abu Hurairah not consist with message from Rasulullah. So, the credibility of Ibnu Abbas and Abu Hurairah could be doubt.]]>
<![CDATA[Tradisi Arebbe dalam Masyarakat Situbondo, ]]>
<![CDATA[Habsatun Nabawiyah]]>
<![CDATA[ Al-Bayan: Jurnal Ilmu al-Qur'an dan Hadist Vol 1 No 1 (2018): Januari ]]>
Publisher : <![CDATA[LPPM Sekolah Tinggi Ilmu Al-Qur'an Wali Songo Situbondo ]]>
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DOI: 10.35132/albayan.v1i1.3
<![CDATA[Hadith as the second source of Islamic law is not only interpreted in theological aspect, but also being interpreted as one of social behaviors. So that hadith is often becomes the basic of every social activity in certain community or society. It means that people use hadith as inspiration of their daily activity. This article discusses the islamic society, located at Trebungan, Mangaran, Situbondo, who apply it as the basic of social activity in their village. It is called Arebbe, one of tradition in islamic society that based on hadith. This article uses the Karl Mannheim's sociological science theory, behavior interpretation, to know the interpretation of Trebungan's people about Arebbe. Mannheim classified the behavior's meaning of social action into 3 types: objective meaning, expressive meaning, and documentary meaning.]]>
<![CDATA[Penggunaan Ayat-Ayat Al-Qur’an dalam Ritual Rebo Wekasan Studi Living Qur’an di Desa Sukoreno Kec. Kalisat Kab. Jember ]]>
<![CDATA[Umi Nuriyatur Rohmah]]>
<![CDATA[ Al-Bayan: Jurnal Ilmu al-Qur'an dan Hadist Vol 1 No 1 (2018): Januari ]]>
Publisher : <![CDATA[LPPM Sekolah Tinggi Ilmu Al-Qur'an Wali Songo Situbondo ]]>
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DOI: 10.35132/albayan.v1i1.4
<![CDATA[This article highlights about using Qur‟anic verses in the society‟s ritual called Rebo Wekasan in Sukoreno. Rebo Wekasan is the annual ritual that celebrated by Sukreno‟s people. This ritual is celebrated on the last Wednesday of Shafar. This ritual aims refusing the unlucky things that believed sent down on that day. This ritual usings some Qur‟anic verses, when praying tola‟ bala‟ and making the holy water. This article focuses on practicing and meaning of using Qur‟anic verses in Rebo Wekasan. This article used descriptive qualitative methods with etnograph‟s approach using Karl Manheim‟s sociology of science theory. This articles shows that there are some surahs and verses of Qur‟an that used in Rebo Wekasan when praying tala‟ bala‟, i.e.: Surah al-Kausar, al-Ikhlas}, al-Falaq, and al-Nas. When making the holy water the verses that used are Yasin verse 58, al-S{affat verse 130 – 131, al-Zumar verse 73, al-Ra‟d verse 24, and al-Qadr verse 5. Based on Mannheim‟s theory,There are three meanings of using the Qur‟anic verses in this ritual, those are; objective as a tradition, expressive as refusing unlucky things (bala‟), and documenter as a culture]]>
<![CDATA[Relevansi Batas Usia Perkawinan dalam Membentuk Keluarga Sakinah ]]>
<![CDATA[Achmad Suhaili]]>
<![CDATA[ Al-Bayan: Jurnal Ilmu al-Qur'an dan Hadist Vol 1 No 1 (2018): Januari ]]>
Publisher : <![CDATA[LPPM Sekolah Tinggi Ilmu Al-Qur'an Wali Songo Situbondo ]]>
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<![CDATA[Marriage in Islamic view is something noble and sacred, meaning worship to Allah, follow the Sunnah of the Prophet and carried out on the basis of sincerity, responsibility, and follow the legal provisions to be heeded. In Law No. 1 of 1974 on Marriage of Chapter I, article 1, marriage is a spiritual bond between a man and a woman as a husband and wife in order to form a happy and eternal family (household) based on the One Godhead. Whereas the purpose of marriage is as God says s.w.t. in the letter of Ar-Rum verse 21 "And among His signs is He created for you a life partner of your own kind, that ye may till and feel at peace with him and make Him among you compassion (mawaddah warahmah). Verily in that is a sign of His greatness to those who think. " Mawaddah warahmah is God's gift given to man, when man does marriage. To realize the lofty ideals (Sakinah Mawaddah wa Rahmah), it takes careful preparation for the bride and groom candidate, among others is the age limit of the bride's second marriage. Concerning the age of marriage in the Qur'an is not explained implicitly but Nash is mentioned, so there are some interpretations about the minimum age of marriage, whereas in positive law in Indonesia as mentioned in Article 7 of Law Number 1 Year 1974 on Marriage imposes an age limit on any person who will perform marriage with the age of 19 years for men and 16 years for women. Orientation of the rule is aimed to realize the noble ideals of marriage "Household Sakinah Mawaddah wa Rahmah"]]>
<![CDATA[Strategi Kepemimpinan Ketua STIQ Dalam Pusaran Manajemen Pesantren ]]>
<![CDATA[Hartono Hartono]]>
<![CDATA[ Al-Bayan: Jurnal Ilmu al-Qur'an dan Hadist Vol 1 No 1 (2018): Januari ]]>
Publisher : <![CDATA[LPPM Sekolah Tinggi Ilmu Al-Qur'an Wali Songo Situbondo ]]>
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<![CDATA[Pesantren is one of the oldest Islamic education in the world because it has existed since the time of Prophet Muhammad Shallahu Alaihi Wasallam move or hijroh to Medina. His students were his friends of Muhajirin and taken care directly by Him using methods and manajamen in accordance with the development of Islam at that time. Now, the existence of pesantren popping up all over the world with their own styles and advantages. Under the auspices of these pesantrens in addition to religious education are also equipped with many institutions of formal education from basic to college as a balance between religious education with the needs of science. The leaders of these formal institutions are required to be able to adjust their educational institutions with the style that the pesantren caregivers want to show without having to change the order of management and pesantren culture. The appropriate strategy and leadership pattern will impact the out put graduates as the nation's future cadres.]]>
<![CDATA[Konsep ‘Ilm Dalam Al-Qur’an ]]>
<![CDATA[Lia Qurrota Aini]]>
<![CDATA[ Al-Bayan: Jurnal Ilmu al-Qur'an dan Hadist Vol 1 No 2 (2018): Juni ]]>
Publisher : <![CDATA[LPPM Sekolah Tinggi Ilmu Al-Qur'an Wali Songo Situbondo ]]>
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<![CDATA[The Qur'an is like a gem that emits many rays of different colors. Therefore, we need to understand it with many kinds of knowledge. In the Qur'an, the discussion of various sciences and its meanings is 855 times as a process of knowledge and the object of knowledge. This discussion triggers the jâhilîyah people whose majority of the population uses the knowledge of mere conjecture and personal experience and ethnicity. Whereas in the Qur'an itself, knowledge is something given by God based on His truth and guidance. Because of the many discussions related to science, it is necessary to analyze semantic studies.]]>
<![CDATA[Pendidikan Karakter Dalam Al Qur’an Pada Kalangan Remaja Di Era Digital ]]>
<![CDATA[Hartono Hartono]]>
<![CDATA[ Al-Bayan: Jurnal Ilmu al-Qur'an dan Hadist Vol 1 No 2 (2018): Juni ]]>
Publisher : <![CDATA[LPPM Sekolah Tinggi Ilmu Al-Qur'an Wali Songo Situbondo ]]>
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<![CDATA[Character education is a process that always leads to continuous improvement in human character in the digital age. Family and educational institutions are a forum that has an important role in the formation of character education in the midst of society, especially among students. This is in accordance with the national education goals, namely to develop the potential of students to become human beings who believe and fear the Almighty God, are noble, healthy, knowledgeable, creative, independent and dignified.]]>
<![CDATA[Ujian Nabi Ibrahim Menjadi Pemimpin ]]>
<![CDATA[Ahmad Zaiyadi]]>
<![CDATA[ Al-Bayan: Jurnal Ilmu al-Qur'an dan Hadist Vol 1 No 2 (2018): Juni ]]>
Publisher : <![CDATA[LPPM Sekolah Tinggi Ilmu Al-Qur'an Wali Songo Situbondo ]]>
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<![CDATA[The exams of Allah to his servant, is a gift that contains virtue values. Abraham is a prophet, who had the virtue of being appointed as a leader for himself, his family and people. The leadership of the Abraham did not go through an instant process, in the Qur'an it was told how Abraham had been tested by God several times in the form of orders or prohibitions. Because of his obedience to God he was able to carry out all these commands perfectly, so that in the end God glorified himself as well as some of his descendants as leaders of the people. Jews, Christians and Islam including religion delivered by the descendants of the prophet Ibrahim. thus, God's examination of Abraham can be explored through verses about the examination of Allah to the Abraham.]]>
<![CDATA[Tafsir Surah Al Fatihah (Telaah atas Pesan-Pesan al-Qur’an: Moncoba Mengerti Intisari Kitab Suci Karya Djohan Effendi) ]]>
<![CDATA[Umi Nuriyatur Rohmah]]>
<![CDATA[ Al-Bayan: Jurnal Ilmu al-Qur'an dan Hadist Vol 1 No 2 (2018): Juni ]]>
Publisher : <![CDATA[LPPM Sekolah Tinggi Ilmu Al-Qur'an Wali Songo Situbondo ]]>
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<![CDATA[Surah al-Fa>tih}ah is the opening surah of the Koran that contains the essencial knowledge of the entire surah in Koran. Learning the content of surah al-Fa>tih}ah means learning the whole Koran too. This article discusses about Djohan Effendi’s interpretation about Surah al-Fa>tih}ah: Research on book Pesan-pesan al-Qur’an: Mencoba Mengerti Intisari Kitab Suci. The core theme of this article is reveal Effendi’s interpretation about Surah al-Fa>tih}ah. The approach used in this article is analitical description (deskriptif analitis), it means to describe about Djohan Effendi’s interpretation about Surah al-Fa>tih}ah sistematically, objectively, and analitically. The result of this article is there are 4 (four) words those must be understood correctly, those are: Rabb, Rah}ma>n, Rah}i>m, and Ma>lik. These words explain the position of Allah as the God of universe (Rabb al-‘A<lami>n), the God who create and keep it, explaining His relaition with human as manifestation of His Rah}ma>niyyah and Ra>h}i>miyyah, His unconditional love and mercies, realize human that they will be responsible their doing in front of Ma>lik Yaum al-Di>n, the King of Judgement Day.]]>
