Mumtaz: Jurnal Studi Al-Quran dan Keislaman
Quranic Studies, Interpretation, Hadith, Islamic Philosophy, Kalam Science, Islamic Education, Dakwah, Islamic Economics, Islamic Language and Literature, Sufism, and other Islamic Studies Groups
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<![CDATA[AL-QUR’AN DAN KECEDASAN MANUSIA (Kajian tentang Kecerdasan Intelektual (IQ), Kecerdasan Emosional (EQ) dan Kecerdasan Spiritual (SQ) ]]>
<![CDATA[Made Saihu]]>
<![CDATA[ Mumtaz: Jurnal Studi Al-Quran dan Keislaman Vol 6, No 02 (2022): Mumtaz: Jurnal Studi Al-Qur'an dan Keislaman ]]>
Publisher : <![CDATA[Institut PTIQ Jakarta ]]>
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DOI: 10.36671/mumtaz.v6i02.405
<![CDATA[This study discusses the typology of human intelligence, they are intellectual intelligence (IQ), emotional intelligence (EQ), and spiritual intelligence (SQ). IQ is influenced by understanding and reasoning in the field, shape by figure, language, numeric abilities. EQ shows the ability to feel about oneself and the feelings of others. SQ, refers to the non-material dimension, which is likened to a diamond that has not been honed and is owned by every human being. Through this understanding, this literature study emphasizes the importance of balancing the three human intelligences. Although IQ is the type of intelligence that was first recognized by humans, this intelligence has not shown the potential intelligence that humans have. Here humans are obliged to develop their EQ and SQ simultaneously. If EQ is related to feelings and is practical, then SQ is spiritual and reflective. In other words, EQ gives or leads to know-how, while SQ directs to know-why. The integration of these three intelligences will direct humans to increase morals and dignity. This reality must be practiced by every human being in order to create awareness of the social reality they are facing. In addition, through balancing these three intelligences, it can produce students who are not only smart or intelligent but can produce happy children. A study that seeks to optimize human potential through the balance of the three intelligences possessed by humans]]>
<![CDATA[KARAKTERISTIK PESERTA DIDIK IDEAL DALAM TINJAUAN AL-QUR’AN ]]>
<![CDATA[Yafie Al Muhlasin]]>;
<![CDATA[Ahmad Yusam Tobroni]]>
<![CDATA[ Mumtaz: Jurnal Studi Al-Quran dan Keislaman Vol 6, No 02 (2022): Mumtaz: Jurnal Studi Al-Qur'an dan Keislaman ]]>
Publisher : <![CDATA[Institut PTIQ Jakarta ]]>
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DOI: 10.36671/mumtaz.v6i02.401
<![CDATA[To be able to have good characteristics for students, it must first be based on good qualities (characters) that are ideal in a review of the Qur'an. Because in the Qur'an emphasizes the importance of the existence of students in terms of education (study). The purpose of this study was to determine the characteristics of ideal learners in the review of the Qur'an. This research uses a qualitative approach (library research) with the Qur'an as the source. Characteristics of students can be seen from the indicators of their characteristics, namely the abilities, values, attitudes, and interests of the students. From these indicators, it can be seen from the arguments of the Qur'an that discuss these indicators, so that a student can have ideal characteristics according to the Qur'an. First, students must be able to develop and preserve their potential given by God from birth. Second, students must be able to build comfort with the surrounding environment. Third, students must be able to do the attitudes that please God. Fourth, students must be able to intend to study seriously because of their willingness to be able to do it]]>
<![CDATA[NILAI-NILAI PENDIDIKAN AKIDAH DALAM QS. ASY-SYU’ARA ]]>
<![CDATA[Muhammad Isa Anshory]]>;
<![CDATA[Muhammad Syarifudin Hafid]]>
<![CDATA[ Mumtaz: Jurnal Studi Al-Quran dan Keislaman Vol 6, No 02 (2022): Mumtaz: Jurnal Studi Al-Qur'an dan Keislaman ]]>
Publisher : <![CDATA[Institut PTIQ Jakarta ]]>
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DOI: 10.36671/mumtaz.v6i02.406
<![CDATA[This study intends to identify and analyze the signs in the verse contained in the letter as-Syua'ara that have relevance to the values of aqidah education. In particular, this study describes a) describing the values of creed education b) describing the values of creed education that can be understood in the letter as-Syu'ara. This study uses a qualitative approach with technical literature (Library research). The method used is content analysis technique. The results of this study indicate that the educational values of faith in this letter as-Syua'ara reinforce the purity of aqidah and glorify God and are oriented to the afterlife]]>
<![CDATA[KONTEKTUALISASI AYAT HIDUP BERKUALITAS DAN MAKMUR PERSPEKTIF HERMENEUTIKA BATAS MUHAMMAD SHAHROUR ]]>
<![CDATA[Althaf Husein Muzakky]]>
<![CDATA[ Mumtaz: Jurnal Studi Al-Quran dan Keislaman Vol 6, No 02 (2022): Mumtaz: Jurnal Studi Al-Qur'an dan Keislaman ]]>
Publisher : <![CDATA[Institut PTIQ Jakarta ]]>
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DOI: 10.36671/mumtaz.v6i02.402
<![CDATA[Karl Marx's statement about religion as religion is opium is not necessarily correct. Religion in this case is the Qur'an that prioritizes a quality and prosperous life, through Muhammad Shahrour's hermeneutics, known as the boundary theory, can be a new idea. Through Shahrour's hermeneutical theory which is simplified into lower, middle, and upper limits, it is concluded that quality life has three personal levels by not bothering others, having material sufficiency, and having positive behavior. family level with sufficient material and family finances, managing the family on the right path, being socially sensitive to orphans and the poor. state level, maintaining state security, providing the best social contribution, one vision and mission in thinking about the nation]]>
<![CDATA[COACHING ISLAMI UNTUK RESOLUSI KONFLIK RUMAH TANGGA DALAM MEWUJUDKAN KELUARGA SAKINAH ]]>
<![CDATA[Ida S. Widayanti]]>;
<![CDATA[Swasto Imam Teguh Prabowo]]>
<![CDATA[ Mumtaz: Jurnal Studi Al-Quran dan Keislaman Vol 6, No 02 (2022): Mumtaz: Jurnal Studi Al-Qur'an dan Keislaman ]]>
Publisher : <![CDATA[Institut PTIQ Jakarta ]]>
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DOI: 10.36671/mumtaz.v6i02.408
<![CDATA[This article discusses the role of Islamic coaching in shaping a sakinah family. A sakinah family is a family that lives in peace, happiness, and harmony. Islamic coaching can help families achieve this goal by facilitating Islamic self-learning and development processes. This article outlines the concept of Islamic coaching and sakinah family, and explains how Islamic coaching can be applied in the family to achieve this goal. The discussion includes Islamic coaching methods, techniques and strategies used in coaching, as well as the benefits of Islamic coaching for families in achieving sakinah goals. Research shows that Islamic coaching can improve family communication, knowledge, sensitivity, and skills, which in turn will form a strong and emotionally, mentally, and spiritually healthy sakinah family. This article provides a new perspective on the role of Islamic coaching in shaping a sakinah family, which ultimately can improve the quality of family life and society as a whole]]>
<![CDATA[JILBAB PERSPEKTIF QURAISH SHIHAB (STUDI KOMPARASI TAFSIR TULIS DAN LISAN) ]]>
<![CDATA[Ani Amalia]]>;
<![CDATA[Hilma Azmi Utami]]>;
<![CDATA[Munawir Munawir]]>;
<![CDATA[Ahmad Fahrur Rozi]]>
<![CDATA[ Mumtaz: Jurnal Studi Al-Quran dan Keislaman Vol 6, No 02 (2022): Mumtaz: Jurnal Studi Al-Qur'an dan Keislaman ]]>
Publisher : <![CDATA[Institut PTIQ Jakarta ]]>
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DOI: 10.36671/mumtaz.v6i02.403
<![CDATA[This study will discuss the comparison between Written and Oral interpretations Of the Quraish shihab's hijab (jilbab) perspective. The Quraish Shihab's interpretation of the verses about the hijab caused a lot of controversy among commentators and scholars. He said that the veil was a must And He Also Said That It Was Not permissible because it cannot be said to be shari'ah without a clear text. In this research, the writer uses the method of over-the-top and long-winded orality and literacy. This feature keeps the listener focused and on the path of the story. It also aims to reveal the differences in the written intbn/ rpretation (Tafsir Al-Misbah) and the oral Quraish shihab. Through this method, the writer assumes that within a boundary there is a difference in meaning between written and oral interpretation. First, in Q.S Al-Ahzab verse 59 his written commentary Quraish Shihab only mentions the word genitalia once, but in his oral interpretation Quraish Shihab mentions the word genitalia repeatedly and ramblingly "aurat must still be covered, genitalia." Second, in Q.S An-Nur Verse 31 of his commentary Quraish shihab he only mentions the word "show" once. While in his oral interpretation, he mentions the word repeatedly or exaggerating. Third, in Q.S Al-A'raf verse 26 the word clothing has a meaning that is repeated, so that the quote contains exaggeration, length and rambling]]>
<![CDATA[TRILOGI KEPEMIMPINAN DALAM AL-QUR’AN ]]>
<![CDATA[Baeti Rohman]]>
<![CDATA[ Mumtaz: Jurnal Studi Al-Quran dan Keislaman Vol 6, No 02 (2022): Mumtaz: Jurnal Studi Al-Qur'an dan Keislaman ]]>
Publisher : <![CDATA[Institut PTIQ Jakarta ]]>
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DOI: 10.36671/mumtaz.v6i02.407
<![CDATA[This paper discusses the concept of leadership in the Qur'an. This literature study confirms that the concept of khilafah which means the replacement of predecessors both individually and in groups based on the Al-Quran and sunnah is general in nature (imâmah and imârah are included in it), theological and sociological in nature. While the imâmah is a leadership institution that is often used by doctrinal Shia groups. Imârah which is also a leadership concept in the Qur'an has a more social nuance and is almost unrelated to aspects of Islamic doctrine so that it is more sociological in nature. Because the concept of khilafah already includes all leadership concepts, namely containing theological, sociological, even phenomenological dimensions, then humans should have understood why every human being was created by Allah as a caliph on earth, because a caliph already has profane and transcendental dimensions. From art then this writing can at least become a new discourse in the world of leadership in Islam]]>
<![CDATA[KAIDAH-KAIDAH DHAMIR DALAM KITAB FATH AL-QADIR ]]>
<![CDATA[Musyaffa Ahmad Rahim]]>;
<![CDATA[Fatkhul Mubin]]>
<![CDATA[ Mumtaz: Jurnal Studi Al-Quran dan Keislaman Vol 6, No 02 (2022): Mumtaz: Jurnal Studi Al-Qur'an dan Keislaman ]]>
Publisher : <![CDATA[Institut PTIQ Jakarta ]]>
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DOI: 10.36671/mumtaz.v6i02.404
<![CDATA[This study will discuss the comparison between Written and Oral interpretations Of the Quraish shihab's hijab (jilbab) perspective. The Quraish Shihab's interpretation of the verses about the hijab caused a lot of controversy among commentators and scholars. He said that the veil was a must And He Also Said That It Was Not permissible because it cannot be said to be shari'ah without a clear text. In this research, the writer uses the method of over-the-top and long-winded orality and literacy. This feature keeps the listener focused and on the path of the story. It also aims to reveal the differences in the written intbn/ rpretation (Tafsir Al-Misbah) and the oral Quraish shihab. Through this method, the writer assumes that within a boundary there is a difference in meaning between written and oral interpretation. First, in Q.S Al-Ahzab verse 59 his written commentary Quraish Shihab only mentions the word genitalia once, but in his oral interpretation Quraish Shihab mentions the word genitalia repeatedly and ramblingly "aurat must still be covered, genitalia." Second, in Q.S An-Nur Verse 31 of his commentary Quraish shihab he only mentions the word "show" once. While in his oral interpretation, he mentions the word repeatedly or exaggerating. Third, in Q.S Al-A'raf verse 26 the word clothing has a meaning that is repeated, so that the quote contains exaggeration, length and rambling]]>
<![CDATA[TEORI NASIKH MANSUKH DAN RELEVANSINYA DENGAN REVISI UNDANG-UNDANG KOMISI PEMBERANTASAN KORUPSI (KPK) ]]>
<![CDATA[Laila Afni Rambe]]>
<![CDATA[ Mumtaz: Jurnal Studi Al-Quran dan Keislaman Vol 6, No 02 (2022): Mumtaz: Jurnal Studi Al-Qur'an dan Keislaman ]]>
Publisher : <![CDATA[Institut PTIQ Jakarta ]]>
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DOI: 10.36671/mumtaz.v6i02.400
<![CDATA[The concept of nasikh mansukh is used to analyze the conflicting legal meaning of a verse of the Qur'an. So that it is understood that nasikh mansukh is one way to look at the sociological, philosophical and even economic background of a verse of the Qur'an revealed by God. Seeing this it seems difficult to match the use of law in the time of the prophet with what is happening in the present. Because the times are always moving dynamically. But the way to deny a verse in a country has in common is the revision of the law. The purpose of this research is to see how the use of the concept of nasikh mansukh when brought into the realm of state administration. From the results of the analysis conducted by the author on the data, it can be concluded that in essence there is no contradiction in the verses of the Qur'an but each of the verses is perfect for each other, meaning that there is always a connection if our understanding is universal towards the verses of the Qur'an. Furthermore, when alluded to the nasikh mansukh in the realm of constitutionality there is a close relationship with the meaning of the revision of the law. This can be seen from the terms of nasikh mansukh which then have in common with the provisions of the revision of the law]]>
<![CDATA[PENDIDIKAN MULTIKULTURAL DALAM KONSEPSI FILSAFAT PENDIDIKAN ISLAM ]]>
<![CDATA[Muhaemin B]]>;
<![CDATA[Abdul Wahid Hasyim]]>
<![CDATA[ Mumtaz: Jurnal Studi Al-Quran dan Keislaman Vol 6, No 02 (2022): Mumtaz: Jurnal Studi Al-Qur'an dan Keislaman ]]>
Publisher : <![CDATA[Institut PTIQ Jakarta ]]>
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DOI: 10.36671/mumtaz.v6i02.399
<![CDATA[This paper discusses Multicultural Education in the Philosophy of Islamic Education. The purpose of this study is to give us an understanding of multicultural education which is a concept, idea, or philosophy as a set of beliefs and explanations that recognize and assess the importance of cultural and ethnic diversity in shape the lifestyle, social experience, personal identity, educational opportunities of individuals, groups, and countries. Such multicultural education is very urgent to be implemented in educational practice. This is because education with a multicultural perspective is believed to be able to grow and develop students to become individuals who are not only proud of themselves (the culture, language, and other specialties they have), but are also able to recognize, accept, respect the different specialties that other people have. ready to live in harmony. Multicultural education has conceptual relations and relevance to Islamic religious doctrine]]>
