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<![CDATA[BACAAN IDGHAM DAN IZHAR MENURUT IMAM TUJUH (IMAM QIRAAT SAB’AH) ]]>
<![CDATA[Suarni Suarni]]>
<![CDATA[ Jurnal Ilmiah Al-Mu'ashirah: Media Kajian Al-Qur'an dan Al-Hadits Multi Perspektif Vol 14, No 2 (2017): Jurnal Ilmiah Al-Mu'ashirah ]]>
Publisher : <![CDATA[Forum Intelektual Qur'an dan Hadits Asia Tenggara (SEARFIQH) Kota Banda Aceh ]]>
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DOI: 10.22373/jim.v14i2.2905
<![CDATA[As for this article is explained about the reading of Imam seven in reading Izhar and Idgham. The readings of Izhar and Idgham are not only related to the law of dead or tanwin. But many other letters or other words to read with Izhar or Idgham. By the Seven Imams have their own rules in the reading, so that the reading can be divided into two namely Idgham Kabir and Idgham Shagir. While reading Izhar is read the reverse from the reading of Idgham.]]>
<![CDATA[AL-TA`RIF WA AL-TANKIR DALAM AL-QURAN (Analisis Terhadap Pemikiran Imam al-Suyuti) ]]>
<![CDATA[Suhaimi, Suhaimi]]>
<![CDATA[ Jurnal Ilmiah Al-Mu'ashirah: Media Kajian Al-Qur'an dan Al-Hadits Multi Perspektif Vol 16, No 2 (2019) ]]>
Publisher : <![CDATA[Forum Intelektual Qur'an dan Hadits Asia Tenggara (SEARFIQH) Kota Banda Aceh ]]>
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DOI: 10.22373/jim.v16i2.6562
<![CDATA[Uslub or Al-Quran language style is quite varied and all of course contain very poor intention to be understood by all Muslims. However, due to various limitations, so that not all Muslims can know these purposes but by the ulama especially those who are proficient in the fields of Al-Quran sciences including Arabic language. Imam Suyuti is known as one of the scholars who are competent in this matter. He is not only known as an expert on the Qur'an, but also known as a linguist and other sciences. Related to his thoughts on the science of the Koran, in this paper revealed only about one theme that is about ta`rif and tankir or in other terms that are more popular are makrifah and nakirah. Many lafaz in the form of makrifah (definite) and nakirah (indefinite) in the Koran and are often read by us as people who believe in the truth of the holy book, but sometimes we do not think why the lafaz is expressed in this form. Therefore, in this paper an attempt is made to uncover a part of it by raising the thoughts of Imam Suyuti who may increase our insight into the secrets behind the style of the Koran language. In summary, the thought of Imam Suyuti regarding these two terms shows that the use of lafaz in the form of makrifah and nakirah in the Koran has its own purpose or purpose which cannot be exchanged with one another, even though lafaz in general contains the same meaning.]]>
<![CDATA[MAKNA AL-QUR’AN DITURUNKAN DALAM TUJUH HURUF ]]>
<![CDATA[Suarni, Suarni]]>
<![CDATA[ Jurnal Ilmiah Al-Mu'ashirah: Media Kajian Al-Qur'an dan Al-Hadits Multi Perspektif Vol 14, No 1 (2017): Jurnal Ilmiah Al-Mu'ashirah ]]>
Publisher : <![CDATA[Forum Intelektual Qur'an dan Hadits Asia Tenggara (SEARFIQH) Kota Banda Aceh ]]>
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DOI: 10.22373/jim.v14i1.2233
<![CDATA[The study in this paper is about the meaning and wisdom of the Qur'an is revealed in seven letters. Seven letters have various meanings. Among them are seven languages. Although different in interpreting the seven letters, but the difference is inseparable from the seven faces namely differences in the form of Isim, Fi'il, I'rab, Naqis and Ziyadah, Taqdim and Ta'khir, Tabdil, and the form of Lahjah (dialect). Such diversity is a manifestation of the perfection of the miracles of the Qur'an, which can accommodate various dialects and various ways of reading the Qur'an. Facilitating them to read, memorize and understand the Qur'an is as a lesson of diversity and the revealed of the Qur'an in seven letters.]]>
<![CDATA[AHRUF SAB’AH DAN QIRAAT SAB’AH ]]>
<![CDATA[Suarni, Suarni]]>
<![CDATA[ Jurnal Ilmiah Al-Mu'ashirah: Media Kajian Al-Qur'an dan Al-Hadits Multi Perspektif Vol 15, No 2 (2018) ]]>
Publisher : <![CDATA[Forum Intelektual Qur'an dan Hadits Asia Tenggara (SEARFIQH) Kota Banda Aceh ]]>
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DOI: 10.22373/jim.v15i2.5293
<![CDATA[This study explains the difference between the meaning of ahruf sab'ah and qiraat sab'ah. These two terms are a discussion of the ulumul of the Qur'an. both terms have different meanings, but are interrelated. The discussion on the qiraat sab'ah can not be separated from the discussion of ahruf sab'ah. Because ahruf sab'ah is as a result of the emergence of sabah qiraat. But the term qiraat sab'ah appears not merely because of ahruf sab'ah, meaning the term Ahruf Sab'ah appears when the Qur'an is revealed to the Prophet Muhammad, while Qiraat sab'ah arises because of the emergence of various Imam readings Qurra in the recital of the Qur'an which is briefly the seven Imams.]]>
<![CDATA[KONSEP TERJEMAHAN, TAKWIL, TAFSIR DAN HEURMENITIKA DALAM ILMU AL-QURAN ]]>
<![CDATA[Ismail Muhammad]]>
<![CDATA[ Jurnal Ilmiah Al-Mu'ashirah: Media Kajian Al-Qur'an dan Al-Hadits Multi Perspektif Vol 13, No 2 (2016): Jurnal Ilmiah Al-Mu'ashirah ]]>
Publisher : <![CDATA[Forum Intelektual Qur'an dan Hadits Asia Tenggara (SEARFIQH) Kota Banda Aceh ]]>
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DOI: 10.22373/jim.v13i2.2246
<![CDATA[In order to improve the understanding of the contents of al-Quran, which was revealed in Arabic, the scholars do this in several ways, namely by: (a). Translating, (b). Takwil, (c). Interpret, (d) and (e). Hermeneutic. Fourth this term has a different meaning and purpose. With these four patterns have been born and grown thousands of scientific papers on the Koran, which is used to simplify, speed up and correct understanding the content of the Koran.]]>
<![CDATA[Tatacara Pelaksanaan Shalat Berjama’ah Berdasarkan Hadis Nabi ]]>
<![CDATA[Syekh, A. Karim]]>
<![CDATA[ Jurnal Ilmiah Al-Mu'ashirah: Media Kajian Al-Qur'an dan Al-Hadits Multi Perspektif Vol 15, No 1 (2018) ]]>
Publisher : <![CDATA[Forum Intelektual Qur'an dan Hadits Asia Tenggara (SEARFIQH) Kota Banda Aceh ]]>
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DOI: 10.22373/jim.v15i1.5458
<![CDATA[Artikel yang diberi judul: “Tatacara Pelaksanaan Shalat Berjama’ah†ini diangkat karena diilhami oleh adanya fenomena yang beragam dan ketidakteraturan shafshaf para makmum dan adanya sebagian makmum yang mendahului gerakangerakan shalat mereka daripada gerakan shalat imam, padahal semua mereka dalam posisi mengikuti imam karena sedang melaksanakan shalat berjama’ah. Fenomena lain yang dapat disaksikan adalah beragamnya gerakan makmum dari satu rukun shalat ke rukun shalat selanjutnya. Misalnya, ada yang mengangkat kedua tangannya sebelum diucapkan takbiratulihram, ada pula yang mengangkat kedua tangannya bersamaan dengan pengucapan takbiratul ihram dan ada pula yang mengangkat kedua tangannya setelah pengucapan takbiratul ihram. Dengan munculnya keberagaman tatacara peribadatan shalat berjama’ah yang seperti ini jika semua jama’ah mampu memahaminya sebagai al-Tanawwu’ fi al-‘Ibadah maka akan terwujudlah sikap tasamuh (toleransi) antar sesama jama’ah. Akan tetapi, jika mereka berpandangan sempit maka akan menimbulkan keretakan ukhuwah islamiyah karena saling mengklaim bahwa pihaknyalah yang benar dan menuduh pihak lain adalah salah, bahkan ada yang menganggap pihak lain sebagai pelaku bid’ah, sesat dan menyesatkan. Untuk meluruskan pemahaman yang keliru pada sebagian masyarakat maka penulisan artikel: “Tatacara Pelaksanaan Shalat Berjama’ahâ€, yang bersumber dari sunnah Rasulullah SAW dan penjelasan para ulama/fuqaha’ sangat penting diwujudkan dan dipublikasikan kepada masyarakat. Diharapkan agar karya tulis yang sederhana ini dapat menjadi panduan para pembaca dalam melaksanakan shalat berjama’ah.]]>
<![CDATA[SPIRITUALISME DAN PERUBAHAN SOSIAL DALAM AL-QUR’AN ]]>
<![CDATA[Miskahuddin, Miskahuddin]]>
<![CDATA[ Jurnal Ilmiah Al-Mu'ashirah: Media Kajian Al-Qur'an dan Al-Hadits Multi Perspektif Vol 13, No 1 (2016): Jurnal Ilmiah Al-Mu'ashirah ]]>
Publisher : <![CDATA[Forum Intelektual Qur'an dan Hadits Asia Tenggara (SEARFIQH) Kota Banda Aceh ]]>
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DOI: 10.22373/jim.v13i1.2352
<![CDATA[Basically, humans are spiritual beings because it is always driven by the need to ask a fundamental question. Among the fundamental question: why was I born? What is the meaning of my life? What is the purpose of my life? The answer of these questions all are spiritual. In addition, spiritualism needed by humans as he is able to give strength to man when experiencing a disaster or facing an uncertain future. By spiritualism man can penetrate the pain, suffering, tragedy, and predictions about the future is not hopeless ABSTRAK Pada dasarnya manusia adalah makhluk spiritual karena selalu terdorong oleh kebutuhan untuk mengajukan pertanyaan mendasar. Pertanyaan mendasar tersebut di antaranya: mengapa saya dilahirkan? Apakah makna hidup saya? Apa tujuan hidup saya? Jawaban dari pertanyaan-pertanyaan ini semuanya bersifat spritual. Di samping itu, spiritualisme dibutuhkan oleh manusia karena ia mampu memberi kekuatan bagi manusia ketika mengalami bencana atau menghadapi masa depan yang tidak menentu. Dengan spiritualisme manusia dapat menembus rasa sakit, sengsara, musibah, dan ramalan-ramalan tentang masa depan tidak berpengharapan.]]>
<![CDATA[PEMAKAIAN CADAR DALAM PERSPEKTIF MUFASSIRIN DAN FUQAHA’ ]]>
<![CDATA[Syekh, A. Karim]]>
<![CDATA[ Jurnal Ilmiah Al-Mu'ashirah: Media Kajian Al-Qur'an dan Al-Hadits Multi Perspektif Vol 16, No 1 (2019) ]]>
Publisher : <![CDATA[Forum Intelektual Qur'an dan Hadits Asia Tenggara (SEARFIQH) Kota Banda Aceh ]]>
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DOI: 10.22373/jim.v16i1.5740
<![CDATA[Pemakaian cadar bagi wanita muslimah dalam dasarwarsa terakhir ini telah menjadi pembicaraan hangat di media massa. Terjadi pro-kontra dalam menyikapi wanita bercadar di kalangan masyarakat Indonesia. Sebagian masyarakat muslim menganggap aneh dan berlebihan terhadap wanita bercadar karena dianggap melanggar tradisi yang berkembang dalam masyarakat. Ada pula cendekiawan muslim yang mengklaim cadar sebagai hasil budaya Arab Jahiliyah yang masih dilestarikan oleh sebagian wanita muslimah sampai sekarang. Berdasarkan permasalahan tersebut maka penulis ingin mendapatkan jawaban terhadap pertanyaan, bagaimana pandangan para mufassirin (para ahli tafsir) terhadap pemakaian cadar bagi wanita muslimah ? Dan bagaimana hukum pemakaian cadar bagi wanita muslimah yang telah di-istinbath-kan oleh para fuqaha’ ? Penelitian ini adalah penelitian kualitatif dengan pembahasan difokuskan pada pengkajian pemakaian cadar dalam perspektif para mufasisirin dan fuqaha’. Untuk mendapatkan informasi yang akurat dan holistik peneliti gunakan metode mawdhu’i (tematik) yang disajikan secara deskriptif kualitatif. Setelah diadakan penelitian dapat disimpulkan bahwa pemakaian cadar bagi kaum wanita telah ada pada sebagian masyarakat Arab dan negeri-negeri lain di luar Arab sebelum agama Islam. Cadar yang berfungsi sebagai penutup muka, termasuk hidung dan mulut, ternyata diperselisihkan hukumnya oleh para ulama, baik para ulama ahli tafsir maupun para ulama ahli fiqh antara yang menghukum wajib dan yang tidak wajib (mandub dan mubah). Terjadinya perbedaan pendapat di kalangan para ulama tentang cadar disebabkan oleh karena perbedaan penafsiran terhadap ayat ayat al-Qur’an dan penilaian terhadap hadits yang ada kaitannya dengan batasan aurat wanita muslimah.]]>
<![CDATA[PERMASALAHAN KEPEMIMPINAN PEREMPUAN DALAM AL-QURAN DAN SUNNAH: ANTARA TEOLOGIS DAN POLITIS ]]>
<![CDATA[A. Latif, Hamdiah]]>
<![CDATA[ Jurnal Ilmiah Al-Mu'ashirah: Media Kajian Al-Qur'an dan Al-Hadits Multi Perspektif Vol 16, No 2 (2019) ]]>
Publisher : <![CDATA[Forum Intelektual Qur'an dan Hadits Asia Tenggara (SEARFIQH) Kota Banda Aceh ]]>
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DOI: 10.22373/jim.v16i2.6566
<![CDATA[The issue of women's leadership in the public sphere is still debatable. The majority of Muslim scholars reject the leadership with various reasons and proofs, both revelation (naqliy) and reason (‘aqliy). This paper would like to discuss and invite a review of issues that have not yet completely elaborated between the theological threads and political elements that often descend upon issues of women's leadership at the level of reality presented]]>
<![CDATA[KESAKSIAN DUA PEREMPUAN DALAM AL-QURAN: STUDI KOMPARATIF KITAB TAFSIR ]]>
<![CDATA[A. Latif, Hamdiah]]>
<![CDATA[ Jurnal Ilmiah Al-Mu'ashirah: Media Kajian Al-Qur'an dan Al-Hadits Multi Perspektif Vol 15, No 2 (2018) ]]>
Publisher : <![CDATA[Forum Intelektual Qur'an dan Hadits Asia Tenggara (SEARFIQH) Kota Banda Aceh ]]>
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DOI: 10.22373/jim.v15i2.5275
<![CDATA[Among the interpretation problems of the Al-Qur’an which has broadly attracted the attention of the interpreters of the Al-Qur'an are related to the meaning of justice for the testimony of two women and one male in the Koran. Many exegesis books written (from the classical to the modern period) gave their own understanding and views which strengthened the superiority of men over women because of their weak memories, easy to forget and so on. Some of our other interpretations are of the view that this problem is something that is taken for granted without being able to be questioned, and what is more demanding is submission because it is considered as a part of the issue of worship (ta’abbudiy). This article examines various understandings of the commentaries (classical and modern) which discuss the understanding of the testimony of two women as found in the Qur'an. These problems are increasingly important, especially regarding the interpretation of the Al-Qur’an's view on the issue of gender equality which is increasingly discussed in the current contemporary times.]]>
