Latar belakang penelitian ini berangkat dari permasalahan dalam problematika kehidupan, diantaranya adalah timbulnya berbagai macam penyakit, salah satunya mengenai penyakit hati. Dalam skripsi ini penulis mengkaji permasalahan penyakit hati dan obatnya di dalam al-Qur’ân menurut Ibnu Qayyim al-Jauziyah. Permasalahan dalam penelitian ini adalah apa saja ayat-ayat yang bekaitan dengan penyakit hati dalam al-Qur’ân dan bagaimana pandangan penyakit hati menurut Ibnu Qayyim Al-Jauziyah. serta bagaimana konsep pengobatan mengenai penyakit hati menurut beliau. Kemudian penelitian ini bertujuan untuk mengetahui bagaimna pandangan Ibnu Qayyim terhadap penyakit hati serta konsep pengobatannya menurut beliau seperti apa. Penelitian ini adalah menggunakan penelitian kepusatakaan (library research) dengan menggunakan berbagai sumber data primer berupa kitabkitab karya Ibnu Qayyim dan sekunder berupa buku-buku serta jurnal-jurnal ilmiah yang berkaitan dengan judul. Kemudian penulis menggunakan metode deskritif-analisis, dengan mengumpulkan data-data tersebut kemudian mendokumentasinya, selanjutnya menganalisis data-data tersebut untuk dijadikan sebuah hasil dan kesimpulan dalam penelitian.
{"title":"PENYAKIT HATI DAN OBATNYA DALAM AL-QUR’ÂN MENURUT IBNU QAYYIM AL-JAUZIYAH","authors":"Adib Minanul Cholik, Muhammad Lutfan Sofa","doi":"10.59622/jiat.v2i2.47","DOIUrl":"https://doi.org/10.59622/jiat.v2i2.47","url":null,"abstract":"Latar belakang penelitian ini berangkat dari permasalahan dalam problematika kehidupan, diantaranya adalah timbulnya berbagai macam penyakit, salah satunya mengenai penyakit hati. Dalam skripsi ini penulis mengkaji permasalahan penyakit hati dan obatnya di dalam al-Qur’ân menurut Ibnu Qayyim al-Jauziyah. Permasalahan dalam penelitian ini adalah apa saja ayat-ayat yang bekaitan dengan penyakit hati dalam al-Qur’ân dan bagaimana pandangan penyakit hati menurut Ibnu Qayyim Al-Jauziyah. serta bagaimana konsep pengobatan mengenai penyakit hati menurut beliau. Kemudian penelitian ini bertujuan untuk mengetahui bagaimna pandangan Ibnu Qayyim terhadap penyakit hati serta konsep pengobatannya menurut beliau seperti apa. Penelitian ini adalah menggunakan penelitian kepusatakaan (library research) dengan menggunakan berbagai sumber data primer berupa kitabkitab karya Ibnu Qayyim dan sekunder berupa buku-buku serta jurnal-jurnal ilmiah yang berkaitan dengan judul. Kemudian penulis menggunakan metode deskritif-analisis, dengan mengumpulkan data-data tersebut kemudian mendokumentasinya, selanjutnya menganalisis data-data tersebut untuk dijadikan sebuah hasil dan kesimpulan dalam penelitian.","PeriodicalId":34522,"journal":{"name":"Jurnal AtTibyan Jurnal Ilmu Alquran dan Tafsir","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2022-07-06","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"89117817","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Penelitian ini ditulis bertujuan untuk mengetahui konsep fitrah dalam tafsir al-Mishbah karya Quraish Shihab. Hal ini sangat penting mengingat pada era modern ini sangat banyak manusia yang menyelewengkan fitrah yang telah Allah ciptakan padanya. Penelitian ini berbeda dengan penelitian yang ditulis olch Tian Wahyudi (tahun 2015) yang lebih mengedepankan konsep pembelajaran berdasarkan fitrah manusia. Namun, Penelitian ini sama dengan penelitian yang ditulis oleh Wen Hartono (tahun 2012) dari segi objek penelitian yang dikaji yang membahas tentang fitrah dalam tafsir al-Azhar. Penelitian ini menggunakan jenis penelitian kualitatif yang murni bersifat kepustakaan (library rescach), dengan menjadikan tafsir al-Mishbah sebagai sumber primer. Adapun teknik pengumpulan data yang digunakan dalam penelitian ini adalah metode dokumentasi. Untuk mencapai suatu kesimpulan yang konkret maka penulis menggunakan metode deskriptif analisis, yaitu suatu teknik analisis data dengan cara mengumpulkan data-data yang ada kaitannya dengan permasalahan dan memeriksa secara konseptual atas makna yang terkandung oleh istilah-istilah yang digunakan untuk mendapatkan kejelasan makna yang sebenarnya. Berdasarkan metode yang dipaparkan diatas, maka penulis mencapai suatu hasil atau kesimpulan bahwasanya Quraish Shihab mengatakan fitrah berarti bawaan lahir manusia, baik jasmani maupun rohaninya. Oleh sebab itu beli tidak setuju dengan perubahan fisik pada diri manusia dan itu merupakan suatu dosa besar bagi pelakunya. Adapun metode beliau dalam mencari makna fitrah tersebut adalah dengan menggunakan metode bi al-Ma'sur dan bi al-Ra'y dengan menggunakan pendekatan bahasa, fiqh, sosial, dan ilmu pendidikan.
{"title":"KONSEP FITRAH DALAM AL-QUR’AN (KAJIAN ANALISIS AYAT FITRAH PERSPEKTIF QURAISH SHIHAB DALAM TAFSIR AL-MISHBAH)","authors":"Hamzah Hamzah, Muhammad Zarqali","doi":"10.59622/jiat.v3i1.61","DOIUrl":"https://doi.org/10.59622/jiat.v3i1.61","url":null,"abstract":"Penelitian ini ditulis bertujuan untuk mengetahui konsep fitrah dalam tafsir al-Mishbah karya Quraish Shihab. Hal ini sangat penting mengingat pada era modern ini sangat banyak manusia yang menyelewengkan fitrah yang telah Allah ciptakan padanya. Penelitian ini berbeda dengan penelitian yang ditulis olch Tian Wahyudi (tahun 2015) yang lebih mengedepankan konsep pembelajaran berdasarkan fitrah manusia. Namun, Penelitian ini sama dengan penelitian yang ditulis oleh Wen Hartono (tahun 2012) dari segi objek penelitian yang dikaji yang membahas tentang fitrah dalam tafsir al-Azhar. Penelitian ini menggunakan jenis penelitian kualitatif yang murni bersifat kepustakaan (library rescach), dengan menjadikan tafsir al-Mishbah sebagai sumber primer. Adapun teknik pengumpulan data yang digunakan dalam penelitian ini adalah metode dokumentasi. Untuk mencapai suatu kesimpulan yang konkret maka penulis menggunakan metode deskriptif analisis, yaitu suatu teknik analisis data dengan cara mengumpulkan data-data yang ada kaitannya dengan permasalahan dan memeriksa secara konseptual atas makna yang terkandung oleh istilah-istilah yang digunakan untuk mendapatkan kejelasan makna yang sebenarnya. Berdasarkan metode yang dipaparkan diatas, maka penulis mencapai suatu hasil atau kesimpulan bahwasanya Quraish Shihab mengatakan fitrah berarti bawaan lahir manusia, baik jasmani maupun rohaninya. Oleh sebab itu beli tidak setuju dengan perubahan fisik pada diri manusia dan itu merupakan suatu dosa besar bagi pelakunya. Adapun metode beliau dalam mencari makna fitrah tersebut adalah dengan menggunakan metode bi al-Ma'sur dan bi al-Ra'y dengan menggunakan pendekatan bahasa, fiqh, sosial, dan ilmu pendidikan.","PeriodicalId":34522,"journal":{"name":"Jurnal AtTibyan Jurnal Ilmu Alquran dan Tafsir","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2022-06-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"80118409","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-06-29DOI: 10.32505/at-tibyan.v7i1.3754
Muhammad Reza
This article aims to explore the concept of hate speech in the Qur'an, its narrative form, and the Qur'an's response to hate speech behavior. The object is al-Qur'an Surah al-An'am [6] verse 108, which contains the narrative of hate speech. Using qualitative methods and content analysis, this article concludes that in Surah Al-An'am [6] verse 108, there is a prohibition on hate speech, namely the banning of insulting followers of other religions. This form of humiliation can take the form of insulting places of worship and religious symbols and even forcibly disbanding religious events. Besides that, in Surah al-An'am [6] verse 108, also teaches about religious moderation by inviting Muslims to have tolerance in religion and respect for followers of other religions by not insulting or disturbing them according to what is said in the text of the Qur'anic verse. It is hoped that this research can be one of the efforts to support religious moderation programs in Indonesia so that Muslims can provide peace for all religious people and show the face of Islam, Rahmatan Lil 'alamīn.
本文旨在探讨《古兰经》中仇恨言论的概念、叙事形式以及《古兰经》对仇恨言论行为的回应。对象是《古兰经》苏拉[6]第108节，其中包含仇恨言论的叙述。本文采用定性方法和内容分析的方法得出结论，古兰经[6]108节禁止仇恨言论，即禁止侮辱其他宗教的信徒。这种羞辱的形式可以是侮辱礼拜场所和宗教标志，甚至强行解散宗教活动。除此之外，在古兰经[6]108节中，也教导了宗教节制，邀请穆斯林在宗教上宽容，尊重其他宗教的信徒，不要根据古兰经经文中的说法侮辱或打扰他们。Rahmatan Lil ' alamurn说，希望这项研究能成为支持印尼宗教节制项目的努力之一，这样穆斯林就能为所有宗教人士提供和平，并展示伊斯兰教的面貌。
{"title":"PROHIBITION OF HATE SPEECH IN THE QUR'AN AND ITS RELATIONSHIP WITH THE RELIGIOUS MODERATION","authors":"Muhammad Reza","doi":"10.32505/at-tibyan.v7i1.3754","DOIUrl":"https://doi.org/10.32505/at-tibyan.v7i1.3754","url":null,"abstract":"This article aims to explore the concept of hate speech in the Qur'an, its narrative form, and the Qur'an's response to hate speech behavior. The object is al-Qur'an Surah al-An'am [6] verse 108, which contains the narrative of hate speech. Using qualitative methods and content analysis, this article concludes that in Surah Al-An'am [6] verse 108, there is a prohibition on hate speech, namely the banning of insulting followers of other religions. This form of humiliation can take the form of insulting places of worship and religious symbols and even forcibly disbanding religious events. Besides that, in Surah al-An'am [6] verse 108, also teaches about religious moderation by inviting Muslims to have tolerance in religion and respect for followers of other religions by not insulting or disturbing them according to what is said in the text of the Qur'anic verse. It is hoped that this research can be one of the efforts to support religious moderation programs in Indonesia so that Muslims can provide peace for all religious people and show the face of Islam, Rahmatan Lil 'alamīn.","PeriodicalId":34522,"journal":{"name":"Jurnal AtTibyan Jurnal Ilmu Alquran dan Tafsir","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2022-06-29","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"75063467","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-06-29DOI: 10.32505/at-tibyan.v7i1.3839
R. Nugraha
This article examines the poetic explanation of K.H.E. Abdullah (1918-1994) about time in Q.S. al-Fajr [89]: 1-5. The poem K.H.E. Abdullah not only interprets Q.S. al-Fajr [89]: 1-5 as a phenomenon of the circulation of time in the universe but also as a metaphor for the journey of human life. His interpretation was published in the Iber Sundanese magazine in the October-December 1970 edition in the rubric of Tafsir Al-Qur'an. E. Abdullah is the second generation activist of the Islamic Unity organization (PERSIS) after A. Hassan. Based on library research and the descriptive-analytical method, this article shows that the verse about the phenomenon of time in al-Fajr/89: 1-5 is interpreted metaphorically as a description of human life in the world. The word al-Fajr means youth before ruruntuk (old age) comes. Laya>l 'asr is interpreted as alternating nights describing the increasing age. Al-syaf' interpreted as a whole moon night, represents a perfect age as an adult. Al-watr interpreted when the night turns dark reflects the time of getting older. The passage of youth into old age means wa al-layl iza> yasr (by night when it passes). From the Sundanese literary approach, E. Abdullah's pupujian poem generally shows the works that refer to the rules of pupujian, as seen in the number of lines, syllables of arrays, and the final rhyme of each line (a-a-a-a). This pupujian poem emphasizes that although E. Abdullah is active in the modernist Islam movement, he still preserves the tradition of pupujian in his work to bring himself closer to the local culture.
{"title":"POETIC INTERPRETATION OF THE QUR'AN AND SUNDANESE LITERATURE: PUPUJIAN POEM OF WAL FAJRI BY K.H.E.ABDULLAH","authors":"R. Nugraha","doi":"10.32505/at-tibyan.v7i1.3839","DOIUrl":"https://doi.org/10.32505/at-tibyan.v7i1.3839","url":null,"abstract":"This article examines the poetic explanation of K.H.E. Abdullah (1918-1994) about time in Q.S. al-Fajr [89]: 1-5. The poem K.H.E. Abdullah not only interprets Q.S. al-Fajr [89]: 1-5 as a phenomenon of the circulation of time in the universe but also as a metaphor for the journey of human life. His interpretation was published in the Iber Sundanese magazine in the October-December 1970 edition in the rubric of Tafsir Al-Qur'an. E. Abdullah is the second generation activist of the Islamic Unity organization (PERSIS) after A. Hassan. Based on library research and the descriptive-analytical method, this article shows that the verse about the phenomenon of time in al-Fajr/89: 1-5 is interpreted metaphorically as a description of human life in the world. The word al-Fajr means youth before ruruntuk (old age) comes. Laya>l 'asr is interpreted as alternating nights describing the increasing age. Al-syaf' interpreted as a whole moon night, represents a perfect age as an adult. Al-watr interpreted when the night turns dark reflects the time of getting older. The passage of youth into old age means wa al-layl iza> yasr (by night when it passes). From the Sundanese literary approach, E. Abdullah's pupujian poem generally shows the works that refer to the rules of pupujian, as seen in the number of lines, syllables of arrays, and the final rhyme of each line (a-a-a-a). This pupujian poem emphasizes that although E. Abdullah is active in the modernist Islam movement, he still preserves the tradition of pupujian in his work to bring himself closer to the local culture.","PeriodicalId":34522,"journal":{"name":"Jurnal AtTibyan Jurnal Ilmu Alquran dan Tafsir","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2022-06-29","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"82682670","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-06-29DOI: 10.32505/at-tibyan.v7i1.3838
U. Faruq, Abdul Kadir Riyadi
Ṭaha Husain has an educational background in Egypt and Paris, so it is not surprising that he sometimes adopts the methods of orientalist scepticism that he admires many while in Paris. However, he still paid attention to Egypt. As the father of literature at this time, he paid attention to popular Arabic literature, namely the poetry jahili, which he later booked, and he named Fī al-Syi'rī al-Jāhilī, which later changed its name to Fī al-Adāb al-Jāhilī. With qualitative methods and data excavation categorized as research libraries, the author tried to reveal how Taha Husain's study of Arabic literature is contained in his work Fī al-Syi'ri al-Jāhilī. This research resulted in the fact that the poem jahili, according to Ṭaha, is no longer authentic. It has been infiltrated by some interests, both personal, tribal fanaticism, politics, and even religion. Even if there is still genuine poetry, then it is very little. This authenticity made Taha refuse and said that this no longer authentic poetry could not be used as a tool to understand the Qur'an. It must be the other way around because the Qur'an is the only original and most reliable Arabic literature.
{"title":"ṬAHA HUSAIN'S SKEPTICISM OF JᾹHILĪ POET AND ITS POSITION IN THE QUR'AN: ANALYSIS OF ṬAHA HUSAIN'S THOUGHT IN FĪ AL-SYI'RI AL-JĀHILĪ","authors":"U. Faruq, Abdul Kadir Riyadi","doi":"10.32505/at-tibyan.v7i1.3838","DOIUrl":"https://doi.org/10.32505/at-tibyan.v7i1.3838","url":null,"abstract":"Ṭaha Husain has an educational background in Egypt and Paris, so it is not surprising that he sometimes adopts the methods of orientalist scepticism that he admires many while in Paris. However, he still paid attention to Egypt. As the father of literature at this time, he paid attention to popular Arabic literature, namely the poetry jahili, which he later booked, and he named Fī al-Syi'rī al-Jāhilī, which later changed its name to Fī al-Adāb al-Jāhilī. With qualitative methods and data excavation categorized as research libraries, the author tried to reveal how Taha Husain's study of Arabic literature is contained in his work Fī al-Syi'ri al-Jāhilī. This research resulted in the fact that the poem jahili, according to Ṭaha, is no longer authentic. It has been infiltrated by some interests, both personal, tribal fanaticism, politics, and even religion. Even if there is still genuine poetry, then it is very little. This authenticity made Taha refuse and said that this no longer authentic poetry could not be used as a tool to understand the Qur'an. It must be the other way around because the Qur'an is the only original and most reliable Arabic literature.","PeriodicalId":34522,"journal":{"name":"Jurnal AtTibyan Jurnal Ilmu Alquran dan Tafsir","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2022-06-29","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"87123259","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-06-26DOI: 10.32505/at-tibyan.v7i1.3786
Taaibah Ngaunillah Rohmatun
Recently, there have been many applications or features for interpreting the Qur'an in electronic media, such as the E-Pen. One application or feature of the interpretation of the Qur'an that is quite good is the Grand Maqamat Mushaf. This Grand Maqamat Mushaf offers many quite sophisticated features in reading and recitation. This article aims to examine and explore the Grand Maqamat Mushaf, its features, presentation of interpretations, and also its advantages and disadvantages. Using descriptive-analytical analysis of McLuhan's theory, the researchers concluded that the Talking Pen Mushaf Grand Maqamat has several features to make it easier to read, understand, and learn the Qur'an features such as translation, interpretation, the reason for the revelation (asbāb an-nuzūl) of the Qur'an, and related hadiṡ. In addition, Pen Mushaf Grand Maqamat is also equipped with readings from various stations, making it easier for Qori to learn to distinguish tones or sounds from several stations. However, it should also be noted that any sophisticated technology has advantages or disadvantages.
最近，在电子媒介中出现了许多解释《古兰经》的应用或功能，例如电子笔。《古兰经》解释的一个很好的应用或特点是《大麦加经》。这本《大马哈经》在阅读和背诵方面提供了许多相当复杂的功能。本文旨在考察和探讨《大麦加经书》的特点、解释方式及其优缺点。通过对麦克卢汉理论的描述分析，研究人员得出结论，《会说话的笔穆沙夫大麦加经》有几个特点，使它更容易阅读、理解和学习《古兰经》的特点，如翻译、解释、《古兰经》启示的原因(asbāb an-nuzūl)和相关的圣训。此外，Pen Mushaf Grand Maqamat还配备了来自不同电台的读数，使Qori更容易学会区分来自不同电台的音调或声音。然而，也应该注意到，任何复杂的技术都有优点或缺点。
{"title":"DEVELOPMENT OF THE ELECTRONIC TAFSEER IN INDONESIA: DESCRIPTION OF TALKING PEN MUSHAF GRAND MAQAMAT","authors":"Taaibah Ngaunillah Rohmatun","doi":"10.32505/at-tibyan.v7i1.3786","DOIUrl":"https://doi.org/10.32505/at-tibyan.v7i1.3786","url":null,"abstract":"Recently, there have been many applications or features for interpreting the Qur'an in electronic media, such as the E-Pen. One application or feature of the interpretation of the Qur'an that is quite good is the Grand Maqamat Mushaf. This Grand Maqamat Mushaf offers many quite sophisticated features in reading and recitation. This article aims to examine and explore the Grand Maqamat Mushaf, its features, presentation of interpretations, and also its advantages and disadvantages. Using descriptive-analytical analysis of McLuhan's theory, the researchers concluded that the Talking Pen Mushaf Grand Maqamat has several features to make it easier to read, understand, and learn the Qur'an features such as translation, interpretation, the reason for the revelation (asbāb an-nuzūl) of the Qur'an, and related hadiṡ. In addition, Pen Mushaf Grand Maqamat is also equipped with readings from various stations, making it easier for Qori to learn to distinguish tones or sounds from several stations. However, it should also be noted that any sophisticated technology has advantages or disadvantages.","PeriodicalId":34522,"journal":{"name":"Jurnal AtTibyan Jurnal Ilmu Alquran dan Tafsir","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2022-06-26","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"85107307","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-06-26DOI: 10.32505/at-tibyan.v7i1.4212
Basri Basri
Discrimination in education often occurs in people's lives. This discrimination arises because of the blurring of public awareness about the multi-ethnic and multi-religious plurality that grows in a diverse society. Discriminatory practices can occur due to religious interests, ethnic differences, economic aspects, and health dimensions. This article uses literature research and a qualitative approach and analyzes with a descriptive study of verses that teach values without discrimination. The verses used are Surah Al-Hujurat [49]: 13, Abasa [80]: 1-11, and Al-Maidah [5]: 8. The results of the study conclude two namely; First, Islamic education teaches anti-discriminatory values in various aspects, especially in education. Education in Islam should not prioritize individuals or groups based on material and ethnicity. Second, discriminatory attitudes reflect someone's heart that cannot balance justice and interests. Inclusive education will be present in society if an open attitude, willingness to get to know each other, and respect for differences by not discriminating against certain groups have grown in every Muslim.
{"title":"THE ISLAMIC EDUCATION WITHOUT DISCRIMINATION IN THE QUR'AN PERSPECTIVE","authors":"Basri Basri","doi":"10.32505/at-tibyan.v7i1.4212","DOIUrl":"https://doi.org/10.32505/at-tibyan.v7i1.4212","url":null,"abstract":"Discrimination in education often occurs in people's lives. This discrimination arises because of the blurring of public awareness about the multi-ethnic and multi-religious plurality that grows in a diverse society. Discriminatory practices can occur due to religious interests, ethnic differences, economic aspects, and health dimensions. This article uses literature research and a qualitative approach and analyzes with a descriptive study of verses that teach values without discrimination. The verses used are Surah Al-Hujurat [49]: 13, Abasa [80]: 1-11, and Al-Maidah [5]: 8. The results of the study conclude two namely; First, Islamic education teaches anti-discriminatory values in various aspects, especially in education. Education in Islam should not prioritize individuals or groups based on material and ethnicity. Second, discriminatory attitudes reflect someone's heart that cannot balance justice and interests. Inclusive education will be present in society if an open attitude, willingness to get to know each other, and respect for differences by not discriminating against certain groups have grown in every Muslim.","PeriodicalId":34522,"journal":{"name":"Jurnal AtTibyan Jurnal Ilmu Alquran dan Tafsir","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2022-06-26","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"83252315","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-06-24DOI: 10.32505/at-tibyan.v7i1.3902
Mohamad Zaenal Arifin, Suliyono Suliyono, A. Ghofur, Fatimah Askan
This paper discusses the Qur'anic therapeutic, spiritual communication, which is used as an approach to dealing with spiritual problems experienced by patients. In suffering from illness, patients, in addition to needing medical treatment, also need help, guidance, and spiritual services to overcome the psychological shock they experience and support their illness's healing process. This research is library research using a descriptive-analytical approach. Research data is sourced from literature books, journals, books of interpretation, and others that correlate with the discussion. The results of this study indicate that the therapeutic Qur'anic spiritual communication becomes a model for healing the patient's spiritual problems. Delivery of messages containing Qur'anic spirituality by nurses to patients who are strengthened by the ability to express words that are clear, evocative, polite, gentle, helpful, and pleasant, as well as profound experiences of spiritual healing will be a healing power for patients' spiritual problems. Moreover, the spiritual maturity of nurses is no less critical, which is reflected when providing services to patients in the form of showing care, compassion, listening, sincerity, being friendly, smiling, and being patient with the patient's condition. Likewise, do not be arrogant, arrogant, rude, find fault, or indulge in patient disgrace and the like.
{"title":"THE QUR'ANIC THERAPEUTIC SPIRITUAL COMMUNICATION ON THE PATIENT'S SPIRITUAL PROBLEMS IN NURSING CARE","authors":"Mohamad Zaenal Arifin, Suliyono Suliyono, A. Ghofur, Fatimah Askan","doi":"10.32505/at-tibyan.v7i1.3902","DOIUrl":"https://doi.org/10.32505/at-tibyan.v7i1.3902","url":null,"abstract":"This paper discusses the Qur'anic therapeutic, spiritual communication, which is used as an approach to dealing with spiritual problems experienced by patients. In suffering from illness, patients, in addition to needing medical treatment, also need help, guidance, and spiritual services to overcome the psychological shock they experience and support their illness's healing process. This research is library research using a descriptive-analytical approach. Research data is sourced from literature books, journals, books of interpretation, and others that correlate with the discussion. The results of this study indicate that the therapeutic Qur'anic spiritual communication becomes a model for healing the patient's spiritual problems. Delivery of messages containing Qur'anic spirituality by nurses to patients who are strengthened by the ability to express words that are clear, evocative, polite, gentle, helpful, and pleasant, as well as profound experiences of spiritual healing will be a healing power for patients' spiritual problems. Moreover, the spiritual maturity of nurses is no less critical, which is reflected when providing services to patients in the form of showing care, compassion, listening, sincerity, being friendly, smiling, and being patient with the patient's condition. Likewise, do not be arrogant, arrogant, rude, find fault, or indulge in patient disgrace and the like.","PeriodicalId":34522,"journal":{"name":"Jurnal AtTibyan Jurnal Ilmu Alquran dan Tafsir","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2022-06-24","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"87664204","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-06-24DOI: 10.32505/at-tibyan.v7i1.3889
Nurkholis Sareh, A. M. Nawawi
Power politics is a sovereign entity that aims to protect the interests of individuals and groups. The disharmony of Islamic politics triggered by stigma, discrimination, and persecution of the authorities against the people causes radicalism and intolerance of the concept of the state. Hizbut Tahrir, with textual interpretation dominatingly intervened by ideological reasoning, produced controversial sectarian revivalist thoughts, far from the universal message of the verse and its maqāṣidī meaning. This study examines the concept of power politics in the Quran through the theological analysis of the khilāfah in al-Wa'ie. The method used in this study includes a descriptive-qualitative analysis of mauḍū'ī interpretation through a context and content approach. This study concludes that the power politics of scripturalist, textualist, and fundamentalist interpretations in al-Wa'ie is far from authoritative (mu'tabar) scholars' thoughts or interpreted by jumping to conclusions, such as in solving al-Baqarah [2]: 30, al-Nisā' [4]: 59, and al-Mā'idah [5]: 49. The verses of the power politics clearly state that the khilāfah is an institution of civilization within state sovereignty, not a political conception that is taken for granted that negates Islam or a modern Islamic government system that substantially contains the principles of siyāsah and maqāṣid al-syāri'ah.
{"title":"POWER POLITICS IN THE QURᾹN: HIZBUT TAHRIR INDONESIA AND THE CONCEPT OF CALIPHATE IN AL-WA'IE BY ROKHMAT S. LABIB","authors":"Nurkholis Sareh, A. M. Nawawi","doi":"10.32505/at-tibyan.v7i1.3889","DOIUrl":"https://doi.org/10.32505/at-tibyan.v7i1.3889","url":null,"abstract":"Power politics is a sovereign entity that aims to protect the interests of individuals and groups. The disharmony of Islamic politics triggered by stigma, discrimination, and persecution of the authorities against the people causes radicalism and intolerance of the concept of the state. Hizbut Tahrir, with textual interpretation dominatingly intervened by ideological reasoning, produced controversial sectarian revivalist thoughts, far from the universal message of the verse and its maqāṣidī meaning. This study examines the concept of power politics in the Quran through the theological analysis of the khilāfah in al-Wa'ie. The method used in this study includes a descriptive-qualitative analysis of mauḍū'ī interpretation through a context and content approach. This study concludes that the power politics of scripturalist, textualist, and fundamentalist interpretations in al-Wa'ie is far from authoritative (mu'tabar) scholars' thoughts or interpreted by jumping to conclusions, such as in solving al-Baqarah [2]: 30, al-Nisā' [4]: 59, and al-Mā'idah [5]: 49. The verses of the power politics clearly state that the khilāfah is an institution of civilization within state sovereignty, not a political conception that is taken for granted that negates Islam or a modern Islamic government system that substantially contains the principles of siyāsah and maqāṣid al-syāri'ah.","PeriodicalId":34522,"journal":{"name":"Jurnal AtTibyan Jurnal Ilmu Alquran dan Tafsir","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2022-06-24","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"77846178","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-06-23DOI: 10.32505/at-tibyan.v7i1.3383
A. Z. Abidin, Thoriqul Aziz, Rizqa Ahmadi
This study aims to explain how aspects and forms of vernacularization in Tafsir al-Ibriz li Ma'rīfati Tafsīr Qur'ān al-'Azīz by Bisri Mustofa. As an interpretation still being studied from the beginning until today, especially in pesantren in Java, Tafsir al-Ibriz occupies an important position in the community. This interpretation, completed in 1964, shows the form and aspects of the Qur'an's localization in the context of Javanese society. Based on library research and the descriptive-analytical method, this article indicates that Bisri Mustofa's vernacularization can be seen from two aspects: firstly, in terms of language or terms. Generally, the language used in the interpretation of al-Ibriz is the Javanese language and some terms for laypeople. Therefore, some local languages and terms appear, such as Rojo Koyo, Sathu Galak, and Celathu. From the aspect of vernacular, it can be said that Tafsir al-Ibriz describes the social context of Javanese Islam well at the time when this interpretation of the Qur'an was written.
本研究旨在解释Bisri Mustofa的《Tafsir al- ibriz li Ma'r r fati tafs r Qur'ān al-' az z》中白话化的方面和形式。作为一种从一开始直到今天仍在研究的解释，特别是在爪哇的pesantren, Tafsir al-Ibriz在社区中占有重要地位。这一解释完成于1964年，展示了《古兰经》在爪哇社会背景下本土化的形式和方面。本文以图书馆研究为基础，运用描述分析法，认为比斯里·穆斯塔法的白话化可以从两个方面看:一是语言或术语方面。一般来说，用于解释al-Ibriz的语言是爪哇语和一些外行人的术语。因此，出现了一些当地语言和术语，如Rojo Koyo, Sathu Galak和Celathu。从白话的角度来看，可以说Tafsir al-Ibriz很好地描述了当时爪哇伊斯兰教的社会背景。
{"title":"VERNACULARIZATION ASPECTS IN BISRI MUSTOFA'S AL-IBRIZ TAFSIR","authors":"A. Z. Abidin, Thoriqul Aziz, Rizqa Ahmadi","doi":"10.32505/at-tibyan.v7i1.3383","DOIUrl":"https://doi.org/10.32505/at-tibyan.v7i1.3383","url":null,"abstract":"This study aims to explain how aspects and forms of vernacularization in Tafsir al-Ibriz li Ma'rīfati Tafsīr Qur'ān al-'Azīz by Bisri Mustofa. As an interpretation still being studied from the beginning until today, especially in pesantren in Java, Tafsir al-Ibriz occupies an important position in the community. This interpretation, completed in 1964, shows the form and aspects of the Qur'an's localization in the context of Javanese society. Based on library research and the descriptive-analytical method, this article indicates that Bisri Mustofa's vernacularization can be seen from two aspects: firstly, in terms of language or terms. Generally, the language used in the interpretation of al-Ibriz is the Javanese language and some terms for laypeople. Therefore, some local languages and terms appear, such as Rojo Koyo, Sathu Galak, and Celathu. From the aspect of vernacular, it can be said that Tafsir al-Ibriz describes the social context of Javanese Islam well at the time when this interpretation of the Qur'an was written.","PeriodicalId":34522,"journal":{"name":"Jurnal AtTibyan Jurnal Ilmu Alquran dan Tafsir","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2022-06-23","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"73368109","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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