Al-Muntaha (Jurnal Kajian Tafsir dan Studi Islam)

Kafa’ah Dalam Pernikahan

Sasmito - — Mon, 07 Jun 2021 00:00:00 +0700

Marriage is a noble worship, the Qur'an calls it a mitsaqan ghalidzan or a strong agreement. That's why marriages are carried out perfectly and follow the rules set by Allah SWT and His Messenger in order to achieve a calm, full of love and affection household, marriage is recommended to consider the aspect of Kafa’ah although in this case it does not determine whether a marriage is valid or not. Kafa’ah is recommended because it is a factor that can encourage the creation of husband and wife happiness, and guarantees the safety of women from failure and domestic turmoil, if you look at the social reality the rise of disharmony in a marriage is the result of disproportion or not being equal between two partners, here we will see how Kafa’ah is in marriage in the interpretation of Imam Ibn Kathir's letter An-Nur verse 26.

Based on the problems above, this study aims to find out how. Kafa’ah in Marriage (Study of Analytical Interpretation of Ibn Kathir Al Qur'an Surah An Nur Verse 26). By using a descriptive research method and a research approach to the tahlili interpretation method. qualitative descriptive approach and naturalistic paradigm, this thesis will describe the data obtained from the analysis of how Kafa’ah is in Marriage (Analytic Study of Ibn Kathir's Tafsir Al Qur'an Surat An Nur Verse 26). With data processing techniques through analysis and conclusions.

From the results of this study, it can be concluded, First, the concept of Kafa’ah in marriage in the perspective of Imam Ibnu Kastir is in accordance with what was taught by Rasulullah SAW, namely because of religion (Ad-Din) and descent (Al-Hasab). Imam Ibn Kastir did not judge or mention Kafa’ah other than in terms of religion and heredity. Second, the meaning of understanding from the interpretation of Surah An-Nur verse 26 in the book of Tafsir al Qur'an al Adzim (Tafsir Ibnu Katsir) regarding Kafa’ah contextualization in the present is the application of Kafa’ah in matters of religion (Ad-Din) and Nasab (Al-Hasab) which is still relevant today, but needs to be added as a consideration, namely about Al-Jamal (beauty) and Al-Mall (wealth).

Kongkalikong Jin dan Manusia dalam Konspirasi Jahat Santet Spektrum Etika Islam: Sebuah Realitas yang Diperdebatkan

Rifqi Muntaqo, Robingun Suyud El-Syam — Mon, 07 Jun 2021 00:00:00 +0700

Santet memang mulai jarang dijumpai, karena orang-orang yang memilikinya semakin sedikit, sedangkan generasi berikutnya semakin sedikit yang tertarik melanjutkannya, namun prakteknya hingga saat ini masih berjalan. Artikel ini bertujuan untuk menggali kongkalikong jin dan manusia dalam konspirasi jahat santet spektrum etika Islam, dimana penelitan terdahulu belum konsen pada aspek tersebut. Penelitan merupakan literature review dari sumber jurnal maupun buku, untuk kemudian dianalisis kualitatif. Hasil penelitian menunjukkan bahwa kongkalikong jin dan manusia dalam konspirasi jahat santet merupakan tindakan kejahatan keji dalam sudut pandang etika Islam. Argumentasi ini didasarkan pada dampak buruk yang ditimbulkannya bagi orang lain, serta motif buruk dari perbuatan tersebut. Fakta bagaimana Rasulullah Saw dapat terkena santet, semata-mata sebab izin Allah sebagai pelajaran, bagaimanapun beliau merupakan makhluk paling sempurna serta paling dekat dengan Allah, tetap memperoleh ujian tersebut. Disini bagi umat Islam semestinya belajar dari bagaimana beliau menyikapinya dengan sabar, dan tetap membiasakan mohon perlindungan dari Allah dari segala macam pengaruh buruk termasuk ancaman santet sebagai tindakan prefentif. Pembiasaan ini akan menguatkan seseorang pentingnya mengantungkan hidup kepada Allah semata. Penelitian ini memberikan kontribusi untuk teori, praktek dan arah penelitian masa depan di bidang etika Islam. Penelitian mengintegrasikan antara peran logika agama yang doktriner dengan nalar logis yang empirik, dimana agama sebagai basis menanamkan keyakinan atas nalar logis yang terbatas.

RITUAL PEMBACAAN AYAT 20 SANTRI PPTQ AL ASY’ARIYYAH

Siti Fatimah — Mon, 07 Jun 2021 00:00:00 +0700

The type of research used is a descriptive-qualitative type of research, the approach used by this research is a linguistic approach. To obtain data, the writer used the library research by describing in general what is meant by bullying, looking for the equivalent of the word Bullying in Arabic then associating it with the terms of bullying in QS. Al-Hujurat verse 11. The writer aslo exposed the scholars' interpretation of QS. Al-Hujurat verse 11, analyzed the form of bullying in QS. Al-Hujurat verse 11 using the semiotic theory of Ferdinand De Saussure, and finally he drew conclusions from the results of the analysis.

Based on the analysis of the theory of Semiotics against QS. Al-Hujurat: 11, several results were found, namely (1) The Langue dimension of the Quran is Arabic and its grammar. The Parole dimension of the Quran is represented in the text of the Quran itself. In QS. Al-Hujurat verse 11, the form of parole related to bullying behavior is the words tana>bazu, talmizu, yaskharu. (2) The signifier in the Quran is in the form of the verse itself, while the signified in the Quran is a concept that appears in the mind of every mufassir. (3) Syntagmatic relations in the Quran can be understood through the arrangement of the verbal sentences and nominal sentences, Paradigmatic relations in the Quran can be understood through synonymous sentences in a verse. (4) synchronic meaning in QS. Al-Hujurat:11 is global, that is, the terms in the Quran that used to mean making fun, insulting, denouncing, giving bad titles, we can now interpret as acts of bullying.

KHIṬAB AL-QUR’AN DALAM SURAH YĀSĪN

Wahid Anwar, Lilik Rohmat Nurcholisho — Mon, 07 Jun 2021 00:00:00 +0700

This research examines the Khitab of Al-Qur'an in Surah Yasin (Analytical Study of Jalaluddin Al-Mahally's Interpretation in the Book of Tafsir Jalalain). The purpose of this study is to know the Khiṭab of Al-Qur'an and its implications in the interpretation of Surah Yāsin from the perspective of Tafsir Jalālain so that it can be a useful contribution of thought in the context of developing the treasures of Islamic science, especially in the field of interpretation and helping efforts to increase understanding and practice of Islamic values that contained in the Qur'an.

This research is a library research with a thematic approach. The data used in the form of primary data and secondary data. The primary data in this study is the book of Tafsir Jalālain. While the secondary data is taken from the book al-Itqan fi 'Ulumil Qur'an (as-Suyūṭi), Uṣūlut Tafsir (al-‘Ak), Ḥasyiyah Ṣāwī, Hasyiyah Jamal, and others. Data processing in this study used descriptive analysis method. The conclusion is drawn using an inductive model.

The results showed that; First, khitab of Al-Qur'an in the Surah Yāsīn from the perspective of Tafsir Jalālain found there are 20 (twenty) types of khiṭab. 16 of them are based on the division of as-Suyūṭi and Khalid Abdurrahman Al-‘Ak, namely (1) khitab 'am and what is meant is also general, (2) Khitab 'am but which is special, (3) Khitab al-madḥ (praise), (4) Khitab aż-żamm (reproach), (5) Khitab al-karamah (respect), (6) Khitab al-ihanah (insult), (7) Khitab plural after mufrad, (8) Khitab talwin (change) or iltifat, (9) Khiṭab to inanimate objects such as speaking to the intelligent, (10) Khitab to cultivate love, (11) Khitab ta‘jiz (showing weakness), (12) Khitab tasyrif (glorifying), (13) Khiṭab al-ma‘dum (to the non-existent), (14) Khiṭab i‘tibar, (15) Khiab at-tasyji‘ wa at-tahriḍ (khiṭab to encourage courage and to emphasize), (16) Khiṭab at-tahsir wa at-talahhuf ( to feel loss and regret). And the following 4 (four) have not been mentioned in the division of the two ulama', namely (1) Khitab at-taubikh (reprimand/rebuke), (2) Khitab ta'kid (confirming), (3) Khitab taṣgir (minimizing), and (4) Khitab tasliyah (consolation). Second, the rules of khitab of al-Qur'an starting from mukhaṭib, mukhaṭab; and types of khiṭab have implications for at least three things, (1) on the interpretation of a commentator, (2) to make it easier for those who contemplate al-Qur'an to place the text of al-Qur'an in the right place, both the meaning and purpose of the verse. (3) to avoid misunderstanding kalamullah.

Zakat dalam Perspektif Tafsir Al Qurthuby

Zulfah Kirom, Asyhar Kholil — Mon, 07 Jun 2021 00:00:00 +0700

The interpretation of the contents of the Qur’ân also changes from time to time. The book of Tafsir Al-Jāmi’ li Ahkām al-Qur’ān is the great work of Imam al-Qurtubi which contains interpretations with the pattern of Islamic Shari'a laws (fiqh) in the 7th century H. In the issue of zakat, the meaning of the al-Qur’ânic text about the command of zakat, the object of zakat, muzakki, amil zakat and mustahik zakat have also developed. But the Qur’ân will always be the solution. Regarding amil zakat, the institution authorized by the Indonesian government at this time is BAZNAS whose existence is not only at the center, but also in provinces and districts/cities throughout Indonesia. The author uses the living Qur’ân research method to analyze zakat management at BAZNAS, Purworejo Regency. This research begins by examining the text of the Qur’ân in the book of interpretation by Imam Al-Qurtubi, then how this zakat command is implemented at BAZNAS Purworejo Regency.

From the results of the study, it was concluded that the management of BAZNAS in Purworejo Regency did not deviate from the rules of fiqh zakat, such as al-Qurtubi's opinion, even though Imam al-Qurtubi had not had time to mention professional zakat as currently managed by BAZNAS in Purworejo Regency. However, qiyas and contemporary interpretations as well as zakat laws that exist in Indonesia today, do not contradict the intent of the verses of the commandment of zakat according to Imam al-Qurtubi.