This study discusses the practice of i'adah dzuhur after the Friday Prayers in Aceh Besar. I'adah dzuhur is carried out by some people as they see that the performance of Friday Prayers is considered to have ignored several conditions. This leads to some people’s decisions to re-perform the dzuhur prayer. This fact encourages the author to explore reasons that some people consider carrying out the i'adah dzuhur after Friday prayers. In addition, the performance is i'adah dzuhur was also driven by perspectives of Muslim scholars graduated from Islamic traditional boarding schools suggesting that the performance of Friday praying has yet to meet certain level of validity. This study is an empirical juridicial study using the Islamic legal approach. The data for the study was collected through interviews, observation and document analysis. In addition, the data was analyzed using qualitative data analysis procedures. The results showed that the performance of Friday prayers in Aceh Besar has met the rules as mandated in the fiqh. However, some people in Aceh Besar are cautious on the eligibility of the Friday prayer performances. This caution is in regard with the two requirements for the validity of Friday: First, the location between mosques should be adjacent with each other. Second, there should be the minimum number of 40 Friday prayer congregations, and all of them should be well educated on the nature of Friday prayers. As a result of being unsure about the fulfillment of these two conditions and caution (ihtiyati), some people perform the i'adah dzuhur after Friday. Such communal understanding is influenced by the alumni of Islamic traditional Boarding schools (dayah) due to several factors. First, the emergence of Islamic figures from the traditional Islamic boarding school; second, the alumni has been active in various socio-religious activities, and third, the alumni have gained some charisma.
The Al-Qur’an and Hadis, as guiding references for life, containa comprehensive and complete guideline for good and prosper of human life. One of which is a guideline for a healthy life by keeping the hygiene of surrounding environment. Islam is very attentive about the hygiene of the environment as it directly and strongly relates to health. It is therefore maintaining the hygiene of the environment is equal to taking care of oneself. This study focuses on the level of understanding and awareness of Buloh Gogo village community, Padang Tiji sub-district, toward their environment. The author found that generally the community of Buloh Gogo possesses good knowledge and understanding about the relation of the hygiene of environment with health but practically they face difficulty to maintain the hygiene due to their livestock roaming the environment freely. Only small number of them take care of the environment and maintain its hygiene.
There are two groups of verses in the Qur'an that have gaps in attributing al-dhalalah to Allah. The first group of verses attributes al-dhalalah to come from Allah, not a direct result of the servant's actions. Another group of verses attributes al-dhalalah to come from the servant, not from Allah. In this paper, the author examines the meaning of al-dhalalah expressed in the Qur'an with the aim of explaining the meaning of al-dhalalah contained in the verses of the Qur'an. This study is a literature study with descriptive analysis through the maudhū'i interpretation method. The word dhalla in its various forms is not less than 190 times repeated in the Qur'an. In order to eliminate the contradictory meanings of the two groups of contradicting verses, it must be understood in a syar'i way, not only understood textually (mantuq). The existence of this contradiction indicates that the meaning to be shown by the two groups of verses is the syar'i meaning, not the textual meaning (mantūq). So it can be concluded that understanding the two groups of verses of al-dhalalah it cannot only be understood textually but must be understood with a syar'i approach, by looking at the qarīnah point of view contained in each verse. The ratio of al-dhalalah to Allah SWT is only a ratio of creation, not a direct ratio, while the direct subject of al-dhalalah is humans. Ada dua kelompok ayat dalam al-Qur’an yang memiliki kesenjangan dalam menisbahkan al-dhalalah kepada Allah Swt. Kelompok ayat pertama menisbahkan al-dhalalah datang dari Allah, bukan akibat langsung dari perbuatan hamba. Kelompok ayat lain menisbahkan al-dhalalah datang dari hamba bukan dari Allah Swt. Dalam tulisan ini, penulis mengkaji makna al-dhalalah yang diungkapkan dalam al-Qur’an dengan tujuan untuk menjelaskan makna al-dhalalah yang terkandung dalam ayat-ayat al-Qur’an. Kajian ini merupakan studi kepustakaan dengan analisis deskriptif melalui metode tafsir maudhū’i. Kata dhalla dalam berbagai bentuknya tidak kurang dari 190 kali terulang dalam al-Qur’an. Untuk meniadakan kontradiksi makna dari dua kelompok ayat yang bertentangan, harus dipahami secara syar’i tidak hanya dipahami secara tekstual (mantuq). Adanya kontradiksi ini menunjukkan bahwa makna yang hendak diperlihatkan oleh kedua kelompok ayat adalah makna syar’i bukan makna tekstual (mantūq). Sehingga dapat disimpulkan, bahwa dalam memahami dua kelompok ayat al-dhalalah tidak bisa hanya dipahami secara tekstual, akan tetapi harus dipahami dengan pendekatan syar’i, dengan melihat dari sudut pandang qarīnah yang terkandung dalam setiap ayat. Nisbah al-dhalalah kepada Allah Swt hanya sekedar nisbah penciptaan bukan nisbah secara langsung, sedangkan subyek langsung dari al-dhalalah adalah manusia.
This study aims to find out how the views of students of the study program of al-Qur'an and Tafsir of the year among 2013-2015 on the subject of tahfiz al-Qur'an . This research is field research using a qualitative approach that is guided by qualitative data, namely data from questionnaires, interviews, observations, and documentation. Collecting the data using a research instrument in the form of a list of questions summarized in a questionnaire and distributed to 50 samples of al-Qur'an and Tafsir students in the year among 2013-2015. Meanwhile, interviews were conducted with the caregivers for the tahfiz al-Qur'an subject. The documentation method is used to collect data about things in the form of transcripts, notes, photos, and so on and complete the data obtained from interviews or observations. The collected data is then analyzed and it shows that: All students of the Al-Qur'an and Tafsir Study Programs agree that Hifz al-Qur'an is a very important subject for this major. Among the reasons they explained was that with the existence of this Constitutional Court, it was very easy to understand the Qur'an and also study its Tafsir. Based on the results of the interviews, it can be concluded that the lecturers always provide direction regarding the methods that can be applied in memorizing the Qur'an, and the obstacles faced by students can be resolved by always approaching the Qur'an. Abstrak: Tahfiz al-Qur’an merupakan salah satu mata kuliah wajib bagi mahasiswa Program Studi Ilmu al-Quran dan Tafsir mulai dari semester pertama hingga semester lima. Dalam proses belajar mengajar, banyak mahasiswa yang menyetor hafalan kepada dosen ketika mendekati batas waktu setoran. Tulisan ini bertujuan untuk mengetahui bagaimana pandangan mahasiswa Program Studi Ilmu Al-Qur’an dan Tafsir periode 2013-2015 terhadap mata kuliah tahfiz al-Qur’an. Penelitian ini bersifat kajian lapangan dengan pendekatan kualitatif yang berpedoman pada data hasil angket, wawancara, obeservasi dan dokumentasi. Pengumpulan data melalui angket didistribusikan kepada 50 orang sampel mahasiswa Program Studi Ilmu al-Qur’an dan Tafsir periode 2013-2015, sedangkan wawancara dilakukan terhadap dosen pengasuh mata kuliah tahfiz al-Qur’an. Hasil penelitian menunjukkan bahwa seluruh mahasiswa Prodi Ilmu Al-Qur’an dan Tafsir setuju bahwa Hifz al-Qur’an adalah mata kuliah yang sangat penting bagi Program Studi ini, alasan yang mereka jelaskan adalah karena mata kuliah ini membantu mahasiswa dalam memahami al-Qur’an dan juga mempelajari Tafsirnya. Para dosen senantiasa memberikan pengarahan terkait metode-metode yang dapat diterapkan dalam menghafal al-Qur’an, dan kendala-kendala yang dihadapi mahasiswa dapat diselesaikan dengan senantiasa mendekatkan diri kepada al-Qur’an.
The existence of synonymy in the Koran is a debate among commentators. Some consider the existence of synonymy in the Koran and others deny it. Various words in the Qur'an appear to be synonymous at birth, but when examined carefully it turns out that each of these words has its own connotation. This study aims to explain the context of the use of the words al-Rajāʼ and al-Tamannīʼ and the interpretation of the commentators on the verses of al-Rajāʼ and al-Tamannīʼ. This study uses the thematic method by collecting verses related to the problems of the two pronunciations and by referring to the explanations of the commentators in the books of interpretation. The results showed that the writer found the lafaz al-Rajāʼ in the Koran 18 times with 7-word variations, while the al-Tamanni lafaz was found 9 times and had 7-word variations in each of the two words. Lafaz al-Rajāʼ and al-Tamannīʼ are interpreted with the meaning of hope or ideals, but in terms of the difference, al-Rajāʼ lafaz is devoted to hopes that are most likely to be achieved and achieved and accompanied by effort, while al-Tamann lafaz is hoping that cannot be achieved. achieved or the probability of achieving it is very small. Keberadaan sinonimitas dalam al-Qur’an menjadi perdebatan di kalangan para mufasir. Sebagian menilai adanya sinonimitas dalam Al-Qur’an dan sebagian yang lain mengingkarinya. Beragam kata dalam Al-Qur’an yang pada lahirnya tampak bersinonim, namun bila diteliti secara cermat ternyata masing-masing kata tersebut mempunyai konotasi tersendiri. Penelitian ini bertujuan untuk menjelaskan konteks penggunaan kata al-Rajāʼ dan al-Tamannīʼ serta penafsiran para mufassir terhadap ayat-ayat al-Rajāʼ dan al-Tamannīʼ. Penelitian ini menggunakan metode tematik dengan menghimpun ayat-ayat yang berkaitan dengan permasalah kedua lafaz tersebut dan dengan merujuk kepada penjelasan para mufassir dalam kitab-kitab tafsir. Hasil penelitian menunjukkan bahwa penulis menemukan lafaẓ al-Rajāʼ dalam Al-Qur’an sebanyak 18 kali dengan 7 bentuk variasi kata, sedangkan lafaz al-Tamanni ditemukan sebanyak 9 kali serta memiliki 7 bentuk variasi kata pada masing-masing kedua Lafaz tersebut. Lafaz al-Rajāʼ dan al-Tamannīʼ diartikan dengan makna harapan atau cita-cita, namun dari segi perbedaannya lafaz al-Rajāʼ dikhususkan kepada harapan yang kemungkinan besar dapat dicapai dan diraih serta diiringi dengan usaha, sedangkan lafaz al-Tamannīʼ merupakan pengharapan yang tidak dapat tercapai atau kemungkinan ketercapaiannya sangat kecil.
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