This study aims to discuss the concept of dhikr in the Qur'an as mental health therapy for bipolar sufferers by explaining verses related to the concept of dhikr in the Qur'an as a therapy for bipolar disorder. This study uses a descriptive qualitative approach using the thematic interpretation or maudhu'i research method, this method seeks to collect verses from the Qur'an regarding the problems or topics to be discussed and then analyzed so that they will become a unified whole. The results and discussion of this study show the concepts offered by the Qur'an related to dhikr that can be used as a therapy for bipolar disorder which results in an imbalance of mind and soul which states the impact of dhikr to create peace and tranquility of the soul. This study concludes that there is an effect of dhikr that affects the mind and also the heart as mental health therapy for bipolar sufferers, namely with dhikr a person will feel peace and peace in his soul which makes the mind balanced, clear and more focused so that different feelings change automatically. drastic for people with bipolar can be controlled. Peace by remembering Allah swt. will seep into the heart and mind then dhikr not only has an impact on the mind which gives rise to clear thinking but more than that, dhikr also has an impact on the heart which creates peace of mind. This study recommends academics and research circles to develop further related to this research and be able to directly implement the concept of dhikr offered in the Qur'an as mental health therapy for bipolar sufferers.
Allah reveals the Quran as a guidance to those who are pious and those who are not. In Quran, there are some verses that can be easily comprehended, also known as muhkam verses. There are also quite cryptic verses known as mutasyabih. The interpretation of the Quran often be divise, and divided into two groups. The first group derives and uses the mutasyabih verses of the Quran as a reason to spread deception and finding its takwil (original meaning) due to their heart prefers to the misguidance. The second group is them, whom they are the experts and is known as al-Rasikhuna fi al-‘ilm. They interpret the verses of the Quran, bith muhkam and mutasyabih, based on the opinion that all is coming from Allah. Understanding of the Quran making them more faithful, and therefore called as ulul albab. The term al-Rasikhuna fi al-‘ilm in Quran and hadith does not refer to a certain group or person. Hence, the interpretation of al-Rasikhuna fi al-‘ilm by the ulama depends on their mahzab.
This paper describes, knows, understands, and analyzes self-evaluation from the perspective of surah Al-Isrā verse 14. Self-evaluation in psychology is called self-introspection, which means self-correction, while in Islam, it is called muḥāsabah or muḥāsabah al-nafṣ. Muḥāsabah, in the person of a Muslim in particular, is an attempt to count and evaluate himself, how many sins he has committed and what good he has not done. This study is qualitative research under the literature study method, which focuses on the question of self-evolution from the perspective of surah Al-Isra verse 14. The data source comes from the ministry of religious affairs' translation of the Qur'an, and books related to self-evaluation contain self-evaluation from surah Al-Isra' verse 14. Data were analyzed using the qualitative data analysis method. Self-evaluation in QS Al-Isra': 14refers to the word al-ḥisāb, if an evaluation may be done by oneself on all the deeds that have been done. Explaining this, in surah Al-Isrā'a verse 14, Allah evaluates His creatures on the day of reckoning (the trial of the Hereafter). Therefore it is a man who is commanded to judge his own deeds. Suppose it is associated with the point of evaluation of education. In that case, the meaning of al-ḥisāb indicates that the assessment results depend on the intensity of the subject in completing the exam question. Therefore, the task of educators is to motivate the subject of the learner to learn and maximum when completing the exam question seriously.
Radical Islam movement had been a parth of Islamic history since the emergence of Khawarij movement in about 37 AH. or 657/658 AD. This article tries to identify the genealogy of Islamic radicalism from Khawarij movement to Bali bombing by Imam Samudera abd his friends. By using the historical analysis method, this article focuses on their ideology that encouraged them to be martyr (syahid). As a result, I discovered that the radical movement they did was based on both political and textual understanding backgrounds. To minimize the power of those backgrounds, the article tries to formulate two approaches which is called 'moderate interpretation' and 'multiculturalism'. The first aproach is set to encounter scriptural and textual understanding in justifying a holy text, while the second is set to give an alternative view from political frame to cultural frame. Those aproaches are considered more significant to solve any scepticism among people about the ligitimacy of religion on culture of violence. Keywords: Radical, Radikalisasi, Ideologi, Islam, Teks, Multikulturalisme
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