القرآن الكريم والأديان الأخرى

هناك العديد من الكتب السماوية المقدسة التي أنزلها الله. ومن الكتب السماوية التي أنزلها الله القرآن. كآخر كتاب سماوي. القرآن هو كتاب مثالي من الكتب السابقة. لذلك يتحدث عن أديان أخرى غير الإسلام. سواء كانت لها كتب مقدسة أم لا. تهدف هذه الورقة إلى وصف كيفية مناقشة القرآن للأديان التي كانت موجودة وقت نزول القرآن غير الإسلام. هذه الدراسة هي نوع من الدراسة البحثية للمكتبات باستخدام نهج نوعي. البيانات الأولية في شكل آيات قرآنية معززة بالحديث النبوي. مصادر ثانوية في شكل مجلات وكتب وعدة وثائق تقدم معلومات حول موضوع الكتابة. وجدت هذه الورقة أن: 1) القرآن هو آخر كتاب إلهي نزل. ووجوده أبدي لأنه كلام الله. بينما الكتب الأخرى مؤقتة بفترة زمنية معينة. 2) لقد تحدث القرآن عن الأديان الموجودة على هذه الأرض وأبلغهم (أتباعها) بأخطائهم وجرائمهم. وأخبرهم أيضًا أن ربهم سيرسلهم الرحمة (النبي محمد) ليهديهم إلى الصراط المستقيم.

Manusia dalam Perspektif Al-Qur’an dan Psikologi

Humans are the best creatures created by Allah SWT (ahsani taqwim). Allah honors it with various virtues as a basis for the process of becoming Allah's caliph on this earth. Therefore, humans must really realize who they are, what their essence is and what their role is in society that leads to their knowledge of the greatness of the Essence of Allah. Thus, this paper examines humans from a religious philosophical perspective around how the Qur'an views humans, the phases of their creation, the positive and negative sides of humans, as well as psychologists' views on humans and their growth and development.

Demokrasi dan Penegakan Hukum dalam Wawasan Al-Qur’an

Islam is a religion that regulates people's lives. This includes democracy and law enforcement. In democracy there are several views of Muslim experts, some accept but on the condition that the power is not absolute in the hands of the people, and there are also those who reject it altogether. In the ulama democracy accepted in Islam is deliberation and consensus in matters that are in accordance with religious rules. In Islamic democracy, it is very radicalism. This can be seen from the views of some scholars of Tafsir regarding Surah Al-Baqarah verse 143 that Islam is not exceeding the limit. Meanwhile, good law enforcement can be created because of a well-executed democracy. In Islam, law enforcement is a profession that is not easy. There are criteria and ethics for judges as law enforcers so that the law can produce a fair law. In the enforcement of the law must glorify God's commandments and have a sense of compassion or concern and a deep sense of justice that is shown. Democracy and law enforcement in the perspective of the Qur'an there are ethics that must be done, so that democracy and law enforcement cannot be separated from religion as secular views separate religion from worldly problems. Religion with the guidance of the holy book Al-Qur'an plays an important role in guiding democracy and good law enforcement.

Objek Pendidikan dalam Al-Qur’an

Humans are creatures created by Allah SWT who are concrete and most perfect in reason and reasoning, so it is impossible for other creatures who do not have good reasoning to receive Islamic education, which must carry out the Shari'a and fulfill the mandate of Allah SWT as caliph on earth. This article aims to find out the object of education that was the earliest received by humans. This study uses a qualitative approach, provides a basic overview of the topic of discussion, generalizes ideas and develops a tentative theory, opens the possibility for further research on the topic discussed. The analytical method used in this research is descriptive data analysis. The result of this research is that the object of education is the most important and the earliest is the self and then the family, especially the children. Children are a mandate that is entrusted to be educated properly. In fact, a mother must equip herself with knowledge, be willing to continue to learn, and be patient in nurturing and educating her children.

Relasi Harmonis Antar Umat Beragama Perspektif Al-Qur'an

This article aims to discuss how the stability of relations between religious communities can be well and harmoniously established. The method used in this study is a qualitative method with the type of library research. The collected data is described and then analyzed. This article concludes that harmonious relationships can be created by helping each other, caring for each other, having high empathy and sensitivity to others, Muslim or non-Muslim. Tolerance between religious communities is interpreted as an attitude to be able to live with people of other religions, by having the freedom to carry out their respective religious principles (worship), without any coercion and pressure. Inter-religious harmony can be interpreted as a condition of relations between religious communities based on tolerance, mutual understanding, mutual respect, respect for equality in the practice of their religious teachings and cooperation in the life of society, nation and state.

Pendidikan Humanistik Dalam Perspektif Al-Qur’an

Konsep pendidikan humanistik dalam Al-Qur’an mengandung unsur diantaranya: a) Pendidikan manusia secara fisik dan biologis; b) pendidikan manusia secara batin dan psikologi; c) pendidikan manusia secara sosial dan d) pendidikan manusia secara spiritual. Konsep manusia dalam perspektif Al-Qur’an yang menjadi dasar pijakan bagi sebuah pendidikan yang humanis, meliputi: hakikat wujud manusia, potensi insaniyah manusia, dan tujuan penciptaan manusia. Humanisasi yang diterapkan dalam Al-Qur`an tidak meninggalkan peran manusia di bumi sebagaimana fungsi dan perannya sebagai “imarah al-ardl,” dan sebagai hamba yang diwajibkan untuk mengabdi kepada sang khalik sebagaimana fungsi dan perannya sebagai “ibad.” Adapun pendidikan dengan paradigma humanis yang terdapat didalam Al-Qur`an adalah: Pertama, menempatkan kembali seluruh aktifitas pendidikan (talab al-ilm) di bawah frame work agama yang bertujuan mencari ridha Allah. Kedua, adanya perbandingan antara pengetahuan agama dan pengetahuan umum. Ketiga, kebebasan dalam mengembangkan ilmu pengetahuan. Keempat, mengkaji ilmu pengetahuan yang membumi sehingga dapat diimplementasikan dalam kehidupan sehari-hari dan mulai mencoba melaksanakan strategi pendidikan yang integrative. Aktivitas hidup manusia berdasar dimensi spiritual sehingga tidak merugikan pihak lain. Pemikiran ini menekankan pengembangan potensi manusia supaya mampu memerankan diri sebagai ‘abdullah (hamba Allah) dan khalifah Allah. Pendidikan ini ditujukan untuk membantu peserta didik dalam mengaktualisasikan potensinya supaya menjadi manusia mandiri dan kreatif yang sadar akan kehadiran Allah dalam dirinya.

Kritik Terhadap Pemahaman Yang Menyatakan Bahwa Kepemimpinan Islam Harus Berasal Dari Bani Quraisy

Kepemimpinan Bani Quraisy mendapatkan perhatian khusus dari Rasulullah Muhammad Saw. Perhatian ini dituangkan dalam hadits yang banyak diriwayatkan oleh perawi hadits. Imam Ahmad, Imam Bukhari, dan Imam Muslim adalah ulama-ulama yang juga meriwayatkan hadits tersebut. Hal ini juga mendapatkan perhatian dari pemikir Islam. Al-Farabi, Ibnu Thaimiyyah, dan Nashiruddin Thusi memiliki pendapat yang berbeda. Secara umum dapat disimpulkan pendapat para ulama hadits dan pemikir Islam bahwa; Pertama, secara tekstual tidak terjadi perdebatan tentang hadits kepemimpinan Bani Quraisy dan pemikir Islam menerima hal ini. Kedua, Bani Quraisy menjadi ketentuan yang sunatullah, menjadi pemimpin dalam cakupan global, tetapi tidak regional. Ketiga, kepemimpinan dalam cakupan regional memberikan peluang bagi pemimpin yang berasal dari non Bani Quraisy untuk menduduki jabatan kepempimpinan. Keempat, kesempatan untuk menjadi pemimpin bagi kalangan non Bani Quraisy harus tetap memperhatikan kriteria-kriteria atau syarat-syarat menjadi pemimpin. Mulai dari siapa yang memilih kemudian siapa yang akan dipilih.

Pendekatan Sastra Dalam Kisah-Kisah Al-Qur’an Perspektif Muḥammad Aḥmad Khalafullāh

This paper examines the literary approach used by Khalafullāh to interpret the stories in the Qur'an. Most of the scholars state that the stories in the Qur’an are real and true, but some other scholars state that the stories in the Qur'an are only parables, and that historical evidence is not necessary to prove the truth of the story. In this respect, Khalafullāh is more inclined towards the second opinion. He considered that the Qur'an was a book full of literary, so he used a literary approach in interpreting the stories in the Qur'an. This paper seeks to explain the literary approach that Khalafullāh offered to interpret the stories in the Qur'an. then compare it with the views of the classical commentators on the stories in the Qur'an with their respective approaches. This paper concludes that a literary approach is offered Khalafullāh is able to reveal the psychological side of the stories in the Qur'an, so that the message in the story is in accordance with the purpose of being transmitted. In addition, he also explicitly stated that Muslims do not see the stories in the Qur'an as mere historical texts, but rather understand them as texts that contain religious, moral and social norms guidance.

المصافحة دراسة موضوعية في السنة النبوية

فقد تم جمع هذا البحث عن طريق الاستقراء لأحاديث المصافحة في السنة النبوية , ثم جعلت البحث قسمين القسم الأول : الدراسة النظرية ويشتمل على ثلاثة مطالب، المطلب الأول: في معنى المصافحة , والمطلب الثاني: تناولت أقوال العلماء في حكمها , والثالث قسمت فيه المصافحة إلى قسم المصافحة المشروعة والمصافحة غير المشروعة. وأدخلت تحت كل قسم أنواعاً من باب التفصيل والتقريب، ثم انتهيت إلى القسم الثاني من البحث، وهو أحاديث المصافحة. وقد بلغت واحداً وعشرين حديثاً عدد الأحاديث الصحيحة ثمانية وواحد منها حسن، وتوقفت في واحد منها, والضعيف أحد عشر حديثاً، ورتبت الجميع على حسب الأصحية،

Perdebatan Iman Dan Kufurnya Fir’aun Perspektif Mufasir Dan Sufistik

Pharaoh was a title for the king of ancient Egypt. Many of his stories are mentioned in the Qur'an, he is mentioned as a ruler who has bad attitudes, however, behind that the al-Qur'an explains that when he died, he had the opportunity to make his faith and Islam plausible. Then what is the state of faith that he offered? al-Khazin (2004) stated that the repentance of Pharaoh was not accepted by Allah SWT because at that time there was no more time to repent. In contrast to Dawani (W. 1512 AD), he stated that his repentance was accepted because he made a vow before the spirit reached the throat. If viewed from two conditions about faith, namely there is a pledge and justification in the heart (Ibrahim Mustafa, 1370 H), then Pharaoh has met these criteria. The author tries to analyze these two problems by using the interpretation method tafsir maudhȗ’i''. The faith made at the end of life is the closing of a good life, and the al-Qur'an explains the end of the life of Pharaoh by pledging to believe and surrender to Allah SWT (QS. Yȗnus / 10: 90)