Vol 4 No 2 (2021): Al Furqan: Jurnal Ilmu Al Quran dan Tafsir

This paper aims to find out the interpretation of the Quraish Shihab about the education of ahklak in the Al-Quran. This needs to be conveyed considering that lately, especially in Indonesia, there are many problems, one of which is an acute problem of morality and needs to be resolved in stages. Many of the criminal cases that have occurred lately are due partly to moral degradation. Indonesian people who are known as religious communities should be able to work together in grounding moral education in accordance with the teachings of the Al-Qur'an as explained by the Quraish Shihab in the Book of Tafsir Al-Misbah. Quraish Shihab, which has an interpretation of the Adabi Ijtima'i style, is expected to be able to provide insight into current moral education. This study used a qualitative descriptive method with a literature review approach. Islam wants the birth of a noble civilization that can provide broad benefits for all mankind. That is one of the goals of the Prophet Muhammad SAW to the face of this earth to perfect morals. Morals have a very important role in building a complete human civilization both physically and mentally. Quraish Shihab interpreted the QS. Al-Ahzab [33]: 21 that the verse is a form of threat to hypocrites, namely Muslims, but in their lives it does not reflect the very great and noble teachings of Islam. The point is that anyone who has embraced Islam should put forward morals in action. The glory of Islam is reflected in the morals of Rasulullah SAW, who should be able to be an example and guidance of Muslims in making mu'amalah both vertically and horizontally. That is why moral education needs to be trained from an early age, exemplified so that it can be an example and it needs the involvement of all parties in the application of moral education not only in the school environment, but in the community. It is hoped that this moral education will be able to provide solutions to the problems of moral degradation that have recently occurred in Indonesia.

The main and first interpretation of the Qur'an is none other than the Sunnah. Namely the words (aqwal) and deeds (af'aal) of the Prophet and the actions of others. Namely his friends, which they did in front of him, and then left it alone, he did not prevent (taqrir). The companions who lived at the time of the Prophet, it was not too difficult to find sources in interpreting the verses of the Qur'an. They simply asked the Messenger of Allah. Therefore, the sources of interpretation are limited to four kinds, namely: the Qur'an, the Prophet Muhammad, Ijtihad and the power of Istinbath and the People of the Book.

Habermas hermeneutic theory is perhaps a new breakthrough to bridge the tension between objectivity and subjectivity, between ideality and reality, between theoretical and practical. And this is an achievement of Habermas in the discipline of hermeneutics. Hermeneutics, which initially focused on the area of ​​idealism, by Habermas has been pulled "forcibly" down to be able to understand the field of empirical realism. Hebermas provides a new breakthrough in understanding text and context, so that the point of view resulting from Jurgen Habermas' critical hermeneutic epistemology is to marry objectivity with subjectivity, between the scientific and the philosophical, between the authentic and the articulate, so that the resulting understanding is more objective and in accordance with the context at hand

The background of this research is the emergence of the phenoma of student  saturation in the learning process in Al-Qur’an Hadis. This researcher focuses on the attitudes of students when, experiencing saturation in learning Al-Qur’an Hadis, this study uses a qualitative method. Based on the data analysis that the resarchers conducted, it was concluded that, when students experienced satiration learning Al-Qur’an Hadis, the would ignore the material conveyed by the teacher by entering the class late in, telling stories with friends, distrubing friends, looking for materials for toys, permission to leave or go to toilet, put your head on the table and sleep during the learning process. As for saturation factor of the students due to physical factors, where students feel physically un well to look of rest and in take of food received is less nutritious. The next factors is that, the spiritual and mentall factors of the student are not well organized according to their puberty period. The last factor is the lack of more attention from Al-Qur’an Hadis teachers to students.

This study examines the social role of women in the perspective of the Qur'an. Women are part of Islam and women have an important position in Islam. Islam is very respectful of women, Islam also considers women and men to have the same position. Where Islam strongly recommends education for women, as well as having social roles that are no less important than men, it is proven by the existence of female public figures in the fields of politics, economics, health, and so on. Women also have a role in their families and households, because women are leaders in their households and even complement and need each other. There is no cotomy and role discrimination between men and women. This research shows that women and men have the same rights and roles to actualize themselves in society.

This paper reveals the linguistic phenomenon of the Qur'an with the central theme of forms of communication in Surah as-Syu'ara'. The problems studied include stylistics from aspects of phonology, morphology, syntax, and semantics in verses relating to forms of communication, which are limited to surah ash-Syu'ara'. In Surah ash-syu'ara' there are several verses that contain several communisms, so the author is interested in analyzing using stylistics to reveal the linguistic phenomena of these verses. This paper is expected to be a reference for the development of other linguistic studies that take the same object, namely the Qur'an. This writing proves and shows that there is a spectacular value charge in the language of the Qur'an which is known as the content of i'jaz al-Qur'an. The theory used is the stylistic theory which the author limits to only three things: preference for lafadz, preference for sentences or the preferred meaning in a sentence, and deviations or deviations from the general rules of grammar. the object of the study is the construction of various forms of communication in the surah ash-Syu'ara'.

In Islam in addition to the Qur'an, hadith is an interesting thing to study and explore the elements of knowledge that exist in it. During this time the study of new hadiths dwelled on sanad and matan, even in the conservative realm without alignment with the world of science knowledge. Nizar ali tried to break the study to dare to judge the hadith from a scientific perspective. In this paper try to dig first: contemplation of hadith in the world of science. Second: nizar ali's thoughts in addressing hadith in the perspective of science. So that it can be found in the study of the value of science in the prophet's hadith and paradigama built in responding to hadith with science.

The Qur'an is a text that will not be able to speak unless it is spoken by someone, speaking of that text is called interpretation, it will continue to develop along with the development of the conditions of the times and also the times, because the text of the Qur'an will never change at any time, but what changes is the interpretation. This is where the stretch of interpretation always develops according to changing contexts, especially the development of interpretation in the modern era, there are many approaches that can be offered to interpret the Qur'an even though it is only thematic and not the entire contents of the Qur'an. In this study, the focus of the discussion is the method used by contemporary figures, nowadays which is often used by contemporary interpreters is to use the thematic method using hermeneutic, semiotic, semantic, maqasidi and meaning cum maghza approaches. These approaches are likely to be developed again as the scientific development of the current and future generations of the Qur'an. This study uses a descriptive method, namely by presenting various interpretive approaches that emerged then and now.

This paper will reveal the concept of rûh in the Qur'an by comparing the interpretation of al-Muyassar and the interpretation of al-Jlânî. From the two interpretations, there are similarities in the style, namely Sufism. It was found that al-Muyassar's interpretation explained the verses of the Qur'an briefly and directly revealed the core meaning in the context of the interpreted verse so that it was easily accepted and understood by Muslims in modern times, while al-Jîlânî's interpretation explained the verse in great detail so that requires study to arrive at the level of understanding conveyed by the interpretation. The research method in this paper is descriptive analytical based on library research. The results of this study will reveal the concept of rûh in the Qur'an, namely in QS. al-Isra ': 85 rûh  is defined by a substance that is united with the body and becomes the source of life, in the QS. al-Isra ': 85 is defined as the essence that comes from the light of Allah's form, in QS. al-Hijr: 29 and QS. as-Sajadah: 9 rûh is interpreted as an element that comes from the Essence of Allah SWT.

Indonesia is  currently being hit by  a multi-dimensional crisis  from all aspects of life and has become an easy field for spreaders of moral viruses, including criminal acts, drugs, pornography, and value-free media. Of the various kinds of problems, mental revolution is realy urgent in welcoming the golden age of 2045 which is strongly influenced by the mentality of the contemporary young generation who are more familiarly called the millennial generation. Therefore, the perfection of the instructions of the Qur'an becomes a reference to be used as a solution in every dynamic of human problems, including in terms of mental revolution. In this study, the Al-Qur'an Surah Ar-Ra'du Verse 11 is used as a model in the application of mental revolution.