Islah Dalam Al-Qur’an: Kajian Tematik
Main Article Content
Abstract
Peace or reconciling conflict is referred to in the Qur'an as al-Islah. Besides peace, al-Islah also carries the meaning of improvement and benefit. All of these meanings indicate that previously there was hostility, conflict, and disagreement. This statement, of course, stems from the general nature of human life, which is inevitably connected to other humans, even to nature. The existence of two interconnected parties does not rule out the possibility of undesirable things arising. From a religious perspective, conflict is a historical reality, involving all religions, even across sects within a single religion, even though all religions teach goodness and peace. Likewise, Indonesia, although known as a friendly nation, religious conflict is unavoidable. This research is based on the concept of al-Islah in the Qur'an. The research methodology used is qualitative methodology, which emphasizes an in-depth understanding of a problem. This study also adopts a thematic interpretation approach using library research data samples. Regarding the concept of al-Islah in the Qur'an, its existence is very varied. Concerning the fields of faith, morals towards nature, morals towards fellow humans, and also towards oneself. Its application also varies according to the circumstances that may be faced. From here, the Qur'an becomes a solution and one of the best vehicles for Muslims, the concept of al-islah becomes an offer starting from proof of faith in God, and the practitioners of islah as a form of God's love, as well as being a driving force for humans to be serious in islah, the goal is for humans to uphold the values of peace in the line of life, so that al-islah is not just a concept, but the breath within humans to emerge as individuals in the social sphere.
Downloads
Article Details
Section

This work is licensed under a Creative Commons Attribution 4.0 International License.
References
Abd salam. (2004). Mu’jam al-wasit,.
Abdullah Bin Muhammad Bin Abdurrahman Bin Ishaq ‘Alu Shaykh. (n.d.). Tafsir Ibnu Katsir.
Abdullah Bin Muhammad Bin Abdurrahman Bin Ishaq ‘Alu Shaykh. (2008). , Tafsir Ibnu Kathir,.
Ahmad Warson Munawwir. (1997). Kamus Al-Munawwir Arab-Indonesia Terlengkap, Cet Ke 14,.
Al-Ghazalῑ, Penerjemah: Shaykh Ahamad Fahmi Bin Zamzam. (2018). Ayuhal Walad (Wahai Anakku Yang Tercinta),.
Al-Qurtubi. (2008). Tafsir Al-Qurtubi, Diterjemahkan Ahmad Rijali Kadir, Dkk.
Al-Tabari, Abu Ja‘far Muhammad Bin Jarir. (2008). Tafsir Al-Tabari.
Al-Tabari, I. J. (1992). , Jami’ al-Bayan fi Ta’wil al-Qur’an,.
Alamsyah Ratu Perwanegara. (1982). , Pembinaan Kerukunan Umat Beragama,.
As-Sayyid Ash-Shaykh Muh}ammad bin Ash-Shaikh ‘Abdul Karῑm Al-Kasnazān Al-Husseini. (1426). Ausu’at Al-Kasnazan fῑ Ma Istah}laha Ahl at-Tasawuf wal-Irfan,.
Asep Safa’at Siregar. (2021). Menggali Makna Kata dan Peristiwa,.
Choirul Fuad Yusuf. (2014). Kamus Istilah Keagamaan.
Departemen Pendidikan dan Kebudayaan. (1991). Kamus Besar Bahasa Indonesia,.
Fanny Umy Kholifah. (2021). “Halal Bihalal Setelah Hari Lebaran di Perum Grisimai Blok C Ponorogo Perspektif Hukum Islam”,.
Hilman Latief, dkk. (2015). Islam dan Urusan Kemanusian: Konflik, Perdamaian, dan Filantropi,.
Ibn Faris, Abi al-Husain Ah}mad Ibn Zakaria. (1981). Mu’jam Maqayis al-Lughah, 1981,.
Immanuel Kant. (2005). Menuju Perdamaian Abadi: Sebuah Konsep Filosofis, diterjemahkan oleh Arpani Harun dan Hendrato Setiadi,.
Ismail Ahmad Yagi. (1995). , Ad-Daulah al-Utsmaniyyah fi at-Tarikh al-Islami al-Hadits (.
Jalaluddin al-Mahalli dan Jalaluddin as-Suyuthi. (2005). Tafsir Jalalain,.
M. Echol, Jhon, Dkk. (1992). Kamus Inggris Indonesia,,.
M. Quraish Shihab. (n.d.-a). Dia Di Mana-Mana.
M. Quraish Shihab. (n.d.-b). Tafsir al-Misbah,.
Mahmud ‘Abd Rahman ‘Abd Mun‘im. (1999). Mu‘jam Al-Mustalahat Wa Al-Alfaz Al-Fiqhiyyah,.
Mardan. (2011). Konsepsi Al-Qur’an Kajian Tafsir Tematik Atas Sejumlah Persoalan Masyarakat.
Mohammad Hashim Kamali. (2018). Tajdid, Islah And Civilational Renewal In Islam, Series 27, Kuala Lumpur: Malta By.
Muhammad Ali Asy-Syaukani. (1250). Kitab al-Fath al-Rabbani: Fatawa al-Imam Asy Syaukan, (.
Muhammad Fuad al-Baqi. (2007a). , Mu’jam Muhfaros,.
Muhammad Fuad al-Baqi. (2007b). Mu’jam Mufahros,.
Muhammad Husayn Tabatabai. (2000). , Mukhtasar al-Mizan Fi Tafsir al-Qur’an,.
Mutahari, Murtada. (2012). Memahami Pelajaran Tematis Al-Qur’an,.
Nasir Makarim ash-Shirazi. (1386). , Al-Akhlaq fi al-Qur’an, (.
Nasir Makarim ash-Shῑrazῑ. (n.d.). “Tafsir Al-Amthal fi Tafsῑr Kitab Allah Al-Munzal”,.
Nasir Makarim ash-Shῑrazῑ. (1379). “Tafsir Al-Amthal Fῑ Tafsῑr Kitab Allah Al-Munzal”,.
Nasir Makarim ash-Shῑrazῑ. (1385). Akhlak Dar Qur’an,.
Oxford University Team. (2000). Oxford Learner’s Dictionary (.
Sayid Syarif Radhi. (2021). , “Najh al-Balaghah (Khotbah, Surat dan Ujaran Imam Ali”,.
Shaykh Al-Tabarsῑ. (1993). Majma’ Al-Bayᾱn Fῑ Tafsῑr Al-Qur’an,.
Simon Fisher. (2004). Working With Conflik: Skills and Strategies for Action ,.
Syukron Mahbub. (2018). “Konflik dan Kekerasan Sunni-Syiah Sampang Perspektif Kultur Kekerasan dan Hak Asasi Manusia”,. 93.
Tim Akhlak. (n.d.). Etika Islam (Dari Kesalehan Individual menuju Kesalehan Sosial),.
Wahbah Zuhaili. (2016). Tafsir Munir Fi Aqidah Wa Shari‘ati Wal Manhaj, Abdul Wahid Haddade, “Konsep Al-Islah dalam Al-Qur’an”,. Jurnal: Tafsere, 4, 16.
Yunahar Ilyas. (2005). , Kuliah Akhlak, Cet. VII.
Zakiyuddin Bhaidawy. (2005). Pendidikan Agama Berwawasan Multikultural,.