DetailKolabpenelitian

No	Nama	Judul	Pendanaan	Tahun	Detail
1	ABD. BASID, M.Th.I.	Ruang Ijtihad Pengharaman Khamr: Studi Kritis Mohammad Abed Al-Jabiri Atas Aplikasi Nasikh-Mansukh Jumhur Ulama	Mandiri PT	2022	Detail Penelitian Kolaborasi Judul Ruang Ijtihad Pengharaman Khamr: Studi Kritis Mohammad Abed Al-Jabiri Atas Aplikasi Nasikh-Mansukh Jumhur Ulama Sumber dana Mandiri PT Dana 5000000 Ketua Peneliti ABD. BASID, M.Th.I. Keterangan luar Anggota Peneliti ALI HAMID MUHAMMAD NAFIS M.MUKSIN FERDI ASIM BILLAH JAMILUR ROZIQIN Abstrak
2	LUTHVIYAH ROMZIANA, M.Th.I.	Resepsi Santri Terhadap Pembacaan Samadiyah (100.000 Al-Ikhlās) Untuk Memerdekakan Mayit Dari Siksa Kubur	Mandiri PT	2022	Detail Penelitian Kolaborasi Judul Resepsi Santri Terhadap Pembacaan Samadiyah (100.000 Al-Ikhlās) Untuk Memerdekakan Mayit Dari Siksa Kubur Sumber dana Mandiri PT Dana 5000000 Ketua Peneliti LUTHVIYAH ROMZIANA, M.Th.I. Keterangan luar Anggota Peneliti LAILATUL FITRIYAH HADI LINDA FAJARWATI UMMI FAUZIYAH SITI WIDIATUS SHOLEHA AMELIA PUTRI FARIZATUL AZIZAH Abstrak
3	ABD. BASID, M.Th.I.	Legal Consequences Of Corruption In The Al-Qur’ān; Khāfī Alfāz Approach To The Corruption Verses	Mandiri PT	2021	Detail Penelitian Kolaborasi Judul Legal Consequences Of Corruption In The Al-Qur’ān; Khāfī Alfāz Approach To The Corruption Verses Sumber dana Mandiri PT Dana 6.800.000 Ketua Peneliti ABD. BASID, M.Th.I. Keterangan luar Anggota Peneliti MUHAMMAD NAUFAL ASHSHIDDIQI DIANATUS SHOLIHA Abstrak The term corruption is known in modern society and was not found in the early days and development of Islam. In Indonesia, many corrupt practices were found around 1950. Furthermore, in relation to its legal arguments, al-Qur’an does not directly mention laws and sanctions for corruptors. Therefore there are many differences of opinion in determining the sentence. This research will discuss and explore the laws and sanctions for corruptors from the four verses of the Qur'an, namely QS. Āli ‘Imrān [3]: 161, QS. Al-Nisā '[4]: 29, QS. Al-Baqarah [2]: 188, and QS. Al-Māidah [5]: 38 using the khāfī alfāz interpretation approach. By using thematic methods and liberative hermeneutics, this study finds a conclusion that the law of corruption is the same as al-sāriq and the legal consequences are the same as thieves, namely punishment (cutting off hands) or imprisonment
4	LUTHVIYAH ROMZIANA, M.Th.I.	Tradisi Muraja’ah Dalam Menjaga Hafalan Al-Qur’an Bagi Santri Ppiq Di Wilayah Az-Zainiyah Pondok Pesantren Nurul Jadid Paiton Probolinggo	Mandiri PT	2021	Detail Penelitian Kolaborasi Judul Tradisi Muraja’ah Dalam Menjaga Hafalan Al-Qur’an Bagi Santri Ppiq Di Wilayah Az-Zainiyah Pondok Pesantren Nurul Jadid Paiton Probolinggo Sumber dana Mandiri PT Dana 6.800.000 Ketua Peneliti LUTHVIYAH ROMZIANA, M.Th.I. Keterangan luar Anggota Peneliti WILANDARI LUM ATUL AISIH Abstrak enelitian ini merupakan penelitian living Quran dalam tradisi muraja’ah menjaga hafalan al-Qur’an bagi santri PPIQ di wilayah Az-Zainiyah Pondok Pesantren Nurul Jadid. Tradisi muraja’ah merupakan salah satu metode yang diterapkan di PPIQ az-Zainiyah untuk menjaga hafalan santri. Dalam penelitian ini ada beberapa hal yang hendak dicapai yaitu mengenai praktek muraja’ah al-Qur’an santri PPIQ, sejauh mana efektifitas santri PPIQ dalam menjaga hafalan al-Qur’an dan mengenai makna muraja’ah al-Qur’an bagi santri PPIQ. Penelitian ini menggunakan jenis penelitian lapangan (field research) yang bersifat deskriptif kualitatif dengan pendekatan fenomenologi. Pada tahap deskriptif akan dibahas tentang segala hal yang berkaitan dengan pelaksanaan tradisi muraja’ah al-Qur’an, seperti bagaimana santri menjaga hafalan, apa kendala dari menghafal al-Qur’an. Sedangkan teknik pengumpulan data yaitu melalui observasi, wawancara dan dokumentasi. Hasil dari penelitian ini adalah, dalam segi pelaksanaan, terdapat 2 praktik muraja’ah, yaitu praktik yang dilakukan harian dan bulanan. Praktik harian dilakukan setiap malam setelah salat maghrib yaitu pukul 18.00 WIB - 20.00 WIB, kecuali malam Jumat dan Selasa dengan membaca al-Qur'an sebanyak 5 kaca (2,5 halaman). Sedangkan praktik bulanan yaitu membacakan al-Qur'an bi al-ghayb secara lancar dan benar dalam hukum tajwid, dan semua juz yang sudah dihafal akan disimak oleh teman, pengurus ataupun pembina. Adapun resepsi santri dalam tradisi muraja’ah dalam menjaga hafalan al-Qur’an di PPIQ wilayah az-Zainiyah Pondok Pesantren Nurul Jadid yaitu: pertama, al-Qur’an merupakan shifa’ atau obat. Kedua, dengan al-Qur’an menjadikan dekat dengan Rabb-nya. Ketiga, mendapat keberkahan dari al-Qur’an.
5	ACH. ZAYYADI, M.Th.I.	Indonesian Mufassir Perspective On Gender Equality: Study On Tafsir Al-Misbah, Tafsir Al-Azhar, And Tafsir Marāh Labīd	Mandiri PT	2021	Detail Penelitian Kolaborasi Judul Indonesian Mufassir Perspective On Gender Equality: Study On Tafsir Al-Misbah, Tafsir Al-Azhar, And Tafsir Marāh Labīd Sumber dana Mandiri PT Dana 6.800.000 Ketua Peneliti ACH. ZAYYADI, M.Th.I. Keterangan luar Anggota Peneliti ALVINA AMATILLAH DWIKI OKTAFIANA WIRENDRI Abstrak This article aims to figure out Indonesian commentators perspectives on the position of women in the domestic and public sphere. This research comes from the question; Has the patriarchal identity that existed in Indonesia influenced Indonesian commentators perspectives in interpreting the Koran? And what is Indonesian commentators perspective on women’s leadership in the public sphere? With the literary method and critical analysis of their works, tafsīr al-Misbah, Tafsīr al-Azhar, and Tafsīr Marāh} Labīd, this research resulted in the following findings and conclusions. First, in essence, the three Indonesian commentators did not give permission to women to become leaders in the household, even they have different reasons. Nawāwī al-Bantānī considers men to be leaders for their wives, because men has the potential to educate them, has intellectual and physical strength. Hamka gave consideration to Indonesian traditions and culture. Meanwhile, Quraish Shihab argues that a man is the leader over his wife because of the psychological and character considerations of men who are more assertive. Second, regarding women’s leadership in the public sphere, Quraish Shihab and Hamka allow women to become leaders for men as long as they have sufficient criteria. Meanwhile al-Nawāwī did not provide a clear explanation of the status of women’s leadership in the public sphere. The findings in this study also confirm that, in addressing the problem of women, the Indonesian commentators has a paradigm shift from time to time, this is due to sociological factors and conditions surrounding the interpreter.

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