The Qur'an is the holy book of Muslims which is the guide and guidance of human life both as individuals and in groups. One of the solutions offered by the Qur'an in living life is with a sincere attitude, sincerity is the basis for accepting human deeds. While a phenomenon in this modern era, many people are found who tend to view that life is not free, there is always a fee to be paid, this makes them always take into account profit and loss in all aspects of their work, and this situation leads to the difficulty of an action. that humans do sincerely. Therefore, the study of sincerity has its own urgency, so humans do not always measure success with the material they receive. This research is a literature study that wants to explain the meaning of sincerity contained in the Qur'an and the Prophet's hadith. Data was collected through thematic methods and analyzed descriptively. The results of the study indicate that sincerity is an act based on motivation to gain the pleasure of Allah swt. Sincerity is the main condition for the acceptance of an act of worship. Without sincerity, any amount of worship will not reach Allah and even be classified as a useless charity. Al-Qur‘an adalah kitab suci umat Islam yang menjadi pedoman dan tutunan hidup manusia baik sebagai individu maupun berkelompok. Salah satu solusi yang ditawarkan al-Qur‘an dalam menjalani hidup adalah dengan sikap ikhlas, ikhlas merupakan dasar diterimanya amal perbuatan manusia. Sementara fenomena di era modern ini, banyak ditemukan manusia yang cenderung memandang bahwa hidup ini tidak ada yang gratis, selalu ada biaya yang harus dibayar, hal ini yang menjadikan mereka selalu memperhitungkan untung rugi dalam segala aspek pekerjaannya, dan keadaan ini mengarah kepada sulitnya suatu perbuatan yang dilakukan manusia secara ikhlas. Oleh karena itu, kajian tentang ikhlas memiliki urgensi tersendiri, sehingga memuat manusia tidak selalu mengukur keberhasilan dengan materi yang dia terima. Penelitian ini bersifat kepustakaan yang ingin menjelaskan makna ikhlas yang terkandung dalam al-Qur’an dan hadis Nabi. Data yang dikumpulkan melalui metode tematik dan dianalisis secara deskriptif. Hasil penelitian menunjukkan bahwa ikhlas merupakan perbuatan yang berlandaskan motivasi untuk memperoleh keridhaan Allah swt. Ikhlas adalah syarat utama diterimanya sebuah amal ibadah. Tanpa keikhlasan, amal ibadah sebesar apapun tidak akan sampai kepada Allah dan bahkan tergolong sebagai amal yang sia-sia.

This study discusses the practice of i'adah dzuhur after the Friday Prayers in Aceh Besar. I'adah dzuhur is carried out by some people as they see that the performance of Friday Prayers is considered to have ignored several conditions. This leads to some people’s decisions to re-perform the dzuhur prayer. This fact encourages the author to explore reasons that some people consider carrying out the i'adah dzuhur after Friday prayers. In addition, the performance is i'adah dzuhur was also driven by perspectives of Muslim scholars graduated from Islamic traditional boarding schools suggesting that the performance of Friday praying has yet to meet certain level of validity. This study is an empirical juridicial study using the Islamic legal approach. The data for the study was collected through interviews, observation and document analysis. In addition, the data was analyzed using qualitative data analysis procedures. The results showed that the performance of Friday prayers in Aceh Besar has met the rules as mandated in the fiqh. However, some people in Aceh Besar are cautious on the eligibility of the Friday prayer performances. This caution is in regard with the two requirements for the validity of Friday: First, the location between mosques should be adjacent with each other. Second, there should be the minimum number of 40 Friday prayer congregations, and all of them should be well educated on the nature of Friday prayers. As a result of being unsure about the fulfillment of these two conditions and caution (ihtiyati), some people perform the i'adah dzuhur after Friday. Such communal understanding is influenced by the alumni of Islamic traditional Boarding schools (dayah) due to several factors. First, the emergence of Islamic figures from the traditional Islamic boarding school; second, the alumni has been active in various socio-religious activities, and third, the alumni have gained some charisma.

The Qur'an states that a good person will be paired with the good and the bad will be united with the bad. However, in reality, not everyone who behaves well is juxtaposed with the good, and vice versa. As the story in the Qur'an is about the lives of two prophets namely Prophet Noah and Prophet Luth who were so obedient to Allah but they were juxtaposed by Allah with a couple who had bad qualities and disobedient. The purpose of this study is to discuss the forms and factors triggering the iniquity of the wives of the prophets and reveal the moral lessons contained in the story. This research uses a qualitative approach with the type of literature research and collects data using interpretation document studies. The results showed that the form of iniquity committed by the wives of Prophet Noah and Prophet Luth was a matter of faith, not that which showed adultery. The cause of the disobedience of the wives of the two prophets is based on two things, namely first, the strength of faith in their former beliefs; the second is because of the economic instability that befell the two families of the prophet so that his spouse committed deceit and betrayed them. The wisdom that can be learned from the story of the disobedience of the wives of the prophets is to show the guarantee of the salvation of the life of the world and the hereafter not to depend on others but oneself.Al-Qur’an menyatakan bahwa seorang yang baik akan dipasangkan dengan yang baik dan yang berperangai buruk akan disatukan pula dengan yang buruk. Namun, pada realitanya tidak semua orang yang berperilaku baik disandingkan dengan yang baik, begitu pula sebaliknya. Sebagaimana kisah dalam Alquran tentang kehidupan dua orang nabi yakni Nabi Nuh dan Nabi Luth yang begitu taat kepada Allah tapi mereka disandingkan oleh Allah dengan pasangan yang memiliki sifat yang buruk lagi durhaka. Tujuan penelitian ini untuk membahas bentuk dan faktor pemicu kedurhakaan istri para nabi dan mengungkapkan pelajaran moral yang terkandung dalam kisah tersebut. Penelitian ini menggunakan pendekatan kualitatif dengan jenis penelitian kepustakaan dan mengumpulkan data menggunakan studi dokumen tafsir. Hasil penelitian menunjukkan bahwa bentuk kedurhakaan yang dilakukan istri Nabi Nuh dan Nabi Luth adalah dalam persoalan keimanan bukan yang menunjukkan perbuatan zina. Penyebab durhakanya istri dari kedua nabi tersebut didasari kepada dua hal yakni pertama, kuatnya keimanan terhadap kepercayaan mereka yang terdahulu; kedua yaitu karena ketidakstabilan ekonomi yang menimpa kedua keluarga nabi tersebut sehingga pasangannya berlaku curang dan khianat kepada mereka. Adapun hikmah yang dapat dipetik dari kisah durhakanya istri para nabi tersebut yaitu menunjukkan jaminan keselamatan kehidupan dunia dan akhirat tidak bergantung kepada orang lain melainkan diri sendiri.

This paper aims to explain the meaning, function and position of the words khimar and jilbab in the Qur’an. In Surat al-Nur verse 31 Allah explains the limitations of the aurat of a Muslim woman and details the meaning of khimar as a cloth (veil) used to cover her hair (head), neck and chest. Meanwhile, in Surat al-Ahzab verse 59, Allah explains about the clothes that serve to cover the entire body of women. Both words have the same meaning and purpose, namely as a cover for women's aurat. Generally, people understand that the hijab is a khimar (veil), such an understanding will affect its users and obscure its true meaning. This study is a literature study, data used from various scientific works that lead to the problems studied. The main data sources used are tafsir books, to find the meaning and position of the two terms. The results show that khimar and jilbab are two words with different meanings. Khimar is a garment that reaches half of the jilbab, while the jilbab is a garment that covers the entire body. It can be concluded that the word jilbab which is understood by the public as the veil, is basically the meaning of khimar, while the jilbab is a garment or wide shirt that is able to cover the entire body of women. Tulisan ini bertujuan untuk menjelaskan makna, fungsi dan kedudukan kata khimar dan jilbab dalam al-Qur’an. Dalam Surat al-Nur ayat 31 Allah menjelaskan tentang batasan aurat perempuan muslim dan merinci makna khimar sebagai kain (kerudung) yang digunakan untuk menutup rambut (kepala), leher dan dadanya. Sedangkan dalam Surat al-Ahzab ayat 59, Allah menjelaskan tentang pakaian yang berfungsi untuk menutup seluruh tubuh perempuan. Kedua kata tersebut memiliki maksud dan tujuan yang sama, yaitu sebagai penutup aurat perempuan. Umumnya, masyarakat memahami bahwa jilbab adalah khimar (kerudung), pemahaman demikian akan mempengaruhi penggunanya dan mengaburkan makna sebenranya. Kajian ini bersifat kepustakaan, data yang digunakan dari berbagai karya ilmiah yang mengarah pada permasalahan yang diteliti. Sumber data utama yang digunakan ialah kitab-kitab tafsir, untuk menemukan makna dan kedudukan dua istilah tersebut. Hasil kajian menunjukkan bahwa khimar dan jilbab merupakan dua kata dengan makna yang berbeda. Khimar adalah pakaian yang mencapai setengah dari jilbab, sementara jilbab adalah pakaian yang menutup seluruh tubuh. Dapat disimpulkan bahwa kata jilbab yang dipahami oleh masyarakat secara umum dengan maksud kerudung, pada dasarnya adalah pengertian dari khimar, sedangkan jilbab merupakan pakaian atau baju lebar yang mampu menutupi seluruh tubuh perempuan.

Islamic law should be based on clear and proven evidence, both in the Qur’an and in the authentic hadiths, while the existence of mukhtalif hadiths can cause confusion in making decisions and determining the legal certainty that governs the issue. This study will elaborate on the methods used by scholars in determining the law based on conflicting hadiths. The research results indicate that there are three steps that scholars take in producing laws derived from mukhtalif hadiths: the methods of al-Jam’u wa al-Taufiq, al-Nash, and tarjih. In the method of al-Jam’ wa al-tawfiq, there is a linguistic approach, interpretation, and reduction of meaning, as well as the conditions under which a hadith was uttered and the reinterpretation of the wording of the hadith to a different meaning. In the method of al-nasikh wa al-mansukh, Ibn Qutaybah did not provide a detailed explanation of when, where, and in what case the hadith was uttered. In the method of tarjih, the focus is on the quality of the sanad, where the proximity of the relationship between the narrator and the Prophet is the main consideration for strengthening one hadith.