Article Per Year (5 Year)
p-Index From 2020 - 2025
1.456
P-Index
This Author published in this journals
All Journal Paradigma : Journal of Science, Religion and Culture Studies Turats: Jurnal Pendidikan Islam Jurnal Sosioteknologi Wahana Akademika: Jurnal Studi Islam dan Sosial Jurnal Asy-Syari'ah Jurnal At-Tibyan: Jurnal Ilmu Alqur’an dan Tafsir AL-FANAR: JURNAL ILMU AL-QUR’AN DAN TAFSIR Abdi: Jurnal Pengabdian dan Pemberdayaan Masyarakat Wahana Akademika: Jurnal Studi Islam dan Sosial
Haq, Sansan Ziaul
Unknown Affiliation
Religion Arts Humanities Economics, Econometrics & Finance Education Engineering Environmental Science Health Professions Law, Crime, Criminology & Criminal Justice Medicine & Pharmacology Public Health Social Sciences Other

Published : 11 Documents Claim Missing Document
Claim Missing Document
Check
Articles

Found 11 Documents
Search

 1   2 
HERMENEUTIKA SUFISTIK: TELAAH EPISTEMOLOGI TAKWIL IBN ‘ARABI Haq, Sansan Ziaul
At-Tibyan: Jurnal Ilmu Alqur'an dan Tafsir Vol 4 No 1 (2019): Volume 4 No. 1, Juni 2019
Publisher : Department of Alquran Science and Interpretation of the Faculty of Ushuluddin, Adab, and Da'wah of IAIN Langsa

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.32505/tibyan.v4i1.890

Abstract

  The validity of Ibn ?Arabi?s ta?wil is much debated by experts, as is ishari interpretationin general. Some academics regard it as a deconstructive interpretation which subdues the Qur'anic text to mystical-gnostic teachings. But not a few argue that his mystical interpretation is in harmony with the principle of textuality. This article will discuss the epistemological construction of Ibn ?Arabi? ta?wil through an analysis of the hermeneutical assumptions he introduced. By using hermeneutic and sufistic psychology approaches, this qualitative research concludes that the ta?wil practiced by Ibn ?Arabi is a dialectical process between text and psychic-spiritual context, thus capturing various meanings in the Holy Text as a reflection of multi-dimensional reality. This kind of interpretation is literal because it imparts textual meaning, andat the same time spiritual because it also reaches inner unveiling.     
Fenomena Wahyu Al-Quran Haq, Sansan Ziaul
Jurnal Al-Fanar Vol 2 No 2 (2019): Ilmu Al-Qur'an dan Tafsir
Publisher : Prodi Ilmu Al-Qur'an dan Tafsir Fakultas Ushuluddin Institut Ilmu Al-Qur'an (IIQ) Jakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (340.755 KB) | DOI: 10.33511/alfanar.v2n2.1-20

Abstract

Some Western scholars argue that the Qur?an is a historical text that reflects Mu?ammad?s reflection on the socio-cultural dynamics of seventh-century Arab society. In the hands of several modern Muslim scholars, the assumption of the historicity of the Qur?an is used as a basis for contextual reinterpretation, although in general they still acknowledge its divinity. This paper intends to conceptualize the phenomenon of Qur?anic revelation through an analysis of the chronology of its revelation as explained in s?rah nabawiyyah. Through this analysis, it can be concluded that the process of Qur?anic revelation was external, did not originate from the Prophet Muhammad?s idea. Its revelation is a transcendent process as well as the concept of revelation understood in every religious tradition, even though it is intended for human benefit. The assumption of the historicity of Qur?anic revelation does not get strong support from s?rah?s data.
MEETING POINTS AND DIFFERENCES ISLAMIC MULTICULTURALISM AND WESTERN MULTICULTURALISM AS UNIVERSAL HUMAN VALUES Irham, Irham; Haq, Sansan Ziaul
Wahana Akademika: Jurnal Studi Islam dan Sosial Vol. 11 No. 1 (2024): Vol. 11, No. 1, April 2024
Publisher : Kopertais Wilayah X Jawa Tengah

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21580/wa.v11i1.19379

Abstract

Multiculturalism has become a universal human value that can be accepted from all walks of life. However, the term multiculturalism originated in the West and its development later, Islam, whose early development (since the 6th century) has taught the values of Multiculturalism. This is called Islamic Multiculturalism with its values of justice (al-'ada>lah), equality (al-musa>wa>h), tolerance (al-tasa>muh}), brotherhood of humanity (al-ukhuwwah al-insa>niyyah), universal compassion (al-rah}mah al-'a>mmah). This article is a comparative study of them to find common ground and differences. Islamic Multiculturalism and Western Multiculturalism both teach universal values with the same goals of upholding human dignity and dignity, respecting differences, diversity, and pluralism, and creating world peace—the difference between the two lies in the background of the background. Western Multiculturalism has its roots in a purely socio-cultural movement to abolish social discrimination. Islamic Multiculturalism originates from the normative teachings of the Quran-Hadith and the early history of Islamic development. These two sources can complement and reinforce each other for one universal human value, namely Multiculturalism. 
PENDIDIKAN ANTI KORUPSI DALAM AL-QURAN (Perskripsi Moral-Religius dalam Memerangi Praktik Rasuah) Irham; Haq, Sansan Ziaul
Turats Vol. 17 No. 1 (2024): Turats : Jurnal Pemikiran dan Peradaban Islam
Publisher : Program Studi Pendidikan Agama Islam, Fakultas Agama Islam UNISMA Bekasi

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.33558/turats.v17i1.9781

Abstract

This study seeks to integrate anti-corruption education with an Islamic perspective. This study uses a thematic-analytical method whose primary source is the Quran, interpreted from various commentaries. The findings show that, in substance, the Qur'an has taught us not to commit corruption. Phrases found in the Qur'an whose meaning is commensurate with corruption are 'eating other people's property unlawfully' (akl amwal al-nas bi-al-batil), 'eating illegally' (akl al-suht), and bribing judges (al-idla' ila-al-hukkam). This study further shows that corruption falls into the category of unlawful taking away other people's rights, while bribery is one of the doors to this unjust act. Therefore, corruption is a grave sin that will have serious consequences hereafter. The findings of this study can further contribute to the development of anti-corruption education from an Islamic perspective.
MEETING POINTS AND DIFFERENCES ISLAMIC MULTICULTURALISM AND WESTERN MULTICULTURALISM AS UNIVERSAL HUMAN VALUES Irham, Irham; Haq, Sansan Ziaul
Wahana Akademika: Jurnal Studi Islam dan Sosial Vol. 11 No. 1 (2024): Vol. 11, No. 1, April 2024
Publisher : Kopertais Wilayah X Jawa Tengah

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21580/wa.v11i1.19379

Abstract

Multiculturalism has become a universal human value that can be accepted from all walks of life. However, the term multiculturalism originated in the West and its development later, Islam, whose early development (since the 6th century) has taught the values of Multiculturalism. This is called Islamic Multiculturalism with its values of justice (al-'ada>lah), equality (al-musa>wa>h), tolerance (al-tasa>muh}), brotherhood of humanity (al-ukhuwwah al-insa>niyyah), universal compassion (al-rah}mah al-'a>mmah). This article is a comparative study of them to find common ground and differences. Islamic Multiculturalism and Western Multiculturalism both teach universal values with the same goals of upholding human dignity and dignity, respecting differences, diversity, and pluralism, and creating world peace—the difference between the two lies in the background of the background. Western Multiculturalism has its roots in a purely socio-cultural movement to abolish social discrimination. Islamic Multiculturalism originates from the normative teachings of the Quran-Hadith and the early history of Islamic development. These two sources can complement and reinforce each other for one universal human value, namely Multiculturalism. 
Restorasi Taman Bawah Laut di Pulau Pisang Pesisir Barat Lampung: Adaptasi Dampak Perubahan Iklim Global El-Nino dan La-Nina Kurniash, Nia; Haq, Sansan Ziaul; Hidayat, Esa Fajar
ABDI: Jurnal Pengabdian dan Pemberdayaan Masyarakat Vol 7 No 1 (2025): Abdi: Jurnal Pengabdian dan Pemberdayaan Masyarakat
Publisher : Labor Jurusan Sosiologi, Fakultas Ilmu Sosial, Universitas Negeri Padang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24036/abdi.v7i1.1094

Abstract

Terumbu karang secara global mampu menyerap karbon sebesar 70-90 Megaton, membuatnya berperan sangat krusial dalam mengendalikan iklim global. Mengingat Indonesia sebagai salah satu negara dengan populasi dan keragaman terumbu karang terbesar di dunia, maka Indonesia memiliki peran yang signifikan bagi keseimbangan iklim dunia. Namun sayangnya, terumbu karang di Indonesia banyak mengalami kerusakan, yang jika tidak segera ditangani akan berdampak pada lingkungan. Demikian, kegiatan pengabdian ini bertujuan merestorasi area terumbu karang di sekitar Pulau Pisang dengan teknik transplantasi. Pulau ini dipilih sebagai lokasi pengabdian, sebab termasuk area pemantauan penyimpangan suhu atmosfer-laut dan juga daerah tertinggal yang membutuhkan pemberdayaan. Implementasi kegiatan pengabdian ini dilaksanakan dengan tahapan-tahapan sosialisasi dan diskusi, identifikasi, cek kualitas perairan, dan transplantasi. Sebagai tahapan inti, transplantasi terumbu karang dilakukan dengan cara menanamnya pada media berkonsep jaring laba-laba. Hasil pengabdian menunjukkan perubahan pola pikir dan komitmen moral lingkungan masyarakat terhadap kehidupan laut dan terumbu karang.
TRANSGENDER DAN REDEFINISI KHUNTSA DALAM KAJIAN MEDIS DAN FIQIH KONTEMPORER: STUDI KASUS APRILIO MANGANANG-AMAR ALFIKAR Fitri, Ahmad Asrof; Haq, Sansan Ziaul
Asy-Syari'ah Vol. 24 No. 1 (2022): Asy-Syari'ah
Publisher : Faculty of Sharia and Law, Sunan Gunung Djati Islamic State University of Bandung

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15575/as.v24i1.16513

Abstract

This research, which examines transgender and khuntsa in contemporary fiqh and medic, is inspired by the news on Aprilio Manganang and Amar Alfikar, who changed their gender due to medical and psychological problems. Aprilio was diagnosed with hypospadias, while Amar suffered from gender dysphoria. In classical fiqh literature, the concept of khuntsa is identified from a physical point of view only, which is generally categorized into khuntsa ghairu musykil if the person's gender can still be known and khuntsa musykil if the genitals cannot be ascertained after a medical research process. The purpose of this study is to determine the fiqh review of the transgender cases of Aprilio Manganang and Amar Alfikar. Using the library research method, this study finds that Aprilio is considered a khuntsa ghairu musykil because of hormonal and physical tendencies to men. While Amar, although born with female genital, gender dysphoria makes her feel that she is in an inappropriate body, thus causing self-harming. In the perspective of contemporary fiqh with psychological approach, the problem experienced by Amar require scholars to review the definition of khuntsa. The criteria of khuntsa musykil can be expanded by considering psychological disorders that arise from internal issues, not due to external influences.Penelitian yang mengkaji tentang transgender dan khuntsa dalam sudut pandang medis dan fikih kontemporer ini diilhami dari pemberitaan mengenai Aprilio Manganang dan Amar Alfikar, yang melakukan perubahan jenis kelamin dengan sebab masalah medis dan psikologis. Aprilio didiagnosa mengalami hipospadia berat, sementara Amar menderita gender dysphoria. Dalam literatur fikih klasik, konsep khuntsa acap kali hanya dilihat dan diidentifikasi dari segi fisik untuk ditentukan jenis kelaminnya, yang secara umum dikategorikan menjadi khuntsa ghairu musykil jika orang tersebut masih bisa diketahui kelaminnya dan khuntsa musykil bila setelah proses penelitian medis tidak dapat diketahui kepastian genitalnya. Tujuan penelitian ini adalah untuk mengetahui tinjauan fikih terhadap kasus transgender Aprilio Manganang dan Amar Alfikar. Metode penelitian yang digunakan adalah library research dengan kajian literatur. Penelitian ini menemukan bahwa Aprilio termasuk khuntsa ghairu musykil karena kecenderungan hormonal maupun penanda fisik yang terlihat mengarah jelas kepada laki-laki. Sementara Amar, meskipun terlahir dengan alat kelamin perempuan, secara psikis gender dysphoria membuatnya merasa berada dalam tubuh yang tidak sesuai, sehingga menyebabkan self-harming. Dalam sudut pandang fiqih kontemporer dengan pendekatan psikologis, persoalan yang dialami Amar secara moral mengharuskan ulama untuk meninjau kembali definisi khuntsa. Khuntsa musykil dapat diperluas cakupannya dengan memper­timbang­­kan kelainan-kelainan psikologis yang muncul dari internal diri seseorang, bukan akibat pengaruh eksternal.
Islam And Anti-Corruption: Development Of Anti-Corruption Education Materials From A Religious Perspective Yuwanamu, Irham; Haq, Sansan Ziaul
PARADIGMA : JURNAL ILMU PENGETAHUAN AGAMA, DAN BUDAYA Vol 22 No 2 (2025): PARADIGMA: Journal of Science, Religion and Culture Studies
Publisher : Lembaga Penelitian dan Pengabdian Masyarakat Universitas Islam 45

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.33558/paradigma.v22i2.10762

Abstract

Corruption is one of the most important variables in a country's decline. The Indonesian state established the Corruption Eradication Commission (KPK-Komisi Pemberantasan Korupsi) to address this. One of its roles is prevention, so the KPK has an anti-corruption education program. Unfortunately, this program has not integrated religious values, even though Indonesia is a religious and predominantly Muslim society. This article examines anti-corruption education from an Islamic perspective. This study seeks to integrate anti-corruption education with an Islamic perspective. This study uses a thematic-analytical method whose primary source is the Quran, interpreted from various commentaries. The findings show that, in substance, the Qur'an has taught us not to commit corruption. Phrases found in the Qur'an whose meaning is commensurate with corruption are 'eating other people's property unlawfully' (akl amwal al-nas bi-al-batil), 'eating illegally' (akl al-suht), and bribing judges (al-idla' ila-al-hukkam). This study further shows that corruption falls into the category of unlawful taking away other people's rights, while bribery is one of the doors to this unjust act. Therefore, corruption is a grave sin that will have serious consequences hereafter. The findings of this study can further contribute to the development of anti-corruption education from an Islamic perspective.
MEETING POINTS AND DIFFERENCES ISLAMIC MULTICULTURALISM AND WESTERN MULTICULTURALISM AS UNIVERSAL HUMAN VALUES Irham, Irham; Haq, Sansan Ziaul
Wahana Akademika: Jurnal Studi Islam dan Sosial Vol. 11 No. 1 (2024): Vol. 11, No. 1, April 2024
Publisher : Kopertais Wilayah X Jawa Tengah

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21580/wa.v11i1.19379

Abstract

Multiculturalism has become a universal human value that can be accepted from all walks of life. However, the term multiculturalism originated in the West and its development later, Islam, whose early development (since the 6th century) has taught the values of Multiculturalism. This is called Islamic Multiculturalism with its values of justice (al-'ada>lah), equality (al-musa>wa>h), tolerance (al-tasa>muh}), brotherhood of humanity (al-ukhuwwah al-insa>niyyah), universal compassion (al-rah}mah al-'a>mmah). This article is a comparative study of them to find common ground and differences. Islamic Multiculturalism and Western Multiculturalism both teach universal values with the same goals of upholding human dignity and dignity, respecting differences, diversity, and pluralism, and creating world peace—the difference between the two lies in the background of the background. Western Multiculturalism has its roots in a purely socio-cultural movement to abolish social discrimination. Islamic Multiculturalism originates from the normative teachings of the Quran-Hadith and the early history of Islamic development. These two sources can complement and reinforce each other for one universal human value, namely Multiculturalism. 
MEETING POINTS AND DIFFERENCES ISLAMIC MULTICULTURALISM AND WESTERN MULTICULTURALISM AS UNIVERSAL HUMAN VALUES Irham, Irham; Haq, Sansan Ziaul
Wahana Akademika: Jurnal Studi Islam dan Sosial Vol. 11 No. 1 (2024): Vol. 11, No. 1, April 2024
Publisher : Kopertais Wilayah X Jawa Tengah

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21580/wa.v11i1.19379

Abstract

Multiculturalism has become a universal human value that can be accepted from all walks of life. However, the term multiculturalism originated in the West and its development later, Islam, whose early development (since the 6th century) has taught the values of Multiculturalism. This is called Islamic Multiculturalism with its values of justice (al-'ada>lah), equality (al-musa>wa>h), tolerance (al-tasa>muh}), brotherhood of humanity (al-ukhuwwah al-insa>niyyah), universal compassion (al-rah}mah al-'a>mmah). This article is a comparative study of them to find common ground and differences. Islamic Multiculturalism and Western Multiculturalism both teach universal values with the same goals of upholding human dignity and dignity, respecting differences, diversity, and pluralism, and creating world peace—the difference between the two lies in the background of the background. Western Multiculturalism has its roots in a purely socio-cultural movement to abolish social discrimination. Islamic Multiculturalism originates from the normative teachings of the Quran-Hadith and the early history of Islamic development. These two sources can complement and reinforce each other for one universal human value, namely Multiculturalism. 
Co-Authors Ahmad Asrof Fitri Hidayat, Esa Fajar Irham Irham Irham Irham Kurniash, Nia