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<![CDATA[MEKANISME BANCASSURANCE PADA BANK ISLAM (Studi Kasus di Bank Rakyat Indonesia (BRI) Syariah Cabang Ponorogo Tahun 2013) ]]>
<![CDATA[Kamaluddin, Imam]]>;
<![CDATA[Taqiyuddin, Muhammad]]>
<![CDATA[ Ijtihad : Jurnal Hukum dan Ekonomi Islam Vol 10, No 2 (2016) ]]>
Publisher : <![CDATA[Universitas Darussalam Gontor ]]>
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DOI: 10.21111/ijtihad.v10i2.1249
<![CDATA[Dilandasi dari suatu pemikiran yang menjelaskan bahwa kehidupan manusia tidaklah dapat terlepas dari adanya resiko dan bahaya yang ada dalam aktivitas yang dilakukannya. Terlebih lagi, manusia tidak dapat memprediksi apapun yang akan terjadi di masa mendatang dengan tepat, Namun demikian manusia tetaplah diwajibkan berusaha. Begitu juga dengan lembaga keuangan Isalm, maka penelitian ini akan membahas tentang mekanisme Bancassurance pada Bank Islam, khususnya di Bank BRI Syariah cabang Ponorogo. Bancassurance dapat diartikan secara sederhana sebagai Asuransi Bank, yaitu bank melakukan kegiatan asuransi dalam mengamankan pembiayaan dan transaksi yang ada pada bank tersebut. Tujuan dari penilitan ini adalah untuk mengetahui mekanisme Bancassurance pada Bank BRI Syariah. Hasil dari penelitian ini menjelaskan bahwa dari hasil analisa data yang ada, pelaksanaan Bancassurance pada BRI Syariah Ponorogo ini telah memenuhi syarat-syarat yang sesuai dengan syariah Islam, karena didasari oleh beberapa fatwa dari DSN-MUI.]]>
<![CDATA[Metode Tafsīr Bāṭinī Syī’ah: Sebuah Telaah Kritis ]]>
<![CDATA[Muhammad Abdul Malik Al-Furqon]]>;
<![CDATA[Muhammad Taqiyuddin]]>
<![CDATA[ AL QUDS : Jurnal Studi Alquran dan Hadis Vol 4, No 2 (2020) ]]>
Publisher : <![CDATA[Institut Agama Islam Negeri (IAIN) Curup ]]>
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DOI: 10.29240/alquds.v4i2.1703
<![CDATA[The Method of Tafsīr Bāṭinī Syī’ah: A Critical StudyGiven the urgency that the Bāṭinī’s Tafsir (interpretation) it self is classified by some scholars as the Sufistic model of Isyārī's interpretation which puts forward metaphorical exegesis, thus, its position is controversial and needs to be explained. In fact, Bāṭinī’s interpretation is widely used by the Shi'ah school. The methodology of Bāṭinī’s interpretation in Syī'ah is identical to their aqīdah. This study, using the literature research model, involved an object in the form of Syī'ah literature simply referred to as an authoritative source; especially from the Islamic scholars who are mu'tabar. The data were analyzed descriptively and in a comparative analysis following a critical analysis of the empirical literature; namely the narrative model. Thus, the narrative of Bāṭinī Shī'ah's interpretation model was revealed, to be juxtaposed with several Tafsīr works having been rooted in the Sunni tradition as a relevant source to explain the position of Bāṭinī's interpretation and the ideological influence surrounding and underlying its emergence. This study found that the Bāṭinī’s interpretation was identical to the transition of the meaning of the verse al-Qur'ān from its zāāir to its bāṭin; by highlighting several specific patterns oriented towards strengthening one of the pillars of the Shī'ah teachings itself, namely the Imāmah.]]>
<![CDATA[GOD AND COSMOS AS REALITY: An Inquiry to the Interconnection among Islamic Philosophical Doctrine ]]>
<![CDATA[Hamid Fahmy Zarkasyi]]>;
<![CDATA[Jarman Arroisi]]>;
<![CDATA[Mohammad Syam’un Salim]]>;
<![CDATA[Muhammad Taqiyuddin]]>
<![CDATA[ Jurnal Theologia Vol 30, No 2 (2019) ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Humaniora, Universitas Islam Negeri Walisongo Semarang, Indonesia ]]>
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DOI: 10.21580/teo.2019.30.2.4455
<![CDATA[In the Islamic intellectual tradition, Being (wujūd) is not limited to physical things. God is also understood as Being; indeed, He is the Absolute Being itself; which of Him, manifests all metaphysical and physical realities. This physical nature is one of the realities caused by God; as well as the metaphysical reality of 'natural law' called 'sunnatullāh' in Islam. It is necessary to know how the power of God can connect to this universe. The question presupposes cosmological research, which needs to involve the study of God and His attributes as well. Methodologically, the verification of Islamic philosophical ideas among Muslim philosophers to Sufis, involves the development of the key concept from tafsīr and ta'wīl among the Quranic verses (āyat) that discuss God's relationship with Nature itself; from this framework, the relationship between the two can be explained. This article, offers a study of the views of Muslim thinkers: from philosophers to Sufis, about the relationship; which specifically highlights that God and Nature are part of the concept of 'reality' in the Islamic view. The study concludes several important things, especially that God is the Absolute Being; which from Him, another reality as the sign (āyat) of His Existence created. His sunnatullāh again manifests in God’s creatures that undergo being devastated and recreated.]]>
<![CDATA[Telaah Robotika Ibnu Ismail Al-Jazari ]]>
<![CDATA[Muhammad Faqih Nidzom]]>;
<![CDATA[Muhammad Taqiyuddin]]>;
<![CDATA[Hani'atul Mabruroh]]>;
<![CDATA[Ahmad Luqman Sudarsono]]>;
<![CDATA[Muhammad Safari]]>
<![CDATA[ AL-FIKRA Vol 19, No 2 (2020): Al-Fikra : Jurnal Ilmiah Keislaman ]]>
Publisher : <![CDATA[Program Pascasarjana Universitas Islam Negeri Sultan Syarif Kasim Riau ]]>
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DOI: 10.24014/af.v19i2.11815
<![CDATA[The development of technology in the 4.0 era is very significant, and robotics is part of technological advances that can be felt today. He has helped a lot in human development and civilization in all aspects. When it comes to robotics, the name Da Vinci is undoubtedly the front guard. Even though there are also Muslim scientists who we are aware of their contribution to in robotics, namely Abū al-'Iz Ibn Ismā'īl ibn al-Razāz al-Jazarī or better known as Al-Jazari. This article discusses the concept of robotics according to al-Jazari and its contribution to technological development using qualitative methods. Here it is found that the study of technology developed by Muslim scientists, especially al-Jazari, makes use of the natural forces in the surrounding environment to facilitate their work. Pure technology and utilitarian technology which is a branch of the technology developed by al-Jazari, resulted in an ingenious invention, namely the third water treatment device. Al-Jazari combines the two branches of knowledge into a mechanical tool that has never been found before. Since the beginning he has emphasized the importance of experimentation and proper observation, as well as paying attention to the axiological or objective aspects of science and the findings.]]>
<![CDATA[Diseminasi Manuskrip Islam Pada Perpustakaan Online ]]>
<![CDATA[Muhammad Taqiyuddin]]>;
<![CDATA[Muhammad Faqih Nidzom]]>;
<![CDATA[Ahmad Rijal Khoirudin]]>
<![CDATA[ IQRA`: Jurnal Ilmu Perpustakaan dan Informasi (e-Journal) Vol 15, No 1 (2021) ]]>
Publisher : <![CDATA[UIN Sumatera Utara ]]>
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DOI: 10.30829/iqra.v15i1.8782
<![CDATA[Manuskrip Kuno perlu proses digitalisasi. Selain sebagai dokumen masa lalu, benda tersebut berisi informasi dan referensi yang penting bagi pemetaan pengetahuan yang belum dapat kita akses. Belum lagi, secara metodis dan ideologis, kajian manuskrip akan turut mengungkap etos ilmiah penulisnya yang patut ditiru dalam konteks modern dan globalisasi ini. Sehingga, diseminasi manuskrip menjadi penting. Khususnya, demi memahami bahwa peradaban Islam adalah peradaban Ilmu. Kajian pustaka ini berusaha mengungkap fenomena digitalisasi manuskrip Islam kuno di perpustakaan online internasional. Manuskrip Islam yang dimaksud dibatasi pada disiplin ilmu alam tertentu. Sehingga, dapat ditelaah secara linear dan dibandingkan dari berbagai seginya. Penelitian ini menemukan bahwa perpustakaan online di skala internasional, tergolong sangat memperhatikan peninggalan intelektual berupa manuskrip Islam. Hal ini dibuktikan dengan cukup banyaknya koleksi mereka yang berupa manuskrip Islam klasik, yang sebagian telah diedit dan dialihbahasakan. Digitalisasi ini akan menarik ahli-ahli untuk mengkaji manuskrip tersebut secara kritis, sehingga menjadi kontribusi ilmiah yang signifikan dalam bidang sejarah sains]]>
<![CDATA[Panca Indera dalam Epistemologi Islam ]]>
<![CDATA[Muhammad Taqiyuddin]]>
<![CDATA[ Tasfiyah: Jurnal Pemikiran Islam Vol 4, No 1 (2020) ]]>
Publisher : <![CDATA[Universitas Darussalam Gontor ]]>
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DOI: 10.21111/tasfiyah.v4i1.3964
<![CDATA[This study was library research through several-mixed literature from Islamic doctrine which had been explained by several philosophers, jurist, also the sufis account. Rather than reconstructing its literal form, these Islamic thinkers based on Quranic revelation developed rational elucidation about five senses and their places in Islamic epistemological doctrine. This research found that Islamic tradition affirmed five senses as one of basic of human understanding. But, these potencies were given from Allah to the mankind for their capability to understand God’s sign. Which these signs can provide human understanding about physical reality as mere aspects of God’s sign in this physical world (dunyā). Furthermore, these understanding can be developed as true knowledge; wich will be asked at the day of judgement (qiyāmah).]]>
<![CDATA[ANALYZING ISLAMOPHOBIA AS HATE SPEECH: AL-ATTAS' VIEWS ON THE CORRUPTION OF KNOWLEDGE ]]>
<![CDATA[Hamid Fahmy Zarkasyi]]>;
<![CDATA[Jarman Arroisi]]>;
<![CDATA[Muhammad Taqiyuddin]]>;
<![CDATA[Mohammad Syam'un Salim]]>
<![CDATA[ Al Qalam Vol 36 No 2 (2019): July - December 2019 ]]>
Publisher : <![CDATA[Center for Research and Community Service of UIN Sultan Maulana Hasanuddin Banten-Serang City-Indonesia ]]>
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DOI: 10.32678/alqalam.v36i2.2313
<![CDATA[The phenomenon of Islamophobia has always been a contemporary issue, especially in a world that is supposed to be global and full of diversity. In fact, in some Muslim-majority countries, the phenomenon is actually spread. Further study found that among the reasons was a misunderstanding in exploring and understanding Islam as a religion. Especially on the meaning of Islam as a universal religion for humans. Methodologically, this literature research model uses a historical literacy approach in the form of a Western phobia of Islam (especially religion) in the Middle Ages (anti-semitic), primary sources of Islamic teachings, and Islamic religious philosophy specifically excavated from Syed Muhammad Naquib al-Attas. Al-Attas’ analysis is used based on his capacity to understand ideas about metaphysics and Western civilization and Islam itself. The theoretical study is focusing on al-Attas' conception of 'corruption of the knowledge' that occurs as a result of 'loss of adab'. This is a global challenge for contemporary Muslims, the 'pursuit of knowledge' ; that is, the spread of 'erroneous science' that is like true, but contains falsehood and brings damage to the correct understanding of Islam. This study found that 'the corruption of the Knowledge' about Islam often results in Islamophobia; which begun with misunderstanding about the very essential things in Islam. Muslims join in phobias towards their religion because of the loss of adab. Most of the misconceptions result from 1) studying Islam without referring to scientific authority 2) framing social media about Islam 3) Secularization which reduces Islam is only limited to ancient Arabic culture.]]>
<![CDATA[IN SEARCH OF ISLAMIC DEFINITION OF WORLDVIEW: ELEMENTS, AND ITS CHARACTERS ]]>
<![CDATA[Muhammad Taqiyuddin]]>
<![CDATA[ Zawiyah: Jurnal Pemikiran Islam Vol 6, No 2 (2020): Desember 2020 ]]>
Publisher : <![CDATA[IAIN Kendari ]]>
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DOI: 10.31332/zjpi.v6i2.1949
<![CDATA[The discourse about worldview rapidly developed in harmony with the philosophy of science itself. The reason is that globalization has 'challenged' various nations and countries to develop science and technology; some even seem to negate others. At this stage, civilization experiences a 'clash'; namely at the level of natural outlook (clash of worldview). That is, differences in culture, nation, race and religion also confirm the definitive difference between the worldview of Islam and non-Islam. Furthermore, the true concept of the Islamic worldview can be defined based on the elements and characteristics that are fundamental to Islam philosophically. This literature research model seeks to offer efforts to define the Islamic worldview historically; that is, from the very beginning of the emergence of this concept until the 'maturity' of the concept of the Islamic worldview in the hands of Muslim scholars; and possible future developments. Data analysis is carried out critically and comparatively. This study concludes that the meaning of worldview can be traced based on its origin, which is used in the secular Western era. Then, Christians also adapted it as part of the explanation of religious philosophy, especially systematic theology. But essentially, some elements and worldview characters can be filled with the nature and values of Islam; so that we can also define the meaning of the Islamic worldview along with its essential aspects.]]>
<![CDATA[STUDY ON EARLY ISLAMIC ENGINEERING ]]>
<![CDATA[Taqiyuddin Muhammad]]>;
<![CDATA[Muhammad Faqih Nidzom]]>;
<![CDATA[Hani'atul Mabruroh]]>
<![CDATA[ Indonesian Journal of Islamic History and Culture Vol 3 No 1 (2022): Indonesian Journal of Islamic History and Culture ]]>
Publisher : <![CDATA[The Department of Islamic History and Culture in cooperation with the Center for Islamic History and Culture in Aceh and Malay World Studies (PUSAKA), Universitas Islam Negeri Ar-Raniry Banda Aceh, Aceh, Indonesia ]]>
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DOI: 10.22373/ijihc.v3i1.1639
<![CDATA[Epistemologically, natural science occupies an important position in Islam. By studying them, the appreciation of the signs of Allah's creation becomes higher. On this basis, we find various names of Muslim scientists, especially engineering in Islam. The most important figures that we discuss this time, are not new names. At least, this figure is famous for his manuscripts that are still around today. In fact, they are proven to have inspired the emergence of various engineering sciences in the west. These figures have proved to be quite complex engineering on the engineering sciences of previous civilizations, including Greece, Egypt and Persia. Their work is a combination of Islamic appreciation of pre-Islamic civilization, along with the framework of Muslims at that time. This fact is not appreciated much except after the emergence of intensive studies on the history of science. Among the characters is Sabra, Sarton, to other historians of science. Some of them also translated the original work from Arabic. Some others make replicas of their findings. Among the most famous is the elephant clock. This article attempts to critically reveal matters related to the contributions of these three figures in Islamic engineering, as well as trace their general contribution to modern civilization.]]>
<![CDATA[On Imam Ghazālī's Farḍ ‘Ain and Farḍ Kifāyah: An Epistemological Approach ]]>
<![CDATA[Sujiat Zubaidi Saleh]]>;
<![CDATA[Muhammad Taqiyuddin]]>;
<![CDATA[Rakhmad Agung Hidayatullah]]>
<![CDATA[ Jurnal Ushuluddin Vol 30, No 1 (2022): January - June ]]>
Publisher : <![CDATA[Universitas Islam Negeri Sultan Syarif Kasim Riau ]]>
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DOI: 10.24014/jush.v30i1.14661
<![CDATA[Imam Ghazālī is the main originator of an integrative Islamic epistemology-based classification of knowledge. Where, the formulation begins with the elaboration of Islamic scientific schools, namely: Kalām, Falsafah, Bāṭinī, and Sufism. This article critically describes the epistemological elements in al-Ghazālī's view. This research is library research. This study concludes that Imam Ghazālī through the classification of his knowledge wants to clarify, that even though all these paths are valid and can be harmonized. This is what prompted Imam Ghazāl to prioritize Sūfī epistemology, where sharia, aqdah and morals in Islam are practiced at the level of ihsān as the main way. Thus, the essential elements related to the classification of knowledge are closely related to the four schools plus the flow of fiqh that he has studied since the beginning of his time of studying. More interestingly, this classification of knowledge can prevent Muslims from being disrupted by epistemology in this contemporary era by remaining based on recognized sources of Islamic epistemology]]>
