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All Journal Al-Manahij: Jurnal Kajian Hukum Islam Ulul Albab: Jurnal Studi Islam El-HARAKAH : Jurnal Budaya Islam Jurnal KALAM Jurnal Tapis : Jurnal Teropong Aspirasi Politik Islam Jurnal Theologia Teosofi: Jurnal Tasawuf dan Pemikiran Islam Al-Ulum Al-Mizan (e-Journal) Farabi IJTIHAD Jurnal Wacana Hukum Islam dan Kemanusiaan ISLAMICA: Jurnal Studi Keislaman Potensia JAWI : Journal of Southeast Asia Islamic Contemporary Issues Wawasan : Jurnal Ilmiah Agama dan Sosial Budaya Religio : Jurnal Studi Agama-agama Episteme: Jurnal Pengembangan Ilmu Keislaman KONTEMPLASI: JURNAL ILMU-ILMU USHULUDDIN MIQOT: Jurnal Ilmu-ilmu Keislaman Jurnal Ilmu Sosial dan Ilmu Politik Jurnal Konstitusi Tafaqquh: Jurnal Penelitian Dan Kajian Keislaman Al-Dzikra: Jurnal Studi Ilmu al-Quran dan al-Hadits Islamika Inside: Jurnal Keislaman dan Humaniora Jurnal Ilmiah AL-Jauhari Jurnal Studi Islam dan Interdisipliner ALQALAM Journal of Contemporary Islam and Muslim Societies AT-TURAS: Jurnal Studi Keislaman Jurnal Jurnalisa : Jurnal Jurusan Jurnalistik Al-Ittihad: Jurnal Pemikiran dan Hukum Islam Jurnal Bimas Islam Al Ashriyyah JURNAL AL-AQIDAH Jurnal Konstitusi Al-Buhuts (e-journal) Jurnal Transformasi Administrasi Al-Manahij : Jurnal Kajian Hukum Islam ESENSIA: Jurnal Ilmu-Ilmu Ushuluddin Millah: Journal of Religious Studies Jurnal Lektur Keagamaan Penamas Saree : Research in Gender Studies JRP (Jurnal Review Politik) Islamika Inside: Jurnal Keislaman dan Humaniora Tarsius: Jurnal Pengabdian Tarbiyah, Religius, Inovatif, Edukatif dan Humanis Journal of Islamic Studies and Civilization Dinika: Academic Journal of Islamic Studies. Kontemplasi : Jurnal Ilmu-Ilmu Ushuluddin Journal of Islamic Studies and Civilization International Journal of Religious and Interdisciplinary Studies

Ahmad Khoirul Fata

IAIN SULTAN AMAI GORONTALO

Author-ID : 222331

Religion Arts Humanities Economics, Econometrics & Finance Education Languange, Linguistic, Communication & Media Law, Crime, Criminology & Criminal Justice Physics Public Health Social Sciences Other

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Pemikiran Ibn TaymÄ«yah tentang SharÄ«â€˜ah sebagai Tujuan Tasawuf Washil, Izzuddin; Fata, Ahmad Khoirul
TEOSOFI: Jurnal Tasawuf dan Pemikiran Islam Vol. 7 No. 2 (2017): December
Publisher : Program Studi Filsafat Agama Fakultas Ushuluddin dan Filsafat UIN Sunan Ampel Surabaya

Ibn Taym?yah rejects no all doctrines of Sufism although he criticizes some of them. He, for an instance, does firmly refuse altogether the doctrine of wa?dat al-wuj?d and fan??. Ibn Taym?yah has a unique concept of sufism, which differs from other concepts of Sufism promulgated by other sufis, especially those of Wuj?d?yah proponents. Ibn Taym?yah?s concept of Sufism puts great emphasis on it appropriateness with stipulations of shar??ah. The compatibility of shar??ah and tasawuf has been the main feature of his model of Sufism. When other Sufis start their mystical journey from the stage of shar??ah, Ibn Taym?yah puts shar??ah as the final stages. To him shar??ah is the main goal of mystical journeys; tasawuf should be based on shar??ah and it also must end to shar??ah. Using al-Taftaz?n??s perspective this study finds that the character of Ibn Taym?yah?s Sufism is Ta?awwuf Akhl?q?. This is so because he prefers to purify morality than such mystical experiences as wa?dat al-wuj?d or fan?? and the uses of symbols to reveal the mystical experiences.

Model Penerapan Syariah dalam Negara Modern (Studi Kasus Arab Saudi, Iran, Turki, dan Indonesia) Fauzan, Pepen Irpan; Fata, Ahmad Khoirul
Al-Manahij: Jurnal Kajian Hukum Islam Vol 12 No 1 (2018)
Publisher : Fakultas Syariah IAIN Purwokerto

Modernization of politics in islamic world causes hard dynamics in the relation betwen religion (shariÌ„â€™ah) with state or politics. This paper tries to discuss the historical background of that discussion, and tries to show the models of shariÌ„ â€™ah implementation in the context of modern state. The result of this study is that there are three models of shariÌ„ â€™ah implementation in modern Islamic world: integration betwen religion (Islam) and state as in Saudi Arabia and Islamic Republic of Iran. In this model shariÌ„ ah formally becomes the positive law. The second model is secular state. In this model religion (and shariÌ„â€™ah) separated from the state. The best example for this model is Republic of Turkey. And the last is symbiosis-intersectional model as Republic of Indonesia. This model is the middle position betwen both of them. The difference of the models are caused by the diversity of socio-historical-economic-political background of these states.

BASIS TEOLOGIS DAKWAH EKOLOGIS Fata, Ahmad Khoirul
Jurnal Bimas Islam Vol 10 No 2 (2017): Jurnal Bimas Islam 2017
Publisher : Direktorat Jenderal Bimbingan Masyarakat Islam

The damage of nature is caused by human activities. That makes any disasters that falling on human. The ecological crisis must be solved by religious people to avoide human existence threat. In this point, dakwah as a attempt to make the human condition better than before, must enter to this scope. Ecological dakwah is transformation of human view on the nature, from anthropocentric paradigm to islamic paradigm. The aim of this alterationi show human can make their treatment to nature better than before. Human stop exploitation of natureand make a harmonic relation with the nature. There are three islamic doctrines to build the ecological dakwah: nature and human are creation of Allah, natureand human are signs of existence of Allah, and human are chaliph of Allah in theworld.              Kerusakan alam yang terjadi akibat perilaku manusia, menyebabkan berbagai bencana alam yang menimpa manusia. Krisis ekologi tersebut harus segera ditangani kaum agamawan agar tidak mengancam eksistensi manusia. Di sinilah dakwah sebagai upaya mengubah kondisi manusia menjadi lebih baik harus segera masuk ke ruang ekologis ini. Dakwah ekologis dimaksudkan untuk mengubah paradigma manusia dari antroposentrisme menuju ke paradigma yang islami dalam menjalin hubungan dengan alam. Dengan perubahan itu diharapkan perlakuan manusia terhadap alam tidak lagi eksploitatif sehingga alam tetap terjaga kelestariannya. Ada beberapa doktrin Islam yang bisa menjadi landasan bagi dakwah model ini, yaitu: konsep alam dan manusia sebagai makhluk Allah, alam dan manusia sebagai ayat Allah, dan manusia sebagai khalifah Allah di bumi.

Religious Harmony, Godly Nationalism, and the Limits of State-sponsored Interreligious Dialogue Agenda in Indonesia Sopyan, Imam; Fauzan, Pepen Irpan; Fata, Ahmad Khoirul
Islamika Inside: Jurnal Keislaman dan Humaniora Vol 6 No 2 (2020): DESEMBER
Publisher : Fakultas Ushuluddin, Adab dan Humaniora Institut Agama Islam Negeri (IAIN) Jember

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.35719/islamikainside.v6i2.113

Abstract: This paper discus the discourse of religious harmony in Indonesia by looking into the role played by PKUB/FKUB, a state-sponsored body focused on maintaining religious harmony, in the context of interreligious dialogue agenda in Indonesia. By looking into its trajectory and legal standing, this paper hypothesizes that there are some limits within the PKUB/FKUB in addressing the spirit and practice of interreligious dialogue to the Indonesian public due to the preference of religious harmony rather than interreligious dialogue. This paper then wants to explore the preference of religious harmony by employing Godly-Nationalism/Productive Intolerance concept. The data of this paper is collected by library research methodology. Finally, this paper suggests that despite the discourse of religious harmony requires the religious community to engage in the dialogue, there is a different direction and objective to which the dialogue would lead. While the dialogue in the context of religious harmony would be directed to maintaining harmony itself, the interreligious dialogue as suggested by several scholars requires religious people to learn from others to change and grow together. Keywords: Interreligious Dialogue, Religious Harmony, PKUB, FKUB, Godly- Nationalism.

FROM KHILÃ‚FAH TO MODERN STATE: The History of Islamic Political Transformation Fata, Ahmad Khoirul; Adnan, Adnan; Fauzi, Mahfud
ULUL ALBAB Jurnal Studi Islam Vol 22, No 1 (2021): Islamic Education and History
Publisher : Universitas Islam Negeri Maulana Malik Ibrahim Malang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.18860/ua.v22i1.11793

This article discusses the dynamic and changes in Islamic political history. Rather than focuses on the Islamic doctrine, it focuses on the characteristics of each historical period. Through historical approach, this study reveals that Islam and state-politics are two sides of a coin. Since the beginning of Islam, it has been intertwined with state politics. Nevertheless, the history of Islamic politics has many faces. There is no standard shape or entity of Islamic politics. Changes and variation are the result of the Islamic ummahâ€™s efforts to develop political institutions that suit the demand of the era while trying to adhere to the Islamic teachings. This dynamic is seen in the changes from the era of the Prophet PBUH, the era of the four main Caliphs, up to the era of the large dynasties. In this modern era, the Islamic politics experiences a crisis due to the downfall of the old Islamic political entity (the caliphate) and the interaction with the modern west-political ideas. Various thoughts and political concepts tries to provide answers for the appropriate Islamic political shape/entity for this new era. However, currently a standard and ideal shape for an Islamic political entity is yet to be found.

Beragam Jalan Menjadi Salih: Model Dakwah Kelas Menengah Muslim Indonesia Oki Setiana Dewi; Ahmad Khoirul Fata
Jurnal Bimas Islam Vol. 14 No. 1 (2021): Jurnal Bimas Islam 2021
Publisher : Direktorat Jenderal Bimbingan Masyarakat Islam

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.37302/jbi.v14i1.325

This paper examines the religious phenomenon of the contemporary Indonesian Muslim middle class. The study is focused on the da'wah model that takes place and is of interest to urban Muslims. With descriptive analysis where datas were collected from the field, the authors found several forms of dakwah that had been prevailing in the middle class of Indonesian Muslims: 1) Model seminars and short courses. This model is at least represented by the Paramadina’s Religious Studies Club (KKA) and FAST; 2) The general study model through television and new internet-based media. Among the popular dais who made use of this route were Aa Gym, Khalid Basalamah, and Felix Siauw; 3) Community recitation model. This last model is usually a follow-up to the second model, where they want a more in-depth study so that they form a limited separate study group. This paper also shows that that the Muslim middle class is actively seeking a form of Islam that suits their needs. They take advantage of information technology for that purpose. And their Islamic passion is not a form of conservatism or radicalism, but rather an effort to become more devout Muslims.

Positivisasi Syariah di Indonesia, Legalisasi atau Birokratisasi? Pepen Irpan Fauzan; Ahmad Khoirul Fata
Jurnal Konstitusi Vol 15, No 3 (2018)
Publisher : The Constitutional Court of the Republic of Indonesia

Tulisan ini mengkaji pemberlakuan hukum syariah sebagai bagian dari hukum nasional Indonesia. Ada dua permasalahan pokok yang dibahas: pertama, bagaimanakah posisi hukum Islam dalam tubuh hukum nasional? Kedua, apakah legalisasi syariah telah mencerminkan idealitas hukum syariah bagi masyarakat Islam Indonesia? Untuk membahas dua permasalahan ini, penulis memfokuskan pada UU tentang Zakat, wakaf dan haji. Dari kajian yang penulis lakukan, dapat disimpulkan beberapa hal: pertama, keberadaan UU terkait zakat, wakaf dan haji merupakan perwujudan penerimaan sistem hukum Indonesia terhadap pemberlakuan hukum Islam sebagai bagian integral dari hukum nasional. Kedua, meski telah masuk dalam sistem hukum nasional, namun UU tentang zakat, wakaf dan haji mempunyai kekuatan dan kelemahan. Kekuatannya terletak bahwa hukum Islam telah menjadi hukum positif, sehingga pemberlakuannya menjadi mutlak di tengah masyarakat. Kelemahannya, UU itu lebih menitikberatkan pada persoalan administratif, dari pada mandatory. Konsekuensinya, UU tersebut tidak lebih dari sekedar birokratisasi-syari’ah.This paper examines the implementation of sharia as part of Indonesian national law. There are two main issues that are discussed: first, what is the position of Islamic law in the body of national law? Second, does the legalization of sharia reflect the ideal of shariah for Indonesian Islamic society? To discuss the two issues, the authors focus on the Law on Zakat, wakaf and hajj. From the writer's study, it can be concluded: First, the existence of the zakat, wakaf and hajj laws is the embodiment of acceptance of Indonesian legal system towards the implementation of Islamic law as an integral part of national law. Second, although it has been included in the national legal system, the Law of zakat, wakaf and hajj has strengths and weaknesses. Its strength lies in that Islamic law which has become a positive law, so its enforcement becomes absolute in society. The weakness is that the Law focuses on administrative matters rather than mandatory. Consequently, the law is nothing more than a shari'ah-bureaucratization.

Islam Wasatiyah dan Kontestasi Wacana Moderatisme Islam di Indonesia Muhammad Ainun Najib; Ahmad Khoirul Fata
Jurnal Theologia Vol 31, No 1 (2020)
Publisher : Fakultas Ushuluddin dan Humaniora, Universitas Islam Negeri Walisongo Semarang, Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21580/teo.2020.31.1.5764

Moderate Islamic discourse began to develop in Indonesia in early 2015. One such discourse is Islam Wasatiyah. Using the historical method of thought, this article answers three questions. First, the historical background of the Wasatiyah Islamic discourse in Indonesia. Second, Wasatiyah Islam which was conceptualized by religious organizations and Indonesian Muslim scholars. Two important subjects that introduced Wasatiyah Islam in Indonesia are the Indonesian Ulama Council (MUI) and Azyumardi Azra. Third, at almost the same time, the Wasatiyah Islamic discourse competed against Islamic moderatism with other Indonesian Islamic discourses, such as the Islam of the Nahdaltul Ulama and the Advancing Islam of Muhammadiyah. This article finds the correlation between Wasitiyah Islamic discourse in Indonesia and Wasatiyah Islam which originated from the ideas of Malaysian intellectual, Mohammad Hashim Kamali. Wasatiyah Islam in Indonesia, as initiated by Mohammad Hashim Kamali, gave rise to a moderate and tolerant Islam which was based on the values contained in Islam. Like fertile land, Indonesian Islam has indeed become a nursery and contestation of various Islamic discourses, both from Indonesia and abroad. In this article it is also found that a massive support base will mainstream the discourse itself. Therefore, the Wasatiyah Islamic discourse does not have sufficient resonance for the breeding of Islamic moderation in Indonesia, and is drowning in the midst of other Islamic discourses.

Pemikiran Ibn Taymīyah tentang Sharī‘ah sebagai Tujuan Tasawuf Izzuddin Washil; Ahmad Khoirul Fata
Teosofi: Jurnal Tasawuf dan Pemikiran Islam Vol. 7 No. 2 (2017): December
Publisher : Department of Aqidah and Islamic Philosophy, Faculty of Ushuluddin and Philosophy, Sunan Ampel State Islamic University Surabaya

Ibn Taymīyah rejects no all doctrines of Sufism, although he criticizes some of them. For instance, he does firmly refuse the doctrine of waḥdat al-wujūd and fanā’ altogether. Ibn Taymīyah has a unique concept of Sufism, which differs from other concepts of Sufism promulgated by other Sufis, especially those of Wujūdīyah proponents. Ibn Taymīyah’s concept of Sufism puts great emphasis on its appropriateness with stipulations of sharī‘ah. The compatibility of sharī‘ah and taṣawwuf has been the main feature of his model of Sufism. When other Sufis start their mystical journey from the stage of sharī‘ah, Ibn Taymīyah puts sharī‘ah as the final stage. To him, sharī‘ah is the main goal of mystical journeys; taṣawwuf should be based on sharī‘ah, and it also must end with sharī‘ah. Using al-Taftazānī’s perspective, this study finds that the character of Ibn Taymīyah’s Sufism is Taṣawwuf Akhlāqī. This is so because he prefers to purify morality than such mystical experiences as waḥdat al-wujūd or fanā’ and the uses of symbols to reveal the mystical experiences.

Tarekat Ahmad Khoirul Fata
Al-Ulum Vol. 11 No. 2 (2011): Al-Ulum
Publisher : Institut Agama Islam Negeri (IAIN) Sultan Amai Gorontalo

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (122.763 KB)

Sufism as an organized institution service provider presents a practical and structured to guide the stages of mystical journey that centers on student-teacher relationships; authority of the teacher who had climbed the stages of mystical must be completely accepted by a student. This is necessary in order to move students to meet with God can be completely successful. Congregations have been known in the Islamic world, especially in the second century AD 12/13 (6/7 H) with the presence of the congregation Qadiriyah under the founder Abd al-Qadir al-Jailani (1077-1166 AD). After passing through the stages in the congregation, a member will receive a diploma of teaching; one can conduct a congregation and teach others. Genealogically, most congregations linking their lineages to the Prophet Muhammad through Ali ibn Abi Talib, except of the Naqshbandi who through Abu Bakr Siddiq.

Co-Authors Abdullah, Selfia Aminuyati Amril Amril Amril Amril Ananda, Rifki Abror Andries Kango Anna Sofiana Anwari Anwari Atmo Prawiro Atmo Prawiro Darise, Muh Iksan Daud, Zakiul Fuady Muhammad Dewi, Oki Setianad Djaru, Moh Zakaria Don, Abdul Ghafar Don Fajar Nursahid Fauzan . Fauzan Fauzan Fauzan, Pepen Irpan Fauzan, Pepen Irpan Fauzan, Pepen Irpan Fauzan, Pepen Irpan Fauzi, Mahfud Fauzi, Mahfudh Firdina Dwi Yanti Gultom Harahap Gun Gun Abdul Basit Hadju, Sri Rahmatia Hakim, Abdurrahman Hamani, Sintia Harahap, Gultom Hubu, Awaluddin Hubu, Awaludin Ibnu, Ibnu Imam Sopyan Irwanto Irwanto Ismail, Rahman A Izzatur Rusuli Izzuddin Washil Izzuddin Washil Izzuddin Washil, Izzuddin Izzuddin, Izzuddin Kamaruzzaman, Kartini Khusairi, Abdullah Korompot, Wahyudi M Ainun Najib Macpal, Sunandar Mahfudh Fauzi Mahmuddin Mahmuddin Manaka, Aan Setiawan Moh. Nor Ichwan Mohd Roslan Mohd Nor Mohd Roslan Mohd Nor Muh Khamdan Muh. Hukkam Azhadi Muh. Khamdan Muh. Khamdan, Muh. Muhammad Ainun Najib Muhammad Ainun Najib, Muhammad Ainun Muhammad Hasan Said Iderus Muhammad Hasan Said Iderus, Muhammad Hasan Muhammad Mutawali Muhammad Nasir Muhammad Thahir Mustaqimah Mustaqimah Mustofa Mustofa Mustofa Mustofa Niswan, Muh Noorhayati, Siti Mahmudah Nursahid, Fajar Oki Setiana Dewi Oki Setianad Dewi Olii, Desri Hariyati Parray, Tauseef Ahmad Pepen Irpan Fauzan Pepen Irpan Fauzan Pepen Irpan Fauzan Polimange, Gustiyawati Rahmah Murtadha Ridwan, Ridwan Rifki Abror Ananda Rofi’i, Muhammad Arwani Roni Faslah Salsabila, Unik Hanifah Santoso, Eka Putra B. Setiana Dewi, Oki Siti Mahmudah Noorhayati Siti Mahmudah Noorhayati Sopyan, Imam Syam, Muh. Taufiq Zakiul Fuady Muhammad Daud

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