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Dimensi Ekonomi Politik dalam Konflik Perebutan Sumber Kekuasaan Arab Islam Khoirul Anwar; Nazar Nurdin; Muslich Shabir
Tashwirul Afkar Vol. 39 No. 2 (2020): December 2020
Publisher : Lembaga Kajian dan Pengembangan Sumberdaya Manusia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.51716/ta.v38i02.22

Abstrak Tulisan ini menganalisis upaya Nabi Muhammad Saw. dalam mewujudkan peradaban Islam dengan merebut sumber ekonomi dan komunitas dari penguasa Arab pra-Islam. Upaya Nabi Muhammad Saw. yang berhasil melangkahi aristokrat Mekkah (Bani Umayyah) menunjukkan bahwa Nabi Muhammad SAW tidak hanya mengajarkan agama tauhid, namun mempelajari setting sosial ekonomi-politik masyarakat pra Islam. Paper ini adalah riset kualitatif yang bersumber dari data literatur yang dianalisis dengan metode sosio-historis interpretatif. Hasil penelitian menunjukkan bahwa kedatangan Islam di Jazirah Arab mengubah struktur ekonomi masyarakat Islam, khususnya Mekkah. Sumber ekonomi dari kegiatan bisnis berubah menjadi kegiatan militer. Perebutan sumber ekonomi dilakukan dengan cara peperangan. Perubahan cara dalam mengalahkan sumber ekonomi dilatarbelakangi oleh kekalahan bisnis Bani Hasyim dari Bani Umayyah. Nabi Muhammad Saw. semula dibenci kaum Arab (Mekkah) karena berpotensi mengganggu sumber ekonomi Arab pra Islam, lalu dielu-elukan karena berhasil mendatangkan sumber keuangan baru yang lebih mudah melalui jalan jajahan. Abstract This paper examines the efforts of the prophet Muhammad Saw. in realizing Islamic civilization by way of seizing economic and community resources from pre-Islamic Arab rulers. The efforts of the Prophet that successfully bypassed the Meccan aristocracy (Bani Umayyah) indicated that he was not only teach Muslims about monotheism, but also studying the socio-economic-political setting of pre-Islamic societies. This paper employs a qualitative research. The sources of data are taken from the study of literature, then is analized through interpretative socio-historical methods. The Data analysis has been presented descriptively. This research found that the arrival of Islam in the Arabian Peninsula has changed the economic structure of Islamic societies, especially in Mecca. The economic resources of business activities have turned into the military activities. The seizure of economic resource was carried out by war. The changes in the way of defeating economic resources, due to the defeat of Bani Hasyim’s business from Bani Umayyah. The Prophet Muhammad Saw. was initially confronted by the Arabs (in Mecca) because of his potentials to disrupt the pre-Islamic Arab economic resources, but then he was hailed for successfully bringing some new financial resources that were much easier through the colony.

KONTRIBUSI TEORI IBN AL-SHĀṬIR DALAM PERKEMBANGAN TRADISI ILMIAH ASTRONOMI ISLAM S Sakirman; Muslich Shabir
International Journal Ihya' 'Ulum al-Din Vol 19, No 2 (2017)
Publisher : Universitas Islam Negeri (UIN) Walisongo Semarang, Indonesia

This paper traces the roots of the scientific tradition of astronomy in a classical century that marked the rise of Islamic civilization in the midst of Western darkness in a philosophical-historical perspective. The study focussed on translation activities in the eighth century to the peak of astronomical scientific activity that is divided into two major schools; the astronomical-mathematical school of the East and the astronomical-philosophical schools of the Western world to the Islamic Caliphate. The Greek astronomical tradition is basically dominated by Aristotelian thought that states that the universe is organized into a set of concentric spheres each carrying a star and spinning around the earth. The Earth is still and becomes the center of the universe. Ptolemy adopted the two basic principles of Aristotle, ie the earth dwells at the center of the universe and the motion of heavenly bodies must be represented by a set of perfectly uniform circular motions. From the results of historical studies on the development of Muslim astronomy in the classical century can be seen that the peak of scientific progress in the Western world can not be separated from the point of zenit for the advancement of science developed by Muslim scientists. Efforts made by Western scientists in enriching the astronomical treasury is inseparable from the step of translation through intensive scientific studies that gave birth to a variety of monumental works in the history of astronomy.Tulisan ini melacak akar tradisi ilmiah astronomi pada abad klasik yang menandai majunya peradaban Islam di tengah-tengah kegelapan Barat dalam perspektif historis-filosofis. Kajian difokuskan pada aktivitas penerjemahan pada abad kedelapan hingga puncak kegiatan ilmiah astronomis yang terbagi dalam dua mazhab besar; mazhab astronomis-matematis di Timur dan mazhab astronomis-filosofis di dunia Barat pada kekhalifahan Islam. Tradisi astronomi Yunani pada dasarnya didominasi pemikiran Aristotelian yang menyatakan bahwa alam semesta diatur menjadi satu set bola konsentris masing-masing membawa bintang dan berputar di sekitar bumi. Bumi berposisi diam dan menjadi pusat alam semesta. Ptolemeus mengadopsi kedua prinsip dasar Aristoteles tersebut, yaitu bumi diam di pusat alam semesta dan gerak benda-benda langit harus diwakili oleh satu set gerakan melingkar sempurna yang seragam. Dari hasil kajian historis atas perkembangan astronomi muslim pada abad klasik dapat diketahui bahwa puncak kemajuan ilmu pengetahuan di dunia Barat tidak lepas dari titik zenit atas kemajuan ilmu pengetahuan yang dikembangkan oleh ilmuwan Muslim. Upaya yang dilakukan ilmuwan Barat dalam memperkaya khazanah astronomi tidak terlepas dari langkah penerjemahan melalui pengkajian ilmiah yang intensif sehingga melahirkan berbagai karya-karya monumental dalam sejarah astronomi.

CORAK PEMIKIRAN TASAWUF KYAI SALEH DARAT SEMARANG: Kajian Atas Kitab Minhāj Al-Atqiyā’ Muslich Shabir
International Journal Ihya' 'Ulum al-Din Vol 19, No 1 (2017)
Publisher : Universitas Islam Negeri (UIN) Walisongo Semarang, Indonesia

Kyai Saleh Darat is a scholar who wrote about 12 books using the Java language with Arabic pegon, one of them is Minhāj al-Atqiyā'. In the book which is a translation and explanation of Hidāyat al-Adzkiyā' i1ā Tharīq al-Auliyā' written by Al-Malibari, there are some personal opinions of Kyai Saleh which are able to describe his characteristic thinking of tasawuf. Generally speaking, tasawuf is divided into sunni tasawuf and falsafi tasawuf. Sunni tasawuf is tasawuf bordering and underlying the Quran and the Hadith of the Prophet as well as distancing itself from the various deviation of akidah that tend to lead to heresy and disbelief. On the other hand, falsafi tasawuf is tasawuf which is deemed to have been put into them philosophical views from outside Islam like the Indian, Greek, Persian and Christian. Supporters of this concept explain that the syari'at is not important, the more important matters is the true tauhid in accordance with the doctrine of wahdah al-wujud. Observing the concept of tasawuf written in the Book of Minhaj al-Atqiya' it can be seen that tasawuf developed by Kyai Saleh is sunni tasawuf which is very stressed in syari`at practice. He is a great admirer of A1-Ghazali and the book written by him refers to the opinion of A1-Ghazali, one of the most instrumental figure in reconciling tasawuf and syari’at at which therefore tasawuf is accepted by syari’ah scholars---Kyai Saleh Darat merupakan seorang ulama’ yang menulis sekitar 12 kitab berbahasa Jawa dengan huruf Arab pegon yang salah satunya adalah Minhāj al-Atqiyā'. Di dalam kitab yang merupakan terjemah dan syarah dari Hidāyat al-Adzkiyā' i1ā Tharīq al-Auliyā' karya Al-Malibari itu terdapat beberapa pendapat pribadi Kyai Saleh yang bisa menggambarkan corak pemikiran tasawufnya. Secara umum, tasawuf dibedakan menjadi dua yaitu tasawuf sunni dan tasawuf falsafi. Tasawuf sunni adalah tasawuf yang memagari dan mendasarinya dengan Al-Qur'an dan Hadits Nabi serta menjauhkan diri dari berbagai penyimpangan akidah yang cenderung membawa kepada kesesatan dan kekafiran. Di sisi lain, tasawuf falsafi adalah tasawuf yang dianggap telah dimasukkan ke dalamnya pandangan-pandangan filosofis dari luar Islam seperti dari India, Yunani, Persia dan Kristen. Pendukung paham ini menyatakan bahwa syari'at tidaklah penting, yang lebih penting adalah tauhid sejati yang sesuai dengan doktrin wahdah al-wujud. Mencermati konsep tasawuf yang terdapat dalam Kitab Minhaj al-Atqiya' dapat diketahui bahwa tasawuf yang dikembangkan oleh Kyai Saleh adalah tasawuf sunni yang sangat menekankan pengamalan syari`at. Dia adalah pengagum berat A1-Ghazali dan kitab yang disusunnya banyak mengacu kepada pendapat A1-Ghazali, seorang tokoh yang paling berjasa dalam mendamaikan atau merujukkan tasawuf dan syari`at yang karenanya tasawuf diterima oleh ahli syari'ah

Transformation Typology of Arabic Meanings Muhandis Azzuhri; Muslich Shabir; Athoillah Islamy
Jurnal Alsinatuna Vol 6 No 2 (2021): June 2021
Publisher : Arabic Education Program IAIN Pekalongan

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.28918/alsinatuna.v7i2.3388

This research aims to reveal the typology of transformation of the Arabic meanings to the sex-related language in the ḥadiṡ. This library research utilizes contextual semantic theory with linguistic and historical approaches. The results show that several factors influenced the transformation of the meaning of sex-related language in the ḥadiṡs. The first is social and cultural contexts. There were several sexual behaviors in the prophetic era that were considered deviant (sexual deviation) because they were not in accordance with Arab social culture at that time. The second is emotive and psychological context by refining a word نيك / intercourse which later was translated into بُضْعُ/goods, يفضى/ irrigating and يلمس / touching. The third is linguistic context. It is not idiomatic, such as a word خاتم / sealing, which can change the compilation meaning when the word is structured with other words as in the ḥadiṡ لا تفتح الخاتم إلا بحقه. The word is a metaphor meaning of the 'virginity' term. The fourth is the context of situations and conditions. This context explains that the ‘sex term’ can transform in meaning because it was conveyed in different situations and conditions with the euphemism and kināyah (metaphor) expressions, such as يجبون, الغيلة and حولت رحلي البارحة.

Muhammad Abduh’s Thought on Muhammadiyah Educational Modernism: Tracing the Influence in Its Early Development Muslich Shabir; Sulistiyono Susilo
QIJIS Vol 6, No 2 (2018)
Publisher : IAIN Kudus

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21043/qijis.v6i2.3813

This article originally attempts to particularly find an answer whether the Muslim educational reforms introduced by the Muhammadiyah movement in Indonesia influenced by the ideas of 'Abduh. The results concluded the Muhammadiyah's educational reform programs were to a significant extent influenced by 'Abduh and founded on ideas which were undeniably similar to the ideas of 'Abduh. This suggests that the reform shows traces of a probable but unquantifiable influence of ‘Abduh and that this reform is certainly, at the very least, a reflection of ‘Abduh’s pervasive influence throughout the larger world of Islam.

Transformation Typology of Arabic Meanings Muhandis Azzuhri; Muslich Shabir; Athoillah Islamy
Jurnal Alsinatuna Vol 6 No 2 (2021): June 2021
Publisher : Arabic Education Program IAIN Pekalongan

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.28918/alsinatuna.v7i2.3388

This research aims to reveal the typology of transformation of the Arabic meanings to the sex-related language in the á¸¥adiá¹¡. This library research utilizes contextual semantic theory with linguistic and historical approaches. The results show that several factors influenced the transformation of the meaning of sex-related language in the á¸¥adiá¹¡s. The first is social and cultural contexts. There were several sexual behaviors in the prophetic era that were considered deviant (sexual deviation) because they were not in accordance with Arab social culture at that time. The second is emotive and psychological context by refining a word Ù†ÙŠÙƒ / intercourse which later was translated into Ø¨ÙØ¶Ù’Ø¹Ù/goods, ÙŠÙØ¶Ù‰/ irrigating and ÙŠÙ„Ù…Ø³ / touching. The third is linguistic context. It is not idiomatic, such as a word Ø®Ø§ØªÙ… / sealing, which can change the compilation meaning when the word is structured with other words as in the á¸¥adiá¹¡ Ù„Ø§ ØªÙØªØ Ø§Ù„Ø®Ø§ØªÙ… Ø¥Ù„Ø§ Ø¨ØÙ‚Ù‡. The word is a metaphor meaning of the 'virginity' term. The fourth is the context of situations and conditions. This context explains that the â€˜sex termâ€™ can transform in meaning because it was conveyed in different situations and conditions with the euphemism and kinÄyah (metaphor) expressions, such as ÙŠØ¬Ø¨ÙˆÙ†, Ø§Ù„ØºÙŠÙ„Ø© and ØÙˆÙ„Øª Ø±ØÙ„ÙŠ Ø§Ù„Ø¨Ø§Ø±ØØ©.

KONSTRUKSI KAFIR DALAM DISKURSUS TASAWUF: ANALISIS WACANA KRITIS KATA KAFIR PADA KITAB HÂDZÂ AL-KITÂB MATN AL-HIKAM KARYA KIAI SHOLEH DARAT Ahmad Umam Aufi; Muslich Shabir
Khazanah: Jurnal Studi Islam dan Humaniora Vol 20, No 1 (2022)
Publisher : UIN Antasari Banjarmasin

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.18592/khazanah.v20i1.5543

This paper aims to look at the construction of the word kafir in Sufism discourse using Norman Fairclough's critical discourse analysis approach. This paper examines the term kafir in the holy book Hâdzâ al-Kitâb Matn al-Hikam li Sayyidī Syaikh Ahmad ibn 'Athâillâh al-Sakandârî by kiai Sholeh Darat. The results of this discussion show that the word kafir in Sufism is not synonymous with non-Muslim but refers to tadbîr, lacut (beyond the limit) when feeling rich, and not grateful for God’s mercy. The construction of the word infidel is influenced by the Sunni Sufism style adopted by Kyai Sholeh Darat. The construction of the term kafir is also in order to maintain monotheism and optimism of Muslims during the difficult times experienced in the 19th century. This happened because of the impact of the policy of the forced cultivation system, the domination of the colonial government in all aspects of people's lives and the strengthening of the unequal economic structure and the structure of Javanese foedalism. The impact of the construction of kiai Sholeh Darat on the term kafir is not to worry about any worldly affairs such as sustenance and directing Muslim life to concentration on the path of worship such as science and spiritual activities which later gave birth to the strength of the pesantren and tarekat network in resisting colonialism.Tulisan ini bertujuan untuk melihat konstruksi kata kafir dalam diskursus tasawuf dengan menggunakan pendekatan analisis wacana kritis Norman Fairclough. Tulisan ini mengkaji kata kafir dalam kitab Hâdzâ al-Kitâb Matn al-Hikam li Sayyidī Syaikh Ahmad ibn 'Athâillâh al-Sakandârî karya kiai Sholeh Darat. Hasil dari pembahasan ini menunjukkan bahwa kata kafir dalam tasawuf tidak identik dengan non muslim melainkan merujuk pada tadbîr, lacut (melampaui batas) saat merasa kaya, dan tidak mensyukuri nikmat. Konstruksi kata kafir ini dipengaruhi corak tasawuf sunni yang dianut kiai Sholeh Darat. Konstruksi kata kafir juga dalam rangka memelihara ketauhidan dan optimisme umat Islam pada masa-masa sulit yang dialami di abad ke-19. Hal tersebut terjadi karena dampak kebijakan sistem tanam paksa, dominasi pemerintah kolonial pada seluruh aspek kehidupan masyarakat dan menguatnya struktur ekonomi yang timpang dan struktur foedalisme Jawa. Dampak dari konstruksi kiai Sholeh Darat atas term kafir yaitu tidak mengkhawatirkan setiap urusan duniawi seperti rezeki dan mengarahkan kehidupan muslim pada konsentrasi di jalur ibadah seperti ilmu pengetahuan dan aktivitas ruhani yang kelak melahirkan kekuatan jaringan pesantren dan tarekat dalam melawan kolonialisme.

Syaikh Abdul Latief Syakur’s View on Moral Values in Tafsīr Surah Al-Mukminūn Ridhoul Wahidi; Muslich Shabir; Akhmad Arif Junaidi
ESENSIA: Jurnal Ilmu-Ilmu Ushuluddin Vol. 19 No. 1 (2018)
Publisher : UIN Sunan Kalijaga Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/esensia.v19i1.1488

Akhlak (morals) is a very important part in human life, without which men will not reach the degree of a noble man. On contrary, human beings having good akhlak can distinguish between good and bad deeds to become a noble man. The issue of morality is currently experiencing acute decadence that must be quickly overcome by various circles. One of the ways is through learning the thinking of earlier muslims scholars. One of the earlier Islamic scholars is Syaikh Abdul Latief Syakur, one of the local ulamas in Minangkabau, whose academic background had a direct contact with the dynamics of Middle Eastern scholarship,and who contributed a lot of thoughts to uplift the dignity of the nation through morals. As a scholar, Syaikh Abdul Latief Syakur presented and describedseveral moral values to overcome the present moral decadence through his thoughts set forth in his work Tafsīr Surah al-Mukminūn. The application of moral values in this tafsir work contributes to the present moment by applying the values of the spirit of khusyu and khuḍhu’ which illustrates the humility and tepo seliro (tolerance) which are transcendent. Not only on its transcendent and cognitive aspects, but also on the other dimensions of humanity thoroughly and striving in winning nature (fitrah) and logics against lust.[Akhlak merupakan bagian yang sangat penting dalam kehidupan manusia. Tanpa akhlak manusia tidak akan memiliki derajat sebagai manusia mulia, sebaliknya manusia yang berakhlak dapat membedakan antara perbuatan baik dan buruk sehingga menjadi manusia mulia. Persoalan akhlak saat ini mengalami dekadensi akut yang harus cepat diatasi oleh berbagai kalangan. Salah satunya adalah melalui pemikiran ulama-ulama terdahulu. Salah satu ulama yang dimaksud adalah Syaikh Abdul Latief Syakur, salah seorang ulama lokal dari Minangkabau, dimana sisi akademisnya bersentuhan langsung dengan dinamika keilmuan Timur Tengah yang tidak sedikit memberikan warna pemikiran dalam mengangkat harkat martabat bangsa melalui akhlak. Sebagai seorang ulama, Syaikh Abdul Latief Syakur menghadirkan dan menguraikan nilai-nilai akhlak dalam mengatasi dekadensi akhlak masa kini melalui pemikiran yang dituangkan dalam tafsīr surat al- Mukminūn. Penerapan nilai-nilai akhlak dalam tafsir ini memberikan kontribusi kekinian dengan cara menerapkan nilai spirit-spirit khusyu dan khuḍhu’ yang menggambarkan kerendahan hati dan tepo seliro, dimana dari dua unsur tersebut bersifat transenden. Tidak saja yang transenden dan kognitif, tetapi lebih jauh pada dimensi kemanusiaan lainnya secara menyeluruh dan mengupayakan dalam memenangkan fitrah dan akal terhadap hawa nafsu.]

AHMAD GHAZALI'S THOUGHTS IN THE BOOK OF ANFA' AL-WASĪLAH ON DETERMINING ‘ASR TIME PRAYER Siti Makhturoh; Muslich Shabir; Ahmad Izzuddin
Al-Hilal: Journal of Islamic Astronomy Vol 4, No 1 (2022)
Publisher : Fakultas Syari'ah dan Hukum UIN Walisongo

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21580/al-hilal.2022.4.1.8397

Ḥanafī's opinion differs from that of Al-Shāfi’ī in determining the entry of the time for the 'Asr prayer and the time for the Isha prayer. These two different determinations can be easily identified using the contextual method (calculation). The data needed in calculation is the high value of the Sun, so the thought of Ahmad Ghazali, an astronomer from Madura, explained about the height of the Sun based on two schools of thought. This provides a treasure of knowledge to someone in determining the entry of prayer times based on madhhab, just by looking at the clock. The type of method used in this study is qualitative field research with a descriptive approach, the aim is to describe Ahmad Ghazali's thoughts and to analyze in the field the given method. The results of the Anfa’ al-Wasīlah calculation with the addition of 1 in the irtifā’ formula is in accordance with the opinion of Al-Shāfi’ī, and an additional 2 in the irtifā’ formula according to the opinion of Ḥanafī, while from Ahmad Ghazali's opinion it states that the two early determinations of the time for the Asr prayer This is true, but it is more appropriate to use the ‘Aṣr Awwal time, because the ‘Aṣr Awwal opinion is supported by a number of scholars and strong arguments.

Meaning Shift of Exclusive Religious Text in Abyan al-Hawāij by K.H. Ahmad Rifa’i Maskhur Maskhur; Muslich Shabir; Fatah Syukur; Moh. Muhtador
ADDIN Vol 16, No 2 (2022): ADDIN
Publisher : LPPM IAIN Kudus

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21043/addin.v16i2.16646

This article examines the shift in the meaning of religious texts that transform from exclusive to inclusive in the book Abyan al-Hawāij by K.H. Ahmad Rifa’i. This reinterpretation of the text is given that the conflicts that occurred between the Rifa’iyah group and non-Rifa’iyah residents were mostly caused by the Rifa’iyah group’s textual reading of religious texts that were exclusive. This article reviews exclusive religious texts by showing their historicity (historical function), meaning development (meaning function), and implicative function (implicative function) in order to show a more proportional new meaning. The approach used in this study is hermeneutics of Gracia, critical discourse analysis of Fairclough, and intertextual of Kristeva. The analysis is focused on looking back at the structure of the text (textual analysis), the discourse built by the author (discursive analysis), and the socio-cultural practices surrounding the text. Hermeneutically, the text is then seen in terms of its historical function, the function of developing its meaning, and the function of its implications within the framework of the cultural function of the text. The results of the research show that the exclusive religious text in Abyan al-Hawāij is an oppositional and confrontational text built by the author as a response to the Dutch colonial socio-cultural and political realities in the archipelago at that time. Therefore, reading these texts must also see the discourse of the text. These texts actually have many meanings (multi-vocality). In principle, these meanings are equally acceptable in line with their respective discourses. Reading the exclusive text in Abyan al-Hawāij in the current era of religious tolerance and harmony requires understanding the historicity of the text so as not to get stuck in an exclusive understanding of religion.

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