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Gagasan Al-Qur'an tentang Hukum Sejarah Hasbi, Artani
SYAMIL: Jurnal Pendidikan Agama Islam (Journal of Islamic Education) SYAMIL, Vol. 3 No. 1, 2015
Publisher : Program Pascasarjana Universitas Islam Negeri Sultan Aji Muhammad Idris Samarinda

The Qur'an speaks of human beings as closely associated with the laws of history. Many verses contain a suggestion to human about the role of history. Humans have to adjust the provisions that have been established on the facts and reality that clear and complete. Conditions set by God is a "dying" for a society / nation. The people can get the victory, but also can suffer defeat. "....if you get injured (in battle), verily others (enemies) also received a similar injury. The days of the victory, We (God) shifts (the victory) among men". (Qur'an, Ali Imran, 3: 140). Qur'an as if to say: do not fancy that God's victory is a right reserved for humans, (know) the victory is natural for human rights, for anyone who has met the requirements to achieve the win according to the laws of history and in accordance with the provisions of Allah (the laws) are applied in reality, not just theory syar'i. Winning and losing is a discussion about the man with all the dynamics. Even the Qur'an highlights the human society that is more clean and pure to appear in the stage of history to win the war, despite all the engineering and deceit, intimidation and torture. The truth will still prevail. The Qur'an reminds destruction, if they are not able to take a role in the dynamics of history, and not capable of taking the minutes of the Lord in playing its historical role. Legal history will show that the community / nation who are unable to carry out the minutes of the Lord will soon sink, then counter posed other nations that have prepared themselves with superior capabilities, so as to play a historical role as a witness of human civilization. The ordinance of God shows the linkage between victory and success, if the fulfillment of the requirements and able to achieve it.

Gagasan Al-Qur'an tentang Hukum Sejarah Hasbi, Artani
SYAMIL: Journal of Islamic Education Vol 3 No 1 (2015): SYAMIL: Journal of Islamic Education
Publisher : Pascasarjana Universitas Islam Negeri Sultan Aji Muhammad Idris Samarinda

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21093/sy.v3i1.243

The Qur'an speaks of human beings as closely associated with the laws of history. Many verses contain a suggestion to human about the role of history. Humans have to adjust the provisions that have been established on the facts and reality that clear and complete. Conditions set by God is a "dying" for a society / nation. The people can get the victory, but also can suffer defeat. "....if you get injured (in battle), verily others (enemies) also received a similar injury. The days of the victory, We (God) shifts (the victory) among men". (Qur'an, Ali Imran, 3: 140). Qur'an as if to say: do not fancy that God's victory is a right reserved for humans, (know) the victory is natural for human rights, for anyone who has met the requirements to achieve the win according to the laws of history and in accordance with the provisions of Allah (the laws) are applied in reality, not just theory syar'i. Winning and losing is a discussion about the man with all the dynamics. Even the Qur'an highlights the human society that is more clean and pure to appear in the stage of history to win the war, despite all the engineering and deceit, intimidation and torture. The truth will still prevail. The Qur'an reminds destruction, if they are not able to take a role in the dynamics of history, and not capable of taking the minutes of the Lord in playing its historical role. Legal history will show that the community / nation who are unable to carry out the minutes of the Lord will soon sink, then counter posed other nations that have prepared themselves with superior capabilities, so as to play a historical role as a witness of human civilization. The ordinance of God shows the linkage between victory and success, if the fulfillment of the requirements and able to achieve it.

Gagasan Al-Qur'an tentang Hukum Sejarah Hasbi, Artani
SYAMIL: Journal of Islamic Education Vol 3 No 1 (2015): SYAMIL: Journal of Islamic Education
Publisher : Pascasarjana Universitas Islam Negeri Sultan Aji Muhammad Idris Samarinda

The Qur'an speaks of human beings as closely associated with the laws of history. Many verses contain a suggestion to human about the role of history. Humans have to adjust the provisions that have been established on the facts and reality that clear and complete. Conditions set by God is a "dying" for a society / nation. The people can get the victory, but also can suffer defeat. "....if you get injured (in battle), verily others (enemies) also received a similar injury. The days of the victory, We (God) shifts (the victory) among men". (Qur'an, Ali Imran, 3: 140). Qur'an as if to say: do not fancy that God's victory is a right reserved for humans, (know) the victory is natural for human rights, for anyone who has met the requirements to achieve the win according to the laws of history and in accordance with the provisions of Allah (the laws) are applied in reality, not just theory syar'i. Winning and losing is a discussion about the man with all the dynamics. Even the Qur'an highlights the human society that is more clean and pure to appear in the stage of history to win the war, despite all the engineering and deceit, intimidation and torture. The truth will still prevail. The Qur'an reminds destruction, if they are not able to take a role in the dynamics of history, and not capable of taking the minutes of the Lord in playing its historical role. Legal history will show that the community / nation who are unable to carry out the minutes of the Lord will soon sink, then counter posed other nations that have prepared themselves with superior capabilities, so as to play a historical role as a witness of human civilization. The ordinance of God shows the linkage between victory and success, if the fulfillment of the requirements and able to achieve it.

Al-Dirāsah fī Ta’addudīyah al-Mujtama’ al-Banjārī wa al-Ta’līm al-Ṣūfīyah li al-Shaykh Muḥammad Nafis al-Banjārī Hasbi, Artani
Studia Islamika Vol. 13 No. 1 (2006): Studia Islamika
Publisher : Center for Study of Islam and Society (PPIM) Syarif Hidayatullah State Islamic University

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15408/sdi.v13i1.578

The book begins by looking at the development of democracy in Islamic countries in both the Arab and non-Arab world. One global trend that has become evident following the Cold War, as Azra points out, has been the gradual increase in the numbers of countries that have adopted democracy. This phenomenon is not exclusive to Muslim countries. In this study, Azra cites the report, Freedom in the World 2000: The Democracy Cap, which explains the growth of democracy in lslamic countries in the Arab world where the impact has been quite clear.DOI: 10.15408/sdi.v13i1.578

Epistemologi Ilmu Laduni Perspektif Tafsir Isyari: (Kajian Analisis Tafsir Al-Ghazali, Tafsir Al-Jailani dan Tafsir Najmuddin Al-Kubro) Risyad, Fatih; Fitriana, Muhammad Azizan; Hasbi, Artani
Ta’wiluna: Jurnal Ilmu Al-Qur'an, Tafsir dan Pemikiran Islam Vol. 6 No. 2 (2025): Ta’wiluna: Jurnal Ilmu Al-Qur’an, Tafsir dan Pemikiran Islam
Publisher : Lembaga Penelitian, Penerbitan dan Pengabdian kepada Masyarakat (LP3M) IAIFA Kediri

Show Abstract | Download Original | Original Source | Check in Google Scholar

This article discusses the misinterpretation of laduni knowledge in society, which often contradicts the teachings of the Qur’an, thereby potentially causing confusion, misguidance, and even polytheism. Using a qualitative method with a philosophical approach and library research to analyze the epistemological construction of esoteric knowledge from the perspective of three prominent Sufi figures: Al-Ghazali, Abdul Qadir Al-Jailani, and Najmuddin al-Kubro. The research findings indicate that all three figures agree that laduni knowledge is a divine gift granted to servants whose hearts and souls have been purified, not instant or magical knowledge. However, they have different methodological emphases. Al-Ghazali emphasizes three stages: seeking knowledge earnestly, riyadhah and muraqabah, and tafakkur. Al-Jailani focuses on three phases of self-purification: takhalli, tahalli, and tajalli. Meanwhile, Najmuddin al-Kubro divides the spiritual journey into three maqam: syariat, tarekat, and hakikat. This article concludes that deviations occur when laduni knowledge is separated from the proper epistemological framework and rigorous spiritual process. To prevent misuse, a comprehensive understanding based on the Qur’an and guidance from competent scholars is necessary. The key formula for attaining laduni knowledge is to cultivate love for Allah through devotion (khidmat) to the spiritual guide (mursyid) and seeking his approval.

Minat Belajar Anak dan Respon Orang Tua terhadap Pendampingan Belajar pada Masa Covid-19 (Studi Kasus Kecamatan Pahandut Palangka Raya) Hadi Kusuma, Muhammad Prayoga; Setyowati, Ais Rantauni; Wati, Helda; Tumini, Tumini; Maulida, Elyami; Raniah, Nor; Fitriani, Amelia; Damayanti, Annisa; Hasbi, Artani; Yusuf, Muhammad; Hujjatusnaini, Noor
Madani: Jurnal Pengabdian Ilmiah Vol. 3 No. 1 (2020): Madani: Jurnal Pengabdian Ilmiah
Publisher : LP2M IAIN Sultan Amai Gorontalo

This study aims to determine student interest in learning and parents' responses to learning assistance at home during the Covid-19 pandemic in Pahandut Palangka Raya District, Central Kalimantan. This research is a quantitative descriptive study with a survey method, in which the survey data is measured quantitatively and then the statistical correlation is sought. The research sample of students and parents of students respectively as many as 348 people. The sampling technique was purposive sampling, in the Pahandut District, Palangka Raya. The results of the study reported that students' interest in learning was in the "good enough" category, where the response of parents to children's learning assistance during the Covid-19 pandemic also showed a response in the "positive" category. Analysis of the results of variance shows very significant data (0.000 <0.05), which is interpreted as a positive correlation between student interest in learning and parental responses, which is 58% influencing children's interest simultaneously.

Genetika Bani Adam dalam Perspektif Tafsir Ilmi: Telaah Pemikiran Thanthawi Jauhari dalam al-Jawahir Rojikin, Heru; Hasbi, Artani; Huda, Ade Naelul
Adh Dhiya | Journal of The Quran and Tafseer Studies Vol. 2 No. 2 (2025): adh Dhiya
Publisher : STAINI Press

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.53038/adhy.v2i2.302

The number of people in the world is counted in billions. When looked back upon, it surely goes back to Prophet Adam (peace be upon him) and Mother Eve. When they both met, their descendants emerged. The children of Adam originated from their father, Adam (peace be upon him), who was created from microbes. Each of them spread, carrying atoms, and to this day they have not disappeared. From this, the question arises: what is Thanthawi Jauhari's thinking about the genetics of the descendants of Adam (peace be upon him)? This research will be qualitatively analyzed using a scientific approach. The primary data source used in this research is the book al-Jawahir fi Tafsir al-Qur’an al-Karim by Thanthawi Jauhari, which will be analyzed descriptively and analytically. This research concludes that human beings on Earth, from the past to the present, have one common point, which is the unity in creation and similarity in characteristics, conditions, and behavior. This unity and similarity are caused by each human passing down genes to the next generation, which will continue to process and intermix according to human reproduction and dissemination itself. This means every child carries genes from their parents all the way back to Prophet Adam (peace be upon him). The genetic processes known in Mendel's theory can harmonize with the clear signals from the Qur’an as articulated in Jauhari's interpretation.

Analisis Linguistik-Kontekstual atas Frasa ‘Ażāb Al-Khiz-y dalam Al-Qur’an: Perspektif Toshihiko Izutsu dan Fazlur Rahman Millah, Saiful; Hasyim, Arrazy; Hasbi, Artani
AT-TAISIR: Journal of Indonesian Tafsir Studies Vol. 6 No. 2 (2025): AT–TAISIR Journal of Indonesian Tafsir Studies
Publisher : LPPM Institut Daarul Qur'an Jakarta, Indonesia

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The controversy that arises after a disaster occurs is whether it was punishment or not. The correlation between disaster and punishment can be concluded from two types of punishment in the Qur’an, first, the punishment in the world (al-‘ażāb al-adnā), and second, the punishment in the afterlife (al-‘ażāb al-akbar). One form of al-‘ażāb al-adnā is a natural disaster. The Qur’an also mentions the phrase ‘ażāb al-khiz-y which is related to the sentence fī al-ḥayāt ad-dunyā, so that is considered part of the punishment in the world. So far, there has not been a thematic interpretation study that focuses on discussing the term al-khiz-y and the phrase 'ażāb al-khiz-y, so it is necessary to be able to describe the meaning of the term as one of the characteristics of al-'ażāb. This qualitative research which focuses on verses in the Al-Qur’an containing the terms al-Khiz-y and ‘Ażāb al-Khiz-y based on Fazlur Rahman’s Double Movement theory and takes a semantic approach to the text of Al-Qur’an according to Toshihiko Izutsu. The primary data are the verses of the Qur'an that display the term al-khiz-y and the phrase 'ażāb al-khiz-y as well as the interpretations of the commentators in the classical and contemporary codification eras. The term al-khiz-y in the Al-Qur’an has three meanings : (1) al-faḍīḥah means humiliating; (2) al-‘uqūbah means punishment, sanction or retribution; and (3) al-‘ażāb means doom or torment. The disasters that occurred during the time of the Prophet Muhammad’s people until the end of time cannot be called punishment (al-‘ażāb), but only as world sanctions, retribution or punishment. The actualization of Allah’s Love (ar-Raḥmān) is more dominant than the Allah’s Power (al-'Azīz) towards the people of the Prophet Muhammad Saw.

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