Articles
<![CDATA[Kontraversi tentang Tersihirnya Nabi Muhammad saw. ]]>
<![CDATA[Zuhdi Dh, Achmad]]>
<![CDATA[ ISLAMICA: Jurnal Studi Keislaman Vol 2, No 2 (2008): Islamica ]]>
Publisher : <![CDATA[Program Pascasarjana UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/islamica.2008.2.2.182-199
<![CDATA[The prophetic saying (hadith) that speaks of the prophet being influenced by the soothsayer has been a subject of controversy among the Muslims over centuries. Some âulama argue that that hadith is not authentic on the ground that it is not logical and is not in line with the very teaching of the Qurâan, sound reason and the overall tenets of Islam. The Muâtazlites are among those who belong to this group. Among the legalists, there are outstanding âulama who are also against this hadith such as Abu Ishaq al-Istarbadi of Shafiâiyyah, Abu Bakr al-Razi al-Jassas of Hanafiyyah, and Ibn Hazm al-Dhahabi of Zahiriyyah. In addition, Muhammad Abduh and Rashid Ridha are listed among the modern scholars who strongly argue against it. Other group of âulama nonetheless argue that that hadith is sound and authentic both in terms of its chain of narration as well as in terms of its text. Imam al-Bukhari, Imam Muslim and Ibn Qayyim belong to this second group of âulama. How do these two groups of âulama with conflicting views develop their argument on the subject, is the question that this paper is interested in answering.]]>
<![CDATA[Kontraversi tentang Tersihirnya Nabi Muhammad saw. ]]>
<![CDATA[Achmad Zuhdi Dh]]>
<![CDATA[ Islamica: Jurnal Studi Keislaman Vol. 2 No. 2 (2008): Maret ]]>
Publisher : <![CDATA[Postgraduate Studies of Universitas Islam Negeri Sunan Ampel Surabaya, Indonesia ]]>
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DOI: 10.15642/islamica.2008.2.2.182-199
<![CDATA[The prophetic saying (hadith) that speaks of the prophet being influenced by the soothsayer has been a subject of controversy among the Muslims over centuries. Some ?ulama argue that that hadith is not authentic on the ground that it is not logical and is not in line with the very teaching of the Qur?an, sound reason and the overall tenets of Islam. The Mu?tazlites are among those who belong to this group. Among the legalists, there are outstanding ?ulama who are also against this hadith such as Abu Ishaq al-Istarbadi of Shafi?iyyah, Abu Bakr al-Razi al-Jassas of Hanafiyyah, and Ibn Hazm al-Dhahabi of Zahiriyyah. In addition, Muhammad Abduh and Rashid Ridha are listed among the modern scholars who strongly argue against it. Other group of ?ulama nonetheless argue that that hadith is sound and authentic both in terms of its chain of narration as well as in terms of its text. Imam al-Bukhari, Imam Muslim and Ibn Qayyim belong to this second group of ?ulama. How do these two groups of ?ulama with conflicting views develop their argument on the subject, is the question that this paper is interested in answering.]]>
<![CDATA[Tradisi Suwuk dalam Tinjauan Sains Modern ]]>
<![CDATA[Achmad Zuhdi Dh]]>
<![CDATA[ Islamica: Jurnal Studi Keislaman Vol. 13 No. 1 (2018): September ]]>
Publisher : <![CDATA[Postgraduate Studies of Universitas Islam Negeri Sunan Ampel Surabaya, Indonesia ]]>
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DOI: 10.15642/islamica.2018.13.1.115-138
<![CDATA[For Javanese, one way to cure the sick is to do suwuk (jampi). Suwuk tradition, namely healing by reciting mantras (certain readings) that are blown on the crown of the patient and sometimes also use water media, especially for some modern Muslims, was initially seen as a healing practice that contains elements of shirk because it was considered not in accordance with the principles of Islamic 'aqīdah. Today, this view begins to change after a normative source has been found from a number of traditions that allow ruqyah that works similar to suwuk. It was also strengthened by the results of experiments and the findings of a number of scientists about the effect of certain readings and the wonders of water. This article will explain the tradition of suwuk which is the same as ruqyah, then elaborate normative sources of the Qur’ān and the Ḥadīth which legalize it and the view of modern science that supports it, so that its existence is still relevant to modernity.]]>
<![CDATA[Krisis Lingkungan Hidup dalam Perspektif al-Qur’an ]]>
<![CDATA[Achmad Cholil Zuhdi]]>
<![CDATA[ Mutawatir : Jurnal Keilmuan Tafsir Hadith Vol. 2 No. 2 (2012): DESEMBER ]]>
Publisher : <![CDATA[Jurusan Tafsir Hadis Fakultas Ushuluddin dan Filsafat UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/mutawatir.2012.2.2.140-162
<![CDATA[The environmental crisis is a picture of a spiritual crisis that had plagued most of humanity due to the human deification to absolutize humanism above nature. Consequently, there was exploitation of nature in the name of human rights priorities. It needs immediate rescue through the vision of traditional Islam, which has perspectives of effective environmental protection and basic. Without the introduction and implementation of traditional Islamic teachings, it would lead to the long environmental crisis. And this paper try to explore the anxiety and conceptualization of Koran to resolve the environmental crisis, based on the traditional Islamic values derived from the verses of the Koran]]>
<![CDATA[Studi tentang Ruqyah (Tinjauan al-Quran, al-Hadith dan Sejarah) ]]>
<![CDATA[Achmad Zuhdi Dh]]>
<![CDATA[ Qurthuba: The Journal of History and Islamic Civilization Vol. 1 No. 1 (2017): September ]]>
Publisher : <![CDATA[Program Studi Sejarah Peradaban Islam Fakultas Adab dan Humaniora UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/qurthuba.2017.1.1.44-64
<![CDATA[Kata ruqyah dalam bahasa Arab diartikan sebagai perlindungan ( 112 (الرقية العÙوذة . Ibn al-AthÄ«r berkata: “Ruqyah adalah permohonan perlindungan (jampi-jampi) yang dibacakan kepada orang yang terkena penyakit seperti demam, ketakutan dan penyakit-penyakit yang lain.113 Sedangkan Abd al-Razzq mengatakan bahwa ruqyah adalah permohonan perlindungan (jampi-jampi) yang dibacakan pada orang yang terkena penyakit seperti demam, ketakutan (sawan), dan kedengkiandengan maksud untuk mendapatkan kesembuhan]]>
<![CDATA[Studi tentang Ruqyah (Tinjauan al-Quran, al-Hadith dan Sejarah) ]]>
<![CDATA[Zuhdi Dh, Achmad]]>
<![CDATA[ Qurthuba: The Journal of History and Islamic Civilization Vol. 1 No. 1 (2017): September ]]>
Publisher : <![CDATA[Department of History and Islamic Civilization, Faculty of Adab and Humaniora, UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/qurthuba.2017.1.1.44-64
<![CDATA[Kata ruqyah dalam bahasa Arab diartikan sebagai perlindungan ( 112 (الرقية العÙوذة . Ibn al-AthÄ«r berkata: “Ruqyah adalah permohonan perlindungan (jampi-jampi) yang dibacakan kepada orang yang terkena penyakit seperti demam, ketakutan dan penyakit-penyakit yang lain.113 Sedangkan Abd al-Razzq mengatakan bahwa ruqyah adalah permohonan perlindungan (jampi-jampi) yang dibacakan pada orang yang terkena penyakit seperti demam, ketakutan (sawan), dan kedengkiandengan maksud untuk mendapatkan kesembuhan]]>
<![CDATA[Dinamika Keilmuan Islam pada Masa Klasik dan Pertengahan ]]>
<![CDATA[Fuad, Ahmad Nur]]>;
<![CDATA[Zuhdi Dh, Achmad]]>
<![CDATA[ Qurthuba: The Journal of History and Islamic Civilization Vol. 7 No. 2 (2024): March ]]>
Publisher : <![CDATA[Department of History and Islamic Civilization, Faculty of Adab and Humaniora, UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/qurthuba.2024.7.2.164-179
<![CDATA[This article explores the dynamics of Islamic scholarship in the classical and medieval periods. During this very long period, Islamic scholarship experienced rapid development, especially during the classical period, although in the middle period its development was often considered to have experienced a decline. Types of scholarship grew in line with the dynamics of Muslims in many regions, and their interaction with the intellectual heritage of ancient Greece in areas conquered by Islam. This article argues that the dynamics of Islamic scholarship cannot be separated from politics or power that provides support and patronage to scientists, while emphasizing that even though in the medieval period there was disintegration of Islamic politics, Islamic scholarship still produced significant scientific figures and works.]]>
<![CDATA[The Political Precedence of Wong Cilik’s Collective Historical Memory over the 2024 Election ]]>
<![CDATA[Santosa, Nyong Eka Teguh Iman]]>;
<![CDATA[Zuhdi DH, Achmad]]>;
<![CDATA[Said, Imam Ghazali]]>
<![CDATA[ An-Nur International Journal of Islamic Thought Vol. 3 No. 1 (2025): AIJIT-JUNE ]]>
Publisher : <![CDATA[Yayasan Pesantren Mahasiswa An-Nur ]]>
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DOI: 10.62032/aijit.v3i1.70
<![CDATA[تركز هذه المقالة على سؤالين رئيسيين: كيف هي الذاكرة التاريخية الجماعية لوونغ سيليك (wong cilik) فيما يتعلق بالتنافس الانتخابي في الانتخابات الرئاسية لعام 2019 وما هي السوابق السياسية الموجودة لتنفيذ الانتخابات العامة لعام 2024. ويستند النقاش إلى البيانات التي تم جمعها على أرض الواقع في ثلاث مناطق/مدن: سورابايا، وسيدوارجو، وبانجكالان. يتخذ هذا البحث نهج التاريخ السياسي. تشير نتائج الدراسة إلى أن الأشخاص من الطبقة الدنيا (وونغ سيليك) يتمتعون بنضج سياسي كافٍ، كما يتضح من عرض الذاكرة التاريخية والنظر في المشاركة في الانتخابات المقبلة. لا ينبغي المبالغة في التأثير السلبي لمناورة الزواج السياسي بين المرشحين المتنافسين في عام 2019 على مستوى المشاركة السياسية. تظل ثقة القاعدة الشعبية وتوقعاتها في العملية الديمقراطية عالية.]]>
<![CDATA[KOMPARASI METODE DAKWAH DARUL ARQAM DAN DAKWAH MASJID NABAWI: RELEVANSI DALAM KONTEKS DAKWAH MODERN ]]>
<![CDATA[Ainudzaky, Muhammad Ainudzaky]]>;
<![CDATA[Zuhdi Dh, Achmad]]>
<![CDATA[ Tajdid Vol 9 No 1 (2025): April ]]>
Publisher : <![CDATA[LP2M IAI Muhammadiyah Bima ]]>
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DOI: 10.52266/tadjid.v9i1.4228
<![CDATA[Islamic preaching has various strategies and methods that are adapted to the social, cultural and challenging contexts of the times. Two interesting approaches to study are the Darul Arqam da'wah applied in the early period of Islam in Makkah and the Prophet's Mosque da'wah which developed after the hijrah to Medina. This research discusses the characteristics of Darul Arqam's da'wah, the characteristics of the Prophet's Mosque's da'wah, and the comparison between the two and their relevance to da'wah today. This research uses a qualitative-descriptive method based on literature study with a historical approach. This research results in the conclusion that the Darul Arqam Da'wah focuses on exclusive coaching within a limited scope to build the faith and mental resilience of the people amidst the pressure of the Quraysh. Meanwhile, the preaching of the Prophet's Mosque is more open and inclusive, accommodating various social, educational, and governmental aspects in forming a harmonious Medina society. Both da'wah have relevance in modern da'wah, especially in the context of fostering Muslim communities amid the challenges of globalization.]]>
