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<![CDATA[KENABIAN DALAM PANDANGAN BADIUZZAMAN SAID NURSI: SEBUAH RESPON TERHADAP GAGASAN MATERIALISME BARAT ]]>
<![CDATA[Siraj, Fuad Mahbub]]>;
<![CDATA[Husni, Muhammad]]>
<![CDATA[ Khazanah: Jurnal Studi Islam dan Humaniora Vol 18, No 1 (2020) ]]>
Publisher : <![CDATA[UIN Antasari Banjarmasin ]]>
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DOI: 10.18592/khazanah.v18i1.3499
<![CDATA[This study aims to further explain Badiuzzaman Said Nursi's thought on prophethood. This library study employs a historical approach in extracting data and content analysis. The study shows that Said Nursi's thought concerning prophecy stems from his criticisms of the materialistic-mechanistic paradigm of Western civilization. This view basically rejects the transcendental perspective and spiritual values in understanding nature. The notion of materialism from the West attacks the key concepts of Islamic teachings. Realizing this, Nursi was called upon to give a very serious intellectual response. It was at this point that Nursi offered his ideas on prophethood. In Ris?lah an-N?r, Said Nursi strives to revive prophetic values by applying theological approaches to be easily understood by society. Nursi?s thought is built on an effort to revive prophetic values so that it could shed light on Turkish people who had suffered serious illnesses due to the influences of the Western paradigm of mechanical materialism.y. This prophetic knowledge would eventually end in faith, which leads to eternal happiness for believers and eternal misery for unbelievers.Artikel ini bertujuan untuk lebih menjelaskan pemikiran Badiuzzaman Said Nursi tentang kenabian. Studi literatur ini menggunakan pendekatan historis dalam mengekstraksi data dan melakukan analisis konten. Studi ini menunjukkan bahwa pemikiran Said Nursi tentang nubuat berasal dari paradigma materialisme-mekanistik yang lahir dari peradaban Barat. Pandangan ini pada dasarnya menolak perspektif transendental dan nilai-nilai spiritual dalam memahami alam. Gagasan materialisme dari Barat menyerang konsep-konsep kunci ajaran Islam. Menyadari hal ini, Nursi dipanggil untuk memberikan respons intelektual yang sangat serius. Pada titik inilah Nursi menawarkan gagasannya tentang kenabian. Dalam Ris?lah an-N?r, Said Nursi berusaha untuk menghidupkan kembali nilai-nilai kenabian dengan menerapkan pendekatan teologis agar mudah dipahami oleh publik. Pemikiran Bediuzzaman dibangun dalam upaya untuk menghidupkan kembali nilai-nilai kenabian sehingga dapat memberikan cahaya kepada orang-orang Turki yang sudah menderita penyakit serius karena pengaruh Barat dengan paradigma materialisme mekanis yang tidak memiliki dimensi spiritualitas. Pengetahuan kenabian ini pada akhirnya akan berakhir dalam iman, yang oleh Bediuzzaman disebut kebahagiaan esensial (manusia memiliki iman) bagi manusia, dan yang menolak (kufur) keberadaan peran Tuhan dan Nabi, yang merupakan kesengsaraan sejati.]]>
<![CDATA[The Concept of Al-Jumhuriyah Wa Al-Ahkam in Political Philosophy of Ibn Rushd ]]>
<![CDATA[Siraj, Fuad Mahbub]]>;
<![CDATA[Roslan Mohd Nor, Mohd]]>
<![CDATA[ RELIGIA Vol 23 No 2: Oktober 2020 ]]>
Publisher : <![CDATA[IAIN Pekalongan ]]>
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DOI: 10.28918/religia.v23i2.2363
<![CDATA[In political conversation, Ibn Rushd named his political philosophy with the terms “Al-Jumhuriyah wa al-Ahkam†(Republic and Law). This political thought is a form of integration of science and deed. In this political context, Ibn Rushd prioritizes freedom and independence. In the perspective of Ibn Rushd, independence is not without rules, but independence and freedom that compatible with religion. In the perspective of Ibn Rushd, such freedom and independence is mirror of democracy. In politics, Ibn Rushd’s thinking is similar to the thoughts of previous philosophers who reconcile between religion and philosophy. According to Ibn Rushd, there is no contradiction between reason and religion, and therefore it is important for reason and religion to work together to uphold the principles of democracy in a country.]]>
<![CDATA[PERBUATAN MANUSIA DALAM PANDANGAN AL-ASY’ARIY ]]>
<![CDATA[Fuad Mahbub Siraj]]>
<![CDATA[ Jurnal Universitas Paramadina Vol 10 No 3 (2013) ]]>
Publisher : <![CDATA[Universitas Paramadina ]]>
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<![CDATA[AbstractThe Discourse of human activity is one of the crucial issues in Islamictheology. This discourse is occupied a significant position because it wasconcerned with the issue, how far the human will is influence to theiractivities that ultimately human responsibility is closely related to theiractivities. Al-Asy’ariy use the term of al-Kasb that understood as the rightterm to describe the relation between human and their activity. Kasbaccording to al-Asy’ariy is the activity that come from human through thepower that created by Allah. The iradah of human is just paled to the willand tendency but cannot realize the act. Otherwise, it is only the iradah ofAllah that able to create human activity and this iradah of Allah is effectiveto create human activity or give kasb to human and includes everything thatexists.]]>
<![CDATA[NAWAL AL-SA’ADAWI DALAM PEREMPUAN DAN SEKS; PERSOALAN KHITAN BAGI PEREMPUAN DITINJAU DARI KESEHATAN DAN ISLAM ]]>
<![CDATA[Fuad Mahbub Siraj]]>
<![CDATA[ Jurnal Universitas Paramadina Vol 11 No 2 (2014) ]]>
Publisher : <![CDATA[Universitas Paramadina ]]>
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<![CDATA[AbstractNawal al-Sa'adawi is a doctor from Egypt who is also famous as a writer, novelist and feminist. He raised the issue of gender in his work Almar'ah wa al-Jins (Women and Sex) that associated with the issue of circumcision for women. Generally in the world and particularly in the Egypt, the emergence of circumcision became a tradition among the people, the problem that is always "sue" in the mind of Nawal al-Sa'adawi, because it was thought as uneliminated heritage. In addition, the circumcision is not come from the doctrine of Islam that must be maintained.]]>
<![CDATA[RELEVANSI FILSAFAT ISLAM PADA ERA MODERN ]]>
<![CDATA[Fuad Mahbub Siraj]]>
<![CDATA[ Jurnal Universitas Paramadina Vol 12 (2015) ]]>
Publisher : <![CDATA[Universitas Paramadina ]]>
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<![CDATA[AbstractIslam is a religion that concerned to all aspects of life. Everything has been arranged in accordance with a command from Allah. Religion in Islamic view is a basic principle and a way of life and tawhid is the basis of everything. Islamic philosophy is the result of the entire moslem thought. Islamic philosophy is a religious philosophy, but not ignoring thephilosophical issues. In the perspective of Islamic philosophy nature is not merely a matter without meaning, but signs of the existence of God. Because of that, in Islamic philosophy, when people learn and research nature, they are trying to know their God. Essentially, what is offered by Islamic philosophy is not just a metaphysical aspect – transcendental oriented - normative, without faced to the future, but an attitude ofopenness, rational thinking and sunnah Allāh. Islamic philosophy is necessary to be reconstructed, so this discipline is not rigid. We need the radical efforts to this direction and also the courage to redevelop about what happened and what is practiced by the Islamic philosopher in the past. In other words, it is needed to make a new "ijtihad", because the“ijtihad” of the Islamic philosopher in the past is considered until now as a standard in the Islamic thought. The need of the new ijtihad is the ijtihad that referring to the Islam's mission, to give people a benefit and also suitable to the time condition today, we also do not want to lose the historical continuity of this Islamic philosophy.]]>
<![CDATA[ISLAMIC THEOLOGY IN THE SEVENTEENTH CENTURY ACEH ]]>
<![CDATA[Fuad Mahbub Siraj]]>
<![CDATA[ Epistemé: Jurnal Pengembangan Ilmu Keislaman Vol 15 No 1 (2020) ]]>
Publisher : <![CDATA[IAIN Tulungagung ]]>
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DOI: 10.21274/epis.2020.15.1.121-143
<![CDATA[This paper examines ‘Abd al-Ra’ūf al-Sinkili’s concept of tawhid. Using a historical approach and content analysis, this paper argues that tawhid is an important aspect in Islam and becomes an interesting discourse in the Islamic intellectual tradition, especially Sufism. ‘Abd al-Ra’ūf al-Sinkili stated that the first commitment for a human being is to accept the Oneness of Allah, and purity it from all things inappropriate to Him with the statement of lā ilaha illā Allāh. This affirms that Allah is believed to be the only Being. There is no existence without the existence of Allah (lā ilāha illā Allāh). This statement of creed implies two meanings: to negate any existence (al-nafyu), and to confirm only one existence (al-ithbāt), which is the existence of al-Haqq (the true Being). Al-Sinkili also states that Allah is One, without our attempt to make Him One. Allah is true without a need to truth legitimation from humans.]]>
<![CDATA[RETHINKING HAMZAH FANSURI'S ISLAMIC COSMOLOGY ]]>
<![CDATA[Fuad Mahbub Siraj]]>
<![CDATA[ ILMU USHULUDDIN Vol. 8, No. 1, July 2021 ]]>
Publisher : <![CDATA[Himpunan Peminat Ilmu-Ilmu Ushuluddin (HIPIUS) ]]>
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DOI: 10.15408/iu.v8i1.22217
<![CDATA[This study aims to explain further the cosmological argument of Hamzah Fansuri. This research is library research using a historical approach to obtain data and conduct content analysis. According to Hamzah Fansuri, every single thing in this world that either can or cannot be seen can be pictured as a circle or curvature, the two corners of which can meet each other. Half of the curvature is “the down way curvature” (tanazzul) that is the way of the creation of the universe and its content; the manifestation process from the Oneness or the Higher Existence (Who cannot be known physically) to become many existence or the reality that can be seen physically. The other curvature is “the up-way curvature” (taraqqī), which is a way of creation from physical to metaphysical existence. The entire levels or structure of being are summarized in the person and the human being’s existence as a perfect creature of physical and spiritual quality. Therefore, the universe can only be returned to the One through humans. The concept of cosmology in the Fansuri’s thought is to show the unity and interrelationship of all existence that leads to divine oneness.]]>
<![CDATA[Kosmologi dalam Tinjauan Failasuf Islam ]]>
<![CDATA[Fuad Mahbub Siraj]]>
<![CDATA[ ILMU USHULUDDIN Volume 2, Nomor 2, Juli 2014 ]]>
Publisher : <![CDATA[Himpunan Peminat Ilmu-Ilmu Ushuluddin (HIPIUS) ]]>
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DOI: 10.15408/ilmu-ushuluddin.v2i2.1007
<![CDATA[One of the many important matters that is referred in the Qur’ān is a matter of the universe. The verses of Qur’ān invite people to observe and reflect on the creation of the universe, because in it there are signs of God’s existence and power. Cosmology is the theory about the origin of the universe. In Islam, this theory is one of the essential issues that have deep theological concequences and implications to the tawhīd. In order to formulate the process of the universe creation, the perspective of the Muslims was sorting into two extreme groups: traditionalists and rationalists. In the Islamic philosophy, in terms of the creation, the cosmology of al-Fārābī and Ibn Sīnā was influenced by the emanation of Plotinus’ philosophy and in terms of the structure is based on the concept of a geocentric Ptolomeus. While al-Ghazālī’s cosmology (representative of the traditionalist) based on the principle of the absolute will of God which is absolute. This study wants to reveal about the cosmology in the Islamic philosophers perspective as one of the cosmological mainstream which is speculative and revives the school of Aristotle, but not contrary to the principles of al-Qur’ān.]]>
<![CDATA[Tasauf dan Kosmologi ]]>
<![CDATA[Fuad Mahbub Siraj]]>
<![CDATA[ ILMU USHULUDDIN Volume 2, Nomor 1, Januari 2014 ]]>
Publisher : <![CDATA[Himpunan Peminat Ilmu-Ilmu Ushuluddin (HIPIUS) ]]>
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DOI: 10.15408/ilmu-ushuluddin.v2i1.1035
<![CDATA[Mysticism or sufism is an activity that is focused on the esoteric aspect of Islam. It is totally different from the orientation of fiqh and sharī‘a which are more directed to the exoteric in Islam. Cosmology is the origin of the universe and the occurrence, and Ibn ‘Arabī is one of the sufi who discussed the issues of universe. In the works of Ibn ‘Arabī, the term of ‘ālam is translated by the Western researchers with cosmos. The cosmos or universe is defined as everything other than Allah (mā siwā Allah or al-Ḥaqq.) Ibn ‘Arabī’s cosmology essentially is called as prophetic cosmology (apostolic.) This knowledge is a form of knowledge that was transmitted from the Prophet Ādam to the Prophet Muḥammad, however, in grounding it, Ibn ‘Arabī limited it to the prophetic knowledge in the Qur’ān and Ḥadīth.]]>
<![CDATA[ISLAM DAN RASIONALITAS DALAM PEMIKIRAN M. NATSIR ]]>
<![CDATA[Fuad Mahbub Siraj]]>
<![CDATA[ Majalah Ilmu Pengetahuan dan Pemikiran Keagamaan Tajdid Vol 22, No 1 (2019) ]]>
Publisher : <![CDATA[Universitas Islam Negeri Imam Bonjol Padang ]]>
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DOI: 10.15548/tajdid.v22i1.276
<![CDATA[Natsir adalah salah seorang tokoh pemikir dan pembaharu Islam di Indonesia abad modern, yang menguasai multi disiplin ilmu keislaman dan pengetahuan umum. Ia dengan tegar menyuarakan sikap anti taklid dan berseru agar umat tidak semestinya terikat kepada pendapat ulama terdahulu, melainkan harus berupaya berpikir dan berijtihad dengan menggali ilmu keislaman langsung kepada sumber pokok al-Qur'an dan sunnah dan inilah yang menjadi dasar pemikiran dari Natsir sendiri serta landasan kehidupannya. Beragama bukanlah berkeyakinan secara taklid, akan tetapi berkeyakinan dengan berakal. Dengan menggunakan akal akan dapat membuktikan Islam sebagai agama yang mampu menjawab setiap peristiwa yang berlaku dalam sejarah masa kini secara pas dan menalarkan sistem yang tepat dalam kehidupan. ]]>
