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All Journal Buletin Al-Turas Ulul Albab: Jurnal Studi Islam Jurnal Ushuluddin Cordova Jurnal Kalimah Jurnal Studi Agama dan Pemikiran Islam Religio : Jurnal Studi Agama-agama Lisanudhad Studia Quranika Al-Bayan: Jurnal Studi Al-Qur´an dan Tafsir AL QUDS : Jurnal Studi Alquran dan Hadis Religiï¿½: Jurnal Studi Agama-agama al-Afkar, Journal For Islamic Studies Jurnal At-Tibyan: Jurnal Ilmu Alqur’an dan Tafsir Tasfiyah TSAQAFAH Jurnal Pendidikan dan Konseling Mutawatir : Jurnal Keilmuan Tafsir Hadith Hermeneutik : Jurnal Ilmu Al-Qur'an dan Tafsir Mantiqu Tayr: Journal of Arabic Language International Journal of Islamic and Complementary Medicine Journal Of Human And Education (JAHE) Al Burhan: Jurnal Kajian Ilmu dan Pengembangan Budaya Al-Qur'an QOF: Jurnal Studi Al-Qur'an dan Tafsir QiST: Journal of Quran and Tafseer Studies Akademika : Jurnal Pemikiran Islam Abdimas Indonesian Journal

Sujiat Zubaidi

Universitas Darussalam Gontor

Author-ID : 3181518

Religion Arts Humanities Economics, Econometrics & Finance Education Environmental Science Health Professions Industrial & Manufacturing Engineering Languange, Linguistic, Communication & Media Law, Crime, Criminology & Criminal Justice Mathematics Medicine & Pharmacology Neuroscience Nursing Physics Public Health Social Sciences Other

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Al-Bu’du al-Tajdidi fi ‘ardi Mabahits al-Iman fi Rasail al-Nur Sujiat Zubaidi Sholeh; Dahniar Maharani
Tasfiyah: Jurnal Pemikiran Islam Vol 3, No 2 (2019)
Publisher : Universitas Darussalam Gontor

Keeping faith is a basic need for Muslims in a meaningful manner, so that this activity cannot be separated from the lives of each individual. On the other hand, the development of the era with several shifts in values maked to shift the position of this need. Which requires a renewal in the method of presenting it according to the times. So in this study, the researcher tried to analyze the method of Bediuzzaman Said Nursi with his Rasail Nur in presenting a study of faith that is in accordance with this era as a manifestation of renewal of Islamic thought. This method which is different from the methods initiated by the previous scholars does not only contain theory, but also the applicative guidance of the theory. In theory, Ustadz Nursi explained it with methods: (1) it does not enter into thedebate of the kalam cleric (2) calls on reason and heart (3) concludes with modern natural science (4) focuses on contemporary issues (5) repetition and analogy (6) call to action. And applicatively, he mobilized to: (1) focus on devotion to the Qur’an and faith (2) maintain real sincerity in everyday life (3) maintain ukhuwah Islamiyah and strengthen jama’ah.

Epistemologi Penafsiran Ilmiah al-Qur’an Sujiat Zubaidi Saleh
TSAQAFAH Vol 7, No 1 (2011): Qur'anic Studies
Publisher : Universitas Darussalam Gontor

The main objective in interpretating al-Qur’an is to explain the will of God and the operationalization of the will in the field of faith, laws, or ethics. At the phase of Islamic civilization, when the linguistic and philosophy science codified, raises the various method (manhaj), and interpretation streams (ittijahat), exegesis school (madzhab) of al-Qur’an. In addition, also found in various shades of interpretation such as: fiqhi, kalami, balaghi, and isyari/ sufi, even philosophical. It was also discovered methods of tafsir ‘ilmi oriented to the utilization of the discovering science in order to prove the truth of scientific fact. The last pattern was ignited pro and contra among scholars and mufassir. As we know that alQur’an was not descended in the condition of cultural vacuum but it is a form of dialectics and the response to the condition and social situation, politic, and religion. This is relevant to the characteristics of al-Qur’an which can be applied throughout the periods. As we understood that interpretation is one of reflections of thought and civilization products. It always developed and influenced by the dynamics of human civilization, so in its development, science and al-Qur’an can be brought together in dialogue, although with some prerequisites specified interpretation.

Uslûb al-Hiwâr al-Qur’âni bayna al-Muslimîn wa al-Nasâra ‘inda Badî’uzzamân Sa’îd al-Nursi Sujiat Zubaidi Saleh
TSAQAFAH Vol 10, No 2 (2014): Religious Studies
Publisher : Universitas Darussalam Gontor

In order to solve some issues, the scholars’ dialogue often generates new ideas as it works to clarify the values of al-Qur’an and to enrich their understanding about it. Therefore, Nursi pointed to unite at present not only with the Muslim community and even with Christians, aside from the differences and disputes over union issues. It is possible to do so when the Muslims and the Christians refrain from their controversies among them. Nursi’s idea does not mean that he does not recognize any differences between them. There are some significant differences between the Christian and the Muslim faith, but those differences should not prevent them from the most important goal to provide new humanitarian look for human life, where God is the axis and the divine will for the moral values of this point. Nursi believes that the current religious relationship marred by erroneous thought as the result of post-modernism worldview. In fact, al-Qur’an recommended a mutual awareness of the communities that shapes them to gain a common goal in God witnesses as the divine values of this modern civilization in opposition to “clash of civilizations”, but this task needs some efforts to discuss on Quranic Dialogue. This dialogue could be undertaken well, as long as it sets out with full love and affection rather than with the fierce conflict and distress. Thus, Nursi introduced new ideas into interfaith dialogue between Muslims and Christians, to build a true civilization based on mutual relations of love.

Filsafat Pendidikan dalam al-Qur’an: Dari Penciptaan Manusia ke Edukasi Komunikasi Sujiat Zubaidi
TSAQAFAH Vol 14, No 1 (2018): Contemporary Islamic Discourses
Publisher : Universitas Darussalam Gontor

This article sheds light on obtaining the comprehensive interrelated study about the philosophical dimensions of education in the Qur’an in its various aspects. Because the spectrum of education in the Qur’an has a diverse horizon that we fnd it in several verses. Al-Qur’an is the pre eternal translator of the mighty book of the universe, the post eternal interpreter of the various tongues reciting the verses of creation; the commentator of the book of the Worlds of Seen and the Unseen. The revealer of the treasuries of the divine names hidden in the heavens and on the earth. Actually, that the education dimension we can explore on the creation of human beings with various terminology and the phase of its creation, even the terminology revealed by the Qur’an also implies the existence of education principles. Moreover, the existence of educational logic as a reﬂection of integrative education that we fnd in the chosen and inspirational word which in the contents of ‘Ulûm al-Qur’ân named i‘jâz lughawiy. In addition, that educational element in the repetition of words and stories is more interesting, as the dialogue contained in the Qur’an; both between God and His creations and between human and others, like parents’ dialogue with their children. In this article, the author also describes another aspect, namely the various principles of communication revealed by the Qur’an with a variety of symbols comprehensively; named qawlan karîman, qawlan sadîdan, qawlan ma‘rûfan and others

Antara Teodisi dan Monoteisme: Memaknai Esensi Keadilan Ilahi Sujiat Zubaidi
TSAQAFAH Vol 7, No 2 (2011): Islamic Theology
Publisher : Universitas Darussalam Gontor

In the tradition of Islamic thought, the problem of crime usually arises in connection with the justice of God. Various schools of Islamic thought have their own views and interpretations in accordance with their respective principles. However, they differ from Western philosophers and thinkers who tend to discredit God. For the Muslim philosophers, especially theologians, their orientation in addressing this problem is precisely to maintain the tanzih and the tawhid of God. In principle, the word fair is used in four aspects. First, the fair is a state of balance; second, equality and disclaimer of any distinction; third, to maintain individual rights and give the right to every person entitled to receive; fourth, maintaining the right of sustainability of the life existence. Furthermore, the most crucial problem is if the principle of divine justice which is confronted with the phenomenon of various evils in the world. Indeed, when there is the evil, there must be the good, and where there is the good there will be the evil. Good and evil are united and bounded with in nature. Both are a compound between existence and non-existence. According to Iqbal, the universe can be updated again, while the elements of sin and evil can be eliminated gradually through optimal effort and full of optimism with the good. Iqbal claimed that Muslims could be strong and free from evil and its destruction by the selfaffirmation, self-expression, and self-development.Dalam tradisi pemikiran Islam, masalah kejahatan biasanya dihubungkan dengan keadilan Ilahi. Berbagai madzhab pemikiran Islam memiliki pandangan dan interpretasi sendiri sesuai dengan prinsip masing-masing. Namun, mereka berbeda dari filsuf dan pemikir Barat yang cenderung mendiskreditkan Tuhan.Para filsuf Muslim, terutama teolog, orientasi mereka dalam menangani masalah ini justru untuk menjaga tanzih dan tauhid Allah. Dalam prinsipnya, kata adil digunakan dalam empat aspek. Pertama, adil adalah suatu keadaan keseimbangan; kedua, kesetaraan dan sanggahan terhadap perbedaan; ketiga, untuk mempertahankan hak-hak individu dan memberikan hak kepada setiap orang yang berhak untuk menerima; dan keempat, mempertahankan hak keberlanjutan keberadaan kehidupan. Selain itu, masalah yang paling krusial adalah jika prinsip keadilan Ilahi yang dihadapkan dengan fenomena berbagai kejahatan di dunia. Memang, bila ada kejahatan, harus ada yang baik, dan di mana ada kebaikan, maka akan ada kejahatan. Tulisan iuni menyimpulkan, bahwa baik dan buruk selalu inheren dan menyatu dalam kosmos. Keduanya adalah senyawa antara eksistensi dan non-eksistensi. Menurut Iqbal, alam semesta dapat diperbarui lagi, sedangkan unsur dosa dan kejahatan dapat dihilangkan secara bertahap melalui upaya optimal dan penuh optimisme dengan baik. Iqbal menyatakan bahwa umat Islam dapat menjadi kuat dan bebas dari kejahatan dan kehancuran oleh penegasan diri, ekspresi diri, dan pengembangan diri.Keywords: tradisi, omni kebaikan, wajib al-wujud, teologi keadilan, monoteisme.

Relasi Agama dan Ilmu dengan Peradaban Dalam Perspektif Malik Bennabi Sujiat Zubaidi; M. Kharis Majid; Muttaqin Muttaqin
TSAQAFAH Vol 16, No 2 (2020): Islamic Theology
Publisher : Universitas Darussalam Gontor

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21111/tsaqafah.v16i2.4999

Makalah ini bertujuan untuk menemukan kerangka konsep dari sebuah peradaban dalam pandangan Malik Bennabi. Kajian tentang Malik Bennabi yang berkaitan dengan peranan ilmu dan agama sebagai dasar dari sebuah peradaban belum banyak dilakukan. Padahal Malik Bennabi merupakan seorang sosiolog muslim kontemporer yang sangat fenomal setelah Ibnu Khaldun. Dalam makalah ini metode yang digunakan adalah deskriptif analitis, dengan demikian maka penulis mencoba menganalisis corak pemikiran Malik Bennabi yang berkaitan dengan asal-usul munculnya sebuah peradaban, dilihat dari peranan agama dan ilmu di dalamnya. Dalam kajian singkat ini, dapat dilihat bahwa sebuah peradaban terbentuk dari tiga unsur yaitu manusia, tanah dan waktu, yang mana ketiga unsur tersebut saja tidak mampu membentuk sebuah peradaban tanpa adanya katalisator yang disebut dengan agama. Agama sendiri memiliki hubungan yang sangat erat dengan ilmu. Seperti halnya yang ada dalam peradaban Islam, antara agama dan ilmu merupakan sebuah kesatuan yang tidak bisa dipisahkan antara satu dengan lainnya. Lain halnya dengan peradaban Barat yang ternyata agama di Barat sendiri tidak memiliki hubungan yang harmanonis dengan ilmu. Akan tetapi peradaban Barat bisa terwujud karena adanya sekularisme yaitu pemisahan antara agama dengan Ilmu. Dari dua corak peradaban tersebut, setidaknya masing-masing peradaban memiliki hubungan yang sangat erat dengan agama dan juga ilmu, terlepas dari sebesar apa dan bagaimana agama dan ilmu tersebut berperan dalam kemajuan peradaban tersebut.

Qadiyyah Tawassu’ al-‘Alam Bayna Abi Hamid al-Ghazali wa Ibn Rusyd al-Qurtubi Sujiat Zubaidi Saleh
TSAQAFAH Vol 5, No 2 (2009)
Publisher : Universitas Darussalam Gontor

This research tries to compare between the position of Abu Hamid alGhazali and the position of Abu al-Walid ibn Rushd in the question of the size of the universe and the possibility of it to be greater or smaller. Al-Ghazali says the possibility of the universe to be greater or smaller than it is, while Ibnu Rushd denies such possibility. According to the latter, if the universe is greater or smaller than it is, it will lead to the possibility of the existence of a magnitude which has no end. In this discussion, Ghazali relies on the Mutakallimin position of the universe concept, while Ibnu Rushd prefers to base his idea of universe on the philosophers such as Aristotle.

Ibn Rusyd al-Qurtubi wa Manhajuhu al-Fiqhi fi Kitabihi "Bidayah al-Mujtahid" Sujiat Zubaidi
TSAQAFAH Vol 8, No 2 (2012): Islamic Jurisprudence
Publisher : Universitas Darussalam Gontor

So far, studies focusing on the pattern of Ibn Rusyd’s thought are less performed. Whereas, according to Muhammad Abduh, it is important to intensively study it, so that there is a balance with his brilliant thought of philosophy. In this research, the author tries to analyze the patterns of philosophical thought of Islamic jurisprudence of Ibn Rusyd in his book “Bidayah al-Mujtahid”. This short study records many characteristics of his genuineIslamic jurisprudence thoughts namely the presence of strong interrelation and intermediation among jurists, by comparing various opinions of the scholars, followed with istidlal, to the al-khuruj min al-khilaf and tarjih concept. Although earning many praises from many scholars such as Ibn Taymiyya, Ibn Qayyim and Al-Syatibi as contained in his work al-Muwafaqat, however, he also suffered from number of critics due to his preference to the opinions of Imam Malik. Interestingly, Bidayah al-Mujtahid was written by Ibn Rusyd as a critique against Al-Wajiz of Al-Ghazali which is according to Ibn Rusyd it inclines to only one school of thought of Islamic jurisprudence namely Imam Syaﬁ’i. Furthermore, he did also to the same thing to the philosophy of Al-Ghazali in his famous work, Tahafut al-Tahafut.

PerspektifInsider-Outsider dalam StudiAgama: Membaca Gagasan Kim Knott Sujiat Zubaidi Saleh
TSAQAFAH Vol 6, No 2 (2010)
Publisher : Universitas Darussalam Gontor

This article contains a study of Kim Knott which gives a new offer in religious study. This is due to many universities store a number of constraints surrounding the study of religion. In addition, the occurrence of methodology stagnant in the students circumstance in applying explorative studies about religion. In this study, Knott tries to take eliminate the subjectivity element by aparting two basic problems; between emic perspective appeared from the studies of insider, and ethical perspective from outsider. In the end, Knott divides roles conceptions in empowering the social religious interconections into four elements; the pure participant, the observer as participant, the participant as observer, dan the pure observer. However, this pattern turns out to save a serious problem in the benchmark objectivity. Because the issue is whether the observer from outsider is excatly objective, reliable, and has scientific validity seen from the view of insider. In this regard, Knott tries to put both frameworks in the rapprochement method. This approach is an intersubjective solution to give a position of observer in the margin of appreciation as the border line between insider-outsider. With this approach, the religious study is expected will be more objective and distant from the subjectivity element.

Kritik Ibn Rusyd Terhadap Pandangan Para Filsuf Tentang Ketuhanan Sujiat Zubaidi Saleh
TSAQAFAH Vol 5, No 1 (2009)
Publisher : Universitas Darussalam Gontor

Being indirect disciple of Aristotle, Ibn Rusyd mostly studied deeply in the area of philosophy, but he also criticized frequently the view of other Muslim philosophers. Ibn Rusyd’s critics in this case are in order to purify Aristotle’s philosophy from infiltration and distorted ideas. So then he could present the philosophy of Aristotle genuinely. In this article, the writer wishes to present the analysis of Ibn Rusyd on the views of Al-Farabi, Ibn Sina and Al-Ghazali. Among the philosophers except al-Ghazali, he criticized both two from their views on the existence of God through the theory of wajib al-wujud (necessary being) and mumkin al-wujud (possible being). Ibnu Rusyd also rejected the theory on emanation of al-Farabi and Ibn Sina, because not derived from Aristotle. Ibn Rusyd concerned upon the al-Ghazalis Tahafut Al-Falasifah (Incoherence of the Philosophers) not represented all philosophers views, but the views of philosophers on Neo-Platonic which destroys the thought of Aristotle. In this point Ibn Rusyd judges, that Al-Ghazali’s criticism is incoherence.

Co-Authors Abdul Rohman Abdul Rohman Abdullah Muslich Rizal Maulana Agus Mulyana Amal Fadholah Amir Hidayatullah Amir Hidayatullah Amir Reza Kusuma Amir Reza Kusuma Aqdi Rofiq Asnawi Arifah, Farah Nur Arrois, Syaiful Makhi Ula Binte Mochamad Sandisi, Zahratur Rofiqah Dahniar Maharani Deki Ridho Adi Anggara Devi Rafika Sari Dini Amalia Fattah Dwi Syafitri, Aprilia Fachri Khoerudin Fahman Mumtazi Fattah, Dini Amalia Fikriyah, Asfa Hamzah, Muhammad Habibi Harda Armayanto Hilda, Nurul Arifah Hujjadtul Fadhilah Humaira Agam Putri Ide Mafaza Sansayto ilham habibullah Inayatul Maula Intan Pratiwi Mustikasari Jiatrahman, Farisma Khomarul Kuniyati Lisa Ihdiatul Jannah M. Adib Fuadi Nuriz M. Kharis Majid Marfu'ah, Nurul Moh. Ali Ghafir Moh. Henri Moh. Ismail Muhajir, Muhammad Arif Muhamad Anwar Aditya Muhammad Arwani Rofi’i Muhammad Chirzin Muhammad Dini Syauqi Al-Madani Muhammad Fajar Adyatama Muhammad Irkham Firdaus Muhammad Muhammad Muhammad, Emyr Muttaqin Muttaqin Nalatama, Rahma Nasution, Alhafidh Nindya Ayoumi Delahara Nisa, Salma Sholochatun Nofriyanto Nofriyanto Pahlevi, Miftah Prayogo, Tonny Ilham Prima Rahmatika Ahmad Purnama, Hakim Qorib, Khoffifa Assakhyyu Rakhmad Agung Hidayatullah Ramadhan, M Akmal Ridani Faulika Permana Ridani Faulika Permana Sahidin, Amir Sasongko, Yogi Banar Septrianto, Wahyu sitti zafirah tilsaf Syamsuddin Arif Taqiyuddin, Muhammad Trisnani, Asif Ummu Salamah Usmanul Khakim Yusron, Saidil Zuhrufan Failasufa Zulianita Zulianita

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