Garuda - Garba Rujukan Digital

p-Index From 2021 - 2026

5.232

P-Index

This Author published in this journals

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 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 Studia Quranika: Jurnal Studi Quran

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

Published : 57 Documents Claim Missing Document

Claim Missing Document

Articles

1 2 3 4 5

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.

IKHBĀR AL-QUR’ĀN ‘AN AL-MAZĀYĀ WA AL-KHAṢAIṢ FĪ ‘ĀLAM AL-NAML: Dirāsah ‘alā al-I’jāz al-‘Ilmī fī sūrat an-Naml Sujiat Zubaidi Saleh; Abdul Rohman; Amir Hidayatullah; Amir Reza Kusuma
QOF Vol. 5 No. 1 (2021)
Publisher : Institut Agama Islam Negeri (IAIN) Keiri

Al-Quran as the miracle of The Prophet certainly has excellences that cannot be imitated by mere mortal. One of them is its scientific side of the miracle where al-Quran tells the scientific facts that cannot be understood by the sciences of the era of prophecy and just be proven by technology of modern era. This article revealed the scientific miracle of al-Quran about the life of the ants that includes their characteristics, uniqueness, and communication system with the colony and other animals. It is shown in surah an-Naml verse 18. Therefore, the researchers explained it with three key questions: 1) Why does it use collective pronoun (ḍamīr jama’ ‘uqalā) to refer to the ants? 2) What is the characteristic of the ants? 3) What are the special languages of the ants? The researchers used analytic descriptive method through researching interpretations that are related to the verse, both from classic interpreters or the contemporary ones, especially the scientific interpretations. Arguments were delivered with some explicit explanation from the experts of zoology studies. This research concluded that al-Quran is parallel to recent modern scientific discovery about ants, based on the diction, pronoun usage, and the context. This is the real proof that al-Qur’an is absolute revelation of Allah to the illiterate Prophet.

On Imam Ghazālī's Farḍ ‘Ain and Farḍ Kifāyah: An Epistemological Approach Sujiat Zubaidi Saleh; Muhammad Taqiyuddin; Rakhmad Agung Hidayatullah
Jurnal Ushuluddin Vol 30, No 1 (2022): January - June
Publisher : Universitas Islam Negeri Sultan Syarif Kasim Riau

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24014/jush.v30i1.14661

Imam Ghazālī is the main originator of an integrative Islamic epistemology-based classification of knowledge. Where, the formulation begins with the elaboration of Islamic scientific schools, namely: Kalām, Falsafah, Bāṭinī, and Sufism. This article critically describes the epistemological elements in al-Ghazālī's view. This research is library research. This study concludes that Imam Ghazālī through the classification of his knowledge wants to clarify, that even though all these paths are valid and can be harmonized. This is what prompted Imam Ghazāl to prioritize Sūfī epistemology, where sharia, aqdah and morals in Islam are practiced at the level of ihsān as the main way. Thus, the essential elements related to the classification of knowledge are closely related to the four schools plus the flow of fiqh that he has studied since the beginning of his time of studying. More interestingly, this classification of knowledge can prevent Muslims from being disrupted by epistemology in this contemporary era by remaining based on recognized sources of Islamic epistemology

THE EFFECT OF MONDAY THURSDAY FAST HABITS ON GLUCOSE, CHOLESTEROL, AND URIC ACID IN YOUNG ADULT WOMEN Nurul Marfu'ah; Zulianita Zulianita; Amal Fadholah; Khomarul Kuniyati; Sujiat Zubaidi
International Journal of Islamic and Complementary Medicine Vol. 3 No. 2 (2022): International Journal of Islamic and Complementary Medicine
Publisher : International Islamic Medicine Forum

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.55116/IJICM.V3I2.48

Excess levels of glucose, cholesterol, and uric acid can cause health problems called hyperglycemia, hypercholesterolemia, and hyperuricemia. It is better to take preventive measures than to treat patients who have been exposed to the disease. One of the preventive measures is to fast on Mondays and Thursdays when they are still younger. By fasting, food intake will be controlled so that hyperglycemia, hypercholesterolemia, and hyperuricemia can be avoided. Based on this background, this study aims to determine the effect of sunnah fasting on Mondays and Thursdays on glucose, cholesterol, and uric acid levels in young adult women. This study is an experimental study with two treatment groups, namely the group that is accustomed to fasting sunnah Monday and Thursday for 6-12 months and the group that is not accustomed to fasting as a control. The research subjects were 40 students of University of Darussalam Gontor Female, Mantingan Campus, Ngawi, East Java which were divided into 2 treatment groups. Research subjects have an age range of 19-23 years, weight 40-65 kg, and height 145-165 cm. Measurement of glucose, cholesterol and uric acid levels was carried out once on research subjects using the Easy Touch GCU tool. Analysis of the data used is the Independent-T Test with a significance level of 95% using the SPSS 16.0 statistical program. The results showed that blood glucose levels in the group of young women who were accustomed to fasting were lower than the control group (young women who were not accustomed to fasting). Meanwhile, cholesterol and uric acid levels in the group of young women who were accustomed to fasting were higher than the control group (young women who were not accustomed to fasting). Although this difference was not statistically significant (p > 0.05).

Al-Jahalah wa al-Jahiliyyah fi al-Qur’an (Dirasah Tahliliyyah fi al-Dalalah al-Qur’aniyyah) Sujiat Zubaidi Saleh
Cordova Journal : languages and culture studies Vol. 12 No. 2 (2022): Desember 2022
Publisher : The Center for Language Development, Mataram State Islamic University.

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

Without a doubt, we know that in the Al Quran there are miracles in terms of balanghai, sharia, meaning, lafadh and uslub. One of the interesting things in the Al Quran is the words jahalah and jahiliyyah. So this study intends to reveal the meaning of the words jahalah and jahiliyyah etymologically and also to reveal the meaning of the terminology of both when related to the context in the Al Quran. The research used the semantic method with data sourced from the Al Quran and then analyzed by reading the interpretations of the Tafsir Al Quran. From this research it can be found that although these two words have the same origin, they have different meanings. Then it was also found that the word jahalah is not always for insult, so there are 4 levels jahalah. Meanwhile, jahiliyyah although this characteristic is often associated with the era before the prophet, but can also occur after the time of the prophet, by looking at the signs of ignorance in the Al Quran

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 Isom Mudin 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 Triana Harmini Trisnani, Asif Ummu Salamah Usmanul Khakim Yusron, Saidil Zuhrufan Failasufa Zulianita Zulianita

Title

Found 57 Documents
Search

Abstract

Abstract

Abstract

Abstract

Abstract

Abstract

Abstract

Abstract

Abstract

Abstract

Title Search

Found 57 Documents Search

Abstract

Abstract

Abstract

Abstract

Abstract

Abstract

Abstract

Abstract

Abstract

Abstract

Title

Found 57 Documents
Search