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<![CDATA[PerspektifInsider-Outsider dalam StudiAgama: Membaca Gagasan Kim Knott ]]>
<![CDATA[Sujiat Zubaidi Saleh]]>
<![CDATA[ TSAQAFAH Vol. 6 No. 2 (2010) ]]>
Publisher : <![CDATA[Universitas Darussalam Gontor ]]>
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DOI: 10.21111/tsaqafah.v6i2.121
<![CDATA[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.]]>
<![CDATA[Qadiyyah Tawassu’ al-‘Alam Bayna Abi Hamid al-Ghazali wa Ibn Rusyd al-Qurtubi ]]>
<![CDATA[Sujiat Zubaidi Saleh]]>
<![CDATA[ TSAQAFAH Vol. 5 No. 2 (2009) ]]>
Publisher : <![CDATA[Universitas Darussalam Gontor ]]>
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DOI: 10.21111/tsaqafah.v5i2.134
<![CDATA[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.]]>
<![CDATA[Kritik Ibn Rusyd Terhadap Pandangan Para Filsuf Tentang Ketuhanan ]]>
<![CDATA[Sujiat Zubaidi Saleh]]>
<![CDATA[ TSAQAFAH Vol. 5 No. 1 (2009) ]]>
Publisher : <![CDATA[Universitas Darussalam Gontor ]]>
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DOI: 10.21111/tsaqafah.v5i1.149
<![CDATA[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.]]>
<![CDATA[Uslûb al-Hiwâr al-Qur’âni bayna al-Muslimîn wa al-Nasâra ‘inda Badî’uzzamân Sa’îd al-Nursi ]]>
<![CDATA[Sujiat Zubaidi Saleh]]>
<![CDATA[ TSAQAFAH Vol. 10 No. 2 (2014): Religious Studies ]]>
Publisher : <![CDATA[Universitas Darussalam Gontor ]]>
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DOI: 10.21111/tsaqafah.v10i2.196
<![CDATA[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.]]>
<![CDATA[Filsafat Pendidikan dalam al-Qur’an: Dari Penciptaan Manusia ke Edukasi Komunikasi ]]>
<![CDATA[Sujiat Zubaidi]]>
<![CDATA[ TSAQAFAH Vol. 14 No. 1 (2018): Contemporary Islamic Discourses ]]>
Publisher : <![CDATA[Universitas Darussalam Gontor ]]>
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DOI: 10.21111/tsaqafah.v14i1.2297
<![CDATA[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]]>
<![CDATA[Relasi Agama dan Ilmu dengan Peradaban Dalam Perspektif Malik Bennabi ]]>
<![CDATA[Sujiat Zubaidi]]>;
<![CDATA[M. Kharis Majid]]>;
<![CDATA[Muttaqin Muttaqin]]>
<![CDATA[ TSAQAFAH Vol. 16 No. 2 (2020): Islamic Theology ]]>
Publisher : <![CDATA[Universitas Darussalam Gontor ]]>
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DOI: 10.21111/tsaqafah.v16i2.4999
<![CDATA[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.]]>
<![CDATA[Al-Bu’du al-Tajdidi fi ‘ardi Mabahits al-Iman fi Rasail al-Nur ]]>
<![CDATA[Sujiat Zubaidi Sholeh]]>;
<![CDATA[Dahniar Maharani]]>
<![CDATA[ Tasfiyah: Jurnal Pemikiran Islam Vol. 3 No. 2 (2019) ]]>
Publisher : <![CDATA[University of Darussalam Gontor, Indonesia ]]>
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DOI: 10.21111/tasfiyah.v3i2.3500
<![CDATA[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.]]>
<![CDATA[MUNASABAH AYAT DALAM SURAH AL-QALAM PERSPEKTIF SEMITIC RHETORICAL ANALYSIS (SRA) ]]>
<![CDATA[Sujiat Zubaidi]]>;
<![CDATA[Dini Amalia Fattah]]>;
<![CDATA[Aqdi Rofiq Asnawi]]>
<![CDATA[ Al Burhan: Jurnal Kajian Ilmu dan Pengembangan Budaya Al-Qur'an Vol. 23 No. 02 (2023): Al Burhan: Jurnal Kajian Ilmu dan Pengembangan Budaya Al-Qur'an ]]>
Publisher : <![CDATA[Universitas PTIQ Jakarta ]]>
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<![CDATA[The purpose of this research is to examine whether the structure of Surah Al-Qalam exhibits symmetry in accordance with patterns of parallel, concentric, or mirror-symmetrical arrangements at various levels of the text. The research methodology employs analysis, which is used to process data and address the research questions. This research approach adopts the concept of "Coherence" to find coherence in the structure of surah al-Qalam using the Semitic Rhetorical Analysis methodology. This type of library research involves collecting data from various sources such as books, scientific documents, journals, etc. The results of this research show that the application of Semitic Rhetorical Analysis in Surah Al-Qalam produces a series consisting of 3 parts and 8 sections of text structure, which form a mirror concentric construction (AB/x/B’A’). The results of the analysis also show that there is a connection between parts, which shows good coherence and verse structure. This finding refutes Richard Bell's view because each verse in Surah Al-Qalam can be symmetrical with other verses from the lowest to the highest text level.]]>
<![CDATA[Dinamika Makna Qawwām: Analisis Mufasir Perempuan terhadap Surah An-Nisā: 34 ]]>
<![CDATA[Muhammad Fajar Adyatama]]>;
<![CDATA[Sujiat Zubaidi Saleh]]>;
<![CDATA[Nofriyanto Nofriyanto]]>;
<![CDATA[Fachri Khoerudin]]>
<![CDATA[ Kalimah: Jurnal Studi Agama dan Pemikiran Islam Vol. 21 No. 2 (2023) ]]>
Publisher : <![CDATA[Fakultas Ushuluddin, Universitas Darussalam Gontor ]]>
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DOI: 10.21111/klm.v21i2.11357
<![CDATA[The first part of the 34th verse of Surah An-Nisā, the verse on qawwām, explains the role of men as leaders for their wives and children. His position as the head of the family makes him responsible for providing for, protecting, nurturing and striving for the benefit of the family. However, in the early 20th century, some muslim feminists who were influenced by Western gender equality ideology rejected the interpretation of qawwām that made men the leader or head of the family. According to them, the interpretation of qawwām by classical mufassirs, the majority of whom were men, was gender biased. This article tries to review the meaning and function of qawwām in the view of female mufassirs with the aim of presenting a commensurate argument for feminist criticism of the interpretation of qawwām by classical mufassirs. This study uses a library research approach that contains the meaning and function of qawwām from many figures, but the focus is on the interpretation of qawwām from female mufassirs. The results of this study reveal that the interpretation of female mufassirs regarding the verse on qawwām is not different from the classical mufassirs. This means that the classical mufassirs' interpretation of qawwām is not gender biased as feminists claim.]]>
<![CDATA[Intertextuality in Qur’anic Studies: Ulum al-Qur'an Perspective on Utilization of the Bible in Qur'anic Interpretation ]]>
<![CDATA[Saleh, Sujiat Zubaidi]]>;
<![CDATA[Asnawi, Aqdi Rofiq]]>;
<![CDATA[Hilda, Nurul Arifah]]>
<![CDATA[ AL QUDS : Jurnal Studi Alquran dan Hadis Vol. 8 No. 2 (2024) ]]>
Publisher : <![CDATA[Institut Agama Islam Negeri (IAIN) Curup ]]>
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DOI: 10.29240/alquds.v8i2.8603
<![CDATA[In contemporary Qur'anic studies, a polemic has emerged regarding the use of the Bible as a reference to interpret the Qur'an, or what is categorized as intertextuality. This article aims to reveal the interpretive distortions that arise from the use of the Bible in interpreting the Qur'an by using the perspective of ‘ulÅ«m al-Qur’Än. The methodology of this research is qualitative by using the literature method and using the content analysis approach to analyze the data. Through this methodology, it is found that some orientalists such as Michel Cuypers and Edip Yuksel often use the Bible in interpreting the Qur'an (intertextuality). In the perspective of ‘ulÅ«m al-Qur’Än, this method of interpretation can be categorized as the use of isrÄ'Ä«liyyÄt in the interpretation of the Qur'an. However, it turns out that what the orientalists did was not in line with the rules of using isrÄ'Ä«liyyÄt itself. Therefore, the intertextuality done by the orientalists can be classified as al-dakhÄ«l fÄ« al-tafsÄ«r (intrusion in interpretation). Ultimately, this method of interpretation is unacceptable, because it implies distortion of Qur'anic interpretation.]]>
