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<![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.]]>
<![CDATA[SEMANTIC ANALYSIS OF ḤANĪF: AN AFFIRMATION OF THE ONENESS OF GOD ]]>
<![CDATA[Zubaidi Saleh, Sujiat]]>;
<![CDATA[Qorib, Khoffifa Assakhyyu]]>;
<![CDATA[Dwi Syafitri, Aprilia]]>
<![CDATA[ Jurnal At-Tibyan: Jurnal Ilmu Alqur'an dan Tafsir Vol 8 No 2 (2023): Volume 8 No. 2 December 2023 ]]>
Publisher : <![CDATA[The Department of the Qur'anic Studies, Faculty of Ushuluddin, Adab, and Da'wah, State Institute of Islamic Studies (IAIN) Langsa ]]>
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DOI: 10.32505/at-tibyan.v8i2.6118
<![CDATA[This article is based on the human paradigm which recognizes that the Prophet Ibrahim was the father of three samawī religions. This paradigm influences the ideology of religious communities. The researcher semantically interprets the ḥanîf sentence by examining the meaning of hanīf based on its history. The study concludes that ḥanîf means someone who turns away from evil, leans towards goodness and truth, always turns himself towards the Qibla of Baitul Haram, sincere in his worship, accepting all commands of Allah, and steadfast in the way of Allah, obeying all commandments without the slightest deviation. The meaning of ḥanîf therefore proves the monotheism of Prophet Ibrahim AS and his complete adherence to the religion of Allah.]]>
<![CDATA[BADIUZZAMAN SAID NURSI'S PERSPECTIVE ON THE NEO-TASAWWUF ISSUE OF RISALE-I NUR IN URBAN MUSLIM SOCIETY ]]>
<![CDATA[Prayogo, Tonny Ilham]]>;
<![CDATA[Yusron, Saidil]]>;
<![CDATA[Saleh, Sujiat Zubaidi]]>;
<![CDATA[Mulyana, Agus]]>;
<![CDATA[Muhajir, Muhammad Arif]]>
<![CDATA[ AKADEMIKA: Jurnal Pemikiran Islam Vol 29 No 2 (2024) ]]>
Publisher : <![CDATA[Lembaga Penelitian dan Pengabdian kepada Masyarakat, Institut Agama Islam Negeri Metro ]]>
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DOI: 10.32332/akademika.v29i2.9587
<![CDATA[Tasawwuf is a part of the study that can explore mysticism in life to get nearer to God. The modern era has disrupted the essence of the role of religion and metaphysics to be something more material and substantial. As a consequence, there is a development of Islam with socio-moral reconstruction of urban society which is called neo-Sufism. The aim of this research is to see how Sa'id Nursi tried with his 'Aql (intellect) and Qalb (heart) to comprehend the al-Qur'an in order for human beings to reach the haqiqi (ultimate) truth. The type of this research is literature research (library research). In this regard, it is more focused on studying, analyzing, researching, and understanding the renewal of Sufism in the book of Kulliyyat Risale-I Nur. A thematic approach is also employed in interpreting Sa'id Nursi's Sufism. The finding in this study is that Said Nursi had provide neo-Sufism in tasawwuf is by making nature as a mediator between man and God by including an element of fikr between dzikr and shukr, where the other Sufis only use dzikr and shukr without fikr, for achieving makrifatullah. Also, it provides a reformation of Sa'id Nursi's tasawwuf in relation to the contextual-conditional factors and the spiritual aridity of twentieth-century urban Moslem society. Therefore, this neo-Tasawwuf could potentially serve a more positive functional role in contemporary society in all aspects.]]>
<![CDATA[The Authenticity of Qur’anic Codification: A Critique of Theodor Noldeke's Perspective ]]>
<![CDATA[Zubaidi, Sujiat]]>;
<![CDATA[Asnawi, Aqdi Rofiq]]>;
<![CDATA[Fikriyah, Asfa]]>
<![CDATA[ Buletin Al-Turas Vol 30, No 2 (2024): Buletin Al-Turas ]]>
Publisher : <![CDATA[Fakultas Adab dan Humaniora, UIN Syarif Hidayatullah Jakarta, Indonesia ]]>
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DOI: 10.15408/bat.v30i2.40735
<![CDATA[PurposeThis research aimed to reveal the integrity of Utsman bin Affan and the authenticity of the Qur'an by the three parameters of integrity: Honesty, Consistency, and Courage, and three parameters of authenticity: Continuity, credibility, and symbolism. It also involved the criticism study of Theodor Noldeke’s View about the codification of The Qur’an. MethodThis research employed a qualitative library approach to analyze Theodor Noldeke's views on the codification of the Qur'an. The analysis method consists of two steps: first, a descriptive analysis of Noldeke's intellectual background and the concepts of integrity and authenticity; second, a comparative analysis of the codification of the Qur'an from the perspectives of Muslim and Western scholars. Results/findingsThere were integrity factors in Utsman bin Affan, namely honesty and trustworthiness in behaviour, consistency in action, and courage and responsibility in making decisions. Utsman bin Affan was a caliph with integrity, so all the policies he issued towards the codification of the Qur'an guaranteed authenticity. ConclusionAlthough Theodor Noldeke argued that the Qur'an codification policy of Utsman bin Affan was inauthentic and has many problems with it, this statement was considered incorrect due to differences in research methods used, as well as differences in the history of the Qur'an and the Bible.]]>
<![CDATA[Women's Shaf in Prayer Congregation and Wisdom (Philosophical Study of Fiqh Madzhab) ]]>
<![CDATA[Asif Trisnani]]>;
<![CDATA[Moh. Henri]]>;
<![CDATA[Sujiat Zubaidi]]>
<![CDATA[ al-Afkar, Journal For Islamic Studies Vol. 7 No. 4 (2024) ]]>
Publisher : <![CDATA[Perkumpulan Dosen Fakultas Agama Islam Indramayu ]]>
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DOI: 10.31943/afkarjournal.v7i4.1207
<![CDATA[One of the discussions in the fiqh chapter relating to the position of women when praying in congregation with male worshippers, it has been agreed by salaf scholars based on the hadith of the Prophet that the best position of female pilgrims is to be behind. However, it is allowed for the position of female pilgrims to be next to male pilgrims as long as there is a barrier or barrier that blocks it. This certainly does not apply in the Haram mosque of Makkah because the condition is dharurat. But an unnatural scene occurred in the Pondok al-Zaitun mosque, when there was a female makmum behind the imam, while behind the female makmum there was a male worshipper. This research explores the Islamic perspective on the law of women praying in congregation in the back shaf in mosques. The method of study of literature and the Quran is used, with a philosophical approach to science. The results showed that views on women's prayers in mosques varied according to some scholars. After exploring the laws of various schools of jurisprudence, researchers did not find any law that allows women to pray in the front shaf. This study concludes that women's understanding and practice in congregational prayer in mosques must be adapted to the context and view of Islam that is inclusive and full of wisdom. ]]>
