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All Journal Jurnal KALAM ADDIN ISLAMICA: Jurnal Studi Keislaman Substantia: Jurnal Ilmu-Ilmu Ushuluddin Episteme: Jurnal Pengembangan Ilmu Keislaman MIQOT: Jurnal Ilmu-ilmu Keislaman Jurnal Ilmiah Al-Mu'ashirah: Media Kajian Al-Qur'an dan Al-Hadits Multi Perspektif Ushuluna: Jurnal Ilmu Ushuluddin ADDIN TAFSE: Journal of Qur'anic Studies Jurnal Pemikiran Islam (JPI) Fikrah: Jurnal Ilmu Aqidah dan Studi Keagamaan Akademika : Jurnal Pemikiran Islam Indonesian Science Education Journal (ISEJ) Jurnal Sosiologi USK (Media Pemikiran & Aplikasi)
Nurkhalis Nurkhalis
Universitas Islam Negeri Ar-Raniry Banda Aceh
Religion Agriculture, Biological Sciences & Forestry Arts Humanities Education Languange, Linguistic, Communication & Media Law, Crime, Criminology & Criminal Justice Social Sciences Other

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THE URGENCY OF ISLAM TOWARD THE EPISTEMOLOGY OF QUANTUM SCIENTIFIC Nurkhalis, Nurkhalis
Epistemé: Jurnal Pengembangan Ilmu Keislaman Vol 13, No 2 (2018)
Publisher : IAIN Tulungagung

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21274/epis.2018.13.2.381-406

Abstract

The development of modernity has caused a clash of epistemology. Epistemology cannot be separated from evaluation, normative or critical discipline.Epistemology will often fall into subjectivity principles based on individual freedom. The existence epistemology of Islam is more on the problem of harmonious integration and synthesis between God’s and human knowledge or another term correlation of sharia and reason. Scientific epistemology includes two forms namely descriptive and normative. Normative scientific epistemology as an ordinary epistemic assessment, while descriptive scientific epistemology, which is constantly practicing making epistemic judgments or formulating epistemic systems as an assessment. This paper examine about the existenceof Islamic epistemology in relation to quantum scientific. This study involve avariety of disciplines ranging from Arabic grammar (nahwu, sharf, mantiq),interpretation, fikih, tauhid and tasawuf, social science, physical sciences,psychology science, medical science, geography science, biological science with proof through laboratories, telescopes and microscope.
POSITIFIKASI ASKETISME DALAM ISLAM DENGAN PENDEKATAN PARADIGMA KLASIK DAN MODERN Nurkhalis Nurkhalis
MIQOT: Jurnal Ilmu-ilmu Keislaman Vol 39, No 1 (2015)
Publisher : State Islamic University North Sumatra

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.30821/miqot.v39i1.37

Abstract

Abstrak: Asketisme identik sebagai moral tertinggi atau pencapaian asketis dalam menghiasi kehidupan agar memaknai eksistensi agama dalam keyakinannya. Asketisme sebanding dengan ketinggian etika atau ketinggian ethos. Asketisme dipersepsikan tidak diarahkan kepada keengganan untuk bekerja adalah gejala dari kurangnya karunia. Asketisme dalam Islam dipersepsikan sebagai zuhud yaitu alienasi diri serta diidentikkan dengan faqîr, jû‘i atau ‘uzlah menjauhkan diri dari kebersamaan. Dengan demikian pengenalan asketisme Islam dengan zuhud masuk dalam kekangan masa lalu, sedangkan asketisme Islam yang kontemporer mesti masuk dalam ironcage modernitas. Asketisme Islam dilatar belakangi oleh ethos dan etik yang bersifat sosiosentris bukan egosentris hanya mendambakan kesempurnaan dan kesalehan diri. Corak asketisme Islam tidak bersifat zuhud stagnan akan tetapi zuhud moderat. Dengan demikian zuhud moderat sama dengan zuhud produktif dan partisipatif.Abstract: Positivication of Asceticism in Islam in Classical and Modern Paradigm Approaches. Asceticism is known as the highest moral or the ascetic achievement in order to interpret the existence of religious life in his conviction. Asceticism is comparable with the height ethical or altitude ethos. Asceticism is perceived not turn to unwillingness to work is symptomatic of lack of grace. Asceticism in Islam is perceived as an ascetic self-alienation and identified with faqîr, jû’i or ‘uzlah. Thus the introduction of asceticism in Islam called zuhud can do ironcage entry in the past, whereas contemporary Islamic asceticism must be included in ironcaging modernity. Islamic asceticism motivated by ethos and ethic which is sociocentric not egocentric only for self-perfection and self-righteousness. The style of Islamic asceticism is not be stagnant zuhud but moderate zuhud. Thus moderate zuhud is identical with productive and participatory zuhud.Kata Kunci: tasawuf, asketisme, Islam, klasik, modern
Diskursus Hermeneutik dalam Paradigma Keislaman dan Kemodernan Nurkhalis Nurkhalis
Substantia: Jurnal Ilmu-Ilmu Ushuluddin Vol 17, No 1 (2015)
Publisher : Fakultas Ushuluddin dan Filsafat UIN Ar-raniry Banda Aceh

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/substantia.v17i1.4109

Abstract

Muslim scholars’ interests on hermeneutic have led to the development of the Al-Quran interpretation into various models. Hermeneutic has become the icon in modernization of Al-Quran values in which interpretation revolves around transnational and multidimensional perspectives which are sometimes political to advocate humanism, feminism, and pluralism. Based on the literature review, the interpretation of Al-Quran tends to lead to some typologies namely constructive, pro-constructive, reconstructive and deconstructive typologies. The hermeneutic in the constructive typology was introduced by a'immah al-‘arba’ah scholars such as Hanafi, Syafi’i, Hambali and Maliki. Meanwhile, the pro-constructive typology was led by Ghazali, Ibnu Qayyim al-Jauzi, lmam Shatibi, Muhammad ‘Abid al-Jabiri and At-thabari. The hermeneutic in the reconstructive typology was introduced by Ibnu Taimiyah, Muhammad 'Abduh, Hasan Hanafi, Fazlur Rahman, Sayyed Hossein Nasr, Khaled M. Abou al-Fadl and Yusuf Qaradhawi. The hermeneutic in the deconstructive typology refers to the hermeneutic introduced by Arkoun, Muhammad Shahrour, Nasr Hamid Abu Zaid, Abdullah An-Na’im, Amina Wadud, Fatema Memissi, and Asma Barlas.
ISLAMISASI PERADABAN GLOBAL; DEHEGEMONI NILAI-NILAI UNIVERSALISME Nurkhalis Nurkhalis
Substantia: Jurnal Ilmu-Ilmu Ushuluddin Vol 12, No 2 (2010)
Publisher : Fakultas Ushuluddin dan Filsafat UIN Ar-raniry Banda Aceh

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/substantia.v12i2.3800

Abstract

The universal truth which is elaborated with liberalism, pluralism, rationalism, modernism, secularism, westernization, hedonism, and et cetera have become physiological striking forces against Muslim community in this modern era. Secular-liberalism has misconceived knowledge, religion, revelation, god and other keywords that define worldview on a civilization. Worldview is a value concept, motor of social change, foundation for understanding reality and scholarly activity, these all are found in Islam. The emergence of dichotomy thought in perceiving Islam in two ways; Islam-history, Islam normative, Islam liberal and Islam literal, objective and subjective truths, textual and contextual thinkings are worldview originated from West tradition. These approaches in turn will render difficulty to conceptualize epistemology of and authority in Islam. Ziauddin Sardar and Ali Syari’ati are two muslim scholars tying to develop the idea ofbuilding an islamic civilization, which is known as islamization of civilization. both reject the advance of west technology to help  progress of muslim society. Ismail Raji al-Faruqi even argues that the islamization of islamic civilization must be taken through islamizing the knowledge
Syura dalam Pemikiran Nurkhalis Madjid N Nurkhalis
Substantia: Jurnal Ilmu-Ilmu Ushuluddin Vol 12, No 1 (2010)
Publisher : Fakultas Ushuluddin dan Filsafat UIN Ar-raniry Banda Aceh

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/substantia.v12i1.3781

Abstract

Shura is a concept that has equivalence with democracy.  Shura is identical for one model of Islamic democracy that has not been applied into the formal legal life. Nurcholish Madjid said that the Shura has been accepted by Muslims. Generally, Shura is equal, or near as democracy had teach by the Western. The scope of application of Shura concerned in world affairs only and not religious affairs. When The Prophet Muhammad life, he and his follower applied the Shura on every things except the God’s  commandment . But after the he died, the caliphs are using agency deliberation to interpret the implementation of the ommandments of God. The result of deliberation constitution is a consensusto implement it in according to the needs and circumstances.  The Shura decision making can be based on the majorities, minorities and experts or professionalizes.
Konsep Epitemologi Paradigma Thomas Khun Nurkhalis Nurkhalis
Substantia: Jurnal Ilmu-Ilmu Ushuluddin Vol 14, No 2 (2012)
Publisher : Fakultas Ushuluddin dan Filsafat UIN Ar-raniry Banda Aceh

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/substantia.v14i2.4874

Abstract

Thomas Kuhn describes that the science truth will be discovered many times  from one object, although the method used changed. Formulation of paradigm theory  sparks that the science truth (legitimated truth) is identical to teleology object, which is  based on detection that is known as final cause. The truth science is not continuous,  improvised, evolutioned, or cumulative. There is paradigm shift actually, which is known  as revolution. Shifting paradigm is equally understood as gestalt switch, which discovers  verification on all at once or not at all. Paradigm shift helps unfolding consciousness that  scientists as unable to discover truth in objectively established manners. Paradigm  designs the worldview’s frame or perspective to be more important, legitimate and  reasonable. This led the detection to revolution or be eliminated due to its experimental  ability in accommodating a new winnowing, which is discovered. Sustained paradigm  will influence normal science as long as anomaly does not exist. The criteria of new  paradigm are neater, more suitable, simpler, and more elegant.
Pemikiran Filsafat Islam Mulla Sadra Nurkhalis Nurkhalis
Substantia: Jurnal Ilmu-Ilmu Ushuluddin Vol 13, No 2 (2011)
Publisher : Fakultas Ushuluddin dan Filsafat UIN Ar-raniry Banda Aceh

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/substantia.v13i2.4822

Abstract

Mulla Sadra name the Islamic philosophy the al-Hikmah al-Muta'aliah. According to him, al-hikmah al-muta'aliah is the knowledge which is based on an intellectual intuition (irfani or isyraq dzawq), rational proof ('aql or istidlal), and the shari'ah (burhany). Al-Hikmah al Muta'āliyyah is a synthesis of three mode of thinking, namely: theology with character polemical dialectical (Jaddaly), philosophy with the character of demonstrative (burhany), theosofy with the illuminastic and gnostic character (dhawq). This all elements are derived from the Koran, and Hadith. Human‟s knowledge is divided into two: husuly science and hudhury science. Husuly science (acquired), knowledge gained through ilham (inspiration), al-kasyf (unveiling) and al-hads (intuition). Science hudlury (innate) covers about perception which, according to Mulla Sadra it was identified as an act which refers to the sensation, thus the perception is the designation for the deeds done by any soul to know the object of knowledge, both physical and non physical. He divides perception into four levels; sensory perception (al-Hiss), imajinal (al-khayal), intuition senses (wahm), intelegency (ta'aqqul). Intelegency as the highest level is based upon the degree achievement (tajarud) with the cosmos, while the sensory perception is the lowest level. The term tajarud is actually ascribed to Allah as a Being Payers (wajib al-wujud) who do not have an attachment to anything else but Himself. God‟s knowledge is objective existence (al-wujud al-'ainy). Human‟s knowledge is mental existence (al-wujud alDzihny).  
Positifikasi Asketisme dalam Islam dengan Pendekatan Paradigma Klasik dan Modern Nurkhalis Nurkhalis
Substantia: Jurnal Ilmu-Ilmu Ushuluddin Vol 16, No 2 (2014)
Publisher : Fakultas Ushuluddin dan Filsafat UIN Ar-raniry Banda Aceh

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/substantia.v16i2.4928

Abstract

Asceticism in Islam is perceived as an ascetic (zuhd), the alienation of self and soul  to be more focus in practicing pure worship (ibadah mahdhah). It is not logical if asceticism in  Islam is synonymous with faqir (the poor) or ju'i (hungry) or distancing oneself from the  crowd and togetherness. The concentration of asceticism attempts to create goodness and  virtue, physical strength, emotion and mood. Thus, the introduction of Islamic asceticism to  zuhd is included in the historical iron cage, whereas contemporary Islamic asceticism should be  included in iron cage of modernity. Islamic asceticism is motivated by ethos and ethics that are  socio-centric, not egocentric who only wants perfection and self righteousness. The pattern of  Islamic asceticism is not stagnant zuhd but moderate zuhd as the attitude that promotes  excellence and achieves all lawful things by performing various contributions to social  salvation. Therefore, moderate zuhd equals to productive and participatory zuhd.
KONTROVERSI FUZZIFIKASI EPISTEMOLOGI DALAM ISLAMISASI SAINS Nurkhalis Nurkhalis
Ushuluna: Jurnal Ilmu Ushuluddin USHULUNA: JURNAL ILMU USHULUDDIN | VOL. 7 NO. 2 DECEMBER 2021
Publisher : Faculty of Ushuluddin UIN Syarif Hidayatullah Jakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15408/ushuluna.v7i2.23823

Abstract

Epistemologi akan mendorong kepada perkembangan pengetahuan pendekatan anything goes, aveything goes dan get-go. Fuzzifikasi epistemologi menjadikan sebuah kebenaran dalam tataran tipikal grade yang bersifat kajian phronesis, doxa, phronimos, eidos dan dikaiosune. Penelitian ini dikaji berdasarkan library research. Hasil studi ini menjelaskan bahwa fuzzifikasi epistemologi akan jatuh ke dalam kajian onto-epistemologi, semi-epistemologi, neo-epistemologi, etno-epistemologi, poor-epistemologi, dan semu-epistemologi. Sedangkan epistemologi Islam mengarah kepada epistemologi desiratum dengan perpaduan epistemologi bayani dan burhani serta sains dan manfaat praktis. Karena itu banyak para cendekiawan Muslim menggiring epistemologi Islam ke dalam kajian semi-epistemologi dengan mempertimbangkan aspek buruk kerusakan dan kepentingan modernitas. Kajian semi-epistemologi membuka epistemologi ke arah discovery dan inovatif.
Konsepsi Demokrasi Menurut Al-Qur'an Samsul Bahri; Nurkhalis Nurkhalis; Muhammad Rizki
TAFSE: Journal of Qur'anic Studies Vol 6, No 2 (2021)
Publisher : Program Studi Ilmu Al-Qur'an dan Tafsir Fakultas Ushuluddin dan Filsafat, UIN Ar-Raniry

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/tafse.v6i2.10301

Abstract

Democracy is one of the power management systems considered the most suitable to be applied in modern countries today. As a source of guidance for humans, the Qur'an has explained the concept of the system of administering power. The conception of democracy is thus believed to be accommodated in the Qur'an. On that basis, the main problem that needs to be answered is, what is the conception of democracy in the Qur'an? The data for this paper was collected by following the steps in the mawḍu'i interpretation, after that, it was analyzed by following the thematic interpretation stage. The results of the analysis show that the term of the Qur'an, which represents the meaning of democracy, is syurā. In suyrā, norms are found that regulate the necessity of conducting deliberation in worldly affairs, both family affairs, muamalah, and political affairs. The concept of democracy in the form of syrā is mentioned in QS. Al-Baqarah: 233, QS. Ali 'Imrān: 159, and QS. al-Syurā: 38. There are four points of connection between the verses of the Qur'an about democracy and democracy today. First, the obligation to hold opinion meetings and prohibit dictators. Second, freedom of expression. Third, respecting opinions that are superior to the results of deliberation. Fourth, the majority vote is taken into account by protecting the rights of minorities. Demokrasi merupakan salah satu sistem pengelolaan kekuasaan yang dipandang paling cocok untuk diterapkan di negara-negara modern dewasa ini. Sebagai sumber petunjuk bagi manusia, Al-Qur’an telah menjelaskan konsepsi mengenai sistem penyelenggaraan kekuasaan. Konsepsi mengenai demokrasi dengan demikian diyakini terakomodasi dalam Al-Qur’an. Atas dasar itu, permasalahan utama yang perlu dicarikan jawabannya adalah, bagaimanakah konsepsi demokrasi dalam Al-Qur’an? Data untuk tulisan ini dikumpulkan dengan mengikuti langkah-langkah dalam tafsir mawḍu’i, selanjutnya dianalisis dengan tahapan penafsiran secara tematik. Hasil analisis menunjukkan bahwa terma Al-Qur’an yang merepresentasikan makna demokrasi adalah syūrā. Dalam syūrā ditemukan norma yang mengatur keharusan melakukan musyawarah dalam urusan-urusan duniawi, baik urusan keluarga, muamalah, maupun urusan bidang politik. Konsep demokrasi dalam bentuk syūrā disebutkan dalam QS. Al-Baqarah: 233, QS. Āli ‘Imrān: 159, dan QS. al-Syūrā: 38. Terdapat empat poin hubungan ayat-ayat Al-Qur’an tentang demokrasi dan demokrasi masa kini. Pertama, kewajiban melakukan temu pendapat dan melarang diktator. Kedua, kebebasan mengeluarkan pendapat. Ketiga, menghargai pendapat yang lebih unggul dari hasil musyawarah. Keempat, suara mayoritas diperhitungkan dengan melindungi hak-hak minoritas.
Co-Authors Asmawati Asmawati Cece Cece Chalis, M. Fadhli, Muhajirul Fauzan . Fitria , Happy Gussevi, Sofia Happy Fitria, Happy Juwaini Juwaini Kasyiful Akmalia Mawaddah, Nurul Muhammad Rizki Rizqiy, Muhammad Rohmah, Ifa Faizah Samsul Bahri Sempena, Iwan Doa Wildan, Raina Zulfiter, Zulfiter