Garuda - Garba Rujukan Digital

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

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

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

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.

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

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

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.

THE EXEMPLARY STORY OF PROPHET YUSUF AS IN AVOIDING ZINA THROUGH FAKHRUDDIN AL-RAZI’S LENS Fadhli, Muhajirul; Nurkhalis, Nurkhalis
Jurnal Ilmiah Al-Mu'ashirah: Media Kajian Al-Qur'an dan Al-Hadits Multi Perspektif Vol 21, No 1 (2024)
Publisher : South East Asia Regional Intellectual Forum of Qoran Hadith (SEARFIQH)

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/jim.v21i1.20565

Promiscuity between men and women becoming a popular topic in modern society has resulted in the increasing pregnancy and abortion cases among the youths. This condition may lead to disruption in the order of the society. This article focuses on Imam Fakhruddin Al-Razi’s perspective in his book Mafatih Al-Ghaib about Prophet Yusuf (AS) resistance to Zulaikha’s seduction mentioned in the Quran. This study uses a qualitative approach with textual analysis as the method. The researcher conducted an in-depth analysis of the exemplary values reflected in the Prophet Yusuf’s (AS) behaviours in abstaining from immoral acts. The finding of the study shows that the Prophet Yusuf (AS) did three major acts in refraining himself from committing zina (adultery). First, mentioning the name of Allah SWT as a way to remember God's presence regardless of when and where. Secondly, resisting with all his might and even overcoming formidable obstacles, and finally, migrating to a new place. Prophet Yusuf (AS) is a religious figure who embodies noble and exemplary values that can establish a more moral and ethical society.

REPRESENTASI KHILAFAH DALAM PEMERINTAHAN REPUBLIK SPIRITUAL Nurkhalis, Nurkhalis
AKADEMIKA: Jurnal Pemikiran Islam Vol 23 No 2 (2018): Islam, Kenegaraan, dan Kebangsaan
Publisher : Lembaga Penelitian dan Pengabdian kepada Masyarakat, Institut Agama Islam Negeri Metro

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.32332/akademika.v23i2.1109

Abstract Khilafah cut off after the Ottoman Caliphate so that is no longer found of the Islamic government in the modern era. Then al-Afghani and M. Abduh reappeared the khilafah to the expression of wahdat al-Islamiyah which idea’s Rashid Ridha turned to a new term into Pan Islamism. This study is a literature study (library research) where the source data obtained from books of khilafah and Islamic government thinkers. Data were analyzed using critical interpretation analysis methods from Khomeini and al-Juwaini's thoughts including data reduction, data exposure, and conclusion. Based on the accumulation of theory among others Al-Mawdudi made it possible to divert Islamic rule to democracy. Hasan al-Banna socialized the return system of the khilafah. Ibn Khaldun hinted that the breaking of the Caliphate signifies that every state has a final period of government so that the caliphate system will not be permanent until the state fell in the territorial nations. Iqbal criticizes Islam not nationalism and even imperialism but the commonwealth nations without racial and demarcation. Al-Shatibi maintains the spirit of the maqashid shari'ah in the Islamic government. Imam Khomeini switched to the wilayat al-faqih. Ibn Taymiyya states that the complexity of establishing the Islamic Government is as complex as determining Islamic scholars. Al-Juwaini offers a solution to the concept of ghiyatsi namely the government that emphasizes the shari'ah that continues to be discussed in searching for the best format. The modern era is certainly running the Islamic Government only through the government of the spiritual republic by not lifting ahlu zimmah (non Muslim), ahlu kitab, munafiq (hipocrit), zindiq (orientalist), dayyus, musyrik (idolatry), dahriyyun (atheis), ashab'ah (naturalist) become government leaders. Preferred leaders who have be ahl muruwwah (authority) ie people who have previous life records in a measurable and open goodness in the public space for executive, legislative and judicial candidates performed fit and proper test by people who have the same religious knowledge with the fuqaha. Keywords: Khilafah, Islam, Government, and Spiritual Republic Abstrak Khilafah terputus pasca Khalifah Utsmaniyah sehingga hampir tidak ditemukan lagi bentuk Pemerintahan Islam di era modern. Kemudian al-Afghani dan M. Abduh merekonstruksi khilafah kepada Wahdat al-Islamiyah yang kemudian Rashid Ridha mengalihkan ke istilah baru menjadi Pan Islamisme. Kajian ini dilakukan melalui studi kepustakaan di mana sumber datanya diperoleh dari buku dan kitab dari pemikir khilafah dan pemerintahan Islam. Data dianalisis dengan menggunakan metode analisis interpretasi kritis dari pemikiran Khomeini dan al-Juwaini meliputi reduksi data, pemaparan data dan penarikan kesimpulan. Akumulasi teori pemerintahan Islam dari beberapa intelektual Islam diantaranya Al-Maududi memungkinkan pergeseran pemerintahan Islam ke demokrasi. Hasan al-Banna mengajak mensosialisasikan pengembalian sistem khilafah. Ibnu Khaldun mengisyaratkan terputusnya khilafah menandakan setiap negara memiliki masa akhir pemerintahan menyebabkan sistem khilafah tidak akan permanen hingga terbentuk negara dalam territorial bangsa-bangsa. Iqbal mengkritisi Islam bukan nasionalisme bahkan imperialisme melainkan bangsa-bangsa persemakmuran tanpa rasial dan demarkasi. Al-Shatibi mempertahankan adanya ruh maqashid syari‘ah dalam pemerintahan Islam. Imam Khomeini beralih berpedoman kepada wilayah al-faqih. Ibnu Taimiyah menyatakan bahwa dharurat mendirikan Pemerintahan Islam sebagaimana dharurat menentukan ahli Islam. Al-Juwaini menawarkan solusi kepada konsep ghiyatsi yakni pemerintahan yang mementingkan syari‘at yang terus didiskusikan dalam mencari format yang terbaik. Era modern kepastian menjalankan Pemerintahan Islam hanya melalui pemerintahan republik spiritual dengan tidak menjadikan ahlu zimmah (non muslim), ahlu kitab, munafiq, musyrik, dahriyyun (atheis), ashab’ah (naturalis) menjadi pemimpin pemerintahan. Pemimpin diutamakan yang mempunyai ahl muruwwah (kewibawaan) yakni orang yang memiliki catatan hidup sebelumnya dalam kebaikan yang terukur dan terbuka di ruang publik bagi kandidat eksekutif, legislatif dan yudikatif dilakukan fit and proper test oleh orang yang memiliki religius yang sama ilmunya dengan fuqaha. Kata Kunci: Khilafah, Islam, Pemerintahan, dan Republik Spiritual

Islamic Theological Controversy on Theodicy and Destiny: A Clash of Islamicity and Indonesianity Nurkhalis, Nurkhalis
FIKRAH Vol 12, No 2 (2024): December 2024
Publisher : Prodi Aqidah dan Filsafat Islam, Fakultas Ushuluddin, Universitas Islam Negeri Sunan Kudus

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21043/fikrah.v12i2.19883

The discourse of Islamic theology among Muslim scholars has experienced fierce debates related to takfiri (in the Ali group) and mihnah (Mu'tazilah scholars' investigation of Qadi) on human deeds, including the persecution of followers of the Wahdatul Wujud school in Indonesia. This article aims to examine theodity in the debate to avoid killing and disbelieving behavior and interpret the destination in the conflict between oral and literal theological firqah that affects active evil due to evil inspired by the ability to achieve shallow believers (ijmali), simple believers (tafshili), complete believers (tafshilimutammim), perfect believers (tafshili mukammil) and special believers (tafshili khususiyat). This article is a literal study that examines the theoretical thinking of Islamic firqah with critical analysis. This article finds that oral theology always adheres to the essence leading to sophisticated logic, while literal theology holds to the truth of the combined interpretation of reason-revelation. Oral theology is a theology without reference to the book of mu'tabarah (legacy) so that theological discussions are often framed in freespeech while literal theology obliges itself to hold on to the book of mu'tabarah. The logic of theology rests on the logic of burhani and kammiyah which is patterned of tanzih-tasbih (pure-holy) and nafi-itsbat (negation-inaugurate).

Internalizing Qawlan Ethics Through the Living Qur’an: A Study Among Santriwati at Dayah Al-Muslimun, Aceh Chalis, M.; Nurkhalis, Nurkhalis; Juwaini, Juwaini; Mawaddah, Nurul; Rizqiy, Muhammad
Jurnal Ilmiah Al-Mu'ashirah: Media Kajian Al-Qur'an dan Al-Hadits Multi Perspektif Vol. 22 No. 1 (2025)
Publisher : South East Asia Regional Intellectual Forum of Qoran Hadith (SEARFIQH)

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/jim.v22i1.30082

Communication plays a vital role in shaping the ethical and spiritual character of santriwati (female students at Islamic boarding schools). This study explores the internalization of Qur’anic communication principles—qawlan layyīna (gentle speech), qawlan karīmā (noble speech), and qawlan ma’rūfā (appropriate speech)—within the lived experiences of santriwati at Dayah Terpadu Al-Muslimun in Aceh, Indonesia. Employing a qualitative descriptive approach grounded in phenomenology, data were collected through participant observation, semi-structured interviews, and documentation, and analyzed thematically using Miles and Huberman’s model. Findings indicate that santriwati’s understanding of qawlan is shaped more by social experience and role modeling than by textual memorization. These principles are practiced adaptively in both hierarchical and peer interactions and contribute to the formation of moral resilience, communicative empathy, and Islamic identity. The study affirms that qawlan functions as a form of living moral grammar—an embodied ethical structure that regulates speech, intention, and social behavior in and beyond the dayah. This research extends the framework of the Living Qur’an from normative interpretation to performative praxis and offers a theoretical and practical foundation for developing Qur’anic-based communication ethics curricula responsive to the challenges of the digital era.

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

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.

Hermeneutics Controvercies in Contemporary Islamic Studies Nurkhalis, Nurkhalis; Fauzan, Fauzan
KALAM Vol 17 No 2 (2023)
Publisher : Faculty of Ushuluddin and Religious Study, Universitas Islam Negeri Raden Intan Lampung

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24042/002023171465000

Hermeneutics has changed the paradigm of the study of contemporary Islamic thought towards the direction of Islamic science, placing modern Islamic issues into the discourse of theodiplomacy. Many modernist scholars have initiated an overhaul of the concept of "soar skyward" Islam, offering through hermeneutics a "down-to-earth" idea of Islam. Hermeneutics has given birth to various controversies through the use of the methods "to explain," "to interpret," and "to say," ignoring the approaches of al-shadaf (charismatic study), al-lubab (essence study), tahqiq (ensuring the exploration of the position of words), and tadqiq (comparing to the opinions of competent scholars). This study was conducted using qualitative research with a descriptive approach. The results showed that hermeneutics has initiated the occurrence of rereading, reinterpretation, rethinking, renewing, and rebuilding to strive for adjustments toward the new Islamic order. Therefore, the existence of Hermeneutics does not make calculations of right and wrong, strong and weak, black and white, and Islam-West in every interpretation of the Qur'an. It's just that the interpretation of modernity issues carried out by the approach of Islamization of science and applied Islamology giving birth to various worldview controversies such as Progressive Islam, pluralist Islam, humanist Islam, and reverse Islam.

Title

Found 13 Documents
Search

Abstract

Abstract

Abstract

Abstract

Abstract

Abstract

Abstract

Abstract

Abstract

Abstract

Title Search

Found 13 Documents Search

Abstract

Abstract

Abstract

Abstract

Abstract

Abstract

Abstract

Abstract

Abstract

Abstract

Title

Found 13 Documents
Search