Articles
<![CDATA[RELASI AGAMA DAN NEGARA DALAM PERSPEKTIF ISLAM ]]>
<![CDATA[Zaprulkhan Zaprulkhan]]>
<![CDATA[ Walisongo: Jurnal Penelitian Sosial Keagamaan Vol 22, No 1 (2014): Relasi Agama dan Negara ]]>
Publisher : <![CDATA[LP2M - Universitas Islam Negeri (UIN) Walisongo ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.21580/ws.22.1.261
<![CDATA[One discourse that continues to be discussed in the realm of Islamic political philosophy is about the relation between religion and state. Broadly speaking, there are at least three paradigms of thinking about the relationship between religion and state. First, the secularistic paradigm, which says that Islam has nothing to do with the state because Islam does not regulate state life or reign. Second, the formalistic paradigm, which assumes that Islam is a complete religion, which includes everything, including the question of the state or a political system. Third, paradigms are substantialistic, which rejects the notion that Islam covers everything and also rejects the nation that Islam only governs the relationship between man and his Creator alone. This article will take pictures of how the three views of this paradigm by showing some of the characters are representative and critically using the comparative method. ]]>
<![CDATA[Rekonstruksi Nalar Arab Islam ]]>
<![CDATA[Zaprulkhan Zaprulkhan]]>
<![CDATA[ Scientia: Jurnal Hasil Penelitian Vol 1 No 1 (2016): Scientia Juni ]]>
Publisher : <![CDATA[LP2M IAIN Syaikh Abdurrahman Siddik Bangka Belitung ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
Full PDF (345.244 KB)
<![CDATA[Normatively, Islam not only has a single face that is transhistorical and transcendental, but its message is contextual and universal that transcends time and space. However, there are still very many Muslims who have the attachment is so strong in the past, so that they view tradition of early Islam as the prototype of the ideal face of Islam. For this group, the whole issues of Muslims have been discussed thoroughly by scholars predecessor, so our task now restates, or analogies in their opinions. Given Adonis, in the classic era, there are already established or are static thoughts (ats-Thabit) and creative or changed thoughts (al-mutahawwil). Established thoughts affirmed the only one true meaning to the text, and based on it; it becomes an epistemological authority. The character of dynamic thoughts is also grounded in the text, but through the open interpretation that is capable of responding to reality and change. Adonis recommended to develop creative thoughts; So they are always able to face various problems faced by the Muslims.]]>
<![CDATA[Wacana Hermeneutika dan Implikasinya Terhadap Teks Keagamaan ]]>
<![CDATA[Zaprulkhan, Zaprulkhan]]>
<![CDATA[ Tawshiyah: Jurnal Sosial Keagaman dan Pendidikan Islam Vol. 11 No. 1 (2016): Tawshiyah Vol. 11, No. 1 (2016) ]]>
Publisher : <![CDATA[Lembaga Penelitian dan Pengabdian kepada Masyarakat (LP2M) IAIN Syaikh Abdurrahman Siddik Bangka Belitung ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.32923/taw.v11i1.553
<![CDATA[Hermeneutics discourse relates to the interpretation of texts. Hermeneutic interprets literal, social, and religious text. In the classic history, man actually had been in contact with the name of interpretation (hermeneutics) naturally. However, hermeneutics was formulated methodically and theoretically at the beginning of the 19th century. Hermeneutics was not seen as an understanding of free, non-definitive, but as a method of reading, understanding and interpretation in a wide area. Likewise texts are highlighted by a hermeneutic not only written texts, including the scriptures, but also social texts, such as socio-cultural phenomenon. This article will photograph developments in hermeneutics and the three typologies of contemporary hermeneutics, namely hermeneutical theory, philosophical hermeneutics, and critical hermeneutics. In the end of this paper, it is going to give a conclusion which depicts hermeneutics contribution in the method of interpretation of religious text that opens the meaning productively.]]>
<![CDATA[Membangun Relasi Agama dan Ilmu Pengetahuan ]]>
<![CDATA[Zaprulkhan, Zaprulkhan]]>
<![CDATA[ KALAM Vol 7 No 2 (2013) ]]>
Publisher : <![CDATA[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/klm.v7i2.465
<![CDATA[Kehidupan dunia modern yang positvistik telah menempatkan ilmu pengetahuan atau sains pada posisi yang terpisah dari agama. Sehingga ilmu pengetahuan seringkali lepas sama sekali dari nilai-nilai etis religius. Artikel ini fokus pada upaya membangun relasi agama dengan ilmu pengetahuan. Kajian ini diawali dengan menyoroti bagaimana prinsip-prinsip dalam penyelidikan ilmiah dan agama, kemungkinan pertemuan keduanya, serta diakhiri dengan catatan kritis terhadap kekurangan masing-masing. Kendati sains mempunyai metodenya sendiri yang bersifat ilmiah, sebagaimana agama juga memiliki metodenya tersendiri untuk menyibak makna, namun keduanya tidak seharusnya saling menegasikan eksistensi masing-masing. Meskipun sains dan agama mempunyai wilayah yurisdiksinya masing-masing, namun keduanya dapat saling berbagi. Sains dan agama bisa menjadi mitra dalam menafsirkan alam semesta dengan pelbagai metodenya yang saling melengkapi. Dalam hubungan dialogis antara keduanya, agama bisa mendukung segala kegiatan ilmiah, sebaliknya sains bisa memperbaiki pemahaman religius demi kesejahteraan umat manusia. Sebagaimana dinyatakan Albert Einstein: ilmu pengetahuan tanpa agama lumpuh, agama tanpa ilmu pengetahuan buta..]]>
<![CDATA[PHILOSOPHY OF GOD IN THE PERSPECTIVE OF BEDIUZZAMAN SAID NURSI ]]>
<![CDATA[Zaprulkhan, Zaprulkhan]]>
<![CDATA[ KALAM Vol 12 No 1 (2018) ]]>
Publisher : <![CDATA[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/klm.v12i1.2340
<![CDATA[Discourse about the existence of God, in the realm of philosophy, included in the circle category metaphysics or also called the first philosophy. In the circle of non-Muslim philosophers, the discourse of the existence of God is elaborated by Thomas Aquinas by presenting five arguments, called cosmological propositions. As for the classical Muslim, scholar Ibn Sina appears to describe the existence of God through the argument of al-jawas or contingency which divides the form into three categories: the necessary existence (wajib al-wujud), the possible form (Mumkin al-wujud) and the impossible being (mumtani ' al-wujud). In the modern context of the twentieth century, Said Nursi elaborated philosophy of the divinity more broadly using cosmological, ontological, teleological, and intuitive arguments. Said Nursi describes all these arguments philosophically by using various illustrations. This article will discuss the philosophy of God in the perspective of Bediuzzaman Said Nursi.]]>
<![CDATA[Significance of the Practices of the Prophet (Sunna) for Modern People: A Study of the Thought of Bediuzzaman Said Nursi ]]>
<![CDATA[Zaprulkhan, Zaprulkhan]]>;
<![CDATA[Kayacik, Ahmet]]>
<![CDATA[ KALAM Vol 12 No 2 (2018) ]]>
Publisher : <![CDATA[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/klm.v12i2.2992
<![CDATA[This article discusses Nursi’s ideas on significance of the Practices of the Prophet for modern people. In the present day, many modern people deal with some problems such as existential restlessness (existential vacuum), moral degradation, spiritual crisis and so on. On the other hand, according Said Nursi, Practices of the Prophet are all highly beneficial remedies for sicknesses of the spirit, mind, and heart, and particularly for social sicknesses. Accordingly, Practices of the Prophet could give the best solution for modern people problems, both individual sicknesses and social sicknesses. Before proposing Said Nursi’s perspective about significance of sunna, the paper forwards epistemological questions: How were the meaning and function of sunna according Said Nursi? How are the urgent problems of modern people? What is the significance of Practices of the Prophet for modern people in the view of Said Nursi? The answer of these questions will determine the significance of the Practices of the Prophet in our era and in the future. Accordingly, this paper would be a valuable work for islamic studies since it can make a significanct contribution to Practices of the Prophet as a solution for our problems in the present day and in the future.]]>
<![CDATA[Epistemology of Reconstruction of Prophetic Thinking Methodology In The View of Musa Asy'arie ]]>
<![CDATA[Zaprulkhan, Zaprulkhan]]>
<![CDATA[ KALAM Vol 13 No 1 (2019) ]]>
Publisher : <![CDATA[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/klm.v13i1.3978
<![CDATA[Prophet Muhammad besides being a leader and statesman, he was also a great thinker. Aside from being a master educator, he was also a rational-transcendental thinker. But not many of us are able to see the Prophet Muhammad in the aspect of his thinking. In the perspective of Musa Asy’arie, the most important aspect for us to emulate in the Prophet Muhammad is his aspect of thought. When we are able to emulate the dimensions of the Prophet's thinking, we will be able to apply the method of prophetic thinking. This paper raises several epistemological questions: What is the meaning of prophetic thinking? How is the epistemology of reconstruction prophetic thinking in the perspective of Musa Asy’arie? This study uses philosophical and historical approach. It is found that in the view of Musa Asy’arie prophetic thinking is transcendental rational thinking by uniting between aspect rational and spiritual aspects. While the epistemology of prophetic thinking is a systemic integrative thinking process between transcendental awareness and scientific methodological and technological thinking in order to find God's laws that can produce knowledge, science and technology. This paper will elaborate epistemology of reconstruction of prophetic thinking metodology in the view of Musa Asy’arie.]]>
<![CDATA[Moderate Islam in Yusuf Qardhawi's Perspective ]]>
<![CDATA[Zaprulkhan, Zaprulkhan]]>;
<![CDATA[Iskandi, Iskandi]]>
<![CDATA[ KALAM Vol 16 No 2 (2022) ]]>
Publisher : <![CDATA[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/klm.v16i2.7158
<![CDATA[In today's contemporary era, we often witness the appearance of a fierce, anarchist face of Islam that instigates various forms of social violence. Whereas the portrait of Islam presented by radical circles is not absolute and the only correct Islamic construction. This is because the religious construction that they present socially to the wider community in their rigid, intolerant, and sometimes anarchic form is only one of the results of their reading of the fundamental Islamic doctrines: the Qur'an and the Sunnah which are multi interpretative. It is at this point that presenting a reading of Islam with a moderate style becomes very significant. One of the contemporary Muslim scientists who has done many readings while presenting a portrait of moderate Islam is Yusuf Qardhawi. In most of his works, Qardhawi presents a moderate Islamic discourse. According to Qardhawi, one of the most fundamental characteristics of Islam is wasathiyah which means moderate. This article seeks to explore the construction and application of Yusuf Qardhawi's moderate Islamic thought with a critical-philosophical approach.]]>
<![CDATA[THE EXISTENCE OF GOD IN A DOGMATIC APPROACH ]]>
<![CDATA[Zaprulkhan, Zaprulkhan]]>
<![CDATA[ Scientia: Jurnal Hasil Penelitian Vol. 4 No. 1 (2019): Scientia ]]>
Publisher : <![CDATA[LP2M IAIN Syaikh Abdurrahman Siddik Bangka Belitung ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
Full PDF (266.634 KB)
|
DOI: 10.32923/sci.v4i1.938
<![CDATA[In the perspective of religious history, humans are not only homo sapiens, rational thinking beings, but also homo religiosus, religious beings who always depend on and worship God. As homo religiosus, humans always try to find meaning in their lives by connecting it to the ultimate reality which he calls God. The search for meaning is what drives humans to always build their perspectives, conceptions and religious experiences about God. In the view of some experts, the initial construction built by humans religiously is through their perception of God. Man's perception of God that is packaged and taught in that religion, is indeed built on the basis of God's revelation, so as to obtain a dogmatically solid foundation. This paper will discuss the existence of God which is sourced from revelations namely the Qur'an dogmatically.]]>
<![CDATA[Zuhd and Mahabbah: Liberating Modern Society from Spiritual Desolation and Moral Decadence ]]>
<![CDATA[Zaprulkhan, Zaprulkhan]]>;
<![CDATA[Abas, Zainul]]>;
<![CDATA[Sarif, Akbar]]>
<![CDATA[ Teosofi: Jurnal Tasawuf dan Pemikiran Islam Vol. 15 No. 1 (2025): June ]]>
Publisher : <![CDATA[Department of Aqidah and Islamic Philosophy, Faculty of Ushuluddin and Philosophy, Sunan Ampel State Islamic University Surabaya ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.15642/teosofi.2025.15.1.205-228
<![CDATA[This paper discusses the significance of zuhd and maḥabbah in addressing the spiritual desolation and moral decadence of modern society. It explores the Sufistic approach to dealing with soul sickness, manifested in rising levels of spiritual anxiety and moral degradation. Zuhd functions as an internal mechanism for curbing negative impulses and immoral behaviors, while maḥabbah offers a counterbalance to materialism and self-centeredness by fostering love for others and for God. This literature-based study critically examines the Sufistic concepts as part of a social discourse on the spiritual emptiness and its effects on modern society. The study finds that a stronger emphasis on zuhd and maḥabbah can bring existential peace through ascetic practices, moral guidance, and community engagement. Islam is a holistic religion and a way of life, which loses its positive role in Muslim society if it does not support physical, moral, and spiritual restoration. This concern is especially urgent in an age where moral inversions—where right is perceived as wrong and wrong is right—have become increasingly normalized.]]>
