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Achmad Khudori Soleh

Universitas Islam Negeri Maulana Malik Ibrahim, Malang

Author-ID : 464735

Religion Arts Humanities Astronomy Biochemistry, Genetics & Molecular Biology Chemistry Civil Engineering, Building, Construction & Architecture Computer Science & IT Decision Sciences, Operations Research & Management Earth & Planetary Sciences Economics, Econometrics & Finance Education Energy Environmental Science Health Professions Immunology & microbiology Industrial & Manufacturing Engineering Languange, Linguistic, Communication & Media Law, Crime, Criminology & Criminal Justice Library & Information Science Materials Science & Nanotechnology Mathematics Neuroscience Nursing Physics Public Health Social Sciences Other

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The Concept of Kufr in Social Behavior According to the Qur'an Faiqotul Faiqotul Himmah; Achmad Khudori Soleh
Journal of Islamic Thought and Contemporary Studies Vol. 02 No. 01 (June 2026)
Publisher : Universitas Islam Cordoba Banyuwangi

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.67008/am3arj56

Kufr is a condition in which a person does not follow the provisions of the Shari'a that have been outlined by Allah, and often denies the provisions of the Shari'a of Allah. Kufr is a matter that is discussed a lot in the Qur'an, including in social behavior. The purpose of this research is to find out the concept of kufr in social behavior according to the Qur'an. The method used in this study is a literary qualitative method, and the analysis used is maudhu'i analysis, the object of this study is the concept of Kufr which is associated with social behavior. The results of the study 1) kufr in the Qur'an in all its forms of words is repeated 531 times. 2) There are two kinds of factors that cause Kufr, namely internal and external. 3) The Qur'an explains Kufr not only about disbelief or disbelief against faith, but kufr in social behavior that occurs in our social life which without us realizing it, often intersects including breaking rules, people breaking promises, insulting or bullying others, lie and lie, and intimidate others.

The Classification of Knowledge Based on Al-Ghazali's Perspective and Its Relevance to Qur’anic Exegesis Rizamul Malik Akbar; Achmad Khudori Soleh
FiTUA: JURNAL STUDI ISLAM Vol 6 No 2 (2025): December
Publisher : STIT Sunan Giri Bima

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.47625/fitua.v6i2.1066

This article studies Al-Ghazali’s system of knowledge classification and its relevance to Qur’anic exegesis within the framework of classical Islamic epistemology. The focus of this study is to explain the structure of Al-Ghazali’s epistemology, which includes the sources of knowledge, methods of acquisition, and legal-ethical rulings on seeking knowledge, while positioning tafsir as an integral part of this framework. This research employs a qualitative approach through library research, focusing on Al-Ghazali’s major works, such as Iḥyā’ ‘Ulūm al-Dīn and al-Risālah al-Ladunniyyah. The findings indicate that: (1) Al-Ghazali classifies knowledge based on its sources into revelatory knowledge (‘ilm al-shar‘i), rational knowledge (‘ilm al-‘aql), and intuitive knowledge (‘ilm al-kashf); (2) based on its method of acquisition, knowledge is divided into ḥuḍūrī (immediate) and ḥuṣūlī (acquired through learning), incorporating approaches such as bayānī, burhānī, ‘irfānī, and tajribī; (3) in terms of legal rulings, knowledge is categorized as farḍ ‘ayn, farḍ kifāyah, mandūb, mubāḥ, or ḥarām; and (4) Qur’anic exegesis is positioned as a shar‘i science, falling under the category of farḍ kifāyah, specifically within the subcategory of al-mutammimāt, developed through ḥuṣūlī methods and integrating several epistemological approaches.

Model Dialog Agama dan Sains dalam Pembelajaran Al-Qur’an Digital: Studi atas Aplikasi Ngaji.ai dalam Perspektif Ian G. Barbour Muhammad Ubaidilah; Achmad Khudori Soleh
An Natiq Vol 6 No 1 (2026): An Natiq
Publisher : Institute for Islamic Studies and Aswaja (LPIK) of Universitas Islam Malang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.33474/an-natiq.v6i1.23984

Artificial Intelligence (AI) has brought significant changes to human life while simultaneously raising ethical and existential concerns. This article discusses the importance of establishing a dialogue between religion and science in responding to contemporary technological challenges, with reference to the thoughts of Ian G. Barbour. This study aims to examine the relevance of Barbour’s dialogical model as a critical approach in responding to digital Qur’anic learning applications. The method used is qualitative-descriptive with content and interpretative analysis of primary sources from Barbour’s works and the Ngaji.ai application. The findings show that: (1) the four models of the relationship between science and religion proposed by Ian G. Barbour (conflict, independence, dialogue, and integration) offer a framework for aligning scientific rationality with religious wisdom, enabling the construction of a civilization that is not only materially advanced but also meaningful and sustainable for the future of humanity; (2) Qur’anic learning through the Ngaji.ai application promotes a constructive dialogue between science and religion. Through open discussion, AI technology presents a voice-based evaluation system developed by AI experts and curated by professional Qur’an memorizers with expertise in tajwid; and (3) the development process of the Ngaji.ai application reflects a dialogical relationship between religion and science by encouraging mutual engagement, clarification, and respect for each other’s authority. This dialogical model can serve as a foundation to foster an appreciative attitude toward the contributions of science in providing efficiency and accessibility, while maintaining caution to preserve the authenticity of the Qur’anic text and meaning.

Comparation of the Concept of Insan Kamil Ibn 'Arabi and Abraham Maslow's Self Actualization M. Rifqi Aminul M; Achmad Khudori Soleh
Islamika Inside: Jurnal Keislaman dan Humaniora Vol. 11 No. 2 (2025)
Publisher : Fakultas Ushuluddin, Adab dan Humaniora (FUAH) UIN Kiai Haji Achmad Siddiq Jember

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.35719/islamikainside.v11i2.295

This research aims to comparatively analyze the philosophical spiritual dimension of Ibn ‘Arabi’s concept of insan kamil and the humanistic–psychological dimension of Abraham Maslow’s theory of self-actualization, particularly in relation to their views on the meaning of life and human perfection. This study is significant as it explores how these two frameworks rooted in Islamic metaphysics and modern humanistic psychology offer distinct yet potentially complementary perspectives for addressing the challenges of achieving existential balance and authentic self-actualization in the modern era. This research aims to identify the similarities and differences between the concepts of insan kamil and self-actualization and how they are applied in life. The research method uses qualitative with a literature study approach which involves content analysis from several literature sources. Results of this research; 1) perfect human being tajalli God and fully practice the teachings of the Prophet Muhammad. 2) Self-actualization as a peak experience provides psychological and physiological mystical experiences as well as an expanded outlook on life. 3) The combination of human beings with self-actualization provides a deep understanding of oneself, spiritual experience, social responsibility, and understanding of human dignity. 4) This research contributes to academic literature and can be a guide for psychological and spiritual self-development.

The Nūr-Ẓulmah Framework in Islamic Psychology: A Conceptual Reconstruction of Ibn 'Aṭā'illāh as-Sakandarī's Thought Achmad Beadie Busyroel Basyar; Achmad Khudori Soleh; Siti Mahmudah; Ahmad Naweed Rahimi Khamoush
Tribakti: Jurnal Pemikiran Keislaman Vol. 37 No. 2 (2026): Tribakti: Jurnal Pemikiran Keislaman
Publisher : Universitas Islam Tribakti (UIT) Lirboyo Kediri

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.33367/tribakti.v37i2.8682

This article examines the concepts of nūr (light) and ẓulmah (darkness) in the thought of Ibn 'Aṭā'illāh as-Sakandarī and their implications for Islamic psychology. While historical studies of the Islamic soul (nafs) frequently emphasize ontological descriptions and normative ethics, they rarely articulate the functional dynamics through which spiritual components produce moral behavior. Addressing this gap, this study conceptually reconstructs the operational roles of nūr and ẓulmah in relation to the 'aql (intellect), baṣīrah (spiritual insight), and qalb (heart). Employing qualitative content analysis, the study systematically unitizes, categorizes, and synthesizes primary textual data from al-Ḥikam and its authoritative classical commentaries. The findings indicate that the human psyche is structured by internal faculties interacting with transcendental epistemic inputs (nūr) and egoistic distortions (ẓulmah). Nūr manifests in graduated forms (intibāh, iqbāl, wiṣāl) that progressively enhance moral cognition and activate the baṣīrah. Conversely, ẓulmah operates through base desires that obscure ethical orientation. Rather than positioning this framework in binary opposition to contemporary psychology, the study places as-Sakandarī in constructive dialogue with psychoanalysis and positive psychology, highlighting how Islamic psychology introduces a theocentric dimension to internal conflict and human flourishing. Ultimately, this study offers a conceptual reconstruction that bridges classical Shadhiliyyah thought with modern discourse on moral development, providing a theoretical foundation relevant to contemporary Islamic educational and therapeutic settings

The Role of Faith in Overcoming Mental Health Erny Fitroh Nabila Muwafiqi; Achmad Khudori Soleh
Islamika Inside: Jurnal Keislaman dan Humaniora Vol. 10 No. 1 (2024)
Publisher : Fakultas Ushuluddin, Adab dan Humaniora (FUAH) UIN Kiai Haji Achmad Siddiq Jember

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.35719/islamikainside.v10i1.215

Faith has only been interpreted theologically, namely belief in God. Even though only believing in the oneness of the substance, nature, and deeds of God without saying it verbally and without practicing deeds cannot be said to be a person with perfect faith. The research method used is qualitative with literature study techniques by collecting scientifically designed references and references that align with the research objectives. The data analysis used in this research is content analysis. The results of this study are as follows: 1) The substitution of the word faith is repeated in the Qur'an so that it can be understood that faith is essential in human life, as well as being the primary key in shaping one's Islam and personality. 2) Mental health is part of the psychology of religion, so the role of religion is according to that embraced by Muslims; namely, Islam can help humans achieve a mentally healthy condition by treating the soul and preventing mental disorders. Several ways to achieve a healthy personality, namely prayer, dhikr, reading the Koran, fasting, and pilgrimage. 3) The believer will be free from fear, panic, and complaints and adorned with patience and truth. It will be accessible from a stingy and greedy soul for worldly matters, adorned with glory and generosity. Will be free from the snares of lust, the seduction of satan, and anger, adorned with muqarabah to Allah, sincere to Him, and always asking for His help

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.33367/tribakti.v37i2.8682

Reconstruction of the Concept of Integrative Happiness: A Comparative Study Between Al-Farabi Philosophy of Virtue and Martin Seligman's Positive Psychology Ahmad Nadif Muhlisin; Achmad Khudori Soleh; Abdul Hakim
Spiritualita Vol. 10 No. 1 (2026)
Publisher : Prodi Tasawuf dan Psikoterapi Fakultas Usluhuddin dan Dakwah, Universitas Islam Negeri (UIN) Syekh Wasil Kediri

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.30762/spiritualita.v10i1.3800

Happiness is the most universal goal of human life. Al-Farabi defines happiness as the highest purpose of life. Meanwhile, according to Seligman, happiness is based on positive psychology, which emphasizes the importance of well-being as the primary goal of human beings. This study aims to identify the differences between the concepts of happiness proposed by these two scholars and the ways to achieve happiness according to each of them. The research employs a qualitative approach using a literature review method. The analysis was conducted by examining scholarly journal articles published online until scientifically sound conclusions were reached. The findings show that: (1) According to Al-Farabi, happiness is the highest goal of human life, pursued for its own sake through the harmony of reason, the soul, and behavior, with its sources rooted in the perfection of reason, knowledge, social relationships, and spiritual connection. It is attained through sincere intention, virtuous deeds, mastery of the four virtues, and moderation, while distinguishing between false happiness and true happiness. (2) Seligman views happiness as psychological well-being measured through positive emotions and meaningful activities, as formulated in the PERMA model. Its sources include positive experiences, flow, healthy relationships, meaning in life, and personal achievement. It can be achieved through the pleasant life, the good life, and the meaningful life. The forms of happiness include emotional happiness, meaning in life, personal development, and the state of flourishing. (3) Both scholars share the view that meaning in life is a key element in achieving happiness.

Analysis of Islamization in Syed Muhammad Naquib Al-Attas' Thoughts on the Childfree Phenomenon Musyarrofah, Musyarrofah; Achmad Khudori Soleh; M. Aunul Hakim
Tebuireng: Journal of Islamic Studies and Society Vol. 7 No. 1 (2026): Tebuireng: Journal of Islamic Studies and Society
Publisher : Fakultas Agama Islam, Universitas Hasyim Asy'ari

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.33752/tjiss.v7i1.12399

The childfree phenomenon, as a conscious decision not to have children, is becoming increasingly prominent in modern society and sparking debate, particularly when linked to family values and religious perspectives. This study aims to analyze the childfree phenomenon through the framework of Syed Muhammad Naquib Al-Attas's Islamization of knowledge, by tracing the elements of the secular worldview that underpin key concepts such as freedom, humanity, nature, and marriage. This research uses a qualitative method with a literature study approach, as well as a conceptual analysis of Al-Attas's thinking and contemporary childfree discourse. The research findings indicate that (1) the childfree phenomenon is not neutral, but rather rooted in a modern, secular worldview that separates freedom from moral and transcendent dimensions and views the relationship between humans and nature instrumentally. (2) From Al-Attas's perspective on Islamization, the main problem with being childfree lies in conceptual errors resulting from the loss of adab, not solely in individual choice. (3) Therefore, Islamization is directed toward restoring the meaning of key concepts based on monotheism, human nature, and etiquette, so that freedom, marriage, and human relations with nature are understood anew within the framework of responsibility and the purpose of human creation as servants and vicegerents.

Eksplorasi Akal (‘Aql) dalam Al-Qur’an: Pendekatan Tafsir Tematik terhadap Linguistik dan Ayat-Ayatnya Nurul Hidayah Andarini; Achmad Khudori Soleh; Muhammad Nurullah Erfany
At-Tahfidz: Jurnal Ilmu Al-Qur'an dan Tafsir Vol. 7 No. 2 (2026): Juni 2026
Publisher : Program Studi Ilmu Al-Qur'an dan Tafsir

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.53649/gwpecg29

Perkembangan kehidupan modern yang ditandai oleh arus globalisasi dan derasnya informasi telah memunculkan berbagai persoalan dalam pemahaman keagamaan, terutama terkait lemahnya penggunaan akal secara kritis dan reflektif. Kondisi ini berdampak pada munculnya pola pikir tekstual, penyederhanaan makna ajaran, serta rendahnya kemampuan analisis dalam memahami Al-Qur’an. Penelitian ini bertujuan untuk mengkaji konsep akal (‘aql) dalam Al-Qur’an secara komprehensif, khususnya dari aspek linguistik, ruang lingkup objek pemikiran, dan fungsinya. Penelitian ini menggunakan pendekatan kualitatif dengan jenis penelitian kepustakaan (library research) melalui metode tafsir tematik (maudhu’i) yang dipadukan dengan analisis linguistik terhadap ayat-ayat yang mengandung lafadz ‘aql. Sumber data utama adalah Tafsir Al-Mishbah, didukung oleh literatur ilmiah yang relevan. Hasil penelitian menunjukkan 1) lafadz ‘aql dalam Al-Qur’an muncul dalam bentuk kata kerja sebanyak 49 kali, yang menegaskan bahwa akal merupakan aktivitas dinamis. 2) objek pemikiran akal mencakup dimensi empiris, historis, psikis, metafisik, eskatologis, serta moral-keagamaan. 3) dan akal juga berfungsi sebagai instrumen yang menggunakan potensi intelektualnya untuk pengenalan dan pengesaan Allah, pemahaman ayat-ayat Al-Qur’an, serta kesadaran diri dan pertanggungjawaban. Dengan demikian, akal dalam Al-Qur’an merupakan instrumen integratif yang menghubungkan rasionalitas dan spiritualitas guna membentuk kesadaran keagamaan yang utuh dan relevan dengan tantangan zaman.

Co-Authors Abd. Basid Abdillah, Muhammad Hanif Abdul Hafid Abdul Hakim Abdulloh, Mochammad Sayyid Achmad Beadie Busyroel Basyar Ahmad Barizi Ahmad Hidayat Buang Ahmad Hidayat Buang Ahmad Nadif Muhlisin Ahmad Nadif Muhlisin Ahmad Naweed Rahimi Khamoush Ahmad Nur Fauzi Ahsani, Muhammad Riyan Akbar, Yogi Muhammad Akhmad Sirojudin Munir Alfadhli Alfain, Shinta Nuriya Idatul Alfiesyahrianta Habibie Alfikri, Ahmad Faiz Shobir Ali Farhan, Zinedine Ali Murfi Alif Nur Fitriyani Amalia, Novi Husnatul Amaliya, Risma Nailul Amelia, Asti Anahdiah, Shofia Anindhya Faza Arzaqi Anisa Anisa Annisa Mukti Ningrum Aryani Pamukti Arzaqi, Anindhya Faza Asrori, Moh. Andi Assidiqi, Ali Hasan Asti Amelia Asti Amelia Asy'arie, Bima Fandi Asy-Syarifah, Chodijah Avita Aniqotul 'Athiyyah Azizah, Hana Malihatul Azmi Putri Ayu Wardani Bastomi, Riza Binti Ros Azman, Aina Sofea Bunayar, Bunayar Cahaya Zakia A’yunin Juwita Hanum Cahyati, Lia Camila, Humaida Ghevira Syavia Chabibi, Chamim Cholili, Abd Hamid Dhairobi, Ahmad Diah Qurrotul’ain El Yasmin, Yusroh Erik Sabti Rahmawati Ermawan, Mohamad Zakky Ubaid Erny Fitroh Nabila Muwafiqi Fadil Mas’ud FAHRUL KHARIS NURZEHA Faiqotul Faiqotul Himmah Faizah, Eka Zahrotul Fathurrahman. Mh, A. Fatmawati, Lailil Faza ‘Ainun Najah Fazary, M Fakhry Asa Fuadah, Makkis Ghina Nadia Hakim, Aunul Hakim, M Aunul Hakim, M Aunul Hamzah, Hakma Hanifah, Nor Hannani, Rohmatul Hasan Assidiqi, Ali Hasan, Nor Hasan Hasanah Harahap, Nurizka Hasna Ulfa Nur Laini Hidayatulloh, Muhammad Mahbub Humaida Ghevira Syavia Camila Humaida Ghevira Syavia Camila Imam Syarifudin Imroatus Sholikha Azzuhriyyah Indrawayanti, Rika Dwi Irwan Ahmad Akbar Islamy, Mohammad Fadil Akbar Isnaini, M. Agus jafar, zulkifli Joko Kristanto Karimah Darojat Kholidiyah Salma Lailil Fatmawati Lathifa Budiaty Mawaddah Lukman Hakim Rohim Luthfi, Muhammad Ilzam M Aunul Hakim M Aunul Hakim M Zainuddin M. Agus Isnaini M. Aunul Hakim M. Najich Syamsuddini M. Rifqi Aminul M M. Zainuddin M. Zainuddin, M. Zainuddin Magfiroh, Norma Hasanatul Maharani, Farah Diba Manggala, Kayan Marsuki Marsuki Marsuki Marsuki, Marsuki Maulana, Hafidz Fajar Mawaddah, Lathifa Budiaty Miftahul Huda Moch Yusuf Syakir Pratama Moh. Anang Khumaidi Moh. Andi Asrori Mohamad Zakky Ubaid Ermawan MOHAMMAD ALAUDIN ALEXUMEIN Mohammad Fadil Akbar Islamy Mohammad Nasih Al Hashas Morinawa, Salsabilla Muhammad Abdur Rozaq Muhammad Fahim Tharaba Muhammad Hanif Abdillah Muhammad Nurullah Erfany Muhammad Rafi Yamani Muhammad Riduwan Masykur Muhammad Ubaidilah Mujtahid Mujtahid Mulyadi Mulyadi Munirul Abidin Munirul Abidin Murman, Nawal Aulia Mursyid, Achmad Yafik Musyarrofah, Musyarrofah Mutammimah, Bidayatul Muthohar, Muhammad Amin Muwafiqi, Erny Fitroh Nabila Nada Shobah Nada, Alfaini Zulfa Nafia, Moh Fahmi Ilman Naila Shofia Naila Shofia Nailis Sa'adah Nanda Azzah Salsabila Nauval, Ach. Nauval Afandi Enhas Niki Sutoyib Noor, Rifqi Nazahah Nor Hanifah Nur Fatimah Nuriyyah, Habibatun Nurkhoiriyah, Siti Nurul Hidayah Andarini Pamukti, Aryani Poppy Rachman Rahmat Rahmat Nugroho Rahmat Rahmat Rahmawati, Rizkia Amalia Ramadhani Islami Putri Raya, Moch Khafidz Fuad Rihlatuz Zakiyah Rika Dwi Indrawayanti Riza Bastomi Rizamul Malik Akbar Rizka Lubaba Rodiallah, Alkaf Rohmatin, Ilma Nur Rosyida Nurul Anwar Sa'adah, Nayla Afna Sadiyah, Dini Salam, Nor Saleh Abdul Rahman Al-Senussi Youssef Al-Sanhaji Salim Al Idrus Samanta, Silva Sarah Nur Rahmawati Sayyidin Panatagama, Ahmad Dzulfikar Sayyidin Panatagama Sayyidin Shinta Nuriya Idatul Alfain Shofia Anahdiah Sidqu Halilintar Al Azkaa Siti Mahmudah Sofia, Naila Sugeng Santoso Syamsuddini, M. Najich Syihabuddin, Muhammad Tajuddin, M. Reivanut Tanjung, Wahyuditira Taufiqurrahman, Muh. Ula, Atik Halimatul Umam, Reza Wasilul Umam, Yaul Urgenadila, Aulia Vick Ainun Haq Wafi, Hasan Abdul Wahda, Maziya Rahma Wahyu Wahyu Wahyu Wajdi, Muhammad Fasih Wardah Wardah Nailul Qudsiyah Wardani, Azmi Putri Ayu Waty, Dwi Septiana Khofida Wulan Nur Diana Yadi Fajri Yamani, Muhammad Rafi Zainuddin Zainuddin Zainuddin, M Zakiyah, Rihlatuz Zaman, Jamrud Qomaruz ‘Afifah Nailur Rohmah ‘Aliyah Usman, Nurul

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