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<![CDATA[STUDI KOMPARATIF PEMIKIRAN H. HUSIN QADERI DAN H. M. ZURKANI JAHJA TENTANG KONSEP AL ASMÂ AL-HUSNÂ YANG MENUNJUKKAN PERBUATAN ALLAH ]]>
<![CDATA[Nor Ainah]]>;
<![CDATA[M. Zainal Abidin]]>
<![CDATA[ Jurnal Studia Insania Vol 2, No 2 (2014) ]]>
Publisher : <![CDATA[Faculty of Ushuluddin and Humanities ]]>
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DOI: 10.18592/jsi.v2i2.1098
<![CDATA[This paper compared the tought of al-Asma al-Husna by H. Husin Qader and H.M. Zurkani Jahja. There are differences in the tought of the two figures in the delivery of the words of al-Asma al-Husna written in their work. H. Husin Qaderi in his book ‘Senjata Mukmin’ (the Faithful’s weapon) and H.M. Zurkani Jahja in his book ‘99 jalan menuju Tuhan’ (99 ways of finding the God). The findings of this study is H. Husin Qaderi thought about al-Asma al-Husna that shows God’s action is the dominant to the practical prayer with ‘zikir’, it is appropriate approach to Sufism that he had as well as the community needs are preaching at that time. H. M. Zurkani Jahja told about al-Asma al-Husna that shows God’s action is the dominant to the moral and spiritual implications, the Sufism approach that he used in accordance with al-Ghazali in his ‘al-Maqsâd. Zurkani used simple and easy explanation, it is because he wrote al-Asma al-Husna in a tabloid then booked, his expectation was the people to behave like the personality of God limited his ability. There are differences of tought about al-Asma al-Husna showing the actions of God according to both of them, their difference lies in the God’s blessings on His servants. Qaderi more closed, while Zurkani seems more open to God’s faithful servant and vice versa to get God’s blessings.]]>
<![CDATA[TRADISI BAHILAH PADA MASYARAKAT BANJAR PAHULUAN ]]>
<![CDATA[Muhammad Zainal Abidin]]>
<![CDATA[ Al-Banjari : Jurnal Ilmiah Ilmu-Ilmu Keislaman Vol 11, No 1 (2012) ]]>
Publisher : <![CDATA[Pascasarjana UIN ANTASARI Banjarmasin ]]>
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DOI: 10.18592/al-banjari.v11i1.415
<![CDATA[Tulisan ini bermaksud mengekplorasi suatu tradisi yang biasa dilakukan dalam masyarakat Banjar Pahuluan dalam upacara kematian, yakni bahilah. Tradisi ini tetap lestari sebagai bagian ritual yang dilakukan pada masyarakat di sana. Fenomena ini unik mengingat bahilah dari sudut pandang mazhab syafiie yang notabene mazhab utama yang diikuti oleh masyarakat di sana adalah sesuatu yang diharamkan. Namun, dengan alasan mazhab Hanafi membolehkan, maka praktek ini kemudian dilestarikan. Fenomena perpindahan mazhab inilah yang kemudian menjadi isu menarik untuk dikupas. Karena ternyata dalam keberagamaan masyarakat Banjar, khususnya di pahuluan relatif ada fleksibilitas ketika berhdapan dengan sesuatu yang mendasar dalam kebudayaan Banjar, yakni penghormatan dan kebaktian terhadap leluhur. Inilah sejatinya ajaran dasar keyakinan lokal yang tetap ada, meski kemudian datang agama-agama luar seperti Hindu, Budha, Kristen, dan Islam.]]>
<![CDATA[PEMIKIRAN FILSAFAT IMMANUEL KANT ]]>
<![CDATA[Muhammad Zainal Abidin]]>
<![CDATA[ Al-Banjari : Jurnal Ilmiah Ilmu-Ilmu Keislaman Vol 7, No 2 (2008) ]]>
Publisher : <![CDATA[Pascasarjana UIN ANTASARI Banjarmasin ]]>
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DOI: 10.18592/al-banjari.v7i2.957
<![CDATA[This paper tries to study the philosophical thought of onc of wcsteru greatcst philosopher, that's Immanuel Kant. In studying Ihc pholosphical thought ol'Kant, tlrc writcr bounds in to thrcc things. tjirstly, about Kant and lris thcory ol'knowlcdgc; sccorrdly, about his idcas on dconlology and catcgorical irnperatil'; thirdly, about his opinion on postulat of' practical reason, narrrcly about the fi'ecdom of will, the imortality ol spirit and about thc being t-rl'God. Actually, the philosphical thought of Kant was not out of critics. llerc, the writcr uses the opinion of Flegel aild Maclntyre as to critizc the idcas o[- Kant. llowevcr, as lirr thc writcr, out ol' thc strcngth and lhc wcakncss ol' Kartt's thought, lrc was rcally one of western philosopher who madc thc grcat inllucncc to the prefcrcncc western philosph-v aftcr lrirn.]]>
<![CDATA[ULAMA BANJAR KHARISMATIK MASA KINI DI KALIMANTAN SELATAN: Studi Terhadap Figur Guru Bachiet, Guru Danau, dan Guru Zuhdi ]]>
<![CDATA[Mujiburrahman Mujiburrahman]]>;
<![CDATA[Muhammad Zainal Abidin]]>
<![CDATA[ Al-Banjari : Jurnal Ilmiah Ilmu-Ilmu Keislaman Vol 11, No 2 (2012) ]]>
Publisher : <![CDATA[Pascasarjana UIN ANTASARI Banjarmasin ]]>
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DOI: 10.18592/al-banjari.v11i2.421
<![CDATA[Artikel ini meneliti tiga figur ulama kharismatik masa kini yang ada di Kalimantan Selatan. Figur yang diangkat dalam tulisan ini, yaitu K. H. Muhammad Bachieth (Guru Bachieth); K. H. Asmuni (Guru Danau) dan K. H. Ahmad Zuhdiannor (Guru Zuhdi). Ketiga ulama Banjar yang dibahas menunjukkan ciri-ciri seorang tokoh kharismatik berdasarkan teori kharisma dalam sosiologi. Mereka adalah tokoh-tokoh yang memiliki keistimewaan, dan tampil di saat krisis, baik krisis sosial yang tengah terjadi, ataupun krisis kepemimpinan ulama. Masing-masing tokoh memiliki pesona, yang mampu memukau ribuan khalayak yang setia mendengarkan ceramah-ceramahnya. Ia seolah memiliki kekuatan magnetik, yang menyerap orang-orang di sekelilingnya untuk medekat. Meskipun sama-sama memiliki kharisma, masing-masing tokoh memiliki keunikannya sendiri-sendiri. Latarbelakang sejarah intelektual mereka memang tidak sama, meskipun secara garis besar masih berada dalam jalur keulamaan tradisional. Mereka juga menjadi tokoh di wilayah yang berbeda, dengan jemaah yang berbeda pula]]>
<![CDATA[GAGASAN TASAWUF KONTEKSTUAL K. H. HAMDANI BAKRAN ADZ DZAKIEY AL BANJARI ]]>
<![CDATA[Muhammad Zainal Abidin]]>
<![CDATA[ Al-Banjari : Jurnal Ilmiah Ilmu-Ilmu Keislaman Vol 8, No 2 (2009) ]]>
Publisher : <![CDATA[Pascasarjana UIN ANTASARI Banjarmasin ]]>
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DOI: 10.18592/al-banjari.v8i2.905
<![CDATA[The background of this paper is from the problem that happened on the relation between Islam and knowledge in the muslim contemporary discourse. The problem is the irrelevancy between Islamic knowledge and the challenges facing by muslim people today. To overcom the problem many inttelectual muslims suggest the solution. One of them in sufism field done by K. H. Hamdani Bakran Adz Dzakiey Al Banjary. The are some basic ideas from K. H. Hamdani to make a contextual sufism. Some of them, he named his idea with the prophetic intelligence as the name of his sufism; he also put the prophet Muhammad as the life model of his pschology. Actually, the idea of K. H. Hamdani is part of the current issue on Islamic contemporary discourse that to make Islam as the knowledge, and he did it in sufism field.]]>
<![CDATA[CIVIL SOCIETY DALAM WAJAH KEISLAMAN DAN KEINDONESIAAN ]]>
<![CDATA[M Zainal Abidin]]>
<![CDATA[ Khazanah: Jurnal Studi Islam dan Humaniora Vol 12, No 2 (2014) ]]>
Publisher : <![CDATA[UIN Antasari Banjarmasin ]]>
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DOI: 10.18592/khazanah.v12i2.1607
<![CDATA[This paper tries to explain the term of civil society according to Islamic and Indonesian perspectives. In Islamic view, the term of civil society was often paralleled with the term madani society, a term associated to the historical situation happened in the prophet era when agreed by the Medina people a charter named the Medina Charter as the foundation of acts of multi cultural and multi religious society in Medina. In Indonesian context, the term of civil society will be explained as a historical study of the struggling of Indonesian people to bring into reality the civil or medina society, especially after the fall down of New Order and the coming of Reformation Order. Before that, to make a comprehensive understanding about the term of topic, will b explained before the theoretical discourse on the term and the genealogy of civil society, whether happened among western scholars or Indonesian ones.]]>
<![CDATA[MATERIALISME DIALEKTIK DAN KONFLIK KELAS DALAM SEJARAH MANUSIA: Telaah Terhadap Pemikiran Karl Marx ]]>
<![CDATA[Muhammad Zainal Abidin]]>
<![CDATA[ Khazanah: Jurnal Studi Islam dan Humaniora Vol 10, No 1 (2012) ]]>
Publisher : <![CDATA[UIN Antasari Banjarmasin ]]>
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DOI: 10.18592/khazanah.v10i1.4548
<![CDATA[ This paper intends to explore the ideas of Karl Marx, a controversial figure, whose thoughts have had a lot of influence on the history of modern human life. The focus of this study is related to the main theme carried by this figure, namely dialectical materialism and class conflict in human history. This paper is a literature review by backing up data from sources relevant to the discussion. After a careful study, it was found that the important contribution of Karl Marx was in the historical approach he used to the arguments he put forward, as well as the recognition of the large influence of economic factors in limiting the alternatives of action. Another service of Karl Marx is his social critique which is a moral contribution to the social order through the classless society he coveted. The fundamental objection to Marx's philosophy is that his thinking is too monistic and opposes the scientific approach to change, thus ignoring pluralism in life. Tulisan ini bermaksud mengeksplorasi gagasan dari Karl Marx, seorang tokoh kontroversial, yang pemikirannya banyak memberikan pengaruh terhadap sejarah kehidupan manusia modern. Fokus kajian ini yaitu terkait dengan tema utama yang diusung oleh tokoh ini, yakni tentang materialism dialektik dan konflik kelas dalam sejarah manusia. Tulisan ini merupakan sebuah kajian literatur dengan melack data dari sumber-sumber yang relevan dengan pembahasan. Setelah dilakukan kajian secara seksama diperoleh hasil bahwa kontribusi penting Karl Marx terdapat pada pendekatan historis yang digunakannya terhadap dalil-dalil yang diajukannya, di samping pengakuan akan besarnya pengaruh faktor ekonomi dalam membatasi alternatif-alternatif tindakan. Jasa Karl Marx lainnya adalah kritik sosialnya yang merupakan sumbangan moril terhadap tata sosial melalui masyarakat tanpa kelas yang diidamkannya. Adapun keberatan mendasar atas filsafat Marx adalah pemikirannya yang terlalu monistik dan menentang pendekatan ilmiah atas perubahan, sehingga dengan demikian mengabaikan pluralistik dalam hidup. ]]>
<![CDATA[REPOSISI FILSAFAT ISLAM SEBAGAI BASIS PENGEMBANGAN ILMU INTEGRALISTIK ]]>
<![CDATA[Muhammad Zainal Abidin]]>
<![CDATA[ Khazanah: Jurnal Studi Islam dan Humaniora Vol 12, No 2 (2014) ]]>
Publisher : <![CDATA[UIN Antasari Banjarmasin ]]>
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DOI: 10.18592/khazanah.v12i2.3481
<![CDATA[The construction of integrative science is one of the main discourses in the Islamic scholarly discourse today. There is a great hope that the Islamic scientific products not only based on Islamic values, but also relevant to the needs of Muslims today. This paper intends to reposition the Islamic philosophy as a basis for the development of integrative science. There are three issues inIslamic philosophy, namely the question of divinity (Ilahiyyah), the issue of nature (kauniyyah), and humanitarian issues (insâniyyah) called metaphysics trilogy. The third issue, namely God, Nature, and Man will bear fruit to the beliefs about the ontological status of each part of the object which then became the development of integrative science. The ontology study will affect to the epistemological aspects, particularly with regard to the sources of knowledge. There are three sources that are required to be explored in depth by Muslims, which is associated with signs to the glory of God in the form of the verses of qauliyyah, the verses of kauniyyah, and the verses of humanity. Exploration on the three verses will produce knowledge, which all have a strong spiritual sense that it is all aimed to understand the greatness of God. As for the axiological sphere will produce a pattern of a harmonious relationship and intact in the form of hablum minallâh, hablum minalkawn , and hablum minannâs . The third pattern is the description of the relation of this relationship should be built by a Muslim, in his position as Khalifatullah and at the same time as 'Abdullah.]]>
<![CDATA[ISLAM DAN TRADISI LOKAL DALAM PERSPEKTIF MULTIKULTURALISME ]]>
<![CDATA[M. Zainal Abidin]]>
<![CDATA[ Millah: Journal of Religious Studies Vol. VIII, No. 2, Februari 2009 Islam dan Lokalitas Keindonesiaan ]]>
Publisher : <![CDATA[Program Studi Ilmu Agama Islam Program Magister, Universitas Islam Indonesia ]]>
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DOI: 10.20885/millah.vol8.iss2.art6
<![CDATA[This paper tries to explore the compatibility of Islam toward the idea of multiculturalism. The discussion about the relationship between Islam and multiculturalism is very important in the context of plural country such as Indonesia, whether in religion side or in culture one. Knowing the significance of multiculturalism, the question is, how far the compability of Islam as mayor religion in this country with the idea of multiculturalism. As for the writer, there are two ways in making the compatibility of Islam toward the idea of multiculturalism: Firstly, that we need to reinterpret the orthodox religion doctrine that always exclusive and oppressive. The reinterpretation is done in order religion may accept the local tradition wisdom. Secondly, that we always need to have a dialogue between Islam and the modernity. In multicultural perspective, it’s clear that that the existence of local tradition will enrich the Islamic civilization. Each local tradition has the legal position before Islam. Here, the idea of “pribumisasi Islam” in Indonesia context as stated by Gus Dur is in the same way with the idea of multiculturalism.]]>
<![CDATA[THE DYNAMICS OF THOUGHT AND POLICY OF CLASSIFICATION OF SCIENCES IN INDONESIAN ISLAMIC RELIGIOUS COLLEGES ]]>
<![CDATA[Muhammad Zainal Abidin]]>;
<![CDATA[Muhamad Sabirin]]>;
<![CDATA[Muhammad Taufik]]>
<![CDATA[ Khazanah: Jurnal Studi Islam dan Humaniora Vol 20, No 2 (2022) ]]>
Publisher : <![CDATA[UIN Antasari Banjarmasin ]]>
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DOI: 10.18592/khazanah.v20i2.4765
<![CDATA[The idea of the classification of science in Islamic Religious Colleges in Indonesia can be traced historically from the spirit of the establishment of Islamic tertiary institutions in this country, which from time to time transformed dynamically to find the ideal format of sciences. The spirit of the classification of science is basically related to efforts to bring up integralistic sciences, which no longer focuses solely on the pure religious sciences, but also accommodates general sciences. The writing of this paper uses a combination of library research and field research. The aspect of the literature to be investigated is about the policies of the Indonesian government related to the classification of science in Islamic tertiary institutions in Indonesia. In the implementation aspect, it took place in three campuses: UIN Syarif Hidayatullah Jakarta, UIN Sunan Kalijaga Yogyakarta and UIN Maliki Malang. An important finding from this research is that the implementation of the policy on science sciences at Islamic Religious Colleges in Indonesia is not completely smooth sailing. Strong resistance from below on the spirit of uniformity of nomenclature turned out to have an impact on the revocation of Minister of Religion Regulation No. 36/2009 concerning Determination of Science and Academic Degrees in the Environment of Religious Higher Education. Finally, PMA 33 Year 2016 no longer talks about the uniformity of faculty nomenclature, this regulation only talks about the names of study programs and academic degrees that are obtained Gagasan klasifikasi ilmu di Perguruan Tinggi Agama Islam di Indonesia dapat ditelusuri secara historis dari semangat berdirinya perguruan tinggi Islam di negeri ini dalam kurun waktu yang panjang, yang dari waktu ke waktu terus mengalami transformasi dinamis untuk menemukan formatnya yang ideal. Semangat pengklasifikasian ilmu pada dasarnya terkait dengan upaya memunculkan ilmu-ilmu integralistik, yang tidak lagi hanya menitikberatkan pada ilmu-ilmu agama murni, tetapi juga mengakomodir ilmu-ilmu umum. Penulisan artikel ini memadukan antara studi kepustakaan dan penelitian lapangan. Aspek literatur yang akan diteliti adalah tentang kebijakan pemerintah Indonesia terkait klasifikasi ilmu di perguruan tinggi Islam di Indonesia, dengan lokus penelitian pada tiga kampus utama, yaitu UIN Syarif Hidayatullah Jakarta, UIN Sunan Kalijaga Yogyakarta dan UIN Maliki Malang. Temuan penting dari penelitian ini adalah bahwa implementasi kebijakan ilmu sains di Perguruan Tinggi Agama Islam di Indonesia tidak sepenuhnya berjalan mulus. Resistensi yang kuat dari bawah terhadap semangat penyeragaman nomenklatur ternyata berdampak pada pencabutan Peraturan Menteri Agama No. 36 Tahun 2009 tentang Penetapan Gelar Keilmuan dan Akademik di Lingkungan Perguruan Tinggi Keagamaan. Terakhir, PMA 33 Tahun 2016 tidak lagi membicarakan keseragaman nomenklatur fakultas, peraturan ini hanya membicarakan nama program studi dan gelar akademik yang diperoleh]]>
