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Neo Sufisme: Sebuah Gerakan Pembaharuan Moral Firdausi, M. Anwar
ULUL ALBAB Jurnal Studi Islam Vol 5, No 2 (2004): Islamic Studies
Publisher : Universitas Islam Negeri Maulana Malik Ibrahim Malang

Really Neo Sufism noted new term in the Islamic studies because this term is as the continuation of the Islamic studies it self (Sufism) that is always based on the Qur'an and Hadits. One of Â Neo Sufism movements that took place in North Africa is as a mode of the Islamic studies movement that tries to think over the Sufism thought in syariat environment that that is very active in undergoing moral revival that often appears in politic activities.

Teologi Universal: Solusi Mencegah Kekerasan Berlatar Agama Firdausi, M. Anwar
ULUL ALBAB Jurnal Studi Islam Vol 14, No 1 (2013): Islamic Studies
Publisher : Universitas Islam Negeri Maulana Malik Ibrahim Malang

No religion teaches the ugliness and the violence. All religions areexpecting goodness and peace for all people. Even no text (Scriptures)allow people to do crime or violence to another religious community. ThePhenomenon in Indonesia that mutual tolerance towards all religions(Islam, Christianity, Buddhism, Hinduism, Christianity and Catholicismin Chinese) was an example that religion could give benefction andmake soul people peace. But, to achieve that goal was not easy. TheDifferenciations in the perception, a shallow understanding of doctrineand narrow understanding were the triggers of violence based on religion,because of each group has their own truth claim. One of the way tomake them peace and more sympathy was through contextualization ofa plural society.Tidaklah ada agama yang mengajarkan keburukan dan kekerasan.Semua agama mengharapkan kebaikan dan kedamaian bagi seluruhumat manusia. Bahkan dalam teks (Kitab Suci) tidak ada satupunayat yang menghalalkan untuk berbuatÂ kejahatan apalagiÂ kekerasanantar kelompok yang berlatar agama. Fenomena di Indonesia yang salingtoleransi terhadap semua agama (Islam, Kristen, Budha, Hindu, KristenKatolik dan Tionghoa)Â adalah contoh bahwa agama sesungguhnya bisamenjadikan dasar jiwa manusia untuk selalu berbuat kebajikan demimencapai kedamaian. Namun untuk mencapai tujuan luhur tersebuttidaklah mudah. Perbedaan persepsi,Â doktrin, dan pemahaman yangdangkal dianggap sebagai pemicu terjadinya kekerasan yang berlataragama, sebab masing-masing kelompok memiliki klaim kebenaran. Klaim kebenaran sangatlah melekat kuat pada semua agama. Untuk mendamaikanklaim kebenaran tersebut adalah dengan cara menempatkannya dalamkonteks masyarakat yang plural.

Membincang Ayat-ayat Muhkam Dan Mutasyabih Firdausi, Muhammad Anwar
ULUL ALBAB Jurnal Studi Islam Vol 16, No 1 (2015): Tafsir and Hadith
Publisher : Universitas Islam Negeri Maulana Malik Ibrahim Malang

Al Quran telah menjadi pedoman bagi seluruh umat muslim di dunia. Al Quran tidak bisa diperbandingkan dengan kitab-kitab Nabi sebelumnya yang telah diturunkan oleh Allah. Oleh karena itu ia menjadi mukjizat terbesar, teragung, terindah sepanjang masa dalam dinamika kehidupan manusia. Bahkan dengan mukjizatnya, menjadi landasan prinsip hidup, filosofi hidup yang relevan serta tak pernah kunjung padam meski harus senantiasa bergesekan dengan alur pikir manusia yang selalu berkembang. Hal itu bisa dibuktikan dengan semakin percaya manusiaÂ pada setiap huruf, lafad, kalimatÂ yang teruntai dengan logika bahasa, sehingga yakin akan kebenarannya.Â Namun dalam memahami al Quran manusia, khususnya umat muslim masih menemukan kesulitan dalam memahami arti secara benar, sebab dalalm didalamnya terdapat ayat-ayat yang masih memerlukan penjelasan lebih lanjut. Dalam kajian studi Islam hal tersebut biasa disebut dengan ayat-ayat muhkam dan mutasyabihat. Dalam memahami kedua masalah tersebut para ulamapun banyak berselisih pendapat, meskipun pada subtansinya sama-sama benar, hanya caranya yang berbeda.

CURRICULUM DESIGN FOR SPECIAL CONDITIONS BASED ON ISLAMIC VALUES: Study at Senior High School Al-Hikmah Boarding School Batu Hidayatullah, Muhammad Fahmi; Firdausi, Muhamad Anwar; Hanief, Muhammad
ULUL ALBAB Jurnal Studi Islam Vol 22, No 2 (2021): Islamic Education and History
Publisher : Universitas Islam Negeri Maulana Malik Ibrahim Malang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.18860/ua.v22i2.14054

Covid-19 is a way for each educational institution to improve quality, processes, as well as facilities and infrastructure. The epidemic indirectly demands the education institution for adaptive and innovative new life accompanied by the development of information technology. The Ministry of Education and Culture has issued a curriculum policy for special conditions during the pandemic based on the circular regulation of the Minister of Education and Culture Number 719 of 2020. In addition, the issue of freedom to study in primary and secondary education institutions has emerged since 2019. Through the locus of Senior High School al-Hikmah Boarding School Batu, the researchers explored the data regarding the design of an independent curriculum based on Islamic values implemented since 2019. The curriculum has relevance to the Covid-19 special conditions curriculum and can be used as a model for the Covid-19 curriculum based on Islamic values. The research approach used is descriptive qualitative. While, the type of research is a case study with in-depth interview data collection, participatory observation, and documentation. It used an interactive data analysis through data collection, data presentation, data reduction, and conclusions. The results of this study indicate that the independent curriculum of al-Hikmah Boarding School Batu has relevance to the link and match-based special conditions curriculum. In addition, the independent curriculum contributes to shaping the learnersâ€™ attitudes based on spiritual strength, nationalism, and mental leadership.

Empowering Poor Women through Entrepreneurship Development towards a Creative Economy (Case Study of Duck Farming, Sumber Rejeki, Lamongan Regency) Firdausi, M. Anwar; Sa'diyah, Halimatus; Rosyidah, Inayatur
Budapest International Research and Critics Institute (BIRCI-Journal): Humanities and Social Sciences Vol 5, No 1 (2022): Budapest International Research and Critics Institute February
Publisher : Budapest International Research and Critics University

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.33258/birci.v5i1.4478

From the economic aspect, women have an unfavorable position. Women are considered powerless because they are considered one eye. Poverty and women are things that are difficult to separate because poverty is often depicted with women's faces. So, it is necessary to optimize the development of entrepreneurship towards a creative economy that starts with efforts to optimize creativity based on women's empowerment so that they can increase economic independence. This research belongs to the type of descriptive qualitative research and field research, namely Sumber Rejeki Duck Farm, Tawangrejo Village, Turi District, Lamongan Regency. Data were collected through observation, interviews and focus group discussions in stages. Determination of sources of information (informants) in this study is purposive sampling with the snowball method. then the data were analyzed using the interactive analysis technique of Milles and Huberman . The results of this study are the empowerment of poor women is carried out through (1) guidance from the Lamongan Regency government in the form of the Lamongan Rural-Based Rural-Based People's Economic Movement Program (Gerlap). (2) the existence of the Sumber Rejeki Women Livestock Cooperative as a new economic institution in Tawangrejo Village and training from the relevant livestock service regarding natural resources supporting the fulfillment of duck feed and marketing networks.

The Dialectics of Religious and Cultural Liberalism in The Transcultural Era Muhammad Fahmi Hidayatullah; Muhammad Anwar Firdausi; Yusuf Hanafi; Zawawi Ismail
el Harakah: Jurnal Budaya Islam Vol 23, No 2 (2021): EL HARAKAH
Publisher : UIN Maulana Malik Ibrahim Malang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.18860/eh.v23i2.13956

Trans culture is a cross-cultural condition which can develop or survive within the life of a community. Religion and culture as the pillars for unity in the cross-cultural era can potentially develop into liberalism. This study aims to reveal the process of religious and cultural liberalism along with the solutions. It uses a qualitative-analysis method with hermeneutic approach based on the thoughts of the figures of Nahdlatul Ulama (NU) in East Java. To collect the data, the researchers conduct in-depth interviews and data analysis of the works and news on religious and cultural liberalism. The study discovers the dialectic model of religious liberalism by making human rights the main source of law, which is called theological-capitalism. Besides, it finds cultural liberalism in the form of an identity crisis, which is called enculturation-liberalism. To overcome the religious liberalism, we can use clarification techniques and logical-systematic thinking. Meanwhile, the solution to deal with cultural liberalism is through cultural realism and socio-cultural learning. Transkultural adalah kondisi lintas kebudayaan yang dapat berkembang atau bertahan di kehidupan masyarakat. Agama dan budaya sebagai pilar persatuan yang dalam era lintas kebudayaan berpotensi berkembang pada paham liberal. Tujuan penelitian ini mengungkap proses liberalisme agama dan budaya yang disertai solusi dalam menangkalnya. Metode penelitian yang digunakan adalah kualitatif-analisis dengan pendekatan hermeneutik berdasarkan pemikiran tokoh Ulama’ NU Jawa Timur. Dalam menggali data, dilakukan interviu mendalam serta analisis data dokumentatif karya dan berita liberalisme agama dan budaya. Hasil penelitian ditemukan model dialektika liberalisme agama dengan menjadikan Hak Asasi Manusia sebagai sumber hukum utama disebut teologis-kapitalistik, sedangkan dialektika liberalisme budaya dalam bentuk krisis identitas disebut enkulturasi-liberalistik. Solusi dalam menaggulangi liberalisme agama dengan menggunakan teknik klarifikasi dan berfikir logis-sistematis. Sedangkan solusi menghadapi liberalisme budaya melalui realisme culture dan socio-culture learning.

Al-Haqaiq al-Ijtima'iyyah al-Andalus fi Syi'r Madh wa Tahniah li Ibn Zaydun Arina Haque; Muhammad Anwar Firdausi; Muhammad Zawawi; Iffat Maimunah
Buletin Al-Turas Vol 28, No 2 (2022): Buletin Al-Turas
Publisher : Fakultas Adab dan Humaniora, UIN Syarif Hidayatullah Jakarta, Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15408/bat.v28i2.21937

PurposeThis study aimed to describe the influence of race, environment, and era in Andalusian society on Ibn Zaidun's hymn (praise) and tahniah (congratulations) poetry using the perspective of Hippolite Adolf Taine. MethodThis study was a qualitative research using a library research design that relied on the hymn and tahniah poetry in Diwan Ibn Zaidun: Rasailuhu, Akhbaruhu, Syi'rul Mikjain written by Kamil Kailani and Abdurrahman. This study analyzed the tradition of praise (madah) and congratulations (tahniah) of the Andalusian community in 19 of Ibn Zaydun's poems communicated with 3 indicators of Taine's theory of social facts, namely race, climate, and time factors. Results/FindingsThis study revealed the influence of the three aspects of Andalusian social facts on Ibn Zaidun's poetry, namely: 1) Ras-Spirit, showing that Andalusian society has the tradition of writing poetry for leaders; 2) Environment-Milieau, that was cool climate surrounded by beautiful green plants have a strong influence on Andalusian Literature, giving rise to many expressions of natural beauty in their poems, especially in praise (madah) and congratulations (tahniah) on Ibn Zaidun's poetry; 3) The Age of Moments privileging Andalusian with many muwashahat, so that the poets paid great attention to rhyme (qafiyah) in their poetry, and the uses of the Andalusian language with Arabic writing became greater in a number of poems. ConclusionAndalusian poetry represented by the poet Ibn Zaydun contains three aspects of Tain social facts. Ibn Zaydun's poetry tradition is influenced by the characteristics of Andalusian society, the climate in the Andalusian city, and the time of writing the poem. The author suggests further studies on the Hypolite Taine social fact theory with its unique scope of social facts. Likewise with Andalusian studies, further studies are urgently needed to find the meaning and social facts behind his classical poems.

Tragedi Kematian Tuhan: Kajian atas Aforisme Nietzsche “Tuhan Telah Mati” Muhammad Anwar Firdausi
el Harakah: Jurnal Budaya Islam Vol 6, No 2 (2004): EL HARAKAH
Publisher : UIN Maulana Malik Ibrahim Malang

The declaration of “God is dead” is the most memorable statement for people knowing Nietzsche. That declaration made him well-known around the world for centuries. It is no wonder that he then got people’s negative impression, for example “The God’s butcher” which is identical to atheism and other anti-religion communities. At a glance, Nietzsche is seen as the hater of God though wisely he deserved to be in the mid position between “religion and anti-religion” or “religious and secular”. The reason is that, The God he hates is The One being arbitrary and unfair. He wants others to be free from the fake promises of the world and search for the truth. Proklamasi God is dead adalah pernyataan yang paling melekat dalam ingatan orang tentang sosok Nietzsche. Sabda itulah yang melambungkan dirinya hingga pada tingkat kesohoran melintasi ruang geografis dan waktu dalam hitungan abad. Tidak heran jika kemudian ia mendapatkan beragam stigma. Sebut saja julukan “Sang Penjagal Tuhan” yang diidentikkan dengan ateisme dan gerakan-gerakan anti agama. Sekilas Nietzsche terlihat seperti pembenci Tuhan meskipun secara bijak ia telah pantas berada pada posisi tengah di antara “agama dan anti agama”, “religius dan sekular”. Alasannya ialah Tuhan yang dia benci adalah Tuhan yang sewenang-wenang dan tidak adil. Ia ingin agar manusia bebas dari janji-janji palsu dunia dan mulai mencari kebenaran.

Kritik atas Iman Muhammad Anwar Firdausi
el Harakah: Jurnal Budaya Islam Vol 8, No 1 (2006): EL HARAKAH
Publisher : UIN Maulana Malik Ibrahim Malang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.18860/el.v8i1.4617

In the preceding discussion the term "faith" has been used in a variety of senses. We have used the term to refer to an assumption, conviction and attitudes which the believer brings to the evidence for and against religious truth. It also refers to the commitment and subjective preferences of people in general. Faith is all of these, though this must not be taken as an implication. There is no significant difference between the various kinds of faith. In a sense, every person has faith; everyone has deep-rooted assumption, convictions and attitudes which color what counts as evidence for him and how that evidence is interpreted. This is the kind of faith which one brings to the evidence. Insofar as beliefs are reflected in action, and people must make choices, everyone also has faith in the sense of commitments which may or may not be informed by rational reflection. Dalam diskusi sebelumnya istilah "iman" telah digunakan dalam berbagai pengertian. Kami telah menggunakan istilah tersebut untuk merujuk pada asumsi, keyakinan dan sikap yang dibawa oleh orang percaya kepada bukti dan kebenaran agama. Ini juga mengacu pada komitmen dan preferensi subyektif orang pada umumnya. Iman adalah semua ini, meski ini tidak boleh dianggap implikasinya. Tidak ada perbedaan yang signifikan antara berbagai jenis iman. Dalam arti tertentu, setiap orang memiliki iman; setiap orang memiliki asumsi, keyakinan, dan sikap yang mengakar yang mewarnai apa yang dianggap sebagai bukti baginya dan bagaimana bukti itu ditafsirkan. Inilah jenis iman yang dibawa seseorang ke bukti. Sejauh kepercayaan tercermin dalam tindakan, dan orang harus membuat pilihan, setiap orang juga memiliki keyakinan akan komitmen yang mungkin atau mungkin tidak diinformasikan oleh refleksi rasional.

Tragedi Kematian Tuhan: Kajian atas Aforisme Nietzsche “Tuhan Telah Mati” Muhammad Anwar Firdausi
el Harakah: Jurnal Budaya Islam Vol 6, No 2 (2004): EL HARAKAH
Publisher : UIN Maulana Malik Ibrahim Malang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.18860/el.v6i2.4670

The declaration of “God is dead” is the most memorable statement for people knowing Nietzsche. That declaration made him well-known around the world for centuries. It is no wonder that he then got people’s negative impression, for example “The God’s butcher” which is identical to atheism and other anti-religion communities. At a glance, Nietzsche is seen as the hater of God though wisely he deserved to be in the mid position between “religion and anti-religion” or “religious and secular”. The reason is that, The God he hates is The One being arbitrary and unfair. He wants others to be free from the fake promises of the world and search for the truth. Proklamasi God is dead adalah pernyataan yang paling melekat dalam ingatan orang tentang sosok Nietzsche. Sabda itulah yang melambungkan dirinya hingga pada tingkat kesohoran melintasi ruang geografis dan waktu dalam hitungan abad. Tidak heran jika kemudian ia mendapatkan beragam stigma. Sebut saja julukan “Sang Penjagal Tuhan” yang diidentikkan dengan ateisme dan gerakan-gerakan anti agama. Sekilas Nietzsche terlihat seperti pembenci Tuhan meskipun secara bijak ia telah pantas berada pada posisi tengah di antara “agama dan anti agama”, “religius dan sekular”. Alasannya ialah Tuhan yang dia benci adalah Tuhan yang sewenang-wenang dan tidak adil. Ia ingin agar manusia bebas dari janji-janji palsu dunia dan mulai mencari kebenaran.

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