Articles
<![CDATA[الإعجاز القرآني في ضوء الخطاب العقلاني: سيد أحمد خان نموذجا ]]>
<![CDATA[Hamdan Maghribi]]>
<![CDATA[ Prosiding Konferensi Nasional Bahasa Arab No 4 (2018): Prosiding Konferensi Nasional Bahasa Arab IV ]]>
Publisher : <![CDATA[Prosiding Konferensi Nasional Bahasa Arab ]]>
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<![CDATA[Abstrak: Al-Qur’an merupakan kitab terakhir sekaligus penutup dari kitab suci agama-agama samawi yang datang sebelumnya. Al-Qur’an juga menjamin akan terjaga dari berbagai macam distorsi dan reduksi kalimat-kalimatnya tidak seperti kitab suci agama samawi sebelumnya yang sudah terbukti mengalami banyak perubahan redaksi dari awal diturunkannya. Disamping itu Al-Qur’an sendiri juga merupakan mu’jizat; bahasa, sejarah, ramalan kejadian masa depan, ilmu pengetahuan dan yang lainnya. Hal tersebut merupakan pendapat mayoritas ulama dan para mufassir dari salaf hingga khalaf. Sir Syed Ahmad Khan, seorang pembaharu asal India, yang memiliki motivasi progresif terhadap ajaran Islam, melihat bahwa kemunduran umat Islam sangat dipengaruhi oleh cara pandang yang keliru, karena Islam selalu dilihat dari sudut pandang teologis, sebagai ajaran yang kaku dan tidak dinamis. Untuk menghadang arus konservatisme tersebut, Khan menekankan konsep tafsirnya pada rasionalisme. Khan menekankan pada tafsir rasional dan fakta-fakta ilmiah sehingga menafikan beberapa hal ghaib yang terkandung dalam al Qur’an; seperti Mu’jizat para nabi dam hal-hal serupa, termasuk kemu’jizatan al-Qur’an sendiri juga disangkal oleh Khan. Karena menurut Khan hal tersebut tidak bisa diterima oleh akal. Artikel ini menggunakan kajian literatur dalam mendeskripsikan konsep Khan dalam melihat I’jaz al-Qur’an yang kemudian dikomparasikan dengan pendapat beberapa mufassir baik salaf maupun khalaf.Kata kunci: I’jaz al-Qur’an, Rasionalisme, Syed Ahmad Khan ]]>
<![CDATA[العلمنة والعلاقة بين الدين والدولة في إندونيسيا: موقف نور خالص مجيد نموذجا, دراسة تحليلية ]]>
<![CDATA[Hamdan Maghribi]]>
<![CDATA[ QIJIS Vol 4, No 1 (2016) ]]>
Publisher : <![CDATA[IAIN Kudus ]]>
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DOI: 10.21043/qijis.v4i1.1600
<![CDATA[إن مفهوم التحرير العلماني يلغي سلطة الدين على المجتمع، وهو أمر قد يتفق مع بعض الأديان، ولكن لا يتفق مع الإسلام الذي يعد الدنيا والآخرة والدين والحياة سياقات متواصلة، وقد كان رسول الله نفسه زعيما للدولة الإسلامية الأولى، وهذا أيضا ما فعله الخلفاء الراشدون، كلهم علماء في دينهم وقادة سياسيون في دولهم. فصل الدولة والسياسة عن الإسلام سوف يعوق ويعطل دور نظرية الإسلام في المجتمع. فالدين يكون مسألة شخصية خاصة ولا علاقة له بالجمهور والمجتمع. إن مفهوم العلمنة النابع من النظر الغربي -المسيحي استوردها ونشرها بعض المفكرين المسلمين في مجتمعاتهم بغير إدراك جيد للأسس التاريخية والفلسفية واللاهوتية والسوسيولوجية لهذه الفكرة.]]>
<![CDATA[The Islamic Studies and the Study of Religions by the Early Indonesian Muslim Scholars ]]>
<![CDATA[Alfina Hidayah]]>;
<![CDATA[Hamdan Maghribi]]>
<![CDATA[ SALAM: Jurnal Sosial dan Budaya Syar-i Vol 8, No 3 (2021) ]]>
Publisher : <![CDATA[Faculty of Sharia and Law UIN Syarif Hidayatullah Jakarta ]]>
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DOI: 10.15408/sjsbs.v8i3.19910
<![CDATA[This research is an effort to raise the development of religious studies (Islamic Studies) and the study of religions that already emerged and developed in the archipelago before twentieth century. This can be known through the figures of previous Muslim scholars and their works on these topics. The research process uses qualitative methods on a literature review which will be delivered descriptively. While the aim of research is to find out how the Muslim scholars of Indonesian Archipelago have contributed in various aspects particularly in the field of knowledge and intellectual supported by their extraordinary works in the form of books, poem, etc. As a manifestation of their role in da'wah in addition to enrich the scientific treasures. So it can be concluded in a broad outline that additionally to the Nine Saints (Wali Sanga), the archipelago has Muslim scholars who have taken part in Islamic preaching and furthermore they explored their teachings into wonderful works, both on Islamic (religious) studies as well as the study of religions.Keywords: Islamic Studies, Study of Religions, Indonesian Muslim Scholar AbstrakPenelitian ini adalah upaya untuk mengangkat tentang perkembangan kajian keagamaan (Islam) maupun studi tentang agama-agama yang telah lama muncul dan berkembang di Nusantara sebelum abad 20. Hal tersebut dapat diketahui melalui tokoh-tokoh ulama muslim terdahulu beserta karya-karya mereka yang mengkaji tema-tema tersebut. Proses penelitian ini menggunakan metode kualitatif dan juga merupakan kajian pustaka yang akan disampaikan secara deskriptif. Adapun tujuan penelitian untuk mengetahui bagaimana ulama muslim Nusantara telah berkontribusi dalam berbagai aspek dan salah satu nya adalah secara intelektual mereka melahirkan karya-karya luar biasa baik berupa buku, puisi, dsb sebagai wujud dari peran dakwah sekaligus memperkaya khazanah keilmuan. Sehingga dapat disimpulkan secara garis besar bahwa selain para Wali Sembilan (Wali Sanga), Nusantara memiliki ulama-ulama muslim yang telah banyak berkiprah dalam berdakwah serta menuliskan pokok-pokok ajarannya dalam karya-karya mereka, baik tentang kajian keislaman juga kajian agama-agama.Kata Kunci: Kajian Islam, Kajian Agama-Agama, Ulama Muslim Nusantara]]>
<![CDATA[بين المعتزلة والاعتزالية الجديدة: الاعتزالية الجديدة والتأريخ لعلم الكلام عند المسلمين ]]>
<![CDATA[Hamdan Maghribi]]>
<![CDATA[ Fikri : Jurnal Kajian Agama, Sosial dan Budaya Vol 4 No 2 (2019): Fikri : Jurnal Kajian Agama, Sosial dan Budaya ]]>
Publisher : <![CDATA[Institut Agama Islam Ma'arif NU (IAIMNU) Metro Lampung ]]>
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DOI: 10.25217/jf.v4i2.607
<![CDATA[This paper aims to describe the important roles of mutazilite and neo mutazilite in the development of theological science. Mutazilite is the theological stream in Islam flourished at the end of the Umayya dynasty, then spread widely during the Abbasid dynasty. In studying this, researchers use qualitative research a descriptive account of the history of the flow of mutazilite from time to time and its reform efforts. As for the results of this study, First, Mutazilite is a stream of well-known figures in debate and a powerful analyst in Islamic theological studies compared to their counterparts, the definition of this stream is that they are really rigid in combining reason and revelation in debate their theology. Second, there is a reconstruction of the mutazilite flow by the new name rationalist-modernist. This mindset is also reinforced with rationalist-materialist Western thought, they tried to disassemble the framework interpretation of revelation is based on the rationale of rational analysis, and it is refined to the preacher as the classical mutazilite did. Then strengthen it with the arguments text. Third, the most important thoughts of the neo mutazilite were the effort to revise the laws of the Shari'a that exist in the Qur'an and the Sunnah.]]>
<![CDATA[دراسات في علوم القرآن المعاصر: موقف السر سيد أحمد خان من إعجاز القرآن الكريم ]]>
<![CDATA[Hamdan Maghribi]]>
<![CDATA[ Hunafa: Jurnal Studia Islamika Vol 13 No 1 (2016): STUDI ALQURAN ]]>
Publisher : <![CDATA[State Institute of Islamic Studies (IAIN) Palu ]]>
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DOI: 10.24239/jsi.v13i1.416.119-150
<![CDATA[This paper deals with the I’jaz Alquran according to Sir Syed Ahmad Khan. It is concluded that Khan toughly emphasized his interpretation concept on rationalism. Khan also applied it for Quranic studies, such as emphasizing on rational and scientific facts that negate several metaphysical and invisible issues contained in Qur’an. Following his view on the prophets’ miracle which is irrational and unacceptable for human mind. Again, the concept of I’jaz Alquran is also one of Khan’s thought on rationality, though he acknowledged the great literary contents of Quran, as well he uncategorized it as a miracle. He then said that God’s challenge human to afford the similar verses to Qur’an is unclassified among I’jaz Qur’an, since God did the similar thing to the book of Torah as well. Unlike the opinion of majority Tafseer scholars, among the Salaf and Khalaf, they viewed that God’s challenge and the Quran high literature are evidence of I’jaz Quran.]]>
<![CDATA[التوحيد عند المعتزلة الجدد: هارون ناسوتيون نموذجا ]]>
<![CDATA[Hamdan Maghribi]]>
<![CDATA[ TSAQAFAH Vol 14, No 1 (2018): Contemporary Islamic Discourses ]]>
Publisher : <![CDATA[Universitas Darussalam Gontor ]]>
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DOI: 10.21111/tsaqafah.v14i1.2303
<![CDATA[The collapse of the Abbasid Dynasty has a major impact to the influence and presence in the Mu’tazilah school of thought at the time. Mu’tazilah subsequently faded away. Nevertheless, Mu’tazilah’s offer that gives a large portion of reason in understanding the context of revelation and time attracts a lot of contemporary Muslim intellectuals attention. One of them is Harun Nasution who preserves his theological ideology with the Neo-Mu’tazilah, as the successor of the earlier Mu’tazilah. Harun plays an important role in reviving the Mutazilah’s point of view in understanding the religious context, especially in Indonesia. Theological studies of Islam in Indonesia are no more than footnotes from the point of view that Harun and his disciples have disseminated. One conversation that is of great concern among Mu’tazilah and other ‘Ilm al-Kalâm schools of thought is the concept of monotheism, which leads to the discussion about the nature of God, justice, will, and deed of humankind. Harun is inseparable with his Neo-Mu’tazilah from this discussion. Harun does not contradict the classical Mu’tazilah opinion of the concept of Tawhid. The review and analysis of this article use literature review referring to the primary references; classical Mu’tazilah fgures, Neo-Mu’tazilah that Harun has been the voice of, as well as the authoritative literature outside Mu’tazilah as the material of analysis and comparison.]]>
<![CDATA[Tafsir Nusantara: Karakteristik Pemikiran Syekh Nawawi al-Bantanī dalam Tafsir Marāḥ Labīd ]]>
<![CDATA[Erlan Dwi Cahyo]]>;
<![CDATA[Hamdan Maghribi]]>;
<![CDATA[Andri Nirwana AN]]>
<![CDATA[ Bulletin of Indonesian Islamic Studies Vol. 1 No. 2 (2022): Bulletin of Indonesian Islamic Studies ]]>
Publisher : <![CDATA[KURAS Institute ]]>
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DOI: 10.51214/biis.v1i2.435
<![CDATA[This article aims to look at Shaikh Nawawī al-Bantanī's view in his tafsīr Marāḥ Labīd as a form of his magnum opus among his other works. This article uses a literature review with a content analytical approach to Tafsīr Marāḥ Labīd and other suitable secondary sources to obtain views and facts as well as an analysis of its contents. This article finds that Nawawī al-Bantanī's interpretation of Tafsir Marāḥ Labīd in the socio-historical-political context during the Dutch colonial period made al-Bantanī pay full attention to the problems of the community and nationality. The context of writing Marāḥ Labīd's tafsīr still has quite a strong relevance to the present day, especially in the transformation of values and methods. This article also finds that Marāḥ Labīd's interpretation has the characteristics of language interpretation (linguistics), socio-historical (asbāb al-nuzūl), fiqh, culture, and logical interpretation. It is marked by a holistic-interdisciplinary interpretation of Surah Al-Fatihah which contains three central religious teachings, which include faith, Sufism/morals, and Shari'a. Although Marāḥ Labīd cites many references to classical interpretations, he also provides contextual analysis that relates to his era. From Marāḥ Labīd it was also concluded that al-Bantanī's struggle was not limited to the physical but also through academic transmission.]]>
<![CDATA[The Misinterpretation of Ibn Taymiyyah’s Mardin Fatwa by the Modern Jihadist ]]>
<![CDATA[Alfina Hidayah]]>;
<![CDATA[Hamdan Maghribi]]>
<![CDATA[ FIKRAH Vol 10, No 2 (2022): December 2022 ]]>
Publisher : <![CDATA[Prodi Aqidah dan Filsafat Islam, Fakultas Ushuluddin, Institut Agama Islam Negeri Kudus ]]>
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DOI: 10.21043/fikrah.v10i2.16961
<![CDATA[This article discusses how the Modern Jihadists used Mardin Fatwa of Ibn Taymiyyah as the basis of their ideology and actions. So this research presents its novelty with an explanation of how modern radicalism develops, Ibn Taymiyya’s fatwas which are used as the theological foundations of the radicals, and how Jihadists read Ibn Taymiyyah’s Mardin Fatwa to legitimate their actions. This qualitative research used the primary sources of Ibn Taymiyyah’s works and secondary sources from his students and the Taymiyyan studies as well to enrich the argument of the researcher to result in the conclusion that several statements are quoted and used by the Jihadists to legitimate their radical actions; Anti-Mongol Fatwas I, II, and III, as well as Mardin fatwa with erroneous interpretations and not in accordance with the context behind the issuance of the fatwa. Like Mardin fatwa, for example how radicals read peace and war zones by correlating Islamic government with dar al-silm and conventional government that is not based on Islamic law with dar al-ḥarb then consequently it must be fought as the radicalist did against Egyptian President Anwar Sadat. This is where the importance of understanding Ibn Taymiyyah’s text holistically, intertextually not partially so that it will obtain an understanding that is in accordance with -at least approaching - the original substance of the author.]]>
<![CDATA[The Contextual Origin of Ibn Taymiyyah's Thought on Jihad ]]>
<![CDATA[Hamdan Maghribi]]>;
<![CDATA[Abbas Sofwan Matlail Fajar]]>;
<![CDATA[Alfina Hidayah]]>
<![CDATA[ Progresiva : Jurnal Pemikiran dan Pendidikan Islam Vol. 12 No. 01 (2023): January-June ]]>
Publisher : <![CDATA[Universitas Muhammadiyah Malang ]]>
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DOI: 10.22219/progresiva.v12i01.25062
<![CDATA[Since the 1980s until today, Aḥmad ibn Taimiyyah (d. 1328) has been one of the most quoted medieval scholars by jihadists. From ‘Abd al-Salām Faraj (d. 1981) to Osama bin Laden and his al-Qaeda. Ibn Taimiyyah is frequently cited to justify their doctrine. Ibn Taimiyyah’s fatwa is used to declare a legitimate leader of a country an apostate for not fully implementing the shari’ah and obligating every Muslim to jihād against him, classifying war zones (dār al-ḥarb) and requiring emigration (hijrah) from them, and permitting suicide bombings in the name of jihād. This article examines jihadists’ understanding of jihād as well as Ibn Taimiyyah’s jihād fatwas, specifically the three anti-Mongol fatwas and the Mardin fatwa, which are frequently cited by jihadists. This article addresses two major issues: first, it discusses Ibn Taimiyyah’s three anti-Mongol fatwas, as well as their citation and interpretation in jihadist fatwas; second, it examines the Mardin fatwa, which is always used as justification for jihad against the legitimate government. The article finds that some of the radicalists’ jihād doctrines quote directly from Ibn Taimiyyah’s jihād fatwas, particularly the three anti-Mongol fatwas and the Mardin fatwa, but most of the fatwas cannot be associated with Ibn Taimiyyah when approached holistically. The article also notes that Ibn Taimiyyah’s jihād doctrine is only partially quoted and ignores the majority of fatwas that are closely related to the theme of jihād, such as the concepts of hijrah and critical loyalty to the government. This article also identifies Ibn Taimiyyah’s jihād fatwas as being more frequently cited to legalize the interests of jihadist groups in justifying their acts of terror while ignoring the historical and political contexts that surround them.]]>
<![CDATA[Integrasi Pendidikan Islam dan Sains Perspektif M Amin Abdullah dan Imam Suprayogo ]]>
<![CDATA[Hamzah Fatih]]>;
<![CDATA[Siti Choiriyah]]>;
<![CDATA[Hamdan Maghribi]]>
<![CDATA[ Jurnal Pendidikan Islam Vol. 14 No. 01 (2023) ]]>
Publisher : <![CDATA[Universitas Muhammadiyah Prof Dr Hamka ]]>
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<![CDATA[The Integration of Islamic Education and Science Perspectives of M. Amin Abdullah and Imam Suprayogo is an article that discusses the integration between Islamic education and science which is becoming an increasingly important topic in the modern era. This article aims to provide a better understanding of the integration of the two fields, as well as strategies to achieve it. The method used in this research is the literature research method. Data were analysed through three stages, namely data reduction, data presentation, and conclusion drawing. The research results of this article, M. Amin Abdullah and Imam Suprayogo discuss the basic concepts of science and Islam, challenges in integrating science and Islam, and strategies to achieve integration. They argue that science and technology have become an important part of modern human life, and therefore Islamic education should integrate science concepts into its curriculum. Conversely, science should also consider Islamic values in the development of technology and its applications. In addition, the integration of Islam and science pioneered by both is the scientific spider web at UIN Sunan Kalijaga Yogyakarta and the metaphor of the tree of science at UIN Maulana Malik Ibrahim Malang. The closeness of their ontological, epistemological, and axiological frameworks gave birth to the concept of "interconnection integration" at UIN Yogyakarta and "ulul albab" at UIN Malang.]]>
