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All Journal Progresiva : Jurnal Pemikiran dan Pendidikan Islam SALAM: Jurnal Sosial dan Budaya Syar-i Shaut Al-'Arabiyah FIKRI : Jurnal Kajian Agama, Sosial dan Budaya Jurnal Pendidikan Islam Transformatif TSAQAFAH Prosiding Konfererensi Nasional Bahasa Arab Islamika: Jurnal Keislaman dan Ilmu Pendidikan Jurnal Darma Agung Aphorisme: Journal of Arabic Language, Literature, and Education Ibtida: Media Komunikasi Hasil Penelitain Pendidikan Guru Madrasah Ibtidaiyah Tarbiyatuna: Jurnal Pendidikan Ilmiah Hunafa: Jurnal Studia Islamika Fikrah: Jurnal Ilmu Aqidah dan Studi Keagamaan Al-Isnad: Journal of Islamic Civilization History and Humanities Bulletin of Indonesian Islamic Studies Spiritualita : Journal of Ethics and Spirituality Journal of Islamic and Occidental Studies (JIOS) Religia : Jurnal Ilmu-Ilmu Keislaman JOIES (Journal of Islamic Education Studies) Dinika: Academic Journal of Islamic Studies. Jurnal Pendidikan Islam Intelektual: Jurnal Pendidikan dan Studi Keislaman
Hamdan Maghribi
UIN Raden Mas Said Surakarta
Religion Arts Humanities Civil Engineering, Building, Construction & Architecture Computer Science & IT Decision Sciences, Operations Research & Management Economics, Econometrics & Finance Education Languange, Linguistic, Communication & Media Law, Crime, Criminology & Criminal Justice Library & Information Science Materials Science & Nanotechnology Mathematics Public Health Social Sciences Other

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Journal : TSAQAFAH

 1 
التوحيد عند المعتزلة الجدد: هارون ناسوتيون نموذجا Hamdan Maghribi
TSAQAFAH Vol 14, No 1 (2018): Contemporary Islamic Discourses
Publisher : Universitas Darussalam Gontor

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (7866.488 KB) | DOI: 10.21111/tsaqafah.v14i1.2303

Abstract

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.
التوحيد عند المعتزلة الجدد: هارون ناسوتيون نموذجا Hamdan Maghribi
TSAQAFAH Vol. 14 No. 1 (2018): Contemporary Islamic Discourses
Publisher : Universitas Darussalam Gontor

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21111/tsaqafah.v14i1.2303

Abstract

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.
Antara Salafi dan Sufi: Tasawuf menurut Ibn Taimiyyah dan al-Qusyairi Maghribi, Hamdan; Hidayah, Alfina
TSAQAFAH Vol. 19 No. 2 (2023): Tsaqafah Jurnal Peradaban Islam
Publisher : Universitas Darussalam Gontor

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21111/tsaqafah.v19i2.9618

Abstract

This article discusses two sects that are often contrasted: Salafi and Sūfī. It focuses on the views of Ibn Taimiyyah al-Harrānī as a representative of Salafi and ‘Abd al-Karīm al-Qusyairī of Sūfī-sunnī on Sufism. By analyzing the works of Ibn Taimiyyah and al-Qusyairī on Sufism, this article explores Ibn Taimiyah’s critical notes on al-Qusyairi's views on Sufism. Ibn Taimiyyah wrote no less than thirty-eight treatises on Sufism and cited more than forty Sūfī texts in explaining and analyzing his views on Sufism. Al-Qusyairī, on the other hand, describes in detail the Sūfī figures and their views in his Risālah. He also included his Sufistic analyses in Laṭāif al-Ishārāt. Using an interpretative approach and content analysis, this article finds that Ibn Taimiyyah did not reject Sufism. He rejected the practice of Sufism that he thought was not intertwined with the Qur’ān and Sunnah. This is evident from his respect for al-Qusyairī, whom he called al-Syaikh al-Ustāż, and Mutaṣawwifah Ahl al-Kalām, a term of honor within the Ṣūfī order. Nonetheless, Ibn Taimiyyah notes that al-Qusyairī’s quotations in his work are not followed by references and explanations. In explaining the practice of zuhd, al-Qusyairī did not provide examples from the ṣahābah and tābi’īn to strengthen his argument.
Co-Authors Abbas Sofwan Matlail Fajar Abda Abda Alfina Hidayah Aly Mashar Andri Nirwana AN Danuwara, Prima Dewa Alfaquin Faturangga Erlan Dwi Cahyo Fatoni, Muamar Fuad, Choirul Hamzah Hamzah Fatih Maslamah Moh Ashif Fuadi Muhammad Nanang Qosim Muhammad Wahyudi Mukarromaini, Musdhalifatul naashirudin, syahir SARI, LINDA PERMATA Siti Choiriyah Suciana, Inggil Wulan Yusti Arini