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All Journal Islamic Review : Jurnal Riset dan Kajian Keislaman AT-TURAS: Jurnal Studi Keislaman
Nisa', Luthfi Karimatun
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Kontra Narasi atas Tanggapan Ibnu Rusyd terhadap Imam Al-Ghazali Terkait Apostesi Filosof Adib, Ahmad Hidhir; Dliyauddin, Ahmad; Nisa', Luthfi Karimatun; Afida, Narse Nur
Islamic Review: Jurnal Riset dan Kajian Keislaman Vol 13 No 1 (2024): April 2024
Publisher : Mafapress - Lembaga Penelitian dan Pengabdian Masyarakat (LPPM) IPMAFA Pati

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.35878/islamicreview.v13i1.1082

Abstract

The dialogue between Imam Al-Ghazali and Ibn Rushd is one of the most monumental stories in the study of Islamic philosophy, in which his criticism of Al-Ghazali is refuted by Ibn Rushd with his various arguments. The purpose of this article is to strengthen Imam Al-Ghazali's criticism of the philosophical eschatological paradigm. The research method used is descriptive qualitative. The results of this study indicate that (1) Imam Al-Ghazali sentenced the philosophers to be disbelievers who held this view of nature as eternality, God does not know the details, and the resurrection of the soul on the Day of Judgment. (2) However, this verdict was criticized by Ibn Rushd. That nature is eternal, because its existence coincides with the beginning of time. Then this knowledge of God has nothing to do with a detailed or global model of knowledge, because God is the substance that causes an object to exist. Then this religious text is metaphorical in nature, so it is not certain that it is the body that is resurrected. (3) It's just that, the majority of scholars' from Sunni circles support Imam Al-Ghazali's statement. They based it on religious texts QS. Al-Hadid verse 3 about the eternality of nature, QS Al-An'am verse 28 regarding the knowledge of God, and QS Al-Kahf verse 47 and Al-Anbiya '104 regarding the resurrection of the body.
Resistance of the Al-Qurṭubī to the Interpretation of Jannah in Qs. Al-Baqarah: 35 as a Place on Earth Athi'ullah, Ibnur Rijal; Nisa', Luthfi Karimatun; Adib, Ahmad Hidhir
JURNAL AT-TURAS Vol 10, No 2 (2023)
Publisher : Universitas Nurul Jadid

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.33650/at-turas.v10i2.6451

Abstract

The Qur'an, as the word of Allah SWT, establishes many dictions when visualizing heaven, one of which is Jannah. Jannah is also one of the dictions that Rasulullah SAW chose when explaining to his friends about heaven. However, the term jannah in the Koran does not always mean heaven, sometimes it means garden. Departing from these two meanings, the mufassir disagrees regarding the meaning of Jannah in the QS. al-Baqarah: 35. This verse tells the story of the Prophet Adam who lived in Jannah. In this case, al-Qurṭubī very harshly criticized those who said Jannah in the QS. al-Baqarah: 35 is not heaven. The argument is built on three reasons, namely that someone who enters heaven will not come out of it, Satan cannot enter heaven, and there is no taklīf in heaven. This research aims to determine al-Qurṭubī’s critical analysis of the interpretation of Jannah in the QS. al-Baqarah: 35. This type of research is qualitative with a critical discourse analysis approach which is enhanced by literature review. The result, firstly, according to al-Qurṭubī, Prophet Adam's stay in heaven was indeed temporary. His expulsion from heaven is a scenario that Allah SWT has prepared. Second, Satan's entry into heaven is not impossible. Third, the absence of taklīf applies when all the inhabitants of heaven have entered it as a reward for what they have done in the world.
Co-Authors Adib, Ahmad Hidhir Afida, Narse Nur Athi'ullah, Ibnur Rijal Dliyauddin, Ahmad