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All Journal JOURNAL OF QUR'AN AND HADITH STUDIES TAJDID: Jurnal Pemikiran Keislaman dan Kemanusiaan Indo-MathEdu Intellectuals Journal Mimbar Agama Budaya
Astapala, Sultan Gholand
Unknown Affiliation
Religion Arts Humanities Education Mathematics Social Sciences

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KOMPARASI PEMIKIRAN HARUN NASUTION DAN H.M RASJIDI DALAM PERSPEKTIF FILSAFAT DAN TEOLOGI Astapala, Sultan Gholand; Iqbal, Moch.
TAJDID: Jurnal Pemikiran Keislaman dan Kemanusiaan Vol 8 No 1 (2024): April
Publisher : LP2M IAI Muhammadiyah Bima

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.52266/tadjid.v8i1.2674

Abstract

Perbandingan filosofis dan teologis Harun Nasution dan H.M. Pemikiran Rasjidi menjadi tujuan utama dalam penelitian ini. Jika dianalisis secara filosofis, penekanannya ada pada wahyu dan akal, atau yang dikenal dengan istilah al-aql wa al-manqul. Sementara itu, penerapan teologi rasional Mu`tazilah menjadi topik utama pembahasan teologi. Menurut Harun Nasution, akal mampu mengenal Tuhan (Marifat Allah), kewajiban mengenal Tuhan (Wujud al marifat Allah), membedakan yang baik dan yang jahat (Marifat al husn wa al qubh), dan kewajiban untuk melakukan perbuatan baik. Hindari melakukan hal-hal jahat. Menurut H.M. Rasjidi, wahyu dapat mengungkap tiga hal lainnya, namun akal hanya dapat mengetahui Tuhan. Menurut Harun Nasution, Teologis rasional Mu`tazilah diperlukan sebagai pengganti keterbelakangan umat islam. Sedangkan menurut H.M. Rasjidi Teologi rasional Mu`tazilah dipandang sebagai ancaman terhadap kekuatan iman.
Religious Moderation as Frameworl of Religious Tolerance in Rama Agung Argamakmur Village, Bengkulu Province Kusuma, Wira Hadi; Supian, Aan; Ramdani, Rahmat; Astapala, Sultan Gholand; Hawasi, Hawasi; Syabibi, M. Ridho
Mimbar Agama Budaya Vol 42, No 1 (2025)
Publisher : UIN Syarif Hidayatullah Jakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15408/mimbar.v42i1.46474

Abstract

This study examines how religious moderation becomes a mediator for society in a harmonious, tolerant life in Rama Agung Village, Argamakmur Regency, Bengkulu Province, where this study uses a qualitative approach where this technique is a strategy for collecting various information by understanding and focusing on hypotheses from different writings. Information gathering is done by searching and updating information from multiple sources, such as scientific journals, articles, and books on religious moderation. The study results show that Rama Agung Village has a very high tolerance attitude, which is indicated by the existence of harmonious coexistence between religious communities and community harmony that respects and supports each other. In addition, each spiritual leader is the bridge that allows their followers to carry out further religious activities. The interactions and actions of the residents of Rama Agung Village show openness and the ability to live side by side peacefully
Interpretasi Makna Kata Sulthan Dalam Q.S Ar-Rahman 33: Analisis Pendekatan Ma`na Cum Maghza Oleh Prof. Dr. Phill. Sahiron Syamsuddin, MA Astapala, Sultan Gholand
JOURNAL OF QUR'AN AND HADITH STUDIES Vol. 14 No. 1 (2025)
Publisher : JOURNAL OF QUR'AN AND HADITH STUDIES

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15408/quhas.v14i1.44925

Abstract

Al-Qur'an dengan segala kata dan ayatnya selalu memunculkan makna ganda. Pendekatan yang digunakan adalah mufassir atau pembaca, menurut sudut pandang tersebut. Salah satu kata yang sering digunakan adalah "sulthan", karena memiliki berbagai makna yang dipengaruhi oleh sintaksis kalimat sebelum dan sesudahnya serta konteks yang bertentangan dengannya. Oleh karena itu, penelitian ini menyoroti kata sulthan dari ayat Q.S. Ar-Rahman (55): 33. Salah satu teori yang digunakan adalah teori ma'na cum maghza, yang dikembangkan oleh Sahiron Syamsuddin saat hermeneutika di UIN Sunan Kalijaga Yogyakarta. Dengan bantuan deskripsi-analisis dan sumber primer, kata sulthan diturunkan dari berbagai kit tafsir dan Al-Qur'an itu sendiri. Selanjutnya, sumber kedua terdiri dari berbagai jenis tulisan yang terkait dengan topik penelitian, seperti jurnal, buku, dan bahan lainnya. Sebagai hasil pertama dari penelitian ini, pernyataan ini dianggap sebagai pernyataan dasar tentang astronomi untuk menjelaskan jagat raya karena menjelaskan cara mengingat masa lalu. Selain itu, ayat 33 dari Surah Ar-Rahman menggambarkan kebaikan dan belas kasih Allah terhadap manusia dan jin. Ketiga, dalam Al-Qur'an, dalam Surah Ar-Rahman ayat 33, sebagai manifestasi keagungan Allah
Historiografi Masuknya Islam di Palembang dan Kaitannya dengan Perkembangan Kerajaan Sriwijaya Astapala, Sultan Gholand
Indo-MathEdu Intellectuals Journal Vol. 6 No. 5 (2025): Indo-MathEdu Intellectuals Journal
Publisher : Lembaga Intelektual Muda (LIM) Maluku

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.54373/imeij.v6i5.3776

Abstract

The arrival of Islam in Palembang occurred in the 7th century, although some believe it occurred between the 13th and 16th centuries AD. This study aims to provide comprehensive information about the history of Islam's arrival in one of the oldest cities, Palembang, and its relationship to the development of the Srivijaya Empire. This study uses a historical method. The steps taken in this study are: first, heuristics, or the source collection stage; second, verification, where the collected data is tested for authenticity; third, interpretation, which involves interpreting or analyzing historical data and facts; and third, historiography, the writing of history based on the interpretations. The conclusion of this study is that Islam entered the Palembang area in the 7th century. Based on Arab theory, Islam was introduced by Arab traders. This is evidenced by several relics found in Palembang. The Islam brought by these traders was well-received and protected by the Sriwijaya rulers, who practiced Buddhism earnestly and prioritized interfaith and ethnic harmony. Even though Islam had entered Palembang since the 7th century AD, its spread was not fast because the official religion of the ruler at that time was Buddhism
Co-Authors Aan Supian, Aan Hawasi Hawasi, Hawasi Kusuma, Wirahadi Moch. Iqbal, Moch. Ramdani, Rahmat Syabibi, M. Ridho