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<![CDATA[Reaktualisasi Corak Tafsir Adab Al-Ijtima’i Terhadap Persoalan Sosial Kemasyarakatan Dan Perkembangan Zaman ]]>
<![CDATA[Bustami Saladin]]>
<![CDATA[ Sophist : Jurnal Sosial Politik Kajian Islam dan Tafsir Vol. 2 No. 2 (2020): Universalitas Al-Qur'an ]]>
Publisher : <![CDATA[UIN Mataram ]]>
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DOI: 10.20414/sophist.v2i2.30
<![CDATA[This study explains the relevance of tafsir adab al-ijtima’iy regarding the social change and answering the future. This article focus on Muhammad Abduh’s thought about tafsir adab al ijtima’iy and compared with several Muslim thinkers thought about this subject. Muhammad ʻAbduh's interpretation of the verses of the Qur'an uses a beautiful, easy language style that can be accepted by all levels and complements it with social relevance. The interpretation is known as tafsir adab al-Ijtima'i. This article aims to introduce the style of interpretation of al-Ijtimâi adab as an alternative to re-actualization of the principal values of the Koran, focused on Muhammad Abduh as a representation of tafsir adab al-ijtima’iy styles of interpretation.]]>
<![CDATA[Konsep Moderasi Beragama Di Kerajaan Maroko ]]>
<![CDATA[Fakih Abdul Azis]]>
<![CDATA[ Sophist : Jurnal Sosial Politik Kajian Islam dan Tafsir Vol. 2 No. 2 (2020): Universalitas Al-Qur'an ]]>
Publisher : <![CDATA[UIN Mataram ]]>
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DOI: 10.20414/sophist.v2i2.31
<![CDATA[This study explains the concept of Islamic Moderation in Morocco. It's an interesting theme for us to observe and study together. Considering that the Moroccan government is one of the successful countries in protecting its territory from the threat of Islamic radicalism groups. Furthermore, the jihadist group launched its attack in Casablanca in 2003. Based on this background, the government, in this matter is King Muhammad VI, considers there is an urgent need to reconstruct Moroccan Islamic moderation. With a view to ensuring the stability of religious, social, cultural and political security in the domestic and regional areas of West Africa. The data was collected through a combination of qualitative studies and field observations of moderation that has been carried out over the past twenty years. The data explains that diversity tolerance has been going on for a long time. Studying King Muhammad VI's decision at His Dhahir al-sharief, the moderation developed by Morocco encompasses several lines. First, by normalizing minority relations represented with the original Moroccan Jews. Second, by building the Institute of Takwin Al-Aimmah in order to bring about the priests of the mosque to have moderate Islamic visions and loving deeply their own homeland.]]>
<![CDATA[Khawarij dan Isu Radikalisme ]]>
<![CDATA[H. Lalu Muhamad Fazlurrahman]]>
<![CDATA[ Sophist : Jurnal Sosial Politik Kajian Islam dan Tafsir Vol. 3 No. 1 (2021): Islam : Antara Budaya Dan Politik ]]>
Publisher : <![CDATA[UIN Mataram ]]>
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DOI: 10.20414/sophist.v3i1.34
<![CDATA[Radicalism is the opposite of the moderation values that islam has brought since 1400 years ago which attracts people to study and deepen it but many people argue that the value of moderation in islam is not complete and pure, as evidenced by the thoughts of radicalism among muslims which in its history began in an organized manner since the events of the tahkim or arbitration between Ali and Muawiyah with the emergence of the khawarij sect then continues untill now with the justification of the existing radical or extremist groups using their extreme thoughts in every action.]]>
<![CDATA[Konsep Perencanaan Pendidikan Islam Tuan Guru Haji Muhammad Shaleh Hambali Bengkel: Studi Kitab Ta‘lim Al-Shibyan Bi Ghayati Al-Bayan ]]>
<![CDATA[Lalu Agus Murzaki]]>;
<![CDATA[Fitrah Sugiarto]]>
<![CDATA[ Sophist : Jurnal Sosial Politik Kajian Islam dan Tafsir Vol. 2 No. 2 (2020): Universalitas Al-Qur'an ]]>
Publisher : <![CDATA[UIN Mataram ]]>
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DOI: 10.20414/sophist.v2i2.35
<![CDATA[This article focuses on exploring the contents of the book Ta'lim al-Sibyan Bighayat al-Bayan by Tuan Guru Haji Muhammad Shaleh Hambali Bengkel on the concept of educational planning. This article also aims to find a model for the concept of planning Islamic education, with the hope that it can be useful for management and management of Islamic education. This research is a study of the thoughts of figures using library theory or library research, using a historical approach, with data collection methods in accordance with the type of research, namely library research. The data analysis in this study uses the interpretation method (text interpretation), it can also be translated using the text of the book as a research field, in this case the book Ta'lim al Sibyan Bighayati al Bayan which specifically shows the concept of educational planning. From this research, it has been found that 1) the concept of teaching staff planning, curriculum planning and financial planning; The contemporary context that planning is integrated with national ideals, namely building intellectual intelligence and moral intelligence through a planned curriculum and realistic funding.]]>
<![CDATA[Reformulasi Tafsir: Studi Pemikiran Gender Asghar Ali Engineer ]]>
<![CDATA[Abdul Rasyid Ridho]]>
<![CDATA[ Sophist : Jurnal Sosial Politik Kajian Islam dan Tafsir Vol. 2 No. 2 (2020): Universalitas Al-Qur'an ]]>
Publisher : <![CDATA[UIN Mataram ]]>
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DOI: 10.20414/sophist.v2i2.36
<![CDATA[Asghar Ali Engineer is one of the figures who promotes and implements liberation theology. Liberation theology emphasizes praxis rather than metaphysical theoritization which includes abstract and ambiguous concepts. The praxis in question is of a liberal nature and involves dialectical attraction between "what is" and "what should be". As well as this ambiguous meaning that opens opportunities for flexibility in making creative and constructive changes. This theology is applied, among others, related to the injustice towards women. Women realize that they have not really been 'individualized', have not been treated as whole human beings. This condition is of course felt as a confinement that shackles women. So from a normative perspective, it is clear that the Koran upholds the principle of equality between men and women. In other words, the Qur'an is very concerned with issues of gender equality. However, when viewed from a contextual perspective, the al-Qur'an sometimes places men one level above women. ]]>
<![CDATA[Implementasi Prinsip Amar Makruf Nahi Munkar Sebagai Etika Politik Islam ]]>
<![CDATA[Badrul Jihad]]>
<![CDATA[ Sophist : Jurnal Sosial Politik Kajian Islam dan Tafsir Vol. 3 No. 1 (2021): Islam : Antara Budaya Dan Politik ]]>
Publisher : <![CDATA[UIN Mataram ]]>
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DOI: 10.20414/sophist.v3i1.38
<![CDATA[This article is aimed to discuss the principle of Amar Makruf Nahi Munkar (enjoining what is right and forbidding what is wrong) in relation to Islamic political ethics. This principle is actually one of the main foundations of Islamic teaching that Allah has commanded fellow Muslims to implement. In order to achieve a strong and civilized Muslim society, a principle is needed that holds each individual together in exercising goodness and shunning evil in order to achieve the common good. In this case, Amar Makruf Nahi Munkar is the principle offered by Islam in building such a strong and civilized society.]]>
<![CDATA[Penafsiran Sayyid Quthb Tentang Wacana Pluralisme Agama Dalam Al-Qur’an Surat Al-An’am Ayat 108 Pada Tafsir Fi Zhilal Al-Qur’an ]]>
<![CDATA[Muhammad Subki]]>;
<![CDATA[Fitrah Sugiarto]]>;
<![CDATA[M. Nurwathani Janhari]]>
<![CDATA[ Sophist : Jurnal Sosial Politik Kajian Islam dan Tafsir Vol. 3 No. 1 (2021): Islam : Antara Budaya Dan Politik ]]>
Publisher : <![CDATA[UIN Mataram ]]>
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DOI: 10.20414/sophist.v3i1.39
<![CDATA[Difference is a necessity that Allah created. Humans on this earth are created differently to get to know each other, understand each other's differences and as a test for us who are destined to live in a multicultural society. Lately we are often faced with problems of intolerance that occur, one of which is due to the maturity attitude of some people in responding to differences, especially in terms of religious pluralism. This paper will explain about pluralism according to Sayyid Qutb's interpretation in the book Tafsir Fi Zhilal Al-Qur'an in Surah Al-An'am verse 108. The research methodology used is the Qualitative Descriptive Method, namely by collecting, describing and analyzing data descriptively for get explanations that lead to conclusions. The results of this research are that as believers, we are asked to maintain our individual personalities, always do good deeds, maintain monotheism and respond to differences with maturity and avoid mutually criticizing behavior among other religious groups. This is intended so that security and peace on this earth are well maintained]]>
<![CDATA[Fundamental Ethics In Islamic Political Thought ]]>
<![CDATA[Muhammad Rizky HK]]>
<![CDATA[ Sophist : Jurnal Sosial Politik Kajian Islam dan Tafsir Vol. 3 No. 1 (2021): Islam : Antara Budaya Dan Politik ]]>
Publisher : <![CDATA[UIN Mataram ]]>
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DOI: 10.20414/sophist.v3i1.41
<![CDATA[This article attemps to explore the concept of shura and its possibility to be an ethical foundation of Islamic Political Thought. In order to discuss this issue, the main focus will be directed on two main discussion; The ground concepts of Islamic Political Thought, and The Islamic concepts: shura (consultation) It is already known that shura concepts has been widely interpreted as a theoretical basis for electoral democracy in Islam. The main purpose is to present a more philosopical view of Islamic political thought throught it ethical basis and to show that is possible to enrich the discourse on Islamic political though with ethical concept within Islamic dogma]]>
<![CDATA[Manajemen Strategi Pesantren Dalam Pendidikan Berbasis Transformasi Budaya Dan Politik ]]>
<![CDATA[Siti Sri Istiqamah]]>
<![CDATA[ Sophist : Jurnal Sosial Politik Kajian Islam dan Tafsir Vol. 3 No. 1 (2021): Islam : Antara Budaya Dan Politik ]]>
Publisher : <![CDATA[UIN Mataram ]]>
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DOI: 10.20414/sophist.v3i1.42
<![CDATA[Pesantren has strong religious and social characteristics. Historically, pesantren have lived with the community, especially in rural areas. This fact brings this institution closer to the problems that occur in the social environment. Problems of poverty, limited access to information, knowledge, marginalization make rural communities live in powerlessness. Pesantren education is the main focus because it is close, cheap and can be trusted to change through religious knowledge. Even though in the end the community felt that it was not enough to just receive an Islamic boarding school education, they continued to have traditions and knowledge similar to those of the institution, namely Islamic higher institutions.]]>
<![CDATA[Analisis Pembangunan Perdamaian dan Rekonsiliasi Paska Konflik Sunni dan Syiah di Sampang Madura ]]>
<![CDATA[Ningsih Susilawati]]>;
<![CDATA[Dahlil Imran]]>
<![CDATA[ Sophist : Jurnal Sosial Politik Kajian Islam dan Tafsir Vol. 3 No. 1 (2021): Islam : Antara Budaya Dan Politik ]]>
Publisher : <![CDATA[UIN Mataram ]]>
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DOI: 10.20414/sophist.v3i1.43
<![CDATA[In a pluralistic society, social conflict often occurs with uncannycomplexity. The Sampang conflict between the Sunni and Shia Muslimcommunities has an impact on several things such as instability, socialuncertainty, also the decadence of unity and integrity. This article wantsto analyze the background of the conflict. In addition, this essay alsoattempts to explain the post-conflict peace building and reconciliationprocess and its important elements. This kind of conflict requires a specialapproach so that similar conflicts do not recur in the future. The methodused in this research is qualitative and descriptive analysis method. Thisresearch found that the conflict happened because of the differenceperception of each groups regarding the history of Islam which affectedstereortye between Sunni as majority group to Shia as Minority group inSampang, Madura. This research also found that the government ofIndonesia both local and Jakarta, failed to facilitate peace building andreconciliation process. It can be shown when the Shia refugees arerejected to come back to their village in Sampang by the Sunni Majority.]]>
