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Rusydiah: Jurnal Pemikiran Islam
Published by STAIN Sultan Abdurrahman Kepulauan Riau
ISSN : 27234894     EISSN : 27234886     DOI : https://doi.org/10.35961/rsd.v1i1.128
Core Subject : Religion, Humanities, Education, Art, Social,
Religion Arts Humanities Social Sciences Other
Jurnal Rusydiah fokus mempublikasikan artikel berdasarkan penelitian yang berkaitan dengan pemikiran Islam
Arjuna Subject : Seni dan Humaniora - Studi Agama
Articles 7 Documents
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Search results for , issue "Vol 3 No 1 (2022)" : 7 Documents clear
PHILOSOPHY OF ISLAMIC SCIENCE IN AL-FARABI'S PERSPECTIVE Nasikhin Nasikhin; Nasikhin Nasikhin; Ismutik Ismutik; Ulul Albab
RUSYDIAH: Jurnal Pemikiran Islam Vol 3 No 1 (2022)
Publisher : Jurnal Pemikiran Islam

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.35961/rsd.v3i1.411

Abstract

Philosophy that makes reason as a rejection is contrary to religion that comes from revelation. This understanding often leads to ideological resistance. This study aims to determine the relationship between philosophy and Islamic science that uses reason as a role. The purpose of this research is discussed through a literature study that examines problems in Al-Farabi's perspective. From the analysis, it is known that the philosophical theories of Al-Farabi's thoughts such as emanation theory, political theory, and metaphysical theory are able to connect philosophical concepts with religious science. Al-Farabi views science as the result of theorizing on various observations of the five senses and the mind of the many phenomena that are physical in nature. Al-Farabi had also mastered philosophy and believed in Islamic sources, and accepted them with reason and logic. Among the evidence that states the relationship between philosophy and religion according to Al-Farabi is the existence of a reciprocal relationship in terms of truth/haqq, philosophers and priests, or the concept of state and religion.
TELAAH HUKUM HIJAB: STUDI HERMENEUTIKA NEGOSIASI KHALED M. ABOE EL-FADL Erika Aulia Fajar Wati
RUSYDIAH: Jurnal Pemikiran Islam Vol 3 No 1 (2022)
Publisher : Jurnal Pemikiran Islam

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.35961/rsd.v3i1.474

Abstract

Hijab menjadi praktek yang mempengaruhi dinamika sosial politik menjadi kompleks. Hijab sering menjadi bentuk penegasan identitas muslimahnya seorang perempuan. Penelitian ini difokuskan hukum hijab dalam hermeneutika negosiasi Khaled Aboe el Fadl. Mekanisme relasi triadik antara teks, pengarang dan pembaca menjadi dasar bahasan negosiasi. Artikel ini menggunakan metode deskriptif dan kajian difokuskan pada bukunya yang berjudul Atas Nama Tuhan: Dari Fikih Otoriter ke Fikih Otoritatif. Dari penelitian ini diperoleh kesimpulan bahwa Khaled Aboe el Fadl menawarkan enam poin untuk ditelaah kembali dalam memahami dinamika ayat hijab yang membatasi peran perempuan.
DEMOKRASI DALAM TEOSOFI IBN RUSYD TERHADAP TEORI PLATO Nur Sakina Harahap; Nur Ikhlas
RUSYDIAH: Jurnal Pemikiran Islam Vol 3 No 1 (2022)
Publisher : Jurnal Pemikiran Islam

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.35961/rsd.v3i2.475

Abstract

Abstract This study discusses the concept of principles regarding Ibn Rushd's politics he calls his thoughts with the term "al-Jumhuriyyah wa al-ahkaam"which means Republic and law. Political thought is an integration of 'science and' charity. In this context, Ibn Rushd put forward more independence and freedom. However, according to him, independence and freedom are not without regulatory actions, but independence and freedom according to religious principles. in the perspective of Ibn Rushd, is a mirror of democracy (as-siyasah al-jamiah). Like the thoughts of the previous philosophers who reconciled between religion and philosophy. According to Ibn Rushd, reason and religion are not something that need to be contradicted and therefore, it is important for reason and religion to work together to uphold the principles of democracy (as-siyasah al-jamiah) in a country. The establishment of a free mind (as-siyasah al-jamiah) is a distinctive feature of Ibn Rushd's political democracy. The upholding of the minds of the largest group is called the majority (the majority), the establishment of the minds of the small groups is called the minority, and the establishment of free thoughts from everyone is the essence of democracy (as-siyasah al-jamiah). Therefore, the democratic state (as-siyasah al-jamiah) desired by Ibn Rushd is a state of ratio and religion, a state of knowledge and belief, a worldly and spiritual state.
PERSIA DI BAWAH DINASTI QAJAR DALAM PEMERINTAHAN NASHIRUDDIN SHAH PADA TAHUN 1848-1857 Arafah Pramasto; Wira Alvio; Sapta Anugrah
RUSYDIAH: Jurnal Pemikiran Islam Vol 3 No 1 (2022)
Publisher : Jurnal Pemikiran Islam

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.35961/rsd.v3i1.410

Abstract

Abstrak Nashiruddin Shah merupakan penguasa keempat dari Dinasti Qajar yang memerintah Persia (sekarang Iran) selama 48 tahun yakni dari 1848 hingga 1896. Melalui metode penelitian sejarah dengan langkah-langkahnya yakni heuristik, kritik, interpretasi, dan penyajian berbentuk historiografi, penelitian ini berusaha mengungkap peristiwa-peristiwa penting yang terjadi di Persia dalam rentang waktu kekuasaannya hingga tahun 1857. Hasil riset ini menemukan sejumlah kejadian yang tergolong krusial di masa itu yakni terbunuhnya tokoh reformis Perdana Menteri Amir Kabir karena usahanya dalam memberangus korupsi, meskipun ia sangat berperan dalam menjamin Nashiruddin naik takhta dan reformasi kemiliterannya membuat Qajar berhasil menundukkan pemberontakan Salar (1851) dan kerusuhan Babiyah (1852). Bagaimanapun, akibat intervensi Inggris, Persia juga harus menanggung kehilangan klaimnya atas wilayah Afghanistan, pendudukan Inggris atas Bushehr hingga tahun 1913, dan melepaskan Khorramshahr / Mohammerah yang lalu berdiri sebagai wilayah otonomi independen. Kurun waktu tersebut (1848-1857) relatif memengaruhi corak kebijakan Nashiruddin untuk masa-masa berikutnya yang tetap dipengaruhi isu-isu reformasi internal, gerakan perlawanan rakyat, dan intervensi asing. Kata Kunci: Dinasti Qajar, Nashiruddin Shah, Persia Abstract Nashiruddin Shah was the fourth ruler of Qajar Dynasty who ruled Persia (Iran in present times) for 48 years since 1848 until 1896. Historical research method is deployed through its steps such as heuristic, critics, interpretation, and historiography, due to reveal important occurances in Persia during his reign until the year of 1857. The research proves some important events which are considered as crucial, in example was assassination of the first Nashiruddin’s Prime Minister, a reformist named Amir Kabir caused by his action to eradicate corruption problem, even though he had big role in Nashiruddin ascension to the throne, and Amir’s military reforms had an impact on the defeats of Salar Rebellion (1851) and Babis Riots (1852). However caused by British intervention, Persia had to lose her claim over Afghanistan’s region, occupation of Bushehr by British until 1913, and surrendered Khorramshahr / Mohammerah which later proclaimed as an independent autonomous region. These years (1848-1857) would relatively determine the pattern of his policies in following years that full of some issues such as internal reforms, civil resistance movements, and foreign interventions. Keywords: Qajar Dynasty, Nashiruddin Shah, Persia
TAMATSIL DALAM AL-QUR’AN (KAJIAN SENI RUPA DALAM KISAH NABI SULAIMAN) Dilla Syafrina; Ali Akbar; Fikri Mahmud; Masyhuri Putra; Abd Wahid
RUSYDIAH: Jurnal Pemikiran Islam Vol 3 No 1 (2022)
Publisher : Jurnal Pemikiran Islam

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.35961/rsd.v3i1.470

Abstract

This article discusses the nature of tamatsil in the story of Prophet Sulaiman. The word tamatsil in the Qur'an is found in two surahs, namely Saba' verse 13 and al-Anbiya' verse 52. the Saba' verse explains that the jinn was ordered by Prophet Solomon to make statues, the word used in this verse is finish. So, if the sentence in the verse is a command, it means that there is no prohibition against making it. But it is different again from the letter al-Anbiya 'verse 52. In that verse, the Prophet Ibrahim was surprised at his people who worshiped tamatsil. The choice of the word tamatsil in this study was due to two things. First, there is a public error in understanding the meaning of the tamatsil. Second, the Ministry of Religion often equates this word with the words shanam and watsan which means statue/idol, even though the three words have different meanings even though there are similarities. The results of this study can be concluded that the essence of tamatsil is something material, shaped, and illustrated which is usually used for decoration or toys. In Indonesia, the term tamatsil is known as duplicate or replica, such as key toys, children's toys in the form of humans, animals, or plants. The law of tamatsil is divided into two opinions, some allow it as long as it is not worshiped, and some forbid it even if it is not worshiped.
SIGNIFIKANSI MAKKIYAH MADANIYAH DAN IMPLIKASINYA TERHADAP PENAFSIRAN AL-QUR’AN Lukmanul Hakim; Afriadi Putra
RUSYDIAH: Jurnal Pemikiran Islam Vol 3 No 1 (2022)
Publisher : Jurnal Pemikiran Islam

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.35961/rsd.v3i1.472

Abstract

Turunnya al-Qur’an kepada nabi Muhammad secara berangsur-angsur menyiratkan makna khusus yang terkandung di dalamnya. Periodesasi ini sesuai dengan perjalanan dakwah Rasulullah selama di kota Mekah dan Madinah dalam kurun waktu lebih kurang 23 tahun. Artikel ini akan mengkaji dan menganalisa salah satu pisau analisis dalam menafsirkan al-Qur’an, yaitu signifikansi Makkiyah dan Madaniyah. Melaui artikel ini penulis ingin membuktikan bahwa kajian ulumul qur’an tidak hanya berputar pada wilayah normatif dengan kajian yang cenderung stagnan. Akan tetapi kajian ulumul qur’an berkembang dinamis dengan adanya pendekatan historis-filosofis yang penulis gunakan dalam artikel ini. Melalui signifikansi Makkiyah dan Madaniyah ini terlihat bahwa al-Qur’an menerapkan hukum terhadap sesuatu secara gradual sesuai dengan mukhatab yang dihadapi oleh Rasulullah. Khamr pada mulanya dalam ayat Makkiyah tidak disebutkan pengharamannya secara tegas. Namun pada ayat Madaniyah khamr secara tegas diharamkan.
DHIFDA’ DALAM PERSPEKTIF AL-QUR’AN DAN MANFAAT SERTA MUDHARATNYA PERSPEKTIF ILMU KESEHATAN Syamruddin Nasution; Muhammad Askolani; Fatmah Taufik Hidayat; Laila Sari Masyhur
RUSYDIAH: Jurnal Pemikiran Islam Vol 3 No 1 (2022)
Publisher : Jurnal Pemikiran Islam

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.35961/rsd.v3i1.479

Abstract

Penelitian ini membahas tentang dhifda’ (katak) dalam perspektif Al-Qur`an dan kesehatan. Kajian tentang dhifda’ disebutkan di dalam Al-Qur’an yang terdapat pada surah al-A’raf ayat 133. Di dalam ayat tersebut dhifda’ digambarkan sebagai salah satu perumpamaan azab yang diturunkan kepada Fir’aun dan kaumnya ketika mereka ingkar kepada Nabi Musa AS dan akan di hubungkan dengan kesehatan. Penelitian ini akan membahas mengenai, pandangan Islam serta penafsiran terhadap ayat tentang dhifda dan bagaimana manfaat dhifda’ ditinjau dari ilmu kesehatan. Penelitian ini berupa library research atau kepustakaan oleh karena itu data yang digunakan adalah data kualitatif dengan pendekatan tafsir ilmi. Adapun hasil dari penelitian ini adalah, Pertama, mufasir menafsirkan surah Al-A`raf ayat 133 ini merupakan salah satu perumpamaan azab yang diturunkan kepada Fir’aun dan kaumnya ketika mereka ingkar kepada Nabi Musa AS. Kedua, manfaat dhifda’ dalam ilmu kesehatan yaitu berdasarkan kandungan gizinya yang bermanfaat pada kesehatan manusia dalam sistem peredaran darah sistes integumen (kulit, rambut, kuku), reproduksi dan bayi, saraf dan otak, tulang (sistem rangka), sistem ekskresi dan urinaria, kelenjar, hormon, enzim, mulut dan gigi, kekebalan tubuh, sistem otot, sistem pencernaan, sistem pernafasan.

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