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Journal articles on the topic 'Al-Ghazali, Iman Abu Hamid'
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Muhaya, Abdul. "KONSEP PSIKOLOGI TRANSPERSONAL MENURUT ABU HAMID MUHAMMAD AL-GHAZALI." At-Taqaddum 9, no. 2 (2018): 142. http://dx.doi.org/10.21580/at.v9i2.2063.
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<p>Psikologi transpersonal adalah salah satu madzhad dari psikologi yang mempelajari tentang potensi yang paling tinggi dari manusia; seperti pengalaman trans yang dialami oleh manusia, penalaman spiritual, pengalaman mistik dan hal-hal yang berkaitan dengan kesadaran yang berada diatas ego (self beyond ego). Menurut Imam al-Ghazali, kondisi trans dapat terjadi karena pada dasarnya kesadaran itu tergantung pada tingkatakan ruh yang menerima persepsi. Perbedaan tingkatan ruh yang menjadi tempat terjadinya kesadaran menjadikan seseorang dapat memiliki perpindahan kesadaran mulai dari kesadaran yang bersifat indrawi, imaginatif, rasional, fikri dan qudsi. Bagi al-Ghazali manusia punya kemampuan untuk melintas dari kesadaran yang rasional (kesadaran yang diperoleh oleh akal) kedalam kesandaran yang lebih tinggi lagi: yaitu kesadaran yang terjadi pada diri diluar ego rasional (self- beyond Ego). Kesadaran tersebut disebabkan manusia memiliki kemampuan menjelajah wilayah diluar akal (Thur wara’ al-Aql). Pada kondisi ini, manusia mampu mengetahui objek yang semula tidak mampu diketahui oleh akal. Bagi al-Ghazali, penjelajahan self-beyond ego dapat dilakukan dengan mempertajam dzauq</p>
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Khismatulin, Alexey A. "Text-books for Students by Imam Muhammad al-Ghazali." Minbar. Islamic Studies 11, no. 1 (2018): 119–25. http://dx.doi.org/10.31162/2618-9569-2018-11-1-119-125.
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Abstract: the paper describes two text-books written by Abu Hamid Muhammad al-Ghazali (11th–12th centuries) to teach students with different levels of education and mentality: Persian-language source Zad-i akhirat and Arabic-language source Bidayat al-Hidaya. The possibility of using these two sources with minimal adaptation in the process of modern religious education in Islamic Universities and Madrasas is justified in this paper. This would enrich the teaching experience of Muslim teachers. The possibility of usage of another work by al-Ghazali Kimiya-yi sa‘adat is also discussed in this article.
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Qodirov Davronbek Hoshimovich. "The period in which ghazali lived: the socio-political situation and the spiritual environment." International Journal on Integrated Education 3, no. 9 (2020): 108–11. http://dx.doi.org/10.31149/ijie.v3i9.597.
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The article analyzes the period of Imam Abu Hamid al-Ghazali, the socio-political situation in the caliphate, the spiritual life and scientific activity of the thinker, as well as the ideas and mystical works that influenced the formation of his ideological, political, cultural and moral views.
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Asmaya, Enung. "Hakikat Manusia dalam Tasawuf Al-Ghazali." KOMUNIKA: Jurnal Dakwah dan Komunikasi 12, no. 1 (2018): 123–35. http://dx.doi.org/10.24090/komunika.v12i1.1377.
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Sufism is one of the Islamic sciences that specifically addressed the inner truth of a man (hakikat). Human existence is very dependent on the inner side, from this, human could be directed into a positive (taqwa) or negative person (fujur). Moreover, study of this hakikat is usually done through a sufistic approach. Some of the well-known Sufi figures whose worthy of research is Abu Hamid Muhammad al-Ghazali ath-Thusi asy-Shafi’I, commonly called Imam al-Ghazali. The study of the hakikat conducted by Ghazali is very influential on the Islamic world and in fact modern-west. This study uses library research approach using books and literatures on his thoughts especially related to the subject of a man and Sufism. Result from this study shows that according to Ghazali, the concept of hakikat or the inner truth is posits inside an integrated individual soul and body, the soul as determinant of life and body as a container of the soul. If someone’s soul is clean (taqwa) then the body is also become clean (taqwa) and vice versa if his soul is dirty (fujur) then the body is become negative (fujur). Hakikat would be appeared when a man become a ma’rifatullah . The attainment of the soul into ma’rifatullah stage must go through three processes. firstly takhalli , secondly, tahalli and tajalli and the third is al-nafs almuthma’innah which means having a calm and peaceful soul to be always together with the eternal substance.
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Hoque, Mesbahul, Muneer Ali Abdul Rab, Yuslina Mohamed та Amran Abdul Halim. "التصوف عند الإمام أبي حامد الغزالي". ‘Abqari Journal 25, № 1 (2021): 300–313. http://dx.doi.org/10.33102/abqari.vol24no2.344.
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Imam Abu Hamid al-Ghazali passed through many different stages of thought in his life, and ended up with Sufism, where he discussed Sufism and found that it is a group based on the truth in terms of beliefs and goals, and in terms of curriculum and conduct. He adopted sufism approach and invited people to it and support them with instructions and guidance so that he became one of the pioneers of Sufism and its defenders. Imam Ghazali did not stand at this point, he renewals the Sufism, reforms many mistakes and the deviant ideas associated with Sufism through many of his books. He makes the Sufi approach more tolerant and moderate, based on moderation in line with the fundamentals of the Quran and Sunnah away from extremism.
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Wirman, Eka Putra. "ABU HAMID AL-GHAZALI : DIALEKTIKA LOGIKA DAN INTUISI." TAJDID : Jurnal Ilmu Keislaman dan Ushuluddin 17, no. 2 (2019): 212–20. http://dx.doi.org/10.15548/tajdid.v17i2.121.
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Sebagai seorang filosof, al-Ghazali mencintai objektifitas dan rasionalitas. Baginya, filsafat bukanlah benda haram yang tidak boleh dijamah oleh umat Islam. Filsafat baginya adalah berkah bagi manusia pada porsi tertentu dan juga sangat bermanfaat bagi kehidupan. Di bidang tasawuf, al-Ghazali memiliki pengaruh yang sangat besar terhadap perkembangan tasauf di dunia Islam. Ia berada di barisan terdepan baik sebagai tokoh pelaku maupun sebagai konseptor dan ideolog. Keunggulan al-Ghazali dibanding tokoh sufi lainnya, ia memberikan penghargaan yang tinggi kepada intuisi sebagai sumber pengetahuan yang valid. Konsep al-mukasyafah merupakan implikasi dari eksistensi pengetahuan intuitif. Begitu pula dengan konsep al-‘ilm al-laduni yang digagas oleh al-Ghazali, merupakan aplikasi dari proses al-mukasyafah.
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Marpaung, Irwan Malik. "Alam dalam Pandangan Abu Hamid al-Ghazali." KALIMAH 12, no. 2 (2014): 281. http://dx.doi.org/10.21111/klm.v12i2.240.
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-, Kusroni. "al-Munqiz Min al-Dhalal: Sebuah Upaya Pembacaan Epistemologis." PUTIH: Jurnal Pengetahuan Tentang Ilmu dan Hikmah 3, no. 1 (2018): 135–51. http://dx.doi.org/10.51498/putih.v3i1.28.
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Abu Hamid al-Ghazali dikenal sebagai tokoh Islam dengan julukan Hujjatul Islam. Ia dikenal sebagai ulama yang multi talenta, dan menghasilkan berbagai karya otoritatif dalam berbagai cabang keilmuan Islam, mulai dari Teologi, Fiqih, Ushul Fiqh, Filsafat, dan Tasawuf. Hal yang menarik dari sosok al-Ghazali ini adalah bahwa ia menulis sebuah karya otobiografi yang menggambarkan proses perjalanan panjangnya dalam dunia intelektual maupun spiritual.
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Sandybaev, Zh S. "The problem of continuity in the philosophies of Abu Hamid alGhazali and Ibn Khaldun." Adam alemi 486 (December 15, 2020): 62–70. http://dx.doi.org/10.48010/2020.4/1999-5849.06.
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The article examines the problems of continuity in the philosophies of the medieval Muslim philosopher Abu Hamid al-Ghazali and Islamic jurist Ibn Khaldun, who had a great influence in various areas of Islamic science. Ibn Khaldun continued al-Ghazali’s idea about a person who forced to communicate with other members of society. Therefore, people with different social status should be treated with respect. Developing this concept, Ibn Khaldun began with the highest posts of the state, namely: ruler, vizier, sultan, akim, leader, etc. Abu Hamid al-Ghazali explains the reasons for the collapse of the government and the state, as well as talks in detail about measures of prevention. Ibn Khaldun describes the stages that a society must go through to become a strong state, thus complementing al-Ghazali’s idea of an ideal society. The author tells that the teachings of Abu Hamid al-Ghazali about morality, power, politics, theology, philosophy, logic, morality and jurisprudence were noticeable not only in the Turds of Ibn Khaldun, who is well known in the historical, philosophical and political world of the Muslim East, but also in the works of many prominent Islamic thinkers. For example, the influence of the doctrine of theology of al-Ghazali was not limited to Fakhriddin ar-Razi, on the contrary, it embraced all the scientists who came after him and survived to these days. Thus, the followers of al-Razi, from Asar ad-Din al-Aybari to Muhammad ibn Namuar al-Khunji, continued the teachings of al-Ghazali.
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Nasyrov, I. R. "Abu Hamid al-Ghazali in Russian Islamology: Soviet and Early Post-Soviet Period." Islam in the modern world 16, no. 1 (2020): 147–60. http://dx.doi.org/10.22311/2074-1529-2020-16-1-147-160.
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The article provides a comprehensive picture of the state of research on the thought of Abu Hamid al-Ghazali (1058–1111), the greatest Islamic jurist, theologian and thinker, in Soviet and Post-Soviet Russia. The research is important because there is a widespread stereotypical view in the West and Russia that the decline of rationalism in the Muslim world and strengthening of Mysticism is due to al-Ghazali. The first part of the article traces down a number of research projects carried out during the aforementioned period, the dominant research trends and different approaches to al-Ghazali’s thought in general and certain his teachings. The author demonstrates that Soviet and Russian researchers have made a substantial progress in studying the intellectual legacy of al-Ghazali due to forsaking the one-sided approach that prevailed in Marxist Oriental studies during the Soviet era. According to their views, al-Ghazali developed a rationalistic trend of the Islamic Theology (Kalam) and Muslim Peripatetic Philosophy. Studies on al-Ghazali carried out in the late Soviet era and in Post-Soviet Russia will be analyzed in the second part of the paper.
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Shuhari, Mohd Hasrul, and Mohd Fauzi Hamat. "[The Important Values of Muslim Individuals According Al-Ghazali] Nilai-Nilai Pentng Individu Muslim Menurut Al-Ghazali." Jurnal Islam dan Masyarakat Kontemporari 9 (February 10, 2015): 34–47. http://dx.doi.org/10.37231/jimk.2015.9.0.82.
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Moral values are important to be translated in daily life especially by Muslim individuals. Among the benefits is to be able to avoid a person from acts such as cheating, treason, deviation, corruption, money politics and the like. The values that are important to the Muslim individual will be elaborated based on the thinking of Abu Hamid al-Ghazali (d. 505H) through some of his selected books, especially the book Ihya ‟ʻUlum al-Din. This paper will conclude that among the important values of the Muslim individual according to al-Ghazali can be seen in his description of the terms al-ikhlas, al-sidq, al-amanah as well as al-mas ‟uliyyah and al-kamal.
 Nilai-nilai akhlak adalah penting untuk diterjemahkan dalam kehidupan seharian khususnya oleh individu Muslim. Antara kebaikannya ialah dapat mengelakkan diri seseorang itu dari perbuatan seperti menipu, khianat, menyeleweng, rasuah, politik wang dan seumpamanya. Nilai-nilai yang penting untuk individu Muslim tersebut akan dihuraikan berdasarkan pemikiran Abu Hamid al-Ghazali (m. 505H) menerusi beberapa kitabnya yang terpilih, terutamanya kitab Ihya’ `Ulum al-Din. Makalah ini akan menyimpulkan bahawa antara nilai-nilai penting individu Muslim menurut al-Ghazali boleh dilihat pada huraiannya terhadap istilah al-ikhlas, al-sidq, al-amanah serta al-mas’uliyyah dan al-kamal.
 
 Katakunci: Nilai-nilai, al-ikhlas (keikhlasan), al-sidq (benar), al-amanah (amanah), al-mas’uliyyah (bertanggungjawab) dan al-kamal (kesempurnaan).
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Ali, Isa Abdullah. "الفلسفة والتصوف في فكر حجة الإسلام أبي حامد الغزالي". DINIKA : Academic Journal of Islamic Studies 2, № 2 (2017): 247. http://dx.doi.org/10.22515/dinika.v2i2.826.
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This article attempts to explain the efforts of Abu Hamid al Ghazali in bringing together two poles; philosophy and taṣawwuf, between reason and revelation, between spiritual and intellectual. This is the widely misunderstood by many researchers; the allegations that al-Ghazali is the estuary of stagnancy of progressive thinking is a hasty and reckless accusation. In this article, the author finds that al Ghazali's philosophical passion has begun since he was very young; much of al Ghazali's work is a testament to this. Then, although shifted to the realm of taṣawwuf, the influence of philosophy is still very subtle in the rhetoric of his writings. The depth of Ghazali's knowledge in Fiqh Shafi'i becomes another proof of the combination of reason and revelation in Ghazali's thoughts coupled with the Ash'ariyya school which he purports as his theological foundation. Keywords:Abu Hamid al Ghazali, Taṣawwuf, Philosophy
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Mu'awwanah, Uliyatul. "Wawasan Sosio-Ekonomi Perspektif Al Ghazali." FALASIFA : Jurnal Studi Keislaman 10, no. 1 (2019): 107–28. http://dx.doi.org/10.36835/falasifa.v10i1.155.
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Sebagai reaksi terhadap banyaknya manifestasi Lembaga Keuangan Syariah di In-donesia, pengesahan UU Perbankan Nomor 10 Tahun 1998, serta fatwa MUI tentang keharaman bunga bank, telah lahir kesadaran bahwa munculnya Lemba-ga Keuangan Syariah harus diiringi dengan pemahaman yang lebih dalam tentang sistem Ekonomi Islam. Berkaitan dengan hal tersebut pemahaman sistem ekonomi islam tidak cukup hanya melalui sosialisasi teknis semata, akan tetapi juga latar-belakang dan sejarah perkembangan pemikiran ekonomi para cendekiawan Mus-lim hingga terwujudnya konsep mekanisme operasional Lembaga Keuangan Sya-riah. Tujuan dari tulisan adalah menjelaskan tentang pemikiran ekonomi islam salah satu tokoh ilmuwan muslim yakni Abu Hamid Muhammad Al-Ghazali. Me-lalui pendekatan literatur penulis mencoba menyajikan sisi lain dari suasana eko-nomi Islam yakni tentang kondisi sosio ekonomi
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McBrayer, Gregory A., and Waseem El-Rayes. "Al-Ghazālī’s Moderation in Belief." American Journal of Islam and Society 32, no. 4 (2015): 117–20. http://dx.doi.org/10.35632/ajis.v32i4.1010.
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Al-Ghazali (Abu Hamid Muhammad ibn Muhammad al-Tusi al-Ghazali,1058-1111) is one of the most important thinkers in the history of Islamic andArabic thought. He lived and wrote at the height of the intellectual ferment ofIslam. Originally from Tus (in modern day Iran), he traveled extensivelythroughout the Muslim world. Al-Ghazali was a leading religious intellectualduring his lifetime; he was a jurist (faqīh), a theologian (mutakallim), as wellas a Sufi. Three of his most famous works are: The Incoherence of the Philosophers,Deliverer from Error, and Revivification of the Religious Sciences. Thefirst work contains al-Ghazali’s famous and devastating attack on philosophy,and while it deals in large measure with theology and theological claims, it isprincipally a refutative work. In this book, al-Ghazali investigates philosophicaldoctrines and criticizes philosophers for holding many heretical opinions,especially for three blasphemous views that are deserving of death: the beliefin the pre-eternity of the world (in effect denying God’s creation of the world),the denial of God’s knowledge of particulars, and the denial of the resurrectionof bodies and their assembly at the Day of Judgment. This work is largely ...
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Mardhiyah, Ira Siti Aenatum, Ihin Solihin, and Yayan Rahtikawati. "Insya Thalaby dalam Kitab Ayyuha Al-Walad Karya Imam Al-Ghazaly (Kajian Balaghah)." Hijai - Journal on Arabic Language and Literature 1, no. 1 (2018): 01–11. http://dx.doi.org/10.15575/hijai.v1i1.3172.
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ABSTRACTBook of Ayyuha al-Walad by al-Imam Abi Hamid Muhammad bin Muhammad al-Ghazali is one of the books that discusses morals. The book contains the sincere counsel of Hujjah al-Islam al-Imam al-Ghazali which is cited in a letter to his beloved disciple. In a counsel contains a sentence that requires a demand. The purpose of this research is to know the types and meaning of insya thalaby in the book of Ayyuha Al-Walad. The method used in this research is analytical descriptive method. The sampling technique used in this research is purposive sampling that is intentional sampling technique. The results of the analysis, found 73 sentences insya thalabi. The types of insya thalabi contained in the book are amr, nahyi, istifham, tamanny and nida. The analysis shows that there are 38 amr, 7 nahyi, 23 istifham, 2 tamanny and 3 nida. The other meanings of the book are irshad, ighra, tasywiq, tahdid, taubikh, tamanni, tahassur and zajr.Keywords: Book of Ayyuha Al-Walad, advice, al-Ghazali, insya thalaby.ملخص البحثكتاب أيّها الولد للإمام أبي حامد محمّد بن محمّد الغزالي هو الكتاب الذي يبحث عن الأخلاق. نصح الإمام الغزالي نصيحة صريحة إلى تلاميذه في هذه الرسالة وفي النصيحة فيها الكلام طلب للعمل. وأما أغراض هذا البحث فهي وصف أنواع ومعان الإنشاء الطلبي في كتاب أيّها الولد ولكن ستبحث الباحثة عن كلام الغزالي فقط. وكان المنهج المستخدم في هذا البحث هو المنهج الوصفي التحليلي وهو يصف الواقع ثم يحلله. والطريقة المستخدمة لأخذ العينة هي طريقة purposive sampling وهي طريقة أخذ العينة بالقدر المعين. وأما نتائج البحث فهي أن توجد 73 الإنشاء الطلبي تحتوي على خمسة أنواع وهي الأمر والنهي والإستفهام والتمنّي والندا. ومن تحليل البيانات وجدت 38 الأمر، 7 النهي، 23 الإستفهام، 2 التمنّي و 3 النداء. أمّا المعان غير الحقيقي فهي الإرشاد والإغراء والتشويق والتهديد والتوبيخ والتمنّي و التحسّر والزجر. الكلمة الرئيسية: كتاب أيّها الولد، النصيحة، الغزالي، علم المعاني، الإنشاء الطلبي. ABSTRAKKitab Ayyuha al-Walad karangan al-Imam Abi Hamid Muhammad bin Muhammad al-Ghazali merupakan salah satu kitab yang membahas tentang akhlak. Kitab tersebut berisi tentang nasihat tulus dari Hujjah al-Islam al-Imam al-Ghazali yang dinukilkan dalam surat kepada murid yang disayanginya. Dalam sebuah nasihat terkandung suatu kalimat yang menghendaki adanya suatu tuntutan. Tujuan penelitian ini adalah untuk mengetahui jenis-jenis dan makna insya thalaby dalam kitab Ayyuha Al-Walad. Metode yang digunakan dalam penelitian ini adalah metode deskriptif analitik. Teknik pengambilan sampel yang digunakan pada penelitian ini adalah purposive sampling yaitu teknik pengambilan sampel secara sengaja. Adapun hasil analisis, ditemukan 73 kalimat insya thalabi. Jenis insya thalabi yang terdapat pada kitab tersebut adalah amr, nahyi, istifham, tamanny dan nida. Hasil analisis menunjukkan ada 38 amr, 7 nahyi, 23 istifham, 2 tamanny dan 3 nida. Adapun makna-makna lain pada kitab tersebut yaitu irsyad, ighra, tasywiq, tahdid, taubikh, tamanni, tahassur dan zajr. Kata kunci : Kitab Ayyuha Al-Walad, nasihat, al-Ghazali, ilmu ma’ani, insya thalaby.
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-, Yulianto. "Ilmu Ladunni Dalam Perspektif Pendidikan Islam; Telaah Atas Pemikiran Abu Hamid Al-Ghazali." DINAMIKA : Jurnal Kajian Pendidikan dan Keislaman 2, no. 02 (2017): 53–90. http://dx.doi.org/10.32764/dinamika.v2i02.171.
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As a knowledge that is derived from eternal ray of light (TranscendentalGod) into majazi light (with different potentials) included in four human’sspirituality: mind, soul, spirit, and heart, Ladunni is an the innate and internal part ofhuman being that wait to be re-actualized. Therefore, the right perspective about thebirth of Ladunni is it becomes real because of the human’s effort and emanation ofGod’s gift. Since the mediator of Ladunni actually has been stored in variouspotentials that belong to human beings since they were born, the role of education isto activate those innate abilities from potentials into the real human’s identity. Anactualization of human’s potential which is systematized in the learning process iscalled as humanistic curriculum. The objectives of this research were (1) determiningthe essence of Ladunni, (2) determining the method that was offered by Abu Hamidal-Ghazali to obtain the knowledge of Ladunni, and (3) determining the contributionof the knowledge of Ladunni towards Islamic education. This research was a libraryresearch with qualitative-descriptive approach. It used documentation as the datacollection, and content analysis to explore various data from the books written byAbu Hamid al-Ghazali which were then composed into systematic narration. Theresult of this research are (1) Ladunni is a product of actualization from varioushuman’s potential which has been integrated in human’s spirituality; (2) everybodyis able to obtain the knowledge of Ladunni; (3) two methods which are used to obtainthe knowledge of Ladunni are internal and external methods. The coverage ofinternal method is learning, thinking, riyÄá¸atun nafsi, mujÄhadah also being patient,and the external method is by consuming halal food; (4) the access of Ladunni is alsodivided into external and internal, where external access is mirrored through aknowledge access called as divine revelation and divine inspiration while internalaccess can be seen from human’s spirituality; (5) humanistic curriculum is the mostsuitable curriculum in formal education to reflect the knowledge of Ladunni.Keyword: Ladunni in the Perspective of Islamic Education
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Ibrahim, Mohd Radhi. "The Integration of Islam and Science: Al-Ghazali on Causality Revisited." Ulum Islamiyyah 15 (August 3, 2015): 157–65. http://dx.doi.org/10.33102/uij.vol15no.240.
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ln contemporary debate, the integration between lslam and science becomes one of the main concerns among Muslim thinkers. Some consider that there is no clear connection between science and religion (lslam) and others re}ect this claim. The non-integration of lslam and science as seen by many is a result of several fundamental problems. ln this article l will endeavor to examine the root of problems from theological perspective with the focus on the concept of causality. Therefore, the article will examine the views of the Muslim theologians (mutakallimun) regarding the matter with special reference to Abu Hamid al-Ghazali in his renowned Tahafut al-Falasifa.
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Sidani, Yusuf, and Akram Al Ariss. "New Conceptual Foundations for Islamic Business Ethics: The Contributions of Abu-Hamid Al-Ghazali." Journal of Business Ethics 129, no. 4 (2014): 847–57. http://dx.doi.org/10.1007/s10551-014-2136-5.
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Volkovich, Zeev. "A Short-Patterning of the Texts Attributed to Al Ghazali: A “Twitter Look” at the Problem." Mathematics 8, no. 11 (2020): 1937. http://dx.doi.org/10.3390/math8111937.
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This article presents an novel approach inspired by the modern exploration of short texts’ patterning to creations prescribed to the outstanding Islamic jurist, theologian, and mystical thinker Abu Hamid Al Ghazali. We treat the task with the general authorship attribution problematics and employ a Convolutional Neural Network (CNN), intended in combination with a balancing procedure to recognize short, concise templates in manuscripts. The proposed system suggests new attitudes make it possible to investigate medieval Arabic documents from a novel computational perspective. An evaluation of the results on a previously tagged collection of books ascribed to Al Ghazali demonstrates the method’s high reliability in recognizing the source authorship. Evaluations of two famous manuscripts, Mishakat al-Anwa and Tahafut al-Falasifa, questioningly attributed to Al Ghazali or co-authored by him, exhibit a significant difference in their overall stylistic style with one inherently assigned to Al Ghazali. This fact can serve as a substantial formal argument in the long-standing dispute about these manuscripts’ authorship. The proposed methodology suggests a new look on the perusal of medieval documents’ inner structures and possible authorship from the short-patterning and signal processing perspectives.
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Farida, Umma, та Abdurrohman Kasdi. "Women’s Roles in Iḥyā’ ‘Ulūm al-Dīn and Method of Teaching it at Pesantrens in Indonesia". Al-Jami'ah: Journal of Islamic Studies 59, № 1 (2021): 163–90. http://dx.doi.org/10.14421/ajis.2021.591.163-190.
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The study examines the portrayal of women’s roles in the marriage from the Islamic classical book Iḥyā’‘Ulūm al-Dīn written by Abu Hamid al-Ghazali which is widely taught at Pesantrens in Central Java, Indonesia. The interpretation of this book has a significant impact on the thinking, mindset, personality, and attitudes of Pesantrens communities. This research first uses the library-based method, analyzing the literature on Iḥyā’ ‘Ulūm al-Dīn and using the qualitative-interpretative approach in understanding the text regarding women’s roles in marriage. Secondly, the research examines how Iḥyā’ ‘Ulūm al-Dīn is taught in three Pesantrens in Central Java. The result shows that al-Ghazali›s view of women in Iḥyā’ is different from his views before isolation. In Iḥyā’, the patriarchal language is sensed. The common use of al-Ghazali’s monumental work in Pesantren is in the Bandongan (teacher-centered) method without any criticism in teaching about women’s roles in marital relations. Even though Iḥyā’ is not the only source of imbalance of the roles of women and men in marriage, but it does contribute to it by becoming an unquestioned authoritative source on these contemporary issues in the Pesantrens. Therefore a methodical improvement in the learning process becomes a necessity by using the active learning strategies into active-Bandongan methods that can increase the activeness of the teaching and learning process carried out either by teachers or students to produce dynamic and contextual creative thoughts. [Tulisan ini membahas gambaran peran perempuan dalam pernikahan berdasar kitab Ihya’ yang ditulis Abu Hamid al-Ghazali yang mana pengajarannya meluas hingga pesantren di Jawa Tengah. Penafsiran terhadap kitab ini berimplikasi pada pemikiran, sudut pandang, karakter dan sikap komunitas pesantren. Pendekatan yang digunakan dalam kajian ini adalah studi literatur dan kualitatif interpretatif dalam pemahaman teks dalam kitab yang terkait tema peran perempuan dalam keluarga. Selain itu juga pengamatan pada tiga pesantren di Jawa Tengah yang mengajarkan kitab ini. Kesimpulan yang muncul adalah adanya pandangan dan bahasa al-Ghazali yang cenderung patriakal. Karya penting al-Ghazali yang banyak diterapkan di pesantren adalah metode bandongan, yang mana kurang mengapresiasi kritisme dalam melihat peran perempuan dalam hubungan perkawinan. Meskipun Ihya’ bukan satu-satunya sumber sumber referensi, tapi telah menjadi otoritatif yang tidak dipertanyakan lagi di dunia pesantren saat ini. Oleh karena itu pengembangan metode pengajaran menjadi penting dengan penggunaan strategi pembelajaran metode bandongan aktif, baik bagi guru dan murid untuk memproduksi dinamika dan pemikiran kreatif kontekstual.]
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Fitriani, Putri Diesy, and Muhammad Husni Rijal. "PENENTUAN MEKANISME PASAR EKONOM MUSLIM KLASIK." Jurnal MAPS (Manajemen dan Perbankan Syariah) 2, no. 1 (2018): 1–9. http://dx.doi.org/10.32483/maps.v2i1.9.
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Islamic Microeconomics is an economic study that discusses the behavior of individuals in carrying out their economic transactions with the norms applied with the limitations of the Qur'an and Sunnah. The understanding of the market is a place or condition that brings together demand with the bidder (buyer and seller) for each type of goods, services or resources. While the function is the relationship between variables one with other variables, with the change of a certain variable can be assessed and known in knowing and analyzing other variables. Equilibrium is a balance that occurs in a relatively long period of time and under certain conditions as a result of the intersection of demand and demand. As for the contributions of classical Muslim economists including the Al-Shahabah Risalat by Abdullah bin al-Muqaffa (109-145H / 727-762M) the contents include the administration of state finances, Al-Kharaj by Abu Yusuf (113-182H / 731-789M), Al -Kharaj is by Yahya bin Adam al-Qurasyi (140-203H / 757-818M), Al-Amwal by Abu Ubaid al-Qasim bin Sallam (157-224H / 774-838M), Al-Amwal by Abu Hamid bin Zanjawaih (180 -251H / 796-865M). Abu Yusuf's famous thoughts on the book Al-Kharaj also Al-Ghazali regarding the law of demand and supply.
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Ghazanfar, S. M., and A. A. Islahi. "Economic Thought of an Arab Scholastic: Abu Hamid Al-Ghazali (A.H. 450-505/A.D. 1058-1111)." History of Political Economy 22, no. 2 (1990): 381–403. http://dx.doi.org/10.1215/00182702-22-2-381.
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Ummah, Diny Duratul, and Ainul Churria Almalachim. "Perilaku Etika Bisnis Pedagang Sayur Di Pasar Tradisional Manggisan Tanggul Perspektif Abu Hamid Muhammad Al-Ghazali." Fenomena 18, no. 2 (2019): 206–22. http://dx.doi.org/10.35719/fenomena.v18i2.26.
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The Manggisan ebankment market is a traditional market where the people conduct daily buying and selling transactions. In conducting business activities does not deny the existence of fraud that can be caused by a lack of awareness and knowledge in doing business based on Islamic business ethics. Awareness of the application of business ethics values must be carried out by every market player. Syari’ah business ethics is a moral reference as part of Islamic forms of Akhlaqul Karimah in muamalah. Islamic business ethics is based on monotheism, honesty, justice (balance) and kindness (ihsan). In conducting business activities Abu Hamid Muhammad Al Ghazali emphasied to always be guided by Islamic business ethics because by doing so a Muslim in doing his business will get two advantages namely the world and the hereafter. The formulation of the problem from this study is how the behavior of the vegetable traders ethics in the embankment Manggisan market. And how the behavior of greengrocer business ethics in the market of Abu Hamid Muhammad Al Ghazali’s embankment perspective. This research is a type of (field research) by using juridical empirical methods, namely methods that collect data by means af observation, interviews and documentation of the behavior of business ethics of vegetable traders in conducting business activities.Based on the result of the study, it can be concluded that in general the vegetable traders in the Manggisan embankment market have applied business ethics behavior in their business activities. Including starting a business by reading basmalah, not reducing scales and not taking very much profit, even though in reality they do not understand that what they are doing is part of the theory of business ethics. But there are still traders who someties are rude to buyers due to having personal problems with their families, this is considered to have violated Islamic business ethis. One of the principles that must be possessed by a Muslim trader is to be good so that what is done will provide benefits to others so that the business carried out does not only benefit themselves but also benefits others.
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Nasyrov, I. R. "Research on Abu Hamid Al-Ghazali in the Russian Federation at the End of the 20th Century and the Beginning of the 21th Century." Islam in the modern world 16, no. 2 (2020): 107–22. http://dx.doi.org/10.22311/2074-1529-2020-16-2-107-122.
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This part completes the exposition of the state of research on the thought of Abu Hamid al- Ghazali (1058–1111), the greatest Islamic jurist and theologian, which started in the first part of the present paper. This part describes the main approaches to al- Ghazali’s heritage, developed by Russian scholars at the end of the 20th century and the beginning of the 21th century. The author demonstrates that Russian scholars during the aforementioned period conducted a comprehensive analysis of some important parts of al- Ghazali’s philosophy, including metaphysics, epistemology and ethics. The author summaries the results of their studies on al- Ghazali’s social and political thought. Moreover, this part of the article examines studies on al- Ghazali’s logic carried out by Russian scholars. The author outlines specific directions for future research on al- Ghazali’s philosophy and theology.
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Ghazanfar, S. M. "The Economic Thought of Abu Hamid Al-Ghazali and St. Thomas Aquinas: Some Comparative Parallels and Links." History of Political Economy 32, no. 4 (2000): 857–88. http://dx.doi.org/10.1215/00182702-32-4-857.
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Ellethy, Yaser. "A Controversial Orthodoxy : Al-Ghazali’s Revival of the Religious Sciences." NTT Journal for Theology and the Study of Religion 74, no. 4 (2020): 375–86. http://dx.doi.org/10.5117/ntt2020.4.005.elle.
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Abstract As part of NTT JTSR’s series on Key Texts, the present article discusses the magnum opus of the medieval Muslim scholar Abu Hamid al-Ghazali, Iyā Ulūm al-Dīn (Revival of the Religious Sciences): its genre, the main aspects of the critique it generated and its relevance to contemporary Muslim debates. This work is still celebrated in Muslim traditionalism as a masterpiece on Islamic spiritual sublimity and self-purification, based on scriptural-traditional references and the mystic experience of the author. The Iyā inspired many authors with commentaries, annotations, epitomes and explanations. Yet it stirred no less critique among religious scholars and conservative currents as a work indulging religious novelties as well as spreading inauthentic traditions and unorthodox practices among Muslims. The controversy about this work reflects an intra-Islamic antagonism towards the notion of orthodoxy, and what it entails for the Muslim faith and praxis.
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AL-NAIMI, Fatma. "THE EFFORTS OF IMAM ABD AL-HAMID AL-FARAHI IN THE ARABIC LANGUAGE." International Journal of Humanities and Educational Research 03, no. 02 (2021): 1–11. http://dx.doi.org/10.47832/2757-5403.2-3.1.
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This research deals with the efforts of Imam Abd al-Hamid al-Farahi al-Hindi in the Arabic language, especially his book Jamahrat al-Balaghah, which is the sign of Arabic and interpretation, one of the veterans of the thirteenth and fourteenth centuries AH. Where he was born, may God have mercy on him, in the year 1280 AH in the village of Fariha - from the villages of the Directorate of the greatest hatred in India - and Ibn Khalil was the sign of the East and historian of Islam, Sheikh Shibli Al-Nu'mani - may God bless him with his mercy -. He died in the year 1349 AH, corresponding to 1930 CE. Al-Farahi called for establishing the art of rhetoric on foundations stemming from the Noble Qur’an and the words of the noble Arabs, so he wrote his book The Jamahiriya of Rhetoric in which he broke the basis on which the art of rhetoric is based in Aristoteles, which is the theory of simulation. Al-Farahi believes that the art of Arabic rhetoric was influenced by this theory. The importance of the research: In this paper, I explain the methodology of Imam al-Farahi in the community of rhetoric, then the influence of the rhetoric of the Ajam on the eloquence of the Arabs, and the concept of the rhetoric of the Arabs according to Imam al-Farahi, Aristotle and the theory of simulation, then the research leads us to an explanation of the impact of poetry and eloquent prose of Imam al-Farahi. Research objectives: The research aims to: Rapid review of the efforts made in serving the Arabic language in the countries of the Indian subcontinent through the centuries until the era of Imam Farahi. Brief introduction to some Indian scholars who have a great contribution to serving the Arabic language. The comprehensive definition of Imam Al-Farahi, and highlighting his scientific contributions in the field of Arabic language and Quranic studies, whether in Arabic or Urdu. Research methodology: The research is based on three approaches: inductive, analytical, and deductive. This, in turn, showed us the efforts of Imam Abd al-Hamid al-Farahi in the Arabic language, especially writing Jamah al-Balagha. I concluded at the end of the research that Al-Farahi, with his in-depth study of the Arabic language, its literature and its sciences, had become to have a wonderful linguistic sense and a fine Arabic taste like the play of sincerity, but with all these advantages that were embodied in his personality, another characteristic that overtook all of these advantages was the love of the Holy Quran, which was above all Something and the greatness of these two villages will not be felt except by those who are pure Arab
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Cairo Office, IIIT. "Issues in Methodology of Islamic Thought." American Journal of Islam and Society 6, no. 2 (1989): 366–72. http://dx.doi.org/10.35632/ajis.v6i2.2689.
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During the period from Safar 9-12, 1410 H. / September 11-14,1989 A.D.,a seminar on the "Issues in Methodology of Islamic Thought" was held atAmir AM al Qadir University of Islamic Studies (Qusantinah, Algeria). Theseminar was organized by the university in conjunction with the InternationalInstitute of Islamic Thought (Washington, D.C.). A group of professors andstudents of both sexes from Amir Abd al Qadir University, as well as fromthe Central University, participated in the seminar activities. The openingsession was attended by representatives from Qusantinah Province, the NationalLiberation Front, the Municipal Council, and the Religious Committee.Speeches were delivered by Dr. 'Ammar al Talibi, the University Presidentand Chairman of the seminar; Dr. Gamal El-Din Attia, Academic Advisorof the International Institute of Islamic Thought and convenor of theseminar; and by Dr. Muhammad 'AM al Hadi Abu Ridah representing theguests of the seminar.The seminar included seven panels where twenty-one research papers,prepared for the seminar, were presented and discussed. These research paperscovered the following topics:1- Inference Methodology in the Qur'an: A Response to the Opponentsof Faith, by Dr. Ahmad 'Atwah.2- The Elements of Scientific Methodology in the Qur'an andal Sunnah, by Dr. Ghawi 'Inayah.3 - Muslim Methodology in Islamic Theology, by Dr. FawqiyahHusayn.4 - The Methodology of Ideology in the Light of ContemporaryScientific Advances, by Dr. Muhammad Abd al Sattar Nassar.5- An Overview of the Methodology of Recording History, byDr. 'Abd al Halim 'Uways.6- The Methodology of the Principles of Jurisprudence, by Dr.Abd al Hamid Madkur.7- The Crises of Methodology in Modem Ideological Studies,by Dr. Muhammad Kamal al Din Imam.8- The Scientific Methodology and Spirit of Ibn Khaldun andIts Relation to Islam, by Dr. 'Imad al Din Khalil ...
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Конурбаев, Марклен, Marklen Konurbaev, Салават Конурбаев, and Salavat Konurbaev. "An Essay on the History and Hermeneutics of Naslhat al-Muluk by Ghazali, Abu HamidMuhammad Ibn Muhammad Al-Tusi: semic analysis." Servis Plus 8, no. 4 (2014): 21–29. http://dx.doi.org/10.12737/6463.
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The series of articles entitled «An Essay on the History and Hermeneutics ofphilosophy ofFalsafa» is dedicated to the studies of Abu Hamid Muhammad Ibn Muhammad Al- TusT&#180;s work «NasihatAl-Muluk». The Persian philosopher of lth century Al-Ghazali went down in history as one of the brightest representatives of medieval Muslim apologetics. The study of his works allows turning to different aspects of life of the medieval Muslim East. One of&#180;his mostfamousworks, «NasihatAl-Muluk», which is part of his fundamental theological study «The Elixir of Bliss», belongs to the genre of medieval Arabic-Muslim literature — so-called «Mirrors for princes» which are simplified retellings of fundamental philosophical views on state and politics of a certain thinker in plain language. These retellings help to comprehend in practice the essence of government by series of allegories and narratives. The conducted hermeneutical analysis of«Nasihat Al-Muluk» reveals the unique approach of a brilliant Persian philosopher to determination of complicated ethical questions that underlie the art of governing. The methodological approach of the French philosopher and literary critic Roland Barthes was taken as the analysis basis. The first and the second part of the essay contain the history of formation and evolution ofphilosophy ofFalsafa and the exposition of the fundamentals of the hermeneutical teaching of Roland Barthes which underlies the instrumental basis of the analysis.
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Конурбаев, Марклен, Marklen Konurbaev, Салават Конурбаев, and Salavat Konurbaev. "Historical-hermeneutic essay on the philosophy of Falstaff in "Prince's mirror" (admonitions to the rulers) Abu Hamid Muhammad al-Ghazali al-Tusi: proaritmicski code." Servis Plus 9, no. 2 (2015): 81–90. http://dx.doi.org/10.12737/11315.
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A hermeneutic analysis of the Oriental Philosophers&#180; writings is invariably a matter of great challenge and difficulty. It is always full of allegory and literary divagations which intersperse a smooth flow of argumentation. This paper is written by Marklen Konurbaev, Professor of Literature at Moscow State University and his son Salavat, a student of Arabic Philosophy. The paper consists of four parts and attempts to reveal the hidden message of a famous extract from the renowned book Ihya Ulum Al Din by a Persian philosopher Ghazall, Abu Hamid Muhammad Ibn Muhammad Al-TusI, devoted to the analysis of the notion of &#34;fairness&#34; in the doings of a ruler. The hermeneutic analysis was performed based on the methodology propounded by Roland Gerard Barthes — a French literary theorist, philosopher, linguist and critic. This is the first ever attempt to put together the methodological efforts of a Western scholar and profoundly oriental piece of philosophy. Results of the hermeneutic study are stunning and elucidating. The paper could be recommended to the students of literature and philosophy at universities and colleges.
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Ayubi, Zahra. "Rearing Gendered Souls: Childhood and the Making of Muslim Manhood in Pre-Modern Islamic Ethics." Journal of the American Academy of Religion 87, no. 4 (2019): 1178–208. http://dx.doi.org/10.1093/jaarel/lfz072.
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Abstract Most studies of religious beliefs and praxis, including those in Islamic Studies, assume the subjects of investigation to be adults. In childhood studies of religion, however, we find a lens for exploring how foundational pre-modern Islamic ethics discourses, such as those of Abu Hamid al-Ghazali and Nasir ad-Din Tusi, taught how children were supposed to be reared and educated, which uncovers important insights about the gendered nature of ethics itself. Specifically, classical Islamic ethics is so deeply entangled with gender roles that the Islamic ethicists’ instructions for rearing children are in essence instructions for inculcating gender roles from birth. Ethical cultivation was the purview of elite men, whereas women were marginalized from ethics instruction. The childhood-studies-of-religion lens enables us to see the synonymity between Islamic ethics and the creation of the man or the man-as-process.
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Munawaroh, Lathifah. "DISKURSUS SURAT AL-FATIHAH (Telaah Dalam Perspektif Maqashid)." Jurnal Ilmiah Islam Futura 17, no. 2 (2019): 241. http://dx.doi.org/10.22373/jiif.v17i2.2433.
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This paper is the exposition of tafsir in the frame of maqashid al-Shariah. Generally the discussion of maqashid al-shariah is about the purpose of sharia law, either general purpose or special purpose on the laws that God has set. But then the discussion maqashid al-Shariah shifted on the study of the Qur'an called maqashid al-Qur'an. If the Maqashid al-Shari'ah is more focused on the purpose of establishing Islamic law, while the verses of the Qur'an do not all contain Islamic laws. However, it is precisely on the scope of maqashid al-qur'an beyond the legal issues that are only a small part of the Qur'an. From here the scholars' come with the study of maqashid al-Qur'an pioneered by Abu Hamid al-Ghazli through his book, Jawahir al-Qur'an, and forwarded by Islamic thinkers such as Abduh, Rashid Rida, Badiuzzaman Said Nursi, Ibn Asyur , Muhammad Al-Ghazali, Izzat Darwazah, and so forth. The main points of the Qur'an are called maqashid al-Qur'an. The focus of maqashid al-Qur'an in this paper is surah al-Fatihah which is called Ummul Kitab or Ummul Quran. This surah is the key of a Muslim prayer of 17 rakaat for 5 times a day overnight. If one understands the maqashid al-quran on this surah, then this will make him understand the purposes of God in this surah.
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Asyhari, M. "PENGARUH FILSAFAT ETIKA DAN TASAWUF IMAM GAZALI DI INDONESIA." ALQALAM 21, no. 100 (2004): 101. http://dx.doi.org/10.32678/alqalam.v21i100.1649.
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Imam Al-Gazali atau lengkapnya Abu Hamid Muhammad bin Muhammad bin Ahmad al-Gazali at-Tusi (W 505 / 1111). Di dunia Islam ia merupakan sosok yang unik di dunia Islam. Di satu pihak ia dikenal sebagai hujjatul-Islam dan disanjung-sanjung karena dinilai telah berhasil mempertahankan ajaran Islam dari berabagai pengaruh, dengan argumentasi yang jitu dalam menghadapi berbagai golongan filosof yang mendewakan rasio yang banyak dipengaruhi perkembangan filsafat Yunani. Di pihak lain ia menghadapi ajaran kebatinanyang merajalela saat itu dan mengabaikan ibadah sebagaimana dicontohkan oleh Nabi Mihammad s.a.w. Di samping dipuja ia juga di nilai oleh ahli takwil bahwa ia sebagai biang kemunduran Islam karena dinilai sebagai anti filsafat dan berkembangan pemikiran di dunia Islam.Lepas dari penilaian yang berbeda-beda tersebut kenyataan menunjukkan bahwa pemikiran Imam al-Gazali telah banyak diikuti masyarakat Islam dan karya-karyanya, terutama Ihya’ Ulumid Din yang berisi filsafat etika dan tasawuf, banyak dipelajari oleh umat Islam maupun pada orientalis. Uraian berikut mencoba menelaah sosok yang unik ini dalam hal filsafat etika dan tasawufnya.
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Burhanuddin, Nunu. "Prinsip Epistemologi Makrifat dalam Tasawuf Bagi Penguatan Karakter." Jurnal Fuaduna : Jurnal Kajian Keagamaan dan Kemasyarakatan 4, no. 2 (2020): 114. http://dx.doi.org/10.30983/fuaduna.v4i2.3593.
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<p><em>This paper elaborates the concept of knowledge according to the Sufis through the concept of makrifat, which is hierarchically achieved through a process of soul purification (</em>tazkiyah al-nafs<em>). From this process is born awareness of the oneness of Allah, the Most Absolute, which involves the potential of the senses and reason. The research in this article uses the literature study method of Sufism written by Sufis, especially when discussing the subject of makrifat. Such as the works of </em>Rasâil al-Junaid<em> by Al-Junaid al-Baghdadi, </em>Ihya 'Ulum al-Din<em> by Abu Hâmid al-Ghazali, and </em>Kitab al-Zuhud<em> by Ahmad bin Hanbal. The results showed that there are epistemological principles in the science of Sufism (</em>makrifat<em>) that can lead to the acquisition of rational knowledge that is integrated with righteous deeds and the formation of character. These epistemological principles are in the form of liberation of ego, superego, and lust, principles of piety and sincerity, principles of faith that guarantee the functionalization of reason, and principles of revelation that ratify empirical, rational, and intuitive knowledge. These epistemological principles are seen as relevant for the creation of character education and complete human action.</em></p><p> </p><p>Tulisan ini mengelaborasi konsep pengetahuan menurut para sufi melalui konsep makrifat, yang secara hirarkis dicapai melalui proses penyucian jiwa <em>(tazkiyah al-nafs)</em>.<em> </em>Dari<em> </em>proses<em> </em>ini<em> </em>lahirlah kesadaran akan keesaan Allah Yang Maha Absolut yang melibatkan potensi inderawi dan rasio. Penelitian dalam artikel ini menggunakan metode studi kepustakaan atas karya-karya tasawuf yang ditulis oleh para sufi, khususnya ketika membahas perihal makrifat. Seperti karya <em>Rasâil al-Junaid </em>oleh Al-Junaid al-Baghdadi<em>, Ihya ‘Ulum al-Din </em>oleh Abu Hâmid al-Ghazali, dan <em>Kitab al-Zuhud </em>oleh Ahmad bin Hanbal. Hasil penelitian menunjukkan bahwa terdapat prinsip-prinsip epistemologi dalam ilmu tasawuf (makrifat) yang dapat mengantarkan kepada perolehan pengetahuan rasional yang terintegrasi dengan amal saleh dan terbentuknya karakter. Prinsip-prinsip epistemologis tersebut berupa pembebasan ego, super ego dan hawa nafsu, prinsip kesalehan dan kesungguhan, prinsip iman yang menjamin fungsionalisasi akal, serta prinsip kewahyuan yang meratifikasi pengetahuan empiris, rasional dan intuitif. Prinsip-prinsip epistemologis ini dipandang relevan bagi terciptanya pendidikan berkarakter dan tindakan paripurna manusia.</p>
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Burhanuddin, Nunu. "Prinsip Epistemologi Makrifat dalam Tasawuf Bagi Penguatan Karakter." Jurnal Fuaduna : Jurnal Kajian Keagamaan dan Kemasyarakatan 4, no. 2 (2020): 114. http://dx.doi.org/10.30983/fuaduna.v4i2.3593.
Full textAbstract:
<p><em>This paper elaborates the concept of knowledge according to the Sufis through the concept of makrifat, which is hierarchically achieved through a process of soul purification (</em>tazkiyah al-nafs<em>). From this process is born awareness of the oneness of Allah, the Most Absolute, which involves the potential of the senses and reason. The research in this article uses the literature study method of Sufism written by Sufis, especially when discussing the subject of makrifat. Such as the works of </em>Rasâil al-Junaid<em> by Al-Junaid al-Baghdadi, </em>Ihya 'Ulum al-Din<em> by Abu Hâmid al-Ghazali, and </em>Kitab al-Zuhud<em> by Ahmad bin Hanbal. The results showed that there are epistemological principles in the science of Sufism (</em>makrifat<em>) that can lead to the acquisition of rational knowledge that is integrated with righteous deeds and the formation of character. These epistemological principles are in the form of liberation of ego, superego, and lust, principles of piety and sincerity, principles of faith that guarantee the functionalization of reason, and principles of revelation that ratify empirical, rational, and intuitive knowledge. These epistemological principles are seen as relevant for the creation of character education and complete human action.</em></p><p> </p><p>Tulisan ini mengelaborasi konsep pengetahuan menurut para sufi melalui konsep makrifat, yang secara hirarkis dicapai melalui proses penyucian jiwa <em>(tazkiyah al-nafs)</em>.<em> </em>Dari<em> </em>proses<em> </em>ini<em> </em>lahirlah kesadaran akan keesaan Allah Yang Maha Absolut yang melibatkan potensi inderawi dan rasio. Penelitian dalam artikel ini menggunakan metode studi kepustakaan atas karya-karya tasawuf yang ditulis oleh para sufi, khususnya ketika membahas perihal makrifat. Seperti karya <em>Rasâil al-Junaid </em>oleh Al-Junaid al-Baghdadi<em>, Ihya ‘Ulum al-Din </em>oleh Abu Hâmid al-Ghazali, dan <em>Kitab al-Zuhud </em>oleh Ahmad bin Hanbal. Hasil penelitian menunjukkan bahwa terdapat prinsip-prinsip epistemologi dalam ilmu tasawuf (makrifat) yang dapat mengantarkan kepada perolehan pengetahuan rasional yang terintegrasi dengan amal saleh dan terbentuknya karakter. Prinsip-prinsip epistemologis tersebut berupa pembebasan ego, super ego dan hawa nafsu, prinsip kesalehan dan kesungguhan, prinsip iman yang menjamin fungsionalisasi akal, serta prinsip kewahyuan yang meratifikasi pengetahuan empiris, rasional dan intuitif. Prinsip-prinsip epistemologis ini dipandang relevan bagi terciptanya pendidikan berkarakter dan tindakan paripurna manusia.</p>
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Suratman, Junizar, Husnul Fatarib, and Desmadi Saharuddin. "Sufism Between Asceticism and Jihad: A Conceptual and Historical Review." Al-Insyiroh: Jurnal Studi Keislaman 7, no. 2 (2021): 36–57. http://dx.doi.org/10.35309/alinsyiroh.v7i2.4540.
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In the picture of ordinary people, Sufism teaches Zuhud and distances itself from the world in theory and practice. But this is different from reality. Sufism orders in the archipelago also appeared in the vanguard to fight and repel the invaders. The history of Islamic civilization records a series of resistance movements led by Sheikh Sufism with his followers to fight against the Dutch colonialists. For this to become evident to us, we must examine some of their words and actions: Abu Hamid Al-Ghazali wrote his book (Reviving the Sciences of Religion) during the period of the Crusaders victory over the Levant, and the author remembered everything from the works of hearts and did not remember to write a chapter on jihad. We conducted literature studies and verified and interpreted the descriptions in the literature. With a descriptive analysis, the approach is obtained. The conceptual ambiguity that afflicted Sufism regarding the concepts of jihad and the application of Islamic law" played a major role in the emergence of some analyses that suggest Sufism playing a safe alternative to extremist Islamic movements. Therefore, in this article, we try to answer a complex question, which is the degree of The link between the Sufi orders and the concepts of jihad and the application of Islamic law, and is it possible for the Sufi orders to adopt a form of political violence to implement their goals?
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Hamzah, Hamzah, Irfan Hasanudin, and Tazkia Asyifa. "PERKAWINAN DI BAWAH UMUR AKIBAT ZINA MENURUT PERUNDANG – UNDANGAN DI INDONESIA DAN SYEKH NAWAWI AL BANTANI." Mozaic : Islam Nusantara 5, no. 1 (2019): 61–72. http://dx.doi.org/10.47776/mozaic.v5i1.131.
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Penelitian ini menggunakan metode library research atau penelitian kepustakaan. Berdasarkan analisa data yang dilakukan, diperoleh kesimpulan bahwa Ketentuan batas umur tersebut dalam Pasal 7 ayat 1 UU No. 1 Tahun 1974 yang berbunyi bahwa perkawinan hanya diijinkan jika pria sudah mencapai umur 19 tahun, pihak wanita sudah mencapai umur 16 tahun. Walaupun dalam al-Qur’an dan as-Sunnah tidak menjelaskan tentang batasan itu. Apabila wanita yang hamil karena zina juga tidak mempunyai masa iddah karena hamil sebab zina tidak dihormati dalam agama, dalam Kompilasi Hukum Islam (KHI) yang dijadikan pedoman dalam praktik peradilan Agama, disebutkan dalam pasal 53, Menurut Syekh Nawawi anak apabila seorang perempuan berzina, wanita yang berbuat zina dengan sebab perbuatannya itu tidak mengharamkan pernikahannya dengan orang yang menikahinya, sehingga boleh bagi laki – laki yang menzinahinya untuk menikah ibu dari anak perempuan yang dizinahi. Dan boleh bagi anak dan bapak laki – laki yang menzinahi wanita tersebut untuk menikahi ibu dan anak perempuan , wanita yang dinikahi itu.Karena pernikahan tidak menetapkan nasab dan iddah. Lebih lanjut Syekh Nawawi , mengatakan bahwa kebolehan itu disertai dengan kemakruhan ( ma’al Karohah ) karena keluarkan dari khilaf , Imam Abu Hanifah yang mengatakan haram
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Aladin, Aladin. "PERNIKAHAN HAMIL DI LUAR NIKAH DALAM PERSPEKTIF KOMPILASI HUKUM ISLAM (KHI) DAN FIQIH ISLAM DI KANTOR URUSAN AGAMA (STUDI KASUS DI KOTA KUPANG)." Masalah-Masalah Hukum 46, no. 3 (2018): 239. http://dx.doi.org/10.14710/mmh.46.3.2017.239-248.
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Perkawinan merupakan bagian dari dimensi kehidupan yang bernilai ibadah sehingga menjadi sangat penting. Manusia yang telah dewasa, dan sehat jasmani serta rohaninya pasti membutuhkan teman hidup untuk mewujudkan ketenteraman, kedamaian dan kesejahteraan dalam hidup berumah tangga. Realitas kehidupan masyarakat tidak dapat dihindari adanya hamil diluar nikah. Hamil diluar nikah adalah tindakan yang pada dasarnya sangat tidak dianjurkan oleh agama, karena agama mengajarkan manusia pada kebajikan, namun demikian praktek ini masih banyak kita jumpai di masyarakat.Masalah dalam penelitian ini adalah: (1) Mengapa terjadi perbedaan mengenai pernikahan hamil di luar nikah antara Kompilasi Hukum Islam (KHI) dan Hukum Islam (HI)?; (2) Bagaimana status hukumpernikahanwanitahamilakibatzinadenganlaki-laki yang menghamilinyamenurutKompilasi Hukum Islam (KHI)danfiqih Islam?.Kesimpulan dari penelitian ini adalah: (1) Menurut KHI bahwa wanita yang hamil di luar nikah bisa langsung di nikahkan dengan laki-laki yang menghamilinya tanpa menunggu wanita itu melahirkan kandugannya. Sedangkan berdasarkan hukum Islam dalam hal ini pendapat Imam Malik dan Ahmad bin Hambali yang mengatakan tidak boleh melangsungkan pernikahan antara wanita hamil karena zina dengan laki-laki sampai dia melahirkan kandungannya. Perbedaan tersebut terjadi karena di pengaruhi oleh perbedaan dalil-dalil (Al-Qur’an dan Hadis) yang digunakan dalam menafsirkan permasalahan pernikahan hamil di luar nikah. KHI menjelaskan pernikahan hamil di luar nikah berdasarkan dalil Al-Qur’an surat An-nur ayat 3, Mazhab Syafi’i dan Hanafi, pendapat Abu Bakar, Umar dan Ibnu Abbas. Sedangkan Hukum Islam menggunakan dalil Al-Qur’an surat An-Nisa ayat 11, 12, dan 176, surat At-Talaq ayat 4, Mazhab Maliki dan Ahmad bin Hambal; (2) KHI membolehkan menikahi wanita hamil akibat zina dengan laki-laki yang menghamilinya, menurut hukum Islam status hukum pernikahan wanita hamil akibat zina dengan laki-laki yang menghamilinya pun terjadi perbedaan pendapat diantara ke empat mazhab. Mazhab Hanafi dan Syafi’i membolehkan pernikahan wanita hamil akibat zina dengan laki-laki yang menghamilinya. Mazhab Maliki dan Hanbali melarang pernikahan wanita hamil akibat zina dengan laki-laki yang menghamilinya.
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عبد العالي, باي زكوب, та سوهيرين محمد صوليحين. "الإمام المصلح عبد الحميد بن باديس: حياته وجهوده التربوية Reformer Imam Abdal-hamid ibn Badis: His Life and Educational Reforms". Journal of Islam in Asia (E-ISSN: 2289-8077) 12, № 1 (2015): 105–52. http://dx.doi.org/10.31436/jia.v12i1.463.
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الملخّصيعدّ عبد الحميد بن باديس أحد العلماء الجزائريين المبرزين بالإصلاح الاجتماعي والدّيني والسّياسي والتربوي، عاش خمسين سنة في القرن العشرين الميلادي، حيث كانت ولادته سنة 1889م، وكانت وفاته سنة 1940م، ولقد فرض الواقع الجزائري إبّان فترة الاحتلال الفرنسي الذي كان يسعى إلى طمس ثوابت الأمّة الجزائرية، وخرق تاريخها، وهُويّتها، وثقافتها، ووحدتها الدينيّة، واللّغوية على ابن باديس أن يسلك نهج التربية والتعليم، قاصداً بذلك مواجهة الاحتلال الفرنسي الغاشم من خلال عدّة جبهات ومجالات كمثل مجال الصحافة، ومجال التربية والتعليم، ومجال الجمعيات، ومجال السياسة وغير ذلك، يهدف هذا البحث إلى إبراز دور عبد الحميد بن باديس في النّهوض بالأمّة الجزائريّة نحو تربيّة أفضل، وحياة أسعد، فيبدأ أوّلاً وبشكل موجز، بالتعرّف على الفترة الصعبة التي عايشها ابن باديس والمتمثلة في فترة الاحتلال الفرنسي الغاشم، وآثاره السلبية على الصعيد السياسي والاقتصادي والاجتماعي والثقافي والديني الجزائري وقتذاك، ثم يقوم ثانياً بتسليط الضّوء على حياة ابن باديس وتكوينه العلمي ورحلاته الداخلية وأسفاره الخارجية؛ ثم يسعى ثالثاً وبتعمّق، التعرّف على أعمال ابن باديس الاجتماعيّة وجهوده التربويّة التي أخذت حظّاً وافراً من حياته اليومية، والتي تركّزت على منبرين رئيسين، هما: منبر الصّحافة، ومنبر التربيّة والتعليم.الكلمات المفتاحيّة: الإمام عبد الحميد بن باديس، الاحتلال الفرنسي، التربية، الجزائر، الإصلاح. AbstractImÉm ‘Abd al-×amÊd ibn BÉdÊs is an Algerian scientist, and eminent social, religious, political and educational reformer. He lived fifty years in the twentieth century. He was born in 1889 and died in 1940, and lived during the French occupation that attempted to distort and undermine the foundations of the Algerian nation by destroying its history, identity, culture, and religious and linguistic unity. Ibn BÉdÊs pursued an educational approach to face the brutal French occupation on several fronts, including journalism, education, civil associations, politics, etc. This paper highlights the role of ‘Abd al-×amÊd ibn BÉdÊs in the advancement of the Algerian nation toward better education and a happier life. The paper begins with a brief canvas of the difficult times in which Ibn BÉdÊs lived, and the negative effects of the brutal French occupation from political, economic, social, cultural and religious angles, besides highlighting the life of Ibn BÉdÊs, his education and his local and international travels. The focus of this research is an in-depth examination of Ibn BÉdÊs’ social and educational efforts that consumed much of his daily routine: journalism, and education.Keywords: ImÉm ‘Abd al-×amÊd ibn BÉdÊs, the French Occupation, Education, Algeria, Reform.
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Dedi, Dedi. "PERKAWINAN WANITA HAMIL KARENA ZINA: STUDI DESKRIPTIF HUKUM ISLAM TERHADAP KHI PASAL 53 DAN PENDAPAT ULAMA." al-Afkar, Journal For Islamic Studies 4, no. 1 (2019): 68–87. http://dx.doi.org/10.31943/afkar_journal.v4i1.60.
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This research aims to know the explanation Compilation Islamic law article 53 concerning marriage woman pregnant out of wedlock, To understand Law Islam look validity Compilation Islamic law article 53 concerning marriage woman pregnant out of wedlock.Research this use type research Bibliography (Library research), namely search data through and literature references which have been existing and existing linkages with research this .Conclusion from research this are : 1. Compilation Islamic Law Article 53: One woman pregnant out of wedlock, can mated with the man who impregnated her . 2. Ban married women adulterer , besides there is in the Qur'an, there is also a in a hadith . That is Hadith tells about event a friend request permission to the Prophet Muhammad for married someone adulterer . But the Prophet forbade Friend that for married women that is . While restrictions married women adulterer in a manner assertive revealed by God in surat an-Nur verse 3 ( Qardhawi , 2003: 265). 3. The Ulama argue : Opinion first to say that women who are pregnant outside marriage can take place contract wedding well with the man who impregnated him or with man others . Opinion second say that women who are pregnant out of wedlock only may take place contract wedding with the man who impregnated him only. Opinion this is the opinion of Imam Abu Yusuf and Ibn Qadamah . Opinion this is also sound Article KHI which mentions that women who are pregnant out of wedlock just could mated with the man who impregnated him only. Opinion third say that women pregnant out of wedlock not may take place contract marriage . Women that is new may married well with men who commit adultery with him or with other people with terms has been give birth the womb .
 Tujuan dari penelitian ini adalah Untuk mengetahui penjelasan Kompilasi Hukum Islam pasal 53 tentang perkawinan wanita hamil karena zina,selanjutnya disebut hamilkarena zina. Untuk memahami Hukum islam melihat keberlakuannya Kompilasi Hukum Islam pasal 53 tentang perkawinan wanita hamil di luar nikah (karena zina).Penelitian ini menggunakan jenis penelitian Kepustakaan (Library research), yaitu pencarian data melalui referensi dan literatur yang telah ada dan yang ada keterkaitan dengan penelitian ini. Kesimpulan dari penelian ini adalah: 1.Kompilasi Hukum Islam Pasal 53: Seorang wanita hamil di luar nikah, dapat dikawinkan dengan pria yang menghamilinya. 2.Larangan menikahi perempuan pezina, selain terdapat dalam al-Qur’an, juga terdapat dalam sebuah hadis. Yaitu hadis yang menceritakan tentang peristiwa seorang sahabat yang meminta izin kepada Nabi Muhammad SAW untuk menikahi seorang pezina. Namun Nabi melarang sahabat itu untuk menikahi perempuan tersebut. Sedangkan larangan-larangan menikahi perempuan pezina secara tegas diungkapkan oleh Allah dalam surat an-Nur ayat 3 (Qardhawi, 2003: 265). 3. Para Ulama berbeda berpendapat : Pendapat pertama yang mengatakan bahwa perempuan yang hamil diluar nikah boleh melangsungkan akad pernikahan baik dengan laki-laki yang menghamilinya maupun dengan laki-laki lain. Pendapat kedua mengatakan bahwa perempuan yang hamil diluar nikah hanya boleh melangsungkan akad pernikahan dengan laki-laki yang menghamilinya . Pendapat ini adalah pendapat Imam Abu Yusuf dan Ibnu Qadamah. Pendapat ini juga merupakan bunyi pasal KHI yang menyebutkan bahwa perempuan yang hamil di luar nikah hanya dapat dikawinkan dengan laki-laki yang menghamilinya . Pendapat ketiga mengatakan bahwa perempuan hamil di luar nikah tidak boleh melangsungkan akad pernikahan. Perempuan tersebut baru boleh menikah baik dengan laki-laki yang berzina dengannya maupun dengan orang lain dengan syarat telah melahirkan kandungannya.
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Nasir, Amin, and Mohammad Abdul Basit. "Ta'lîm al-Mufradât al-'Arabiyyah 'alâ Tharîqati al-Istidzkâr Mnemonic lil al-Kalimât al-Miftâhiyyah." Alibbaa': Jurnal Pendidikan Bahasa Arab 2, no. 1 (2021): 40–60. http://dx.doi.org/10.19105/alb.v2i1.3944.
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This study discusses the mnemonic method of remembering key words for middle school children. The background of this study is that many students at school find it difficult and less responsive to vocabulary mastery in students. Use this mnemonic method for keywords we apply in the eighth semester in middle school. To determine the effect of using the mnemonic method effectively for success, we apply the eighth semester students in high school. This research is a quasi-experimental research. The use of the mnemonic method for keywords in the eighth semester of middle school. Based on the post-test scores, learning uses the mnemonic method for keywords. Its value is 85.59, as an average. Mastering Arabic vocabulary among students before using the mnemonic method for data-based key words. The pre-test mean score of students' Arabic vocabulary mastery in the experimental semester was 66.07 and the mean score in the control class was 62.18. 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Firmansyah, Hamdan. "IMAM AL-GHAZALI: PEMIKIRAN HUKUM EKONOMI ISLAM ABAD KE 5 H/ 11 M." TAHKIM 14, no. 1 (2018). http://dx.doi.org/10.33477/thk.v14i1.579.
Full textAbstract:
In 1070 M Corpus Iuris Civilis, or "Book of Justinian", was rediscovered in northern Italy in the western region of Europe, most of the existing kingdom instituted a handful of remaining Roman institutions. The Crusade, which was first called for in 1095, is a military effort of Western European Christians to regain power over the Holy Land from Muslims. The development of Islam experienced a phase of progress in the year 650-1250 M which was marked by the very wide power of Islam, science and science experienced progress and unification between Islamic territories. In 1058, the great Islamic leader Imam al-Ghazali was born full name Abu Hamid Muhammad bin Muhammad al-Tusi al-Ghazali. He has contributed to the development of Islamic economic thought. Even his thoughts were utilized by thinkers afterwards in the world of Islam and non-Islam.
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HJ. AB. RAHMAN, ASYRAF. "The Nature and Practices of Social Justice in the View of Sayyid Qutb." Jurnal Pembangunan Sosial, September 9, 2009. http://dx.doi.org/10.32890/jps.12.2009.11313.
Full textAbstract:
This paper discusses the nature of social justice as enunciated by Sayyid Qutb, an Egyptian prominent scholar in the 1960s. Failure of the political system, economic disparity, coupled with the British interference in many aspects of Egyptian socio-political life led to the so called ‘Egyptian disillusionment’ with the existing problems facing their country. Qutb’s notion of social justice is all embracing; spiritual and material life, and is not merely limited to economic justice. Together with other Egyptian intellectuals like Najib Mahfuz, Muhammad al-Ghazali, and Imad al-Din Abd al-Hamid, Sayyid Qutb managed to propose some alternative solutions in the form of writings including that of books and journal articles. Some major issues discussed in Sayyid Qutb’s works:’al-Adalah al-Ijtimaiiyah fil Islam, Ma’rakat al-Islam wal Ra’samaliyyah and his article al-Fikr al-Jadid, will then be analyzed as to see their importance in articulating some social solutions in a practical and realistic manner, in true accord both with the spirit of Islam and the contemporary human situation.