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Journal articles on the topic 'Khalīfah'

Author: Grafiati

Published: 3 March 2023

Last updated: 27 July 2025

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1

Rahim, Abd. "KHALĪFAH DAN KHILAFĀH MENURUT ALQURAN." HUNAFA: Jurnal Studia Islamika 9, no. 1 (2012): 19. http://dx.doi.org/10.24239/jsi.v9i1.39.19-53.

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2

Al Amin, Ainur Rofiq. "Kritik Pemikiran Khalifah Hizbut Tahrir yang Autokratik." Teosofi: Jurnal Tasawuf dan Pemikiran Islam 7, no. 2 (2017): 434–58. http://dx.doi.org/10.15642/teosofi.2017.7.2.434-458.

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The proponents of Hizbut Tahrir (HT) claim that the structure of HT’s political system has been the sole best system and it is deemed as a single compatible system to deal with all problems faced by the modern people in this modern age. The political system has been claimed as being capable to replace all existing political systems in the world nowadays. They call this political system khilāfah coupled with khalīfah as the central elements. To the proponents of HT, the khilāfah system they promulgate among the Islamic communities throughout the world has been a legacy of the Prophet Muhammad.

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3

Mukhammad Lutfi. "STUDI KOMPARATIF EKSISTENSI MANUSIA DALAM PANDANGAN J.P SARTRE DAN S.H NASHR." Jurnal Filsafat Indonesia 6, no. 2 (2023): 162–69. http://dx.doi.org/10.23887/jfi.v6i2.56528.

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Penelitian ini mengkaji eksistensi manusia dalam pandangan J.P Sartre dan S.H Nashr. Penelitian inimenggunakan pendekatan hermeneutika dan metode yang digunakan dalam penelitian ini adalah deskriptif analisis. Metode deskriptif analisis digunakan untuk memaparkan bagaimana eksistensi manusia pandangan Barat dan Islam yang dalam hal ini difokuskan pada pemikiran Sartre dan Nashr. Jenis penelitian ini adalah library research. Hasilnya ditemukan ada titik temu sekaligus titik pisah dalam pemikiran keduanya. Titik pisah yang sangat mencolok terutama terilihat bagaimana keduanya melihat faktor lain

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4

Lisnawati, Yesi, Aam Abdussalam та Wahyu Wibisana. "KONSEP KHALĪFAH DALAM AL-QUR`ᾹN DAN IMPLIKASINYA TERHADAP TUJUAN PENDIDIKAN ISLAM (STUDI MAUDU’I TERHADAP KONSEP KHALĪFAH DALAM TAFSIR AL-MISBAH)". TARBAWY : Indonesian Journal of Islamic Education 2, № 1 (2015): 47. http://dx.doi.org/10.17509/t.v2i1.3377.

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Manusia merupakan makhluk terbaik yang diciptakan Allah di permukaan bumi ini. Keunggulan manusia diantara makhluk lainnya adalah dengan dimilikinya akal untuk berpikir. Dengan akalnya tersebut, manusia dapat menciptakan sesuatu yang luarbiasa, dan dengan akal yang dimilikin yaitu pula, manusia diamanahi tanggungjawab yang besar yaitu amanah sebagai khalīfaħ untuk mengurus bumi. Namun demikian, seiring dengan perkembangan zaman, manusia melupakan tugasnya tersebut. Sekarang ini banyak orang yang memiliki kemampuan akal yang tinggi dan mempunyai kedudukan yang tinggi pula dalam pemerintahan, na

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Setyarama, Handri, та Fandi Erdiansah. "Relevansi Khilāfah, Imāmah, Imārah, dan Salṭanah dalam Sistem Pemerintahan Islam Kontemporer: Kajian Tafsir Tematik". JOURNAL OF QUR'AN AND HADITH STUDIES 13, № 1 (2024): 145–70. https://doi.org/10.15408/quhas.v13i1.39784.

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This article aims to explain how the mufassir’s interpretation of the Qur’anic verses that indicate about the style or system of government in khilafah, imamah, imārah and salṭānah term and how its relevance to the Islamic government system today. The method used is descriptive-analytical method as commonly applied in qualitative research models. This article shows that (1) from the identification of Qur’anic verses that indicate the concept of government system as many as 26 verses, the word khalīfah is more often used by Allah for the meaning of government and ruler. (2) in the Qur'an, terms

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Safitri, Lis, Fadlil Munawwar Manshur, and Husni Thoyyar. "NURCHOLISH MADJID ON INDONESIAN ISLAMIC EDUCATION: A HERMENEUTICAL STUDY." Jurnal Ilmiah Islam Futura 22, no. 2 (2022): 244. http://dx.doi.org/10.22373/jiif.v22i2.5749.

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Indonesian Muslims need a well-established Islamic education that can accommodate diversity as the characteristic of Indonesia. Nurcholish Madjid (1939-2005), a neo-Modernist, has an inclusive and philosophical Islamic thought that can be used as the philosophical paradigm of Indonesian Islamic education. This study intends to interpret the thinking of Nurcholish Madjid related to Islamic education using Hans Georg Gadamer’s hermeneutic model. This study shows that knowledge is a manifestation of ‘aql, one of human potential as khalīfah. Cak Nur’s objective of Islamic education is divided into

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7

Jumat, Abd Gani. "KONSEP PEMERINTAHAN DALAM ALQURAN: ANALISIS MAKNA KHALĪFAH DALAM PERSPEKTIF FIQH POLITIK." HUNAFA: Jurnal Studia Islamika 11, no. 1 (2014): 173. http://dx.doi.org/10.24239/jsi.v11i1.346.173-191.

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8

ÖZTÜRK, İsmail. "The Concept of Khalīfah within the Context of Belief in Tawhīd." Uluslararası Dorlion Akademik Sosyal Araştırmalar Dergisi (DASAD) 2, no. 2 (2025): 388–407. https://doi.org/10.5281/zenodo.14824009.

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<em>Kur'an ve Sünnet'e göre İslâm, sosyal hayatla ilgili bir dindir. Allah'ın ve Peygamber'in bu dinin sosyal yapısına verdiği önem inkâr edilemez. Peygamber'in vefatından sonra Ebû Bekir, devlet işlerini yürütmek üzere onun halîfesi olmuştur. Ancak insanlar için durum böyle olsa da her şeyin yaratıcısı olan Allah (c.c.) için böyle bir şey söylemek ne aklen ne de naklen mümkün değildir.</em> <em>Âdem ve soyunun yeryüzünde halife olduğu kesin olmakla beraber kimin halifesi olduğunu kesin

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Ramadhani, Febrina Nur, and Dessy Ekaviana. "Circle bottom line: mengkonstruksi akuntansi sosial-lingkungan dalam bingkai spiritualitas." Imanensi: Jurnal Ekonomi, Manajemen, dan Akuntansi Islam 5, no. 1 (2020): 17–24. http://dx.doi.org/10.34202/imanensi.5.1.2020.17-24.

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Abstrak Tulisan ini mencoba untuk menyempurnakan konsep triple bottem line dengan menyusun kembali relasi antara dimensi triple P dan spiritualitas, yang kemudian dinamakan circle bottom line. Circle bottom line mencakup tiga dimensi yakni people (sosial), planet (lingkungan), profit (ekonomi) yang dilandasi dimensi spiritualitas dalam pengukurannya. Dimensi spiritualitas yang digunakan yakni spirit religius. Dalam hal ini adalah konsep Eco-Theology Islam yang mencakup tiga prinsip, yakni tawhīd (kesatuan seluruh makhluk), amānah-khalīfah (kejujuran-kepemimpinan), dan ākhirah (tanggung j

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Bamualim, Mubarak. "Pendalilan Abdu Al Aziz Al Kinaniy di Kitab Al Haydah Dalam Menetapkan Akidah Al Qur’a Kalam Allah." Jurnal Al-Fawa'id : Jurnal Agama dan Bahasa 9, no. 1 (2019): 13–30. http://dx.doi.org/10.54214/alfawaid.vol9.iss1.41.

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Sebaik-baik zaman adalah tiga generasi pertama: zaman kenabian, zaman sahabat dan zaman tabi’in, pada zaman ini belum terjadi perbedaan pendapat di dalam masalah pokok akidah. Pada zaman Nabi dan dua khalīfah al rāshidīn belum muncul kelompok-kelompok menyimpang. Di akhir kekuasaan Uthmān muncul kelompok khawārij, kemudian pada zaman Ali muncul kelompok Rafīḍah dan seterusnya muncullah kelompok-kelompok yang lainnya seperti Qadariyyah, Jabariyyah, Muʿtazilah dan Jahmiyyah. Kelompok-kelompok tersebut mencetuskan akidah-akidah baru yang belum pernah dinukilkan dari Nabi dan para sahabat beliau,

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11

Karim, Karim H. "Shia Ismaili Leadership." American Journal of Islam and Society 33, no. 2 (2016): 102–12. http://dx.doi.org/10.35632/ajis.v33i2.907.

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The self-declaration of Abu Bakr al-Baghdadi as khalīfah in 2014 has onceagain brought to the fore the topic of Muslim leadership. There are numerousforms of leadership in Muslim societies today. Apart from presidents, primeministers, kings, emirs, and shaykhs, religious heads like the Shaykh al-Azharas well as certain Sufi shaykhs and pirs have varying levels of prominence.The Supreme Leader of Iran is the head of state and the county’s highestrankingpolitical and religious authority. Aga Khan IV, the current Shia NizariIsmaili Imam, leads a transnational community and has established the Aga

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Soleha, Soleha, and Adrian Adrian. "THE DEVELOPMENT OF SCIENCES IN AL-QUR'AN PERSPECTIVES." Walisongo: Jurnal Penelitian Sosial Keagamaan 23, no. 2 (2015): 419. http://dx.doi.org/10.21580/ws.2015.23.2.287.

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<p class="IIABSBARU">This research applied the method of interpretation and <em>bi ’l-ra'y</em> approach. It tried to reinvent the spirit of the Qur'an and Hadith to push humankind to develop science integratively and to make it beneficial for human beings and nature. The research confirmed that human beings as <em>khalīfah</em><em> fi ’l-arḍ</em>, was given the right and freedom to explore what is on this earth and its contents with all its potential. Even in the Qur'an, Allah has made available all materials for the development of science, <em>

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Soleha, Soleha, and Adrian Adrian. "THE DEVELOPMENT OF SCIENCES IN AL-QUR'AN PERSPECTIVES." Walisongo: Jurnal Penelitian Sosial Keagamaan 23, no. 2 (2015): 419. http://dx.doi.org/10.21580/ws.23.2.287.

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<p class="IIABSBARU">This research applied the method of interpretation and <em>bi ’l-ra'y</em> approach. It tried to reinvent the spirit of the Qur'an and Hadith to push humankind to develop science integratively and to make it beneficial for human beings and nature. The research confirmed that human beings as <em>khalīfah</em><em> fi ’l-arḍ</em>, was given the right and freedom to explore what is on this earth and its contents with all its potential. Even in the Qur'an, Allah has made available all materials for the development of science, <em>

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14

Djidin, M., and Sahiron Syamsuddin. "Indonesian Interpretation of the Qur’an on Khilāfah: The Case of Quraish Shihab and Yudian Wahyudi on Qur'an, 2: 30-38." Al-Jami'ah: Journal of Islamic Studies 57, no. 1 (2019): 143–66. http://dx.doi.org/10.14421/ajis.2019.571.143-166.

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Today the issue of building al-khilāfah al-islāmīyah (Islamic Caliphate) has been raised by Hizbut Tahrir Indonesia (HTI). One of its arguments is that it is obligatory, because Qur’an, 2:30 mentions the term khalīfah. However, this argument has been questioned by many Muslim scholars. Some of them are Quraish Shihab and Yudian Wahyudi. In this article a comparative study is conducted in such a way we can provide readers with a ‘direct’ comparasion between Shihab’s and Wahyudi’s thoughts. The emphasis of their differences is shown more clearly than their similarities. Some important points tha

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Anas, Khoirul. "QAṢAṢ QUR’ĀNI DALAM TAFSIR AL-BAQARAH KH ZAINI MUN’IM: “TELAAH KISAH PENCIPTAAN NABI ADAM SEBAGAI KHALĪFAH”". MUṢḤAF: Jurnal Tafsir Berwawasan Keindonesiaan 1, № 1 (2020): 179–201. http://dx.doi.org/10.33650/mushaf.v1i1.1493.

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Abstract: This research explains as well as examines KH Zaini Mun'im's thoughts about Qiṣas Qur'aniyyah, and the purpose of this research is to find out how KH Zaini Mun'im's concept of thinking about Qiṣas Quraniyyah issues. The method used in writing this research is library (library resarch). Meanwhile, the data collection was carried out using literature review techniques using the work of KH Zaini Mun'im's interpretation as primary data and literature related to the title of this research study (such as books, journals, etc.) as secondary data. Then the data collected is analyzed using co

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16

Supriadi, Dedi. "Internalisasi Nilai-nilai Budi Pekerti dalam Naskah Hikayat Nakhoda Asyik." Manuskripta 12, no. 2 (2022): 305. http://dx.doi.org/10.33656/manuskripta.v12i2.216.

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This article discusses the problems of internalizing moral values in the Malay literary work entitled Hikayat Nakhoda Asyik. As an old literary work, the text written in the Jawi script using the Betawi Malay language and became a guide for the development of character in the past, became the uniqueness and novelty of this literary work. The aim of this research is to portray the internalization of cultural values and moral values in Hikayat Nakhoda Asyik. This study employed a perspective-based philological discourse analysis approach to obtaining a complete description of the texts writt

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Quddus, Abdul. "Ecotheology Islam: Teologi Konstruktif Atasi Krisis Lingkungan." Ulumuna 16, no. 2 (2017): 311–46. http://dx.doi.org/10.20414/ujis.v16i2.181.

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The earth inhabited by human now is facing global environmental crisis. To respond to and tackle the crisis, a new awareness to explore the principles of religion has emerged today, which was then called ecotheology, an integral environmental insight based on ethical-theological as well as ethical-anthropological dimensions. This paper is aimed at, on the one hand, exposing principles of Islamic ecotheology that are able to be guiding principles in managing the nature, and on the other hand, comparing them with the principles of modern environmental ethics of the environmentalist/ eco-thinkers

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Mufid, Moh. "Green Fatwas in Bahtsul Masāil: Nahdlatul Ulama's Response to the Discourse on the Environmental Crisis in Indonesia." AL-IHKAM: Jurnal Hukum & Pranata Sosial 15, no. 2 (2020): 173–200. http://dx.doi.org/10.19105/al-lhkam.v15i2.3956.

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AbstractThis article aims to discuss environmental issues in the Nahdlatul Ulama (NU) tradition as a response to the phenomenon of the environmental crisis in Indonesia. This article answers the question of what is the social context that underlies the birth of the fatwas with ecological nuances among Nahdlatul Ulama? and how is the contribution of Nahdlatul Ulama in realizing eco-literacy among Nahdliyin? The results of the study indicate that the emergence of ecological fatwas or green fatwas was based on the concern of the Nahdlatul Ulama Executive Board as the largest Islamic organization

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19

Nur, Kautsar Azhari. "Pemerintahan Ilahi atas Kerajaan Manusia : Psikologi Ibn ‘Arabi tentang Roh." Kanz Philosophia : A Journal for Islamic Philosophy and Mysticism 1, no. 2 (2011): 199. http://dx.doi.org/10.20871/kpjipm.v1i2.19.

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Artikel ini mencoba membicarakan khususnya kedudukan dan fungsi roh (<em>al-rūh</em>) pada manusia, yang oleh Ibn ‘Arabi diibaratkan sebagai “kerajaan manusia” (<em>al-mamlakah</em><em> </em><em>al-insaniyyah</em>). Roh adalah raja kerajaan itu, pemimpin tertinggi yang disebut “khalifah Allah” (<em>khalīfatullah</em>) atau dengan singkat “khalifah” (<em>khalīfah</em>). Tulisan ini menyajikan pandangan Ibn ‘Arabi tentang rancangan dan pengaturan alam, dan peranan sentral yang dimainkan oleh manusia dalam proses kreatif dan

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20

Samani, Samani. "Makna, Konsekuensi Jurisprudensi, dan Korelasi Kata Awliyā’ Perspektif Abū Bakr Jābir al-Jazā’irī dalam Kitab Aysar al-Tafāsīr." Islamika Inside: Jurnal Keislaman dan Humaniora 5, no. 1 (2019): 26–48. http://dx.doi.org/10.35719/islamikainside.v5i1.39.

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Abstract: Controversy surrounding the meaning of Q.S. al-Māidah [5]: 51 regarding whether or not a non-Muslim leader in Indonesia is a hot issue nowadays. The pros and cons around whether or not non-Muslim leaders are widely discussed by academics in Indonesia. The article elaborates the term awliyā’ in surah al-Mā’idah [5]: 51 focusing specifically on Abū Bakr Jābir al-Jazāirī’s perspectives in his Aysar al-Tafāsīr. In addition, it discusses jurisprudential consequence of the term and its correlation to other terms such as khalīfah, mulk, imāmah, amīr al-mu’minīn, and sulṭān. The study finds

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Andini, Riddo. "Rekonstruksi Makna Khalīfatullāh fī al-Ardh dalam alQur’an Sebuah Tawaran dari Teori Ekoteologi Islam Studi Tafsir Tematik." Mau'izhah 11, no. 2 (2021): 1. http://dx.doi.org/10.55936/mauizhah.v11i2.71.

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Penelitian ini bertujuan membahas tentang penafsiran ulangdari makna khalīfatullāh fī al-ardh dalam al-Qur‟an melaluiteori ekoteologi supaya mendapatkan pemahaman yang lebihkomprehensif. Penelitian ini menggunakan metode penelitiankualitatif yang dilakukan dengan studi pustaka, untukmenginterpretasikan ayat-ayat al-Qur‟an dengan pendekatantafsir tematik. Penelitian ini menyimpulkan bahwa Islammemandang manusia makna khalīfatullāh fī al-ardh dari duaarah, yaitu sebagai wakil Tuhan yang cenderung agresif-aktif,dan sekaligus hamba Tuhan yang pasif dalam arti yangsebenarnya. Ada tiga prinsip yang

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Basith, Abdul. "KLASIFIKASI KATA DALAM BAHASA ARAB MENURUT LINGUIS ARAB KLASIK DAN MODERN." Adabiyyāt: Jurnal Bahasa dan Sastra 8, no. 2 (2009): 245. http://dx.doi.org/10.14421/ajbs.2009.08203.

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This paper aims to investigate Arabic word classificati based on Arabic Grammarians and modern linguists’ perspectives and principles which they use in that classification. As it is explored by Arabic Grammarians, the word classification is divided into three components, such as ism (noun), fi'l (verb) and harf (particle) ,which causes problems when between definition and sign of each of the classification is unmatched in a given text. Therefore, some modern linguists, one of them is Tamām Hassān, try to reconsider and to remake a new classification of Arabic words. While other Arabic Grammari

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HS, Muhammad Alwi. ""DIAM ADALAH EMAS"." SUHUF 16, no. 1 (2023): 1–19. http://dx.doi.org/10.22548/shf.v16i1.819.

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Artikel ini bertujuan mendiskusikan eksklusivitas tafsir pada term yang tidak diterjemahkan oleh M. Quraish Shihab (MQS) dalam Tafsir Al-Mishbah, khususnya term khalīfah (al-Baqarah/2: 30), ummatan wasaṭān (al-Baqarah/2: 134), qawwāmūn (an-Nisa/4: 34), awliyā’ (al-Maidah/5: 51), dan jilbāb (al-Ahzab/33: 59). Argumentasi utama artikel ini adalah bahwa tidak menerjemahkan sebuah term Al-Qur’an menunjukkan adanya keistimewaan term tersebut, layaknya ungkapan ‘diam adalah emas’. Artikel ini menggunakan metode deskripsi-analitis, berdasarkan pendekatan kualitatif. Hasil artikel ini menunjukkan bahw

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Johnderose, Ahmad Qolbi, Ibnu Yaqzan Qur'any, Muhammad Hafidz Syaputra Utama, and Niken Sylvia Puspitasari. "The Philosophy of Mountains in the Qur’an and Its Lessons on Stability, Resilience, and Environmental Ethics." TAFSE: Journal of Qur'anic Studies 9, no. 2 (2024): 241. https://doi.org/10.22373/tafse.v9i2.29034.

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The Qur’an presents mountains not only as geological formations but as profound symbols of cosmic balance (mīzān), spiritual resilience, and divine wisdom. This study examines their philosophical significance by integrating classical and modern Qur’anic exegesis (tafsir) with contemporary environmental ethics and scientific perspectives. Employing a qualitative approach with thematic and comparative tafsir analysis, this research explores Qur’anic references to mountains (jabal, rawāsi, ṭūr) through interpretations by Al-Tabari, Ibn Kathir, Al-Razi, and M. Quraish Shihab. Findings indicate tha

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Amin, Surahman, and Ferry Muhammadsyah Siregar. "Pemimpin Dan Kepemimpinan Dalam Al-Qur’an." Tanzil : Jurnal Studi Al-Qur'an 1, no. 1 (2015): 27. http://dx.doi.org/10.20871/tanzil.v1i1.78.

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<p class="Style1"><strong>Abstract</strong></p><p class="Style2">This paper discusses about leader and leadership in the Quran. It also focuses on the study of leadership, its ethical and practical aspects. It aims at exploring the meaning of leader and leadership in the Quran. In addition, the Quranic verses and its words are collected and analyzed. This paper uses the theory of tafsir, especially tafsir maudhui and the heuristic method for collecting the data. It is found that the Quranic verses are divided into Madaniyah and Makkiyah. It uses the term <em&gt

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Amin, Surahman, and Ferry Muhammadsyah Siregar. "Pemimpin Dan Kepemimpinan Dalam Al-Qur’an." Tanzil : Jurnal Studi Al-Qur'an 1, no. 1 (2015): 27. http://dx.doi.org/10.20871/tjsq.v1i1.78.

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<p class="Style1"><strong>Abstract</strong></p><p class="Style2">This paper discusses about leader and leadership in the Quran. It also focuses on the study of leadership, its ethical and practical aspects. It aims at exploring the meaning of leader and leadership in the Quran. In addition, the Quranic verses and its words are collected and analyzed. This paper uses the theory of tafsir, especially tafsir maudhui and the heuristic method for collecting the data. It is found that the Quranic verses are divided into Madaniyah and Makkiyah. It uses the term <em&gt

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Zulfahmi, Zulfahmi. "HUBUNGAN ANTARA AGAMA DAN NEGARA DALAM PERSPEKTIF PEMIKIRAN ISLAM." Al-Madaris Jurnal Pendidikan dan Studi Keislaman 3, no. 1 (2022): 44–53. http://dx.doi.org/10.47887/amd.v3i1.78.

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This paper examines religious and state relations of Islamic thought perspective. This study aims to describe how the relationship between religion and state in the view of Islam. The method used in obtaining data is descriptive method through literature study. The results of the study show that among Muslim figures or thinkers such as Nurcholish Madjid and Abdur Rahman Wahid agree that there is a constructive relationship between state and religion which by revivalists separates it. Some of the indicators are: (1) Islam gives the principles of the formation of a state with the concept of khal

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Gunawan, Edi. "RELASI AGAMA DAN NEGARA." KURIOSITAS: Media Komunikasi Sosial dan Keagamaan 10, no. 2 (2017): 1–21. http://dx.doi.org/10.35905/kur.v10i2.589.

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This paper examines religious and state relations of Islamic thought perspective. This study aims to describe how the relationship between religion and state in the view of Islam. The method used in obtaining data is descriptive method through literature study. The results of the study show that among Muslim figures or thinkers such as Nurcholish Madjid and Abdur Rahman Wahid agree that there is a constructive relationship between state and religion which by revivalists separates it. Some of the indicators are: (1) Islam gives the principles of the formation of a state with the concept of khal

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Edi, Gunawan. "RELASI AGAMA DAN NEGARA PERSPEKTIF PEMIKIRAN ISLAM." Kuriositas: Media Komunikasi Sosial dan Keagamaan 10, no. 2 (2017): 105–25. https://doi.org/10.5281/zenodo.3333424.

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This paper examines religious and state relations of Islamic thought perspective. This study aims to describe how the relationship between religion and state in the view of Islam. The method used in obtaining data is descriptive method through literature study. The results of the study show that among Muslim figures or thinkers such as Nurcholish Madjid and Abdur Rahman Wahid agree that there is a constructive relationship between state and religion which by revivalists separates it. Some of the indicators are: (1) Islam gives the principles of the formation of a state with the concept of khal

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Maulidah, Tri Arwani. "Reinterpretasi Relasi Tuhan dan Manusia Syed Muhammad Naquib Al-Attas." Islamika Inside: Jurnal Keislaman dan Humaniora 4, no. 1 (2018): 74–95. http://dx.doi.org/10.35719/islamikainside.v4i1.47.

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The article attempts to reanalyze the concept of God, human, and their relation. God, in Islam, is The One, The Life, The Eternal, and The Endless. His Oneness is absolute, but His Absoluteness is unlike the absoluteness of the universe. God is transcendent and immanent at the same time. Al-Attas distinguishes the concept of God as Rabb and God as Ilāh. Human, to al-Attas, is spirit and organism, and body and soul. The organismic side of human beings along with their five senses functions to help them living in the world. The spiritual dimension of human beings, on the other side, has an abili

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Yusuf, Ujang Andi. "MANAJEMEN PESERTA DIDIK DALAM PERSPEKTIF PENDIDIKAN ISLAM." Islamic Management: Jurnal Manajemen Pendidikan Islam 2, no. 02 (2019): 191. http://dx.doi.org/10.30868/im.v2i02.514.

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In the time of the development of various kinds of disciplines including the science of education, Islam was present as an ideal concept and a perfect model while answering various challenges from the various problems of the development of education. At a time when many Muslims themselves are unaware of the concepts and models of Islamic education and glare with theories, concepts, and models of non-Islamic education. Many institutions labeled Islam, but in reality are still far from the truth, so the graduates are still far from the hopes of the nation and Islam itself. Therefore, to print Is

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Ikhsanudin Ikhsanudin, Nyarminingsih Nyarminingsih, and Mukh Nursikin. "Merdeka Belajar dan Implikasinya terhadap Evaluasi Pembelajaran Pendidikan Agama Islam." Al Yazidiy Jurnal Sosial Humaniora dan Pendidikan 4, no. 1 (2022): 110–20. http://dx.doi.org/10.55606/ay.v4i1.40.

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Artikel ini disusun untuk melihat bentuk kebijakan Menteri Pendidikan dan Kebudayaan Republik Indonesia dan implikasinya terhadap pengembangan evaluasi pembelajaran pendidikan agama Islam (PAI). Adapun metode penelitian yang digunakan dalam penulisan artikel ini adalah metode kualitatif dengan pendekatan studi literatur. Pada studi literatur data dikumpulkan melalui proses pencermatan, analisis, dan penyajian hasil. Berdasarkan pada kajian literatur yang telah dilakukan, kebijakan Kementerian Pendidikan dan Kebudayaan, dikenal dengan kebijakan ―Merdeka Belajar. Kebijakan ini meliputi 4 hal: uj

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Rajab, H. "STUDI NAQD AL-ḤADĪTH ATAS HADIS ‘ĀISYAH TENTANG MESJID TIDAK HALAL BAGI PEREMPUAN HAID". Tahdis: Jurnal Kajian Ilmu Al-Hadis 13, № 2 (2022): 136–58. http://dx.doi.org/10.24252/tahdis.v13i2.27517.

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Penelitian ini bermaksud untuk meneliti hadits Aisyah ra. tentang masjid tidak halal bagi wanita yang sedang haid. Penelitian ini penting dilakukan karena kebutuhan wanita yang sedang haid untuk masuk dan berada di masjid saat ini semakin kuat, seperti mengaji, menuntut ilmu dan mengajar, sedangkan ada pendapat yang masih dipegang teguh oleh masyarakat muslim terhadap hal ini. Hari itu wanita yang sedang haid dilarang masuk masjid. Beberapa penelitian menyimpulkan bahwa hadits 'Āisyah adalah daif karena salah satu perawinya dianggap majhūl. Tapi apakah itu benar? Penelitian ini mencoba menelaa

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Atssania Zahroh and Mimi Suhayati. "Qur'anic Ecofeminism: The Solution of Environmental Crisis." Al-'Allāmah: Journal of Scriptures and Ulama Studies 1, no. 1 (2024): 39–48. https://doi.org/10.70017/al-allmah.v1i1.6.

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This Qur'anic ecofeminism proposal is important because it can identify the cause of the environmental crisis from its very root: the concept of dualism. This qualitative research will employ Iceberg and U Theories to analyze that widespread concept. Hence, the present work aims to uncover the equilibrium between human beings and the environment inherent in the Qur’an and find its relevance to the wisdom tradition concept of Sachiko Murata. Our research concludes that, first, the dualism concept, which tends to separate subject and object, nature and human, men and women, contradicts tawhîd wh

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Albar, Mawi Khusni, Tasman Hamami, Sukiman Sukiman, and Akhmad Roja Badrus Z. "Ecological Pesantren as an Innovation in Islamic Religious Education Curriculum: Is It Feasible?" Edukasia Islamika 9, no. 1 (2024): 17–40. http://dx.doi.org/10.28918/jei.v9i1.8324.

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This article examines the innovation of an ecology-based Islamic religious education curriculum as a response to global environmental challenges. The background includes the role of humans as khalīfah, responsible for preserving nature, and the need for education that integrates religious values with ecological principles to foster sustainable behavior. This research also highlights the role of pesantren, traditional Islamic educational institutions, in implementing the ecological curriculum, given their long history of teaching moral and ethical values. The research methodology employs a quas

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Azmi, Ahmad Sanusi, Zulhilmi Mohamed Nor, Mohd Yusuf Ismail, Amiruddin Mohd Sobali, Amran Abdul Halim, and Ummi Kamila Mior Ahmad Ramdzan. "Sīrah Nabawiyyah dan Byzantine Rom: Analisis Terhadap Surat Ibn al-Layth Kepada Empayar Rom." Sains Insani 2, no. 2 (2017): 73–80. http://dx.doi.org/10.33102/sainsinsani.vol2no2.39.

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Menurut Nadia el-Sheikh, di zaman Constantine IV, Kerajaan Byzantine melaksanakan polisi yang aggresif terhadap Kerajaan Abbāsiyah. Mereka telah menghentikan bayaran jizyah kepada Kerajaan Abbāsiyyah sehingga menyebabkan Khalīfah al-Rāshid (m. 193/809) mengarahkan supaya satu surat amaran dikeluarkan kepada Empayar Rom. Muḥammad ibn al-Layth (m. 203/819) telah merangka satu surat amaran bagi pihak al-Rāshid memperingatkan Byzantine tentang perkara ini. Anehnya, menurut analisis terhadap surat tersebut, hanya 15% sahaja daripada kandungan surat ini yang dirangka berhubung isu jizyah, manakala b

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Fauzi, Muhammad, Mardian Idris Harahap та Muhammad Roihan Nasution. "Pemimpin Yang Adil Dalam Al-Qur’ān (Studi Komparasi Ayat-Ayat Kepemimpinan Menurut Tafsīr Ibnu Kaṡīr dan Tafsīr Sayyid Quṭhb)". Kamaya: Jurnal Ilmu Agama 7, № 1 (2024): 125–37. https://doi.org/10.37329/kamaya.v7i1.3152.

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Leadership is a very urgent matter in the Islamic view. This can be seen in surah al-Mā’idah verse 59 which talks about the command to obey Allah, His Messenger and leaders. In the mechanism for selecting a leader, Islam does not provide implementation and technical instructions in the regulations on the procedures for appointing and dismissing a leader. A country that has diversity of religions, ethnicities, races, languages, cultures and natural riches certainly needs leaders who are not only physically strong, but also capable of solving problems that occur. This research aims to explore ju

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Andy Riski Pratama, Wedra Aprison, Wilda Irsyad, and Rahmat Hidayat Hasan. "The Implication of Merdeka Belajar on the Evaluation of Islamic Religious Education Learning." Ar-Rusyd: Jurnal Pendidikan Agama Islam 3, no. 1 (2024): 74–85. http://dx.doi.org/10.61094/arrusyd.2830-2281.257.

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This article is prepared to examine the form of the policy of the Minister of Education and Culture of the Republic of Indonesia and its implications for the development of Islamic religious education (PAI) evaluation. The research method used in writing this article is a qualitative method with a literature study approach. In the literature study, data are collected through a process of review, analysis, and presentation of results. Based on the literature review, the Ministry of Education and Culture's policy is known as Merdeka Belajar policy. This policy includes 4 things: a national stand

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Abdullah al-Ahsan. "Law, Religion and Human Dignity in the Muslim World Today: An Examination of OIC's Cairo Declaration of Human Rights." Journal of Law and Religion 24, no. 2 (2008): 569–97. http://dx.doi.org/10.1017/s0748081400001715.

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Human dignity is the recognition and respect of human need, desire and expectation one individual by another. This recognition is indispensable because no human being survives alone: Human dignity creates the foundation of society and civilization. Our knowledge of history suggests that religious ideas have provided this basic foundation of civilization. Describing the first recognized civilization in history one historian says, “Religion permeated Sumerian civic life.” According to another historian, “Religion dominated, suffused, and inspired all features of Near Eastern society—law, kingshi

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Jatmiko, Rumpoko Setyo. "TERORISME ISLAMIC STATE OF IRAQ AND SYRIA (ISIS) DALAM NOVEL HABĪBĪ DĀ‘ISYĪ KARYA HĀJAR ‘ABDUṢ ṢAMAD: ANALISIS HEGEMONI GRAMSCI". Jurnal CMES 12, № 2 (2019): 102. http://dx.doi.org/10.20961/cmes.12.2.37876.

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<p>The phenomenon of terrorism which is the subject of world discussion today, namely ISIS has attracted an Egyptian writer to be illustrated in a novel entitled Habībī Dā‘isyī. This novel tells the story of the struggle of a woman and her family in facing terror committed by ISIS. Laila was involved in and joined ISIS along with several other Egyptian women. At that time she felt ignored and pressured by her own family. The novel is examined and examined through Gramsci's Hegemony theory related to intellectual-moral leadership and its dominance to find out various acts of terror being

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Gaffar, Abdul, and Muhammed Anees. "Inclusive Tawhid as an Epistemology of Islamic Education." FIKROTUNA: Jurnal Pendidikan dan Manajemen Islam 15, no. 1 (2025): 135–48. https://doi.org/10.32806/jf.v15i1.833.

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doctrine but as a basic epistemology in Islamic education that encourages reflective awareness and pluralistic values. By integrating the philosophical-anthropological dimensions of humans as 'abd Allah and khalīfah fī al-ardh, inclusive tawhid views humans as unfinished beings who need mujahadah, spiritual and intellectual struggle through a meaningful educational process. Amid global challenges such as Islamophobia, ideological polarization, and identity crisis in a multicultural society, inclusive tawhid offers a transformative education model that builds solidarity based on universal spiri

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Rendi, Rendi Irawan, Eka Prasetiawati та Muhammad Nur Amin. "Ayat-Ayat Kepemimpinan dalam Tafsīr Al-Munīr Perspektif Tafsīr Maqāṣidī Abdul Mustaqim". Journal of Islamic Scriptures in Non-Arabic Societies 2, № 1 (2025): 54–68. https://doi.org/10.51214/jisnas.v2i1.1083.

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Leadership is a fundamental aspect of human civilization and a central theme in Islamic teachings. The Qur'an addresses various dimensions of leadership through terms such as khalīfah, imāmah, and ulū al-amr. This study aims to explore the concept of leadership in Islam by analyzing Qur’anic verse QS. al-Baqarah [2]:30 through the lens of tafsīr maqāṣidī as developed by Abdul Mustaqim, using Tafsīr al-Munīr by Wahbah al-Zuḥaylī as the primary interpretive source. Employing a qualitative library research method, this paper focuses on the linguistic, semantic, and thematic analysis of the verse

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Rahman, Izzal Afifir, Mufidah Cholil та Isroqunnajah Isroqunnajah. "TINDAKAN PREVENTIF WABAH COVID-19 BERDASARKAN IMPLEMENTASI PRINSIP MORAL DALAM AJARAN AGAMA ISLAM: STUDI TENTANG PEMIKIRAN ZAKARIYĀ AL-‘ANṢĀRĪ". Sebatik 28, № 1 (2024): 112–21. http://dx.doi.org/10.46984/sebatik.v28i1.2226.

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Agama Islam mengajarkan manusia untuk realisasi diri terhadap kehadiran Tuhan yang disertai konsep pengalaman empiris, berupa tindakan sosial dan ritual yang di implementasikan ke dalam kehidupan sehari-hari. Prinsip ini merupakan panduan menjalani hidup yang baik di dunia bagi manusia menurut sistem Tuhan, dan sebagai bentuk manifestasi terpilihnya manusia sebagai khalīfah bumi sehingga, menjadi tanggung jawab manusia untuk melindungi bumi dari segala kerusakan, dan kekacauan, sehingga diharapkan manusia dapat menjalai hidup dengan aman, tenang, dan terhindar dari segala mara bahaya dan penya

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Nasution, Abdul Basit Abdur Rahim, Nurul Aini A. Kadir, Aminudin Hehsan, et al. "Can Religion Drive Malaysian Muslim Entrepreneurs to Embrace Challenges in Eco-Friendly Document Management and Contribute Financially In Sustainable Business as Part of Sustainable Development Goals?" Journal of Lifestyle and SDGs Review 5, no. 2 (2024): e02875. http://dx.doi.org/10.47172/2965-730x.sdgsreview.v5.n02.pe02875.

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Objective: The objectives of this study are to explore the practice of paperless document systems and the perception of financial contribution among Muslim entrepreneurs in Malaysia as an effort to achieve SDG 12: Responsible Consumption and Production. Theoretical Framework: This research is conducted based on the cyclical theory of civilisation of Ibn Khaldun especially on how civilisation rise and fall based on the resource management and governance, with sustainability playing a critical role in the prosperity and decline. Method: Surveys were distributed to 204 respondents who attended si

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Fadhli, Muhajirul, and Qanita Fithriyah. "Upaya Meningkatkan Kesadaran Ekologis dalam Perspektif Ali Jum'ah." Jurnal Al-Hikmah 19, no. 01 (2021): 77–95. http://dx.doi.org/10.35719/alhikmah.v19i01.46.

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The phenomenon of the environmental crisis that is increasingly happening has the potential to threaten human life. One of the main factors responsible to create this crisis a mistake in understanding religious context. Many Muslims tend to believe that Islam only focuses on the relationship between humans and humans and humans with God alone . As a result, Islamic values related to natural phenomena have gone unnoticed. Whereas an ecological settlement approach based on Islamic values can be a solution in facing the environmental crisis. With the work of Muslim scholars, it is hoped that

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Syukur, Suparman. "REKONSTRUKSI TEOLOGI ISLAM KAJIAN KRITIS TERHADAP USAHA PEMBAHARUAN MENUJU TEOLOGI PRAKTIS." Jurnal THEOLOGIA 25, no. 2 (2016): 3–26. http://dx.doi.org/10.21580/teo.2014.25.2.377.

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Abstract: The terminology of various theology concepts is very basic in human life, especially when man realizes that he is a creature that have duty to submissive and obedient to God as his creator. Talking about the relationship between man and God will, so other beliefs to the prophets, angles, and another creatures should be aroused, We must prove everything of ours believing in the real life. Therefore, the study of theological view, also be associated with the functions and obligations of human beings responsible in this life. There are various concepts of belief in God, the Prophets, An

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Suprapto, Rohmat. "FILSAFAT CINTA MUHAMMAD IQBAL." Jurnal THEOLOGIA 25, no. 1 (2016): 223–44. http://dx.doi.org/10.21580/teo.2014.25.1.345.

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Abstract: In the academic world, Iqbal is known as a poet, philosopher, sufism, historian, and politician. The professions which he elaborated could reach the peak levels in their respective fields of life. In addition to his character, the concept he introduced and the reflection of his life were not only a synergy with Islamic law that derived from the Qur'an and As Sunnah, but also indeed both codices that leads his way of life. Due to these facts, he was dubbed as greatest Mujaddid in 20-th century.One of the concepts that makes him well recognized is the concept of love as expressed in a

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Masoumbeigi, Hossein, Narjes Malek Mohammadi, Hossein Shamsi Gooshki, et al. "An Approach to the Anthropological Theory of the Qur’an and Hadith and Their Roles in Reducing Environmental Degradation." International Journal of Medical Toxicology and Forensic Medicine 11, no. 4 (2021): 36166. http://dx.doi.org/10.32598/ijmtfm.v11i4.36166.

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Background: According to the Qur’an, man is the servant and the successor of Allah, the representative of prosperity on earth, and has the responsibility for the universe. This approach will create a constructive human interaction with the environment. Environmental degradation is against the will of Allah. It originates from ignorance, human selfishness, passions, and evil temptations, manifest in greed, arrogance, and extravagance. If humans control these abnormal factors and follow Qur’an teachings, they will enjoy a healthy environment that is a universal right. This paper seeks to study t

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Al-Qāqī, Wadād. "The Term "Khalīfa" in Early Exegetical Literature." Die Welt des Islams 28, no. 1-4 (1988): 392–411. http://dx.doi.org/10.1163/157006088x00294.

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Bonner, Michael. "Al-Khalīfa Al-Marḍī: The Accession of Hārūn Al-Rashīd". Journal of the American Oriental Society 108, № 1 (1988): 79. http://dx.doi.org/10.2307/603247.

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