399 research outputs found
Analisis metode hisab awal bulan Kamariah dalam kitab Maslak Al-Qāṣid Ilā ‘Amal Ar-Rāṣid karya Ahmad Ghazali Muhammad Fathullah
No full textIlmu hisab di Indonesia telah berkembang sangat pesat, ahli falak telah menawarkan berbagai metode bermula dari metode hisab ‘urfi, hisab haqīqī bi at-taqrīb, haqīqī bi at-tahqīq, dan kontemporer. Bermula dari konsep hisab yang hanya menambahkan dan mengurangkan hingga konsep yang mengunakan rumus segitiga bola. Ahmad Ghazali Muhammad Fathullah telah menulis kitab Maslak al-Qāṣid ilā ‘Amal ar-Rāṣid. Kitab ini merupakan upgrade dari kitab klasik yaitu Faiḍ al-Karīm, metodenya merupakan perpaduan antara metode klasik sesuai kitab Faiḍ al-Karīm (yang berisi data al-‘alamah, al-hiṣṣah, al-wasaṭ, al, khaṣṣah dan al-markaz) dengan metode kontemporer menggunakan rumus segitiga bola, dilengkapi dengan koreksi-koreksi lainnya yang sudah menggunakan algoritma kontemporer.
Berangkat dari hal tersebut memunculkan materi pembahasan berikut: 1) bagaimana metode hisab awal bulan Kamariah dalam kitab Maslak al-Qāṣid ilā ‘Amal ar-Rāṣid karya Ahmad Ghazali Muhammad Fathullah?, 2) Bagaimana akurasi hisab awal bulan Kamariah dalam kitab Maslak al-Qāṣid ilā ‘Amal ar-Rāṣid karya Ahmad Ghazali Muhammad Fathullah?.
Penelitian ini menggunakan metode penelitian kualitatif dengan jenis penelitian kepustakaan (library research). Sumber data primernya yaitu metode perhitungan awal bulan kitab Maslak al-Qāṣid ilā ‘Amal ar-Rāṣid. Teknik pengumpulan data menggunakan teknik dokumentasi dan wawancara. Analisis data yang penulis gunakan adalah metode analisis isi (content analysis) yaitu untuk menganalisis metode perhitungan awal bulan Kamariah dalam dokumen berupa kitab Maslak al-Qāṣid ilā ‘Amal ar-Rāṣid. Penulis juga menggunakan studi komparasi untuk mengkomprasikan hasil perhitungan dalam kitab Maslak al-Qāṣid ilā ‘Amal ar-Rāṣid dengan metode kontemporer lainnya.
Penelitian ini menghasilkan dua temuan yaitu: pertama, metode hisab awal bulan Kamariah dalam kitab Maslak al-Qāṣid ilā ‘Amal ar-Rāṣid termasuk metode hisab haqīqī bi at-taḥqīq semi kontemporer yang belandaskan pada teori heliosentris. Metode tersebut sudah cukup akurat karena telah mempertimbangkan rumus-rumus trigonometri, koreksi yang cukup kompleks, dan mempertimbangkan posisi observer, hanya saja data-datanya bersifat paten dan tidak berubah-ubah. Kedua, output (hasil) hisab kitab Maslak al-Qāṣid ilā ‘Amal ar-Rāṣid tidak terpaut jauh dengan Ephemeris Hisab Rukyat. Perbedaan tersebut berasal dari perbedaan sumber data yang digunakan, konsep perhitungan, akan tetapi tidak berpengaruh secara signfikan terhadap ketinggian hilāl yang hanya terpaut 1-17 menit, sehingga kitab tersebut cukup akurat dan dapat digunakan untuk pedoman mengetahui keadaan hilāl pada awal bulan Kamariah
Studi analisis hisab gerhana bulan dalam kitab Maslak Al-Qāṣid Ilā ‘Amal Ar-Rāṣid karya KH. Ahmad Ghozali Muhammad Fathullah
No full textGerhana bulan merupakan salah satu fenomena alam yang memperlihatkan kekuasaan Allah SWT. Gerhana bulan perlu dipelajari, disamping untuk mengetahui peristiwa alam, juga untuk kebutuhan ibadah, mengingat adanya salat sunah gerhana. Untuk mengetahui terjadinya gerhana bulan ini ada beberapa metode untuk menghitungnya. Kitab Maslak al-Qāṣid karya KH. Ghozali ini merupakan salah satu kitab falak yang membahas sistem hisab gerhana bulan.
Penulis tertarik untuk meneliti kitab ini karena kitab ini memiliki metode hisab yang berbeda dengan kitab-kitab falak lainnya. Proses perhitungan kitab Maslak al-Qāṣid ini menyertakan perhitungan ketinggian serta azimuth Bulan pada setiap kontak gerhananya. Proses perhitungan tersebut menggunakan data yang sudah disediakan dalam tabel. Kitab ini dibuat di Sampang, sehingga perhitungannya juga berpedoman pada data astronomi daerah Sampang. Untuk menghitung daerah lain harus melakukan ta’dīl bujur tempatnya. Patokan waktu yang digunakan adalah waktu LMT, dan untuk Sampang sendiri termasuk dalamWIB. Sebagai kitab baru, keakurasian perhitungan tentulah menjadi sesuatu yang penting untuk diketahui. Oleh karena itu penulis merumuskan pokok kajian dalam dua permasalahan. Pertama, bagaimana metode hisab penentuan gerhana Bulan dalam kitab Maslak al-Qāṣid Ilā ‘Amal Ar-Rāṣid karya KH. Ahmad Ghozali Muhammad Fathullah ?, kedua, bagaimana keakurasian hasil perhitungan gerhana bulan dalam kitab Maslak al-Qāṣid Ilā ‘Amal Ar-Rāṣid ?.
Penelitian ini termasuk dalam penelitian kualitatif dengan pendekatan kepustakaan. Sumber primer yang penulis gunakan adalah kitab Maslak al-Qāṣid Ilā ‘Amal Ar-Rāṣid, sedangkan sumber sekunder adalah seluruh dokumen yang berupa buku-buku, tulisan, hasil wawancara, makalah, majalah, ensiklopedi, surat kabar, dan lain-lain yang berhubungan dengan hisab gerhana bulan. Semua data yang terkumpul kemudian dianalisis dengan menggunakan metode analisis isi (content analysis) dengan pendekatan komparatif.
Hasil penelitian penulis, dengan melihat proses perhitungannya, kitab Maslak al-Qāsid menggunakan metode hisab hakiki tahkiki semi kontemporer yang mengambil data-data dari tabel yang sudah disediakan dalam kitab. Hasil perhitungan metode hisab dalam kitab Maslak al-Qāṣid ini mendekati hasil perhitungan hisab kontemporer. Kitab Maslak al-Qāṣid menyediakan jadwal delta T untuk tiap tahun dalam bentuk taqribi. Delta T yang diterapkan dalam perhitungan sama dengan delta T NASA. Kesimpulan penulis bahwa jadwal delta T dibuat oleh KH. Ghozali dengan mengambil rumus polynomial NASA. Jadi, pada intinya kitab ini menggunakan metode hisab hakiki tahkiki semi kontemporer, hanya saja bentuk penyajian perhitungannya berbentuk klasik, dikemas dalam bentuk tabel-tabel
Benarkah Kita Murji’ah? Catatan atas Artikel Prof. Dr. Fauzan Saleh
No full textThis is a special note on the article written by Fauzan Saleh entitled Kita Masih Murji’ah: Mencari Akar Teologi Pemahaman Umat Islam Indonesia published in Tsaqafah Volume 7, No. 2, October 2009. The author notes that the article could plunge Muslims to the wrong conception. Fauzan begins his article on Caliph Uthman’s nepotism when designating Amr bin Ash as governor of Egypt, Mua’wiyah as governor of Sham and Sa’ad bin Abi Waqas as governor of Iraq and Persia. Further this article notes concerning the definition of Ahl al- Sunnah wa al-Jama’ah. In addition, the author sees Fauzan does not fully understand this concept. Thus, because he classified both Maturidist and Asy’arist only into this group, without explaining their true set of belief. Actually the truth about Ahl al-Sunnah wa al-Jama’ah is the groups who have unanimity in beliefs, traditions and the status of Prophet Muhammad (Peace be upon him) and the the very righteous people among Muslims in Islam. They are the prophet’s companions and Tabi’in (followers), and the schoolars who followed their guidance, and their way in terms of faith, words, and deeds until the Day of Judgment. From this point of view, the criticism persists about the actors a great sin whereby this article parsed differences between Ahlusunah and Murji’ah. According to the author, Fauzan has been on failure when he drew a hasty conclusion at the similarity belief of Murji’ah and Ahlusunah, whereas Ahlusunah’s creed is just a continuation of Murji’ah’s. As clearly written in Fauzan’s conclusions of the article, despite Murji’ah creed is no longer known at this time, but this concept still remains sustainable in Islamic theology.</p
Aqidah al-Tauhid Baina al-Tasawwuf al-Sunni wa al-Tasawwuf al-Falsafi
No full textThe philosophers and theologians for a long time, have been conducting a series of intense discourse on many issues from the perspective of tasawuf. Of course, in this regard, they use a theoretical basis and practical rationale. This article, describes the discourse above in the two different conversations perspective, between tasawuf Sunni and tasawuf falsafi. Tasawuf sunni group are represented by Al-Ghazali and al-Qushayri, confronted by Ibn Arabi and Ibn Sab’in from tasawuf falsafi group. Through a descriptive exploratory study, the researcher asserts that Al-Ghazali divides tauhid into four, tauhid of hypocrites, Muslims majority, muqarrabin, and siddiqin, all are based on ahl sunnah wa alJama’ah faith. While Al- ushayri, divides it into three; tauhid al-haq li al-haq, tauhid al-haq li al-khalq, and tauhid al-khalq li al-haq, all are based on empirical aspects of Irfani. In his study, the author concludes that tasawuf Sunni, focuses mainly on the issue of al-fana and wihdah al-syuhud in order to reach a peak of makrifah. Meanwhile, taswuf falsafi declares the existence of monoexistence, that is, human beings and God is one, similar to (wihdah al-wujud). Man is united with God expressed usually in the form syatahat. The implication is no taklif for humans.</p
Systematic investigation of trench filling with photo materials
No full textAuthor Amal Dev Raj VilayilMasterarbeit Universität Linz 2022Arbeit auf den öffentlichen PCs in den Bibliotheken der JKU+Medizin abrufba
The Relationship of Children and Their Biological Father (Comparative Study of Positive Law of Indonesia, Thailand and Jordan)
No full textAbstract: The civil connection between a child and his biological father is covered in this article. Looking at the legal certainty of a child born as the result of a man and a woman's relationship, whether it be without marriage (adultery) or as the result of a marriage whose validity is not recognized by the state, is in quotation marks (marriage). It will also have an effect on the child's status, which will have an effect on the child's lineage, among the numerous relationship statuses that result in a child. The research's methodology is Law No. 1 of 1974 Concerning Marriage, Thailand Civil and Commercial Code, and Law No. 36 of 2010 Law of Maintenance and Personal Status are the main legal documents used in this comparative research. The method employed is a juridical-comparative, qualitative analysis technique. The author will look at numerous states in Southeast Asia and the Middle East in addition to looking at this issue from the standpoint of Indonesian positive law. Regarding the Asian milestone section, the author will evaluate this issue in light of the State of Thailand's existing and enacted Marriage Law provisions. And for the Middle East, the author will look at the State of Jordan's Marriage Law restrictions. This article utilizes normative juridical research, which takes a comparative approach to law. A comparative technique is employed in this literature review research as an analytical tool to explain the civil relationship provisions that are in place between children and their biological dads in Indonesia, Southeast Asia, and the Middle East. Abstrak: Hubungan perdata antara seorang anak dengan ayah kandungnya tercakup dalam pasal ini. Menilik kepastian hukum seorang anak yang lahir sebagai hasil hubungan laki-laki dan perempuan, baik tanpa perkawinan (zina) maupun akibat perkawinan yang tidak diakui sahnya oleh negara, dalam tanda kutip (perkawinan). ). Itu juga akan berpengaruh pada status anak, yang akan berpengaruh pada garis keturunan anak, di antara banyak status hubungan yang menghasilkan anak. Metodologi penelitian ini adalah UU No. 1 Tahun 1974 Tentang Perkawinan, Hukum Perdata dan Dagang Thailand, dan UU No. 36 Tahun 2010 Hukum Pemeliharaan dan Status Pribadi adalah dokumen hukum utama yang digunakan dalam penelitian komparatif ini. Metode yang digunakan adalah teknik analisis kualitatif yuridis-komparatif. Penulis akan melihat berbagai negara di Asia Tenggara dan Timur Tengah selain melihat persoalan ini dari sudut pandang hukum positif Indonesia. Mengenai bagian tonggak sejarah Asia, penulis akan mengevaluasi masalah ini dengan mempertimbangkan ketentuan Undang-undang Perkawinan Negara Bagian Thailand yang sudah ada dan berlaku. Dan untuk Timur Tengah, penulis akan melihat batasan Undang-Undang Perkawinan Negara Yordania. Artikel ini menggunakan penelitian yuridis normatif dengan pendekatan hukum komparatif. Teknik komparatif digunakan dalam penelitian tinjauan pustaka ini sebagai alat analisis untuk menjelaskan ketentuan hubungan keperdataan yang berlaku antara anak dan ayah kandungnya di Indonesia, Asia Tenggara, dan Timur Tengah.
Tajdid dan Modernisasi Pemikiran Islam
No full textAlong with development of era, there are many problems of Muslim peoples that did not exist in Prophet’s Era of Muhammad SAW. These problems require an exact and quick solution. One of the media that possible as solution is tajdid and ijtihad. Tajdid is retrieval effort of Islamic doctrine and precepts that have been forgotten or abandoned by Muslims and then reformed to be better. Tajdid is not create some new doctrines in Islam, but restore it to Prophet’s Era of Muhammad SAW and the Four of Caliphs with considering to the situation and condition. Meanwhile, ijtihad is outpouring all powers and abilities to formulating and applying Islamic laws in branch issues and problems that appears in Islamic laws. The problem that occurred is similarization between tajdid’s movement and modernization that affiliated to the western secular tradition. Whereas, the meaning between both of it too different so that brings the different implication if it applied in Islam. The modernization in Islam is a movement to integrated Islam and modern sciences (western). As a consequence, Islam has to adapt its doctrines and principles to what western wants. The effect of this movement will undermine the principles of Islam and induce Muslim people to concede the values of western modernity. Surprisingly, many Muslim scholars using this western’s modernization method into Islamic thought. On the basis of this situation, this paper try to reveals the fundamental differences between tajdid and modernization, and then criticizes the modernization that used by some Muslim scholars.</p
Al-Salaf wa al-Salafiyah fi al-Fikr al-Islamy
No full textThe principles of salafiah approach can be summarized into three distinguished characteristics: first is comprehension, second is authenticity or originality and not imitation (taqlid), while the last is improvement or progress and not conservatism. Salafiah is in fact not inconsistent with the progress and improvement, while their calling for returning to the original and main sources is approved by the religion and not in contradiction with the reality of Muslim. Moreover, it is a valid approach in achieving a better life in this world and hereafter. The objectives of salafiah are to purify the faith from the heresies (bid’ah), to educate Islamic personality, to open human mind to accept all the new in the fields of the experimental sciences, and to establish the faith from its sources which is far from the emerging narrow-minded religion sects recently. Finally, the salafist open widely to the experimental sciences, to the uses of scientific results, to the great invention in industrial sector and to the modern technology as they are very useful to support and sustain the Islamic teachings in the context of a more beautiful life with a less difficulties.</p
‘Aqidah al-Tauh id ‘Inda Ibn Taimiyah
No full textThere were various explications of the concept of tawhid presented by Muslim scholars in the past, especially among mutakallimun and falasifah, but most of them emphasized on the unity of essence, attribute activities. Ibn Taymiyyah is one of the most celebrated Muslim theologians and regarded by some as mujaddid or reformer on Islamic theological thought. His reformative thought could be discerned from his concept oftawhid, which is deemed unique and worthy of further studies. However, it is not only of his concept that he was regarded as reformer, but also his framework of theological studies. The method employed in this research is literary studies, yet it is also supported by historical, descriptive, inductive and critical analytical method. The finding of this research is that Ibn Taimiyyah’s concept of tawhidconsists of unity of God, unity of Allah worship and the unity of essence and attribute. The first means the belief existence of God as the Creator; the second is the manifestation of belief in the form worship by heart, speech and good deed; the last one is belief in the perfect attributes of Allah based on the Qur’an and Sunnah. He also emphasized that one who does not believe in these three kinds of tawhid, or believe only in the unity of God could not save from the Hell. Regarding the framework, Ibn Taymiyyah restricts that the theological discourses should commit to the Qur’an and Hadits, rely on rational capacity of man, rebuff kalam interpretation and prever revelation from reason.</p
Dhât dan Sifah Tuhan dalam Konsep Tauhid Mu‘tazilah
No full textIn Islamic thought, Mu‘tazilah has been classified as a rational form of current of thought. This paper is interested in exploring in a deeper manner this Mutazilite rationalism be referring specirfically to its concept of tauhid. We argue that Mu‘tazilah is concerned simply with presenting this concept in its purest form. Hence, they reject the notion of God having similarity with His creatures (tashbîh) and of Him having earthly body (tajsîm). Interestingly however, the Muktzilah is not always consistent with this general hypothesis, and argue for example that the attributes of God–like His words, the Qur’an–are created (makhlûq). We will try to expose that inconsistence as part of our critique to the Mu‘tazilah. The paper will also discuss proportionately the problems of tawh îd rubûbîyah and tauhid al-dhât wa al-s ifah, of which the Mu‘tazilah has given reasonably especial attention. With regard to tauhid ulûhîyah, the paper will only speak in general terms considering that the concept has not recived a clear explanation of the Mu‘tazilah. We understand nonetheless that this latter concept is about a rasional argumentation concerning the existence of God
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