76 research outputs found
Popularity Of Da\u27wah Ustad Muhammad Ihsan As A Young Da\u27i Through Youtube Accounts In Lombok
No full textAlmost all da\u27I today appear active in preaching on social media, including Youtube, Instagram, Facebook, and Twitter. Several national preachers are already popular in Indonesia, namely Ustad Abdussomad, Ustad Syam, Ustad Hadi Hidayat, and Gus Baha\u27. Local preachers, such as TGH Muammar Arafat, TGH Mukhlis Ibrahim, and Dr. TGH Zainudin Abdul Majid, are also popular for da\u27wah. Today, another young preacher is popular in society; the source of his Popularity comes from the theme of preaching, methods of preaching, and social media accounts. Ustad Muhammad Ihsan fa, familiarly known as Ustad Ocet, is a young preacher from Lombok who is popular today. So, researchers want to explore the Popularity of Ustad Muhammad Ihsan\u27s Da\u27wah through his Youtube account. This research uses the Net Nography method, an ethnographic approach, to analyze social interactions in cyberspace. Researchers focused on looking for data related to Ustad Muhammad Ihsan\u27s preaching content on several Youtube accounts using steps such as Identifying social network platforms, collecting data, analyzing data using specific qualitative analysis methods, content analysis, and interpretation and conclusions from all data. The results of this research show that the Popularity of Ustad Muhammad Ihsan\u27s preaching as a Young Da\u27I through his Youtube account in Lombok is proven by several things such as First, He is still young but has the skills to preach. Second, have a friendly attitude. Third, many Youtube channels upload lecture videos. Fourth, using interesting da\u27wah methods such as the humorous da\u27wah method, the communicative da\u27wah method, the singing da\u27wah method, and the storytelling da\u27wah method
The Omani siyar as a literary genre and its role in the political evolution and doctrinal development of Eastern Ibadism, with special reference to the epistles of Khwarizm, Khurasan and Mansura
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Tafsir sufistik tentang Nur Muhammad : studi hermeneutis terhadap penafsiran Ibnu ‘Arabi
Get PDFPembahasan Nur Muhammad telah ada sejak abad kedua Hijriyah. Tidak hanya oleh madzhab keagamaan tertentu dan para sufi, tetapi juga para mufassir. Hal ini tidak terlepas dari tafsir sufistik yang pada saat itu mulai bermunculan, karena melihat pentingnya sisi esoterik dan eksoterik dalam penafsiran al-Qur’an, sehingga hasilnya dapat menyentul wilayah hakikat sekaligus syariah. Ibnu ‘Arabi sebagai sufi sekaligus mufassir, mampu menghasilkan penafsiran tentang Nur Muhammad secara komprehensif.
Penelitian ini secara spesifik akan menjawab rumusan masalah yang penulis kemukakan, di antaranya: Bagaimana penafsiran Ibnu ‘Arabi tentang Nur Muhammad dalam Tafsirnya? Dan Bagaimana implementasi penafsiran Ibnu ‘Arabi tentang Nur Muhammad dalam konteks kekinian? Oleh karena itu, penulis menggunakan content analisis sebagai metode penelitian, serta alat bantu analisis berupa hermeneutika untuk menjawab kontekstualisasi penafsiran Ibnu ‘Arabi tentang Nur Muhammad dalam konteks kekinian.
Adapun hasil penelitiannya adalah sebagai berikut: Pertama, Ibnu ‘Arabi berpendapat bahwa kata nūr di dalam al-Qur’an ada beberapa pengertian, yaitu pemberi hidayah, pemberi cahaya, penghias, yang dzahir atau tampak jelas, pemilik cahaya, dan cahaya tetapi bukan cahaya yang biasa dikenal. Di samping itu, ada pengertian lain menurut Ibnu ‘Arabi bahwa nūr di dalam al-Qur’an dalam ayat-ayat tertentu dengan istilah Nur Muhammad. Ibnu ‘Arabi juga menyebut Nur Muhammad dengan istilah rūh al-‘alam. Menurut Ibnu ‘Arabi, konsep Nur Muhammad merupakan tajalli (penampakan) Allah yang menjelma dalam Nur Muhammad, dan dari sanalah awal mula segala penciptaan di dalam semesta.
Penafsiran Ibnu ‘Arabi tentang Nur Muhammad dipengaruhi oleh beberapa faktor, di antaranya faktor historis, sosiologis, dan filosofis. Dari sisi historis, Ibnu ‘Arabi dipengaruhi oleh para guru sufinya serta ilham yang beliau dapatkan dari mimpi-mimpinya. Dari sisi sosiologis, karena Ibnu ‘Arabi ingin memadukan penafsiran secara esoterik dan eksoterik, sehingga mampu menjawab problem sosial yang terjadi di dalam masyarakat. Dari sisi filosofis, Ibnu ‘Arabi ingin memadukan trilogi ajaran Islam, yakni iman, Islam, dan ihsan. Sebab menurutnya, tasawuf tidak hanya ada di dalam al-Qur’an, tetapi seluruh ayat al-Qur’an mengandung tasawuf, aqidah, dan sekaligus syari’ah.
Kedua, dalam konteks kekinian seharusnya Nur Muhammad juga memiliki andil penting dalam kehidupan, tidak hanya menjadi pemikiran yang hanya terbukukan dalam tumpukan sejarah. Setiap manusia perlu melakukan segala daya dan upaya untuk mengimplementasikan makna Nur Muhammad, yaitu menjadi Insan Kamil, dalam pengertian yang sebaik-baiknya. Bagi orang yang menempuh jalan sufi, mereka dapat mengikuti jalan tarekat (thariqah). Tarekat diartikan sebagai sebuah metode, cara, atau jalan yang ditempuh sufi menuju pencapaian spiritual tertinggi, pensucian diri, pensucian jiwa, dalam bentuk dzikir kepada Allah. Sedangkan bagi manusia secara umum, yang harus dilakukan untuk memaksimalkan potensi Nur Muhammad adalah dengan menyembah Allah dengan sebenar-benarnya serta tidak berbuat syirik. Setiap manusia harus mampu mengontrol diri untuk tidak berbuat kerusakan di muka bumi. Sebab, menyembah atau sujud kepada Allah juga harus dibarengi dengan perbuatan yang adil dan ihsan. Hal ini berkaitan erat dengan kehidupan sosial bermasyarakat, baik itu dalam hal ekonomi, politik, dan lain sebagainya. Setiap hamba harus mengontrol diri untuk tidak terjerumus ke dalam perbuatan yang menimbulkan kerugian bagi sesamanya.
ABSTRACT:
Nur Muhammad's discussion has been around since the second century Hijriyah. Not only by certain religious madzhab and Sufis, but also interpretators. This is inseparable from the sufistic interpretation that at that time began to emerge, because it saw the importance of esoteric and exotic sides in the interpretation of the Qur'an, so that the results can reflect the area of nature as well as sharia. Ibn 'Arabi as a Sufi as well as interpretator, was able to produce a comprehensive interpretation of Nur Muhammad.
This research will specifically answer the formulation of problems that the author put forward, including: How is ibn 'Arabi's interpretation of Nur Muhammad in his interpretary? And how is the implementation of Ibn 'Arabi's interpretation of Nur Muhammad in the current context? Therefore, the author uses analytical content as a research method, as well as analytical tools in the form of hermeneutics to answer the contextualization of Ibn 'Arabi's interpretation of Nur Muhammad in the current context.
The results of his research are as follows: First, Ibn 'Arabi argued that the word nūr in the Qur'an there are several meanings, namely the giver of guidance, light giver, decorator, who dzahir or clearly visible, the owner of light, and light but not the light commonly known. In addition, there is another sense according to Ibn 'Arabi that nūr in the Qur'anin certain verses with the term Nur Muhammad. Ibn 'Arabi also mentions Nur Muhammad with the term rūh al-'alam. According to Ibn 'Arabi, the concept of Nur Muhammad is the tajalli (appearance) of God incarnated in Nur Muhammad, and from there the beginning of all creation in the universe.
Ibn 'Arabi's interpretation of Nur Muhammad was influenced by several factors, including historical, sociological, and philosophical factors. Historically, Ibn 'Arabi was influenced by his Sufi teachers and the inspiration he got from his dreams. From the sociological side, because Ibn 'Arabi wanted to combine esoteric and exotic interpretations, so as to be able to answer social problems that occurred in society. Philosophically, Ibn 'Arabi wanted to combine a trilogy of Islamic teachings, namely faith, Islam, and ihsan. For according to him, Sufism is not only in the Qur'an, but all verses of the Qur'an contain Sufism, aqidah, and at the same time shari'ah.
Second, in the current context Nur Muhammad should also have an important role in life, not only be a thoughtthat is onlyburiedin the pileof history. Every human being needs to do all the power and effort to implement the meaning of Nur Muhammad, namely to be Insan Kamil, in the best sense possible. For people who follow the Sufi path, they can follow the path of order(thariqah). Tarekat is defined as a method, way, or path taken by Sufis to the highest spiritual achievement, self-purification, sanctification of the soul, in the form of dzikr to God. While bagi man in general, what must be done to maximize the potential of Nur Muhammad is to worship God in real time and notto associate. Every human being must be able to control himself not to do corruption in the earth. And who is more unjust than he who worships Allah, and is a witness against you, and turns back on you, and turns your backs on you, and turns your backs on you, and has no helper over It is closely related to social life in society, be it in economic, political, and so forth. Every servant must control himself not to fall into deeds that cause harm to others
Astrology in literature: how the prohibited became permissible in the Arabic poetry of the mediaeval period
Get PDFThis thesis is concerned to position the art of astrology within the context of classical Arabic poetry, primarily by investigating and elucidating attitudes to the notion of
qadar (fate) and the ideology in which it was embedded. These attitudes were revelatory of the broader world view of the Arabs of those periods, and their shifts from those held in the pre-Islamic and early Islamic eras tell us a good deal about the importance given to the nature and role of fate and about the various understandings of its influence. The pre-Islamic Arab's notion of qadar was in some ways similar to that of the early Muslims: both emphasised predetermination and the irresistible power of fate. But while the jahilf (Pre-Islamic) Arabs identified fate with the malign power of dahr (Time), the Muslims believed the power of fate lies in the hands of God the
Omnipotent, who alone is responsible for the fate of the whole universe. Thus the astrology of the pre-Islamic era was one aspect of divination (kihana) and claimed to be
able to reveal in advance an individual's destiny, which could be avoided by taking certain precautions. These precautions, however, were considered effective only in
relatively trivial cases; they were useless in the areas of major impact: a person's happiness or misery (shaqiiwa aw sa ada), sustenance (rizq) and one's term (ajal), the
three inevitable and irresistible manifestations of fate. In the Islamic period not only these major aspects of life are governed and controlled by the Omnipotent; the destiny
of the universe, in even its most minute details, is determined and controlled by God alone. Astrology was considered to be of no value whatsoever, and its practitioners were subject to the death penalty. These two irreconcilable views are evident in early Islamic poetry, which reflected clearly the response of poets, and society, to astrology from the perspective of qadar.
When the orthodox caliphate was replaced by dynastic rule the status of astrology was changed dramatically. The idea that the stars, as indicators, play a role in the life of
human beings found popowerful supporters in some governors of the Islamic world, who allowed astrology to fulfil a public function regardless of the hostility of the official
religion of that society. This social phenomenon generated rich material of a controversial character in the realm of literature. Investigating the factors, motivations
and impact of mediaeval political, theological and philosophical attitudes to astrology, in relation to the notions of free will and predestination, is the concern of this study
The Alliance between Mengu-Timur and Abaga: The Problem of Sources Interpretation and Translation of Persian and Turkic Terms in Arabic Texts (on the example of “Collection of Materials Relating to the Golden Horde History. Volume I. Excerpts from the Arabic Writings” composed by V.G. Tiesenhausen) »
No full textThe Turkish author Ihsan Fazlioğlu presents to attention of readers the second part of the article “A Masterpiece of Computational Mathematics” (“et-Tuhfe fî ilmi’l-hisâb”). The author of this article presents the first example of an established scientific activity in the Golden Horde, which began before Janibek khan, during the reign of Uzbek khan. The work written in the Golden Horde on a mathematical topic occupies a special place because of the information contained therein. This treatise shows that the scientific activity in the Golden Horde, which began with the conversion to Islam, brought results in a short time and laid the foundations for “breakthroug” during the reign of Janibek khan.
The author examines this composition from a historical perspective. The Computational book “et-Tuhfe fî ilmi’l-hisâb”, whose author is unknown, was handed during the reign of Uzbek Khan (1313–1342) to the ruler of the Crimean ulus of the Golden Horde Ebul-Muzaffer Giyaseddin Tuluktemir bey. After mentioning the distinguishing features of the work, the author pays particular attention to the definition of numbers, which is attributed to Muhammad b. Musa al-Khwarizmi and which, at the moment, is not recorded elsewhere. The author disputes the capacity for understanding of the evidence used in the calculation, surveying, and algebra, and will consider definitions with respect to the theory of numbers. Further, the author will analyze the formula of approximate values of square and cube roots of irrational numbers proposed by Muhammad al-Khwarizmi, Abdulkadir al-Baghdadi, and the teacher of the author, Saduruddin al-Farazi.
This part examines the author of the work and features of his age as well as the scientific environment that contributed to the writing of the “et-Tuhfe fî ilmi’l-hisâb”. The article presents the contents of the work and familiarizes the reader with the scientists and their works, which are referenced by the author
PERKEMBANGAN PONDOK PESANTREN MODERN AL-IHSAN BALEENDAH, KABUPATEN BANDUNG TAHUN 1989-2022
Get PDFSkripsi ini berjudul “Perkembangan Pondok Pesantren Modern Al-Ihsan Baleendah,
Kabupaten Bandung Tahun 1989-2022.” Pondok Pesantren Modern Al-Ihsan Baleendah
didirikan oleh alumni Gontor yang menerapkan pendidikan Islam ala Gontor dengan
menggunakan Kulliyatul Mua’allimin Islamiyyah (KMI). Keberadaan Pondok Pesantren
Modern Al-Ihsan dengan RSUD Al-Ihsan yang berdekatan menjadikan sebagian
masyarakat berspekulasi bahwa keduanya berada di bawah naungan yayasan yang sama
yaitu Yayasan Al-Ihsan. Namun ternyata, keduanya berada di bawah naungan yayasan yang
berbeda. Alasan penulis tertarik untuk mengkaji pondok pesantren ini ialah
penyelenggaraan pondok pesantren yang menggunakan sistem modern sejak awal
berdirinya. Permasalahan tersebut penulis kaji menggunakan metode historis dengan
sumber primer yang berasal dari narasumber dan arsip Pondok Pesantren Modern Al-Ihsan
Baleendah. Pondok Pesantren Modern Al-Ihsan pada awalnya bernama Pondok Pesantren
Miftahul Jannah yang berdiri pada tahun 1989 di Jalan Denki Selatan yang dikembangkan
dengan menggunakan Kulliyatul Mu’allimin Al-Islamiyyah (KMI) yang di dalamnnya
terdapat Madrasah Tsanawiyyah dan Madrasah Aliyyah. Sehingga ciri khas dari penerapan
KMI ialah adanya mata pelajaran tarbiyah yang dimulai dari kelas 4 (setara dengan kelas 1
madrasah aliyah). Dalam perkembangannya dari tahun 1989-2022 pondok berada dalam
naungan YayasanMiftahul Jannah, akan tetapi pada awal berdiri pondok dipimpin oleh
seorang kiai bernama KH Ujang Muhammad hingga akhirnya pondok dipimpin secara
kolektif yaitu KH Mahrus As’ad, KH Uwes Qorni, dan KH Dede Rohanda. Keberadaan
Pondok Pesantren Modern Al-Ihsan memberikan dampak terhadap masyarakat baik dalam
aspek pendidikan berupa adanya lembaga pendidikan Islam MTs, dan MA hingga sosial
keagamaan berupa program madrasah diniyah, Majlis Taklim Lansia, dan bimbingan haji
dan umrah.
This thesis is entitled "Development of the Al-Ihsan Baleendah Modern Islamic Boarding
School, Bandung Regency, 1989-2022." The Al-Ihsan Baleendah Modern Islamic Boarding
School was founded by Gontor alumni who implemented Gontor-style Islamic education
using KMI. The existence of the Al-Ihsan Modern Islamic Boarding School and the nearby
Al-Ihsan Regional Hospital has led some people to speculate that both are under the
auspices of the same foundation, namely the Al-Ihsan Foundation. However, it turns out
that both of them are under the auspices of different foundations. The reason the author is
interested in studying this Islamic boarding school is because the implementation of the
Islamic boarding school has used a modern system since its inception The author examines
this problem using historical methods with primary sources derived from sources and
archives of the Al-Ihsan Baleendah Modern Islamic Boarding School. Al-Ihsan Modern
Islamic Boarding School was originally named Miftahul Jannah Islamic Boarding School
which was established in 1989 on Jalan Denki Selatan which was developed using
Kulliyatul Mu'allimin Al-Islamiyyah (KMI) in which there are Madrasah Tsanawiyyah and
Madrasah Aliyyah. So that the characteristic of the application of KMI is the existence of
tarbiyah subjects starting from grade 4 (equivalent to grade 1 madrasah aliyah). In its
development from 1989-2022 the lodge was under the auspices of the Miftahul Jannah
Foundation, but at the beginning of its establishment the cottage was led by a kiai named
KH Ujang Muhammad until finally the lodge was led collectively, namely KH Mahrus
As'ad, KH Uwes Qorni, and KH Dede Rohanda. The existence of Al-Ihsan Modern Islamic
Boarding School has an impact on the community both in the educational aspect in the
form of Islamic educational institutions MTs, and MA to social religion in the form of
madrasah diniyah programs, Majlis Taklim Lansia, and Hajj and Umrah guidance
The First Mathematical Book in the Golden Horde State: A Masterpiece of Computational Mathematics (“et-Tuhfe fî ilmi’l-hisâb”) (2) »
No full textThe Turkish author Ihsan Fazlioğlu presents to attention of readers the third part of the article “A Masterpiece of Computational Mathematics” (“et-Tuhfe fî ilmi’l-hisâb”). The author of this article presents the first example of an established scientific activity in the Golden Horde, which began before Janibek khan, during the reign of Uzbek khan. The work written in the Golden Horde on a mathematical topic occupies a special place because of the information contained therein. This treatise shows that the scientific activity in the Golden Horde, which began with the conversion to Islam, brought results in a short time and laid the foundations for “breakthroug” during the reign of Janibek khan.
The author examines this composition from a historical perspective. The Computational book “et-Tuhfe fî ilmi’l-hisâb”, whose author is unknown, was handed during the reign of Uzbek Khan (1313–1342) to the ruler of the Crimean ulus of the Golden Horde Ebul-Muzaffer Giyaseddin Tuluktemir bey. After mentioning the distinguishing features of the work, the author pays particular attention to the definition of numbers, which is attributed to Muhammad b. Musa al-Khwarizmi and which, at the moment, is not recorded elsewhere. The author analyzes the formula of approximate values of square and cube roots of irrational numbers proposed by Muhammad al-Khwarizmi, Abdulkadir al-Baghdadi, and the teacher of the author, Saduruddin al-Farazi.
This part examines issues such as numbers and their characteristics, approximate values of square and cube roots of irrational numbers, the square and cube root of irrational numbers. Analysis of the works show that Islamic mathematics in the Golden Horde developed to a serious level
Yemeni relations with the central Islamic authorities : (9-233/630-847); a political history.
Get PDF‐type preinvex functions with applications
Get PDFIn this present paper, we introduce the idea and concept of n-polynomial s-type preinvex functions. We elaborate and investigate the algebraic properties of the newly introduced definition and discuss their connections and relations with convex functions. We find the new sort of Hermite-Hadamard inequality via a newly introduced definition. Furthermore, some refinements of Hermite-Hadamard inequality are given. Finally, we investigated some applications via this newly introduced definition. The results obtained in this paper can be viewed as significant improvement of previously known results.H.E.C. Pakistan under NRPU project [7906]The research of the author Saad Ihsan Butt has been fully supported by H.E.C. Pakistan under NRPU project 7906
Medina in the Ayyubid period and the Shi'a influence upon it
Get PDFThe underlying concern of this thesis is to shed light on the history of Medina during the Ayyubid period, discussing and analysing the Shi'a emergence in the city in that time, and the transfer to them of power, the judiciary and the key religious positions. It also discusses their influence over the various facets of life there. The study comprises an introduction, six central chapters and a conclusion. The first chapter includes a general introduction, beginning with a historical background of pre-Islamic Medina, and then proceeds to present an overview of the importance of the subject and the reasons for choosing it. It then moves on to an exposition of the key issues which the study will discuss, and the methodology which it follows. The second chapter provides a concise account of the significance of Medina in the Islamic sources (the Qur'an and the hadith), discussing the role of the city and its inhabitants in their support for and propagation of Islam. It also gives a short account of the history of Medina following the death of the Prophet up until the Umayyad period, and briefly discusses the key historical events during that period. The
third chapter examines the state of the Islamic World prior to and during the Ayyubid period, and discusses the key historical events that occurred in Medina at that time and
their connection with what was happening in the Islamic World. The fourth chapter studies and analyses the emergence of the Shi'a in Medina during the Ayyflbid period, and examines certain accounts of this. It also tracks the history of the Shia in Medina prior to the Ayyübid period by providing critical examples of some of the accounts on the subject. The reasons behind the emergence of the Twelver Shia doctrine in Medina during the
Ayyübid period will also be studied and analysed, and the chapter will explain how the Shi'a came to assume the key political and religious offices in the city. Their relations with other Shi'a sects will also be examined, and the way in which their control of Medina came to an end will be discussed. The fifth chapter discusses political life in Medina during the Ayyubid period and the influence of the Shia upon it, studies and analyses the political
relations between the emirs of Medina and each of the neighbouring tribes, the emirs of Mecca, the sultans of the Ayyubid state and those of the Banü Rasül in Yemen, and
explains the influence of the Shi'a on these relations and the role which they played in the political life in the city. The sixth chapter discusses social life in Medina during the Ayyubid period and the influence of the Shia upon it, by studying the composition of civil society and its groupings, the distinguishing features apparent in each grouping, and the elements of social life and its economic conditions, as well as the constructive interplay between them, in order to present an accurate picture of the city's social life. The seventh chapter discusses the state of learning in the city during the Ayyübid period and the Shia
influence upon it, by examining some of the accounts mentioned by certain historians and travellers. It will also include a refutation of these negative accounts by presenting a thorough, extensive description of the state of learning in Medina, through studying the teaching lectures which were current in the Prophet's Mosque and the madrasas of that time, the kuttabs, the syllabuses, the teaching methods, the most notable 'ulama' and their key works, the role of the Sunni 'ulama' in the flourishing of learned activity and, lastly, the Shi'a influence upon it. The eighth chapter summarises and discusses the study's most
important findings and draws conclusions from them, before making suggestions for future research
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