Ibn Qayyim Research Articles

Strategi Terapiutik Korban Homoseks: Studi Terhadap Pemikiran Ibnu Qayyim al-Jauziyah

This study aims to find the therapeutic strategies to the gay victims. The phenomenon of the rising of the gay community is increasingly worrying, of course that behavior is abnormal for Indonesians, especially for Muslims. This community actually began to grow in 1982 in Solo, 1985 in Yogyakarta, 1993 in Pekanbaru, 1999 in Surabaya, and still exists in cyberspace (social media). The research method applied is a qualitative approach with the type of composed hermeneutics research analysis, with the object study of therapeutic thought of Ibn Qayyim al-Jauziyah and the examined subject in the RSC-M Malang (Ruqyah Syar'iyyah Center Malang). The study found four therapeutic strategies that can be applied to the gay victims. First, the main focus of intervention is in mind/belief intervention. Second, the target towards an ideal person is the transfer from a sinful person to a person who obeys God's commandments and avoids His prohibition. Third, analysis and diagnosis is efforts to identify and find the errors in the chain of perception, belief, sex drive, behavior, and habit of the gay victims. Fourth, the application of homosexual victim alleviation techniques consists of prevention and healing pathways, prevention pathways is in the form of 'self-training' subjecting themselves to the same things, while healing pathways is in the form of the application of intervention techniques of the mind, self-conversion and statements of repentance and istigfar, as well as the worship therapy. The recommendations of this study is to be applied by practitioners and counsellors in providing counselling services to the gay victims.

Islamic Literary Works in Building Personality as Wasilah to Preachers

The relationship between literary works and readers is very close as it plays the role as wasilah of goodness in life. This is due to the huge responsibilities held by authors in delivering useful messages to people. The literary work is not mere entertainment but also a medium of da’wah in conveying the kindness, truth and beauty of religion. In fact, this has to do with the formation of readers’ personality especially among youth. Thus, inspiration in the work becomes the main subject as a support of an author. In line with that, from Ibn Qayyim’s view, inspiration from the perspective of al-Huda (direction) and al-Rashad (guidance) is needed in an author to deliver useful messages to readers. This paper will explore the role of da’wah in Islamic literary work based on da’wah bi al-Qalam to form the readers’ personality. Based on the study, it clearly shows that da’wah bi al-Qalam is necessary for an author in delivering useful messages and developing good personality.

Ranks of the Divine Seekers: Ibn Qayyim al-Jawziyya Translated, Annotated and Introduced by Ovamir Anjum

The Ḥanbalī jurist and theologian Ibn Qayyim al-Jawziyya (d. 751/1350) has attained something of a celebrity nimbus in recent years. Since the publication of an edited volume entitled A Scholar in the Shadow: Essays in the Legal and Theological Thought of Ibn Qayyim al-Ğawziyyah1 in 2010 several studies of his thought and works have been published in both monograph and article form, and many of his texts have been translated into English and other languages.2 The shadow to which the aforementioned title refers, that of Ibn al- Qayyim’s teacher Ibn Taymiyya, is still present in the reception of Ibn al-Qayyim’s thought and work, but he is increasingly being seen as an original and influential figure in his own right. The attention that he now enjoys in English-speaking academic circles echoes his immense popularity in the Islamic world with a wide range of readers. Download

Manhaj Al-Tarbiyyah Al-Imaniyyah Lit Tifl Al-Mustanbhat Min Kitâb Tuhfathul Maudud Bi Ahkâmil Maulud Wa Kitab Tarbiyatul Aulâd Fil Islâm

This research aims to unveil the method of faith education for the chil and clarify it with everyone on his shoulders the responsibility of raising the child on faith until it becomes clear to each of the parents a correct approach to be taken in raising their children on faith, this approach is drawn from the two books, they are thuhfatul maudud bi ahkamil maulud by imam allama the educator Ibn Qayyim Al- Jawzia, and the book tarbiyatul aulad fil islam by contemporary educator Sheikh Abdullah Nasih Alwan. The research focuses on devising an integrated educational curriculum from the faith side, which was deduced from the prophetich curriculum based on the evidence of transmission from the Qur’an and Sunnah. Faith education begins with the child before he is born, upon his birth, and after his birth.

Coitus Interuptus sebagai Upaya Pencegah Kehamilan Dalam Hukum Islam (Studi Komparatif Menurut Al Gazali dan Ibnu Al-Qayyim)

This study aims to describe and analyze the opinions of al Gazâlî and Ibn Qayyim al-Jauziyyah regarding the right to enjoy sexual relations for husbands and wives during interrupt intercourse, a literature study research method. conclusions al-Gazalî is a memorandum of understanding of the Shyay'iyyah scholars, allowing the alliance to interrupt absolutely, almost the same as al-Gazalî, Ibn al -Qayyim also allows the practice of interrupt intercourse but with the condition of permission from the wife first. Mafhum mukhalafah if the wife does not allow it, then interrupt intercourse should not be done. The evidence used by Ibn al-Qayyim for the ability of intercession is the same as that of al-Gazâlî, the hadith from Jâbir regarding the ability of this practice as an attempt to prevent pregnancy at that time. Ibn al-Qayyim's view is more concerned with women's rights than that of al-Gazalî because the wife's permission is used as a condition for the ability to have intercourse with interruptions.

Fear and learning in medieval Islam

In this article I argue that a specific experience of fear was adopted by the Islamic scholarly class (ulema) from the mid-tenth century onwards as an affective descriptor of their profession. This fear - khashya, which I translate here as 'dread' - appears in the Qur'an as an apprehensive emotion that those who possess knowledge feel towards God. In modern scholarship, it has often been cited as a term used by scriptural and mystical commentators to explain proper piety, usually figured as one of several kinds of fear falling under the broader term khawf. In his commentary on Abu Isma'il al-Ansari's celebrated text of mystical terminology, Manazil al-sa'irin, Ibn Qayyim al-Jawziyya distinguishes khashya from khawf, citing the Qur'an in order to cast the latter as a baser experience of fear characteristic of common believers. Ibn al-Qayyim argues that it is exclusively the ulema who experience khashya, for only they enjoy intimate knowledge of God imparted by their erudition. While otherwise absent from the Manazil's commentary tradition, this argument appears prominently across works of scholarly ethics (adab) authored by ulema living from the mid-tenth century through Ibn al-Qayyim's lifetime, almost always in reference to the intellectual pursuits that they believed afforded them a unique relationship with God. Attended by a semantic shift in Arabic lexicography favoring this interpretation of khawf and khashya, by the tenth century the affectively resonant language of dread became a pervasive way the ulema justified the social and cosmological hierarchy of Muslims over which they claimed to preside.

OPPORTUNITIES FOR WOMEN AS GUARDIANS OF MARRIAGE IN INDONESIA: AN OVERVIEW IN THE SOCIOLOGY OF ISLAMIC LAW

Whether we realize it or not, gender inequality is one of the social problems that we can easily find in people's lives. The problem of gender bias can occur in various aspects of life, including the aspect of legal rights, such as the right as guardian of marriage in Indonesia. This study aims to find a discourse analysis of the opportunities for women as marriage guardians in Indonesia. This study employs empirical normative legal method. The primary data sources are the Compilation of Islamic Law (KHI) and social observation. The secondary data sources used were various other relevant studies. Meanwhile, the theory used as a tool of analysis is the sociological theory of Islamic law from Ibn Qayyim al-Jauzi regarding changes in Islamic law. This study concludes that based on the pattern of equality of gender relations in Indonesian society, granting the right of authority as guardian of marriage to female relatives is a form of istihsan bi al-'urf, the change of law from general law (kulii) to special or casuistic law (juz'i) based on existing culture or custom. This is parallel with Ibn Qayyim's theory of change in Islamic law which makes conditions (ahwal) and culture ('adat) part of the factors of changing Islamic law.

PEMIKIRAN PENDIDIKAN ANAK USIA DINI MENURUT IBNU QAYYIM Al-JAUZIYAH

Education takes place in a variety of forms, patterns and institutions. Education can happen anywhere, anytime and anywhere in life. Ibn Qayyim's view sees education of children as an effort to develop from its innate potential. Children need their parents to determine direction in their development. Therefore, children need teaching and training in order to be able to live a variety of potentials and education obtained by children. In the development of children requires social interaction and religious interaction. The connection of thought of Ibn Qayyim in the philosophy of early childhood education refers to the view of behaviorism, due to children in his behavior and the results of environmental influences through children's development depends on their own environment. If the environment that nurtures children well, then fine in the development of the child's environment. And vice versa, if the child is in a learning environment that is less good, then the child will be less optimal in its development.

IBN QAYYIM AL-JAUZIYYAH AND MARTIN LUTHER ON FAITH, RELIGION, AND SOCIAL RESPONSIBILITY IN TIMES OF EPIDEMIC/PANDEMIC: AN ISLAMO-CHRISTIAN PERSPECTIVE

In this article, I produce a comparative reading of ibn Qayyim al-Jauziyyah (1292–1350) and Martin Luther’s (1483–1546) texts on protecting the healthy and caring for the sick in times of epidemics and pandemics. I point out the similarities between them and assert that, while both scholars did not explicitly argue for quarantine or physical isolation and social distancing as a religious duty, they did indeed lay a robust foundation for us to do so in the context of COVID-19, with new knowledge and technologies. In the first half of the 14th century, the renowned medieval Islamic physician, jurisconsult and theologian from Damascus and student of Ahmad b. Taymiyyah (1263-1328), ibn Qayyim al-Jauziyyah, published Islamic guidance on the prevention of contagious diseases by enforcing physical social distancing and by means of quarantine in times of plagues in a manual of prophetic medicine “al-Tibb al-nabawī”. The date of this publication is significant, as it corresponds to the time of the bubonic plague or black death that came from “the east” and spread all the way to Europe, killing between 25-30 million people. About two centuries later, Martin Luther, German professor of theology, composer, former priest and Augustinian monk, and a seminal figure in the Protestant Reformation, addressed the same subject from a Christian perspective. Replying to his former student, Johann Hess (1490–1547), who wrote asking for advice on whether the clergy might stay or flee a plague ravaging their city, Luther comes to a similar conclusion to ibn Qayyim al-Jauziyyah. Both scholars begin by trying to unite factions within their communities on the question of what was appropriate in the context of their religion. They then go ahead to outline practical measures for protecting the healthy and caring for the sick, with each rooting these in theological principles unique to his tradition.

THE PROBLEM OF UNIVERSAL SALVATION IN THE TEACHING OF RASHID RIDA

The problem of salvation of non-Muslims is a crucial element in the discourse of Islamic modernism. It was no less important for such Islamic thinkers of the classical period as Ibn Qayyim al-Jawziyya and Abu Ḥamid al-Ġazali. The attention of the author of the present paper focuses on understanding the problem of salvation in the teaching of Muhammad Rashid Rida, who was one of the key participants in the modernist movement in Islam. Being a representative of “intellectual salafism”, Rashid Rida proposes a solution for the issue of salvation that comes as an alternative for traditionalist views predominating in Sunni Islam. The present paper serves to prove that Rida’s quite peculiar solution is deeply rooted in Islamic tradition. In particular, it relates to viewpoints of al-Jawziyya and al-Ġazali, which deflect from mainstream. Similar to many other Islamic modernists (we can consider as part of them proponents of Jadidism, such as M. Bigiev, Z. Kamali, R. Fahreddin and others), the main although not the only argument of Rida is based on the Quranic idea of all-embracing Divine grace. In his analysis of Rida’s position, the author notes that the former does not lean towards the liberal variant of Islamic reformism that supposes religious pluralism as one of its basic ideas. Advocating the superiority of Muhammad’s message, the Egyptian thinker adhered to a specific form of soteriological inclusivism that differs from religious pluralism. According to Rida, the main criterion for one’s salvation is whether one was touched upon by undistorted Islamic message or not. Rida was convinced that Gehenna only awaits those non-Muslims who received undistorted Islamic message, clearly understood its Divine source and thenintentionally rejected it. But even they may be redeemed, as God is not obligated to act on his declared threat.

Dinamika Hukum Keluarga Islam di Kuwait dalam Bidang Perwakafan dan Waṣiyyat al-Wājibah

The development of family law in an area follows the development of time, space, circumstances, intentions and customs in the area as Ibn Qayyim al-Jauziyah's theory. This article discusses the dynamics of family law in Kuwait related to waqf (charitable endowment) and waṣiyyat al-wājibah (special wills). This research is a qualitative descriptive study with the Islamic legal approach method. The results showed that the dynamics of family law in Kuwait developed over time. In the field of representation in Kuwait, people apply two forms of waqf, namely waqf ahli (family) and waqf khairi (the interest for people) This provision adapted the system of representation in Egypt and Lebanon. This representation was stipulated by the Endowment Act of 1951. While in the field of waṣiyyat al-wājibah in Kuwait derived Egyptian legislation and used the opinions of Imam Maliki, Hanbali and Shafi'i, waṣiyyat al-wājibah this is regulated in Law Number 5 Year 1977.

PERSPEKTIF BARU METODE DAN ALIRAN TAFSIR IBN QAYYIM

Qasam in the Koran shows the seriousness of Allah to convey material or strengthen arguments because of the lack of faith in the material delivered. This shows that knowing Qasam in the Qur'an is very urgent and it is not surprising if in the end Imam Ibn Qayyim al-Jauziyyah wrote a specific account explaining the Qasam in the Qur'an in his interpretation called “at-Tibyan fi Aqsamil Qur’an”. Therefore it is necessary to do a study to find out new perspectives of sources, methods and interpretations according to M. Ridlwan Nasir, thus adding insight into our study in the study of commentaries. The problem in this study is what sources, methods and interpretive flows are used in the tafsir “at-Tibyan fi Aqsamil Qur’an”. The results of the research that the research source used is bil Iqtiran (a combination of bil Ma'tsur and bil Ra'y), The method of the explanation uses the Bayan methodi , in terms of the breadth of the explanation using the Itnabi method , and seen from the goals & objectives of the verse interpreted using the Maudu'i method. While the flow / tendency, the flow Sufi, Lughawi, ‘Ilmi, and al-Fiqhi, but the most dominant flow is the Sufi.

Human Communication with God through Asmaul Husna (99 Names of Allah) (Study of Asmaul Husna's Understanding in Islamic Theology)

One way to know God is by understanding the names of Allah (Asmaul Husna). Asmaul Husna is the mediator of communication used by Allah Almighty so that humans can confer to Him. This is what can be considered a channel through which humans can know God spontaneously. And it is precisely this which can move the way of discovery that is essential and opens up vast realms of spirituality to witness the light of Allah. The conclusions that can be drawn from the discussion of the understanding of Asmaul Husna in Islamic theology above are Asmaul Husna are the names of Allah that have been attributed by Allah to Himself, both those determined by Allah to Himself in Him in the Qur'an, and set by the Prophet without ta'wil (deviations), takyif (asking how), tamtsil (parable), and Tasybih (likeness). There is a difference of opinion among scholars in the determination of Asmaul Husna. The opinion of jumhur ulama that Asmaul Husna is limited by what has been determined by the Shariah. Ibn Qayyim's opinion that the determination of the attributes of perfection for Allah can be determined by what has been determined by the Shariah 'and with the five senses. Ibn Al-'Arabi views Asmaul Husna as an intermediary between God and nature, namely Asmaul Husna as the relationship between God and nature. Another view expressed by Ibn Qayyim in his book Madarijus Saalikin, that Asmaul Husna is a substance of God. This contradicts the opinion of some Mu'tazilah groups, that Asmaul Husna is a trait that is born. The opinion of the Jahmiyyah group that says Asmaul Husna is a being challenged by the Ahlus Sunnah group.

Ibn Rushd in the Ḥanbalī Tradition. Ibn Taymiyya and Ibn Qayyim al‐Jawziyya and the Continuity of Philosophy in Muslim Contexts

Ibn Rushd in the Ḥanbalī Tradition. Ibn Taymiyya and Ibn Qayyim al‐Jawziyya and the Continuity of Philosophy in Muslim Contexts

Beyond Ḥalāl and Ḥarām: Ghayra (‘Jealousy’) as a Masculine Virtue in the Work of Ibn Qayyim al-Jawziyya

Scholarship on gender in medieval Islam often focuses on the normative rulings of the Sharīʿa, examining rules applying to women through the lens of ḥalāl (‘permissible’) and ḥarām (‘forbidden’). However, these issues can also be approached in terms of models of pious masculinity. This paper focuses on the theme of ghayra (‘jealousy’) as a normative masculine emotion in the work of Ibn Qayyim al-Jawziyya (d. 1350). While the word ghayra most directly designates sexual or romantic possessiveness, its broader semantic range encompasses the zealous defense of other prerogatives, both human and divine. Thus, appropriate ghayra can be understood as the affective motivation for a pious man's efforts to protect the modesty of his wife or daughter as well as of God's commandments and the social order more generally. Deficient ghayra is associated with Others such as pre-Islamic Arabs and European Christians. However, medieval Muslim scholars did not unqualifiedly endorse and encourage male jealousy; rather, they probed the boundaries between appropriate jealousy and jealousy that was sinful, unjust or even dangerous.

Pendidikan untuk Anak Usia 0-2 Tahun dalam Perspektif Ibnu Qoyyim Al-Jauziyyah

The purpose of this research is to find out the concept of Ibn Qayyim's thought in education for children age 0-2 years. This research uses descriptive content method with the type of library research. Documentation is used as data collection technique, and researcher as instrument. After the data waa obtained, the researcher processes the data by reading and analyzing and then concluding. The results of research conducted, are: (1) Education provided to children age 0-2 years includes: sounding adhan in the right ear of children, and iqomah in the left ear, taking the takhnik, aqiqah, hair shaving, giving a good name, breastfeeding until the age two years, and circumcision. (2) Implications of education according to Ibn Qoyyim on the development of children's potential are, the moral-religious, physical-motor, also cognitive and social-emotional potential.

The kitābī Wife’s Conversion to Islam: An Unusual Interpretation by Ibn Qayyim al-Jawziyya

Abstract This essay analyzes Ibn Qayyim al-Jawziyya’s (d. 751/1350) teaching about the legal options open to a woman who converts to Islam while married to a Jewish or Christian husband. I argue that Ibn al-Qayyim’s preferred position is unusual for the eighth/fourteenth century in which he wrote, although it may derive from Ibn Taymiyya’s (d. 728/ 1328) teaching on the subject. In order to contextualize Ibn al-Qayyim’s view, I summarize the variety of approaches to single-spouse conversion that dominated in the first century AH, and the broad consensus on the topic that developed after this. Although female conversion to Islam has received some attention in historical studies, there has been less focus on the legal discourse surrounding this question. The essay seeks to contribute to this discussion.

Pemikiran Ekonomi Ibnu Al-Qayyim al-Jauziyyah

This article uses a review of the literature on medieval Arab professor/ economic thought Syamsuddin Abdullah Muhammad bin Abi Bakr Al Zar'i or known as Ibn Qayyim. An approach that focuses on explaining how the concept of usury is in the view of Ibn al-Qayyim al-jawziyyah. as a master of theology and translator of Islamic scriptures, he was one of the leading jurists from the Hambali school in four schools of Islamic law that emerged between the eighth and fourteenth centuries (after the other three, Hanafi, Maliki and Syafii, respectively, the names were pioneers ) There are economic ideas discussed, namely: Islamic economic philosophy, comparison and difference between wealth and poverty, economic interests of zakat, interest in usury al-fadl and riba al-nasi'ah, market mechanisms and the need for public sector intervention.

PEMIKIRAN EKONOMI IBNU QAYYIM TENTANG KONSEP TAS’IR

Ibn Qayyim Al-Jauziyyah is an Islamic thinker who examines various issues which are meant in the economic field which are contained in his various works such as; in At-Thuruq Hukmiyah Fi As-Siyasati Asy-Syariyah. This book explains about a guideline of government in set a state policy. Ibnu Qayyim in his book divided pricing policy into 2 kinds those are fair pricing policy and legal and also unfair pricing policy and it is prohibited. This study is conducted by using library research method with the purposes to describe the thoughts of Ibn Qayyim about pricing policy. Analysis result showed that fair pricing policy in market mechanism has been main guidelines in every its transaction. Fair pricing by government is very suggested when the situation in market undergoes disorganisation thus make many bad impacts for trader, this the government’s role as wilayatul hisbah in determining price in market for realising prosperity.

The Disciples as Companions: Ibn Taymiyya’s and Ibn al-Qayyim’s Evaluation of the Transmission of the Bible

Abstract Studies of Christian-Muslim polemics often disregard medieval Mediterranean Muslim contributions to the analysis of the biblical tradition. An early golden era of Muslim-Christian engagement in Baghdad is replaced by a decline in the Middle Ages which is only to be reversed with the advent of modernity. In this article, I contend that Ibn Taymiyya (d. 728/1328) and Ibn Qayyim al-Jawziyya (d. 751/1350) critically engage the biblical tradition based on their backgrounds as hadith scholars. Both question whether the Bible was accurately narrated by pointing to perceived gaps in its transmission. Similarly, drawing on theological underpinnings of hadith, they make an analogy between the Disciples of Jesus and the Companions of Muhammad. Just as the Disciples spread the message of Christ, the Companions disseminated the message of Muhammad. Nevertheless, even though the Disciples and Companions were favored by God and spread their Prophet’s teachings, they were not divinely protected messengers (rusul) and could have erred in transmitting the message.