Science Of Kalam Research Articles

DEMYSTIFYING THE ISLAMIC THOUGHT RECONCILIATION MODEL OF MULLAH SADRA'S TRANSCENDENT THEOSOPHY

Purpose: Transcendent theosophy or as known as Al-hikmah al-Muta’aliyah is the third school of Islamic philosophy founded by Mulla Sadra, and is the result of reconciliation of previous Islamic thoughts. This school is based on three main principles, namely: intellectual-intuition, rational proof, and Islamic sharia. The purpose of this paper was to uncover the reconciliation model of transcendent theosophy in reconciling various schools of Islamic thoughts, namely: traditional normative thought of Islamic sharia (Al-Qur’an and Sunnah), classical tradition of dialectical theology (Kalam science), Peripatetic Islamic philosophy, the teachings of Sunni Sufi represented by al-Gazali, Philosophy of Suhrawardi illumination, as well as the mystical thought of Ibn ‘Arabi. This paper is a text analysis research using qualitative-descriptive analysis methods, namely: identifying, understanding, and interpreting texts. The text is carefully and systematically described to clearly portray the synthetic model or reconciliation carried out by Mulla Sadra on several previous Islamic thoughts. The results of this study indicate that Mulla Sadra elaborated and harmonized various Islamic thoughts with “integrative-complementary” model, which embraced the construction of new Islamic philosophical thoughts known as “transcendent theosophy”. This paper suggests to conduct further studies to find a correct format in reconciling various schools of the recent Islamic understanding in order to eliminate the claim truth among Muslims.

A STYLISH COMPARISON OF THE COMMENTS WRITED ON THE AL-UMDE OF EBU'L-BEREQAT EN-NESEFI (D. 710/1310)

His full name is Abdullah b. Ahmed b. Mahmud, his soubriquet is Hâfızüddin, and his identity is Ebü'l-Berekât. He was given the title of 'an-Nasafi' in relation to the place where he was born. He was born in the city of Nesef, which is located near Bukhara, Uzbekistan and is known as "Karşı". Although the exact date of his birth is unknown, his teacher, with whom the tabakat books are allied, is Muhammed b. The mention of Abdüssettâr al-Kerderî's date of death as 642/1244 gives us Ebü'l-Berekât en-Nesefi's birth date as VII. It is predicted that it may be in the first quarter of the century. Nesefî, whose life we do not have much detailed information about, according to the information in his biography books, after receiving his scientific education, he worked as a professor in the Kutbiyye-Sultaniyye madrasahs in Kirman. Nesefi, who worked as a professor here for many years, came to Baghdad in 710 and on the way to returned back in the same year, and died in İzec and buried there. Although he is not only a famous scholar mostly in the fields of fiqh and fiqh methodology, but also he received the same attention in the field of kalam. As a matter of fact, the kalam text book named al-Umde, which he wrote was inspired by Ebü'l-Muîn en-Nesefî's al-Akaid, has been taught in madrasas for years and has been the bedside book of those who have just started the science of kalam. Since then, many scholars, especially the author himself, have conducted commentary, annotation and poetic research on this work. In this article, after providing information on al-Umde's commentary on Ebü'l-Berekât en-Nesefî, we review the analysis and comparison of this study in terms of style and sequence.

Metodologi Studi Filsafat: Teologi Rasional Harun Nasution

Metodologi Studi Filsafat: Teologi Rasional Harun Nasution

Ibn Khaldun’s Thoughts on Religion as A Personal Experience and A Social System

Dialogue and discussion about religion requires a cautious attitude. Because even though religion has a social function, its appreciation is very individual. Religion is the deepest part of a person's personality. The essential reality of religion is a special experience which expresses itself in symbols and seeks its intellectual expression in the science of kalam. Ibn Khaldun's concept of God is the beginning of the world's existence and theological phenomena. This is what equates ibn Khaldun with Muslim philosophers and scholastic theologians. Ibn Khaldul is firm about the relationship between man and his God because it is the law of causality. The creation process occurs because of the creation of the Absolute. It also rejects secondary causality, that all occurs in the world the elements come from the initiative or direct power of God. Similarly, there is no need to rationally prove God. Because absolute things in religion cannot be proven rationally. because the truth has been guaranteed by Allah's revelation. But this does not mean ignores reason, or autonomous thinking. According to him, sense is very precise and careful scale, innovative and reliable for the results. But in relation to the attribut of God, the role of reason is very limited. Ibn Khaldun's concept of religion as social legitimacy, that religion an important role that has the power of reconciliation, unifying, and unifying a large society. he projected on nomadic society, which was an unruly nation. But when religion comes to them, they submit to the rules created by religion, so something of solidarity is realized. Thus, he saw that religion could add political power, and his enthusiasm could accelerate the movement of history. however, religion needs an 'ashabiyyah foundation to be able to exert its influence. Between 'ashabiyyah and religion there is a dialectical relationship that cannot be contradicted. 'Ashabiyyah supported by religion is the most powerful politics. And religion without the 'ashabiyyah foundation will not be able to exert its influence

Pengaruh Filsafat Yunani Terhadap Ilmu Kalam Dan Implementasinya Pada Materi Pembelajaran Ilmu Kalam Di Madrasah Aliyah

Philosophy is a science that can never be separated from human life without exception. Philosophy comes from the Greek words Philos which means love and Sophia or Shopos which means knowledge or wisdom. Philosophy is very developed, especially Greek philosophy which gave birth to the great philosophers in the world to be able to influence Islamic philosophy. However, because there are so many pros and cons regarding this influence, several things need to be emphasized so that there are no misunderstandings. The purpose of writing this article is to determine the influence of Greek philosophy on Islamic philosophy which is then implemented in the teaching materials of Kalam at the Madrasah Aliyah level. The research method used is literature study. Sources of data used come from books and related journal articles. The results of his research are Greek philosophy has a great influence in the development of Islamic philosophy, but not as the basis or foundation of Islamic philosophy itself. As for what is implemented in the Kalam Science teaching material, it is Islamic philosophy.

Pendidikan Ilmu Kalam dalam Pandangan Ismail Alfaruqi dan Hasan Hanafi

<p><em>Kalam education should be based on the principles of justice and truth that are the foundation of Islamic teachings. In addition, kalam education should help one to understand social and political problems critically and develop appropriate solutions to overcome them. Hanafi and Al Faruqi are helping someone to understand the teachings of Islam comprehensively, strengthening faith and belief in religious teachings, and helping someone to understand and overcome social and political problems in a way that is in accordance with the principles of justice and truth which are the basis of Islamic teachings. This research uses Library Research, which is a research method that uses written sources such as books, journals, documents, or notes related to Kalam Science Education in the Views of Ismail Alfaruqi and Hasan Hanafi.</em></p>

ANALYSIS OF NEW SOURCES RELATED TO THE MATURIDIYYA SCHOOL OF KALAM

The article is devoted to the contribution of Abu Mansur Maturidi to the development of the Science of Kalam in Mawerannahr and the analysis of some new works written by representatives of the Maturidiyya school of kalam. As an important source, the only manuscript copy of Ibn Yahya’s “Sharh jumal usul ad-din” (commentary on the collection of usul science) in Istanbul and as an additional source on the history of the Samarkand Theological School, Abu Hafs an-Nasafi’s “Kitab al-qand fi dhikri ‘ulama’ Samarkand” which was discovered and published in recent years, can be cited. These sources give the views of several groups, including mutakallims, who have their views in the field of kalam.

MAKNA ILMU KALAM DAN HAKIKAT ILMU KALAM

The science of kalam is the science that discusses divine problems and various problems related to them based on convincing arguments. The science of Kalam is also called the science of monotheism, the science of aqidah, the science of ushuludin, and the science of Fiqh al-akbar because it is the issue of belief which is the subject of religious teachings that is the subject of discussion. The essence of the science of kalam is to make us more confident in what we believe in Allah based on the arguments of naqli and the arguments of aqli. The main problem of Kalam Science lies in three issues, namely the Essence of God Himself with all His attributes, Qismul Nububiyah, the caring relationship between Kholik and creatures, Issues relating to life after death which will later be called Qismul Al-Sam'iyat .

THE CONCEPT OF GOD'S ABILITY (QUDRATULLAH) IN ISLAMIC EDUCATION

The purpose of this study is to describe the concept of qudratullah (the ability that Allah determines) or it can be said as destiny in relation to Islamic education based on explanations by commentators/ mufassirin and theologians in the study of kalam science, so as to straighten understanding of the concept of God's destiny. in the world of Islamic Education. This research is library research (library research) where the sources that are used as references in this research are taken from the library, such as books, books, articles, and others. This study also uses the maudhu'i interpretation method. The results of this study indicate that the verses that use the word Qadar describe the creation of the universe and everything in it and all its contents and all its provisions that apply to it is God's qadar through a just law, God also enforces it in the hereafter. All Muslims and schools of Islamic theology agree that Allah is God Almighty and Most Just in determining destiny and wills. However, when discussing the issues of free will (free will) and predestination (destiny, fatalism) they become the subject of very fierce debate among theologians. In Islamic education, the success of the educational process is not only determined by the human effort itself but is also determined by the X factor, namely biqudratillah.

Teologi Tafsir Ayat Sufistik

Attention to the interpretation of Sufism and Sufism figures, including how to interpret verses displaying their own interpretation patterns in dynamic scientific patterns, the concept of thinking with the ijtihad approach carried out by Abdul Qadir Al-Jailani and Imam Al-Qursairi in understanding the meaning of the content of the Koran in an isyhari way through the method of approach. intuitive. Tafsir is present as an instrument and tool to carry out scientific studies that discuss various maqasid implied in the Qur'an through various methods of interpretation. The presence of patterns of interpretation and approaches that are taken as evidence of freedom in the interpretation of the Koran without violating the rules of interpretation. The presence of various forms of interpretive approaches in terms of language, philosophy, science of kalam, scientific interpretation and fiqh-sufism and others. In view of the development of the Sufi school taking part in the contribution of Islamic values, the Sufis also interpret the verses of the Koran with an approach to Sufism understanding in a way that they understand and focus on the isyhari method of interpretation or the product of Sufi interpretation by stating its meaning explicitly. In contrast to other types of interpretation, Abdul Qadir Al-Jailani and Imam Al-Qursairi interpret according to Sufi customs, in addition to understanding the Koran from the point of view of the text but also from an emphasis on inner meaning. understand literally.

BERKENALAN DENGAN TASAWUF AL-GAZALI

The teachings of Sufism are contradictory teachings until now because many say that it is the teachings of Sufism that push us towards jumud. This paper aims to describe the actual teachings of Sufism in the view of Imam Gazali. This study uses a konsep analisis method by reviewing and analyzing the sources of books, turats, and scientific journals on Sufism, which the researchers then provide an interpretation of the data that has been. This study concludes that there are three core teachings of Islam, namely Islam, Iman, and Ihsan. From "Islam" "Science of Fiqh" was developed (Islamic Law), from "Faith" was developed "Science of Kalam" or "Science of Tawheed", and from "Ihsan" was developed, "Science of Sufism" was born. Imam Gazali is an encyclopedic Sufism figure, in the sense that he mastered various kinds of knowledge, especially Fiqh (including politics), U?ul Fiqh, Kalam, and Philosophy (including logic), but it turns out that the sciences that he views are very important and can satisfy spiritually. that, it turns out to only produce confusion in the spiritual. Then he from all knowledge and all facilities and high honor began to study Sufism, and it turns out that in Sufism al-Gazali found spiritual satisfaction. The essence of al-Gazali's Sufism teachings is an effort without the main teachings of religion, namely Islam, Faith, and Ihsan in the sense of without the Science of Fiqh, Science of Kalam, and Science of Sufism, and the essence of these three statements is Muhâlafat al-Nafs (Controlling Lust). The strategy for al-Gazali in achieving worldly and hereafter happiness is Mu?âlafat al-Nafs. He wrote this thesis in the book Ihya 'Ul?m al-Din.

Kurucu Kök Metin Fıkhü’l-ekber’in Otantikliği Sorunu ve Osmanlı Ulemasının Katkısı I

İslâmî ilimlerin neredeyse tamamının temelleri hicrî birinci ve ikinci asırda atılmıştır. Hicrî birinci asırdan itibaren İslam dünyasının genişlemesiyle birlikte sözlü bilgilerin yazıya aktarılmasına yönelik kolektif bir çabanın varlığı dikkat çekmektedir. Hz. Peygamber’in s.a.v. insanlığı İslam’a daveti ile beraber yazı yazma kültüründe önceleri benzeri görülmemiş artış gözlenmiştir. İslam dini ile birlikte dünya tarih sahnesi hummalı bir yazı faaliyetine tanık olmuştur. Sözlü kültürden yazılı kültüre geçişin hızlandığı özellikle 2./8. yüzyıllarda akāid-kelâm, fıkıh ve fıkıh usûlü, tasavvuf, tefsir, hadîs ile ilgili bu ilimlerin taşıyıcısı olan dil ve din biliminin kurucu metinleri telif edilmiştir. Temel ilkeleri içeren kurucu metinler sayesinde ilimler, derinleşerek gelişme fırsatı yakalamıştır. Bir metnin kurucu ve kök sayılabilmesi için ağacın meyvesi olarak kurduğu bir sistemin olması gerekir. Bu anlamda el-Fıkhü’l-ekber, itidalli ve savunulabilir bir inanç sistemi kurmuştur. En özlü akāid metinleri ile en hacimli kelâm kitapları arasında organik bir bağ vardır. Yolun sonunda hedeflerin yazılmasından ibaret olan akîde metinleri, iman esaslarının sayılması iken, kelâm metinleri, iman gayesine götüren yolun yürüyüşünü temsil eder. Yürünecek yolları bitirerek yolun sonunu işaret eden el-Fıkhü’l-ekber, İslam düşüncesinin dönüm noktalarından ilki ve en önemlisidir. Bu çalışmada akāid ilminin kurucu metni el-Fıkhü’l-ekber’in yazarına aidiyeti bağlamında kelâm ilmine katkısı tartışılacaktır. Bu metin, İslam düşüncesinin ilerleyen safhalarında yazılacak Ehl-i sünnet kelâmına yön vermiştir. Bu çalışmada sözü edilen kurucu metnin iç ve dış bağlamlarıyla birlikte Ebû Hanîfe’ye (öl. 150/767) nispeti dirayet yönü ile teyit edilecektir. Ayrıca Osmanlı döneminde el-Fıkhü’l-ekber şerhlerindeki artışın nedeni gösterilecektir. Nitekim her bir şerh, telifin müellife aidiyetini güçlendirmektedir. Şerhlerde metnin Ebû Hanîfe’ye ait olmadığına dair tek bir cümle bulunmamakta, tam tersine aidiyetin sıhhatine vurgu yapılmaktadır. Elbette burada ilgili metnin tüm şerhlerine yer verilmeyecek, çoğunlukla baskıları yapılmış çalışmalara ağırlık verilecektir. El-Fıkhü’l-ekber’de ilahiyat, nübüvvet ve ahiret konuları yer almaktadır. Burada teolojik tartışmaların ve kelâmî kavramlar tarihine ilişkin sorunların şerhlerde ele alınış biçimi gösterilecektir. Bu makalede örnek olarak ele alınan yöntem çerçevesinde nübüvvet ve ahiret konularını ve kavramlarını yine şerhler bağlamında değerlendirilmesine yönelik ileri çalışmalara bir hazırlık yapılmış olacaktır. Burada önemle belirtilmesi gereken husus, metni şerh eden ulemadan hiçbirinin konu veya kavramın Ebû Hanîfe döneminde ele alınmadığına işaret etmemiş olmasıdır. Kaldı ki erken dönemden 7./13. Yüzyıl gibi geç döneme kadar gerek kelâm, gerekse bibliyografya kitapları el-Fıkhü’l-ekber’in Ebû Hanîfe’ye aidiyetinde herhangi bir kuşku duymamıştır.

Mekkî b. Ebî Talib ve Ebû’l-Ferec İbnu’l-Cevzî’ye göre nesih problemi

Bu makalede, Mekkî b. Ebi Talib’in (ö. 1045) el-İzâh li Nâsihi’l-Kur’ân ve Mensûhihi ve Ebû’l-Ferec İbnû’l-Cevzî’nin (ö. 1203) Nâsihi’l-Kur’ân ve Mensûhihi adlı eserlerini mukayese etmenin nesih problemini anlamamıza yardımcı olacağı kanaati hâsıl olmuştur. Birçok ilim merkezini gezen Mekkî’nin coğrafi farklılıklara rağmen nesih konusunda yaşadığı dönemin bakışının klasik anlayışa mutabık olduğu görülmüştür. Âyetler veya hadisler arasında ortaya çıkan uyuşmazlığın giderilme yöntemlerinden biri olan nesih, tefsir, hadis ve fıkıh ilimlerinin ortak konusudur. Bu konunun izahı yapılırken sadece bir ilmi esas alarak yapılan tanımlamaların ve araştırmaların eksik sonuçlar ortaya çıkaracağı görülmektedir. Bundan ötürü neshe bütüncül yaklaşılması gerekir. Kelam ilmine ait olan veya haber ifade eden konuların neshe dâhil edilmesi konuyu hedefinden uzaklaştırmaktadır. Neshe dâhil olan âyet ve hadislerin hadis usulü ve tahric açısından değerlendirilmesinin bir nebze de olsa indi yorum ve iddiaları bertaraf edeceğini düşünüyoruz.

Hanefî Bir Hadisçi Olarak Bedreddin Aynî’nin İtikadî Görüşleri

Erken dönem İslâm düşüncesinde hadis ehli ile rey taraftarları arasındaki ihtilaf başta fıkıh ve kelâm olmak üzere birçok disiplinde kendisini göstermiştir. Buna bağlı olarak inanç konularında Hanefî-Mâtürîdî kelâm ekolüyle Selefî hadis anlayışının birçok konuda birbirinden ayrıştığını görmek mümkündür. Bu çalışma hadis ehlinin önemli isimlerinin eserlerine yazdığı şerhlerle, onları Hanefî bir bakış açısıyla değerlendiren Bedreddin Aynî’yi referans alarak, bir Hanefî hadisçinin itikadî görüşlerini incelemeyi hedeflemektedir. Aynî’nin önemi yalnızca hadis ehlinin görüşlerine Hanefî bir açıdan bakmasıyla ilgili olmayıp, yaşadığı zaman ve coğrafyanın dinî, kültürel ve mezhebî arka planının da bunda etkisi vardır. Zira o, İslâm dünyası içte ve dışta birçok tehditle mücadele ederken, Ehl-i sünnet içinde farklı görüşlerin uzlaştırılmaya çalışıldığı bir dönemde yaşamıştır. Bu münasebetle o, her ne kadar Hanefî ekolü temsil etse de Ehl-i sünnet içinde farklı görüşleri uzlaştırmaya çalışmıştır. Bunu onun Buhârî’nin eserine yazmış olduğu şerhte görmek mümkündür. Nitekim o, kelâm ilminin temel konularını Eş’arîlik ve Hanefîliğin Tahavî versiyonu ekseninde ele alarak incelemiş ve tercihlerini zaman zaman Eş’arîlik’ten yana da koymuştur. Şu halde bu çalışma ulûhiyyet, nübüvvet, sem’iyyât ve imana dair konular bağlamında; Selefî, Hanefî-Mâtürîdî ve Eş’arî anlayışın söz konusu dönemde yeniden yorumlanmış halini incelemektedir. 
 Ulûhiyyet konularında zaman zaman Eş’arî fikre yakın duran Aynî, genel tercihini bağlı bulunduğu Hanefîlik yerine yaşadığı coğrafyada daha popüler olan Eş’arîlik’ten yana yapmıştır. Bu bağlamda başta ilahî ve beşerî fiiller ve kader konusu olmak üzere Yüce Allah’ın kudretinin öncelendiği bir düşünce içine girmiştir. Sıfatlar konusunda ise mezheplerin görüşlerini ortaya koyduktan sonra tartışmalı meselelerde net bir tavır belirlememekle birlikte yine aynı tercihte bulunmuştur. Bu itibarla Ehl-i sünnet’in iki önemli kolu arasında ihtilaflı olan fiilî sıfatlar konusunda Hanefî düşünce yerine Eş’arî fikri kabul etmiştir. Peygamberlikle ilgili hususlara geldiğimizde ise yaşadığı coğrafyanın etkilerini gözlemlemek mümkündür. Örneğin kadınlardan peygamber olmadığı yönündeki genel görüşü kabul etmek yerine bu konuda da Eş’arî fikri tercih etmiştir. Ölüm ve sonrasıyla ilgili meselelerde onun Ehl-i sünnet içinde genel kabuller doğrultusunda düşündüğü görülmektedir. Bununla beraber onu asıl önemli kılan şey imana dair konulardaki tavrıdır. Zira o kendi düşüncesinde olmayan Buhârî’nin eserini şerh ederken zaman zaman ona muhalefet etmiştir. Bu bağlamda imanın tanımı hususunda Hanefî anlayışa tabi olurken, imanla ilgili diğer konularda Eş’arî düşünceyi savunduğu da olmuştur. Bundan dolayı onun genel tavrı Ehl-i sünnet içinde birleştirici ve uzlaştırıcı bir rol üstlenmekle birlikte zaman zaman Eş’arî düşünceye meylettiği görülmektedir. Esas itibariyle onun bu konulardaki tercihi ne tam bir Hanefîlik ne de tam bir Eşârîlik olmaktan daha çok Hanefîliğin yaşadığı coğrafyada tezahür etmiş halini uygulamaya sokmak olmuştur. Bu itibarla Hanefî düşüncenin Mâtürîdî versiyonu yerine Tahavî versiyonunun Aynî için daha makul bir niteleme olduğu söylenebilir. Netice itibariyle Bedreddin Aynî hukuki konularda Hanefî düşünceye tabi olmakla birlikte kelâm ilminin ilgi alanına giren meselelerde, Hanefîliğin paralelinde bir yol izlemeyip düşüncesinde birtakım farklılıklar ortaya çıkmıştır. Bunda onun Hanefîliğin nispeten zayıf olduğu bir coğrafyada yaşamış olmasının etkisi çoktur. Ancak onun yaşadığı zamanın Müslüman coğrafyanın önemli sınavlar verdiği bir evreden geçmiş olması da ayrıca bir öneme sahiptir. Buna bağlı olarak geçmişin tecrübesini göz ardı etmemiş ve inançla ilgili meselelerde mezhepler arası kesin ve aşılamaz kabul edilen çizgileri kaldırmaya çalışmıştır. Bu durum onu inançla ilgili meselelerde tek bir düşünce ve anlayışla sınırlandırmamış ve düşünce kalıplarını ortadan kaldırmıştır.

Dimensions of Divine Philosophy Education

This research is about the rationality of the "number" of tawhid in Islamic studies; This study has developed in the Eastern and Western Islamic worlds carried out by Muslim scholars. The discussion “number” of tawhid is widely found in classical Islamic literature, such as in the science of kalam, Islamic philosophy and tasawwuf; this indicates that the number of tawhid is significant. This study aims to answer how the numbers in the tradition of Islamic studies; The methodology used is a qualitative method with the type of library research because the data obtained are in the form of documents sourced from a book. The findings of this study indicate that the number one in tawhid implies perfection, so the science of tawhid discusses the model of the Perfect God; the number of tawhid includes its discussion in the three fields of Islamic scholarship fiqh, tawhid and tasawwuf. Issues regarding the tawhid argument understand the “number” of tawhid, which is a relative human construction. In Islam, numerology is not only discussed in philosophical themes, especially in the science of ushuluddin (Islamic theology) and Sufism (Islamic mysticism) as the central theme. The use of number symbolism in the three fields of Islamic scholarship is used as the basis for strengthening Imad ad-din (the pillar of religion), namely the number One (Wahid) as the "number of tawhid".

Konseling Kiai terhadap Manajemen Pesantren

Pesantren is not only based on one curriculum but must use a broad curriculum. This is left to the elastic adjustment between the will of the kiai and the abilities of the students individually. Because every pesantren has a different curriculum, the series of trio components of Islamic teachings in the form of faith, Islam and ihsan or doctrines, rituals, and mysticism have become a concern as the curriculum taught to their students. The transition of prayer room (surau) or mosque being developed into a boarding school turns out to bring changes in teaching materials from mere knowledge to a science. In further developments, students need to be given not only knowledge related to practical-pragmatic daily rituals, but also sciences that smell like reasoning that uses revelation references such as Kalam science, eventhough the usefull sciences for the right approach to God like Sufism. The science of kalam or the science of monotheism provides understanding and belief in the oneness of Allah, fiqh provides ways of worship as a logical consequence of the faith one has in perfecting worship in order to become a person who is truly close to Allah. With the aim that this pesantren can develop in accordance with the times, the used model is the model and paradigm of pesantren education which is the orientation and foundation in the curriculum of pesantren educational institutions, which includes: basic, goals, concepts and values, with this model hope boarding school can be achieved.

Esensi dan Signifikansi Studi Tafsir Madzhabi bagi Civitas Akademika Muslim

The essence and significance of the study of madzhabi interpretation for the Muslim academic community. This article examines the essence, scope, and significance of the study of madzhabi interpretation for the Muslim academic community by focusing on the study of the theology verses of different mufassir ideologies, which influence the results of the interpretation of the Qur'an in the resulting exegesis. Using descriptive analysis techniques, the author found that there are different characteristics of the existing madzhabi tafsir books, both shi'ah, mu'tazilah, khawarij and Sunni. However, these four exegesis also have an element of similarity in terms of the subjectivity of interpreters in interpreting the verses of the Qur'an and elements of equal importance for mutual legitimacy of the madzhab it embraces. Tafsir madzhabi is part of madhahib al-tafsir (tafsir pattern) is viewed in terms of the tendency of madzhab embraced by mufassir. The initial framework of understanding the study of madzhabi interpretation is to study two aspects of science, namely kalam science and tafsir science. Kalam science is a science that discusses the creed of Imani (the nature and nature of Allah, the problems of the world and death based on Islamic doctrine), while the science of tafsir is a science that examines the meaning of Allah's kalam in the Qur'an in accordance with the abilities possessed by humans. With the study of madzhabi interpretation, it is expected that the academic community can develop a discourse on the importance of respecting plurality in interpreting qur'anic verses related to differences in theological madhhab so as not to behave taqdis al-fikr al-diniy (sanctity of religious thought) for the realization of religious moderation.

THE CONTRIBUTION OF THE SCHOLARS OF MAWARANNAHR TO THE DEVELOPMENT OF KALAM IN THE TEMURID PERIOD

A distinctive feature of the development of Kalam science during the Timurid period is that, by this time, the number of sharhs and hashiyas on previous classical works was more than individual independent fundamental works on new topics. It can be specified that this work was written in the direction of Ahl as-Sunna, that is Maturidiyya or Ash’ariyya. It can be distinguished mainly by some of the characteristics that exist between the Maturidiyya and the Ash’ariyya. Although some sources describe these differences in different ways, from three to sixty, most researchers know that they are word-related differences. More than ten separate papers were also written explaining the differences. The article notes that the development of Kalam during the Timurid period was relatively stable and without abrupt changes and that 23 scholars of Mawarannahr were engaged in Kalam. They wrote works on Kalam, which consisted mainly of commentaries. It was a characteristic feature of this period.

The Implications of Learning The Science of Kalam and Its Ideology for Children

The science of kalam is a fundamental study that must be taught to children from the ground up. Of course, the teaching in question is adjusted to the phase or stage of the child's development. This study aims to analyze the implications of studying the flow of kalam and its ideology for children. The research method used is qualitative research with literature study method. sources of information and analysis efforts using scientific data based on literature or up-to-date references, including articles, books, proceedings, and final assignments (thesis, thesis, dissertation). The results of this study indicate that studying kalam and its ideology is not a taboo for children. Because, the more children know the Almighty God according to their developmental phase, the more children will reflect the noble character from an elementary age. This is reflected in the attitudes and values of tolerance inherent in children.

KONSEP DEBAT (JADAL) DALAM AL-QUR’AN URGENSI KECERDASAN DAN MORALITAS

The concept of debate (Jadal) of the Qur'an in its study is full of the urgency of aspects that must be possessed, namely intelligence and morality. Accommodating human nature which tends to be a lot of debate and questions, the Qur'an provides examples, methods, and ways to deal with opponents. The significant nature of the Qur'anic debate is without complicated theories, but sometimes it also resembles a philosophical way of thinking while remaining elegant and on target. But of course, because the Science of Kalam is not a revelation, it is unlike the perfection of Al-Quran. This paper tries to present the problems surrounding the Jadal or debate of the Qur'an and the values contained in it, which can be taken as ibrah or lessons about the height of a civilization. Using the descriptive-qualitative method of literature, this research results that the Qur'anic debate is based on the truth, with simple and complex styles according to human capacities that are stratified, and still fascinates with elegant ethics when dealing with the opponents.