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All Journal Jurnal KALAM Analisis: Jurnal Studi Keislaman Jurnal Theologia Walisongo: Jurnal Penelitian Sosial Keagamaan
Zaprulkhan Zaprulkhan
STAIN SAS Bangka Belitung
Religion Arts Humanities Education Social Sciences Other

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MEMBANGUN RELASI AGAMA DAN ILMU PENGETAHUAN Zaprulkhan, Zaprulkhan
Jurnal KALAM Vol 28, No 2 (2013): Vol 28, No 2 Agustus - September 2013
Publisher : Jurnal KALAM

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AbstrakScience can purity religion from error and superstation; religions can purify science from idolatry and false absolutes. Each can draw the other into a wider world, a world in which bolh can flourish... We need each other to be what we must be, what we are called to be.[1] Statemen Pans John Paul 11 tersebut merupakan sebuah undangan terhadap Ilmu pengetahuan atau sains dan agama agar melakukan dialog dan interaksi dengan mengupayakan cara-cara bahwa bukan saja agama mendukung segala kegiatan ilmiah, melainkan juga bagaimana sains bisa memperbaiki pemahaman religius demi kesejahteraan umat manusia. Pada awal abad 20, di depan Princeton Theology Seminar), manusia paling cerdas pada abad ke-20, Albert Einstein mengungkapkan sebuah pidato yang ditutup dengan sebuah statemen yang sangat terkenal: ilmu penge-tahuan tanpa agama lumpuh, agama tanpa ilmu pengetahuan buta.  Science can purify religion from error and superstation ; religion can purify science from idolatary and false absolutes. Each can draw the other into wider world, a world in which ....can florish... we need each other to be what we must be, what we are called to be. Statement Pans Jhon Paul 11 is an invitation to knowledge or science and raligion to engage in dialogue ad interaction with to efforts inways that not only religion to support all scientifict activities, but also how to improve scientific understanding of reveal a speech that closed nwith a very famous statement; science without religion lame, religion without science blind. Kata Kunci    : Integrasi, Ilmu Pengetahuan, Agama  
SELUBUNG IDEOLOGIS KAUM PURITAN: PERSPEKTIF KHALED ABOU El FADL Zaprulkhan, Zaprulkhan
ANALISIS: Jurnal Studi Keislaman Vol 1, No 1 (2014): Juni 2014
Publisher : INSTITUT AGAMA ISLAM NEGERI RADEN INTAN LAMPUNG

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AbstrakDalam perspektif Khaled Abou El Fadl, ada dua pandangan dalam Islam: Muslim moderat dan Muslim puritan. Secara umum, jika Muslim moderat berkarakteristik humanistik, membawa pesan kasih sayang, dan peduli terhadap semua makhluk, karakteristik dominan kaum puritan adalah menganut paham absolutisme dan kepercayaan yang tak kenal kompromi. Ada skisma yang sudah hidup dalam Islam antara Muslim moderat dan Muslim puritan. Kaum puritan menuduh kaum moderat telah merubah dan mereformasi Islam sehingga sampai melemahkan dan merusak Islam. Demikian pula, kaum moderat menuding kaum puritan telah salah memahami dan salah menerapkan Islam sehingga sampai meruntuhkan dan bahkan mencemarkan agama itu sendiri. Persoalannya, orang-orang puritan tidak peduli pada Islam yang hidup. Sebaliknya, mereka menggandrungi Islam yang dibayangkan, baik sebagai mitologi masa silam maupun utopia masa depan. Tulisan ini berupaya menyingkap selubung kepentingan kaum puritan melalui pendekatan hermeneutik dan kritik ideologi. Selain itu, counter wacana dari Muslim moderat perlu dihadirkan pula sebagai solusi konstruktif untuk membendung gerakan kaum puritan.Kata Kunci: Moderat, puritan, inklusif, eksklusif, selubung ideologis AbstractIn khaled Abou El Fadl’s perspective, there are two outlooks in Islam: Muslim moderates and Muslim puritans. Generally, if characteristic of moderates is humanistic, compassion, and care toward all creation, dominant characteristic of puritans is the absolutist and uncompromising nature of its beliefs. There is an already existing schism in Islam between Muslim moderates and Muslim puritans. Puritans accuse the moderates of having changed and reformed Islam to the point of diluting and corrupting it. And moderates accuse the puritans of miscomprehending and misapplying Islam to the point of undermining and even defiling the religion. The problem is puritans do not care for the lived Islam. On the contrary, puritans do care about an imagined Islam, either as a past mythology or a future utopia. Therefore, this paper tries to unfold puritans interests by hermeneutical approach and critique of ideology. Then, author presents counter of discourse from moderates’ perspective as a constructive solution to puritans movement.
SIGNIFIKANSI REVITALISASI TASAWUF HAMKA DAN SAID NURSI BAGI KEHIDUPAN MASYARAKAT KONTEMPORER Zaprulkhan, Zaprulkhan
TEOLOGIA Vol 24, No 2 (2013): Etika Islam/Tasawuf
Publisher : TEOLOGIA

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discussing the 20th tasawuf reformation of Hamka and Said Nursi. The academic problems are: Why did Hamka and Said Nursi reform tasawuf by returning to Al-Qur’an and Sunnah?; What are the tasawuf reformation constructions of Hamka and Nursi?; What is the relevance of their tasawuf reformation in the contemporary religious life? In order to understand, elaborate, interpret, make meanings, and reveal the relevance to the contemporary social life, this article employs historical, philosophical, and integrative-interconnectivity approaches.The article finding shows that both Hamka and Said Nursi gave constructive critics and tasawuf reformation due to the factors of conditional-contextual, internal-substantial, and spiritual drought of the 20th century Muslim society. Both Hamka and Nursi made greater attempts to do Sufism ijtihad in formulating their Sufism discourse with moderate patterns so that they could be accessed by all society levels. Therefore, this moderate tasawuf can play more positive functional roles for extensive contemporary society with all aspects. Abstrak: Artikel ini berusaha memecahkan masalah dengan mendiskusikan reformasi tasawuf abad XX yang dilakukan oleh Hamka dan Said Nursi. Persoalan akademiknya adalah mengapa Hamka dan Said Nursi mereformasi dengan kembali kepada al-Quran dan Sunnah; apakah relevansi reformasi tasawuf mereka dalam kehidupan religious kontemporer? Untuk memahami, mengelaborasi, menafsirkan, mencari makna, dan memunculkan relevansi bagi kehidupan social kontemporer, artikel ini menggunakan pendekatan-pen­dekatan sejarah, filosofis, dan interkonektivitas-integratif. Temuan artikel ini menunjukkan bahwa Hamka dan Said Nursi memberikan kritik-kritik konstruktif dan reformasi tasawuf mereka berkaitan dengan faktor-faktor kondisional-kontekstual, internal-substansial, dan kekeringan spiritual masyarakat Muslim abad XX. Hamka dan Said Nursi telah melakukan usaha-usaha besar untuk ijtihad tasawuf dalam memformulasikan wacana tasawuf mereka dengan pola-pola moderat sehingga mereka bisa diakses oleh semua lapisan masyarakat. Karena itu, tasawuf moderat ini bisa memainkan peranan fungsional yang lebih positif bagi masyarakat kontemporer yang lebih luas dengan semua aspek. Keywords: sufisme, Hamka, Said Nursi, sufisme populer.
MEMBANGUN RELASI AGAMA DAN ILMU PENGETAHUAN Zaprulkhan, Zaprulkhan
KALAM Vol 7, No 2 (2013)
Publisher : Universitas Islam Negeri Raden Intan Lampung

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24042/klm.v7i2.465

Abstract

Kehidupan dunia modern yang positvistik telah menempatkan ilmu pengetahuan atau sains pada posisi yang terpisah dari agama. Sehingga ilmu pengetahuan seringkali lepas sama sekali dari nilai-nilai etis religius. Artikel ini fokus pada upaya membangun relasi agama dengan ilmu pengetahuan. Kajian ini diawali dengan menyoroti bagaimana prinsip-prinsip dalam penyelidikan ilmiah dan agama, kemungkinan pertemuan keduanya, serta diakhiri dengan catatan kritis terhadap kekurangan masing-masing. Kendati sains mempunyai metodenya sendiri yang bersifat ilmiah, sebagaimana agama juga memiliki metodenya tersendiri untuk menyibak makna, namun keduanya tidak seharusnya saling menegasikan eksistensi masing-masing. Meskipun sains dan agama mempunyai wilayah yurisdiksinya masing-masing, namun keduanya dapat saling berbagi. Sains dan agama bisa menjadi mitra dalam menafsirkan alam semesta dengan pelbagai metodenya yang saling melengkapi. Dalam hubungan dialogis antara keduanya, agama bisa mendukung segala kegiatan ilmiah, sebaliknya sains bisa memperbaiki pemahaman religius demi kesejahteraan umat manusia. Sebagaimana dinyatakan Albert Einstein: ilmu pengetahuan tanpa agama lumpuh, agama tanpa ilmu pengetahuan buta..
SIGNIFIKANSI REVITALISASI TASAWUF HAMKA DAN SAID NURSI BAGI KEHIDUPAN MASYARAKAT KONTEMPORER Zaprulkhan, Zaprulkhan
Jurnal THEOLOGIA Vol 24, No 2 (2013): TASAWUF
Publisher : Fakulta Ushuluddin dan Humaniora Universitas Islam Negeri Walisongo Semarang, Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21580/teo.2013.24.2.326

Abstract

Abstract: This article makes an attempt to solve problems by discussing the 20th tasawuf reformation of Hamka and Said Nursi. The academic problems are: Why did Hamka and Said Nursi reform tasawuf by returning to Al-Qur’an and Sunnah?; What are the tasawuf reformation constructions of Hamka and Nursi?; What is the relevance of their tasawuf reformation in the contemporary religious life? In order to understand, elaborate, interpret, make meanings, and reveal the relevance to the contemporary social life, this article employs historical, philosophical, and integrative-interconnectivity approaches.The article finding shows that both Hamka and Said Nursi gave constructive critics and tasawuf reformation due to the factors of conditional-contextual, internal-substantial, and spiritual drought of the 20th century Muslim society. Both Hamka and Nursi made greater attempts to do Sufism ijtihad in formulating their Sufism discourse with moderate patterns so that they could be accessed by all society levels. Therefore, this moderate tasawuf can play more positive functional roles for extensive contemporary society with all aspects. Abstrak: Artikel ini berusaha memecahkan masalah dengan mendiskusikan reformasi tasawuf abad XX yang dilakukan oleh Hamka dan Said Nursi. Persoalan akademiknya adalah mengapa Hamka dan Said Nursi mereformasi dengan kembali kepada al-Quran dan Sunnah; apakah relevansi reformasi tasawuf mereka dalam kehidupan religious kontemporer? Untuk memahami, mengelaborasi, menafsirkan, mencari makna, dan memunculkan relevansi bagi kehidupan social kontemporer, artikel ini menggunakan pendekatan-pen-dekatan sejarah, filosofis, dan interkonektivitas-integratif. Temuan artikel ini menunjukkan bahwa Hamka dan Said Nursi memberikan kritik-kritik konstruktif dan reformasi tasawuf mereka berkaitan dengan faktor-faktor kondisional-kontekstual, internal-substansial, dan kekeringan spiritual masyarakat Muslim abad XX. Hamka dan Said Nursi telah melakukan usaha-usaha besar untuk ijtihad tasawuf dalam memformulasikan wacana tasawuf mereka dengan pola-pola moderat sehingga mereka bisa diakses oleh semua lapisan masyarakat. Karena itu, tasawuf moderat ini bisa memainkan peranan fungsional yang lebih positif bagi masyarakat kontemporer yang lebih luas dengan semua aspek. Keywords: sufisme, Hamka, Said Nursi, sufisme populer.
PHILOSOPHY OF GOD IN THE PERSPECTIVE OF BEDIUZZAMAN SAID NURSI Zaprulkhan, Zaprulkhan
KALAM Vol 12, No 1 (2018)
Publisher : Universitas Islam Negeri Raden Intan Lampung

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (4086.885 KB) | DOI: 10.24042/klm.v12i1.2340

Abstract

Discourse about the existence of God, in the realm of philosophy, included in the circle category metaphysics or also called the first philosophy. In the circle of non-Muslim philosophers, the discourse of the existence of God is elaborated by Thomas Aquinas by presenting five arguments, called cosmological propositions. As for the classical Muslim, scholar Ibn Sina appears to describe the existence of God through the argument of al-jawas or contingency which divides the form into three categories: the necessary existence (wajib al-wujud), the possible form (Mumkin al-wujud) and the impossible being (mumtani al-wujud). In the modern context of the twentieth century, Said Nursi elaborated philosophy of the divinity more broadly using cosmological, ontological, teleological, and intuitive arguments. Said Nursi describes all these arguments philosophically by using various illustrations. This article will discuss the philosophy of God in the perspective of Bediuzzaman Said Nursi.
Significance of the Practices of the Prophet (Sunna) for Modern People: A Study of the Thought of Bediuzzaman Said Nursi Zaprulkhan, Zaprulkhan; Kayacik, Ahmet
KALAM Vol 12, No 2 (2018)
Publisher : Universitas Islam Negeri Raden Intan Lampung

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (205.975 KB) | DOI: 10.24042/klm.v12i2.2992

Abstract

This article discusses Nursi’s ideas on significance of the Practices of the Prophet for modern people. In the present day, many modern people deal with some problems such as existential restlessness (existential vacuum), moral degradation, spiritual crisis and so on. On the other hand, according Said Nursi, Practices of the Prophet are all highly beneficial remedies for sicknesses of the spirit, mind, and heart, and particularly for social sicknesses. Accordingly, Practices of the Prophet could give the best solution for modern people problems, both individual sicknesses and social sicknesses.  Before proposing Said Nursi’s perspective about significance of sunna, the paper forwards epistemological questions: How were the meaning and function of sunna according Said Nursi? How are the urgent problems of modern people? What is the significance of Practices of the Prophet for modern people in the view of Said Nursi? The answer of these questions will determine the significance of the Practices of the Prophet in our era and in the future. Accordingly, this paper would be a valuable work for islamic studies since it can make a significanct contribution to Practices of the Prophet as a solution for our problems in the present day and in the future.
THE SIGNIFICANCE OF PHILOSOPHY OF SCIENCE FOR HUMANITY IN ISLAMIC PERSPECTIVE Zaprulkhan, Zaprulkhan
Walisongo: Jurnal Penelitian Sosial Keagamaan Vol 23, No 2 (2015): Agama dan Sains untuk Kemanusiaan
Publisher : LP2M - Universitas Islam Negeri (UIN) Walisongo

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21580/ws.23.2.284

Abstract

In Islamic perspective, researching universe is not only investigate the universe materially but also what is behind the universe itself. So, the universe was not viewed autonomously. This paper tried to elaborate significance of philosophy of science for humanity in Islamic perspective by using three fundamental structures of knowledge, namely ontology, epistemology, and axiology. Both Islam and science have to put humanity as center for research. The paradigm of Islamic science opens up an integral-holistic thought, and can not be separated from axiological meaning, that the purposes toward the enlightenment, progress, welfare, safety, and happiness for the whole human being in this world. So, Islam and science could give the most important roles to human’s welfare and safety.***Dalam perspektif Islam, meneliti alam semesta tidaklah hanya mengkaji alam dari aspek materialnya, melainkan juga aspek spiritual di balik yang nyata sehingga alam semesta tidak dikaji secara berdiri sendiri. Tulisan ini mencoba meng­elaborasi tentang signifikansi filsafat sains untuk kemanusiaan dari perspektif Islam dengan menggunakan tiga unsur pokok pengetahuan: ontologi, episte­mo­logi dan aksiologi. Hasil kajian menunjukkan bahwa Islam dan sains sama-sama menjadikan nilai kemanusiaan sebagai objek penelitian. Paradigma ilmu penge­tahuan Islam itu membuka cakrawala berpikir yang menyeluruh dan terintegrasi, dan tidak dapat dipisahkan dari makna aksiologinya yang bertujuan untuk pencerahan, perkembangan, kesejahteraan, keselamatan, dan kebahagiaan bagi seluruh umat manusia di dunia. Oleh karena itu, Islam dan ilmu pengetahuan memberikan peran yang sangat penting bagi kesejahteraan dan keselamatan manusia.
RELASI AGAMA DAN NEGARA DALAM PERSPEKTIF ISLAM Zaprulkhan, Zaprulkhan
Walisongo: Jurnal Penelitian Sosial Keagamaan Vol 22, No 1 (2014): Relasi Agama dan Negara
Publisher : LP2M - Universitas Islam Negeri (UIN) Walisongo

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21580/ws.22.1.261

Abstract

One discourse that continues to be discussed in the realm of Islamic political philosophy is about the relation between religion and state. Broadly speaking, there are at least three paradigms of thinking about the relationship between religion and state. First, sekularistik paradigm, which says that Islam has nothing to do with the state, because Islam does not regulate state life or reign. Second, formalistic paradigm, which assumes that Islam is a complete religion, which includes everything, including the question of the state or a political system. Third, paradigms substansialistik, which rejects the notion that Islam covers everything and also rejects the notion that Islam is only governs the relationship between man and his Creator alone. This article will take pictures of how the three views of this paradigm by showing some of the characters are representative and critically using the comparative method.***Salah satu wacana yang terus diperbincangkan dalam ranah filsafat politik Islam adalah mengenai relasi antara agama dan negara. Secara garis besar paling tidak ada tiga paradigma pemikiran tentang hubungan agama dan negara. Pertama, paradigma sekularistik, yang mengatakan bahwa Islam tidak ada hubungannya dengan negara, karena Islam tidak mengatur kehidupan bernegara atau pemerintahan. Kedua, paradigma formalistik, yang menganggap bahwa Islam adalah agama yang paripurna, yang mencakup segala-galanya, termasuk masalah negara atau sistem politik. Ketiga, paradigma substansialistik, yang menolak pendapat bahwa Islam mencakup segala-galanya dan juga menolak pandangan bahwa Islam hanya mengatur hubungan antara manusia dan Penciptanya semata. Artikel ini akan memotret bagaimana pandangan ketiga paradigma tersebut dengan menampilkan beberapa tokohnya yang representatif dan dengan meng­gunakan metode kritis komparatif.
Maqāṣid Al-Shariah in the Contemporary Islamic Legal Discourse: Perspective of Jasser Auda Zaprulkhan, Zaprulkhan
Walisongo: Jurnal Penelitian Sosial Keagamaan Vol 26, No 2 (2018)
Publisher : LP2M - Universitas Islam Negeri (UIN) Walisongo

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21580/ws.26.2.3231

Abstract

Nowadays, Muslims are facing various contemporary problems related to the discourse of fiqh or Islamic law. In this case, the old tradition of Islamic jurisprudence is no longer sufficient to answer those problems due to the changes in the context of space, time, culture, and contemporary sciences. Any effort to renew the aspect of methodology must be done in the field of uṣul al-fiqh not only in Islamic jurisprudence. This is the reason that methodological reconstruction is needed in order to make it is able to accommodate the various problems that are disturbing Muslims today. One of Muslim scholars who tried to reconstruct at the level of the methodology of maqāṣid al-shariah is Jasser Auda. For the purpose of reconstructing maqāṣid al-shariah fundamentally, Auda uses a philosophical approach that is multidisciplinary as well as open with various other relevant disciplines as a methodological framework for reforming the study of uṣul al-fiqh and Islamic law. Applying philosophical and historical approach this study found that Auda reconstructs maqāṣid al-shariah by offering six features: cognitive nature, wholeness, openness, interrelated hierarchy, multidimensionality, and purposefulness. Furthermore, Auda gives contribution to the development of Islamic law and human rights. This paper will explore reconstruction as well as the contribution of maqāṣid al-shariah promoted by Auda through the approach of the philosophy of the system.
Co-Authors Kayacik, Ahmet