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Publisher: UIN Maulana Malik Ibrahim Malang   (Total: 14 journals)   [Sort by number of followers]

Showing 1 - 14 of 14 Journals sorted alphabetically
Alchemy : J. of Chemistry     Open Access   (Followers: 3)
De Jure: Jurnal Hukum dan Syar'iah     Open Access   (Followers: 4)
El-Harakah     Open Access   (Followers: 2)
el-Hayah     Open Access  
El-Hikmah     Open Access   (Followers: 2, SJR: 0.102, CiteScore: 0)
EL-MUHASABA     Open Access   (Followers: 1)
J. of Islamic Architecture     Open Access   (Followers: 11)
Jurisdictie Jurnal Hukum dan Syariah     Open Access   (Followers: 1)
Jurnal NEUTRINO     Open Access  
LiNGUA : Jurnal Ilmu Bahasa dan Sastra     Open Access   (Followers: 2)
MADARASAH Jurnal Pendidikan dan Pembelajaran Dasar     Open Access   (Followers: 1)
MATICS     Open Access   (Followers: 1)
SAINSTIS     Open Access   (Followers: 1)
Ulul Albab     Open Access   (Followers: 3)
Similar Journals
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Ulul Albab
Number of Followers: 3  

  This is an Open Access Journal Open Access journal
ISSN (Print) 1858-4349
Published by UIN Maulana Malik Ibrahim Malang Homepage  [14 journals]
  • TAKWIL EPISTEMOLOGIS IBN SÎNÂ ATAS SURAH AL-NÛR AYAT 35

    • Authors: Kholid Al-Walid
      Pages: 1 - 24
      Abstract: Ibn Sînâ is known as a rational philosopher who is often confronted with theologians who consider his views contrary to the principles of religion (naṣṣ). This paper reveals that Mashâiyyah philosophy built by Ibn Sînâ still relies on Islam and even make the verses of the Qur'an as a construct of ideas. In this paper, the author also tries to reveal epistemological ta’wîl employed by Ibn Sînâ in interpreting verse 35 of surat al-Nûr, which is generally understood sufistically, but in his view it might be understood differently. This proves that Ibn Sînâ hold on to naṣṣ. What distinguishes him with most theologians or sufis is the understanding of naṣṣ. Although it is apparent that Ibn Sînâ's epistemological outlook seemed to justify the Unity of Subject-Object theory as later Mulla Ṣadrâ was proposed, there was a fundamental difference between the two. The epistemological ta’wîl is a new reading of the philosophical style in Qur’anic exegesis on the one hand, which is different from the rationalization of tafsîr or the epistemology of tafsîr in the other one.
      PubDate: 2018-06-25
      DOI: 10.18860/ua.v19i1.4797
      Issue No: Vol. 19, No. 1 (2018)
       
  • THE PHILOSOPHY ON INSTITUTIONAL CHANGES OF STATE ISLAMIC HIGHER EDUCATION
           (PTKIN) INTO UNIVERSITY

    • Authors: Muhammad In'am Esha
      Pages: 25 - 43
      Abstract: A policy can is inseparable  from the philosophy that underlies and influences its actors. Institutional changes to university, we called as universitization, that occurred in State Islamic Higher Education (SIHE/PTKIN) can not be separated from the philosophy that surrounds it. Learning from the experience of Universitas Islam Negeri Maulana Malik Ibrahim Malang, as one of the IAIN that changed its institutional status from State Islamic College (SIC/STAIN) into the State Islamic University (SIU/UIN) can be reconstructed based on philosophy which became the foundation of the institutional change policy. The study found that the basic ideas are the universality of Islam, the philosophy of tarbiyah ulul albab, and the integration of science. The philosophy of institutional change can not be separated from the long history of reform thinking in Islam.
      PubDate: 2018-06-25
      DOI: 10.18860/ua.v19i1.4801
      Issue No: Vol. 19, No. 1 (2018)
       
  • REVITALISASI MAKNA GURU DARI AJARAN TASAWUF DALAM KERANGKA PEMBENTUKAN
           KARAKTER

    • Authors: Irham Irham, Yudril Basith
      Pages: 44 - 68
      Abstract: This article seeks to describe the meaning of teachers based on the teachings of Sufism that can be a reference to revitalize the important role of educators in order to build character. It uses the perspective of Sufism since this teaching focuses on pupil’s moral development both outwardly and inwardly. The purpose of this article is to adapt the meaning of teacher in islamic mysticism perspective into the meaning of teacher in general for character education. It employs literary study by referring to the thoughts of figures or scholars of islamic mysticism and supported by the theory outside the study of islamic mysticism, then formulated into a conceptual construct of this article. The conclusion shows that the teacher in Sufism with his qualifications has the task of educating pupil’s moral that is not limited in a certain space and time. Teacher builds closeness with the pupils from the inner and outer sides. They are treated like a teacher treating himself. Teacher in this sense is as role model, counselor, director, advisor, to shape pupil’s moral. This meaning can improve the weaknesses of the modern education theory, which generally interprets teacher as facilitator, mediator, or as teachers (transfer of knowledge/transfer of values), which has not touched on pupil’s inner side.
      PubDate: 2018-06-25
      DOI: 10.18860/ua.v19i1.4901
      Issue No: Vol. 19, No. 1 (2018)
       
  • PERILAKU PATOLOGIS PADA KISAH NABI MUSA DAN ‘ABD DALAM ALQURAN: Telaah
           Epistemologi al-Jâbirî dan Semiotika Peirce

    • Authors: Muhamad Agus Mushodiq
      Pages: 69 - 97
      Abstract: This study aims to explore pathological or deviation behaviors found in the story of Moses and ‘Abd or Khidir in the Qur’an of surah al Kahf. More specifically, this study is projected to find the basis of all pathological behavior based on al-Jâbirî’s epistemology. To understand the behavior of deviation holistically, the researcher uses Peirce semiotics theory and then synergized with al-Jâbirî’s epistemology which includes bayânî, burhânî, and ‘irfânî's reason. Semiotics theory is used as an interpretation of verbal signs related to deviation behavior. Peirce's semiotics theory examines the sign of three points of view, namely representamen, object, and interpretation. The researcher employs qualitative method with the type of library research. The results of this study are: (1) the perforation of a ship is a situational deviation based on pseudo ‘irfânî reasoning, (2) child killing is a situational deviation based on a theological reason with pure ‘irfânî reason, (3) antipathy towards the guest is an organized deviation based on the violation of bayânî reasoning, (4) the prediction of the seizure of the ship by the king is a non situational deviation based on the violation of bayânî reasoning, and (5) plunging the elderly into apostasy and kufr is a non-situational deviation based on the violation of bayânî reasoning.
      PubDate: 2018-06-25
      DOI: 10.18860/ua.v19i1.4816
      Issue No: Vol. 19, No. 1 (2018)
       
  • MENGIDENTIFIKASI KEMUKTABARAHAN TAREKAT SYAHADATAIN

    • Authors: Moh Rosyid
      Pages: 98 - 118
      Abstract: This article discusses about Shahadatayn tarîqah, one of lesser-known tarîqah in Indonesia. The writer explores it from a primary source written by Abah ‘Umar, the founder of this tarîqah and other supporting references. To be a member of Shahadatayn tarîqah, one is acknowledged through an inaugural ceremony (bay‘at), ḍuhâ and tahajjud praying in fourty days, reciting ṣalawât tunjînâ, wirid, Asmâ’ Nûr al-Îmân, and Asmâ’ al-Ḥusnâ. Shahadatayn is known for its uniqueness such as implementing the meaning of shahâdat in daily life, wearing white attire and turban when performing prayer, chanting after the obligatory prayers, ḍuhâ, tahajud, and other sunna prayers. Shahadatayn tarîqah is not as famous as the other tarîqah as it has not been listed in the JATMAN as mu‘tabar version. This is because there is no murshid transformation from the Prophet Muhammad and continues through the path of the ṣâlih to the murshid. JATMAN version can not be an absolute reference for it is within the circle of NU and not all tarekat residents are NU members. Furthermore, the actual Shahadatayn has a murshid lineage, i.e. from Prophet Muhammad, Sharif Hidayatullah, and Abah ‘Umar who is now passed on by his descendants. Although it is realized that the genealogy is not as many other tarîqahs, but the content of his teachings is in line with the guidance of the Prophet Muhammad.
      PubDate: 2018-06-25
      DOI: 10.18860/ua.v19i1.4811
      Issue No: Vol. 19, No. 1 (2018)
       
  • PENDEKATAN KUANTUM DALAM INTEGRASI AGAMA DAN SAINS NIDHAL GUESSOUM

    • Authors: Achmad Khudori Soleh
      Pages: 119 - 141
      Abstract: There are various thoughts on the integration of religion and science, such as the model i‘jâz al-Najjâr, the model of Islamization of al-Faruqi, Ijmâlî Sardar, the Islamic science of Husein Nasr and the universal science of ‘Abd al-Salâm. According to Nidhal, those thoughts still have weaknesses and can not be developed so it needs another alternative. Therefore, Nidhal offers a quantum approach to the integration of religion and modern science. It is based on three principles: non-contradictory principle, layered interpretation principle, falsifiable-theistic principle. The first one is as a basis to integrate religion and science, the next is treated to understand and interpret the sacred text (Qur’an) as the basis of religion, the latest is to ensure the pattern applied in science. Based on these principles, where there is a "movement" connecting religion and science, both religion and science become possible to be reconciled.
      PubDate: 2018-06-25
      DOI: 10.18860/ua.v19i1.4937
      Issue No: Vol. 19, No. 1 (2018)
       
  • REINTERPRETASI HADIS MAYAT DIAZAB ATAS TANGISAN KELUARGANYA DENGAN
           HERMENEUTIKA PAUL RICOEUR

    • Authors: Ihsan Sa'dudin, Muhammad Nasrun Siregar
      Pages: 142 - 159
      Abstract: Islam as the religion of raḥmah li al-‘âlamin has the dimension of law-setting based on the conditions of time and place of law will be determined. The law that Rasulullah set in a ḥadîth is inseparable from geographical, sociological, and historical conditions lied behind it. The dynamics of interpretation science help the reinterpretation of a ḥadith to produce a law that is actual and in accordance with the conditions but not out of the rules of Qur’an, because Qur’an indeed is as the main legal source in Islam. This paper is to describe the interpretation of the ḥadîth about the corpse being tortured by the tears of his family (Muslim 1536) with Paul Ricoeur's interpretation approach. Author comes to the conclution that the use of the word bukâ’ in the matan of ḥadîth means corpse actually got tortured because of the hysterical cry of his family who bemoaned over it. As for the historical aspects of this ḥadîth when Rasulullah saw the Jews weep for his family who died with hysterical cry. Thus, the point of emphasis of the ḥadîth is a way of responding those who grieve. If the attitude is excessive until hysterical wailing for days, then it includes an inappropriate attitude that is not even recommended in the Qur'an.
      PubDate: 2018-06-25
      DOI: 10.18860/ua.v19i1.4837
      Issue No: Vol. 19, No. 1 (2018)
       
  • DISKURSUS KEILMUAN: Hellenisasi Pemikiran Islam Atau Islamisasi Berbagai
           Tradisi Keilmuan'

    • Authors: Ris'an Rusli
      Pages: 160 - 184
      Abstract: In the classical period, the scholars built the division of science into two groups namely, the science of religion called “al-‘ulûm al-dîniyah”, and the science of non-religious or “al-‘ulûm al-dunyawiyah”. In the science of religion, they have the science of exegesis, the science of ḥadîth, the science of kalâm, the science of fiqh, and the science of tasawuf. While on non-religious sciences, they have history, medicine, astronomy, chemistry, mathematics, optic, physics, cosmography, and many more. On that time, the scholars were imbued with high appreciation of tought, so they succeeded in making rapid progress in various fields of life, including the field of knowledge and philosophy. The peak of progress occurred at the time of the ‘Abbâsids, the previous Khalîfah al-Ma’mûn. In the view of Greek or Hellenic thought there were two expert views, rejecting Hellenism or accepting it. The differences lied in the views of Islam, Islam as ‘aqîdah (creed) and Islam as a civilization. Those who reject Hellenism view Islam as a creed with revelation as the source of knowledge. While those who accept Hellenism view Islam as not a creed, but Islam as civilization.
      PubDate: 2018-06-25
      DOI: 10.18860/ua.v19i1.4804
      Issue No: Vol. 19, No. 1 (2018)
       
 
 
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