Journal articles on the topic 'Kitāb al-ʻibar (Ibn Khaldūn)'
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1
Albarrán, Javier. "Holy War in Ibn Khaldūn." Journal of Medieval Worlds 1, no. 1 (March 1, 2019): 55–78. http://dx.doi.org/10.1525/jmw.2019.100004.
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This article aims to compare the different conceptions of holy war in Islam and Christianity by way of its depiction by Muslim sources, and to examine if the Islamic context would have conceived of a war carried out by Christians, and therefore infidels, as a holy one. This leads to analysis of whether the Islamic idea of holy war could be understood as a transcultural one or if, on the contrary, its sole conception was limited to those actions carried out by Muslims. To that end, Ibn Khaldūn’s (d. 1406) Kitāb al-‘Ibar will be used as a case study, in which his famous Muqaddima serves as its introduction. The choice of this source is based on two considerations: it is one of the most important and influential historiographical works of the Islamic world; and Ibn Khaldūn maintains a universalist vision of history and its processes, and therefore specifically aims to be cross-cultural.
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Jreis Navarro, Laila M. "Ibn Khaldūn in his Subjective Lexicon. The Emotional Constellation of an Intellectual in Transition." Miscelánea de Estudios Árabes y Hebraicos. Sección Árabe-Islam 72 (January 27, 2023): 87–115. http://dx.doi.org/10.30827/meaharabe.v72.21618.
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This study is a linguistic analysis of the subjective lexicon used by the North African thinker ‘Abd al-Raḥmān Ibn Khaldūn (d. 1406) in the epilogue of his historical work Kitāb al-‘Ibar, known as Ta‘rīf, in which he writes a biography of himself. The pa- per outlines the usefulness of building an analytical schema of the linguistic phenomena in which the first person emerges, especially in self-referencing, actions, emotions, and eva- luations, in order to fully grasp the complexity of Ibn Khaldūn’s self-expression. A hybrid quantitative and qualitative methodology helps to extract, organize, analyze, and interpret his use of language to express himself in relation to the narration of his life’s journey and his psychological evolution. The data show an intimate expression of a premodern Arabic subject, leading Ta‘rīf to be considered an evolutionary link to the modern autobiography, which takes on great significance in the process of cultural transition of the Islamic West towards European modernity.
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Brett, Michael. "The way of the nomad." Bulletin of the School of Oriental and African Studies 58, no. 2 (June 1995): 251–69. http://dx.doi.org/10.1017/s0041977x00010752.
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Ibn Khaldūn runs the risk of being everything or nothing—or, at least, no more than this or that. It has long been customary to separate the Muqaddima or so-called Prolegomena from the body of the Kitāb al-'Ibar or so-called Universal History, and to treat them quite differently as an essay in the philosophy of history distinct from a much more commonplace amalgam of historical information of varying value. Regarded as no more than a vast compilation of historical knowledge in the manner of the time, this great bulk of the work has received much less attention than the much more famous introduction. By concentrating on Ibn Khaldūn's later career in Egypt, Fischel dwelt on the chapters dealing with the Mamlūks and the Mongols, and with Zoroastrianism, Christianity and Judaism. Treating him as an historian of the Marinids in Morocco, Shatzmiller has located the ‘Ibar as a whole in the dynastic tradition of Fes.4 The Marinids were a self-consciously Berber dynasty whose official histories fall into the well-established category of Mafākhir al-Barbar or ‘Boasts of the Berbers’, and it might be said that Ibn Khaldūn's classification of his material according to race merely reflected the origin of his magnum opus in a familiar literary tradition, from whose constraints he was only freed by the collapse of the political order in the Maghrib in the second half of the fourteenth century.
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Miharja, Nurhidayahti Mohammad. "Ibn Khaldun." American Journal of Islam and Society 31, no. 3 (July 1, 2014): 143–46. http://dx.doi.org/10.35632/ajis.v31i3.1064.
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Syed Farid Alatas’ Ibn Khaldun is a welcome addition to an emerging Khalduniansociology. It represents one of the few socio-historical studies of histhought that pays attention to this North African thinker’s historical milieuand life. Regarded by many scholars as a precursor of sociology, Ibn Khaldun(1332-1406) is also known for his contributions to the philosophy of history.His pioneering work, Kitāb al-‘Ibar, is more than just a historical account ofthe Arabs and Berbers. Popularly known as the Universal History, it containsthe important Muqaddimah (Prolegomenon) that details his “science of humansociety” (‘ilm al-ijtimā‘ al-insānī) or “science of human social organization”(‘ilm al-‘umrān al-basharī).This six-chapter book opens with “Ibn Khaldun’s Autobiography and HisCharacter,” which outlines his life and presents other biographies that providethe socio-intellectual context of his thought. The second chapter, “Ibn Khaldun’sScience of Society,” focuses on his founding of the science of humansociety and is followed by “Ibn Khaldun on Education and Knowledge,”which examines his modern educationist views of pedagogy and knowledgein terms of its social, political, and economic aspects. Alatas shows that IbnKhaldun’s perspective on education, as seen through the various lenses of historyand sociology, was refreshingly different from the then dominant perspectivesof philosophers, theologians, moralists, and jurists.The ensuing chapter, “The Reception of Ibn Khaldun,” situates him in theevolution of Islamic thought and contemporary social sciences, whereas thetwo final chapters, “The Significance of Ibn Khaldun for the Modern SocialSciences” and “Further Reading and Works Cited,” encapsulate Alatas’ suggestionsfor developing a Khaldunian sociology and include a list of furtherreadings, alongside discussions on works ranging from Ibn Khaldun’s biographyto critiques of his methodology.In the introductory chapter, which provides the context for the formationof Ibn Khaldun’s thought, readers are better able to appreciate his empiricallyoriented scholarship. Embedded in the politically fragmented Maghrebian society,his political career as a judge and government official required him toshift his political loyalties consistently. This played a determining role in developinghis ideas on how states rise and decline. Alatas highlights Ibn Khaldun’spolitical involvement as instrumental in his systematic uncovering of theflaws in existing historical works. Ibn Khaldun himself identifies seven causal ...
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Sidik, Saepul Japar, Abas Mansur Tamam, and Hasbi Indra. "Nilai-nilai Keimanan dalam Pemikiran Sejarah Ibnu Khaldun pada Kitab al-Muqaddimah." Tawazun: Jurnal Pendidikan Islam 14, no. 1 (April 22, 2021): 1. http://dx.doi.org/10.32832/tawazun.v14i1.4010.
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<p class="15aJudulAbstractBInggris">Ibn Khaldun's Kitab al-Muqaddimah is known as a monumental historical work. From his introductory work on his book al-'Ibarnya, Ibn Khaldun is known as the Father of Historiography and the Historian of Philosophy. His theories about history are often known as empirical-rationalist works. However, works that are considered empirical-rationalist do not pay attention to the values of faith in them. Even other researchers say that Ibn Khaldun's historical thoughts were reconstructed from the values of revelation (al-Qur'an and al-Hadith). The research method used is the library method or also known as libraly research. The temporary conclusion from this research is that there are values of faith in the historical thought of Ibn Khaldun in his al-Muqaddimah book.</p><p class="16aJudulAbstrak"><strong>Abstrak </strong></p><p class="16bIsiAbstrak">Kitab al-Muqaddimah karya Ibnu Khaldun dikenal sebagai karya sejarah yang monumental. Dari karya pengantar atas kitab al-‘Ibarnya inilah Ibnu Khaldun dikenal sebagai Bapak Historiografi dan Sejarawan Filosof. Teori-teorinya tentang sejarah, acapkali dikenal sebagai karya yang empiris-rasionalis. Namun demikian, karya yang dinilai empiris-rasionalis tidak mengindahkan nilai-nilai keimanan di dalamnya. Bahkan peneliti lain menyebutkan bahwa pemikiran sejarah Ibnu Khaldun direkonstruksi dari nilai-nilai wahyu (al-Qur’an dan al-Hadits). Metode penelitan yang digunakan adalah metode pustaka atau disebut juga dengan libraly research. Konklusi sementara dari penelitian ini adalah terdapat nilai-nilai keimanan dalam pemikiran sejarah Ibnu Khaldun pada kitab al-Muqaddimahnya.</p>
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Fakhrina, Agus. "Kebebasan Ekonomi vis a vis Intervensi Negara: Perspektif Ibn Khaldun." JURNAL PENELITIAN 14, no. 1 (August 10, 2017): 23. http://dx.doi.org/10.28918/jupe.v14i1.817.
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Abstract: This research was aimed to explore the economic freedom vis a vis government intervention according to Ibn Khaldun. To answer this question, I studied al-Muqaddimah of Ibn Khaldun directly. The ideas of Ibn Khaldun in his al-Muqaddimah were analized by using content analysis. Beside that, I also used Karl Mannheim’s sociology of knowledge approach to analyze his ideas. The result revealed that Ibn Khaldun emphasized the economic activities had to be free from the restrictive power of the government. The economic freedom, however, had not to be free from rule of game. It had to be under the control of the rule of game, and to do that the role of government was very necessary. Based on Karl Mannheim’s sociology of knowledge, Ibn Khaldun ideas were influenced by social knowledge determination in his life and he also used his perspective as moslem to explore his ideas. It could be said that there was so strong relation between Ibn Khaldun ideas and the social reality in his life. Thus, his knowledge type was ideological, not utopian. Abstrak: Penelitian ini dimaksudkan untuk menelusuri secara mendalam kebebasan ekonomi vis a vis intervensi negara dalam perspektif Ibn Khaldun. Untuk menjawab masalah tersebut, peneliti mengkaji secara langsung dari karyanya al-Muqaddimah, kitab jilid pertama dari Kitab al-‘Ibar yang terdiri dari tujuh jilid. Dalam hal ini, ide-ide yang dituangkan oleh Ibn Khaldun dalam al-Muqaddimah-nya dianalisis dengan menggunakan metode analisis isi atau content analysis. Selain itu, peneliti juga menganalisis pemikiran Ibn Khaldun dengan menggunakan pendekatan sosiologi pengetahuan Karl Mannheim. Hasil penelitian menunjukkan bahwa Ibn Khaldun memang sangat menekankan pentingnya kebebasan ekonomi dari kekangan kekuasaan negara dan sangat menentang intervensi negara yang mengekang kebebasan tersebut demi tumbuh dan berkembangnya perekonomian suatu negara. Namun demikian, kebebasan ini bukanlah bebas sebebas-bebasnya. Kebebasan yang dimaksud adalah kebebasan yang mengikuti aturan main dan dalam konteks inilah peran negara diperlukan sebagai pelindung dan penegak aturan main tersebut. Berpijak pada teori sosiologi pengetahuan Karl Mannheim, pemikiran Ibn Khaldun dipengaruhi oleh determinasi sosial pengetahuan yang berkembang pada masanya, dan dia juga menggunakan perspektifnya sebagai seorang muslim dalam menuangkan ide-idenya. Jadi terdapat relasi yang kuat antara pemikiran Ibn Khaldun dengan realitas sosial yang ada. Dengan demikian corak pengetahuan Ibn Khaldun adalah bercorak ideologi, bukan utopia.
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Aminudin, Aminudin. "Aplikatif Pemikiran Pendidikan Ibnu Khaldun." Educreative : Jurnal Pendidikan Kreativitas Anak 5, no. 1 (April 6, 2020): 115–24. http://dx.doi.org/10.37530/edu.v5i1.79.
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Studying past Islamic education figures is something that is still considered saturating. But basically, studying history is not to always be applied, but as a material consideration in the present. One of them was Ibn Khaldun whose full name was Muhammad bin Muhammad bin Hasan bin Jahir bin Muhammad bin Ibrahim bin ‘Abd al-Rahman bin Khalid who later became known as Khaldun. The most famous work is Kitāb al-'Ibar wa Dīwān al-Mubtada 'wa al-Khabar fī Ayyām al-Arb wa al-'Ajam wa al-Barbar wa Man' Āsharahum min Dzawī al-Sulthān al-Akbar which contains sample books examples and records of the origins and events of the Arabian, Persian, Barbarian and contemporaries and those who have great powers, or often abbreviated as the book al-'Ibar only. Ibn Khaldun classifies his thoughts on education as in the Muqaddimah into four namely: definition and purpose of education, educators, students, education methods and materials.
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Bagas Mukti Nasrowi. "Konsep Pendidikan Islam Perspektif Kitab Muqaddimah Ibnu Khaldun." Studi Arab 8, no. 2 (December 26, 2017): 173–84. http://dx.doi.org/10.35891/sa.v8i2.1763.
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One of Islamic thinkers who are not a few of their work and thoughts and their existence in the scientific world, especially History and Philosophy, certainly has a connection with his thoughts on Islamic Education, although in a not large portion. That the style and thought of Science in the classical period, the middle period, until the modern period is always influenced by the bearer. From here comes a very varied thinking, along with thoughts that are not the same as its predecessor. Ibn Khaldun is a prominent figure in Islamic education. Ibn Khaldun's view of education, differs from Al-Ghazali's opinion in particular regarding the purpose of education. According to Al-Ghazali the aim of Islamic Education is only to get closer to God, while Ibn Khaldun argues that the goal of Islamic Education has been developed by obtaining good fortune.
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Ulfa, Fadillah, Che Zarrina Sa’ari, and Syed Mohammad Hilmi Syed Abdul Rahman. "[SUFISM A STUDY ON IBN KHALDUN’S VIEWS WITH THE SPECIAL REFERENCE KITAB SHIFA’ AL-SA’IL WA TAHDHIB AL-MASA’IL] TASAWUF DALAM PESPEKTIF SEJARAH IBN KHALDUN: KAJIAN ANALISIS KITAB SHIFA’ AL-SA’IL WA TAHDHIB AL-MASA’IL." Malaysian Journal Of Islamic Studies (MJIS) 5, no. 1 (June 14, 2021): 104–18. http://dx.doi.org/10.37231/mjis.2021.5.1.175.
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Sufism is a spiritual philosophy based on morals and intuition. It has affected the daily lives of Muslims and their behaviours as well. Actually, Sufism itself since its development has changed in terms of values, since it involves other knowledge which influences the purity of its teachings. To study the concept of Sufism and the history of its development, maintaining the purity of Sufism and returning it to the original teachings of tassawuf is needed especially in regards to Ibn Khaldun’s views since he is one of the scholars who emphasises the discussion and study of Sufism seriously and comprehensively. It can be seen by his objective in evaluating Sufism and producing the point of view to Sufism. Even as a historian and social expert, he also discusses the questions of Sufism from the root of the problem and its impact on the social life of Muslims. This study aims to analyse Ibn Khaldun’s views on the reality of Sufism and the history of its development with special reference to Shifa’ al-Sa’il wa Tahdhib al-Masa’il. To achieve these objectives, the library research method incorporating data collection and data analysis was used. Data analysis was done inductively and deductively.The results of the study have shown that Ibn Khaldun puts his own definition of Sufism comprehensively which is known as mujahadah. The concept of Mujahadah, according to him runs parallel to the history of the knowledge development and practices of Sufism. It began with mujahadah of taqwa, known among the early Sufis as zuhud and wara‘. Furthermore, mujahadah istiqamah and kashf are known as laduni or Sufism.
Tasawuf adalah falsafah rohani yang berasaskan akhlak dan intuisi. Ia mempengaruhi kehidupan umat Islam serta memberikan kesan kepada perilaku mereka. Dalam perkembangannya, tasawuf mengalami perubahan nilai serta percampuran dengan ilmu-ilmu lain yang cenderung menodai kemurnian ajarannya. Untuk itu, kajian tentang konsep tasawuf penting dilakukan untuk menjaga kemurnian tasawuf dan mengembalikannya kepada ajaran yang sebenar. Ibn Khaldun merupakan salah seorang ulama yang membahaskan tasawuf secara teliti dan kritis. Perbahasan yang dikemukakan tidak hanya dilihat dari sisi keilmuan, tapi lebih dari itu sebagai pakar sejarah dan sosial kemasyarakatan beliau turut membahaskan persoalan tasawuf daripada akar permasalahan serta kesannya dalam kehidupan sosial umat Islam. Kajian ini bertujuan menganalisis pemikiran tasawuf Ibn Khaldun tentang hakikat tasawuf dan sejarah perkembangannya tumpuan kepada karya beliau, Shifa’ al-Sa’il wa Tahdhib al-Masa’il. Bagi mencapai objektif tersebut, kaedah kajian kepustakaan yang berteraskan kaedah pengumpulan dan analisis data melalui induktif dan deduktif digunakan. Hasil kajian mendapati bahawa Ibn Khaldun telah memberikan pengertian kepada tasawuf secara komprehensif yang beliau sebut sebagai mujahadah. Konsep mujahadah ini, selari dengan sejarah perkembangan dan amalan ahli sufi. Ia bermula dengan mujahadah takwa, iaitu peringkat awal sufi yang dikenali dengan zuhud dan warak. Seterusnya, mujahadah istiqamah dan kasyaf yang dikenali dengan ilmu laduni atau tasawuf.
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Amir, Ahmad nabil. "Pemikiran Ibn Khaldun Tentang Rasionalisme Islam: Suatu Penelitian Ringkas." Ishlah: Jurnal Ilmu Ushuluddin, Adab dan Dakwah 3, no. 2 (December 28, 2021): 201–16. http://dx.doi.org/10.32939/ishlah.v3i2.94.
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This paper briefly discusses Ibn Khaldun’s philosophical and rational construction of Islam and its metaphysical discursus as set forth in his classical works such as kitab al-‘Ibar, Al-Ta‘rif, Tahrir al-Ahkam, and al-Muqaddimah. This works expressed his highly rational outlook that developed critical and rational understanding of religious and moral premises. It also summarized its dynamic ground that contribute to expound instructive discussion of related ideas and themes. The study is based on library research using content analysis and analyzed through analytical and descriptive approaches. The finding concludes that Ibn Khaldun has bring forth rational interpretation of history based on unique philosophical and socio-cultural analysis he introduced in his al-Muqaddimah. This characteristic approach of rational ideal has significantly impacted Islam’s modern history and tradition. His rational and argumentative principle has largely influence the works of contemporary Muslim thinkers such as Malik Bennabi, Rashid Ghannoushi and Muhammad Asad.
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Austen, Ralph A., and Jan Jansen. "History, Oral Transmission and Structure in Ibn Khaldun's Chronology of Mali Rulers." History in Africa 23 (January 1996): 17–28. http://dx.doi.org/10.2307/3171932.
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The early history of the Mali empire is known to us from two sources: Mande oral literature (epic and praise poetry) recorded over the last 100 years and Ibn Khaldun's Kitab al-ʿIbar (Book of Exemplars) written in the late four-teenth century. The list of Mali kings presented by Ibn Khaldun is precise, detailed, entirely plausible, and recorded not too long after the events it purports to describe. For scholars attempting to reconstruct an account of this West African empire, no other medieval Arab chronicler or, indeed, any Mande oral traditions provide comparable information for its formative period.There is, however, reason to question the historical reliability of Ibn Khaldun's account precisely on the grounds of its narrative richness. When read in relation to the general model of political development and decay which Ibn Khaldun worked out in the more theoretical Muqaddimah (“Prolegomena”) of Kitab al-ʿIbar, as well as the larger context of the work in which it is imbedded, the Mali kinglist takes on some characteristics of an instructive illustration rather than a fully empirical account of the past. Indeed Ibn Khaldun himself, in his contemplation of the basis for asabiyah (group solidarity) among bedouin peoples, cautions us against literal interpretation of genealogical accounts:For a pedigree is something imaginary and devoid of reality. Its usefulness consists only in the resulting connection and close contact.Ibn Khaldun is certainly not as ideologically engaged in constructing the royal genealogy of Mali as a bedouin spokesman might be in reciting the list of his own ancestors. Nevertheless, this great Arab thinker has something at stake in this story which needs to be given serious attention by all scholars concerned with either the events of the medieval western Sudan or the process by which they have been incorporated into more recent narratives.
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M’Charek, Ahmed. "Ibn Khaldûn, une source historique majeure l’apport du Kitâb al-‘Ibar à la connaissance de l’ethnonymie berbère." Études et Documents Berbères N° 49, no. 1 (July 5, 2024): 223–44. http://dx.doi.org/10.3917/edb.049.0223.
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L’« édition Chabbouh » du Kitâb al-‘Bar (ou Livre des Exemples ) d’Ibn Khaldûn (Tunis, 2006-2015) a mis à la disposition des chercheurs une copie du « manuscrit du Caire » (conservé à Istanbul), qui comporte les signes diacritiques et les digrammes (éléments essentiels pour l’étude de la phonétique berbère). Les chapitres berbères de cet ouvrage contiennent en outre une information précieuse sur les grandes tribus berbères attestées par les sources médiévales (Kutâma, Sanhâja, Haouara, Zanâta, Maghrâwa…). Dans la substantielle notice consacrée aux Zanâta par exemple, l’auteur du XIV e siècle explique l’étymologie de l’ethnonyme porté par ce peuple (nom de l’ancêtre éponyme, Jâna, et le paradigme onomastique qui en découle : Zâna/Zanat, Iznaten et Zanata) ; de même qu’il y souligne l’antiquité du peuplement zénète en donnant les aires d’habitat de ses principales branches tribales (Jarâwa, Maghrâwa, Banu Ifren). L’examen croisé des sources antiques et médiévales a permis de montrer le bien-fondé du témoignage d’Ibn Khaldûn (identification du pays zénète de l’Aurès depuis la principauté des Avares (Haouara) et Dianenses ( Zanâta ) dans l’Aurès et le Hodna, attestée par les sources latines du V e siècle (Victor de Vita notamment). Parce qu’il contient les clés de l’ethnonymie berbère, le maître-livre d’Ibn Khaldûn constitue, selon moi, une source incontournable pour l’étude de la continuité du peuplement au Maghreb, de l’Antiquité au Moyen Âge (une continuité déjà établie pour des dizaines d’ethnonymes libyco-berbères grâce aux résultats récents de la recherche spécialisée).
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PS, Alaika M. Bagus Kurnia, and Nelud Darajaatul Aliah. "Tadarruj dan Tikrar Terhadap Evaluasi Pembelajaran Tartil al-Qur’an Dalam Perspektif Kitab Muqaddimah Ibn Khaldun." Al-Insyiroh: Jurnal Studi Keislaman 7, no. 1 (March 16, 2021): 44–57. http://dx.doi.org/10.35309/alinsyiroh.v7i1.4093.
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This study aims to examine more deeply the evaluation of the ideal tartil al-Quran learning in Ibn Khaldun's view. This study uses a qualitative descriptive method using a phenomenological approach. The data collection techniques use observation data, interviews and related references. The data analysis technique also uses four stages, namely data reduction, data classification by structuring several points of analysis related to the conclusion of the analysis. As for the results of this study, (1) only some teachers implemented the tikrar concept. (2) Whereas the tadarruj at Khadijah Middle School was well systematic
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Ihwan, Muhammad. "Studi Analisis Ijtihad Rasul SAW dalam Kitab Ijtihad Rasul SAW." Istidlal: Jurnal Ekonomi dan Hukum Islam 2, no. 2 (October 2, 2018): 164–78. http://dx.doi.org/10.35316/istidlal.v2i2.115.
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This research aims to find out the views of the scholars about the ijtihad of the Prophets in the book of Ijtihad al-Rasul SAW by Abdul Jalil Isa and to find out the description of the actions of the Prophet Muhammad which was considered ijtihad. The type of research is used by qualitative research. The data obtained were clarified and analyzed according to the topic of discussion. From the results of the data collection and analysis can be concluded that are: 1) The Preception of the scholars about ijtihad of the Prophets in the book of Ijtihad al-Rasul SAW are divided into three. Firstly, Abu Ali al-Juba'i argued that the Prophet did not carry out jihad, both in legal matters (sharia) and worldly affairs in. Secondly, Ibn Hazm, Ibn Taymiyyah and Kamal al-Hummam argued that the Prophet had jihad, both in the affairs of the Shariah and world affairs in. Thirdly, Qadhi Iyadh and Ibn Khaldun argued that the Prophet did not carry out jihad in the Shari'ah region, the Prophet only had jihad the in area of world affairs. This difference of opinions are based on the third approach in concluding the Prophet's ijtihad; 2) The act of the Prophet Muhammad SAW which was considered ijtihad in the book of Ijtihad al-Rasul SAW was that there were two, namely: The first, the act which turned out to be wrong then by the Shari was straightened out, and secondly, his decision was not followed by his friend.
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Wan Razali, Wan Mohd Fazrul Azdi, and Jaffary Awang. "Exploring Ibn Khaldun’s Views On The Religious Roles Towards Happiness: A Study Of Religionswissenschaft In The Muqaddimah." Ulum Islamiyyah 27 (May 17, 2019): 24–36. http://dx.doi.org/10.33102/uij.vol27no1.130.
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Religionswissenschaft or the study of religion is an attempt to understand various aspects of religion, especially through the use of other intellectual disciplines. The Muqaddimah is principally meant to be an introduction to the voluminous text of history, namely Kitab al-cIbar. Yet, the creation of Muqaddimah includes information on the study of human, which simultaneously includes information and views on religions. There are many views on religion highlighted by Ibn Khaldun in his Muqaddimah. These views on religion mostly describe the roles of religion in human life as found through his sociohistorical approach of cUmrān science. Through the use of qualitative content analysis on Muqaddimah text, this study found that there is a focus made by Ibn Khaldun in his views on religion, namely religion and happiness. This article explores Ibn Khaldun’s views on religion and its roles for human happiness. Many modern scholars of religious study have shared their views on religious roles towards happiness. These modern views came from scholars of many religious backgrounds such as the atheists, seculars and religionists. In the Muqaddimah, Ibn Khaldun pronounces his understanding of happiness, which are not divorced from the religious teachings and practices. This article purports to highlight Ibn Khaldun’s views on religious roles towards happiness, which focusing on Ibn Khaldun’s justifications and rationalizations for such religious roles. From findings on Ibn Khaldun’s views on religious roles towards happiness, this article suggests that Ibn Khaldun’s rationalizations for such religious roles determine his thought style that is integrative (naqlī-caqlī) or in tawhidic manner. This article proposes that Muqaddimah is supposed to be taken as a representative of Islamic thought in the midst of many references for religious study, especially in encountering various present views on religious roles in human’s life.
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Nadeem, Abdul Majid. "A-11 Study of the Prophet’s Ḥadīth in the origins of the art of Arabic literature." Al-Aijaz Research Journal of Islamic Studies & Humanities 4, no. 2 (December 20, 2020): 143–57. http://dx.doi.org/10.53575/a11.v4.02(20).143-157.
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Arab sciences are blessed with all the blessings of the Qur’an and Ḥadīth in their inception and development, and ancient Qur’anic and modern studies are full of linguistic and literary studies. From this standpoint, there is a correlation between Islamic studies and linguistic studies. So that Arabic linguistic studies got the most from Qur’anic studies and then from the Ḥadīths of the Prophet, ﷺ. There is no doubt in this matter that the prophetic Ḥadīth has a great influence on Arab literature. To study this interaction between Arabic literature and the Ḥadīth of the Prophet ﷺ, the researcher makes use of four books in Arabic literature that Ibn Khaldun mentioned the origins of the art of literature in his famous saying. These are: Adab al-Kitab by Ibn Qutaybah, Kitab al-Kamil al-Mubarrad, Kitab al-Bayan wal-Tabyeen by al-Jahiz, and Kitab al-Nawadir by Abu Ali al-Qali al-Baghdadi.
The researcher believes that the authors of these four books paid great attention to the Ḥadīth of the Prophet, which make this aspect to be studied separately. Their interest is evident in the fields of morphology, grammar and rhetoric and Arabic history and literature. But they benefited a lot from the Ḥadīth of the Holy Prophet ﷺ as well. They brought and reported the Ḥadīth for various reasons in a variety of styles; Sometimes they reported the Ḥadīth for it’s study, while at another they brought it as a linguistic citation to the other materials in terms of language and meaning and morphological, syntactical and rhetorical clarification. Hence, this study includes methodological points and features of these four books in reporting Ḥadīths.
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Masudi, Idris. "Islam Dibawa Masuk oleh Orang Nusantara: Dari Data Terserak Buzurgh Al-Ramahurmuzi, ‘Ajaibul Hind: Kisah-Kisah Ajaib di Daratan dan Lautan Hindi." ISLAM NUSANTARA: Journal for Study of Islamic History and Culture 1, no. 1 (July 30, 2020): 239–52. http://dx.doi.org/10.47776/islamnusantara.v1i1.52.
Full textAbstract:
Studies of the archipelago (nusantara) on the notes of foreign travelers written in the 9th and 10th of centuries are still quite rare. Indeed, there have been several studies on the notes of travelers such as Ma Huan (China), Tome Pires (Portuguese), Ibn Bathuthah (Arabic), and some others. But, these studies revolve around the notes of travelers after the 10th of century. Meanwhile, notes of travelers who came to the archipelago (nusantara) in the century before 10 AD have not got serious attention yet. This book is a travel note's report which captures various activities in India, China and Southeast Asia. This book also contains a history about how Islam met in the Sarandib area. There are many interpretations of sarandib accurate location today. The findings of Keram Kevonian in his research on the names of regions in the Indian Ocean region using Armenian language sources stated that Sarandib means Swarnadipa which was no other than Sumatra.
Keywords: nusantara, records of travelers, islamization, sarandib
Reference:
Balka, Ilyas. The Geoghraphy of The Islamic Word As Seen By Ibn Khaldun. Oman: Ministry of Awqaf and Religious Affairs, t.thn.
Buzurg ibn Syahriyar Ramahurmuz. Kitab Ajayib al-Hind; Barruhu wa Bahruhu, wa Jazairuhu, Penerjemah: Arsyad Mokhtar. Malaysia: Pulau Pinang-Malaysia, 2015.
Fatimi, S.Q. Islam Comes to Malaysia. Singapore: Malaysian Sociological Institute, 1963.
—. Two Letters From Maharaja to The Khalifah: A Study in the Early History of Islam in the East. t.thn.
Freeman-Grenville, G.S.P. “ Some Thought on Buzurg Ibn Shahriyar Al-Ramahormuzi: The Book of The Wonders India.” Paideuma Journal, 1982: no. 28.
Hasymy, A. Sejarah masuk dan berkembangnya Islam di Indonesia. Bandung: Al-Maarif, 1981.
Kevonian, Keram. Suatu Catatan Perjalanan di Laut Cina, dalam buku Lobu Tua Sejarah Awal Barus, editor Claude Gulliot, Jakarta: Yayasan Obor Indonesia, 2015. Jakarta: Yayasan Obor Indonesia, 2015.
Kratovsky, Ignatius. Istoria Arabskoi Geograficheskio Literatury, Tarikh Al-Adab al-Jugrafi al-'Arabiy, penerjemah: Shalahuddin 'Utsman Hasyim,. Teheran: Al-Idarah al-Tsaqafah, t.thn.
Nurcholis, Nanang. “The Golden Triangle (India-China-Indonesia) Maritime Cultural Relations (A Critical Analysis on Kitab ‘Ajaib alHind by Buzurg Ibn Shahriyār (d.399 H/1009 M).” Proceeding of the International Seminar and Conference 2015: The Golden Triangle (Indonesia-India-Tiongkok) Interrelations in Religion, Science, Culture, and Economic. Semarang: Unwahas, 2015.
Ramahurmuz, Buzurg Ibn syahriyar. Kitab Ajaib al-Hind: Barruhu wa Bahruhu, wa Jaziruhu. Paris: Leiden-E.J. Brill, 1883.
Shimada, Ryuoto. “Southeast Asia and International Trade: Continuity and Change in Historical Perspective.” Dalam Paths to the Emerging State in Asia and Africa Springer, oleh Keijiro Otsuka dan Kaoru Sugihara (Ed), Chapter III. Berlin: Springer, 2019.
Syakir, Mahmud. al-Tarikh al-Islamy; al-Tarikh al-Muashirah fi al-Qarah al-Hindi. Beirut: al-Maktab al-Islamy, 1991.
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Khaidir, Piet Hizbullah Khaidir. "Al-Qur'an, Jalan Ilmu Pengetahuan Dan Perubahan Sosial." Al-I’jaz : Jurnal Studi Al-Qur’an, Falsafah dan Keislaman 1, no. 2 (December 14, 2019): 1–18. http://dx.doi.org/10.53563/ai.v1i2.25.
Full textAbstract:
Menurut teori perubahan sosial (al-taghyir al-ijtima’iy) dan peradaban (al-hadlarah wa al-tsaqafah), misalnya seperti dilansir oleh Ibn Khaldun dalam Kitab Muqaddimahnya, dinyatakan bahwa tonggak peradaban yang darinya lahir perubahan sosial itu ditopang oleh unsur luhur kemanusiaan, yaitu: ilmu pengetahuan (budaya baca-tulis), karya peradaban dan upaya bertahan hidup. Semakin tinggi tradisi baca-tulis dimiliki oleh suatu masyarakat, semakin memungkinkannya mereka melakukan perubahan sesuai kemajuan zaman yang dibutuhkan. QS. Al-‘Alaq: 1-5 memberi kita pengertian bahwa pilar peradaban Islam dibentuk oleh tiga gerakan: baca-tulis, spiritual dan amal shaleh. Tiga gerakan tersebut menunjukkan bahwa suatu komunitas perlu memancangkan tiga tradisi gerakan tersebut dalam pikiran dan aktifitasnya untuk menjadi semacam strategi perubahan sosial bila hendak mencapai suatu peradaban seperti dicanangkan al-Qur’an. Tiga tradisi gerakan yang disebutkan dalam QS. Al-‘Alaq: 1-5 di atas menjadi lebih menarik dan penting bila dikaitkan dengan pembacaan ayat-ayat lainnya, misalnya QS. Al-Ra’du: 11 dan Al-Anfal: 53; Al-Rahman: 33; Al-Mujadilah: 11; serta Al-Fatihah dan Al-Muzammil. Tulisan ini, dengan metode pembacaan terhadap ayat-ayat tersebut, dengan menggunakan pendekatan munasabat ayat dan teori perubahan sosial, hendak mengkaji dan mendalami apa dan bagaimana perubahan sosial menurut al-Qur’an; serta apa dan bagaimana strategi perubahan sosial dan tujuan akhir (ghayah) dari konsep perubahan sosial dalam al-Qur’an. Kemudian, aktor perubahan sosial seperti apa dan bagaimana yang dicanangkan Al-Qur’an dalam melakukan perubahan sosial
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Nurkhalis, Nurkhalis. "REPRESENTASI KHILAFAH DALAM PEMERINTAHAN REPUBLIK SPIRITUAL." AKADEMIKA: Jurnal Pemikiran Islam 23, no. 2 (September 19, 2018): 283. http://dx.doi.org/10.32332/akademika.v23i2.1109.
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Abstract
Khilafah cut off after the Ottoman Caliphate so that is no longer found of the Islamic government in the modern era. Then al-Afghani and M. Abduh reappeared the khilafah to the expression of wahdat al-Islamiyah which idea’s Rashid Ridha turned to a new term into Pan Islamism. This study is a literature study (library research) where the source data obtained from books of khilafah and Islamic government thinkers. Data were analyzed using critical interpretation analysis methods from Khomeini and al-Juwaini's thoughts including data reduction, data exposure, and conclusion. Based on the accumulation of theory among others Al-Mawdudi made it possible to divert Islamic rule to democracy. Hasan al-Banna socialized the return system of the khilafah. Ibn Khaldun hinted that the breaking of the Caliphate signifies that every state has a final period of government so that the caliphate system will not be permanent until the state fell in the territorial nations. Iqbal criticizes Islam not nationalism and even imperialism but the commonwealth nations without racial and demarcation. Al-Shatibi maintains the spirit of the maqashid shari'ah in the Islamic government. Imam Khomeini switched to the wilayat al-faqih. Ibn Taymiyya states that the complexity of establishing the Islamic Government is as complex as determining Islamic scholars. Al-Juwaini offers a solution to the concept of ghiyatsi namely the government that emphasizes the shari'ah that continues to be discussed in searching for the best format. The modern era is certainly running the Islamic Government only through the government of the spiritual republic by not lifting ahlu zimmah (non Muslim), ahlu kitab, munafiq (hipocrit), zindiq (orientalist), dayyus, musyrik (idolatry), dahriyyun (atheis), ashab'ah (naturalist) become government leaders. Preferred leaders who have be ahl muruwwah (authority) ie people who have previous life records in a measurable and open goodness in the public space for executive, legislative and judicial candidates performed fit and proper test by people who have the same religious knowledge with the fuqaha.
Keywords: Khilafah, Islam, Government, and Spiritual Republic
Abstrak
Khilafah terputus pasca Khalifah Utsmaniyah sehingga hampir tidak ditemukan lagi bentuk Pemerintahan Islam di era modern. Kemudian al-Afghani dan M. Abduh merekonstruksi khilafah kepada Wahdat al-Islamiyah yang kemudian Rashid Ridha mengalihkan ke istilah baru menjadi Pan Islamisme. Kajian ini dilakukan melalui studi kepustakaan di mana sumber datanya diperoleh dari buku dan kitab dari pemikir khilafah dan pemerintahan Islam. Data dianalisis dengan menggunakan metode analisis interpretasi kritis dari pemikiran Khomeini dan al-Juwaini meliputi reduksi data, pemaparan data dan penarikan kesimpulan. Akumulasi teori pemerintahan Islam dari beberapa intelektual Islam diantaranya Al-Maududi memungkinkan pergeseran pemerintahan Islam ke demokrasi. Hasan al-Banna mengajak mensosialisasikan pengembalian sistem khilafah. Ibnu Khaldun mengisyaratkan terputusnya khilafah menandakan setiap negara memiliki masa akhir pemerintahan menyebabkan sistem khilafah tidak akan permanen hingga terbentuk negara dalam territorial bangsa-bangsa. Iqbal mengkritisi Islam bukan nasionalisme bahkan imperialisme melainkan bangsa-bangsa persemakmuran tanpa rasial dan demarkasi. Al-Shatibi mempertahankan adanya ruh maqashid syari‘ah dalam pemerintahan Islam. Imam Khomeini beralih berpedoman kepada wilayah al-faqih. Ibnu Taimiyah menyatakan bahwa dharurat mendirikan Pemerintahan Islam sebagaimana dharurat menentukan ahli Islam. Al-Juwaini menawarkan solusi kepada konsep ghiyatsi yakni pemerintahan yang mementingkan syari‘at yang terus didiskusikan dalam mencari format yang terbaik. Era modern kepastian menjalankan Pemerintahan Islam hanya melalui pemerintahan republik spiritual dengan tidak menjadikan ahlu zimmah (non muslim), ahlu kitab, munafiq, musyrik, dahriyyun (atheis), ashab’ah (naturalis) menjadi pemimpin pemerintahan. Pemimpin diutamakan yang mempunyai ahl muruwwah (kewibawaan) yakni orang yang memiliki catatan hidup sebelumnya dalam kebaikan yang terukur dan terbuka di ruang publik bagi kandidat eksekutif, legislatif dan yudikatif dilakukan fit and proper test oleh orang yang memiliki religius yang sama ilmunya dengan fuqaha.
Kata Kunci: Khilafah, Islam, Pemerintahan, dan Republik Spiritual
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Ridwan, Jumad, Wido Supraha, and Akhmad Alim. "Kompetensi Guru Tahfizh Perspektif Imam An-Nawawi dan Implementasinya di Pondok Pesantren Mahasiswa Dan Sarjana Ulil Albaab Universitas Ibn Khaldun Bogor." Rayah Al-Islam 5, no. 02 (October 28, 2021): 264–82. http://dx.doi.org/10.37274/rais.v5i02.452.
Full textAbstract:
Abstrak
Kompetensi guru adalah keahlian, pengetahuan, prilaku dan keterampilan yang dimiiki guru. Kualitas pendidikan suatu bangsa sangat ditentukan oleh kualitas para gurunya. Sebagus-bagusnya rancangan kurikulum, teknologi pendidikan, ataupun perencanaan pendidikan, jika tanpa guru yang berkualitas, maka tidak akan membawa kesuksesan dalam meraih tujuan pendidikan. Guru bukan hanya memikirkan metode-metode pengajaran di kelas saja, akan tetapi bagaimana mengembangkan wawasan, pengetahuan, keterampilan, nilai, sikap dan tingkah laku. Guru tahfizhh al-Qur’an merupakan orang yang terbaik dan mulia karena dia mengajarkan wahyu Allah ﷻ kepada para murid. Guru tahfizh harus memiliki beragam kompetensi atau keahlian dalam membina santri, agar santri yang dihasilkan mempunyai mutu dan berdaya guna. Tujuan penelitian untuk mengetahui kompetensi guru tahfizh perspektif imam an-Nawawi dalam kitab al-Tibyān Fī Ᾱdāb Ḥamalah al-Qur‘ān dan implementasinya di PPMS Ulil Albaab UIKA Bogor. Metode penelitian ini menggunakan study pustaka (library research) dan survei lapangan (field research). Hasil penelitian menunjukkan bahwa kompetensi menurut imam an-Nawawi adalah kompetensi kepribadian, kompetensi profesional, kompetensi pedagogik, kompetensi sosial dan kompetensi Islamic worldview. Adapun kompetensi yang ada di PPMS Ulil Albaab UIKA ialah kompetensi keilmuan, kompetensi akhlak, kompetensi Islamic worldview, kompetensi profesional, kompetensi diyanah dan kompetensi jamaah.
Abstract
Teacher competence is the expertise, knowledge, behavior and skills possessed by the teacher. The quality of a nation's education is largely determined by the quality of its teachers. No matter how good the curriculum design, educational technology, or educational planning, if without qualified teachers, it will not bring success in achieving educational goals. Teachers not only think about teaching methods in the classroom, but how to develop insight, knowledge, skills, values, attitudes and behavior. The tahfiz al-Qur'an teacher is the best and noble person because he teaches Allah's revelation to the students. Tahfizh teachers must have various competencies or expertise in fostering students, so that the resulting students have quality and are efficient. The purpose of this study was to determine the competence of the tahfizh teacher from the perspective of Imam an-Nawawi in the book of al-Tibyān Fī dāb Ḥamalah al-Qur'ān and its implementation in PPMS Ulil Albaab UIKA Bogor. This research method uses library research and field surveys. The results showed that the competencies according to Imam an-Nawawi are personality competencies, professional competencies, pedagogic competencies, social competencies and Islamic worldview competencies. The competencies in PPMS Ulil Albaab UIKA are scientific competence, moral competence, Islamic worldview competence, professional competence, religious (diyanah) competence and congregational competence.
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Fakhrina, Agus. JURNAL PENELITIAN, June 27, 2017, 39. http://dx.doi.org/10.28918/jupe.v14i1.1206.
Full textAbstract:
Penelitian ini dimaksudkan untuk menelusuri secara mendalam kebebasan ekonomi vis a vis intervensi negara dalam perspektif Ibn Khaldun. Untuk menjawab masalah tersebut, peneliti mengkaji secara langsung dari karyanya al-Muqaddimah, kitab jilid pertama dari Kitab al-‘Ibar yang terdiri dari tujuh jilid. Dalam hal ini, ide-ide yang dituangkan oleh Ibn Khaldun dalam al-Muqaddimah-nya dianalisis dengan menggunakan metode analisis isi atau content analysis. Selain itu, peneliti juga menganalisis pemikiran Ibn Khaldun dengan menggunakan pendekatan sosiologi pengetahuan Karl Mannheim. Hasil penelitian menunjukkan bahwa Ibn Khaldun memang sangat menekankan pentingnya kebebasan ekonomi dari kekangan kekuasaan negara dan sangat menentang intervensi negara yang mengekang kebebasan tersebut demi tumbuh dan berkembangnya perekonomian suatu negara. Namun demikian, kebebasan ini harus mengikuti aturan main, dimana peran negara diperlukan sebagai pelindung dan penegak aturan main tersebut. Berpijak pada teori sosiologi pengetahuan Karl Mannheim, pemikiran Ibn Khaldun dipengaruhi oleh determinasi sosial pengetahuan yang berkembang pada masanya, dan dia juga menggunakan perspektifnya sebagai seorang Muslim dalam menuangkan ide-idenya. Jadi terdapat relasi yang kuat antara pemikiran Ibn Khaldun dengan realitas sosial yang ada. Dengan demikian corak pengetahuan Ibn Khaldun adalah bercorak ideologi, bukan utopia.
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Saepudin, Juju. "Model Pembelajaran dalam Perspektif Ibnu Khaldun: Resepsi Terhadap Kitab Muqaddimah." EDUKASI: Jurnal Penelitian Pendidikan Agama dan Keagamaan 13, no. 2 (August 30, 2015). http://dx.doi.org/10.32729/edukasi.v13i2.240.
Full textAbstract:
AbstractEducation today is colored and dominated by theories derived from Western thought, while theories of Muslim scientists who refer to al-Quran and al-Hadith are much neglected even though their thoughts are very interesting and important for the development of model of Islamic education in Indonesia. The article presents the results of the reception of the book of Muqaddimah authored by Ibn Khaldun related to learning model. The data was collected by heuristic and hermeneutic reading (analytical reading) on the book. Results of the analysis showed that the learning model (rihlah) done by many teachers through direct face-to-face learning patterns (sorogan, wetonan or bandongan) can maintain the validity of the science and expand knowledge and foster social institutions that can provide a very meaningful experience for educators and learners.AbstrakDunia pendidikan saat ini banyak diwarnai dan didominasi oleh teori-teori yang bersumber dari pemikiran Barat, sementara teori-teori dari ilmuan muslim yang mengambil sumber dari al-Quran dan al-Hadist banyak terabaikan, padahal buah fikir mereka sangat menarik dan penting untuk pengembangan model pendidikan Islam di Indonesia.Tulisan ini menyajikan hasil resepsi terhadap kitab Muqaddimah karya Ibnu Khaldun terkait model pembelajaran. Pengumpulan data dilakukan dengan pembacaan heuristik dan hermeneutik (pembacaan analitis) atas kitab tersebut. Hasil analisis menunjukan bahwa model pembelajaran (rihlah) yang dilakukan dengan banyak guru melalui pola pembelajaran langsung bertatap muka (sorogan, wetonan atau bandongan) dapat menjaga validitas ilmu dan memperluas pengetahuan serta menumbuhkan pranata sosial yang bisa memberikan pengalaman yang sangat bermakna bagi pendidik dan peserta didik.
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Wan Razali, Wan Mohd Fazrul Azdi, and Jaffary Awang. "Exploring Ibn Khaldun’s Views On The Religious Roles Towards Happiness: A Study Of Religionswissenschaft In The Muqaddimah." Ulum Islamiyyah, 2019, 34–46. http://dx.doi.org/10.33102/ulum.2019.27.4.
Full textAbstract:
Religionswissenschaft or the study of religion is an attempt to understand various aspects of religion, especially through the use of other intellectual disciplines. The Muqaddimah is principally meant to be an introduction to the voluminous text of history, namely Kitab al-cIbar. Yet, the creation of Muqaddimah includes information on the study of human, which simultaneously includes information and views on religions. There are many views on religion highlighted by Ibn Khaldun in his Muqaddimah. These views on religion mostly describe the roles of religion in human life as found through his sociohistorical approach of cUmrān science. Through the use of qualitative content analysis on Muqaddimah text, this study found that there is a focus made by Ibn Khaldun in his views on religion, namely religion and happiness. This article explores Ibn Khaldun’s views on religion and its roles for human happiness. Many modern scholars of religious study have shared their views on religious roles towards happiness. These modern views came from scholars of many religious backgrounds such as the atheists, seculars and religionists. In the Muqaddimah, Ibn Khaldun pronounces his understanding of happiness, which are not divorced from the religious teachings and practices. This article purports to highlight Ibn Khaldun’s views on religious roles towards happiness, which focusing on Ibn Khaldun’s justifications and rationalizations for such religious roles. From findings on Ibn Khaldun’s views on religious roles towards happiness, this article suggests that Ibn Khaldun’s rationalizations for such religious roles determine his thought style that is integrative (naqlī-caqlī) or in tawhidic manner. This article proposes that Muqaddimah is supposed to be taken as a representative of Islamic thought in the midst of many references for religious study, especially in encountering various present views on religious roles in human’s life.
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Wan Razali, Wan Mohd Fazrul Azdi, and Jaffary Awang. "IBN KHALDUN’S RELIGIONSWISSENSCHAFT: EXPLORING THE SOURCES IN THE MUQADDIMAH." UMRAN - International Journal of Islamic and Civilizational Studies 4, no. 1 (March 9, 2017). http://dx.doi.org/10.11113/umran2017.4n1.133.
Full textAbstract:
Ibn Khaldun is one of many Muslim scholars in the study of Islamic history and civilization, who is popularly known for his Muqaddimah. The Muqaddimah is meant to be an introduction to the voluminous Kitab al-cIbar. Yet, the creation of Muqaddimah includes information on the study of human, which includes information on the non-Muslim religions. By including information on the non-Muslim religions in his Muqaddimah, this means that there are specific sources used by Ibn Khaldun for this purpose. In any research writings, credible and reliable sources of information are among important elements in determining a valid, useful and accurate research finding. Through the use of qualitative content analysis on Muqaddimah text, this article explores Ibn Khaldun’s sources of information on the non-Muslim religions. Two typologies of Ibn Khaldun’s sources are relayed in this article, namely their main forms and their religious origin. In terms of main forms of sources, there are two main forms of sources found in the Muqaddimah, namely critical observation and textual sources. While for their religious origin, Ibn Khaldun’s sources of other religions could be divided into three main types, namely first, Muslim sources, second, Christian sources and third, Jewish sources. This article opines that these sources are proofs of Ibn Khaldun’s epistemology, altogether of his understanding of knowledge and religion, as integrative or in tawhidic manner. It is possible to conclude that due to this integrative or tawhidic understanding, Ibn Khaldun’s Muqaddimah has been recognized as amongst world’s great literatures and referred by many international scholars until today.
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Falah, Ahmad. "PEMIKIRAN PENDIDIKAN ISLAM MENURUT M. AT}IYAH AL-ABRA>SYI DALAM KITA>B AT-TARBIYAH AL-ISLA>MIYYAH WA FALA>SIFATUHA." Edukasia : Jurnal Penelitian Pendidikan Islam 10, no. 1 (March 27, 2015). http://dx.doi.org/10.21043/edukasia.v10i1.784.
Full textAbstract:
<div class="Section1"><p>Kajian ini mendeskripsikan pemikiran pendidikan Islam Al Abras> yi dalam <em>kita</em><em>b</em>><em> A</em><em>t Tarbiyah </em><em>Al-Isl</em><em>a</em><em>m</em>><em> iyya</em><em>h wa </em><em>Fal</em><em>a</em><em>s</em>> <em>ifatuh</em><em>a </em>dan relevansinya dengan konsep pendidikan kekinian yang meliputi tujuan, metode, kurikulum, dan juga menyangkut pendidik dan anak didik sangat relevan dengan pendidikan dewasa ini. Pendekatan dalam peneltian ini adalah penelitian kepustakaan. Al-Abra>syi adalah seorang cendekiawan, tokoh pendidikan, ulama dan seorang guru besar yang hidup pada abad XX di Mesir. Pemikirannya tentang pendidikan Islam banyak dipengaruhi oleh pemikiran Ibnu Sina, Imam al-Ghazali dan Ibnu Khaldun. Hasil dari kajian ini menyimpulkan bahwa pendidikan Islam memang mengutamakan pendidikan akhlak yang merupakan ruhnya, tetapi tidak mengabaikan masalah mempersiapkan seseorang untuk hidup, mencari rizki dan tidak pula melupakan pendidikan jasmani, akal, hati, kemauan, cita-cita, keterampilan tangan, lisan dan kepribadian.</p></div><p>Kata kunci: pendidikan Islam, al Abra>syi, <em>Kita</em>><em>b at-Tarbiyah al- Isla</em>><em>miyyah wa Fala</em>><em>sifatuha</em></p><p><em>THE ISLAMIC EDUCATION THOUGHT ACCORDING TO M. At</em>}<em>iy</em><em>a</em><em>h </em><em>A</em><em>L</em><em>-</em><em>A</em><em>br</em><em>a</em>><em>sy</em><em>i </em><em>I</em><em>N AL-TARBIYAH AL-ISLA</em>><em>MIYYA </em><em>WA FALA</em>><em>SIFATUHA.</em><em> </em><em>This study aims to describe the Al </em><em>Abra</em>><em>sy</em><em>i</em><em> </em><em>I</em><em>s</em><em>l</em><em>a</em><em>m</em><em>ic </em><em>educational thought </em><em>in the book At Tarbiyah Al-Islamiyyah wa Falasifatuha and relevance to the educational concept of the present. The thinking of M. At</em>}<em>iy</em><em>a</em><em>h</em><em> </em><em>a</em><em>l-</em><em>A</em><em>br</em><em>a</em>><em>sy</em><em>i</em><em> i</em><em>n al-tarbiyah al-Islamiyah wa Falasifatuha book about education that includes the purpose, methods, curriculum, and also concerns to the educators and students are very relevant to education today. The approach of this study is library research. Al-Abra</em>><em>sy</em><em>i</em><em> </em><em>w</em><em>as </em><em>a scholar, an education personage, scholars and a great teacher who lived in the XX century in Egypt. His thoughts on the Islamic education thought much influenced by Ibn Sina, al- Ghazali and Ibn Khaldun. The result of this study show that Islamic education was indeed prioritizes the morals education which is their true meaning, but not neglecting the issue prepare a person for life, seeking rizqi nor forget the physical education, intellect, heart, will, goals, skills, and personality.</em></p><p><em><strong><em>Keywords: </em></strong><em>Islamic education, al Abra</em>><em>syi, Kitab at-Tarbiyah al- Islamiyya wa Falasifatuha.</em><br /></em></p>
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Kasdi, Abdurrahman. "PENDIDIKAN SEJARAH DALAM PERSPEKTIF PEMIKIRAN IBNU KHALDU>N." Edukasia : Jurnal Penelitian Pendidikan Islam 10, no. 1 (March 27, 2015). http://dx.doi.org/10.21043/edukasia.v10i1.782.
Full textAbstract:
<div class="Section1"><p>Kajian dalam artikel ini bertujuan untuk mengeksplorasi konsep dan teori pendidikan sejarah Ibnu Khaldu>n dalam kitab <em>Muqaddimah</em>. Pemikiran Ibnu Khaldu>n yang telah mengkristal dalam <em>Muqaddimah</em>, banyak mempengaruhi format peradaban masyarakat. Kebesarannya selama berabad-abad ternyata banyak mengundang komentar dari berbagai kalangan. Tidak sedikit yang memuji dan mengagumi karyanya, baik dari orientalis maupun pemikir Islam sendiri. Pendekatan dalam kajian ini adalah kajian kepustakaan. Hasil penelitian menunjukkan ini adalah bahwa ibnu kholdu>n piawai dalam menggulirkan ide-ide barunya berupa teori sejarah dan peradaban umat Islam, ia juga termasuk orang yang memberikan kontribusi dalam mempropagandakan teori ini di dunia Arab kontemporer. Bahkan ia pernah mengatakan bahwasanya Ibnu Khaldu>n telah mendahului Montesque dalam teorinya tentang pengaruh miliu terhadap moral; Hegel dalam teori dialektikanya; Karl Marx dalam teorinya tentang urgenitas, <em>social clash </em>dan <em>surplus </em>nilai. Konsep dan teori yang tertuang dalam <em>magnum opus</em>nya, <em>Muqaddimah</em>, telah memberikan inspirasi para intelektual Barat maupun Islam dalam membangun peradaban. Misba>h al-A>mily menjadikan pemikiran Ibnu Khaldu>n sebagai variabel dalam melakukan studi komparatif antara pemikiran Arab dengan pemikiran Yunani.</p><p>Kata kunci: pendidikan, sejarah, Ibnu Khaldu>n</p><div class="Section1"><p><em>E</em><em>DU</em><em>C</em><em>A</em><em>TION HISTORY IN IBN KHALDU</em>><em>N</em><em> THOUGHT’S PERSPECTIVE. This study aims to explore the concept of educational t</em><em>h</em><em>eo</em><em>r</em><em>y and the history of Ibn </em><em>K</em><em>h</em><em>a</em><em>l</em><em>d</em><em>u</em><em>n</em>><em> i</em><em>n the Muqaddimmah </em><em>bo</em><em>o</em><em>k</em><em>. </em><em>I</em><em>b</em><em>n K</em><em>ha</em><em>l</em><em>d</em><em>u</em>><em>n</em><em> </em><em>t</em><em>h</em><em>o</em><em>ug</em><em>h</em><em>t which has crystallized </em><em>i</em><em>n the Muqaddimmah, gives many affect on the format of the civilization community. Its greatness for centuries invited many comments from various circles. Not a few who praised and admired his work, both from the orientalist as well as the Islamic thinkers. This study uses library research. The result of this study is that Ibn Khaldu</em>><em>n</em><em> </em><em>is clever in delivering his new ideas either </em><em>a theory of history and civilization of the Muslims, he is also included the people who contributed to propagating this theory in the contemporary Arab world. Even, he ever said that Ibn Khaldu</em>><em>n</em><em> </em><em>h</em><em>a</em><em>d got the start </em><em>of Montesque in his theory of the influence of miliu against moral; Hegel in his dialectical theory; Karl Marx in his theory of urgency, social clash and surplus value. The concepts and theories contained in his magnum opus, Muqaddimmah, has inspired both the Western and the Moslems i</em><em>n</em><em>t</em><em>e</em><em>llectuals in building the civilization. Misbâh </em><em>a</em><em>l-</em><em>A</em><em>m</em>><em>i</em><em>l</em><em>y make the </em><em>I</em><em>bn K</em><em>ha</em><em>l</em><em>d</em><em>u</em>><em>n</em><em>’</em><em>s</em><em> </em><em>t</em><em>h</em><em>o</em><em>ug</em><em>h</em><em>t as a variable in conducting the comparative </em><em>s</em><em>t</em><em>u</em><em>d</em><em>ie</em><em>s </em><em>b</em><em>etween Arab thought with the thought of </em><em>Gr</em><em>ee</em><em>ce</em><em>.</em></p></div><p><strong><em>Keywords: </em></strong><em>educat</em><em>ional, history, Ibn </em><em>K</em><em>h</em><em>a</em><em>l</em><em>d</em><em>u</em>><em>n</em></p></div>