The Relation between Theology School and Rational Ijtihad of At-Tufi Al-Hanbalyinventionjournals
At-Tufi did not consistently follow one stream of theology paradigm. In his Tafsir al-Isha> rah al-Ilahiyyah, the interpretation of a clause is in line with Qadariyah, and other verses his interpretation is accordance with Asy’ariyah, Mu'tazilah, Jabariyah, or even Syi> ah. The writer is in line with the theory of Fazlur Rahman who suggested that al-Ash'ari tend to deny the existence of the relationship between theology and Islamic law. Ash'ari viewed that theology embraced by the fuqaha did not give an effect to their thoughts on Islamic law. So, it can be concluded that the at-T{u>fi as one of the jurist of Hanbali school has been traced that his views are not consistent with a single stream of theology. It is difficult to say that he converted his mazhab into other school of theology based on his thoughts, because in practice Mu'tazila itself does not touch on the discussion of Islamic law. It could be someone's opinion is same with another mazhab, because it is more acceptable to his opinion in accordance with the existing context, but it does not mean moving or follow that mazhab. The turn of mazhab is not only defined in terms of his thoughts, but it must be the totality of his personality. Therefore, the author does not agree with Malcolm H. Kerr who suggested that there is a necessary connection between theology and Islamic law, in which the fuqaha have tended in accordance with the school of theology that was followed. In the end, the writer found that at-Tufi is a sunnah tolerant expert jurists, free thinking, who flows his mind, dare to differ with another jurists with what he believes is right, because he was right with what he believes is right.
The Relation between Theology School and Rational Ijtihad of At-Tufi Al-Hanbalyinventionjournals
At-Tufi did not consistently follow one stream of theology paradigm. In his Tafsir al-Isha> rah al-Ilahiyyah, the interpretation of a clause is in line with Qadariyah, and other verses his interpretation is accordance with Asy’ariyah, Mu'tazilah, Jabariyah, or even Syi> ah. The writer is in line with the theory of Fazlur Rahman who suggested that al-Ash'ari tend to deny the existence of the relationship between theology and Islamic law. Ash'ari viewed that theology embraced by the fuqaha did not give an effect to their thoughts on Islamic law. So, it can be concluded that the at-T{u>fi as one of the jurist of Hanbali school has been traced that his views are not consistent with a single stream of theology. It is difficult to say that he converted his mazhab into other school of theology based on his thoughts, because in practice Mu'tazila itself does not touch on the discussion of Islamic law. It could be someone's opinion is same with another mazhab, because it is more acceptable to his opinion in accordance with the existing context, but it does not mean moving or follow that mazhab. The turn of mazhab is not only defined in terms of his thoughts, but it must be the totality of his personality. Therefore, the author does not agree with Malcolm H. Kerr who suggested that there is a necessary connection between theology and Islamic law, in which the fuqaha have tended in accordance with the school of theology that was followed. In the end, the writer found that at-Tufi is a sunnah tolerant expert jurists, free thinking, who flows his mind, dare to differ with another jurists with what he believes is right, because he was right with what he believes is right.
Methodology for Identifying Regional Poles under Territorial Engeneering Appr...inventionjournals
This article develop a methodology for identifying regional poles under the concept of Territorial Engineering approach. The objective is to establish a methodology for identifying these poles, using specific social and economics characteristics, using ABC curves to select the productions in order to verify the economic productive vocation. The case study was applied to the areas of influence of the Tocantins Waterway. In the case studied, the strengthening of regional poles has the potential to attract the productive sector and increase the traffic flow, contributing to the viability of investments in the waterway infrastructure.
There are many writings on the axiomic (i.e Qaḍiyyah musallamah) scientific causative agent(s), both from the East and the West. Muslims, as well as non-Muslims have also said a lot from their own perspectives. But none have been able to categorically specify whether or not the notion is totally rejected from the Qur’anic point of view, or it is totally approved. This paper thus discusses the notion, which sees the Qur’an as a model for anything and everything. The paper posits that Philosophy, Sciences, Technology, and Religion unanimously agree that all thing have got a cause, and hence all ‘causeds’ have a source. Philosophy is yet to substantively satisfy our quest, science is still struggling to allay our fears, technology is yet to convince our minds of its danger(s), and religion has not been fully allowed to freely proof its worth, where then lays the ‘causer’, the ‘medium’ and the ‘caused’? The paper accesses some philosophic notions of the causative agent(s) in the light of the Qur’anic interpretation of such. The major focus of the paper is on some Qur’anic verses and instances relevant to ‘cause’ and ‘effect’. The paper submits that ‘the notion of the causative agent(s) without exploring its religio-Divine sources is incomplete
Methodology for Identifying Regional Poles under Territorial Engeneering Appr...inventionjournals
This article develop a methodology for identifying regional poles under the concept of Territorial Engineering approach. The objective is to establish a methodology for identifying these poles, using specific social and economics characteristics, using ABC curves to select the productions in order to verify the economic productive vocation. The case study was applied to the areas of influence of the Tocantins Waterway. In the case studied, the strengthening of regional poles has the potential to attract the productive sector and increase the traffic flow, contributing to the viability of investments in the waterway infrastructure.
There are many writings on the axiomic (i.e Qaḍiyyah musallamah) scientific causative agent(s), both from the East and the West. Muslims, as well as non-Muslims have also said a lot from their own perspectives. But none have been able to categorically specify whether or not the notion is totally rejected from the Qur’anic point of view, or it is totally approved. This paper thus discusses the notion, which sees the Qur’an as a model for anything and everything. The paper posits that Philosophy, Sciences, Technology, and Religion unanimously agree that all thing have got a cause, and hence all ‘causeds’ have a source. Philosophy is yet to substantively satisfy our quest, science is still struggling to allay our fears, technology is yet to convince our minds of its danger(s), and religion has not been fully allowed to freely proof its worth, where then lays the ‘causer’, the ‘medium’ and the ‘caused’? The paper accesses some philosophic notions of the causative agent(s) in the light of the Qur’anic interpretation of such. The major focus of the paper is on some Qur’anic verses and instances relevant to ‘cause’ and ‘effect’. The paper submits that ‘the notion of the causative agent(s) without exploring its religio-Divine sources is incomplete