Articles
<![CDATA[Resolusi Konflik Sistem Pengelolaan Irigasi Pertanian di Pedesaan ]]>
<![CDATA[Kustana Kustana]]>;
<![CDATA[Cucu Setiawan]]>
<![CDATA[ TEMALI : Jurnal Pembangunan Sosial Vol 3, No 1 (2020): TEMALI Vol. 3 No. 1 Tahun 2020 ]]>
Publisher : <![CDATA[Universitas Islam Negeri Sunan Gunung Djati Bandung ]]>
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DOI: 10.15575/jt.v3i1.7496
<![CDATA[Artikel ini membahas tentang bagaimana masyarakat pedesaan mengelola konflik di antara mereka. Mayoritas masyarakat Desa Ciherang kecamatan Karangtengah Kabupaten Cianjur yang mayoritas sebagai petani dalam jangka panjang pola pengelolaan irigasi dengan cara tradisional tidak memberikan dampa yang cukup maksimal bagi efektifitas dan efesisnsi apalagi hanya mengandalkan datangnya hujan. Oleh karena itu perlu mempertimbangkan untuk mengadopsi pola pengelolaan irigasi modern dengan cara mengadopsi teknologi kekinian (modern) agar masyarakat petani, baik pada waktu hujan maupun kemarau. Strategi musyawarah dan gotong royong yang merupakan bagian kearifan lokal bagi masyarakat Desa Ciherang ditumbeuhkan kembali. Sistem pengelolaan irigasi di Desa Ciherang Kecamatan Karangtengah diarahkan dapat meningkatkan efisiensi pemanfaatan, kualitas dan keterjangkauan pelayanan air. Hal tersebut dilakukan dengan mengembangkan system operasi dan pemeliharaan, termasuk meningkatkan partisipasi masyarakat untuk memelihara prasarana pengairan, membantu mencegah pengalihfungsian lahan pertanian produktif untuk pemanfaatan lainnya dan diharapkan dapat mencegah menurunnya mutu air dan menjaga kelestarian sumber air.]]>
<![CDATA[Sufism as the Core of Islam: A Review of Imām Junayd Al-Baghdadī’s Concept of Taṣawwuf ]]>
<![CDATA[Cucu Setiawan]]>;
<![CDATA[Maulani Maulani]]>;
<![CDATA[Busro Busro]]>
<![CDATA[ Teosofia: Indonesian Journal of Islamic Mysticism Vol 9, No 2 (2020) ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Humaniora - UIN Walisongo Semarang ]]>
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DOI: 10.21580/tos.v9i2.6170
<![CDATA[This paper studies the thought of the Persian mystic Junayd al-Baghdadī, a prominent figure in the early development of Sufism (taṣawwuf). This study attempts to determine the relationship between Sufism and Islam and test the popular assumption that Sufi ideas and practices corrupt the original Islamic teachings and thus constitute innovation (bidʿa). This quantitative study focuses on the Rasāʿil Junayd (Epistles of Junayd) as the primary source of data and concludes that Sufism is not only based on authentic Islamic teachings but represents the spiritual core of Islam. Junayd al-Baghdadī formulated its three central concepts of the covenant (mīthāq), annihilation (fanāʾ), and unification (tawḥīd). He successfully reconciled the spiritual concepts of taṣawwuf and the legal concepts of fiqh and thus helped to free Sufism from the stigma of heresy and integrated it into mainstream Islam. ]]>
<![CDATA[PEMBERDAYAAN IBU-IBU JAMAAH MAJELIS TA’LIM MELALUI PELATIHAN KEWIRAUSAHAAN SYARI’AH DI DESA BALOKANG KOTA BANJAR PROPINSI JAWA BARAT ]]>
<![CDATA[Hasan Bisri]]>;
<![CDATA[Cucu Setiawan]]>
<![CDATA[ Al-Khidmat Vol 2, No 1 (2019) ]]>
Publisher : <![CDATA[Pusat Pengabdian kepada Masyarakat LP2M UIN Sunan Gunung Djati Bandung ]]>
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DOI: 10.15575/jak.v2i1.5362
<![CDATA[Community service using the participatory action research (PAR) method offers a Shari'ah entrepreneurship training program. The activity carried out in Balokang Village, Banjar City, West Java Province succeeded in increasing the knowledge, understanding, and insights of the assembly members of the Assembly of Ta'lim about the Shari'ah economic theory, so that they have an awareness to do it in Shari'ah]]>
<![CDATA[Kajian Kitab Tafsir dalam Jaringan Pesantren di Jawa Barat ]]>
<![CDATA[Rosihon Anwar]]>;
<![CDATA[Dadang Darmawan]]>;
<![CDATA[Cucu Setiawan]]>
<![CDATA[ Wawasan: Jurnal Ilmiah Agama dan Sosial Budaya Vol 1, No 1 (2016) ]]>
Publisher : <![CDATA[the Faculty of Ushuluddin, UIN Sunan Gunung Djati Bandung ]]>
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DOI: 10.15575/jw.v1i1.578
<![CDATA[Tafsir is one of the essences of Islamic orthodoxy and its authenticity is always guarded. Therefore, a drastic change is avoided in the studies of tafsir especially in pesantren, because pesantren is the institution that most persistent in guarding the Islamic orthodoxy in Indonesia. Not surprisingly, this research that was conducted in 2015 foundssimilarity to what has been reported by Berg in the nineteenth century and by Bruinessen and other researchers in the twentieth century. This article is the report of field research conducted at six pesantren in West Java namely: Pesantren al-Jawami Bandung, Pesantren al-Wafa Bandung, Pesantren al-Masthuriyah Sukabumi, Pesantren Darusalam Ciamis, Pesantren Cipasung Tasikmalaya and Pesantren Buntet Cirebon. This research focus on the study of tafsir books in these pesantren. This research concluded that changes do exist and occur in the study of tafsir in these pesantren, but extremely slow. The study of tafsir is still considered a second choice in pesantren compare to the study of fiqh and Arabic language. The most popular tafsir studied in these pesantren is Tafsir Jalalayn. There are also pesantren where other tafsir were studied like Tafsir al- Manar and Tafsir al-Maraghy, but very rare; that is in pesantren oriented to modernity. In addition, the traditional method of studying tafsir is still dominant in this pesantren, called bandongan where the Kyai (leader of pesantren) annotate the text word by word in front of the students (santri).]]>
<![CDATA[The Contribution of Muhammad Mahfuzh Al-Tarmasi to the Hadith Studies in Indonesia ]]>
<![CDATA[Ali Masrur]]>;
<![CDATA[Wawan Hernawan]]>;
<![CDATA[Cucu Setiawan]]>;
<![CDATA[Ayi Rahman]]>
<![CDATA[ Wawasan: Jurnal Ilmiah Agama dan Sosial Budaya Vol 4, No 1 (2019) ]]>
Publisher : <![CDATA[the Faculty of Ushuluddin, UIN Sunan Gunung Djati Bandung ]]>
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DOI: 10.15575/jw.v4i1.1593
<![CDATA[This study examines the contribution of Mahfuzh Al-Tarmasi, Javanese-born scholars, who live in Mecca in Hadith studies in Indonesia. This study employs a qualitative method with a historical approach to trace al-Tarmasi contribution in Hadith studies in Indonesia. After analyzing the primary and secondary sources, this study shows that Mahfuzh Al-Tarmasi is one of the prominent Islamic scholars of Indonesia in the nineteenth century who have contributed greatly and significantly to the study of hadith and the science of Hadith (‘ilm al-riwāyat) in Indonesia. The contribution of Mahfuzh Al-Tarmasi can be seen by the fact that he had so many students who learned Hadith and the science of Hadith from him, not only from Indonesia but also from abroad such as Malaysia, India and other countries. He also produced works in the field of Hadith and the science of Hadith. Besides that, he had explained the book Alfiyyah Al-Suyūṭī by the title Manhaj Dhawī al-Nazhar: Sharḥ Manzhūmah ‘Ilm al-Āthār, a work containing science of Hadith, written only in four months. In this book, he had encreased twenty stanza poems to the book of Alfiyyah Al-Suyūṭī.]]>
<![CDATA[NILAI SUFISTIK DALAM PROSEDUR SELF HEALING ]]>
<![CDATA[Ajeng Pertiwi Rahmawati]]>;
<![CDATA[Cucu Setiawan]]>;
<![CDATA[Naan Naan]]>
<![CDATA[ Syifa al-Qulub Vol 5, No 1 (2020): Juli, Syifa Al-Qulub ]]>
Publisher : <![CDATA[Fakultas Ushuluddin UIN Sunan Gunung Djati Bandung ]]>
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DOI: 10.15575/saq.v5i1.9153
<![CDATA[Sufistic studies seem to be of particular interest to contemporary Indonesian society. As the development of science, Sufistic studies were felt in the field of psychotherapy. In fact, in 2016 psychotherapy sufism experts contributed to developing a therapeutic technique called Mind Healing Technique (MHT) discovered by Ahmad Jais Al-Sambasy. One type of therapy in MHT is self healing therapy. Therefore, this study aims to find out how the procedure of implementing selfhealing in the 13th MHT Training in Bandung. In addition, it is also to find out whether Sufitic values are contained in the self healing procedure. While the type of research methodology used is descriptive qualitative method. The techniques used in data collection are observation techniques with the type of participatory observation, interviews using the type of semi-structured interviews, and documentation techniques in the form of data collection related to news writing, journal articles, and video coverage. So from the results of the research that has been carried out there are seven steps in the self healing procedure. 1) Condition the body position 2) Adjust the rhythm of the breath 3) Relax - focus - surrender 4) Pray 5) RTD + positive pin 6) Adjust the rhythm of the breath 7) Say thank you. While the Sufistic values contained in the form of patient values, resignation values, resignation values, the concept of takhalli and tahalli, rida values and values of gratitude. In the research process the writer found new information about the istigfar method in self healing therapy, and in that method contained an additional value in the form of repentance value.]]>
<![CDATA[Dangding Magatru Batur-Batur Nu Suluk Karya Haji Hasan Mustapa (Suatu Analisa Tasawuf) ]]>
<![CDATA[Siti Rahma Sahidah]]>;
<![CDATA[Muliadi Muliadi]]>;
<![CDATA[Cucu Setiawan]]>
<![CDATA[ Syifa al-Qulub Vol 6, No 2 (2022): Januari, Syifa Al-Qulub ]]>
Publisher : <![CDATA[Fakultas Ushuluddin UIN Sunan Gunung Djati Bandung ]]>
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DOI: 10.15575/saq.v6i2.15209
<![CDATA[Literature is created by the urge that comes inside to reveal things. A writer can be referred to as a philosopher and psychiatrist who is able to express various problems not academically but through literary works. A wide variety of literary works continue to develop in Indonesia. But there are also literary works that are less known by today's society such as dangding which is one of sundanese literary works. The object of this research is the dangding of Magatru Batur- Batur Nu Suluk by Haji Hasan Mustapa. This study aims to analyze the literary work in the context of Sufism. This research model is qualitative with a type of library research. The research method used is content analysis. The results of this study show that Haji Hasan Mustapa is a salik with a pattern of Sufism falsafi teachings that expresses his spiritual experience through a literary work. In his work, he mentions that suluk is a method to draw closer to God through the guidance of a teacher, armed with knowledge, and not to leave the life of the world. In this paper also mentioned some advice for salik to always practice berfakur, know the purpose, noble character, and wisely respond to the worldliness. This study concluded that dangding Magatru Batur-Batur Nu Suluk is a sundanese literary work of high value, has a very deep sufistic meaning, and remains relevant to be read as spiritual advice in living modern life today. The author recommends that a broader study of Sufism and other aspects of the literary work be conducted.]]>
<![CDATA[MUKASYAFAH: PERSPEKTIF SUFISTIK ]]>
<![CDATA[Cucu Setiawan]]>
<![CDATA[ Syifa al-Qulub Vol 1, No 1 (2016): Juli, Syifa al-Qulub ]]>
Publisher : <![CDATA[Fakultas Ushuluddin UIN Sunan Gunung Djati Bandung ]]>
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DOI: 10.15575/saq.v1i1.3150
<![CDATA[Mukasyafah is an individual state of people, to person is given by God (Allah Swt) and the function is abstract things and its only known by founder and God. The Spreading of massage it’s large founded, maybe it can cause fitna or negatives adjustment or can cause bad emotion like ujub (think perpect of self) and the effect can destroyed values of research. ]]>
<![CDATA[CINTA: Solusi Epistemologis Kerukunan Beragama (Kajian Titik Temu Antara Filsafat Perenial dan Tasawuf) ]]>
<![CDATA[Cucu Setiawan]]>
<![CDATA[ Syifa al-Qulub Vol 4, No 2 (2020): Januari, Syifa Al-Qulub ]]>
Publisher : <![CDATA[Fakultas Ushuluddin UIN Sunan Gunung Djati Bandung ]]>
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DOI: 10.15575/saq.v4i2.7721
<![CDATA[Today, the interfaith conflicts still occur frequently. This makes us aware of the importance of involving religion to take part in paying attention to these humanitarian problems and trying to solve them together. Involving religion in this case is clear as a proof that religion can be a way out of every problem, since religion is not enough when it is only as a forum to manifest our longing to God. Religion demands a concrete involvement in all ethical problems of humanity. This present study uses a qualitative method of literature review. This paper aims to deepen the study of the religious recognition of love by using Perennial Philosophy and Sufism to make it becomes the epistemological foundation of religious harmony. The result of this study concludes that love, which is the essence of every religion, is a logical and ethical choice in the effort to include religion in the above problem. Religious recognition of love becomes an epistemological solution to the realization of religious harmony. Love has removed the attributes of formality. Love is no longer looking at position, religion, and even at the human’s role and status. By considering love as the essence, people only consider that I am human, you are human, and we are all human. So, when all realize that they are human beings who live because of love, human’s duty is only to love one another.]]>
<![CDATA[The Tijani Tariqa Response to the Covid-19 Pandemic in Indonesia ]]>
<![CDATA[Cucu Setiawan]]>;
<![CDATA[Muhtar Solihin]]>;
<![CDATA[Ayi Rahman]]>;
<![CDATA[Maulani Maulani]]>
<![CDATA[ Khazanah Sosial Vol 4, No 1 (2022): Khazanah Sosial Vol 4, No 1 April 2022 ]]>
Publisher : <![CDATA[UIN Sunan Gunung Djati ]]>
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DOI: 10.15575/ks.v4i1.17288
<![CDATA[This article discusses the response of the Tijani congregation at the Zawiyah Islamic boarding school in Garut to the Covid-19 pandemic situation. This research is field research using qualitative methods. This research was conducted at the Zawiyah Islamic Boarding School in Garut, located on Jln. Samarang KM 10 Kampung Surya Tanjung Anom RT 001 RW 010 Samarang Village, Samarang District, Garut Regency, West Java. The data collection technique was through direct observation and in-depth interview techniques, while the data analysis was carried out in a descriptive-analytical way. Based on the data obtained in the research process, the authors found three practices of the Tijani tarekat: wirid (passage of Koran), customary, wadzifah, and hailallah. The practice of wirid and wadzifah are practiced individually in their respective homes. In contrast, the practice of wirid hailalah is carried out in the congregation in the Zawiyah of the Tijani congregation. However, during the Covid-19 pandemic, Sheikh Ikyan urges wirid hailalah to be implemented individually in their respective homes until the Covid-19 pandemic situation improves. Shaykh Ikyan explained that the appeal was a response and cooperation of the Tijani Islamic Boarding School Zawiyah Garut Islamic Boarding School with the government in tackling the Covid-19 outbreak in Indonesia. In addition, the author also found that the Tijani congregation's response to the Covid-19 pandemic situation was to carry out Sheikh Ahmad Tijani's haul in a hybrid way.]]>
