Articles
<![CDATA[TASAWUF KONTEMPLATIF: PRINSIP-PRINSIP JALAN KESUFIAN AL-MUHASIBI ]]>
<![CDATA[Fahim Khasani]]>
<![CDATA[ Dinamika Penelitian: Media Komunikasi Penelitian Sosial Keagamaan Vol 20 No 2 (2020) ]]>
Publisher : <![CDATA[LP2M IAIN Tulungagung ]]>
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DOI: 10.21274/dinamika.2020.20.2.285-312
<![CDATA[Al-Muhasibi's fame was unlike any other Sufi figure. he is not as popular as Al-Ghazali, even Imam Al-Junaid Al-Baghdadi. Even though both of them are students, big admirers and many are inspired by the views of Al-Muhasibi. Sufism presented by Al-Muhasibi is not an elite and exclusive science, nor is it far from irrational, eccentric and controversial. The method of Al-Muhasibi’s sufism at that time was unique. he accommodates all the knowledge that has been studied and used to develop the science of Sufism. he did not clash fiqh with tasawuf or muhaddisīn with mutakallimin, he instead integrated the four. starting from the text of the hadith which was studied by muhaddisīn and formulated into sharia law by the fuqaha, it was matured with spiritual and moral aspects by the Sufis and was written in the jadali Iqna'I style and rational dialogical style by mutakallimin. The spiritual experience (Sufism) in Al-Muhasibi’s way became a very rational conversation, not interesting in syathahāt, hulul and ittihad. The discussion related to Sufism is also not only about zuhud practices, but has been transformed into a theory and will develop into a rational scientific paradigm. Al-Muhasibi succeeded in transforming Sufism from a practical level ('Amaliy) to a theoretical level (Nadzariy) which had solid principles and foundations. he teaches us to be able to self-analyze, find bad characters and treat it, then trained to become spiritual humans by using Muhāsabah (self contemplation), riyadhah and mujahada.]]>
<![CDATA[ETIKA BERBHINEKA: BELAJAR MEMBANGUN KESADARAN MULTIKULTURALISME DARI NABI DAN PARA WALI ]]>
<![CDATA[Fahim Khasani]]>
<![CDATA[ Dinamika Penelitian: Media Komunikasi Penelitian Sosial Keagamaan Vol 21 No 02 (2021): Jurnal Dinamika Penelitian ]]>
Publisher : <![CDATA[LP2M IAIN Tulungagung ]]>
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DOI: 10.21274/dinamika.2021.21.02.246-271
<![CDATA[The problem of multiculturalism is the problem of our civilization. Indonesia with all its differences and cultural richness is one of the countries that has the potential for horizontal conflict. The efforts to unite and maintain unity must be three steps ahead of the threat of disintegration. The disruption era that is completely unpredictable and hoaxes and hate speech on social media makes it difficult to maintain security and maintain a conducive, harmonious and peaceful situation. Hostile with the others is not tradition of Nusantara people. Our tradition is a dialogue as well as strengthening the harmony of every difference. In this case, the Prophet Muhammad and the Walisongo have set a good example of living side by side with different communities. This article will discuss the strategies of the Walisongo in dialogue between religion and culture, as well as the strategy of the Prophet Mohammed in managing differences and building harmony in a pluralistic society. The results of the study conclude that to build a nation that is baldatun thayyibah wa Rabbun ghafur, it is necessary to have a society that is not only saleh ritual, but also saleh sosial and saleh kultural.]]>
<![CDATA[The Integration Beetwen Religion and Philosophy According to Ibn Thufail and Ibn Rushd ]]>
<![CDATA[Fahim Khasani]]>
<![CDATA[ Aqlania: Jurnal Filsafat dan Teologi Islam Vol 11 No 2 (2020): December ]]>
Publisher : <![CDATA[Jurusan Aqidah dan Filsafat Islam Fakultas Ushuluddin dan Adab UIN Sultan Maulana Hasanuddin Banten ]]>
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DOI: 10.32678/aqlania.v11i2.2694
<![CDATA[Some scholars used to believe that Religion and Philosophy are conflictual, disharmonious and impossible to integrate. This opinion comes from two groups; textualists who do not care about philosophy and philosophy enthusiasts who ignore the creed. Both of them cannot be expected to contribute to the people in terms of developing knowledge and advancing knowledge. Then, came a third party who carefully saw the correspondence between Religion and Philosophy, even though the two could not be separated from each other. This simple article intends to present the efforts of two great philosophers from the Maghrib; Ibn Thufail (d 581 H) and Ibn Rushd (d 595 H) in harmonizing and integrating Religion and Philosophy / Revelation and Intellect / Faith and Science.]]>
<![CDATA[Etika Profetik Santri; Resepsi Hadis Pada Tradisi Pendidikan Pesantren ]]>
<![CDATA[Farihin, Hibbi]]>;
<![CDATA[Khasani, Fahim]]>
<![CDATA[ J-PAI: Jurnal Pendidikan Agama Islam JPAI Vol. 9 No. 2 Januari-Juni 2023 ]]>
Publisher : <![CDATA[Universitas Islam Negeri Maulana Malik Ibrahim Malang ]]>
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DOI: 10.18860/jpai.v9i2.24128
<![CDATA[Pesantren is a place for students to build good character and study Islamic sciences deeply. The Traditions enforced in Pesantren for many years have moral values inspired by the hadith of the Prophet. Phenomena like this is part of the study of living hadith, which is an effort to gain knowledge about the culture, thoughts, behavior and traditions of the people inspired by the hadith of the Prophet. This article explores the daily ethics of santri which has become a tradition at PP. Hidayatul Mubtadi'in, Lirboyo-Kediri. By using the methods of observation, interview, and documentation, the research found that there were four categories of santri behavior that reflected the living hadith and had become a tradition in PP Lirboyo: Worshiping, Moral, Social and Environment. Among these phenomena, some are recognized as living hadith and some are not aware that the tradition has prophetic value. Exploring the phenomenon of living hadith today is very necessary in order to know the methodology of Nusantara scholars in Hadith reception and applying it in the real life.]]>
<![CDATA[Systematization of Sharh al-Hikam by Sheykh Nawawi al-Bantani in Kitab Misbah al-Dzulam ]]>
<![CDATA[Khasani, Fahim]]>;
<![CDATA[Amrullah, Latif]]>
<![CDATA[ Jurnal Lektur Keagamaan Vol 22 No 1 (2024): Jurnal Lektur Keagamaan Vol. 22 No. 1 Tahun 2024 ]]>
Publisher : <![CDATA[Center for Research and Development of Religious Literature and Heritage, Agency for Research and Development and Training, Ministry of Religious Affairs of the Republic of Indonesia ]]>
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DOI: 10.31291/jlka.v22i1.1204
<![CDATA[This study examines the systematization of Al-Hikam aphorisms as presented in the Misbah Al-Dzulam, and explores Sheykh Nawawi Al-Bantani’s methodology for interpreting Al-Hikam. Utilizing a descriptive analysis method, the research focuses on the aphorisms of Al-Hikam. The sequence of Al-Hikam is a subject of two contrasting views. The first perspective suggests that despite an apparent randomness, the original sequence of Al-Hikam serves a specific purpose, with a spiritual secret underlying its arrangement. The second view argues that there is no logical connection (irtibath mantiqi) between the initial and subsequent aphorisms. The systematic organization of these aphorisms facilitates to be studied. These divergent viewpoints have led to the creation of two models for studying Al-Hikam’s aphorisms: the tahlili model and the thematic model. The findings of this study reveal that the Misbah Al-Dzulam offers a systematic and categorized approach to Al-Hikam. This approach transforms the perceived randomness of Al-Hikam into a coherent and comprehensive structure, particularly when studied thematically. The tahlili method further enhances the study by integrating language analysis with Sufistic interpretive approaches. This study suggests to include this book in the advanced learning curricula for santri or Ma’had Aly.]]>
<![CDATA[The Value of Moral Education Based on Local Wisdom in Pappaseng To Riolo ]]>
<![CDATA[Ahmad Abu Rizki]]>;
<![CDATA[Khasani, Fahim]]>;
<![CDATA[Firman]]>;
<![CDATA[Haikal Ramadhan, Narendra Jumadil]]>;
<![CDATA[Nurhidayah]]>
<![CDATA[ Al-Ishlah: Jurnal Pendidikan Islam Vol 22 No 2 (2024): Islamic Education Based on Local Wisdom and Sustainability ]]>
Publisher : <![CDATA[IAIN PAREPARE ]]>
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DOI: 10.35905/alishlah.v22i2.11508
<![CDATA[Background: Islamic education primarily derives from the Quran and hadith. However, other sources, including madzhab sahabi, maslahah mursalah, ijtihad, and urf (local wisdom), also contribute to its development. One example of local wisdom aligned with Islamic teachings is the Bugis tribe's pappaseng to riolo (ancestral advice). Research Objectives: : This study aims to analyze the moral education values embedded in pappaseng to riolo, focusing on its relevance to Islamic teachings. Methods: This research adopts a library research approach, utilizing content analysis techniques. Data is sourced from the book Traditional Messages (Pappaseng To Riolo) by Nonci, alongside other relevant references. Conclusions: The findings highlight the importance of local wisdom as a complementary source of Islamic education, particularly in moral education. The value of local wisdom-based moral education contained in pappaseng to riolo lies in its emphasis on moral education to Allah SWT and interpersonal relationships among humans. This underscores the significance of integrating cultural heritage into educational frameworks and calls for further exploration of similar local wisdom traditions. Keywords: moral education; local wisdom; Bugis tribe; pappaseng to riolo; Islamic education]]>
<![CDATA[TASAWUF KONTEMPLATIF: PRINSIP-PRINSIP JALAN KESUFIAN AL-MUHASIBI ]]>
<![CDATA[Fahim Khasani]]>
<![CDATA[ Dinamika Penelitian: Media Komunikasi Penelitian Sosial Keagamaan Vol 20 No 2 (2020) ]]>
Publisher : <![CDATA[LP2M UIN Sayyid Ali Rahmatullah Tulungagung ]]>
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DOI: 10.21274/dinamika.2020.20.2.285-312
<![CDATA[Al-Muhasibi's fame was unlike any other Sufi figure. he is not as popular as Al-Ghazali, even Imam Al-Junaid Al-Baghdadi. Even though both of them are students, big admirers and many are inspired by the views of Al-Muhasibi. Sufism presented by Al-Muhasibi is not an elite and exclusive science, nor is it far from irrational, eccentric and controversial. The method of Al-Muhasibi’s sufism at that time was unique. he accommodates all the knowledge that has been studied and used to develop the science of Sufism. he did not clash fiqh with tasawuf or muhaddisīn with mutakallimin, he instead integrated the four. starting from the text of the hadith which was studied by muhaddisīn and formulated into sharia law by the fuqaha, it was matured with spiritual and moral aspects by the Sufis and was written in the jadali Iqna'I style and rational dialogical style by mutakallimin. The spiritual experience (Sufism) in Al-Muhasibi’s way became a very rational conversation, not interesting in syathahāt, hulul and ittihad. The discussion related to Sufism is also not only about zuhud practices, but has been transformed into a theory and will develop into a rational scientific paradigm. Al-Muhasibi succeeded in transforming Sufism from a practical level ('Amaliy) to a theoretical level (Nadzariy) which had solid principles and foundations. he teaches us to be able to self-analyze, find bad characters and treat it, then trained to become spiritual humans by using Muhāsabah (self contemplation), riyadhah and mujahada.]]>
<![CDATA[ETIKA BERBHINEKA: BELAJAR MEMBANGUN KESADARAN MULTIKULTURALISME DARI NABI DAN PARA WALI ]]>
<![CDATA[Fahim Khasani]]>
<![CDATA[ Dinamika Penelitian: Media Komunikasi Penelitian Sosial Keagamaan Vol 21 No 02 (2021): Jurnal Dinamika Penelitian ]]>
Publisher : <![CDATA[LP2M UIN Sayyid Ali Rahmatullah Tulungagung ]]>
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DOI: 10.21274/dinamika.2021.21.02.246-271
<![CDATA[The problem of multiculturalism is the problem of our civilization. Indonesia with all its differences and cultural richness is one of the countries that has the potential for horizontal conflict. The efforts to unite and maintain unity must be three steps ahead of the threat of disintegration. The disruption era that is completely unpredictable and hoaxes and hate speech on social media makes it difficult to maintain security and maintain a conducive, harmonious and peaceful situation. Hostile with the others is not tradition of Nusantara people. Our tradition is a dialogue as well as strengthening the harmony of every difference. In this case, the Prophet Muhammad and the Walisongo have set a good example of living side by side with different communities. This article will discuss the strategies of the Walisongo in dialogue between religion and culture, as well as the strategy of the Prophet Mohammed in managing differences and building harmony in a pluralistic society. The results of the study conclude that to build a nation that is baldatun thayyibah wa Rabbun ghafur, it is necessary to have a society that is not only saleh ritual, but also saleh sosial and saleh kultural.]]>
<![CDATA[LIVING HADIS DALAM KULTUR PENDIDIKAN TINGGI PESANTREN: STUDI KASUS PADA MA’HAD ALY HASYIM ASY’ARI TEBUIRENG ]]>
<![CDATA[Fahim Khasani]]>
<![CDATA[ Dinamika Penelitian: Media Komunikasi Penelitian Sosial Keagamaan Vol 23 No 02 (2023): Jurnal Dinamika Penelitian ]]>
Publisher : <![CDATA[LP2M UIN Sayyid Ali Rahmatullah Tulungagung ]]>
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DOI: 10.21274/dinamika.2023.23.02.184-210
<![CDATA[Pesantren is a place for students to build good character and study Islamic sciences deeply. The Traditions enforced in Pesantren for many years have moral values inspired by the hadith of the Prophet. Phenomena like this is part of the study of living hadith, which is an effort to gain knowledge about the culture, thoughts, behavior and traditions of the people inspired by the hadith of the Prophet. Ma'had Aly Hasyim Asy'ari is the center for hadith studies at the Tebuireng Islamic Boarding School. Ma'had Aly known as a special higher education institution based on Islamic boarding schools (pesantren) that teaches Islamic sciences. It was founded with the intention of producing qualified religious scholars, particularly in the discipline of Hadith. To achieve this goal, campus management implements a measurable academic culture. This study uses qualitative methodologies to examine the academic culture which is a manifestation of the practice of living hadith, how it is implemented and the results achieved after implementing this academic culture.]]>
<![CDATA[Ecological Ethics of the Prophet: A Hadith-Based Framework for Islamic Environmental Thought ]]>
<![CDATA[Khasani, Fahim]]>
<![CDATA[ Journal of Modern Islamic Studies and Civilization Том 3 № 03 (2025): Journal of Modern Islamic Studies and Civilization ]]>
Publisher : <![CDATA[PT. Riset Press International ]]>
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DOI: 10.59653/jmisc.v3i03.1845
<![CDATA[The global environmental crisis shows not just ecological damage but also a deep ethical and spiritual gap between humanity and nature. This article discusses prophetic eco-ethics as an Islamic framework for caring for the environment, based on the sayings and practices (ḥadīths) of Prophet Muhammad. Using a qualitative thematic analysis approach (mawḍūʿī), the study identifies and groups selected ḥadīths that express values of ecological responsibility. These values include moderation in resource use, preservation of biodiversity, compassion toward all creatures, and keeping the environment clean as an act of faith. The findings show that the prophetic tradition provides a complete ecological ethic that combines divine accountability (tawḥīd), stewardship (khilāfah), mercy (raḥmah), and reform (iṣlāḥ) as moral duties. These values are not only spiritually important but also relevant to today’s discussions about ecology, offering a moral and spiritual way to respond to current environmental issues. The study suggests integrating prophetic eco-ethics into Islamic education, mosque-led environmental efforts, and faith-based sustainability programs.]]>
