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All Journal El-HARAKAH : Jurnal Budaya Islam Teosofi: Jurnal Tasawuf dan Pemikiran Islam ISLAMICA: Jurnal Studi Keislaman Hayula: Indonesian Journal of Multidisciplinary Islamic Studies Journal of Islamic Law el-Buhuth: Borneo Journal of Islamic Studies

M. Syamsul Huda

Unknown Affiliation

Author-ID : 283044

Religion Arts Humanities Chemistry Computer Science & IT Earth & Planetary Sciences Economics, Econometrics & Finance Education Energy Languange, Linguistic, Communication & Media Law, Crime, Criminology & Criminal Justice Mathematics Neuroscience Physics Public Health Social Sciences Other

Published : 13 Documents Claim Missing Document

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Epistemologi Penyembuhan Kiai Tabib Huda, M. Syamsul
ISLAMICA: Jurnal Studi Keislaman Vol 8, No 1 (2013): Islamica
Publisher : Program Pascasarjana UIN Sunan Ampel Surabaya

This article analyzes the epistemology of healing developed by kiai-traditional healer. In the Indonesian-Islamic tradition of healing, the kiai-traditional healer develops his own epistemological construct of healing, based on: (1) textual basis (bayÃ¢nÃ®) referring to classical Islamic references, such as al-AwfÃ¢q and Shams al-MaâÃ¢rif; (2) intuitive power (âirfÃ¢nÃ®) in the form of mystical practices, such as spiritual endeavor (mujÃ¢hadah), tawajjuh, self-cleansing (tazkÃ®yat al-nafs), waraâ, consistency (istiqÃ¢mah), and forbearance (á¹£abr); and (3) pragmatic basis of the truth, particularly its utility value for the society. Normatively, the kiai-traditional healer uses different media of healing in terms of its easiness, belief or charm. Accordingly, it results in an impression that there are many modes of healing, i.e., medical, magical, mystical, and cosmic. The meaning of healing by the kiai-traditional healer constitutes a placebo effect of well-being, that is, an attempt of the kiai to implant evocation to recover the condition of human being.

Karl Raimund Popper: Problem Neopositivistik dan Teori Kritis Falsifikasi Huda, M. Syamsul
ISLAMICA: Jurnal Studi Keislaman Vol 2, No 1 (2007): Islamica
Publisher : Program Pascasarjana UIN Sunan Ampel Surabaya

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15642/islamica.2007.2.1.71-80

Karl Popper once criticizes the positivistic paradigm by means of what he calls the theory of falsification. To him, the positivistic paradigm constitutes a failure simply because it cannot distinguish between science and prude science, that is, between empirical method and non-empirical method. In the scientific knowledge, empirical science, mathematics and logic must be differentiated, something that the positivistic paradigm has failed to do. This paradigm furthermore, did not have a clear picture what logic-based science is, empirical knowledge and psychology of knowledge. It also fails to properly understand knowledge that springs from tradition, emotion, authority and so forth. All positivistic paradigms such as that of Karl Maxâs Historicism, Freudâs theory of Psycho Analysis, Adlerâs theory of Individual Analysis and Newtonâs theory of Gravitation fall into this trap of failure.

Kultus Kiai: Sketsa Tradisi Pesantren Huda, M. Syamsul
TEOSOFI: Jurnal Tasawuf dan Pemikiran Islam Vol. 1 No. 1 (2011): June
Publisher : Program Studi Filsafat Agama Fakultas Ushuluddin dan Filsafat UIN Sunan Ampel Surabaya

Study on kiai is a crucial and interesting discussion among Indonesian Muslim community. This article tries to find roots of problem on the emmergence of cult tradition towards kiai, mainly in pesantren community. The study uses field observation method, in-depth interview, and interpretation of the results. The research formulates cult tradition towards kiai within historical study, model and method of cult transformation, power and kiai?s authority, and the roots of cult among santris? community. The study finds that cult tradition towards kiai has emmerged from kiai?s personal power due to his knowledge charisma and his personality as well as institutional charisma as a result of intense and continous sociological relationship with other institutions.

Integrasi Agama dan Sains Melalui Pemaknaan Filosofis Integrated Twin Towers UIN Sunan Ampel Surabaya Huda, M. Syamsul
TEOSOFI: Jurnal Tasawuf dan Pemikiran Islam Vol. 7 No. 2 (2017): December
Publisher : Program Studi Filsafat Agama Fakultas Ushuluddin dan Filsafat UIN Sunan Ampel Surabaya

The article discusses the Integrated Twin Towers paradigm introduced by Sunan Ampel State Islamic University (UIN) Surabaya. The paradigm promulgates an integrated pattern of Islamic studies and sciences as its epistemological basis and philosophical framework. It can be observed within the concept of knowledge development which focuses not only on religious knowledge but also pure scientific knowledge. This paradigm is considered an innovative-solutive scientific idea to bridge interrelated connection of religion and science. The study finds that the idea of the Integrated Twin Towers is epistemologically based on philosophical rationalistic-empirical and religious-normative foundations, which are integrated through Islamic studies and sciences or what so-called Islamic Humanities. The Islamic Humanities is centered upon the integration of Islamic knowledge, social and humanities, science, and technology. The paradigm puts religion and sciences within a harmonious and dialectic gradation point. One tower becomes a subject matter, while other becomes an approach. It also finds that this paradigm methodologically employs interdisciplinary and cross-disciplinary methods or generally called multidisciplinary method.

SUFI HEALING COMMODIFICATION THROUGHOUT EAST JAVA URBAN ENVIRONMENTS Huda, M. Syamsul
El-HARAKAH (TERAKREDITASI) Vol 22, No 2 (2020): EL HARAKAH
Publisher : UIN Maulana Malik Ibrahim Malang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.18860/eh.v22i2.10021

Â This article examines the shifting of the functions and motives of Sufi healing from the pesantren tradition, in which the main actor is the healer kiai who prioritizes community service and healing as part of the daâ€™wah, changing to capital motives in conducting healing traditions in Islam. The research process used participatory observation method in clinical settings to examine Sufi healing practices and interview therapists and patients who use Sufi healing services, as well as comparative-historical methods in studying the ontology and epistemology of healing. The findings of this study include: first, Sufi healing contains elements of bayani, irfani, and finally bil kasbi. Yet, in practice it takes the irfani as the most common method, especially through the method of prayer, zikr, and prayer. Second, the integration built by Islamic therapists is done by combining medical method in the area of marketing share and psycho-sufism to build patient confidence. Third, this role is more than Sufi healing prioritizing the practice of religious capitalization, namely identifying medical treatment clinics in the form of Sufi healing for economic purposes.Â Artikel ini mengkaji pergeseran fungsi dan motif penyembuhan sufi dari tradisi pesantren yang aktor utamanya kiai tabib yang mengutamakan pengabdian kepada kesehatan dan penyembuhan masyarakat sebagai bagian dari dakwah, berubah ke motif kapital tradisi penyembuhan dalam Islam. Dalam proses penelitian menggunakan metode observasi partisipatif ke tempat klinik yang membuka praktek penyembuhan sufi dan mewawancarai terapis dan pasien yang menggunakanÂ jasa penyembuhan sufi, serta menggunakan metode historis komparatif dalam menelaah ontologi dan epistemologi penyembuhan. Adapun temuan penelitian ini antara lain pertama, penyembuhan sufi memuat unsur bayani, irfani, dan terakhir bil kasbi. Namun dalam prakteknya cara irfani menjadi metode yang paling umum dilakukan, khususnya melalui metode doâ€™a, zikir, dan salat. Kedua, integrasi yang dibangun para terapis islami adalah dengan cara memadukan antara cara medis pada wilayah pemasaran dan psiko sufistik untuk membangun keyakinan para pasien. Ketiga, peran ini lebih dari sufi healing yang mengutamakan praktik kapitalisasi agama, yakni mengidentifikasi klinik jasa pengobatan dalam bentuk penyembuhan sufi demi tujuan ekonomis.

Islam Moderat dan Islam Radikal dalam Perspektif Generasi Milenial Kota Surabaya Abdul DJalal; M. Syamsul Huda
Hayula: Indonesian Journal of Multidisciplinary Islamic Studies Vol 4 No 2 (2020): Hayula: Indonesian Journal of Multidisciplinary Islamic Studies
Publisher : Laboratorium Prodi Pendidikan Agama Islam UNJ

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21009/004.2.04

This paper examines the results of several previous studies that took formal education as an object of research with respondents from students and teachers in the Jakarta, Bandung and Yogyakarta regions, who agreed to a change in state ideology from Pancasila to the Islamic Khilafah and acts of violence in religion. As a test tool, the authors offer research objects to milenials in Surabaya with formal and non-formal educational backgrounds and social settings of various professional backgrounds, education, and ages between 17 and 30 years and with in-depth observation methods and interviews with FGD techniques (Focus Group Discussion) on 13 young people of the city of Surabaya on four regions in the city of Surabaya. The results of this study indicate; first, Milenial generation narratives about moderate Islam show religious experiences that are relaxed, light, peaceful, and flexible and radical Islam as Islamic behavior that cannot adapt to its environment. The source of the reference shifts from book literacy to digital literacy by utilizing social media content, Instagram, and Youtube. Third. the figure and inspiration also changed from the figure of the ulama to the figures who perform ‘hijrah’, both artists and young clerics, and entertaiment products that utilize digital media.

Kultus Kiai: Sketsa Tradisi Pesantren M. Syamsul Huda
Teosofi: Jurnal Tasawuf dan Pemikiran Islam Vol. 1 No. 1 (2011): June
Publisher : Department of Aqidah and Islamic Philosophy, Faculty of Ushuluddin and Philosophy, Sunan Ampel State Islamic University Surabaya

The study on Kiai is a crucial and interesting discussion among the Indonesian Muslim community. This article tries to find the roots of the problem on the emergence of cult tradition towards Kiai, mainly in the pesantren community. The study uses the field observation method, in-depth interview, and interpretation of the results. The research formulates cult tradition towards Kiai within the historical study, model and method of cult transformation, power and kiai’s authority, and a cult's roots among santris’ community. The study finds that cult tradition towards Kiai has emerged from Kiai’s personal power due to his knowledge charisma and his personality as well as institutional charisma as a result of intense and continuous sociological relationships with other institutions.

Integrasi Agama dan Sains Melalui Pemaknaan Filosofis Integrated Twin Towers UIN Sunan Ampel Surabaya M. Syamsul Huda
Teosofi: Jurnal Tasawuf dan Pemikiran Islam Vol. 7 No. 2 (2017): December
Publisher : Department of Aqidah and Islamic Philosophy, Faculty of Ushuluddin and Philosophy, Sunan Ampel State Islamic University Surabaya

The article discusses the Integrated Twin Towers paradigm introduced by Sunan Ampel State Islamic University (UIN) Surabaya. The paradigm promulgates an integrated pattern of Islamic studies and sciences as its epistemological basis and philosophical framework. It can be observed within the concept of knowledge development, which focuses not only on religious knowledge but also on pure scientific knowledge. This paradigm is considered an innovative-solutive scientific idea to bridge the interrelated connection of religion and science. The study finds that the idea of the Integrated Twin Towers is epistemologically based on philosophical rationalistic-empirical and religious-normative foundations, which are integrated through Islamic studies and sciences or what so-called Islamic Humanities. The Islamic Humanities is centered upon the integration of Islamic knowledge, social and humanities, science, and technology. The paradigm puts religion and sciences within a harmonious and dialectic gradation point. One tower becomes a subject matter, while the other becomes an approach. It also finds that this paradigm methodologically employs interdisciplinary and cross-disciplinary methods or generally called multidisciplinary methods.

Karl Raimund Popper: Problem Neopositivistik dan Teori Kritis Falsifikasi M. Syamsul Huda
Islamica: Jurnal Studi Keislaman Vol. 2 No. 1 (2007): September
Publisher : Postgraduate Studies of Universitas Islam Negeri Sunan Ampel Surabaya, Indonesia

Karl Popper once criticizes the positivistic paradigm by means of what he calls the theory of falsification. To him, the positivistic paradigm constitutes a failure simply because it cannot distinguish between science and prude science, that is, between empirical method and non-empirical method. In the scientific knowledge, empirical science, mathematics and logic must be differentiated, something that the positivistic paradigm has failed to do. This paradigm furthermore, did not have a clear picture what logic-based science is, empirical knowledge and psychology of knowledge. It also fails to properly understand knowledge that springs from tradition, emotion, authority and so forth. All positivistic paradigms such as that of Karl Max?s Historicism, Freud?s theory of Psycho Analysis, Adler?s theory of Individual Analysis and Newton?s theory of Gravitation fall into this trap of failure.

Epistemologi Penyembuhan Kiai Tabib M. Syamsul Huda
Islamica: Jurnal Studi Keislaman Vol. 8 No. 1 (2013): September
Publisher : Postgraduate Studies of Universitas Islam Negeri Sunan Ampel Surabaya, Indonesia

This article analyzes the epistemology of healing developed by kiai-traditional healer. In the Indonesian-Islamic tradition of healing, the kiai-traditional healer develops his own epistemological construct of healing, based on: (1) textual basis (bay?n?) referring to classical Islamic references, such as al-Awf?q and Shams al-Ma??rif; (2) intuitive power (?irf?n?) in the form of mystical practices, such as spiritual endeavor (muj?hadah), tawajjuh, self-cleansing (tazk?yat al-nafs), wara?, consistency (istiq?mah), and forbearance (?abr); and (3) pragmatic basis of the truth, particularly its utility value for the society. Normatively, the kiai-traditional healer uses different media of healing in terms of its easiness, belief or charm. Accordingly, it results in an impression that there are many modes of healing, i.e., medical, magical, mystical, and cosmic. The meaning of healing by the kiai-traditional healer constitutes a placebo effect of well-being, that is, an attempt of the kiai to implant evocation to recover the condition of human being.

Co-Authors Abdul DJalal Afabih, Abdillah Firdaus, Mohamad Anang Hannan, Nur Yayan Musthofa Yoga Irama

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