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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.

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.

Between Adherence to Madhhab and Adaptation to Context: Fatwās on Female Leadership in Nahdlatul Ulama-Affiliated Islamic Higher Education Institutions Hannan, Nur; Huda, M. Syamsul; Firdaus, Mohamad Anang; Afabih, Abdillah; Musthofa, Yayan
Journal of Islamic Law Vol. 5 No. 2 (2024): Journal of Islamic Law
Publisher : Institut Agama Islam Negeri (IAIN) Pontianak

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24260/jil.v5i2.2725

The issue of women in leadership has been a longstanding topic of debate among classical Islamic jurists, eliciting diverse responses from mainstream Islamic organizations in Indonesia. This article presents a comparative analysis of fatwās (Islamic legal opinions) issued by the Forum of Bahtsul Masail (FBM) at two Nahdlatul Ulama (NU)-affiliated Islamic higher education institutions: Ma’had Aly Hasyim Asy’ari Tebuireng, which prohibits female leadership, and Ma’had Aly Salafiyah Syafi’iyah Situbondo, which permits it. Through a combination of literature-based and empirical approaches, the article highlights a significant contrast in the istinbāṭ al-aḥkām (derivation of legal rulings) employed by these two FBMs. FBM Ma’had Aly Hasyim Asy’ari Tebuireng adopts the qawlī (literal) method, adhering to the majority views of classical Islamic jurists. In contrast, FBM Ma’had Aly Salafiyah Syafi’iyah Situbondo employs a manhājī (methodological) approach, incorporating minority opinions and reinterpreting texts within the context of modern societal changes. These contrasting fatwās reflect a broader tension between taqlīd (adherence to precedent) and adaptation to evolving social contexts. Furthermore, this article argues that the educational backgrounds of the FBM actors, as well as the curricula taught in their respective pesantren (Islamic boarding schools), contribute to the differences in fatwās. These differences reflect the internal dynamics within the fatwā production process in NU. [Isu kepemimpinan perempuan telah lama menjadi topik perdebatan di kalangan ahli hukum Islam klasik yang telah memicu beragam respons di kalangan organisasi masyarakat Islam arus utama di Indonesia. Artikel ini menganalisis secara komparatif fatwa dari Forum Bahtsul Masail (FBM) di dua ma’had aly yang berafiliasi dengan Nahdlatul Ulama (NU): Ma’had Aly Hasyim Asy’ari Tebuireng, yang melarang perempuan menjadi pemimpin, dan Ma’had Aly Salafiyah Syafi’iyah Situbondo, yang memperbolehkannya. Artikel ini, dengan mengombinasikan pendekatan kepustakaan dan empiris, menemukan bahwa kedua FBM menggunakan metode penggalian hukum (istinbāṭ al-aḥkām) yang berbeda. FBM Ma’had Aly Hasyim Asy’ari Tebuireng menerapkan metode qawlī, merujuk pada pendapat mayoritas ulama fikih, sementara FBM Ma’had Aly Salafiyah Syafi’iyah Situbondo menggunakan metode manhājī, mengadopsi pendapat ulama minoritas dan melakukan interpretasi (ulang) terhadap teks. Perbedaan fatwa tersebut dipengaruhi oleh pendekatan yang berbeda antara taklid dalam bermazhab dan adaptasi terhadap perubahan sosial. Lebih jauh, artikel ini berargumentasi bahwa latar belakang pendidikan para aktor FBM, serta kurikulum yang diajarkan di masing-masing pesantren, berkontribusi pada perbedaan fatwa yang dihasilkan. Perbedaan-perbedaan ini mencerminkan dinamika internal dalam proses produksi fatwa di kalangan NU.]

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