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ANALISIS DAN MAPPING SYARIAH VERSUS TASAWUF MELALUI PENDEKATAN HISTORIS Ali Mas’ud
Epistemé: Jurnal Pengembangan Ilmu Keislaman Vol 8 No 1 (2013)
Publisher : IAIN Tulungagung

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21274/epis.2013.8.1.155-174

Ada perbedaan prinsipil antara fikih dan tasawuf dalam tataran empirik. Fikih bercorak simbolistik, legalistik, eksoterik dan formalistik sehingga cenderung melihat sebuah tindakan dari syarat dan rukun, syah dan tidak syah. Sesungguhnya pemahaman yang demikian sepenuhnya tidaklah dapat diterima karena dimungkinkan keterbatasan memahami pesan dan substansi fikih itu sendiri. Fikih sebagai formulasi pemahaman terhadap pesan syariat yang berkaitan dengan perbuatan mukallaf, dari dalil-dalilnya yang bersifat rinci. Sementara itu, ada pula anggapan bahwa bertasawuf adalah identik dengan pola hidup asketis dan kepasrahan hidup statis. Padahal sebetulnya tidak demikian. Sebab tasawuf bercorak esoterik yang lebih berorientasi pada kedalaman spiritualitas dan mengutamakan pendekatan diri kepada Allah. Sebagai seorang Muslim, sudah barang tentu kaum sufi melaksanakan ritus-ritus Islam lainnya, yang maknanya mereka interpretasikan secara lebih mendalam. Bagi mereka, ritus-ritus ini menuju pada tidurnya jiwa dalam kepasrahan kepada Allah, atau bangunnya kalbu dalam menegaskan watak hakiki kemanusiannya. Karenanya, wudhu tidak sekadar membasuh kotoran lahiriah bahkan batiniah saja, melainkan juga penyucian kalbu min ma siwa Allah. Dengan demikian, setiap kaum sufi selalu menempuh jalan yang menurutnya keluar dari wilayah ego, berikut berbagai ektensi dan proyeksinya, menuju realisasi identitas esensialnya. Empirically, fiqh and sufism are different. Fiqh has the symbolic character, legalistic, eksoteric and formalistic. It tends to see a certain action from point of view of condition and administrative, legal and illegal. In fact, such an understanding is not acceptable as a result of the limitation in understanding fiqh. Fiqh is a basic understanding toward messages of syariat which deals with the heresy’s activities from the detailed argumentations. Furthermore, there is an assumption that sufism is identical with the resignation of static life. Sufism has the character of being exoteric emphasizing on spiritualistic. The sufi community do other Islamic rituals and they try to interpret their meanings by themselves. For the sufi community, those rituals are done to resign themselves to Allah. That is why an activity of doing ablution is intended not only to clean up physical organs but also internal aspect. What the sufi community do is principally out of their ego area to close themselves to the God.

Pesantren dan Upaya Menangkal Tumbuhnya Radikalisme: Analisis Gagasan KH. Marzuki Mustamar Mohamad Salik; Ali Mas'ud
Jurnal Pendidikan Agama Islam (Journal of Islamic Education Studies) Vol. 8 No. 1 (2020): July 2020
Publisher : UIN Sunan Ampel Surabaya

This study aims to examine the ideas of one prominent Nahdlatul Ulama (NU) figure, the leader of Pesantren Sabilurrosyad Malang named KH Marzuki Mustamar, about efforts to counteract the growth of radicalism in pesantren. Through the analysis of the interview, this study found that the most important thing in preventing the growth of radicalism in pesantren is the ability of the teacher or Kyai to contextualize the values of Islamic teachings with the real context of life in the learning process. Through this ability, the students will know and understand that Islamic teachings are truly relevant to life and are able to bring benefits to all mankind. In this case, the teacher or Kyai can do in several ways: First, selecting materials or books that have moderate views based on ahlussunnah school, and reinterpreting the materials or books that are not in accordance with the Indonesian context. Second, instilling the values of monotheism and human values in the students in a balanced manner. Third, providing examples oftolerant behavior in society. Fourth, accustoming the students to be tolerant through direct practice to live in the community.

Integration of Sufism Values into the Curriculum of Islamic Religious Education Subject in Junior High School Amir Maliki Abitolkha; Ali Mas'ud
Jurnal Pendidikan Agama Islam (Journal of Islamic Education Studies) Vol. 9 No. 1 (2021): July 2021
Publisher : UIN Sunan Ampel Surabaya

Sufism is a self awareness, a spiritual vibration, a trajectory in the heart, a whisper of conscience, a feeling of longing that is difficult to express in words. Sufism needs to be integrated in the curriculum of Islamic Religious Education (PAI) as it can affect the process of shaping students' attitudes, behaviors and characters. This article explains the importance of Sufism values combined with PAI materials. Through a literature review of the Junior High School (SMP) Islamic Religious Education books for grades VII-IX, using a content analysis approach, it was found that the PAI materials in general were still textual in nature, and lacked the insertion of Sufism values. Hence, it is urgent to integrate Sufism values into the Islamic Education curriculum, especially at the junior high school level because junior high school students are prone to experiencing moral crises and the process of searching for identity. Gradually, the steps of Sufism which need to be carried out in delivering the PAI materials in junior high school are takhalli (cleansing oneself from bad qualities), tahalli (filling the heart with good qualities), and tajalli (opening of divine light that permeate into oneself). The integration of Sufism values into the Islamic Education curriculum can shape students’ good attitudes and behaviors. Thus, learning PAI material becomes more effective in shaping noble morals for students.

FIQIH DAN TASAWUF DALAM PENDEKATAN HISTORIS Ali Masud; Ah Zakki Fuad
HUMANIS: Jurnal Ilmu-Ilmu Sosial dan Humaniora Vol 10 No 1 (2018): Januari
Publisher : LPPM UNISDA

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.52166/humanis.v10i1.315

Empirically, Fiqh and Tasawuf are different. Fiqh has the character as symbolic, legalistic, exoteric, and formalistic. It tends to see a certain action from point of view of condition and administrative, legal and illegal. In fact, such an understanding is not acceptable as a result of the limitation in understanding Fiqh. Fiqh is a basic understanding toward messages of Syaria’at or God’s Khittab which deals with the heresy’s activities from the detailed argumentations. On the other hand, there is an assumption that tasawuf is identical with the resignation of static life. Tasawuf has the character of being exoteric emphasizing on spiritualistic. The sufi community do other Islamic rituals and they try to interpret their meanings by themselves. For the sufi community, those rituals are done to resign themselves to Allah. That is why an activity of doing ablution is intended not only to clean up physical organs but also internal aspects. What the sufi community do is principally out of their ego area to close themselves to the God.

Projecting the Mobility of School Teachers of Islamic Subject From Indonesia to Malaysia, Brunei Darussalam, and Thailand in the Era of Asean Free Market Achmad Zaini; Ali Mas’ud; Ah Zakki Fuad
Jurnal Pendidikan Agama Islam (Journal of Islamic Education Studies) Vol. 9 No. 2 (2021): December 2021
Publisher : UIN Sunan Ampel Surabaya

This article deals with mapping of teacher’s competence for Islamic religious subject in facing ASEAN Economic Community. Since the free market has launched in 2015, ASEAN countries will transform to be a region in which goods, services, skilled workers and capital can move freely. It means that all skilled workers, including teachers of Islamic subjects, have the same access to get a good job suitable with their competence in ASEAN countries. To prepare such skilled workers, it is very important to understand and to map the competences standard of Islamic religious teacher set up by Islamic education institutions (schools) in ASEAN countries.We conclude that there are at least two basic competences and five additional competences required. Two basic competences are mastery of Islamic teachings (theology and law) and good command in Arabic, both written and spoken (muhadathah). While five additional competences are mastering local languages (Malay and Thai); English; writing and reading Malay-Arabic script (Arab-Jawi);performing Islamic rituals with a special reference to Shafi‘i’s school of thought; and computer literacy. To compete and to fulfill the demand of the above competences, it is needed to make sure that the implementation of the curriculum of Islamic Education Department in the Faculty of Islamic Education in Indonesian Islamic higher education has been going well, and to adopt as well as to change it as long as in line with the competences needed.

Oppositional Genealogy of Ḥanābilah towards al-Ma’mūn’s Miḥna Policy: Nomos and Authority Conflict Muhammad Fahmi; Sholehan Sholehan; Ibnu Anshori; Ali Mas'ud; Senata Adi Prasetia
Fikri : Jurnal Kajian Agama, Sosial dan Budaya Vol. 8 No. 1 (2023): Fikri : Jurnal Kajian Agama, Sosial dan Budaya
Publisher : Institut Agama Islam Ma'arif NU (IAIMNU) Metro Lampung

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.25217/jf.v8i1.3167

While consolidating democracy in Muslim-majority countries like many Arab countries today, the problem of opposition between the people and the rulers still leaves a latent conflict. The opposition is not new in the Islamic world. In this context, the Ḥanābilah oppositional movement against the al-Ma'mūn's miḥna policy finds its significance here. The article aimed to determine the genealogy of the Ḥanābilah opposition to the al-Ma'mūn's miḥna policy and to correct the Weberian perspective in reading socio-religious movements, mainly the movement carried out by the Ḥanābilah ulema community by offering a socio-convergent perspective. This article is more a religious research than research on religion. The data in this study were sourced from books written by Ibn Ḥanbal and other relevant books. Data were analyzed using data display, data verification, and conclusions techniques. The results show that Ibn Ḥanbal's opposition to the miḥna is motivated by maintaining theological orthodoxy and protecting the authority of the Sunni ulema. Ḥanābilah's oppositional actions are more related to the conflict of authority. This convergence thesis is in line with the blurred approach of Edmund Burke and Adonis or the double-edged sword theory of Alberto Melluci. Opposition as part of efforts to construct a civilized political system which is not only seen from an opposing side but also as a sparring partner in carrying out the function of amr ma'rūf nahy munkar 'commanding right and forbidding wrong' to the government to realize good governance.

Oppositional Genealogy of Ḥanābilah towards al-Ma’mūn’s Miḥna Policy: Nomos and Authority Conflict Muhammad Fahmi; Sholehan Sholehan; Ibnu Anshori; Ali Mas'ud; Senata Adi Prasetia
Fikri : Jurnal Kajian Agama, Sosial dan Budaya Vol. 8 No. 1 (2023): Fikri : Jurnal Kajian Agama, Sosial dan Budaya
Publisher : Institut Agama Islam Ma'arif NU (IAIMNU) Metro Lampung

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.25217/jf.v8i1.3167

While consolidating democracy in Muslim-majority countries like many Arab countries today, the problem of opposition between the people and the rulers still leaves a latent conflict. The opposition is not new in the Islamic world. In this context, the Ḥanābilah oppositional movement against the al-Ma'mūn's miḥna policy finds its significance here. The article aimed to determine the genealogy of the Ḥanābilah opposition to the al-Ma'mūn's miḥna policy and to correct the Weberian perspective in reading socio-religious movements, mainly the movement carried out by the Ḥanābilah ulema community by offering a socio-convergent perspective. This article is more a religious research than research on religion. The data in this study were sourced from books written by Ibn Ḥanbal and other relevant books. Data were analyzed using data display, data verification, and conclusions techniques. The results show that Ibn Ḥanbal's opposition to the miḥna is motivated by maintaining theological orthodoxy and protecting the authority of the Sunni ulema. Ḥanābilah's oppositional actions are more related to the conflict of authority. This convergence thesis is in line with the blurred approach of Edmund Burke and Adonis or the double-edged sword theory of Alberto Melluci. Opposition as part of efforts to construct a civilized political system which is not only seen from an opposing side but also as a sparring partner in carrying out the function of amr ma'rūf nahy munkar 'commanding right and forbidding wrong' to the government to realize good governance.

ANALISIS DAN MAPPING SYARIAH VERSUS TASAWUF MELALUI PENDEKATAN HISTORIS Ali Mas’ud
Epistemé: Jurnal Pengembangan Ilmu Keislaman Vol 8 No 1 (2013)
Publisher : Sayyid Ali Rahmatullah Tulungagung State Islamic University

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21274/epis.2013.8.1.155-174

Ada perbedaan prinsipil antara fikih dan tasawuf dalam tataran empirik. Fikih bercorak simbolistik, legalistik, eksoterik dan formalistik sehingga cenderung melihat sebuah tindakan dari syarat dan rukun, syah dan tidak syah. Sesungguhnya pemahaman yang demikian sepenuhnya tidaklah dapat diterima karena dimungkinkan keterbatasan memahami pesan dan substansi fikih itu sendiri. Fikih sebagai formulasi pemahaman terhadap pesan syariat yang berkaitan dengan perbuatan mukallaf, dari dalil-dalilnya yang bersifat rinci. Sementara itu, ada pula anggapan bahwa bertasawuf adalah identik dengan pola hidup asketis dan kepasrahan hidup statis. Padahal sebetulnya tidak demikian. Sebab tasawuf bercorak esoterik yang lebih berorientasi pada kedalaman spiritualitas dan mengutamakan pendekatan diri kepada Allah. Sebagai seorang Muslim, sudah barang tentu kaum sufi melaksanakan ritus-ritus Islam lainnya, yang maknanya mereka interpretasikan secara lebih mendalam. Bagi mereka, ritus-ritus ini menuju pada tidurnya jiwa dalam kepasrahan kepada Allah, atau bangunnya kalbu dalam menegaskan watak hakiki kemanusiannya. Karenanya, wudhu tidak sekadar membasuh kotoran lahiriah bahkan batiniah saja, melainkan juga penyucian kalbu min ma siwa Allah. Dengan demikian, setiap kaum sufi selalu menempuh jalan yang menurutnya keluar dari wilayah ego, berikut berbagai ektensi dan proyeksinya, menuju realisasi identitas esensialnya. Empirically, fiqh and sufism are different. Fiqh has the symbolic character, legalistic, eksoteric and formalistic. It tends to see a certain action from point of view of condition and administrative, legal and illegal. In fact, such an understanding is not acceptable as a result of the limitation in understanding fiqh. Fiqh is a basic understanding toward messages of syariat which deals with the heresy’s activities from the detailed argumentations. Furthermore, there is an assumption that sufism is identical with the resignation of static life. Sufism has the character of being exoteric emphasizing on spiritualistic. The sufi community do other Islamic rituals and they try to interpret their meanings by themselves. For the sufi community, those rituals are done to resign themselves to Allah. That is why an activity of doing ablution is intended not only to clean up physical organs but also internal aspect. What the sufi community do is principally out of their ego area to close themselves to the God.

Pengarusutamaan Paradigma Inklusif dalam Ekosistem Pendidikan Islam di Tengah Gejala Intoleransi Pelajar Muslim Luqman Hakim; Abdul Bar Mursyid; Ahmad Wildan Thobibi Bahja; Ali Masud
Cendekia Vol. 15 No. 02 (2023): Cendekia October 2023
Publisher : Fakultas Agama Islam Universitas Billfath

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.37850/cendekia.v15i02.520

This article departs from the growing symptoms of intolerance among Indonesian Muslim students, especially at the high school (SMA/MA) and university levels. They seem to have difficulty appreciating differences in religious practices in society, both those shown by minority Muslim groups and other religious communities. Statistically, they tend to be very intolerant towards minority Muslim groups (51.1%), rather than towards followers of other religions (34.3%). This research is qualitative in type by adopting a library research approach. The main focus of this research is to analyze the factors that cause the emergence of symptoms of intolerance among Muslim students and how the inclusive paradigm is able to make the Islamic education ecosystem more open to diversity. The findings in this research indicate that the growing cases of intolerance among Muslim students originate from at least three factors. First: the increasingly intense dissemination of religious exclusivism in public spaces and social media by Islamist groups. Second: the style of Islamic literature in high schools (SMA/MA) and universities still does not emphasize the importance of tolerance in social life. Third: the tendency of educators toward religious learning patterns that are doctrinal-normative rather than contextual-progressive. Of these three factors, at least it emphasizes the need to bring an inclusive paradigm into the Islamic education ecosystem. This effort can be achieved by: 1). reformulate the Islamic education curriculum based on a multicultural paradigm, 2). carry out intensive dissemination of the understanding of national tolerance to educators, 3). designing PAI learning strategies that are responsive to diversity.

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