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<![CDATA[K.H. Hasyim Asy’ari’s view on Walāya (Sainthood) in Sufism ]]>
<![CDATA[Nur Hadi Ihsan]]>;
<![CDATA[Moh. Isom Mudin]]>;
<![CDATA[Adib Fattah Suntoro]]>
<![CDATA[ Teosofia: Indonesian Journal of Islamic Mysticism Vol 10, No 2 (2021) ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Humaniora - UIN Walisongo Semarang ]]>
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DOI: 10.21580/tos.v10i2.8668
<![CDATA[This paper examines K.H. Hasyim Asy'ari's concept of walāya (sainthood) by directly exploring his works such as Al-Durar al-Muntaṭirah fī Masā'il al-Tis'a 'Asharah, Ādāb Al-Ālim Wa Al-Muta’alim, and Tamyīz al-Haqq min al-Bāṭil. The reason for writing his books on Sufism is the phenomena of misunderstandings and deviations in the teachings of Sufism, especially among tarekat groups. This article is library-based research and the data are collected by applying documentary techniques; referring to books, journal articles, and other published materials. The data were then analyzed using the descriptive-analytical method. This study reveals that the concept of sainthood of K.H. Hasyim Asy’ari was influenced by the views of classical Sufis, among others, is al-Qusyairi. Generally, his understanding is similar to those of authoritative Sufis. According to him, walī is a person very close to God and he is protected from doing immoral acts. For that matter, a person who ignores the Shari'a (Islamic law) is not walī. In fact, a true walī will not reveal himself to be a walī, even if he knows.]]>
<![CDATA[Hermeneutika Hans-Georg Gadamer: Studi Analisis Kritis Penafsiran Amina Wadud tentang Ayat Kepemimpinan ]]>
<![CDATA[Moh Isom Mudin]]>;
<![CDATA[Muhammad Dhiaul Fikri]]>;
<![CDATA[Munar Moh Shobirin]]>;
<![CDATA[Rohmah Akhirul Mukharom]]>
<![CDATA[ Intizar Vol 27 No 2 (2021): Intizar ]]>
Publisher : <![CDATA[Pusat Penelitian dan Penerbitan Lembaga Penelitian dan Pengabdian kepada Masyarakat Universitas Islam Negeri Raden Fatah Palembang ]]>
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DOI: 10.19109/intizar.v27i2.10104
<![CDATA[Penelitian ini bertujuan untuk mengkaji tentang munculnya upaya penerapan hermeneutika sebagai pendekatan penafsiran al-Qur’an yaitu yang dikembangkan oleh Hans-Georg Gadamer dengan istilah Wirkungsgeschichte. Teori ini berhasil memikat Amina Wadud Muhsin untuk mengadopsi demi mencapai kepentingan dan tujuan tertentunya. Metode penelitian yang digunakan adalah kepustakaan. Penelitian ini menyimpulkan bahwa hermeneutika Hans-Georg Gadamer jelas bermasalah dan tidak mungkin diaplikasikan dalam penafsiran Islam karena ia bersumber dari tradisi ahli kitab dalam memahami kitab suci mereka. Jika hermeneutika dipaksakan untuk menafsirkan ayat-ayat al-Qur’an, maka sama saja ingin menjadikannya sebagai alat untuk mengkritisi ayat-ayat dalam al-Qur’an.]]>
<![CDATA[Uṣūl al-Barajmātiyah fī Ḍaui al-‘Aqīdah al-Islāmiyah ]]>
<![CDATA[Moh. Isom Mudin]]>;
<![CDATA[Syamsul Hadi Untung]]>
<![CDATA[ Kalimah: Jurnal Studi Agama dan Pemikiran Islam Vol 15, No 2 (2017) ]]>
Publisher : <![CDATA[Universitas Darussalam Gontor ]]>
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DOI: 10.21111/klm.v15i2.1493
<![CDATA[Pragmatism is one of contemporary issues in Greek philosophy which was later developed by the number of modern figures such as William James, Webster and Charles Sender Pierce. Pragmatism is generally defined as a school of thought which considers everything based on every principle of benefit that it owned, knowledge for instance. Human seek the knowledge in order to make their life better. Due to the fact that pragmatism is built on the foundation that validity of an act and its value is evaluated from the advantages as its consequent, then everything shoul adhere to the principles. Pragmatism, in its progress, approves the harmony between the mind and human actions. Furthemore, the standard of absolute functions or benefits are referred back relatively to the subject. At this point, of we review the prgamatism from religion perspective, it could convey us to the relativism of truth. It can be concluded here that as an idelogy brought from the perspective of philosophy and religion, pragmatism should be strictly criticized from the view of Islam according to its negative implications toward religious understanding. This paper will try to elaborate on pragmatism chronologically, related to its contribution and relation toward Islamic Studies, expressing its principles associated with the perspectives of knowledge, akhlaq, and religiuos norms.]]>
<![CDATA[Konsep Makrifat menurut Ibnu Athaillah al-Sakandari ]]>
<![CDATA[Moh. Isom Mudin]]>
<![CDATA[ Kalimah: Jurnal Studi Agama dan Pemikiran Islam Vol 14, No 2 (2016) ]]>
Publisher : <![CDATA[Universitas Darussalam Gontor ]]>
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DOI: 10.21111/klm.v14i2.610
<![CDATA[This paper discusses about the concept of makrifat and its relevance to the spiritual in modern era. Sufi’s makrifat is not the result of speculative reasoning, but the result of direct testimony. Therefore, the problem to be answered about the essence and experience of divinity has always been a mystery. By analyzing critically, this study resulted in the finding that the concept of makrifat according to Ibnu Ata Allah is the essence of tauhid that combines Islam, Iman and Ihsan. He has explored the aspects of ‘jadzab’ in reaching makrifat. The spiritual experiences toward the essence of divinity which is not represented in the form of witnessing the absolute oneness (syuhūd al-aḥadiyyah) became the main characteristic of his makrifat. This condition is contrary to the ideology of modern materialism that nullify the spiritual and assume that the physical world is the essence of everythings. Thus, according to Ibnu Ata Allah, makrifat has found a great momentum wherein it reach this level, ‘ārif must look at the world on Allah’s will. Besides that, an ārif will see at the absolute oneness (syuhūd al-aḥadiyah) which is outside the scope of human reasoning when they get the level of wusṣūl in makrifat form. The view that be felt by ‘ārif bi Allāh give their psychological side affects. They felt fanā, jam`, ghaibah, sakr and another more perfect condition. The testimony and their spiritual condition affecting their vision on the world. Where they watched fi`l by fi`l, ṣifah by s}ifah also dzāt by dzāt .]]>
<![CDATA[Pluralisme Agama: Akar dan Justifikasi al-Qur`an ]]>
<![CDATA[Moh Isom Mudin]]>
<![CDATA[ al-Rasῑkh: Jurnal Hukum Islam Vol 6 No 02 (2017) ]]>
Publisher : <![CDATA[Institut Agama Islam Darullughah Wadda'wah Bangil Pasuruan. ]]>
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DOI: 10.38073/rasikh.v6i02.59
<![CDATA[Saat ini umat Islam dihadapkan dengan munculnya Pluralisme agama. Inti Faham ini adalah tidak ada agama yang paling benar, semua agama benar. Sebenarnya, Faham ini tidaklah muncul dari rahim peradaban Islam tetapi muncul dari rahim peradaba lain. Ada dua teori besar yang menjadi sumbernya. Pertama, Transendent Unity of Religions. Kedua; Global Theology. Kedua teori ini cukup menghegemoni cara pandang para pemikir di Indonesia, sehingga mereka berusaha mencari justifikasi pluralisme agama dalam al-Qur`an. Dengan analisa filosofis-rasional dan legal-formal, dapat disimpulkan bahwa terdapat kesalahan mendasar dalam faham ini. Demikian juga dengan justifikasinya dalam al-Qur`an.]]>
<![CDATA[Qodiyyatu al-Suluk wa al-Jadzb ‘inda Ibn ‘Atha’illah al-Sakandari ]]>
<![CDATA[Moh Isom Mudin]]>
<![CDATA[ Tasfiyah: Jurnal Pemikiran Islam Vol 1, No 1 (2017) ]]>
Publisher : <![CDATA[Universitas Darussalam Gontor ]]>
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DOI: 10.21111/tasfiyah.v1i1.1845
<![CDATA[This paper discusses about the theory of jadzb and suluk according to Ibn Atha’Allah al-Sakandari. A discussion of this theory is still rarely done by researchers of tasawwuf. In fact, this discussion is very important as part of the main goals of the Sufis, namely makrifat billah. For this reason, this study shows its significance. Using sufistic analysis, this study concluded that Ibn Ata’ Allah is one of Sufis that explore these two concepts more deeply, especially on the aspect of jadzb. Suluk is a normal way in achieving ma’rifat, while jadzb is a special way, namely by way of a “direct pull”. The first runs by “taraqqy” and the second one with “tadally”. For him, the Jadzb is more important than the suluk, because they may get to know God faster than the suluk. Jadzb gets “anwar mujawah” and suluk needs “anwar tawajjuh”. Roads of suluk and jadzb are representation of two levels of Ihsan. Suluk can be done by anyone so that it can be applied in society. Not so with Jadzb, for the researchers is difficult to apply to the public or anyone who wants to dive into the world of sufism.]]>
<![CDATA[Sejarah Kodifikasi Mushaf Utsmani: Kritik atas Orientalis & Liberal ]]>
<![CDATA[Moh Isom Mudin]]>
<![CDATA[ Tasfiyah: Jurnal Pemikiran Islam Vol 1, No 2 (2017) ]]>
Publisher : <![CDATA[Universitas Darussalam Gontor ]]>
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DOI: 10.21111/tasfiyah.v1i2.1855
<![CDATA[This paper attempts to discuss about orientalis and liberal critics to the Mushaf Usmani or Mushaf al-Imam. This study begins with their claim to criticize the authenticity of the Mushaf. With historical analysis, they found some problems. That is, there is a political issue quraisy in codification, intervention of the tribe of Quraisy in the formation of a commission that had implications for the election of the written Quraisy dialec, there are many friends of Nabi (sahabah) who disagree, even reject the Uthmanic manuscripts, even with missing verses and additional verses. Because of this, the Uthmanic manuscripts according to them were not authentic, and they filed the Shana manuscripts as it’s successor. Thus by using the same approach, The reasearcher found that the issues they raised were incorrect. The approach that they use to the Qur’an is not appropriate, because the approach is specific to the Bible. The allegations of intervention and Quraisy hegemony behind the codification are not scientifically prove.]]>
<![CDATA[Paradigma Kalam Dalam Konservasi Lingkungan Menurut Said Nursi ]]>
<![CDATA[Nur Hadi Ihsan]]>;
<![CDATA[Moh. Isom Mudin]]>
<![CDATA[ Tasfiyah: Jurnal Pemikiran Islam Vol 4, No 1 (2020) ]]>
Publisher : <![CDATA[Universitas Darussalam Gontor ]]>
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DOI: 10.21111/tasfiyah.v4i1.4052
<![CDATA[This research departs from the fact that environmental conservation efforts are increasingly needed due to natural damage that increases continually. However, the instrumental and social efforts performed by the environmental activists are still partial and have not touched the fundamental aspects. Islam as a Religion and basis of comprehensive science could resolve this aspect. Rasa’il Nur, a masterpiece written by Sa’id Nursi supposed to offers a solution to the problem. This study aims to reveal the environmental conservation paradigm by Sa'id Nursi and find a new direction based on Islamic environmental conservation. This research is a literature study, qualitative models and figure studies, using critical-reflective analysis, with a kalam perspective. Nursi views the strong relationship of Tauhid (monotheism) and nature. Tauhid (monotheism) is the principle understanding to see the ecological elements which he calls the "God’s Sign". Human is supposed to see nature with the paradigm of 'harfi' instead of 'ismi'. The paradigm of ‘ismi’ which denied the divine value behind nature could be a reason for the environmental damage. As for ‘harfi’ perspective, the nature was inseparable from the divine’s side. The physical form of nature and its diversity are the visible book (kitab mandzur) and beautiful cosmos (syari’ah kauniyyah). Nature is a manifestation of ‘asma-ul khusna’, including the names ‘al-jalal’, ‘al jamal’ and ‘al quddus’. All ecological elements move and worship based on ‘mahabbah’. With these basics, Nursi denounced acts of destruction against nature.]]>
<![CDATA[Wasail al-Ma'rifah 'Inda Ibn Athaillah; al-Takamul bayna al-'Aql wa al-Qalb wa al-Asrar wa al-Anwar ]]>
<![CDATA[Moh Isom Mudin]]>
<![CDATA[ Tasfiyah: Jurnal Pemikiran Islam Vol 2, No 2 (2018) ]]>
Publisher : <![CDATA[Universitas Darussalam Gontor ]]>
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DOI: 10.21111/tasfiyah.v2i2.2598
<![CDATA[In this article, the author will discuss the ways to achieve knowledge according to Ibn Athaillah as-Sakandary. In sufism literature, revealed that the source of knowledge which is available in human beings according to the Sufis is qalb. Many researchers assume that they had reduced the role of mind in achieving knowledge. Therefore, Ibn Athaillah tries to integrate qalb and mind in achieving knowledge. Mind is an abstraction element to achieve knowledge which has a big role toward rational logic. The basic character of mind is active. Then, the method used by the mind is scientific reasoning and scientific experiments. On the contrary, the basic character of qalb is not active, but it is passive. The element of knowledge obtained by qalb is purely given by Allah. Therefore, to achieve knowledge, qalb uses intuitive witnessing (dzauq) method directly. Asrar or sir is tajally and witnessing media as the deepest element of qalb. Besides that, there are other powers available in human beings such as syu`aul bashirah, ‘ain al-bashirah, haqq al-bashirah. Those kinds of media are related to another term such as anwar. Some of these terms could complete each other.]]>
<![CDATA[SUFI EPISTEMOLOGY: Being the Earliest Exposition in Kitâb al-Luma’ of al-Sarrâj and its Manifestation in the Works of Indonesian Sufis ]]>
<![CDATA[Nur Hadi Ihsan]]>;
<![CDATA[Wan Mohd Azam Mohd Amin]]>;
<![CDATA[Jarman Arroisi]]>;
<![CDATA[Moh. Isom Mudin]]>
<![CDATA[ TSAQAFAH Vol 17, No 2 (2021): Tsaqafah Jurnal Peradaban Islam ]]>
Publisher : <![CDATA[Universitas Darussalam Gontor ]]>
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DOI: 10.21111/tsaqafah.v17i2.7104
<![CDATA[Kitâb al-Luma' fî al-Taṣawwuf of al-Sarrâj (d. 378H./988CE.) is the earliest work in Sufism survived and arrived at us. It did not only record the history of Sufism up to that time but also promoted and placed its position among other disciplines in the history of intellectual and spiritual traditions of Islam. With this work, al-Sarrâj formulated Sufi epistemology in its earliest development. This paper attempts to explore the Sufi epistemology of al-Sarrâj, which will cover the discussion about his classification and hierarchy of knowledge, his analysis of the position of Sufism among other knowledge, and then his elaboration of the methodology of Sufism. Before ending the discussion, the paper will read the works of Indonesian Sufis using Sufi epistemology as a perspective. This study finds that al-Sarrâj was successfully constructed Sufi epistemology in its initial emergence. He placed Sufism as a discipline of knowledge and posed it at the highest level in the structural hierarchy of knowledge. Reading the works of Indonesian Sufis from Sufi epistemology, it appears that in the early days of their birth, these works were colored by the epistemology of philosophical Sufism. It was only later that the epistemology of Sunni Sufism came into existence, and this became more evident in the following periods in the development of Sufism in this country.]]>
