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Suhbah: Relasi Mursyid dan Murid dalam Pendidikan Spiritual Tarekat Moh. Isom Mudin
TSAQAFAH Vol 11, No 2 (2015): Islamic Education
Publisher : Universitas Darussalam Gontor

Tarîqah (Indo: Tarekat) is generally a specific method adopted by sâlik by passing the maqâmat and ahwâl; feel the spiritual condition. The special meaning is a gathering of Sufis with various regulations and activities of spiritual education in it. The Sufi orders suspected to appear in the third century of Hijrah and reached its forms in the fifth century of Hijrah. As part of the models of Sufism, the purpose of the congregation is essentially the same as tasawwuf general purpose of achieving the degree of ihsan. To achieve this degree, a salik should take spiritual education in the form mujâhadah and intensely riyâdah. The Interactions of people involved in it arranged in suhbah principles. Murshid and murid as two driving element tarîqah, they have this special relationship. Mursyid existence in following tasawuf is a necessity, it’s position as a doctor and supervising the students passed the ocean toward haqîqah and tahaqquq level. While the Interaction processes begins with the competency owned mursyid. This requirement is to ensure that the educational process will be done completely by the rules. The inauguration of the relationship between murshid and students marked the initiation in the form of spiritual bai‘ah, wear khirqah as identity born of a sâlik. These processes on is based on main references; al-Qur'an, al Hadits, and the ulama who have authority. These rules are able to make the teachings of sufism institute tested throughout the ages. Thus achieving the main goals of spiritual education in the form of the station of ihsân is a necessity.

شهود الأحدية عند ابن عطاء الله؛ مفهومها ولواحقها ودورها في تأسيس ميتافيزيقا العلوم الكونية Moh Isom Mudin
TSAQAFAH Vol 14, No 2 (2018): Islam and Spirituality
Publisher : Universitas Darussalam Gontor

This paper will analyse the concept of “Syuhûd al-Aḥadiyah” according to Ibn Athaillah al-Sakandary and its urgency as a basic assumption of Islamic science. The background of this paper starts from a problem of modern western science which is not value-free as it holds metaphysical assumptions that are not suitable with Islamic worldview. The author will use the philosophical approach of SMN. al-Attas, that he offers the structure of Sufi`s metaphysics as a basis for Islamic science. Then, “Syuhûd al-Aḥadiyah” can replace the metaphysical structure of modern science. According to Ibn Athaillah, the Sufis who have reached the degree of makrifat will witness to the absolute oneness of Allah SWT, and it will have implications for the view of reality, both absolute reality that God has, and the relative reality that nature has. This nature comes from nothing, and then it exists through the ‘îjâd’ process. Furthermore, it also exists by the ‘intervention of God’, namely ‘imdâd’ process. This nature is also a manifestation of God’s attributes. This Sufi metaphysical view is very important to be used as a part of the basic assumption of Islamic science vis a vis modern science that it views the nature as independent, eternal, self-governing, and has no relation to reality or it considered as the only reality. This assumption has its implications for the positive method which considers experimentation as the only method of attaining the truth. Therefore, the discussion of the relationship of “Syuhûd al-Ah adiyah” finds its urgency as the basic assumption of Islamic science.

The Critique of Sufism in Ahmad Amin’s Social Theory Abdul Kadir Riyadi; Moh. Isom Mudin
TSAQAFAH Vol 16, No 2 (2020): Islamic Theology
Publisher : Universitas Darussalam Gontor

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21111/tsaqafah.v16i2.5079

Ahmad Amin is renown for his reformist ideas. His thought covers a wide range of issues. Nonetheless, little has been done to study his perspective on Sufism. This paper is aimed at filling that gap. As a historian, sociologist and philosopher, Amin has many to offer concerning how Sufism should be treated. The paper argues that like many reformists, Amin is reluctant to accept certain –notably philosophical- aspects of Sufism and regard them as baseless, useless and ahistorical. These should be abandoned as they serve nothing for the Muslim community. His intellectual project is designed to dirent Sufism as a moral –that is Ghazalian- system. But he at the same time also proposes –like Ibn Khaldun- that Sufism should be treated as a means of realising commong good (maslahah) instead of acquiring personal sanctity (karamah). Hence, his critique of Sufism is based on the synthesis between Ghazalian form of paradigm with that of Khaldunian system of thought. While Amin has not paid enough attention to Sufism in his studies, deeper look at his world-view reveals that his interest to this spiritual dimension of Islam is unrivalled

Mendudukkan Kembali Makna Kafir dalam al-Qurâ€™an dan Konteksnya secara Teologis, Sosiologis, dan Politis Moh. Isom Mudin; Nurul Laili Ahmadah; Rahmat Ardi Nur Rifa Daâ€™i; Muhamad Fawwaz Rizaka
Al-Adabiya: Jurnal Kebudayaan dan Keagamaan Vol 16 No 1 (2021): Al-Adabiya: Jurnal Kebudayaan dan Keagamaan
Publisher : LP2M Institut Agama Islam Sunan Giri (INSURI) Ponorogo

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.37680/adabiya.v16i1.619

To this day, the word kafir is still a hot topic to be discussed. Lately, the recommendation of the prohibition to mention kafir for non-Muslims to maintain religious harmony and peace in society has reaped pros and cons among Muslims. And in fact today, among the wider community, accusations of being infidels against a person or group are increasingly rife with the concept of kafir which is only understood about someone who believes in God other than Allah. This narrow understanding has given birth to existing conflicts, even though the concept of kafir has actually existed since the time of the Prophet and was not a problem among religious communities. Basically, the Qur'an itself has discussed the meaning of kafir and its levels. So to get a comprehensive understanding requires a relevant and in-depth approach. Through a qualitative library research, the researchers discuss the meanings of kafir contained in the Qur'an and the extent to which a person can be considered as an infidel according to the Qur'an as a guide for Muslims. Sampai saat ini kata kafir masih menjadi perbincangan hangat. Belakangan ini anjuran pelarangan penyebutan kafir bagi non muslim untuk menjaga kerukunan dan ketentraman umat beragama menuai pro dan kontra di kalangan umat Islam. Dan faktanya, dewasa ini di kalangan masyarakat luas tuduhan kafir terhadap seseorang atau kelompok semakin marak dengan konsep kafir yang hanya dipahami tentang seseorang yang beriman kepada Tuhan selain Allah. Pemahaman yang sempit ini telah melahirkan konflik-konflik yang ada, padahal konsep kafir sebenarnya sudah ada sejak zaman Nabi dan tidak menjadi masalah di kalangan umat beragama. Pada dasarnya Al-Qur'an sendiri sudah membahas tentang pengertian kafir dan tingkatannya. Sehingga untuk mendapatkan pemahaman yang komprehensif diperlukan pendekatan yang relevan dan mendalam. Melalui penelitian pustaka kualitatif, peneliti membahas tentang makna kafir yang terkandung dalam Al-Qur'an dan sejauh mana seseorang dapat dianggap kafir menurut Al-Qur'an sebagai pedoman bagi umat Islam.

Prinsip Ekologis Untuk Kehidupan Berkelanjutan Perspektif Teologi Islam: Kajian Atas Kitab Rasail al-Nur Sa`id Nursi Moh Isom Mudin; Hamid Fahmy Zarkasyi; Abdul Kadir Riyadi
FIKRAH Vol 9, No 1 (2021): June 2021
Publisher : Prodi Aqidah dan Filsafat Islam, Jurusan Ushuluddin, Institut Agama Islam Negeri Kudus

Sa`id Nursi argues that nature and the environment have fixed principles that function to maintain the continuity of life while problems arise when the patterns of human environmental activity tend to contradict these principles so that life is threatened. This paper discusses the principles of ecology according to Sa`id Nursi as the basis for implementing the sustainable living agenda. Primary data of this qualitative study were obtained from Rasail al-Nurwhich was described as well as analyzed using a compare and contrast model with relevant environmental theories. The two findings of this study are that Nursi first built an ecological principle based on the tajalli principle of al-asma al-husna, namely cleansing (at-tandzif) the manifestation of al-Quddus, interdependence (at-tasanud) of al-Fard's manifestation, harmony (at-ta`awun) al-Fard, dynamic balance (at-iqtishad wa al muwawazanah) manifestation of al-hakim. Second, Nursi considers humans to be caliphs because they have the most perfect ecological elements in manifesting the attributes of Allah Almighty. Sa`id Nursi emphasized that the human community must maintain and implement this principle for the sustainability of the nature it occupies. The sustainability of life is directly proportional to the implementation of ecological principles.

Pluralisme Agama: Akar dan Justifikasi al-Qur`an Moh Isom Mudin
al-Rasῑkh: Jurnal Hukum Islam Vol. 6 No. 02 (2017)
Publisher : Universitas Islam Internasional Darullughah Wadda'wah Bangil Pasuruan

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.

Suhbah: Relasi Mursyid dan Murid dalam Pendidikan Spiritual Tarekat Moh. Isom Mudin
TSAQAFAH Vol. 11 No. 2 (2015): Islamic Education
Publisher : Universitas Darussalam Gontor

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21111/tsaqafah.v11i2.275

Tarîqah (Indo: Tarekat) is generally a specific method adopted by sâlik by passing the maqâmat and ahwâl; feel the spiritual condition. The special meaning is a gathering of Sufis with various regulations and activities of spiritual education in it. The Sufi orders suspected to appear in the third century of Hijrah and reached its forms in the fifth century of Hijrah. As part of the models of Sufism, the purpose of the congregation is essentially the same as tasawwuf general purpose of achieving the degree of ihsan. To achieve this degree, a salik should take spiritual education in the form mujâhadah and intensely riyâdah. The Interactions of people involved in it arranged in suhbah principles. Murshid and murid as two driving element tarîqah, they have this special relationship. Mursyid existence in following tasawuf is a necessity, it’s position as a doctor and supervising the students passed the ocean toward haqîqah and tahaqquq level. While the Interaction processes begins with the competency owned mursyid. This requirement is to ensure that the educational process will be done completely by the rules. The inauguration of the relationship between murshid and students marked the initiation in the form of spiritual bai‘ah, wear khirqah as identity born of a sâlik. These processes on is based on main references; al-Qur'an, al Hadits, and the ulama who have authority. These rules are able to make the teachings of sufism institute tested throughout the ages. Thus achieving the main goals of spiritual education in the form of the station of ihsân is a necessity.

شهود الأحدية عند ابن عطاء الله؛ مفهومها ولواحقها ودورها في تأسيس ميتافيزيقا العلوم الكونية Moh Isom Mudin
TSAQAFAH Vol. 14 No. 2 (2018): Islam and Spirituality
Publisher : Universitas Darussalam Gontor

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21111/tsaqafah.v14i2.2643

This paper will analyse the concept of “Syuhûd al-Aḥadiyah” according to Ibn Athaillah al-Sakandary and its urgency as a basic assumption of Islamic science. The background of this paper starts from a problem of modern western science which is not value-free as it holds metaphysical assumptions that are not suitable with Islamic worldview. The author will use the philosophical approach of SMN. al-Attas, that he offers the structure of Sufi`s metaphysics as a basis for Islamic science. Then, “Syuhûd al-Aḥadiyah” can replace the metaphysical structure of modern science. According to Ibn Athaillah, the Sufis who have reached the degree of makrifat will witness to the absolute oneness of Allah SWT, and it will have implications for the view of reality, both absolute reality that God has, and the relative reality that nature has. This nature comes from nothing, and then it exists through the ‘îjâd’ process. Furthermore, it also exists by the ‘intervention of God’, namely ‘imdâd’ process. This nature is also a manifestation of God’s attributes. This Sufi metaphysical view is very important to be used as a part of the basic assumption of Islamic science vis a vis modern science that it views the nature as independent, eternal, self-governing, and has no relation to reality or it considered as the only reality. This assumption has its implications for the positive method which considers experimentation as the only method of attaining the truth. Therefore, the discussion of the relationship of “Syuhûd al-Ah adiyah” finds its urgency as the basic assumption of Islamic science.

The Critique of Sufism in Ahmad Amin’s Social Theory Abdul Kadir Riyadi; Moh. Isom Mudin
TSAQAFAH Vol. 16 No. 2 (2020): Islamic Theology
Publisher : Universitas Darussalam Gontor

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21111/tsaqafah.v16i2.5079

Ahmad Amin is renown for his reformist ideas. His thought covers a wide range of issues. Nonetheless, little has been done to study his perspective on Sufism. This paper is aimed at filling that gap. As a historian, sociologist and philosopher, Amin has many to offer concerning how Sufism should be treated. The paper argues that like many reformists, Amin is reluctant to accept certain –notably philosophical- aspects of Sufism and regard them as baseless, useless and ahistorical. These should be abandoned as they serve nothing for the Muslim community. His intellectual project is designed to dirent Sufism as a moral –that is Ghazalian- system. But he at the same time also proposes –like Ibn Khaldun- that Sufism should be treated as a means of realising commong good (maslahah) instead of acquiring personal sanctity (karamah). Hence, his critique of Sufism is based on the synthesis between Ghazalian form of paradigm with that of Khaldunian system of thought. While Amin has not paid enough attention to Sufism in his studies, deeper look at his world-view reveals that his interest to this spiritual dimension of Islam is unrivalled

SUFI EPISTEMOLOGY: ‎ Being the Earliest Exposition in Kitâb al-Luma’ of al-Sarrâj and ‎its Manifestation in the Works of Indonesian Sufis Nur Hadi Ihsan; Wan Mohd Azam Mohd Amin; Jarman Arroisi; Moh. Isom Mudin
TSAQAFAH Vol. 17 No. 2 (2021): Tsaqafah Jurnal Peradaban Islam
Publisher : Universitas Darussalam Gontor

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21111/tsaqafah.v17i2.7104

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.

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