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All Journal Ulul Albab: Jurnal Studi Islam Jurnal Theologia Humanistika : Jurnal Keislaman Al-MIKRAJ: Jurnal studi Islam dan Humaniora ESENSIA: Jurnal Ilmu-Ilmu Ushuluddin
Umar Faruq Thohir
STAI Zainul Hasan Genggong Probolinggo Telp. 085726917057 email: banitohir@gmail.com
Religion Arts Humanities Economics, Econometrics & Finance Education Languange, Linguistic, Communication & Media Law, Crime, Criminology & Criminal Justice Social Sciences Other

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Tauhîd dan Sikap Tawakkal; dari Passiva Menuju Activa Thohir, Umar Faruq
Humanistika : Jurnal Keislaman Vol 1, No 1 (2015): (Juni:2015)
Publisher : Institut Ilmu Keislaman Zainul Hasan Genggong

Show Abstract | Download Original | Original Source | Check in Google Scholar

Abstract

Resignation (tawakkal) means surrendering all affairs only to God and believe everything that happens has been appointed since the time of Azali. However. attitude of resignation can not simply be interpreted as act of submission to Gods dealings with businesses annulled. In this article, the author tries to explore the attitude of resignation that is not solely based on a passive stance (not doing anything) into the meaning of resignation is active through the study were taken from the point of view of some scholars. positive resignation (active) in this article does not mean not recognize the omnipotence of God. Positive resignation still acknowledge the intervention of God in all his success, but only make a positive resignation attitude surrendered (resignation) as an entity of its business. To know about the concept of active resignation in this article, the resignation was discussed in section Tawhid and resignation; asignification, Depth resignation, barrier resignation, and Active resignation; Applicable Tauhid expression, which later would give a conclusion after trying, one must surrender to God about the outcome, because "results" are Lord region.
TASAWUF SEBAGAI SOLUSI BAGI PROBLEMATIKA KEMODERNAN: Studi Pemikiran Tasawuf M. Amin Syukur Thohir, Umar Faruq
Jurnal THEOLOGIA Vol 24, No 2 (2013): TASAWUF
Publisher : Fakulta Ushuluddin dan Humaniora Universitas Islam Negeri Walisongo Semarang, Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21580/teo.2013.24.2.327

Abstract

Abstract: This article aims to elaborate Sufism thought of Amin Syukur. Hepositioned Sufismas one of the solutions to the problems of modernity who have lost the vision of divinity that result in psychological symptoms, namely spiritual emptiness. Then, the people would become stress and worry wart because of their hopless feeling. For this reason, M. Amin Syukur endorsed the problems of modernity with always optimistic, positive thinking, resting every intention and good deeds only to worship God and sharing (solidarity) for fellow creatures of God. In addition, he recommends to remember (al-żikr) to Godhowever, whenever, and wherever. Remembering God can calm the soul (sakīna) and mind that will affect the nerve, the nerve will affect the glands, the glands will produce healthy liquid. Healthy liquid which is a calm soul effect which will make man have the "immune power" against all diseases. In medical the termis called psycho-neuroen docrine immunology. Furthermore, according to Amin Syukur, problems of modernity can besolved by Sufism through methods like ma'rifa Allāh obtained via stairs of ma'rifa al-nafs, ma'rifa al-nās, and ma'rifa al-kawn. Abstrak: Artikel bertujuan untuk mengelaborasi pemikiran tasawuf Amin Syukur. Ia memposisikan tasawuf sebagai salah satu solusi terhadap problematika kemodernan ini yang sudah kehilangan visi keilahian yang mengakibatkan timbulnya gejala psikologis, yaitu adanya kehampaan spiritual. Akibatnya, orang akan menjadi stres dan gelisah karena merasa tidak mempunyai pegangan hidup. Untuk alasan ini, Untuk alasan ini, M. Amin Syukur mengarahkan penyelesaian problematika kemodernan ini dengan selalu optimis, berpikir positif, menyandarkan setiap niat dan perbuatan baik hanya untuk ibadah kepada Allah dan berbagi (solidaritas) untuk sesama makhluk ciptaan Allah. Selain itu, ia juga menganjurkan untuk selalu ingat (al-dzikr) kepada Allah bagaimana pun, kapan pun, dan dimana pun. Mengingat Allah dapat menenangkan (sakīnah) jiwa dan pikiran yang akan berpengaruh pada syaraf, syaraf akan memengaruhi kelenjar, kelenjar akan mengeluarkan cairan yang sehat. Cairan sehat yang merupakan efek jiwa tenang ini akan menjadikan orang memiliki "daya kebal" terhadap segala penyakit, yang dalam istilah medis disebut psycho neuroen dokrin immunology. Lebih jauh lagi, menurut M. Amin Syukur, problematika kemodernan ini dapat diselesaikan dengan tasawuf melalui metode ma'rifah Allāh yang diperoleh melalui tangga ma'rifah al-nafs, ma'rifah al-nās, dan ma'rifa al-kawn. Keyword: Sufism, ma'rifah al-nafs, ma'rifah al-nās, ma'rifa al-kawn, and immune power.
Pemikiran Mistisisme Annemarie Schimmel Thohir, Umar Faruq
ULUL ALBAB Jurnal Studi Islam Vol 13, No 2 (2012): Islamic Studies
Publisher : Universitas Islam Negeri Maulana Malik Ibrahim Malang

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (249.582 KB) | DOI: 10.18860/ua.v0i0.2376

Abstract

Sufism is the unique esoteric way to close to Allah as The Creator of this universe. Sufism teaches its scholars to purify their souls from the sins or something prohibited by Allah, and fulfill them with a good actions and characters. Sufism also coaches its scholars to base their actions with love to Allah, since love to Allah will guide scholars to love all Allah's creations such as like human, animal, tree, and all inside this universe. Loving Allah also drags people to be easy in obeying Allah's commandments where without love, people possibly hard to apply them. In all these terms, Sufism understood by its insiders (scholars) as a doctrine to be closer to Allah  that must be obeyed. In opponent with these insiders, the outsiders acknowledge Sufism is mere tenet that not must be obeyed totally, but can be absorbed and adopted partly. Annemarie Schimmel is one of outsiders Sufism. Schimmel adopted al-Rumi's Sufism taught without becoming Moslem who al-Rumi becomes. Schimmel only looks Sufism from the outside. She judges Sufism as a mystical taught which not only found in Islam, but also in other religions which have a mystical method. That's why she felt not need to be a Moslem, even she adopted and applied al-Rumi's taught, because she did not view al-Rumi as a Moslem teacher but a mystical teacher. Even Schimmel was not a Moslem, but, her study to Sufism should be appreciated, because outsider typically objective in their study.
Islamic Environmental Conservation: Navigating the Challenges and Demands of Globalization Thohir, Umar Faruq; Gunaryo, Achmad; Suwandaru, Agung; Raharjo, Raharjo
ESENSIA: Jurnal Ilmu-Ilmu Ushuluddin Vol. 24 No. 1 (2023)
Publisher : UIN Sunan Kalijaga Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/esensia.v24i1.4363

Abstract

Addressing the issue of natural destruction from a religious perspective requires an additional dimension that focuses on solutions to the underlying causes of environmental degradation. Scholars contend that the degradation of nature stems from a spiritual crisis afflicting humanity. To address this challenge, this study employs a qualitative method with content analysis as its analytical tool to uncover a value system capable of revitalizing human spirituality within an ecocentric framework. The research reveals that eco-theology, eco-fiqh (fiqh al-bī’ah), and eco-sufism all share a common theme in exploring divine entities through the natural world. The equilibrium of nature emerges as the central element that enhances worship, servitude, and the embodiment of divine values, thereby enriching human spirituality. Consequently, the cultivation of human spirituality is achieved through the processes of utilization (al-intifā’), the abstraction of divine values (al-i'tibār), and conservation (al-iṣlāḥ). These three environmental ethics examine human behavior towards the universe and delve into the relationships among all living beings within this vast universe.
Millennial Influencer Moral In The Perspective Of Tafsir Maudhu'i Thohir, Umar Faruq; Lazulfa, Haiyin Lana
AL-MIKRAJ Jurnal Studi Islam dan Humaniora (E-ISSN 2745-4584) Vol 5 No 01 (2024): Al-Mikraj, Jurnal Studi Islam dan Humaniora
Publisher : Pascasarjana Institut Agama Islam Sunan Giri Ponorogo

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.37680/almikraj.v5i01.6158

Abstract

In this modernist civilization, generations of nations are born with the pleasure of instantiation complemented by various technological advances. Said to be iGeneration, it includes generation-Z which ranges from people born from 1995 to the 2000s. Moral decadence occurs without being felt, this becomes an inequality in itself for the nation. This has been mentioned in several verses in the Qur'an, among them al-Ahzab [33]: 21, al-Baqarah [2]: 83 and 152, an-Nahl [16]: 90. These verses broadly discuss morals. Through this verse will be found about the morality of the Qur'an that should exist in the next generation of this nation. Through a thematic approach, this research will be carried out in-depth to find the Qur'anic view on the morality of Millennial Influencers. This research was conducted by dissecting verses related to morals, which were then linked to morals. Then it is interpreted as tahlili and ijmali and compares it with related interpretations. Through the search for this thematic interpretation, based on Q.S an-Nahl [16]: 90 it can be understood that morality is very important for life which will determine the direction of good and bad, right wrong, appropriate, and not one's behavior
Millennial Influencer Moral In The Perspective Of Tafsir Maudhu'i Thohir, Umar Faruq; Lazulfa, Haiyin Lana
AL-MIKRAJ Jurnal Studi Islam dan Humaniora Vol. 5 No. 01 (2024): Al-Mikraj, Jurnal Studi Islam dan Humaniora
Publisher : Pascasarjana Institut Agama Islam Sunan Giri Ponorogo

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.37680/almikraj.v5i01.6158

Abstract

In this modernist civilization, generations of nations are born with the pleasure of instantiation complemented by various technological advances. Said to be iGeneration, it includes generation-Z which ranges from people born from 1995 to the 2000s. Moral decadence occurs without being felt, this becomes an inequality in itself for the nation. This has been mentioned in several verses in the Qur'an, among them al-Ahzab [33]: 21, al-Baqarah [2]: 83 and 152, an-Nahl [16]: 90. These verses broadly discuss morals. Through this verse will be found about the morality of the Qur'an that should exist in the next generation of this nation. Through a thematic approach, this research will be carried out in-depth to find the Qur'anic view on the morality of Millennial Influencers. This research was conducted by dissecting verses related to morals, which were then linked to morals. Then it is interpreted as tahlili and ijmali and compares it with related interpretations. Through the search for this thematic interpretation, based on Q.S an-Nahl [16]: 90 it can be understood that morality is very important for life which will determine the direction of good and bad, right wrong, appropriate, and not one's behavior
Co-Authors Agung Suwandaru Gunaryo, Achmad Lazulfa, Haiyin Lana Raharjo Raharjo