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All Journal Teosofi: Jurnal Tasawuf dan Pemikiran Islam Al-Tahrir: Jurnal Pemikiran Islam Jurnal Dakwah Tabligh ISLAMICA: Jurnal Studi Keislaman Sosial Budaya Religio : Jurnal Studi Agama-agama Ziswaf : Jurnal Zakat dan Wakaf Jurnal Orasi Isamic Communication Journal AT-Tahdzib: Jurnal Studi Islam dan Muamalah Alhadharah: Jurnal Ilmu Dakwah Religi�: Jurnal Studi Agama-agama MUHARRIK: JURNAL DAKWAH DAN SOSIAL TSAQAFAH Jurnal Masyarakat dan Budaya Harmoni Proceedings of International Conference on Da'wa and Communication Jurnal Ilmu Komunikasi SHAKHSIYAH BURHANIYAH : Jurnal Penelitian Hukum Islam Alhadharah: Jurnal Ilmu Dakwah Jurnal Komunikasi Islam Bukhori: Kajian Ekonomi dan Keuangan Islam At-Tahdzib: Jurnal Studi Islam dan Muamalah INJECT Interdisciplinary Journal of Communication
Sokhi Huda
UIN Sunan Ampel Surabaya
Religion Arts Humanities Computer Science & IT Decision Sciences, Operations Research & Management Economics, Econometrics & Finance Education Environmental Science Languange, Linguistic, Communication & Media Law, Crime, Criminology & Criminal Justice Library & Information Science Social Sciences Other

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Journal : TSAQAFAH

 1 
Model Pendidikan TasawufWalisanga Perspektif Teori-Teori Pendidikan Sokhi Huda
TSAQAFAH Vol 6, No 2 (2010)
Publisher : Universitas Darussalam Gontor

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (297.281 KB) | DOI: 10.21111/tsaqafah.v6i2.122

Abstract

Kidung Walisanga is a collection of Indonesian cultural heritage famous with Dhandang Gendis/Dhandang Gula. Dhandang ghendis Kidung Artati was authored by Walisanga as a medium of education and Islamic call that emphasizes the cultural basis of people as the objects. This is a kind of tasawuf education that consists of three elements: (1) concept of human being life journey, (2) journey to a perfect life, and (3) achieved result. The first two elements are got by mediation medium to utilize a pure energy in reaching a psychological effect, i.e. a purified sole and peaceful heart. While the third, emphasizes on pragmatic uses such as self protection from dangers and possessing supernatural heirloom. From linguistic perspective, kidung emphasizes on sanepan (metaphor) style. While from art perspective, it has a creative, individualization, and harmonization elements. From philosophical perspective, it has axiological values emphasizing pragmatic uses in the world. Beside all of that, there is an important element of tasawuf which is not included in kidung, i.e. guide role. Kidung, finally, is walisanga’s cultural approach model in education and Islamic call which is primarily based on community cultural basis, thus, kidung nuance shows a style fcultural Islam.
Teologi Mustad’afin di Indonesia: Kajian atas Teologi Muhammadiyah Sokhi Huda
TSAQAFAH Vol 7, No 2 (2011): Islamic Theology
Publisher : Universitas Darussalam Gontor

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (781.754 KB) | DOI: 10.21111/tsaqafah.v7i2.8

Abstract

Mustad’afin Theology in Indonesia is the new face of  al-Ma’un theology initiated by the Ahmad Dahlan. It eventually accumulates with more extensive issues and involves partnerships with other parties in order to achieve its praxis strategy. The basic assumption of  this theology is that the practice of  worship must be directly related to social concerns, with a foundation of monotheism that manifests itself  into the realm of  praxis. This finally leads to the key words of “social unity” and “social rituals” which are then developed in the context of contemporary nationhood and statehood in Indonesia. Moreover, its epistemology primarily comes from: (1) Wahhabi-Salafi ideology of  Rashid Rida, (2) the idea of    education reform of  Muhammad ‘Abduh, and (3) theology of al-Ma’un of Ahmad  Dahlan. These three basic epistemologies are equipped with a significant adaptation to seven factors, in order to be accepted as a theology of  liberators movement in Indonesia. The performance of  Mustad’afin theology is a theology that does social defense for the following conditions: (1) oppression of faith, (2) retardation, (3) suffering of economic and social status, (4) moral suffering, and (5) the threat of theologies and the existence of Indonesia. Finally, it implies the necessity of  Mustad’afin Islamic Jurisprudence to regulate the conduct of  worship and social community. Furthermore, the exclusive part of  Wahhabi-Salafi Islamic jurisprudence is no longer posed.
Teologi Mustad’afin di Indonesia: Kajian atas Teologi Muhammadiyah Sokhi Huda
TSAQAFAH Vol. 7 No. 2 (2011): Islamic Theology
Publisher : Universitas Darussalam Gontor

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21111/tsaqafah.v7i2.8

Abstract

Mustad’afin Theology in Indonesia is the new face of  al-Ma’un theology initiated by the Ahmad Dahlan. It eventually accumulates with more extensive issues and involves partnerships with other parties in order to achieve its praxis strategy. The basic assumption of  this theology is that the practice of  worship must be directly related to social concerns, with a foundation of monotheism that manifests itself  into the realm of  praxis. This finally leads to the key words of “social unity” and “social rituals” which are then developed in the context of contemporary nationhood and statehood in Indonesia. Moreover, its epistemology primarily comes from: (1) Wahhabi-Salafi ideology of  Rashid Rida, (2) the idea of    education reform of  Muhammad ‘Abduh, and (3) theology of al-Ma’un of Ahmad  Dahlan. These three basic epistemologies are equipped with a significant adaptation to seven factors, in order to be accepted as a theology of  liberators movement in Indonesia. The performance of  Mustad’afin theology is a theology that does social defense for the following conditions: (1) oppression of faith, (2) retardation, (3) suffering of economic and social status, (4) moral suffering, and (5) the threat of theologies and the existence of Indonesia. Finally, it implies the necessity of  Mustad’afin Islamic Jurisprudence to regulate the conduct of  worship and social community. Furthermore, the exclusive part of  Wahhabi-Salafi Islamic jurisprudence is no longer posed.
Model Pendidikan TasawufWalisanga Perspektif Teori-Teori Pendidikan Sokhi Huda
TSAQAFAH Vol. 6 No. 2 (2010)
Publisher : Universitas Darussalam Gontor

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21111/tsaqafah.v6i2.122

Abstract

Kidung Walisanga is a collection of Indonesian cultural heritage famous with Dhandang Gendis/Dhandang Gula. Dhandang ghendis Kidung Artati was authored by Walisanga as a medium of education and Islamic call that emphasizes the cultural basis of people as the objects. This is a kind of tasawuf education that consists of three elements: (1) concept of human being life journey, (2) journey to a perfect life, and (3) achieved result. The first two elements are got by mediation medium to utilize a pure energy in reaching a psychological effect, i.e. a purified sole and peaceful heart. While the third, emphasizes on pragmatic uses such as self protection from dangers and possessing supernatural heirloom. From linguistic perspective, kidung emphasizes on sanepan (metaphor) style. While from art perspective, it has a creative, individualization, and harmonization elements. From philosophical perspective, it has axiological values emphasizing pragmatic uses in the world. Beside all of that, there is an important element of tasawuf which is not included in kidung, i.e. guide role. Kidung, finally, is walisanga’s cultural approach model in education and Islamic call which is primarily based on community cultural basis, thus, kidung nuance shows a style fcultural Islam.
Co-Authors Abd. Mujib Adnan Afif Pradana Putra Agoes Moh. Moefad Ahmad Halimi Masruri Alfan Taufiqi Ali Aziz Amidatus Sholihat jamil Angga Nur Rohman Angger Bimantara Angger Bimantara Ansori , Moh. Arini Fahma Qona'ati Armiah Armiah Athi' Hidayati Athik Hidayatul Ummah Aziz, Ali Aziz, Moh Ali Azka, Ibnu Bustami, Mohammad Reevany Bustomi, Abu Amar Chamim, Muhammad Dicky Nur Rahman Dimyati Dimyati Dimyati Eta Husniya Eva Putriya Hasanah Evi Merdika Listiani Fathiyah Khasanah Arrahmah Fatihia, Wifda Muna Gunawan, Reka Hamandia, Randicha Hamidah Tri Andriyani Hananta, Yor Hariani, Nurul Haryanti, Peni Hepi Fauzi Hidayati, Athi' Imam Alif Hidayat Imam Maksum Intan Musdalifah Juanita, Vita Krisdiantoro Krisdiantoro M. Chamim Supaat M. Chamim Supaat M. Syai'in M. Syai'in Masruroh, Sayidah Afyatul Maulidatus Syahrotin Naqqiyah Moh. Ali Aziz Moh. Ali Aziz Moh. Ali Aziz Muhammad Chamim Nur Faizah Nur Syam Nurdin, Ali Nurul Hariani Peni Haryanti Reka Gunawan Ries Dyah Fitriyah Rosyidah, Hariri Ulfa'i Sayidah Afyatul Masruroh Seltika, Pipin Siti Mutmainah Siti Mutmainah Suadi Suadi Tantan Hermansah, Tantan Taufiqi, Alfan Trisna, Indri Wachidah Wahyuni Vita Juanita