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Menelusuri Mazhab Walisongo Kholili Hasib
TSAQAFAH Vol 11, No 1 (2015): Islamic Civilization
Publisher : Universitas Darussalam Gontor

The background of this article is the emergence of new studies that argue about the origin of Walisongo and the school of faith (akidah) they adopted. On the other hand, historical writings about Walisongo are still dominated by many tales and legends. Eventhough the history of Walisongo is real, but if it is dominated by tales or legends, then in time it could become vague and full of doubt. Current debates about the identity of Walisongo have begun to enter the territory of academic studies. Orientalists, for instance, have their own perspectives about the subject, together with some historians of Nusantara. Different opinions about the subject are also found among the writers of the history of Nusantara. In this study, the author found that the Orientalist studies of Walisongo which conclude that they were not from Arab had some colonial motives and interests, and also some ideological backgrounds. Orientalists assume that it was the Arab is Islam. Therefore, their studies were directed to the Indian-centric framework. This orientalist politics is called notification. This movement is held by raising local Non-Muslims cultures. For example, by promoting Hindu-Buddhist culture as the national native culture and burying Islamic culture in which it was stigmatized as foreign Arab culture. In the context of this study, most Orientalists refused the fact of the Arab as the origin of Walisongo. They tend to choose the other opinion that stated that Walisongo came from India. Meanwhile, some new studies of Indonesian scholars questioned the school of faith (aqeedah) of Walisongo. Some of their finding that stated that Walisongo were Shia is still based on assumptions. This is the main reason why such studies have to be examined more carefully in this article.

Epistemologi dan Teologi dalam Pemikiran al-Ghazali tentang Ilmu Kasyf Syamsuddin Arif; Kholili Hasib; Zainal Abidin; Neneng Uswatun Khasanah
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.v16i2.4765

Epistemologi dalam tradisi tasawuf memiliki karakter yang intuitif, metafisik dan illuminatif. Salah satu bentuk epistemologi tasawuf imam al-Ghazali adalah kasyf. Pengetahuan kasyf merupakan pengetahuan tertinggi dalam pandangan imam al-Ghazali. Pengetahuan kasyf merupakan bentuk pengintuisian yang melibatkan jiwa, hati dan akal. Menurut imam al-Ghazali, pengintuisian melalui jalan kasyf merupakan limpahan dari Allah swt. Tetapi, seseorang yang mengalami pengintuisian ini apabila jiwa dan hatinya bersih. Selain itu akal yang mengalami pengintuisian ini adalah bukan akal diskursif dalam pengertian biasa. Tetapi bagi imam al-Ghazali ada bagian akal yang dalam disebut intellektus. Jiwa yang mengalami kasyf ia mendapatkan pengalaman spiritual hingga kondisi jiwanya itu berada pada posisi tinggi. Pengetahuan yang dimiliki dan masuk ke dalam jiwa menjadi pengetahuan yang tinggi pula. Melihat realitas dunia tidak seperti pandangan mata orang awam dalam kesadaran biasa. Sehingga pemahaman tauhidnya juga berbeda dengan pemahaman tauhid orang biasa. Seorang yang mendapatkan limpahan kasyf ini disebut muqarrabun. Melihat alam tidak seperti orang biasa melihat alam. Ia mendapatkan penemuan-penemuan pada tiga aspek. Penemuan hal (perasaan), penemuan kognitif (ilmu) dan penemuan tertinggi yaitu penemuan berupa pengintuisian terhadap kewujudan. Pada penemuan kognitif ini kasyf dapat difungsikan sebuah sebuah metode pengetahuan. Ia melalui beberapa fase. Fase pertama melibatkan ilmu rasional-empirik, kemudian dilanjutkan dengan proses intuitif sehingga sampai mencapai hakikat sejati. Berarti perspektif dalam tasawuf imam al-Ghazali memerlukan pengkajian ilmu sains (thabi’iyyat), dan ilmu thabi’iyyat harus ditimbang sebagai wasilah pada puncak tauhid. Epistemologi harus didasarkan pada teologi.

Studi Agama Model Islamologi Terapan Mohammed Arkoun Kholili Hasib
TSAQAFAH Vol 10, No 2 (2014): Religious Studies
Publisher : Universitas Darussalam Gontor

This article discusses the problems of renewal religious studies offered by the contemporary Islamic thinker of Algerian, Mohammed Arkoun. Arkoun study model is knownas‘Applied Islamology’, which is a method that comes from various different ideas to build a mutually reinforcing method. Basically, these models are influenced by an orientalist Richard Bestide, so what Arkoun produced wasactually a shynthesis. In his study, Arkoun adopted social-sciences approaches and Western humanities approaches, i.e. deconstruction. This study is a model of theological crticism on various Islamic studies which Arkoun considered itover based on Turath-centric and logos-centric andeven caused Islamic science to retrogress. In general, this model studied Islam based onthe paradigm ofhumanism approach. This approach delivers on two issues. First, because it involves a wide range of scientifical approaches, the study becomes overlapped with each other.Therefore, it is not easy to trace where this study will occur except the effect of deconstruction. Second, the concept of eclecticism used in his study isto releasethe Islamic tradition fromtheological and ideological- boundaries. He opened fullylogical explorationbeyond ideological prejudices, ethnicity, or religion. The method results in erroneous impressionof God, religion, divine revelation, prophets, and any otherreligious concepts. In essentials, Applied Islamology has a problem in the realm of theology and epistemology.

Studi Agama Model Islamologi Terapan Mohammed Arkoun Kholili Hasib
TSAQAFAH Vol. 10 No. 2 (2014): Religious Studies
Publisher : Universitas Darussalam Gontor

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21111/tsaqafah.v10i2.190

This article discusses the problems of renewal religious studies offered by the contemporary Islamic thinker of Algerian, Mohammed Arkoun. Arkoun study model is knownas‘Applied Islamology’, which is a method that comes from various different ideas to build a mutually reinforcing method. Basically, these models are influenced by an orientalist Richard Bestide, so what Arkoun produced wasactually a shynthesis. In his study, Arkoun adopted social-sciences approaches and Western humanities approaches, i.e. deconstruction. This study is a model of theological crticism on various Islamic studies which Arkoun considered itover based on Turath-centric and logos-centric andeven caused Islamic science to retrogress. In general, this model studied Islam based onthe paradigm ofhumanism approach. This approach delivers on two issues. First, because it involves a wide range of scientifical approaches, the study becomes overlapped with each other.Therefore, it is not easy to trace where this study will occur except the effect of deconstruction. Second, the concept of eclecticism used in his study isto releasethe Islamic tradition fromtheological and ideological- boundaries. He opened fullylogical explorationbeyond ideological prejudices, ethnicity, or religion. The method results in erroneous impressionof God, religion, divine revelation, prophets, and any otherreligious concepts. In essentials, Applied Islamology has a problem in the realm of theology and epistemology.

Menelusuri Mazhab Walisongo Kholili Hasib
TSAQAFAH Vol. 11 No. 1 (2015): Islamic Civilization
Publisher : Universitas Darussalam Gontor

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21111/tsaqafah.v11i1.257

The background of this article is the emergence of new studies that argue about the origin of Walisongo and the school of faith (akidah) they adopted. On the other hand, historical writings about Walisongo are still dominated by many tales and legends. Eventhough the history of Walisongo is real, but if it is dominated by tales or legends, then in time it could become vague and full of doubt. Current debates about the identity of Walisongo have begun to enter the territory of academic studies. Orientalists, for instance, have their own perspectives about the subject, together with some historians of Nusantara. Different opinions about the subject are also found among the writers of the history of Nusantara. In this study, the author found that the Orientalist studies of Walisongo which conclude that they were not from Arab had some colonial motives and interests, and also some ideological backgrounds. Orientalists assume that it was the Arab is Islam. Therefore, their studies were directed to the Indian-centric framework. This orientalist politics is called notification. This movement is held by raising local Non-Muslims cultures. For example, by promoting Hindu-Buddhist culture as the national native culture and burying Islamic culture in which it was stigmatized as foreign Arab culture. In the context of this study, most Orientalists refused the fact of the Arab as the origin of Walisongo. They tend to choose the other opinion that stated that Walisongo came from India. Meanwhile, some new studies of Indonesian scholars questioned the school of faith (aqeedah) of Walisongo. Some of their finding that stated that Walisongo were Shia is still based on assumptions. This is the main reason why such studies have to be examined more carefully in this article.

Epistemologi dan Teologi dalam Pemikiran al-Ghazali tentang Ilmu Kasyf Syamsuddin Arif; Kholili Hasib; Zainal Abidin; Neneng Uswatun Khasanah
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.v16i2.4765

Epistemologi dalam tradisi tasawuf memiliki karakter yang intuitif, metafisik dan illuminatif. Salah satu bentuk epistemologi tasawuf imam al-Ghazali adalah kasyf. Pengetahuan kasyf merupakan pengetahuan tertinggi dalam pandangan imam al-Ghazali. Pengetahuan kasyf merupakan bentuk pengintuisian yang melibatkan jiwa, hati dan akal. Menurut imam al-Ghazali, pengintuisian melalui jalan kasyf merupakan limpahan dari Allah swt. Tetapi, seseorang yang mengalami pengintuisian ini apabila jiwa dan hatinya bersih. Selain itu akal yang mengalami pengintuisian ini adalah bukan akal diskursif dalam pengertian biasa. Tetapi bagi imam al-Ghazali ada bagian akal yang dalam disebut intellektus. Jiwa yang mengalami kasyf ia mendapatkan pengalaman spiritual hingga kondisi jiwanya itu berada pada posisi tinggi. Pengetahuan yang dimiliki dan masuk ke dalam jiwa menjadi pengetahuan yang tinggi pula. Melihat realitas dunia tidak seperti pandangan mata orang awam dalam kesadaran biasa. Sehingga pemahaman tauhidnya juga berbeda dengan pemahaman tauhid orang biasa. Seorang yang mendapatkan limpahan kasyf ini disebut muqarrabun. Melihat alam tidak seperti orang biasa melihat alam. Ia mendapatkan penemuan-penemuan pada tiga aspek. Penemuan hal (perasaan), penemuan kognitif (ilmu) dan penemuan tertinggi yaitu penemuan berupa pengintuisian terhadap kewujudan. Pada penemuan kognitif ini kasyf dapat difungsikan sebuah sebuah metode pengetahuan. Ia melalui beberapa fase. Fase pertama melibatkan ilmu rasional-empirik, kemudian dilanjutkan dengan proses intuitif sehingga sampai mencapai hakikat sejati. Berarti perspektif dalam tasawuf imam al-Ghazali memerlukan pengkajian ilmu sains (thabi’iyyat), dan ilmu thabi’iyyat harus ditimbang sebagai wasilah pada puncak tauhid. Epistemologi harus didasarkan pada teologi.

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