Articles
<![CDATA[KONSEP INGSUN DALAM SASTRA SUFI JAWA: Analisis Terhadap Ingsun Siti Jenar ]]>
<![CDATA[Fauzan, Aris]]>
<![CDATA[ Jurnal Ilmu Ushuluddin Vol 10, No 1 (2011): Jurnal Ilmu Ushuluddin ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Humaniora IAIN Antasari ]]>
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DOI: 10.18592/jiu.v10i1.745
<![CDATA[Pembicaraan tentang Syekh Siti Jenar dan ungkapannya âIya Ingsun iki Allahâmenimbulkan polemic di kalangan masyarakat, hingga melahirkan kesimpulan bahwaSyekh Siti Jenar mengaku sebagai Tuhan, Allah. Namun membaca teks-teks sufismeJawa, tidak bisa hanya membaca dan memaknai secara harfiah suatu ungkapan yangterpisah. Begitu pula membaca pernyataan Syekh Siti Jenar âIya Ingsun iki Allah.âUntuk memahaminya diperlukan rujukan lain seperti Suluk Acih, Serat SulukWalisana, dan tiga Serat Siti Jenar masing-masing karya Raden Sasrawijaya, RadenMas Ngabehi Mangunwijaya, dan Raden Mas Harjawijaya. Berdasarkan pada tigapembacaan terhadap teks-teks tersebut dengan menggunakan pendekatan integrasiinterkoneksitekstual, dapat disimpulkan bahwa ingsun mempunyai arti yang tidaktunggal. Dalam hal ini ingsun berarti, hakikat Tuhan, ingsun sebagai ungkapanpuncak rohani, ingsun sebagai representasi manusia sempurna, dan ingsun sebagaibentuk pembicaraan dua orang yang mempunyai derajat yang sama atau saling marah.Dijatuhkannya hukuman pada Syekh Siti Jenar atas pertimbangan social politiksemata. Karena pada kenyataannya para wali tidak menolak konsep-konsep ingsunyang ada dalam ajaran sufisme Siti Jenar.]]>
<![CDATA[Membaca Fenomena Shalat Sebagai Sebuah Tanda ]]>
<![CDATA[Fauzan, Aris]]>
<![CDATA[ Jurnal Dakwah dan Komunikasi Vol 2, No 1 (2017) ]]>
Publisher : <![CDATA[Sekolah tinggi Agama Islam Negeri (STAIN) Curup ]]>
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DOI: 10.29240/jdk.v2i1.277
<![CDATA[This paper attempts to read the phenomenon of prayer as a sign by placing prayer as a result of social construction. This is triggered by the emergence of the assumption that some people who try to simplify prayers by replacing them with other activities such as recall (in any condition) and do good. Furthermore the author asks the question as follows: What is the meaning of prayer in the religious tradition? How to understand prayer in the reading of dialectics-normative and social sign? To answer the question, the writer uses normative dialectic reading pattern and semiotic approach (signology). The results of the study of the authors do is: first, physically lahiriyah, prayer directs the perpetrators into a knot (an important point) on the universal website that unites between Muslims wherever they are and from whatever madhhab he embraces. Second, spiritually spiritual, prayer builds personal reinforcement that is in the primordial realiatation with the continuous reality of sharia. This continuity not only connects to the spiritual experience of fellow Muslims around the world, but also connects the experience of a Muslim with the spirituality of Abraham and Muhammad. Third, that shalat and shahadah are two things inseparable spiritually and physically, both in essence and sharia]]>
<![CDATA[Amuk: Sindrom Barat dan Pemberontakan Tak Sadar (Analisis Kritis Pergeseran Makna Amuk dalam Lintasan Sejarah) ]]>
<![CDATA[Fauzan, Aris]]>
<![CDATA[ FOKUS Jurnal Kajian Keislaman dan Kemasyarakatan Vol 2, No 1 (2017) ]]>
Publisher : <![CDATA[STAIN Curup ]]>
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DOI: 10.29240/jf.v2i1.258
<![CDATA[This article begins with the writers "disquiet" about the massively absorbed word amuk in English (Europe in general). Whereas the original amuk is a word in Javanese Kawi, which can also be found in Malay, Indonesian, and Tagalok. Starting from this background the author further attempts to reveal the meaning and spirit of the times used by society until the adoption of amuk in the European language. In this brief study the author reveals that: first, the amuk that comes from the Javanese kuno language is not merely means to act brutally and wildly unconsciously the culprit, but amuk can also be interpreted with mengunyak or war. Secondly, amuk is adapted in European language because Europeans can not reason when witnessing amuk acts committed by Malays. In the Mindanao region of the Philippines, amok - by Americans - is used to identify juromendo and sabil actions perpetrated by Moros. Third, in the development of amuk serve as a language of psychopathology for those who carry out brutal acts because of mental health. Fourth, wisely European scientists defend the actions of amuk by the Malays because they are depressed and humiliated by the invaders.]]>
<![CDATA[KONSEP INGSUN DALAM SASTRA SUFI JAWA: Analisis Terhadap Ingsun Siti Jenar ]]>
<![CDATA[Fauzan, Aris]]>
<![CDATA[ Jurnal Ilmiah Ilmu Ushuluddin Vol 10, No 1 (2011): Jurnal Ilmiah Ilmu Ushuluddin ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Humaniora UIN Antasari Banjarmasin ]]>
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DOI: 10.18592/jiu.v10i1.745
<![CDATA[Pembicaraan tentang Syekh Siti Jenar dan ungkapannya Iya Ingsun iki Allahmenimbulkan polemic di kalangan masyarakat, hingga melahirkan kesimpulan bahwaSyekh Siti Jenar mengaku sebagai Tuhan, Allah. Namun membaca teks-teks sufismeJawa, tidak bisa hanya membaca dan memaknai secara harfiah suatu ungkapan yangterpisah. Begitu pula membaca pernyataan Syekh Siti Jenar Iya Ingsun iki Allah.Untuk memahaminya diperlukan rujukan lain seperti Suluk Acih, Serat SulukWalisana, dan tiga Serat Siti Jenar masing-masing karya Raden Sasrawijaya, RadenMas Ngabehi Mangunwijaya, dan Raden Mas Harjawijaya. Berdasarkan pada tigapembacaan terhadap teks-teks tersebut dengan menggunakan pendekatan integrasiinterkoneksitekstual, dapat disimpulkan bahwa ingsun mempunyai arti yang tidaktunggal. Dalam hal ini ingsun berarti, hakikat Tuhan, ingsun sebagai ungkapanpuncak rohani, ingsun sebagai representasi manusia sempurna, dan ingsun sebagaibentuk pembicaraan dua orang yang mempunyai derajat yang sama atau saling marah.Dijatuhkannya hukuman pada Syekh Siti Jenar atas pertimbangan social politiksemata. Karena pada kenyataannya para wali tidak menolak konsep-konsep ingsunyang ada dalam ajaran sufisme Siti Jenar.]]>
<![CDATA[Al-Nabiy Al-Ummiy dalam Telaah Historis-Semiotik ]]>
<![CDATA[Fauzan, Aris]]>
<![CDATA[ FOKUS Jurnal Kajian Keislaman dan Kemasyarakatan Vol 3, No 1 (2018) ]]>
Publisher : <![CDATA[STAIN Curup ]]>
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DOI: 10.29240/jf.v3i1.466
<![CDATA[This article tries to reveal another meaning to the word al-nabiy al-ummiy in the context of historic-Sufistic. Among Indonesian mufassirs al-nabiy al-ummiy means less read and write, although there are other muslim scholars who understand that the Prophet Muhammad does not know how to read and write. Based on this latter view it becomes an apologetic argument that all the revelations revealed to the Prophet Muhammad are independently. There were not influenced by the previous traditions and religious cultures. To find the meaning beyond the conventional meaning above, the author tries to trace the historical background before and during Muhammad's time by using descriptive analytic-historical and sufistic. The result of this discussion of the author finds that beyond the common sense al-nabiy al-ummiy can be understood by: first, that Muhammad saw as the perfect person he became the source (babon), polecy (policy), and wisdom (wisdom) both vertical and horizontal among the people. Secondly, based on the historical reality of the proud Arab nation if it is attributed to the lineage of Mother's side, it affirms that the prophet Muhammad is an honorable man. Third, al-nabiy al-ummiy became one of the visions of Islam as a motherly religion that women should be honored and get their rights. Fourth, al-nabiy al-ummiy as proof that the prophet Muhammad gave strict laws against the mothers (of a husband) who can not be passed on to the children of his old wife.]]>
<![CDATA[KONSEP INGSUN DALAM SASTRA SUFI JAWA: ANALISIS TERHADAP INGSUN SITI JENAR ]]>
<![CDATA[Fauzan, Aris]]>
<![CDATA[ Jurnal Ilmiah Ilmu Ushuluddin Vol 10, No 1 (2011): Jurnal Ilmiah Ilmu Ushuluddin ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Humaniora UIN Antasari Banjarmasin ]]>
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Full PDF (240.986 KB)
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DOI: 10.18592/jiu.v10i1.745
<![CDATA[Pembicaraan tentang Syekh Siti Jenar dan ungkapannya Iya Ingsun iki Allahmenimbulkan polemic di kalangan masyarakat, hingga melahirkan kesimpulan bahwaSyekh Siti Jenar mengaku sebagai Tuhan, Allah. Namun membaca teks-teks sufismeJawa, tidak bisa hanya membaca dan memaknai secara harfiah suatu ungkapan yangterpisah. Begitu pula membaca pernyataan Syekh Siti Jenar Iya Ingsun iki Allah.Untuk memahaminya diperlukan rujukan lain seperti Suluk Acih, Serat SulukWalisana, dan tiga Serat Siti Jenar masing-masing karya Raden Sasrawijaya, RadenMas Ngabehi Mangunwijaya, dan Raden Mas Harjawijaya. Berdasarkan pada tigapembacaan terhadap teks-teks tersebut dengan menggunakan pendekatan integrasiinterkoneksitekstual, dapat disimpulkan bahwa ingsun mempunyai arti yang tidaktunggal. Dalam hal ini ingsun berarti, hakikat Tuhan, ingsun sebagai ungkapanpuncak rohani, ingsun sebagai representasi manusia sempurna, dan ingsun sebagaibentuk pembicaraan dua orang yang mempunyai derajat yang sama atau saling marah.Dijatuhkannya hukuman pada Syekh Siti Jenar atas pertimbangan social politiksemata. Karena pada kenyataannya para wali tidak menolak konsep-konsep ingsunyang ada dalam ajaran sufisme Siti Jenar.]]>
<![CDATA[Islamic Character Values in Ecological Education Practices at Sanggar Anak Alam (Salam), Nitiptayan-Bantul ]]>
<![CDATA[Anwiyah, Rifatul]]>;
<![CDATA[Rahmatullah, Azam Syukur]]>;
<![CDATA[Fauzan, Aris]]>
<![CDATA[ Jurnal Penelitian Pendidikan Islam Vol 9 No 2 (2021): Islamic Educational Studies ]]>
Publisher : <![CDATA[Graduate Program, Universitas Islam Darussalam (UID) | Islamic University of Darussalam ]]>
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DOI: 10.36667/jppi.v9i2.751
<![CDATA[The purpose of this study is to analyze the values of Islamic character in the practice of ecological education in the non-formal school of Sanggar Anak Alam (SALAM), Nitiptayan, Bantul by examining the problem how the environmental practices carried out by SALAM? the ecological practices carried out by Sanggar Anak Alam?, how is the process of instilling Islamic character values in environmental practices at Sanggar Anak Alam? based on the results of the data obtained, namely the importance of character education of Sanggar Anak Alam have a strong relationship with the substance of values in Islamic teachings which are reflected in fundamental aspects and give meaning to Islam. This study describes the development of the environment is to maintain the balance of nature and the balance of the social atmosphere. This research also confirms that the community, which also gives meaning to the relationship of spirituality with a deeper appreciation of religion, tends to have a deep concern for environmental issues. The character education process from this ecological practice can be shown from the learning cycle, namely awareness, habituation, actual training, example and reflection.]]>
<![CDATA[JAVANESE TRANSLATION OF ANÂ ALLÂH: STUDY ON THE JAVANESE TRANSLATION IN QS. THAHA/20:9-15 ]]>
<![CDATA[Fauzan, Aris]]>;
<![CDATA[Wibowo, Safrudin Edi]]>;
<![CDATA[Muhsin, Masrukhin]]>;
<![CDATA[Rohmansyah, Rohmansyah]]>;
<![CDATA[Ismail, Nawari]]>
<![CDATA[ Khazanah: Jurnal Studi Islam dan Humaniora Vol. 21 No. 2 (2023) ]]>
Publisher : <![CDATA[UIN Antasari Banjarmasin ]]>
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DOI: 10.18592/khazanah.v21i2.9676
<![CDATA[The purpose of this article is to reveal the Javanese translation of the word Anâ Allâh in QS. Taha/20: 9-15. To discuss the issue the author uses a critical content analysis and comparative analysis approach. The findings in this qualitative research are: first, the translators agreed to use Ingsun to translate Anâ Allâh. Second, they use Ingsun for Anâ Allâh because they want to dwell and honor Allah above everything, the Almighty. It is related to their understanding, awareness, and implementation of Javanese culture, unggah-ungguh (honorific speech). Third, they chose Ingsun to translate Anâ Allâh: philosophically, Ingsun is the Essence and Existence of God. Culturally ethically, Ingsun is only used by high-class people. An ordinary man who pronouns Ingsun for himself, shows that he is involved in conflict or doesn’t understand unggah-ungguh. Sufistically, Ingsun is a perfect word that represents a person's spiritual experience of uniting with his God. This research significantly contributes to the body of knowledge on ethical linguistics in religious texts, especially from a Javanese perspective which is relatively understudied by scholars of Islamic studies.]]>
<![CDATA[Implementation of Strategic Management In An Effort to Implement Islamic Life Guidelines at Yogyakarta Muhammadiyah University ]]>
<![CDATA[Saputra, Rizka Maulana]]>;
<![CDATA[Fauzan, Aris]]>
<![CDATA[ Tadrib: Jurnal Pendidikan Agama Islam Vol 10 No 1 (2024): Tadrib: Jurnal Pendidikan Agama Islam ]]>
Publisher : <![CDATA[Program Studi Pendidikan Agama Islam Fakultas Ilmu Tarbiyah Dan Keguruan UIN Raden Fatah ]]>
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DOI: 10.19109/zwjeg149
<![CDATA[Islamic-based educational institutions must be able to produce graduates and academics community who have good and commendable morals. the use of strategic management theory is seen as capable of realizing this. UMY uses this theory as an effort to shape the morals of its graduates and all of its academic community so that they become better and uphold Islamic values. This research article aims to reveal the implementation of strategic management used by UMY in shaping the character of the academic community in accordance with Islamic teachings as stated in the PHIWK. This type of research is qualitative with an analytical descriptive approach. The methods used in this research article are data collection, interviews, documentation and participant observation. To analyze used methods: data presentation, data reduction, and description of phenomena. The findings in this research article are: first, the implementation of PHIWK in the academic community has not gone according to the strategic management flow, this is because there are still several activities that have not been carried out. Second, the program evaluation has not been carried out, due to the absence of an Ad Hoc Team who is fully responsible for the process of implementing the PHIWK program, as in the flow in strategic management.]]>
<![CDATA[Conflict Management In The Story Of Hadithul Ifki (Quran Study Of Surah Annur Verse 11-20) ]]>
<![CDATA[Latif, Muhamad Abdul]]>;
<![CDATA[Ismail, Nawari]]>;
<![CDATA[Fauzan, Aris]]>
<![CDATA[ Tadrib: Jurnal Pendidikan Agama Islam Vol 10 No 1 (2024): Tadrib: Jurnal Pendidikan Agama Islam ]]>
Publisher : <![CDATA[Program Studi Pendidikan Agama Islam Fakultas Ilmu Tarbiyah Dan Keguruan UIN Raden Fatah ]]>
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DOI: 10.19109/2vtsyc76
<![CDATA[Humans are social beings who need interaction and communication between them. Social media is the most effective tool, but, unfortunately, there are still many social media that are identified as sites for spreading fake news. The world of education is also not spared from the spread of fake news filled with hostility. The same thing happened at the time of the Prophet Muhammad, which was enshrined in the Qur'an as a defense against the accusation of adultery against Aisha. This research article aims to find out the conflict management that was applied by the Prophet Muhammad when facing slander in the hadithul ifki story as stated in the interpretation of Ath Tabari and the Qur'an and its Tafsir. This type of research uses qualitative research with library research data sources. The method used in this research article is by examining and studying various related literature. The researcher used descriptive and content analysis to analyze the data. The research findings are in the form of conflict management applied by the Prophet Muhammad in the story of hadithul ifki or fake news to Aisyah. The steps for conflict management carried out by the Prophet Muhammad were: first, collecting as much information as possible from the community that triggers the emergence of conflict and a neutral society. Second, to confirm some of the scattered information. Third, affirm the person who is the source of the conflict.]]>
