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All Journal Al Iman: Jurnal Keislaman dan Kemasyarakatan Living Sufism: Journal of Sufism and Psychotherapy Al Iman: Jurnal Keislaman dan Kemasyarakatan Jurnal Studi Al-Qur’an dan Tafsir (JSQT)
Masykur Arif
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Pemikiran Politik Islam Ibnu Taimiyah dan Gus Dur: Konsep Negara dan Kepemimpinan Matroni; Masykur Arif; Sidqi Junaidi; Hasan Basri
Al Iman: Jurnal Keislaman dan Kemasyarakatan Vol. 6 No. 2 (2022): Al-Iman Jurnal Keislaman dan Kemasyarakatan
Publisher : STID Raudlatul Iman Sumenep

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

Abstract

The Khilafah theory is no longer able to fulfill the goals of government in Islam. Ibn Taimiyah finally promised an Islamic political theory which was expected to be able to cover the shortcomings and limitations of the Khilafah theory by referring to the classical Caliphate theory. Ibn Taimiyah's political theory is contained in one of his works entitled al-Siyasah al-Syar'iyah fi islah al-Ra'i wa al-Ra'iah (Shari'ah-based Politics for the Improvement of Returners and Shepherds). Departing from the classical basis of the theory of caliphate, he not only criticized the theory of caliphate, but at the same time saw that there was no need for a caliphate. Even Ibn Taimiyah argues that in the Qur'an and as-Sunnah do not formulate a caliphate. The existence of the historical background of the Khilafah Khilafah al-Rasyidin is nothing more than an accident, not an example of political life. Even the life of the Prophet is not seen as the basis of government that needs to be adopted in a particular political system of government, he is nothing but a sui generis institution, not the basis of Islamic politics. Ibn Taimiyah's rejection of the practice of history as the basis of political philosophy, then Ibn Taimiyah avoided the error of assessing the existing political power as power legalized by the shadow of the caliph, as contained in the characteristics of the political theory of previous thought. Teori khilafah sudah tidak mampu memenuhi tujuan pemerintahan dalam Islam. Ibn Taimiyah akhirnya menjanjikan teori politik Islam yang diharapkan mampu menutup kekurangan dan keterbatasan pada teori khilafah dengan merujuk pada teori kekhalifahan klasik. Teori politik Ibnu Taimiyah tertuang dalam salah satu karyanya yang berjudul al-Siyasah al-Syar’iyah fi islah al-Ra’i wa al-Ra’iah (Politik yang Berdasarkan Syari’ah bagi Perbaikan Pengembali dan Gembala). Berangkat dari dasar teori kekhalifahan klasik, ia tidak saja mengkritisi teori kekhalifahan, namun dalam waktu yang sama memandang bahwa kekhalifahan tidak perlu ada. Bahkan Ibn Taimiyah berpendapat bahwa dalam al-Quran dan as-Sunnah tidak merumuskan kekhalifahan. Adanya latar belakang sejarah khilafah khulafa al-Rasyidin tidak lebih dari sekedar aksiden, bukan merupakan contoh kehidupan politik. Bahkan kehidupan Nabi sekalipun tidak dipandang sebagai dasar pemerintahan yang perlu diadopsi dalam sistem politik pemerintahan tertentu, ia tidak lain hanyalah sebagai sebuah lembaga sui generis, bukan sebagai dasar politik Islam. penolakan Ibn Taimiyah terhadap praktek sejarah sebagai dasar filsafat politik, maka Ibn Taimiyah terhindar dari kesalahan menilai kekuatan politik yang ada sebagai kekuasaan yang dilegalisasikan oleh bayangan khalifah, sebagaimana terdapat pada ciri-ciri teori politik pemikiran sebelumnya.
COSMIC INTELLIGENCE DALAM PERSPEKTIF SUFISTIK:STUDI ATAS PEMIKIRAN RD. AAS RUKASA Moh. Washil; Masykur Arif
Living Sufism: Journal of Sufism and Psychotherapy Vol. 1 No. 02 (2022): December
Publisher : Program Studi Tasawuf dan Psikoterapi Fakultas Ushuluddin Universitas Annuqayah Guluk-Guluk Sumenep

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.59005/ls.v1i02.258

Abstract

Today is the age of technology that provides facilities in the form of comfort and convenience for human life. This era can be called the peak of human glory. Along with this, humans also show serious problems in various fields of life, such as environmental crises, the emergence of new diseases and viruses, crime, and natural disasters which are ongoing problems with the peak of that glory. In this absurd situation, humans need a new perspective on life. Aas Rukasa in Cosmic Intelligence brings this new paradigm to society, an ecological perspective on life by empowering the capacity of cosmic intelligence. By using the approach of Sufism, Abdul Karim al-Jili and Amin Syukur, this research aims to read the Cosmic Intelligence book regarding what teachings contain Sufi values and how to implement them in everyday life to overcome this absurdity. This research resulted in the finding that for Aas Rukasa cosmic intelligence will be fully developed if a person utilizes meditation and breathing exercises in everyday life. In addition, the world is not seen as a barrier to spiritual progress, instead, the world becomes a medium to improve the quality of one's closeness to God. The implementation of cosmic intelligence for Kang Aas is to bring the understanding gained in the cosmic field to everyday life. For this reason, several principles must be owned by someone in implementing their relation to building a new civilization, namely; having an independent spirit, originality, visionary, a clear vision and orientation, futuristic, adaptive to new things, paying attention to growth and development, has consistency, has integrity and has a leadership spirit
IMPLEMENTASI MAHABBAH DALAM TRADISI ENDOG-ENDOGAN MASYARAKAT OSING DESA KEMIREN BANYUWANGI Ahmad Imron Sutiyoso; Masykur Arif
Living Sufism: Journal of Sufism and Psychotherapy Vol. 3 No. 1 (2024): June
Publisher : Program Studi Tasawuf dan Psikoterapi Fakultas Ushuluddin Universitas Annuqayah Guluk-Guluk Sumenep

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.59005/ls.v3i1.581

Abstract

Indonesia is renowned for its rich and diverse cultural heritage, including unique traditions that reflect the values and beliefs of its people. One intriguing tradition is endog-endogan, practiced by the Osing people in Banyuwangi, which is associated with the celebration of Maulid Nabi Muhammad Saw. This tradition is not merely a customary celebration but holds deep spiritual significance as a manifestation of mahabbah a profound yearning to be close to Allah, full submission to His will, and a commitment to living a life of virtue, expressed through acts of kindness, love, and devotion to others. This study aims to address two issues: the Osing community’s understanding of mahabbah within the endog-endogan tradition and the implementation of mahabbah in this tradition. Employing a qualitative method with an ethnographic design, the research involves primary and secondary data from five informants, using techniques such as observation, interviews, and documentation. This research provides new insights into the endog-endogan tradition, detailing the Osing community’s understanding of mahabbah, which includes three aspects: its level, where the Osing's mahabbah is categorized as cinta bisa; its objects, including love for others, tradition, nature, and the Prophet Muhammad; and its nature, where the Osing’s mahabbah is identified as Hubb al-Hawa. The implementation involves five aspects: prioritizing kindness in every action, maintaining patience and forgiveness, building harmonious relationships, respecting and honoring others, and protecting the environment.
Pemikiran Politik Islam Ibnu Taimiyah dan Gus Dur: Konsep Negara dan Kepemimpinan Matroni; Masykur Arif; Sidqi Junaidi; Hasan Basri
Al Iman: Jurnal Keislaman dan Kemasyarakatan Vol. 6 No. 2 (2022): Al-Iman Jurnal Keislaman dan Kemasyarakatan
Publisher : STID Raudlatul Iman Sumenep

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

Abstract

The Khilafah theory is no longer able to fulfill the goals of government in Islam. Ibn Taimiyah finally promised an Islamic political theory which was expected to be able to cover the shortcomings and limitations of the Khilafah theory by referring to the classical Caliphate theory. Ibn Taimiyah's political theory is contained in one of his works entitled al-Siyasah al-Syar'iyah fi islah al-Ra'i wa al-Ra'iah (Shari'ah-based Politics for the Improvement of Returners and Shepherds). Departing from the classical basis of the theory of caliphate, he not only criticized the theory of caliphate, but at the same time saw that there was no need for a caliphate. Even Ibn Taimiyah argues that in the Qur'an and as-Sunnah do not formulate a caliphate. The existence of the historical background of the Khilafah Khilafah al-Rasyidin is nothing more than an accident, not an example of political life. Even the life of the Prophet is not seen as the basis of government that needs to be adopted in a particular political system of government, he is nothing but a sui generis institution, not the basis of Islamic politics. Ibn Taimiyah's rejection of the practice of history as the basis of political philosophy, then Ibn Taimiyah avoided the error of assessing the existing political power as power legalized by the shadow of the caliph, as contained in the characteristics of the political theory of previous thought. Teori khilafah sudah tidak mampu memenuhi tujuan pemerintahan dalam Islam. Ibn Taimiyah akhirnya menjanjikan teori politik Islam yang diharapkan mampu menutup kekurangan dan keterbatasan pada teori khilafah dengan merujuk pada teori kekhalifahan klasik. Teori politik Ibnu Taimiyah tertuang dalam salah satu karyanya yang berjudul al-Siyasah al-Syar’iyah fi islah al-Ra’i wa al-Ra’iah (Politik yang Berdasarkan Syari’ah bagi Perbaikan Pengembali dan Gembala). Berangkat dari dasar teori kekhalifahan klasik, ia tidak saja mengkritisi teori kekhalifahan, namun dalam waktu yang sama memandang bahwa kekhalifahan tidak perlu ada. Bahkan Ibn Taimiyah berpendapat bahwa dalam al-Quran dan as-Sunnah tidak merumuskan kekhalifahan. Adanya latar belakang sejarah khilafah khulafa al-Rasyidin tidak lebih dari sekedar aksiden, bukan merupakan contoh kehidupan politik. Bahkan kehidupan Nabi sekalipun tidak dipandang sebagai dasar pemerintahan yang perlu diadopsi dalam sistem politik pemerintahan tertentu, ia tidak lain hanyalah sebagai sebuah lembaga sui generis, bukan sebagai dasar politik Islam. penolakan Ibn Taimiyah terhadap praktek sejarah sebagai dasar filsafat politik, maka Ibn Taimiyah terhindar dari kesalahan menilai kekuatan politik yang ada sebagai kekuasaan yang dilegalisasikan oleh bayangan khalifah, sebagaimana terdapat pada ciri-ciri teori politik pemikiran sebelumnya.
RELEVANSI KISAH POTRE KONENG DENGAN SITI MARYAM DALAM AL-QUR’AN Moh. Ainul Yaqin; Abd. Basid; Masykur Arif
Jurnal Studi Qur'an dan Tafsir Vol. 3 No. 1 (2024): Juni
Publisher : Program Studi Ilmu Al-Qur’an dan Tafsir, Fakultas Ushuluddin, Universitas Annuqayah (UA)

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.59005/jsqt.v3i1.537

Abstract

There is a similarity between the story of Potre Koneng in the Madura legend with the story of Siti Maryam either in the personality or with the peculiarity of both. The most visible thing in both stories is that they gave birth to a baby without any sexual relations or marriage; therefore, the relevancy of these two stories is attractive to discuss. This research aims to answer three questions. First, how was the story of Potre koneng? Second, how was the story of Siti Maryam in al-Quran? Third, does the story of Potre Koneng have relevance to the story of Siti Maryam in al-Quran? The method or approach used in this research is non-interactive qualitative, focusing on concept analysis. While analytical technique in this research is documentation. The relevancy of these two stories is in the personality of both: obedient devotees. Siti Maryam was a woman who loved to worship Allah, accordingly, she was willing not to live with her family and to decide to leave for Mihrab to be close to God. In addition, Potre Koneng was a woman who was diligent in performing religious service. She preferred to meditate in Payudan cave than to marry. Furthermore, Potre koneng and Siti Maryam were pregnant without any sexual relations or marriage. What was different was the pregnancy process. Potre Koneng was pregnant by way of dreaming of having sexual relations with Adipoday when meditating in the cave of Payudan. Besides, Siti Maryam underwent the pregnancy by spirit blowing with the angel Gabriel mediator.
EPISTEMOLOGY OF SUFISM AND THE WITNESS OF SYEKH ABDUL QADIR AL-JAILANI AND ITS IMPLICATIONS FOR THE TREASURE OF ISLAMIC THOUGHT Aminudin; Masykur Arif
Living Sufism: Journal of Sufism and Psychotherapy Vol. 4 No. 1 (2025): June
Publisher : Program Studi Tasawuf dan Psikoterapi Fakultas Ushuluddin Universitas Annuqayah Guluk-Guluk Sumenep

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.59005/ls.v4i1.1011

Abstract

Sheikh Abdul Qadir al-Jailani is a great Sufi figure widely known in the Sunni Sufism tradition. His thoughts and teachings not only formed the map of classical Islamic spirituality, but also made important contributions to the construction of Sufism epistemology and the concept of guardian. This study discusses in depth how the epistemology of Sufism was developed by Sheikh Abdul Qadir al-Jailani, emphasizing the sources of spiritual knowledge such as kasyf, ilham, and ma'rifah, as well as how the concept of sainthood is interpreted as the highest realization of the human spiritual journey. Furthermore, this article also explores how his legacy of thought has implications for the development of Islamic thought in the modern era, particularly in responding to the crisis of spirituality and materialistic tendencies that are developing in the contemporary world. With a qualitative approach and hermeneutic analysis of the works of Sheikh Abdul Qadir al-Jailani such as Futuh al-Ghaib and al-Fath al-Rabbani, this paper shows that the epistemology of Sufism can be an alternative in building a more holistic, integrative, and transcendental scientific paradigm. Ultimately, Sheikh Abdul Qadir's thoughts are not only relevant as a spiritual legacy, but also as an offer of solutions for modern Islamic civilization which is seeking a balance between rationality and spirituality.
Co-Authors Abd. Basid Ahmad Imron Sutiyoso AMINUDIN Hasan Basri Matroni Moh. Ainul Yaqin Moh. Washil Sidqi Junaidi