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Pandangan Ibn ‘Arabî tentang al-Qur’an sebagai Penghimpun Chafid Wahyudi
Mutawatir : Jurnal Keilmuan Tafsir Hadith Vol. 5 No. 1 (2015): JUNI
Publisher : Jurusan Tafsir Hadis Fakultas Ushuluddin dan Filsafat UIN Sunan Ampel Surabaya

The leaders and observers disagree about sufism narated by Ibn ‘Arabî. Some parties considered him as a sufi who does not rely on the Koran, but others actually had put him always associated with the Koran. Although Ibn ‘Arabî considered not to rely on the Koran, he claimed that the knowledge gained is through the “opening” or “disclosure” (fath, kashf) with respect to the actual meaning of the Koran. Ibn ‘Arabî wrote, We are not quoting the words of the philosopher at all, nor the words of others. What we argue in this book and all our other books are what is given through Kashf and dictated by al-Haqq. Based on this claim, the authors try to lift the view of Ibn ‘Arabî on the Koran

Perampasan Ruang Hidup dalam Makna Referensial Alquran Chafid Wahyudi; Robbah Munjiddin Ahmada
Mutawatir : Jurnal Keilmuan Tafsir Hadith Vol. 10 No. 1 (2020): JUNI
Publisher : Jurusan Tafsir Hadis Fakultas Ushuluddin dan Filsafat UIN Sunan Ampel Surabaya

Deprivation of the living sphere always interconnects with the power, precisely through a scenario of territorial and capitalist interests. In practical terms, deprivation of living space has neglected social aspects, as well as confirmed the occurrence of crisis at the social-ecological level. The crisis can also be categorized as the turbulent relationship between humans and humans with nature. In the Qur’anic referentiality, deprivation of living space is a kind of denial of the mandate of God. The essence of spreading mercy to all, as like giving rights to those who reserve, not doing unjust, no activities that damage and hurt anyone, humans, animals, nature, and all creatures, has been eliminated by the dominance of the sectoral ego. As a result, a form of injustice manifests a series of violence and destruction. As an essential factor in life, it is urgent to return the living space to its position as a social function attached to the material element. In this context, the social capital framework can be a node that could bring the community back to the trusted living, that the living sphere is a common need. The social capital framework will, in turn, bring back the social aspects that are absent from the material elements.

Ibrahim M. Abu Rabi’ Tentang Respon Islam dan Kritik Historis Chafid Wahyudi
Tebuireng: Journal of Islamic Studies and Society Vol 1 No 2 (2021): Tebuireng: Journal of Islamic Studies and Society
Publisher : Fakultas Agama Islam, Universitas Hasyim Asy'ari

This article departs from Ibrahim Abu Rabi's criticism of the negative western view of Islam. Islam has been labeled by the west as radical, terrorist, anti-Western, anti-democratic and others. On the other hand, Abi Rabi' wants to show that there are complexities in Islam, one of which is because of colonialism. As a result, there were various Islamic responses to colonialism. Abu Arabi' noted that there were three responses, namely modernization, nationalism, and religious revivalism. He saw the emergence of Islamic movements as a response to colonialism in several Muslim countries that failed to create good modernization, such as education and democracy. To open up modernization, especially in Islamic education, Abu Rabi' offers a historical criticism approach by understanding inclusive theology, the dominance of texts and religion as social-anthropological facts. The combination of these various approaches becomes Abu Rabi's offer as a historical critique of Islam.

Etnohermeneutika Ki Hajar Dewantara tentang Nalar Islam Nusantara Chafid Wahyudi
Proceedings of Annual Conference for Muslim Scholars No Seri 1 (2017): AnCoMS 2017: Buku Seri 1
Publisher : Koordinatorat Perguruan Tinggi Keagamaan Islam Swasta Wilayah IV Surabaya

The lack of wholeness in photographing Ki Hajar Dewantara put historicity as part of â€œMuslim Kejawenâ€ and syncretic. A kind of conclusion canâ€™t be separated from the production of knowledge anthropologists. This Conclusion is their attempt to make sense of the phenomenon of Islamic religious culture Java limited factual observations. Instead, the intersection itself with the universe to deliver Ki Hajar Dewantara reflect Sufi epistemology. Not stopping there and lived Islam impregnated for later conceptualized by Ki Hajar Dewantara not be separated from the acceptance of the culture. Methodological conceptualization of Islam Ki Hajar Dewantara is the actualization of methodological etnohermeneutis, which interprets religion (read: the word of God) in ways that are best understood from the Weltanschauung (world view) community recipients.Keywords: Sufism, Culture, Islam, Etnohermeneutics.

Dihliz Al-Ghazali: Seni Hibrida dalam Merumuskan Epistemologi Islam Chafid Wahyudi
Proceedings of Annual Conference for Muslim Scholars No Series 1 (2018): AnCoMS 2018: Book Series 1
Publisher : Koordinatorat Perguruan Tinggi Keagamaan Islam Swasta Wilayah IV Surabaya

The word dihliz often becomes a narrative of the sufism in the truth to find his God. Abu Hamid al-Ghazali in his al-Munqiz; “wa ma qabla dhalika ka al-dihliz li al-salik Ilaihi” [“And whatever precedes it, it is like dihliz (threshold position) for the seeker if it (God)’]. This word is not much to glance at, not even a lot of articulate it, on the contrary the translators only focus on the expression “seeker of it” (li al-salik Ilaihi), rather than the word dihliz itself. Dihliz in articulation is “threshold position.” It is an offer of an epistem that seeks to negotiate things that are seen as contradictory. In practice, subjectivity from subject autonomy, discourse of mediation, and hybrid and decolonization of knowledge. By being accepted as an Islamic epistemology provides the foundations of insight and reconciliation to bridge different religious traditions. His ideas can serve as a model and provide the foundations for an emancipatory and pluralism. In contrast to the epistemology of Islamization of science, there is a solid barrier between Islamic scholarship and Western scholarship.

ETIKA PUBLIK SEBAGAI RUANG DIALOG AGAMA (Genealogi Civil Religion Dalam Keberagamaan NU) Chafid Wahyudi
Jurnal Hikmatuna Vol 1 No 1 (2015): Tahun 2015
Publisher : Postgraduate Program, Universitas Islam Negeri (UIN) K. H. Abdurrahman Wahid Pekalongan, Indonesia

The existence of different faiths in one country, where each offers life norms, prevents the use of one religion as the sole general source for reference. Therefore, it becomes a necessity to find one general concept incorporating all those religions. This calls for a concept of civil religion. It is a view that puts religion norms as merely having substantives function. In other words, it looks for a compromise held by all faiths to keep all parties respecting each other. This is the reason this article will discuss religious practices demonstrated by NU have shown to contain substantial elements of civil religion. This then will lead to the building of public ethics as a room for dialogue acting as substitute of religions.

Disaster in Sufi Interpretation: Dialecticalising the Sufistic Trilogy of Abdul Qadir al-Jilani, Ibn ’Arabi and Achmad Asrori al-Ishaqi Ainul; Chafid; Hadi
Journal of Islamic Civilization Vol 5 No 1 (2023): Journal of Islamic Civilizatioan
Publisher : Universitas Nahdlatul Ulama Surabaya

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

The phenomenon of disaster is an inseparable part of human life. The understanding of it is often considered as a will of God or a natural occurrence, which consequently gives a non-anticipatory and desperate perspective. This study aims to reveal the articulation of disaster according to the idea of the Qur'an based on Sufi interpretation by dialecticism, the interpretations of Abdul Qadir al-Jilani, Ibn 'Arabi, and Achmad Asrori al-Ishaqi, from now on referred to as the "Sufi interpretation trilogy." This research is a literature study using the perspective of Sufi interpretation. Through the reading of this Sufi interpretation trilogy, the author reveals that the meaning of disaster, according to the three Sufis above, can be connected in singularity. Al-Jilani's reading with two types of understanding of disaster between destiny and the impact of damage marks that humans understand with their efforts in facing a disaster. Then, Ibn 'Arabi's reading, with its understanding of the phenomenal Absolute, makes us aware of not assuming disaster as punishment by always relying on God's power (religious-humanism). Meanwhile, al-Ishaqi on all these matters is simplified to the level of praxis, that natural disasters or calamities are images of human and natural relations that are not friendly to each other. The research thus implies a different perspective on natural disasters, which can be caused by religious (injustice) or ecological (exploitation) human mischief.

Tarjumān Al-Mustafīd: Answering the Need for Accessible Qur'anic Interpretation for The Masses Wahyudi, Chafid; Anggraini, Ika Khusnia
Jurnal Studi Ilmu-ilmu Al-Qur'an dan Hadis Vol. 24 No. 1 (2023): Januari
Publisher : UIN Sunan Kalijaga Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/qh.v24i1.3892

This article examines the interpretation model of Tarjumān al-Mustafīd as a means to address the need for Qur'anic interpretation for the general public. Using a qualitative method with content analysis and a systematic literature review, the study explores the approach used by Abd al-Raūf al-Fanṣūrī in his interpretation of the Qur'an. The results of the study indicate that al-Fanṣūrī's interpretation model includes three key elements: avoiding interpretations based solely on word meanings, providing context through asbāb al-nuzūl, narration isrāīlīyāt, historical accounts, and faidah letter explanations, and reconciling meanings to avoid controversial interpretations in both law and belief. The study concludes that Tarjumān al-Mustafīd is not a translation of classical interpretations, but rather a reproduction of al-Fanṣūrī's interpretation, referencing classical Arabic sources, and should not be referred to as a translation of Arabic interpretation into Malay. Overall, the interpretation model of Tarjumān al-Mustafīd provides a solution for addressing the need for Qur'anic interpretation for the general public and is a valuable contribution to the field of Qur'anic interpretation.

Representasi Kearifan Lokal dalam Al-Qur’an: Dari Takdir Keberadaan Manusia Hingga Terbentuknya Relasi Sosial Islami, Wildah Nurul; Wahyudi, Chafid
KACA (Karunia Cahaya Allah): Jurnal Dialogis Ilmu Ushuluddin Vol. 14 No. 2 (2024): Agustus
Publisher : Fakultas Ushuluddin dan Dakwah Institut Al Fithrah Surabaya

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.36781/kaca.v14i2.833

Penelitian ini bertujuan untuk mengungkap tahapan genesis kearifan lokal dengan pendekatan interdidipliner untuk membangun relasi manusia dengan lingkungannya. Langkah yang dilakukan adalah dengan menelaah sinergitas antara eksistensial manusia dan nilai-nilai kearifan lokal dalam perspektif Al-Qur’an. Untuk mengidentifikasi ayat-ayat Al-Qur’an terkait kearifan lokal, maka digunakan pendekatan filsafat eksistensialisme Heidegger dan pendekatan sosiologi Emile Durkheim. Ada lima tahapan dalam bingkai kearifan lokal yakni 1. Tahap kesadaran eksistensial manusia dijelaskan dalam Q.S. Fussilat [41]: 53, 2. Tahap keyakinan eksistensial manusia sebagai takdir dijelaskan dalam Q.S. Al-Hujurat [49]: 13, 3. Tahap bertahan dalam eksistensi melalui kasb (usaha manusia) dijelaskan dalam Q.S. Al-Baqarah [2]: 286, 4. Tahap kesadaran eksistensial manusia terikat nilai (qimah) dijelaskan dalam Q.S. Ali ‘Imran [3]: 104, 5. Tahap membangun sinergitas eksistensial manusia dan nilai kearifan lokal dalam ruang society 5.0 dijelaskan dalam ayat Al-Qur’an. Meskipun manusia hidup dalam kebebasan untuk menyatu dengan dunia digital, namun tetap terikat dengan konsensus nilai yang disepakati komunitas sebagai warisan bersama yaitu nilai-nilai kearifan lokal. Di sinilah letak sinergitas antara eksistensial manusia dan kearifan lokal.

Ibrahim M. Abu Rabiâ€™ Tentang Respon Islam dan Kritik Historis Wahyudi, Chafid
Tebuireng: Journal of Islamic Studies and Society Vol. 1 No. 2 (2021): Tebuireng: Journal of Islamic Studies and Society
Publisher : Fakultas Agama Islam, Universitas Hasyim Asy'ari

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.33752/tjiss.v1i2.2035

This article departs from Ibrahim Abu Rabi's criticism of the negative western view of Islam. Islam has been labeled by the west as radical, terrorist, anti-Western, anti-democratic and others. On the other hand, Abi Rabi' wants to show that there are complexities in Islam, one of which is because of colonialism. As a result, there were various Islamic responses to colonialism. Abu Arabi' noted that there were three responses, namely modernization, nationalism, and religious revivalism. He saw the emergence of Islamic movements as a response to colonialism in several Muslim countries that failed to create good modernization, such as education and democracy. To open up modernization, especially in Islamic education, Abu Rabi' offers a historical criticism approach by understanding inclusive theology, the dominance of texts and religion as social-anthropological facts. The combination of these various approaches becomes Abu Rabi's offer as a historical critique of Islam.

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