Articles
<![CDATA[Ibrahim M. Abu Rabi’ Tentang Respon Islam dan Kritik Historis ]]>
<![CDATA[Chafid Wahyudi]]>
<![CDATA[ Tebuireng: Journal of Islamic Studies and Society Vol 1 No 2 (2021): Tebuireng: Journal of Islamic Studies and Society ]]>
Publisher : <![CDATA[Fakultas Agama Islam, Universitas Hasyim Asy'ari ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
Full PDF (782.317 KB)
|
DOI: 10.33752/tjiss.v1i2.2035
<![CDATA[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.]]>
<![CDATA[Etnohermeneutika Ki Hajar Dewantara tentang Nalar Islam Nusantara ]]>
<![CDATA[Chafid Wahyudi]]>
<![CDATA[ Proceedings of Annual Conference for Muslim Scholars No Seri 1 (2017): AnCoMS 2017: Buku Seri 1 ]]>
Publisher : <![CDATA[Koordinatorat Perguruan Tinggi Keagamaan Islam Swasta Wilayah IV Surabaya ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
Full PDF (306.45 KB)
|
DOI: 10.36835/ancoms.v0iSeri 1.49
<![CDATA[The lack of wholeness in photographing Ki Hajar Dewantara put historicity as part of “Muslim Kejawen†and syncretic. A kind of conclusion can’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.]]>
<![CDATA[Dihliz Al-Ghazali: Seni Hibrida dalam Merumuskan Epistemologi Islam ]]>
<![CDATA[Chafid Wahyudi]]>
<![CDATA[ Proceedings of Annual Conference for Muslim Scholars No Series 1 (2018): AnCoMS 2018: Book Series 1 ]]>
Publisher : <![CDATA[Koordinatorat Perguruan Tinggi Keagamaan Islam Swasta Wilayah IV Surabaya ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
Full PDF (541.006 KB)
|
DOI: 10.36835/ancoms.v0iSeries 1.107
<![CDATA[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.]]>
<![CDATA[ETIKA PUBLIK SEBAGAI RUANG DIALOG AGAMA (Genealogi Civil Religion Dalam Keberagamaan NU) ]]>
<![CDATA[Chafid Wahyudi]]>
<![CDATA[ Jurnal Hikmatuna Vol 1 No 1 (2015): Tahun 2015 ]]>
Publisher : <![CDATA[Postgraduate Program, Universitas Islam Negeri (UIN) K. H. Abdurrahman Wahid Pekalongan, Indonesia ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
Full PDF (256.503 KB)
|
DOI: 10.28918/hikmatuna.v1i1.472
<![CDATA[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.]]>
<![CDATA[Representasi Kearifan Lokal dalam Al-Qur’an: Dari Takdir Keberadaan Manusia Hingga Terbentuknya Relasi Sosial ]]>
<![CDATA[Islami, Wildah Nurul]]>;
<![CDATA[Wahyudi, Chafid]]>
<![CDATA[ KACA (Karunia Cahaya Allah): Jurnal Dialogis Ilmu Ushuluddin Vol. 14 No. 2 (2024): Agustus ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Dakwah Institut Al Fithrah Surabaya ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.36781/kaca.v14i2.833
<![CDATA[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.]]>
<![CDATA[Ibrahim M. Abu Rabi’ Tentang Respon Islam dan Kritik Historis ]]>
<![CDATA[Wahyudi, Chafid]]>
<![CDATA[ Tebuireng: Journal of Islamic Studies and Society Vol. 1 No. 2 (2021): Tebuireng: Journal of Islamic Studies and Society ]]>
Publisher : <![CDATA[Fakultas Agama Islam, Universitas Hasyim Asy'ari ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.33752/tjiss.v1i2.2035
<![CDATA[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.]]>
<![CDATA[Hermeneutika Fiqh: Gagasan Epistemologi Pesantren ]]>
<![CDATA[Oliviatie, Shava]]>;
<![CDATA[Wahyudi, Chafid]]>
<![CDATA[ KACA (Karunia Cahaya Allah): Jurnal Dialogis Ilmu Ushuluddin Vol. 15 No. 1 (2025): Februari ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Dakwah Institut Al Fithrah Surabaya ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.36781/kaca.v15i1.1160
<![CDATA[Tulisan ini mengkaji hermeneutika fiqh sebagai paradigma epistemologis pesantren dalam menjembatani dialektika antara tradisi keilmuan Islam klasik dan tantangan modernitas. Pesantren sebagai lembaga tafaqquh fi al-din memiliki kekayaan tradisi keilmuan yang berakar pada teks-teks turats, namun seringkali terjebak dalam formalisme normatif yang menjauh dari dimensi sosial dan moral hukum Islam. Melalui pendekatan hermeneutik, fiqh ditempatkan bukan sekadar sebagai sistem hukum yang mengatur halal dan haram, tetapi sebagai instrumen epistemik yang dinamis dan terbuka terhadap perubahan historis. Artikel ini menelaah integrasi hermeneutika filosofis (Gadamer), sosial (Asad), dan moral (Abou El-Fadl) ke dalam praksis keilmuan pesantren untuk membangun sistem pengetahuan yang kontekstual, kritis, dan humanistik. Pendekatan ini mendorong transformasi pesantren dari lembaga reproduksi teks menuju pusat produksi pengetahuan integratif-interkonektif yang memadukan wahyu, rasio, dan realitas sosial. Dengan demikian, hermeneutika fiqh berfungsi sebagai jantung pembaruan epistemologi pesantren yang meneguhkan peran fiqh sebagai etika sosial dan sumber keadilan dalam masyarakat modern.]]>
<![CDATA[Pandemi dalam Tafsir Sufi: Dialektika Trilogi Sufistik ‘Abd al-Qādir al-Jīlānī, Ibn ‘Arabī dan Achmad Asrori al-Ishaqi ]]>
<![CDATA[Chafid Wahyudi]]>;
<![CDATA[Ainul Yaqin]]>
<![CDATA[ Mutawatir : Jurnal Keilmuan Tafsir Hadith Vol. 13 No. 1 (2023): JUNE ]]>
Publisher : <![CDATA[Department of Qur'an dan Hadith Faculty of Ushuluddin and Philosophy UIN Sunan Ampel Surabaya ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.15642/mutawatir.2023.13.1.149-168
<![CDATA[The pandemic has reignited longstanding tensions between science and religion, transforming their once harmonious relationship into an intense conflict. This discord has cast a shadow on the credibility of religion in the midst of the pandemic and the evolution of scientific civilization. This study presents a religious discourse through the Sufi trilogy of ‘Abd al-Qādir al-Jīlānī, Ibn ‘Arabī, and Achmad Asrori al-Ishaqi. Within this interpretative framework, al-Jīlānī suggests the pandemic symbolizes destiny and human misbehavior consequences. Ibn ‘Arabiī views it as part of the Absolute phenomenon, while al-Ishaqi sees it as a reflection of an unfriendly human-nature relationship. This exploration aims to provide nuanced insights, transcending binary conflicts, and fostering a comprehensive understanding of the challenges posed by the pandemic within the context of science and religion integration.]]>
<![CDATA[Realitas Civil Religion dalam Pergulatan Politik Islam Indonesia ]]>
<![CDATA[Wahyudi, Chafid]]>
<![CDATA[ Proceedings of Annual Conference for Muslim Scholars Vol 3 No 1 (2019): AnCoMS 2019 ]]>
Publisher : <![CDATA[Koordinatorat Perguruan Tinggi Keagamaan Islam Swasta Wilayah IV Surabaya ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
Full PDF (345.764 KB)
|
DOI: 10.36835/ancoms.v3i1.243
<![CDATA[Dinamika relasi agama dan negara di dunia Islam secara masif menjadi perdebatan abadi, yakni menjadikan negara teokrasi berhadapan dengan negara sekuler. Pusaran ini menggiring bangsa Indonesia terlibat di dalam perdebatan. Meski demikian, pembentukan dasar konstitusi Indonesia pada akhirnya tidak mengadopsi pemisahan agama dan negara, atau sebaliknya. Adapun bentukan dasar konstitusi yang disepakati adalah mengantarkan pada gagasan substansial civil religion. Sebuah gagasan yang menempatkan makna general di dalam keberagamaan. Pemaknaan civil religion menemukan momentum pada saat kemerdekaan Indonesia yang menempatkan Pancasila sebagai dasar konstitusi setelah merevisi Piagam Jakarta. Sebagai konstitusi negara berdasarkan konsensus dan kompromi, dalam realitasnya terdapat ketegangan-ketegangan khususnya konflik antara agama yang inheren. Pemberontakan dan intrik-intrik politik berusaha untuk mengamandemem menjadi tak terelakkan. Pancasila sebagai padanan civil religion adalah sebagai norma bersama yang esensial dan transendental, mengandung semangat profetik setiap agama dan kepercayaan, untuk mempertahankan kesatuan nasional yang religius. Dengan Pancasila sebagai dasar negara menjadikan Indonesia tidak murni menjadi negara sekuler tidak juga menjadi negara Islam]]>
<![CDATA[The Concept of Dihliz in the Sufi Philosophy of Kiai Achmad Asrori al-Ishaqi: Bridging Traditionality and Modernity in Religious Practices in Indonesia ]]>
<![CDATA[Wahyudi, Chafid]]>;
<![CDATA[Zuhri, Achmad Muhibin]]>;
<![CDATA[Yaqin, Ainul]]>;
<![CDATA[Ramadhani, Moch. Rafly Try]]>
<![CDATA[ Jurnal Lektur Keagamaan Vol 23 No 2 (2025): Jurnal Lektur Keagamaan Vol. 23 No. 2 Tahun 2025 ]]>
Publisher : <![CDATA[Center for Research and Development of Religious Literature and Heritage, Agency for Research and Development and Training, Ministry of Religious Affairs of the Republic of Indonesia ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.31291/jlka.v23i2.1287
<![CDATA[Studies on Nusantara Sufism often treat tarekat communities as socio cultural phenomena and overlook their potential as sources of epistemological innovation. This gap limits understanding of how Sufi traditions generate knowledge that negotiates textual authority and spiritual experience. This article examines the concept of dihliz in KH Achmad Asrori al Ishaqi’s al Muntakhabat to propose a model of liminal Sufi epistemology. The study uses qualitative literature based data drawn from al Muntakhabat as the primary source, supported by secondary works on Sufism and Nusantara intellectual history. The analysis combines hermeneutics to interpret textual meaning and anthropology to situate the text as a cultural artefact, supported by Foucault’s archaeology of knowledge and Bourdieu’s theory of habitus. The findings show three key points. First, dihliz functions as an epistemic threshold that regulates the transition between sharia-based normativity and Sufi experiential knowledge. Second, it produces a hybrid epistemology that integrates rational reflection, textual authority, and intuitive insight. Third, dihliz shapes an epistemic habitus within the tarekat community, enabling the negotiation of tradition and modernity in contemporary religious practice. These findings demonstrate that dihliz offers a conceptual framework for understanding Sufism as a dynamic mode of knowledge production. The study concludes that dihliz provides a useful model for strengthening religious literacy, reconciling doctrinal differences, and supporting peace oriented Islamic education. Future research may apply this framework to other Nusantara Sufi texts to map broader patterns of liminal epistemology. ]]>
