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<![CDATA[Etika Kewirausahaan Berbasis Prophetic Intelligence ]]>
<![CDATA[Rahmat Lutfi Guefara]]>
<![CDATA[ Jurnal Manajemen dan Pendidikan Agama Islam Vol. 2 No. 1 (2024): Januari : Jurnal Manajemen dan Pendidikan Agama Islam ]]>
Publisher : <![CDATA[Asosiasi Riset Pendidikan Agama dan Filsafat Indonesia ]]>
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DOI: 10.61132/jmpai.v2i1.355
<![CDATA[Sufism should not be interpreted as an activity solely focused on withdrawing from the world. Instead, Sufism should be utilized as a motivation for every Muslim to seek worldly wealth. However, this worldly wealth should ultimately be used to accumulate good deeds for the hereafter. Prophetic Intelligence is a Sufi study that can be used to integrate the interests of both the worldly and the hereafter. The practice of Sufism in Prophetic Intelligence refers to the example set by the Prophet Muhammad (PBUH). On one hand, he was the Messenger of Allah carrying out duties for the hereafter, and on the other hand, he was a merchant demonstrating how to be a successful entrepreneur in the world. The example of the Prophet Muhammad (PBUH) serves as a model of entrepreneurial ethics.]]>
<![CDATA[Jack Mezirow Transformative Learning in Islam: A Case Study of Micro-Credential Perceptions and Students' Lifelong Learning ]]>
<![CDATA[Guefara, Rahmat Lutfi]]>;
<![CDATA[El Syam, Robingun Suyud]]>;
<![CDATA[Suwadi, Muhammad Ardin]]>
<![CDATA[ Jurnal Progress: Wahana Kreativitas dan Intelektualitas Vol 12, No 2 (2024) ]]>
Publisher : <![CDATA[Universitas Wahid Hasyim Semarang ]]>
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DOI: 10.31942/pgrs.v12i2.12292
<![CDATA[AbstractThis research explores Jack Mezirow's transformative learning theory in the context of Islamic education. It focuses on the perception of micro-credentials and lifelong learning, aiming to provide a comprehensive understanding of these concepts in Islamic pedagogy. This type of research is field research using qualitative methods that focus on a case study approach to investigate how transformative learning can be implemented effectively in Islamic education and how micro-credentials influence perceptions of learning. Data collection techniques used interviews, observation and documentation with sampling using purposive techniques with 10 teachers and 50 students as respondents. These findings highlight that transformative learning fosters deeper religious understanding and behavioral change in students, while micro-credentials increase engagement by recognizing small educational achievements. This research offers insights into how lifelong learning and transformative approaches can improve the quality of Islamic education, supporting critical and reflective thinking among students. The impact of this research is to increase higher quality Islamic education learning with a multidisciplinary approach.]]>
<![CDATA[Relevansi Ajaran Tasawuf Bagi Kehidupan Muslim Di Era Modern ]]>
<![CDATA[Rahmat Lutfi Guefara]]>
<![CDATA[ Jurnal Budi Pekerti Agama Islam Vol. 1 No. 6 (2023): December: Jurnal Budi Pekerti Agama Islam ]]>
Publisher : <![CDATA[Asosiasi Riset Ilmu Pendidikan Agama dan Filsafat Indonesia ]]>
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DOI: 10.61132/jbpai.v1i6.356
<![CDATA[This research is motivated by the prevalence of materialistic culture among Muslim communities, where almost all aspects of life are assessed based on material values. In light of this, the author examines the relevance of Sufism teachings. This study employs a literature review method. The primary data sources are related to Sufism literature and the social conditions of Muslim communities. Secondary data sources include various writings from Sufismsm scholars and the works of Sufismsm practitioners in addressing various issues and providing solutions to the general public. The results show that Sufism ethics, as exemplified by Prophet Muhammad (PBUH), are highly relevant for application in the modern era. Additionally, various spiritual states such as qurbah (closeness to God), khauf (fear of God), and raja’ (hope in God) can contribute to inner peace and tranquility in daily life in the modern era. This is particularly effective in reducing the tendency of the soul to focus solely on materialism and outward needs.]]>
<![CDATA[Instagram As A Platform For Akhlakul Karimah ]]>
<![CDATA[Rahmat Lutfi Guefara]]>
<![CDATA[ International Journal of Islamic Educational Research Vol. 1 No. 2 (2024): April : International Journal of Islamic Educational Research ]]>
Publisher : <![CDATA[Asosiasi Riset Ilmu Pendidkan Agama dan Filsafat Indonesia ]]>
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DOI: 10.61132/ijier.v1i1.28
<![CDATA[Akhlak degradation or moral degradation is at the foundation of a variety of problems and social issues in society during one's life. Moral degradation develops as a result of entering digital spaces, as shown by the presence of Instagram as a digital social media. As a result, discovering a solution to this problem becomes a priority. This study aims to provide a solution to the phenomenon of moral degradation in Instagram by exploring the concept of morality based on Sufism values, by determining the formulation of the problem including a description of moral degradation in Instagram, Sufism and morality in Islam, and the concept of akhlakul karimah based on sufism values. This study uses a qualitative approach with descriptive methods, as well as literature study as a data collection technique. The findings of this study explain the phenomena of moral degradation on Instagram, which generates a whole slew of issues. Furthermore, this research explains Sufism and morality in Islam, as well as their integration in the concept of morality based on Sufism values through various exercises and efforts as a resolution to moral degradation on the social media platform Instagram.]]>
<![CDATA[Tasawuf Offers A Rich, Spiritual Approach To Understanding and Nurturing Mental Health ]]>
<![CDATA[Rahmat Lutfi Guefara]]>
<![CDATA[ World Journal of Islamic Learning and Teaching Vol. 1 No. 2 (2024): June : World Journal of Islamic Learning and Teaching ]]>
Publisher : <![CDATA[Asosiasi Riset Ilmu Pendidkan Agama dan Filsafat Indonesia ]]>
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DOI: 10.61132/wjilt.v1i2.29
<![CDATA[Mental health is essential to learn because it is the well-being of a person's condition in knowing and developing someone’s potential. Because it is considered an important issue, mental health is ultimately correlated with other sciences. One of them is the science of Sufism. The science of Sufism is very appropriate in discussing this mental health problem because the object of study in Sufism and psychology both discuss the human soul. Sufism is well known, and the science that examines mental health is the science of psychology. Combining knowledge between these two branches of knowledge, hoped that it can increase faith to achieve the goal of life, namely, to be happy and prosperous both in this world and in the hereafter.]]>
<![CDATA[Elokuensi Lebaran dalam Filosofi Masyarakat Jawa ]]>
<![CDATA[Suyud El Syam, Robingun]]>;
<![CDATA[Yusuf Amin Nugroho, Muhamad]]>;
<![CDATA[Guefara, Rahmat Lutfi]]>
<![CDATA[ Faidatuna Vol. 4 No. 2 (2023): Mei: Jurnal Faidatuna ]]>
Publisher : <![CDATA[STAI Denpasar Bali ]]>
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DOI: 10.53958/ft.v4i2.196
<![CDATA[Tradisi agama Islam di masyarakat sering disalah pehami, akibat dangkalnya pemahaman esensi simbol budaya, maka diperlukan pemahaman atas sebuah tradisi yang berkembang di masyarakat. Artikel ini bertujuan mengungkap elokuensi lebaran dalam filosofi masyarakat Jawa, dengan mengkaji lebih jauh dari sudut pandang filosofis. Tulisan ini merupakan temuan penelitian kepustakaan kualitatif dengan menghimpun data litere, mengambil teori filsafat Jawa kemudian dianalisis induktif. Hasil penelitaian menunjukkan: Lebaran dalam filosofi Jawa disimbolisasikan dengan kupat terbuat dari beras yang dibungkus janur kemudian dimasak, menunjukkan manusia memiliki nafsu yang mesti dikendalikan dengan hati nurani. Kupat mengindikasikan laku papat, bahwa pasca menjalani puasa Ramadhan manusia mesti mau mengakui kesalahan, memohon maaf dan memberi maaf, berbagi kepada sesama, menjalani hidup dengan sikap sabar dan tenang, serta senantiasa menjaga kebersihan lahir dan batin. Implikasi penelitan, pengalaman spiritual melalui pendekatan esensi budaya dikedepankan. Penelitian berkontribusi bagi pendidikan Islam yang menyejukkan.]]>
<![CDATA[Kontribusi Tasawuf Dalam Mengatasi Permasalahan Manusia Modern ]]>
<![CDATA[Guefara, Rahmat Lutfi]]>
<![CDATA[ Faidatuna Vol. 3 No. 3 (2022): Agustus: Jurnal Faidatuna ]]>
Publisher : <![CDATA[STAI Denpasar Bali ]]>
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DOI: 10.53958/ft.v3i3.507
<![CDATA[This study aims to discuss the role of Sufism in addressing the problems faced by modern humans. Modernization has brought many challenges, and modern life often highlights uncommendable traits, especially in terms of materialism. One such uncommendable trait is hirsh, which is an excessive desire for material things. To overcome these traits, Sufism is needed. This study uses a qualitative method with a literature review approach, studying various reference books and relevant previous research to obtain a theoretical foundation regarding the issues being studied. The results of the study indicate that Sufism serves as a remedy for the ailments caused by modernization and its negative impacts.]]>
<![CDATA[Pendidikan Aqidah Akhlak: Kunci Bahagia Dunia Akhirat Perspektif K.H. Husein Ilyas Mojokerto ]]>
<![CDATA[Rahmat Lutfi Guefara]]>;
<![CDATA[Robingun Suyud El Syam]]>
<![CDATA[ Jurnal Riset Rumpun Agama dan Filsafat Vol. 4 No. 1 (2025): April : Jurnal Riset Rumpun Agama dan Filsafat ]]>
Publisher : <![CDATA[Pusat Riset dan Inovasi Nasional ]]>
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DOI: 10.55606/jurrafi.v4i1.4739
<![CDATA[Happiness is a word that is the obsession of every living human being, but many people are trapped in false happiness, so a discussion about happiness in this world and the hereafter is needed to be used as a guide. This article aims to explore the key to happiness in this world and the hereafter from the perspective of KH. Husain Ilyas Mojokerto, with a character study setting. The result: that the key to happiness in this world and the hereafter is to have three attitudes and behaviors, namely: As-Shofa, Al-Wafa, and Al-Jafa. As-Shofa means learning to cleanse the heart, learning from others who are more successful. Al-Wafa means keeping promises, not breaking your own words, not being a hypocrite. Al-Jafa means not being affected by praise, not being surprised when being cursed or insulted. These three concepts indicate that the essence of true happiness is not a matter of material things, but how to cultivate attitudes and behaviors that are reflections from the depths of the heart. This finding provides a direction for further research on true happiness that is multifunctional, namely the world and the hereafter. This study is expected to be useful for the direction of future research.]]>
<![CDATA[PERAN KYAI DALAM MODERNISASI KURIKULUM DI PONDOK PESANTREN AL-FUTUHIYYAH ALI MASYKUR BUMIREJO MOJOTENGAH WONOSOB ]]>
<![CDATA[Rochmanto, Achmad]]>;
<![CDATA[Asy’ari, Abdurrahman]]>;
<![CDATA[Mustofa Kamal, Muhammad Ali]]>;
<![CDATA[Guefara, Rahmat Lutfi]]>
<![CDATA[ Ta'dib (Jurnal Ilmiah Pendidikan dan Peradaban Islam) Vol 6 No 1 (2024): Ilmu Pendidikan dan Peradaban Islam ]]>
Publisher : <![CDATA[Pendidikan Agama Islam (S2), UNSIQ Wonosobo, Jawa Tengah ]]>
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<![CDATA[This article is the result of research on the role of kyai in curriculum modernization at the Al-Futuhiyyah Ali Masykur Islamic Boarding School, Bumirejo, Mojotengah, Wonosobo. This field research is the result of descriptive qualitative research by collecting data from questionnaires, observations, interviews and documentation to then be analyzed qualitatively through the stages of data reduction, data presentation, and verification/conclusion drawing. The findings conclude that the modernization of the curriculum of the Al-Futuhiyyah Ali Masykur Islamic Boarding School cannot be separated from the history of the founder of the institution. K.H. Masykur as the first caretaker and pioneer of the curriculum at the Islamic boarding school in 1971 provided the initial foundation of the curriculum. The second caretaker, K.H. Agus Munir fought in curriculum renewal by continuing the previously implemented curriculum and establishing a formal school, namely MTs Al-Futuhiyyah in 1983 and writing a work on nahwu science entitled "Nahwu in Indonesian" which is taught to students until now. The third caretaker, K.H. Ahmad Rofiq Masykur played a role in continuing the curriculum implemented by the previous caretaker, accompanied by updates in the Islamic boarding school curriculum by establishing SMP Alfa Ali Masykur in 2014 and updating the class levels by including the madrasah diniyah model that can be taken by students for six years, three years in ibtidaiyah and three years in tsanawiyah.]]>
<![CDATA[Pengaruh Praktik Tasawuf Dzikir Virtual terhadap Perubahan Akhlak Harian: Studi Eksperimen pada Komunitas Digital Muslim ]]>
<![CDATA[Dina Amanda Refalina]]>;
<![CDATA[Rahmat Lutfi Guefara]]>
<![CDATA[ MERDEKA : Jurnal Ilmiah Multidisiplin Vol. 3 No. 2 (2025): Desember ]]>
Publisher : <![CDATA[PT PUBLIKASI INSPIRASI INDONESIA ]]>
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DOI: 10.62017/merdeka.v3i2.6507
<![CDATA[Artikel ini bertujuan untuk membahas konsep akhlak tasawuf dalam perspektif filsuf kontemporer serta relevansinya dalam memperkuat toleransi antarumat beragama di Indonesia. Kajian ini dilatarbelakangi oleh pentingnya pendekatan spiritual dalam merespons dinamika sosial masyarakat yang majemuk. Fokus pembahasan diarahkan pada tiga rumusan masalah, yaitu: bagaimana konsep akhlak tasawuf menurut filsuf kontemporer, nilai-nilai utama yang mendorong toleransi, serta relevansi nilai-nilai tersebut dalam konteks kehidupan beragama di Indonesia saat ini. Melalui pendekatan kualitatif-deskriptif dengan studi pustaka, artikel ini menemukan bahwa nilai-nilai Kesederhanaan (Zuhud) seperti rahmah (kasih sayang), maḥabbah (cinta ilahi), ikhlāṣ (keikhlasan), tawāḍu‘ (rendah hati), dan tasāmuḥ (toleransi) merupakan inti dari akhlak tasawuf yang dikembangkan oleh pemikir seperti Seyyed Hossein Nasr dan Nurcholish Madjid. Nilai-nilai tersebut tidak hanya memperkuat dimensi spiritual individu, tetapi juga berkontribusi dalam membentuk sikap inklusif dan damai di tengah perbedaan agama. Dengan demikian, akhlak tasawuf memiliki relevansi yang tinggi dalam membangun harmoni sosial dan memperkuat toleransi di masyarakat pluralistik seperti Indonesia.]]>
