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PUTIH JURNAL PENGETAHUAN TENTANG ILMU DAN HIKMAH
Published by Ma'had Aly Al Fithrah
ISSN : 25987607     EISSN : 2622223x     DOI : -
Core Subject : Religion, Economy, Humanities, Science, Education, Social,
Religion Humanities Economics, Econometrics & Finance Education Library & Information Science Social Sciences Other
Jurnal Ilmu Pengetahuan dan Hikmah (PUTIH) Naskah merupakan tulisan konsepsional atau hasil penelitian kajian ke Islaman bernuansa Tasawuf dan Thoriqoh dengan pendekatan yang bervariatif dan belum pernah diterbitkan dalam media lain baik cetak maupun Online. Dan dipandang memberikan kontribusi bagi pengembangan studi dan pemikiran Tasawuf da Thoriqoh. Naskah ditulis dalam bahasa Indonesia baku, atau bahasa asing (Arab atau Inggris) spasi 1,5 cm, jenis front Times New Roman Arabic, ukuran front 12, dan ukuran Erta A4, serta dikirim email jurnal PUTIH, putih99@gmail.com, serta paling lambat dua bulan sebelum jurnal diterbitkan. Panjang tulisan adalah 20-25 halaman atau 7000-9000 kata. Nama penulis naskah (tanpa gelar, jabatan, atau kepangkatan) dicantumkan disertai dengan nama lembaga tempat bekerja, alamat lembaga tempat bekerja, alamat korespondensi, alamat e-mail, nomor telepon kantor, rumah, atau seluler.
Arjuna Subject : Psikologi - Psikologi (Lain-Lain)
Articles 139 Documents
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Penafsiran Eskatologi Wujudi Mulla Sadra: Makna Filosofis Peristiwa Eskatologi dalam Surah al-Zilzal Fadel, Achmad; Adnani, Hasyim; Gama, Cipta Bakti Gama; Syam, Muhammad Asrul; Achmad Fadel
PUTIH: Jurnal Pengetahuan Tentang Ilmu dan Hikmah Vol. 9 No. 1 (2024): PUTIH: Jurnal Pengetahuan tentang Ilmu dan Hikmah Vol. IX No. I
Publisher : Mahad Aly Al Fithrah

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.51498/2gnj8n22

Abstract

This research This research aims to analyze the eschatological phenomenon in Surah Al-Zalzalah based on the approach of Mulla Sadra's Philosophy of Existence. The eschatological phenomenon described in the Qur'an is an event that can be believed not only through dogmatic methods but also through rational-speculative means. The focus of the events to be discussed here is the Day of Judgment, resurrection (sudur an-nas), and recompense (jaza’). These three events go beyond sensory instruments and scientific testing, making them philosophical issues that are suitable to be understood within a rational-universal framework. Mulla Sadra offers a rational explanation based on the Transcendental Theosophy theory (al-Hikmah al-Muta’aliyyah) to understand the events of the Day of Judgment, resurrection, and recompense. The source of data is taken from Tafsir al-Qur'an al-Karim by Sadra, edited by Khajavi. This research involves a literature review using the Philosophy of Existence theory by Sadra. The results of this study indicate that each eschatological phenomenon is a form of evolution and modulation of existence. Firstly, the Day of Judgment is interpreted as the process of actualization and perfection of material, where the Earth is replaced by another Earth, and every substance undergoes a perfecting movement. Resurrection is the actualization of every potential and the forms of souls toward the original form of each creature. Recompense is the original psychological form of the soul when resurrected, producing either happiness or misery. This interpretation implies a more Sufi approach to religion, attributing every goodness or badness to the condition of the individual soul's form
Kritik Atas Tashkik Jalaluddin Rakhmat Terhadap Validitas Hadis Puasa Asyura Muhammad Kudhori, Kudhori
PUTIH: Jurnal Pengetahuan Tentang Ilmu dan Hikmah Vol. 8 No. 2 (2023): PUTIH: Jurnal Pengetahuan tentang Ilmu dan Hikmah Vol. VIII No. II
Publisher : Mahad Aly Al Fithrah

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.51498/e6dbsz90

Abstract

The fasting of Asyura has become sunnah tradition which is very popular among Moslem since long time ago. But, the existentialist of sunnah fasting Asyura get a critic from Jalaluddin Rakhmat in his book “Islam Aktual”. Based on Jalaluddin Rakhmat, the hadith that explain about the fasting that came from Ibn ‘Abbas is having a problem, because Ibn ‘Abbas who told the hadith did not see the occasion directly. Rakhmat also said that some hadiths in Asyura fasting has a contradiction among others. His conclusion defines that the sunnah of Asyura fasting is the politic engineering of Bani Umayyah so as Moslem rusted about the affair of al-Husayn’s assassination in Karbala, 61 Hijriah. This article is written as an effort to re-research toward the critics of Rakhmat. This article is a qualitative research using library references (library research). Content analysis and descriptive-analytical are used as data analysis methods with a historical approach. According to History analytic and Hadith’s antecedent are obtained that hadith from Ibn ‘Abbas about the sunnah of fasting Asyura classified into sahih hadith, Mursal Sahabi Hadith. So as, it can be a hujjah. Some hadiths about Asyura fasting which are told by Prophet’s followers also do not have any contradiction among them. In conclusion, Asyura  fasting still became a sunnah tradition which is suggested by Prophet Muhammad Saw. and it is done by his followers also. Asyura  fasting is not a politic engineering of Bani Umayyah that has an aim to rust Moslem about the memory in Karbala because it is done by Moslem long time ago before the accident in Karbala happened.
Moderasi Bertasawuf Perpektif Abdul Halim Mahmud Isgandi, Yiyin; Yiyin Isgandi, Yiyin
PUTIH: Jurnal Pengetahuan Tentang Ilmu dan Hikmah Vol. 8 No. 2 (2023): PUTIH: Jurnal Pengetahuan tentang Ilmu dan Hikmah Vol. VIII No. II
Publisher : Mahad Aly Al Fithrah

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.51498/ar19vc59

Abstract

Sufi muslims are divided into two extreme groups, there are; 1) ultra-conservative sufi as right extreme, and 2) liberalist sufi as left extreme. The ultra-conservative sufi are those who are fanatical toward mursyid teachers, teaching process, blame other teacher, and sufism order without proper explanation or do tasawuf only for wordly material interest. Meanwhile, the liberalists sufi who are free to interpret religious teachings according to their own thinking logically, or who regard themselves as prophets who receive revelation or even claim to be God. This study aims to explore the form of Abdul Halim Mahmud’s moderation of tasawuf and its typology. This study categorized as qualitative library research that uses an analytical descriptive approach. In short, the result finding showed that Mahmud’s moderation of tasawuf includes three elements which interwinned and continued from the begining of the journey to the end; knowledge, mujahadah, and worship. Furthermore, Mahmud’s form moderation of tasawuf suggested that; 1) to follow the messenger of Allah and guided by the Al-Qur’an and Sunnah as always, 2) to mediate two extreme sufi groups in wise ways, 3) to tolerance intra and inter-religious with a rational reinterpretation the concept of sufism based on Islamic law, and 4) to avoid violence by instilling the teachings of love and pleasure as well as supporting the true goverment programs and acomodating the local culture. In the last finding, Mahmud’s moderation of tasawuf also included in catagory of moral, practicing, and philosopical tasawuf models at the same time.
Tarekat Mu'tabaroh dalam Perspektif Jam'iyyah Ahlith Thoriqoh Al-Mu’tabaroh An-Nahdliyyah Indonesia Faiq, Muhammad; Farhan, Ibnu
PUTIH: Jurnal Pengetahuan Tentang Ilmu dan Hikmah Vol. 8 No. 2 (2023): PUTIH: Jurnal Pengetahuan tentang Ilmu dan Hikmah Vol. VIII No. II
Publisher : Mahad Aly Al Fithrah

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.51498/ymgps347

Abstract

Spiritual phenomena are an integral part of Indonesian society. However, some think these phenomena are part of tariqa practice. This study aims to reveal the criteria and characteristics of the tariqa, especially the mu'tabaroh tariqa (notable Sufi order), through the perspective of one of the tariqa association organisations in Indonesia, namely Jam'iyyah Ahlith Thoriqoh al-Mu'tabaroh an-Nahdliyyah (JATMAN). This study is qualitative research in which the data were collected from library research. This study found that the tariqa is a path, school or order of Sufism. The tariqa is a path to get closer to Allah SWT under the guidance of a murshid (spiritual teacher). The tariqa can be categorised as mu'tabaroh if it has a connected chain (sanad) to the Prophet Muhammad and its teachings do not conflict with Islamic law. In addition, as an organisation, JATMAN, through the Ifta' Council, is competent to determine whether a tariqa can be considered mu'tabaroh or not.
Dialektika Antara Akal dan Wahyu dalam Aqidah Filsafat Islam: Harmoni atau Konflik sholeh, muh ibnu sholeh
PUTIH: Jurnal Pengetahuan Tentang Ilmu dan Hikmah Vol. 8 No. 2 (2023): PUTIH: Jurnal Pengetahuan tentang Ilmu dan Hikmah Vol. VIII No. II
Publisher : Mahad Aly Al Fithrah

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.51498/6w6gxw23

Abstract

This study aims to find the dialectics between reason and revelation in the understanding of aqeedah in Islamic philosophy, to understand whether there is harmony  conflict  the interaction between reason and revelation in Islamic aqeedah, to formulate a more inclusive perspective in integrating this understanding with the development  science and thought. modern. The method used this study is library research method, literature studies obtained from various sources such as scientific journals, books, seminar papers, and other publications related to research topics both offline and online, data obtained analyzed using interactive qualitative model. This data analysis model consists data collection, data reduction, data presentation, and conclusion. The results research show that understanding  Islamic aqeedah, dialectic between reason and revelation reflects  complicated interaction between human rational abilities and divine guidance. Although reason contemplates reality of God with limitations, revelation as God's direct guidance has main authority in aqeedah. Islamic thinkers seek to combine reason and revelation through ijtihad and ta'wil, making them central elements the evolution religious thought. The interaction  reason and revelation in Islamic aqeedah raises challenges of harmony and conflict. There have been attempts to align the two with the view that true reason will support revelation, but sometimes reason and the teachings revelation are incompatible. An inclusive perspective in integrating reason and revelation  Islamic aqeedah with the development  modern science involves consideringtwo complementary, using concept  ijtihad for adaptation, taking into account the views omodern Muslim scholars, and encouraging dialogue between religion and science in order to create sustainable harmony.
Filsafat dan Agama Syatori, Ahmad; Ahmad Syatori, Syatori
PUTIH: Jurnal Pengetahuan Tentang Ilmu dan Hikmah Vol. 9 No. 1 (2024): PUTIH: Jurnal Pengetahuan tentang Ilmu dan Hikmah Vol. IX No. I
Publisher : Mahad Aly Al Fithrah

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.51498/5n29wx87

Abstract

Religion and philosophy are two components that direct humans in achieving life goals. It is this fundamental difference that gives rise to the tendency for symmetrical and non-reciprocal development between philosophy and religion in the field of modern "knowledge". The terms philosophy and religion have meanings that are understood by many people in different ways. Philosophy in its operation begins with reason, while religion begins with revelation. Philosophy is a particular field of science that examines how humans can think deeply about something, while religion is a special field of science that examines how humans can behave and behave well based on a teaching that is in accordance with religious guidance. Basically between philosophy and religion have very basic differences, but the difference is not a cause of separation between the two, it can actually be a meeting point in solving a problem and providing solutions and solutions to a particular problem. Philosophy and religion in different positions will certainly produce different sources of knowledge. Where philosophy can find a scientific knowledge rationally, while religion can find a religious knowledge spiritually
Human Ethics as the Basis of Religious Moderation: A Reflection on Character Education Practices at Pondok Al Fithrah Surabaya Rozi, Fathur; Aisyah, Siti
PUTIH: Jurnal Pengetahuan Tentang Ilmu dan Hikmah Vol. 11 No. 1 (2026): PUTIH: Jurnal Pengetahuan tentang Ilmu dan Hikmah Vol. XI No. I (On Process)
Publisher : Mahad Aly Al Fithrah

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.51498/putih.2026.11(1).43-66

Abstract

This article examines the role of human ethics as a foundation for fostering religious moderation, with a particular focus on character education practices at Pondok Al Fithrah Surabaya. In the contemporary era, where religious polarization and intolerance remain pressing challenges, pesantren institutions play a crucial role in nurturing balanced and inclusive perspectives among young Muslims. Human ethics, understood as universal values such as justice, compassion, tolerance, and respect for human dignity, provides an essential framework for developing a moderate religious attitude rooted in Islamic spirituality. The study employs a qualitative-descriptive approach, drawing on observations, interviews with educators and students, and document analysis at Pondok Al Fithrah. Findings suggest that the pesantren integrates human ethics into daily practices, including the cultivation of humility, discipline, cooperation, and respect for diversity in religious and social life. These values are embedded not only in the formal curriculum but also in extracurricular activities, communal rituals, and the living tradition of Sufi-oriented education. Moreover, the article highlights how Al Fithrah’s approach contributes to the broader discourse of religious moderation in Indonesia by promoting harmony, preventing radical tendencies, and encouraging constructive engagement with plural society. It concludes that the integration of human ethics in character education at pesantren serves as a practical model for shaping moderate, ethical, and socially responsible individuals, thereby reinforcing the role of Islamic boarding schools as vital agents of peacebuilding and moral development in the 21st century.
Rumi in a Posthumanist Key: Poetic Ecologies and Ethical Entanglements Anjarsari, Fitrilya
PUTIH: Jurnal Pengetahuan Tentang Ilmu dan Hikmah Vol. 11 No. 1 (2026): PUTIH: Jurnal Pengetahuan tentang Ilmu dan Hikmah Vol. XI No. I (On Process)
Publisher : Mahad Aly Al Fithrah

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.51498/putih.2026.11(1).1-17

Abstract

Amidst ecological degradation and the acceleration of technoscience, post-humanist ethics are increasingly seeking a vocabulary of responsibility that transcends human exceptionalism. However, existing scholarship rarely brings together Sufi metaphysics and post-humanist theory in a sustained manner, and studies of Rūmī often treat the agency of animals, materials, and supernatural entities merely as metaphors. Through the poetic framework of Jalāl al-Dīn Rūmī, this article bridges this gap by reading selected ghazals and passages from the Masnavī alongside Rosi Braidotti’s relational subject, Karen Barad’s agential realism, and Donna Haraway’s figures of companionship. This article develops a “poetic ecology” as an interpretative method that highlights attention, resonance, and adab as practices of being-with animals, materials, technologies, and invisible beings. Methodologically, this article combines close reading, intertextual interpretation, and conceptual translation, treating images of wind, flutes, moths, and light as sites where agency is distributed and responsibility is felt. Key findings suggest that dhikr and samāʿ function as an ethics of entanglement that disciplines perception, loosens the boundaries between self and world, and shifts responsibility from command towards “response-ability”. This framework explains how devotion can operate as an ethics of entanglement, rather than as a human-centred moral command. Brief vignettes on urban pollution, data infrastructure, and AI in the classroom demonstrate how Rūmī’s imagination can guide ecological care, reparative listening, and humane design. This article reinterprets the khalīfah as a companion species and formulates practical adab for institutional, pedagogical, and technological contexts.
Ecosufism as a Paradigm of Environmental Ethics in Islamic Education Ahmad, Nur Isra'
PUTIH: Jurnal Pengetahuan Tentang Ilmu dan Hikmah Vol. 11 No. 1 (2026): PUTIH: Jurnal Pengetahuan tentang Ilmu dan Hikmah Vol. XI No. I (On Process)
Publisher : Mahad Aly Al Fithrah

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.51498/putih.2026.11(1).18-42

Abstract

The global ecological crisis, marked by extreme climate change, global warming, pollution, deforestation, and biodiversity loss, highlights that environmental problems are not merely technical but also carry ethical and spiritual dimensions. In the Indonesian educational context, many schools have yet to establish a sustainable ecological culture, making environmental education largely ceremonial and less effective in fostering ecological awareness among students. This study aims to formulate the paradigm of ecosufism as an Islamic educational approach that integrates Sufi values with ecological consciousness. The research method employed is library research, analyzing relevant scientific literature published between 2016 and 2026. The findings indicate that ecosufism represents an Islamic educational paradigm that unites Sufi principles with ecological awareness, thereby producing ecological spirituality rooted in Islamic teachings. The internalization of values such as tauḥīd, amanah, tazkiyatun nafs, zuhud, tafakur, iḥsān, sabr, and shukr fosters ecospiritual individuals who are responsible for environmental preservation as part of worship. Within the curriculum, this internalization is realized through the integration of ecological issues into Islamic Religious Education subjects, daily environmentally friendly practices, teacher role modeling, and routine environmental programs. The conclusion emphasizes that Islamic education should not be limited to normative knowledge transfer but must cultivate a sustainable school culture that instills ecological awareness as part of humanity’s role as khalifah on earth. The implication of this study is that ecosufism can serve as a strategic approach in national education policy and provide a foundation for future empirical research to test its effectiveness in enhancing students’ ecological awareness.

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