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<![CDATA[MAHABBAH DAN MA’RIFAH DALAM TASAWUF DZUNNUN AL-MISHRI ]]>
<![CDATA[Mina Wati]]>
<![CDATA[ Refleksi: Jurnal Filsafat dan Pemikiran Keislaman Vol 19, No 2 (2019) ]]>
Publisher : <![CDATA[UIN Sunan Kalijaga Yogyakarta ]]>
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DOI: 10.14421/ref.2019.1902-06
<![CDATA[This article discusses mahabbah (the love of beings to God) and ma’rifah (the blessing of God to beings) that focuses on the thought of Dzunnun al-Mishri (hereinafter referred to as Dzunnun). The insufficiency of research on mahabbah and ma’rifah is the main reason for the requirement for further research related to the character and the relationship between this two concepts. So far, when talking about mahabbah, the most popular name is Rabiah al-Adawiyah. It is necessary to discuss about mahabbah and ma’rifah in the frame of thought of Dzunnun being resurrected. In addition, in this day and age, it is necessary for humankind to explore the concepts offered by Dzunnun given the many global impediment that cause humanity to drought in spirituality. This article is based on library or library research that examines library data by using descriptive analysis, interpretation and data analysis methods. The source used is secondary data which is used as a support for writing this article. The approach of Sufism with the general method of the Sufis is a prominent feature in the writing of this article. Ma’rifah is the highest level in the application of Sufism that can be achieved with Mahabbah. Every human being can do and feel mahabbah because in essence mahabbah creates servant’s love for the Creator. Meanwhile, ma’rifah is knowing or knowing God so that his heart can see God and he feels close to God. The relationship between the two can be said with the sentence, “love grows because of knowledge and cognition of God.” From that sentence, it can be seen that there is a correlation between mahabbah and ma’rifah. Ma’rifah can be obtained if humans have traced and felt mahabbah. Mahabbah is a feeling of closeness to God through love (spirit). Meanwhile, ma’rifah is the level of knowledge to God through the eyes of the heart (al-Qalb).]]>
<![CDATA[MAHABBAH DAN MA’RIFAH DALAM TASAWUF DZUNNUN AL-MISHRI ]]>
<![CDATA[Wati, Mina]]>
<![CDATA[ Refleksi: Jurnal Filsafat dan Pemikiran Islam Vol 19, No 2 (2019) ]]>
Publisher : <![CDATA[UIN Sunan Kalijaga Yogyakarta ]]>
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DOI: 10.14421/ref.2019.1902-06
<![CDATA[This article discusses mahabbah (the love of beings to God) and ma’rifah (the blessing of God to beings) that focuses on the thought of Dzunnun al-Mishri (hereinafter referred to as Dzunnun). The insufficiency of research on mahabbah and ma’rifah is the main reason for the requirement for further research related to the character and the relationship between this two concepts. So far, when talking about mahabbah, the most popular name is Rabiah al-Adawiyah. It is necessary to discuss about mahabbah and ma’rifah in the frame of thought of Dzunnun being resurrected. In addition, in this day and age, it is necessary for humankind to explore the concepts offered by Dzunnun given the many global impediment that cause humanity to drought in spirituality. This article is based on library or library research that examines library data by using descriptive analysis, interpretation and data analysis methods. The source used is secondary data which is used as a support for writing this article. The approach of Sufism with the general method of the Sufis is a prominent feature in the writing of this article. Ma’rifah is the highest level in the application of Sufism that can be achieved with Mahabbah. Every human being can do and feel mahabbah because in essence mahabbah creates servant’s love for the Creator. Meanwhile, ma’rifah is knowing or knowing God so that his heart can see God and he feels close to God. The relationship between the two can be said with the sentence, “love grows because of knowledge and cognition of God.†From that sentence, it can be seen that there is a correlation between mahabbah and ma’rifah. Ma’rifah can be obtained if humans have traced and felt mahabbah. Mahabbah is a feeling of closeness to God through love (spirit). Meanwhile, ma’rifah is the level of knowledge to God through the eyes of the heart (al-Qalb).]]>
<![CDATA[MEMBACA KISAH NABI DAUD MENGGUNAKAN SEMIOTIKA ROLAND BARTHES ]]>
<![CDATA[Jarot Nanang Santoso]]>;
<![CDATA[Indal Abror]]>
<![CDATA[ Refleksi: Jurnal Filsafat dan Pemikiran Keislaman Vol 19, No 2 (2019) ]]>
Publisher : <![CDATA[UIN Sunan Kalijaga Yogyakarta ]]>
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DOI: 10.14421/ref.2019.1902-01
<![CDATA[Roland Barthes’s semiotics, as a science that is concerned in coding, was applied in analyzing the story of the Prophet David. Application of multilevel readings; Heuristic readings and retroactive readings in the story of the Prophet David consisting of 25 lexia texts of the Koran, were found to be of significance identified from certain codes, including: a) hermeunetic code / puzzle code, b) symbolic code “David” symbol from the ideal leader, c) the semic code or the “ark” connotative code means the importance of preserving and preserving relics, d) the proaretic code / action code “David fell” means humility acknowledging mistakes not looking at someone’s status, e) gnomic code or code Cultural “Goliath and its troops” means that there will always be those who spread damage, and during this time God’s intervention will also contribute to protecting the universe through the other party who spread goodness, and so on.]]>
<![CDATA[MEMBACA KISAH NABI DAUD MENGGUNAKAN SEMIOTIKA ROLAND BARTHES ]]>
<![CDATA[Santoso, Jarot Nanang]]>;
<![CDATA[Abror, Indal]]>
<![CDATA[ Refleksi: Jurnal Filsafat dan Pemikiran Islam Vol 19, No 2 (2019) ]]>
Publisher : <![CDATA[UIN Sunan Kalijaga Yogyakarta ]]>
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DOI: 10.14421/ref.2019.1902-01
<![CDATA[Roland Barthes’s semiotics, as a science that is concerned in coding, was applied in analyzing the story of the Prophet David. Application of multilevel readings; Heuristic readings and retroactive readings in the story of the Prophet David consisting of 25 lexia texts of the Koran, were found to be of significance identified from certain codes, including: a) hermeunetic code / puzzle code, b) symbolic code “David†symbol from the ideal leader, c) the semic code or the “ark†connotative code means the importance of preserving and preserving relics, d)  the proaretic code / action code “David fell†means humility acknowledging mistakes not looking at someone’s status, e) gnomic code or code Cultural “Goliath and its troops†means that there will always be those who spread damage, and during this time God’s intervention will also contribute to protecting the universe through the other party who spread goodness, and so on.]]>
<![CDATA[SOSOK RATU ADIL DALAM RAMALAN JAYABAYA ]]>
<![CDATA[Muh Fatkhan]]>
<![CDATA[ Refleksi: Jurnal Filsafat dan Pemikiran Keislaman Vol 19, No 2 (2019) ]]>
Publisher : <![CDATA[UIN Sunan Kalijaga Yogyakarta ]]>
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DOI: 10.14421/ref.2019.1902-07
<![CDATA[The doctrine of Ratu Adil or messias is actually not something new. In various cultures and social institutions, this kind of doctrine is often found, both within a religious framework and within a particular cultural framework. The belief in the arrival of a Ratu Adil is usually a form of opposition that arises naturally when a group of people experiences discrimination, oppression and social, cultural and political constraints. This Messianistic concept is usually in the form of predictions of the coming of a Savior. The following article tries to trace the figure of the Savior who is predicted to come by a king from Kediri who is quite well known and even he himself is also considered the Queen of Justice, namely Prabu Jayabaya.]]>
<![CDATA[SOSOK RATU ADIL DALAM RAMALAN JAYABAYA ]]>
<![CDATA[Fatkhan, Muh]]>
<![CDATA[ Refleksi: Jurnal Filsafat dan Pemikiran Islam Vol 19, No 2 (2019) ]]>
Publisher : <![CDATA[UIN Sunan Kalijaga Yogyakarta ]]>
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DOI: 10.14421/ref.2019.1902-07
<![CDATA[The doctrine of Ratu Adil or messias is actually not something new. In various cultures and social institutions, this kind of doctrine is often found, both within a religious framework and within a particular cultural framework. The belief in the arrival of a Ratu Adil is usually a form of opposition that arises naturally when a group of people experiences discrimination, oppression and social, cultural and political constraints. This Messianistic concept is usually in the form of predictions of the coming of a Savior. The following article tries to trace the figure of the Savior who is predicted to come by a king from Kediri who is quite well known and even he himself is also considered the Queen of Justice, namely Prabu Jayabaya.]]>
<![CDATA[KONTEKSTUALISASI TEOLOGI MODERN Kritik Hassan Hanafi terhadap Teologi Tradisional ]]>
<![CDATA[Muhammad Taufik]]>
<![CDATA[ Refleksi: Jurnal Filsafat dan Pemikiran Keislaman Vol 19, No 2 (2019) ]]>
Publisher : <![CDATA[UIN Sunan Kalijaga Yogyakarta ]]>
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DOI: 10.14421/ref.2019.1902-02
<![CDATA[In the past theological differences have also been responded to the same as those above, there were those who responded normally there were sometimes disputes. Just how should respond to the differences wisely, because the principle of differences in understanding the concept of theology is normal. Hassan Hanafi, a professor at Cairo University, argued that one of his arguments was that he tried to criticize traditional theology which, according to him, was too central to theological theology. According to him, traditional theology is too monotonous, only talking about the affairs of the "heaven" even though we live in the world with our fellow humans. So that theology should not merely discuss God's affairs and eschatological matters.]]>
<![CDATA[KONTEKSTUALISASI TEOLOGI MODERN Kritik Hassan Hanafi terhadap Teologi Tradisional ]]>
<![CDATA[Taufik, Muhammad]]>
<![CDATA[ Refleksi: Jurnal Filsafat dan Pemikiran Islam Vol 19, No 2 (2019) ]]>
Publisher : <![CDATA[UIN Sunan Kalijaga Yogyakarta ]]>
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DOI: 10.14421/ref.2019.1902-02
<![CDATA[In the past theological differences have also been responded to the same as those above, there were those who responded normally there were sometimes disputes. Just how should respond to the differences wisely, because the principle of differences in understanding the concept of theology is normal. Hassan Hanafi, a professor at Cairo University, argued that one of his arguments was that he tried to criticize traditional theology which, according to him, was too central to theological theology. According to him, traditional theology is too monotonous, only talking about the affairs of the "heaven" even though we live in the world with our fellow humans. So that theology should not merely discuss God's affairs and eschatological matters.]]>
<![CDATA[DOKTRIN TASAWUF DALAM KITAB FUSHUS AL-HIKAM KARYA IBN ‘ARABI ]]>
<![CDATA[Ali Usman]]>
<![CDATA[ Refleksi: Jurnal Filsafat dan Pemikiran Keislaman Vol 19, No 2 (2019) ]]>
Publisher : <![CDATA[UIN Sunan Kalijaga Yogyakarta ]]>
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DOI: 10.14421/ref.2019.1902-03
<![CDATA[Ibn ‘Arabi was an Islamic thinker and a well-known Sufi figure among Sufi figures who had an extraordinary influence on the development of Islamic thought until now. His knowledge and thoughts really have a very high imaginative power, as seen in many of his works, which until now have never been bored by their readers. Fushus al-Hikam, which is his monumental work, besides al-Futuhat al-Makkiyah. The Book of Fushus al-Hikam (Ring of Wisdom Binding / String of Pearls of Wisdom) is a relatively shorter work than the Futuhat, but it is the most widely read and suggested by the reviewer (perhaps because it is the most difficult), as well as the most influential and most famous. This book was compiled in 627 AH / 1229 CE, ten years before he died. According to Ibn ‘Arabi himself, the content in this work was entirely based on the inspiration of his spiritual knowledge from the Prophet who held a book in his hand and he ordered to take it and bring it to the world so that people could benefit from it.]]>
<![CDATA[DOKTRIN TASAWUF DALAM KITAB FUSHUS AL-HIKAM KARYA IBN ‘ARABI ]]>
<![CDATA[Usman, Ali]]>
<![CDATA[ Refleksi: Jurnal Filsafat dan Pemikiran Islam Vol 19, No 2 (2019) ]]>
Publisher : <![CDATA[UIN Sunan Kalijaga Yogyakarta ]]>
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DOI: 10.14421/ref.2019.1902-03
<![CDATA[Ibn ‘Arabi was an Islamic thinker and a well-known Sufi figure among Sufi figures who had an extraordinary influence on the development of Islamic thought until now. His knowledge and thoughts really have a very high imaginative power, as seen in many of his works, which until now have never been bored by their readers. Fushus al-Hikam, which is his monumental work, besides al-Futuhat al-Makkiyah. The Book of Fushus al-Hikam (Ring of Wisdom Binding / String of Pearls of Wisdom) is a relatively shorter work than the Futuhat, but it is the most widely read and suggested by the reviewer (perhaps because it is the most difficult), as well as the most influential and most famous. This book was compiled in 627 AH / 1229 CE, ten years before he died. According to Ibn ‘Arabi himself, the content in this work was entirely based on the inspiration of his spiritual knowledge from the Prophet who held a book in his hand and he ordered to take it and bring it to the world so that people could benefit from it.]]>
