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KONSEP TASAWUF SEBAGAI PSIKOTERAPI BAGI PROBLEMATIKA MASYARAKAT MODERN (Study Terhadap Kitab Ihya’ ‘Ulumiddin Karya Imam Al-Ghazali) Nur Cholis; Syahril Syahril
Manthiq Vol 3, No 1 (2018): MEI
Publisher : Sekolah Pasca Sarjana IAIN Bengkulu

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.29300/mtq.v3i1.1894

The life of the modern age has resulted in some human beings engulfed by spiritual emptiness, advances in the field of science, technology and philosophy of rationalism unable to fulfill the basic human need in the aspect of transcendental values, if it is not matched by spiritual planting in the soul, consequently the human soul will become dry and empty, causing problems in life. In this case Sufism appears by bringing a psychotherapist concept to the problems that arise in the soul of modern society. As for the concept of tasawuf which the author offers here is tasawuf Imam Al-Ghazali in Ihya „‟ Ulumiddin. The problems discussed in this research are how the teachings of Sufism of Al-Ghazali, how the problems of modern society, and how tasawuf Al-Ghazali can become psychotherapy for the problems of modern society. This study is a study taken from primary sources namely Ihya „‟ Ulumuddin and other supporting sources. This research uses descriptive qualitative approach with the type of library research study (library research). That is by reviewing the book or primary and secondary sources with regard to the issues discussed, the method of discussion used is descriptive analysis.The result of this study is that the problems of modern society can be grouped into five parts: moral degradation, spiritual emptiness, loss of value and meaning of life, sters and frustration, and loss of self-esteem and future. Therefore, Sufism is indispensable in modern life, because in this era many human beings are starting to leave the spiritual aspects or worship to their God, they are many who began to forget its existence as a servant of God, so there are many problems in life. Psychotherapy given to the problems are: (1) repentance is back to the right path, regret the wrong actions and will not repeat it again, (2) riyadhah and mujahadah is continuously doing the exercises and earnestly to return to Allah, (3) Zuhud is to use the facilities of the world by not defeating the affairs of the Hereafter, (4) Patience is not always impose the will and able to live the provisions of God during life in the world, and (5) tawakkal ie submit all the results of efforts that have done only to God and always prejudiced both of Him.

EKSISTENSI TUHAN MENURUT SAID NURSI (STUDI TERHADAP KITAB RISALAH AL-NUR) Alkan Junaidi
Manthiq Vol 1, No 1 (2016)
Publisher : Sekolah Pasca Sarjana IAIN Bengkulu

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.29300/mtq.v1i1.304

Abstract: The Existence of God According to Said Nursi (Research on a Book of Risalah al-Nur). Philosophically, the existence of God Almighty require evidence which make its existence can be accepted by human. Here, Said Nursi did not interpret the phrase of unity literally, but he explained it clearly. Then the problem is examined in this study, first: how the views of Said Nursi About the Existence of God?, the second: how to prove the existence of God by Said Nursi in the Book of Risalah al-Nur? This type of research is library research, and methods used in this research is qualitative descriptive. From this research it was discovered that God is a substance in perspective of Nursi Supreme Court which will not be understood by the human mind. God is also the Supreme Substance plenary that his perfection can not be compared to anything. Nevertheless, for Nursi the grandeur and perfection of God is manifest in every face sheets of the universe, both at the level of the macrocosm and microcosm, through the properties, names, and his deeds. For a proof of God’s existence, Nursi presents four arguments. First, the cosmological argument, that all the diversity in the universe, perfection is relative, the dependence of all creatures, and the uniqueness of each creation, it shows a present of Mandatory Substance Almighty Creator and the one who created of all things. Second, the ontological argument, it illustrates that good microcosm of the animate and inanimate, everything in nature voiced greatness and unity of God. Third, the teleological argument, the teleological universe, there is no order, relevance and harmonious cooperation between each other with a specific purpose. God as the designer must be present as a source of harmony of the whole of creation. Fourth, intuitive argument, the central argument of this is the conscience of every human being the most transparent proof of God’s existence.

Makna Filosofis Kembar Mayang dalam Ritual Pernikahan Adat Jawa di Desa Kungkai Baru Kecamatan Air Periukan Kabupaten Seluma Aini Rosidah
Manthiq Vol 4, No 2 (2019): November
Publisher : Sekolah Pasca Sarjana IAIN Bengkulu

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.29300/mtq.v4i2.3518

Upacara perkawinan adat jawa memiliki tata cara yang sudah ditentukan. Seperti halnya salah satu bagian terpenting dalam upacara perkawinan adat jawa yaitu panggih penganten atau temu manten. Upacara ini adalah upacara saat bertemunya mempelai pria dan mempelai wanita, yang diselenggarakan di tempat kediaman mempelai wanita. Upacara ini diselenggarakan setelah selesai prosesi ijab qobul. Dalam prosesi upacara temu manten disertakan berbagai simbol yang sarat akan makna. Salah satu simbol yang digunakan dalam upacara temon manten ini adalah kembarMayang. Kembar mayang sering disebut megar mayang atau gagar mayang[1]merupakan salah satu unsur yang terdapat dalam upacara tradisional masyarakat Jawa, yang berbentuk bunga yang dirangkai menggunakan janur dan dedaunan. Kembar mayang sudah menjadi sebuah tradisi masyarakat. Penelitian ini menggunakan metode library research, di mana penulis mengumpulkan data berdasarkan literasi yang ada. Rumusan masalah dalam penelitian ini adalah bagaimana makna filosofis yang terdapat dalam simbol kembar mayang di Desa Kungkai Baru Kecamatan Air Periukan Kabaupaten Seluma? Adapun Tujuan yang diharapkan dalam penelitian ini adalah Untuk mengetahui makna simbol kembar mayang pada upacara adat perkawinan khususnya di Desa Kungkai Baru Kecamatan Air Periukan Kabupaten Seluma, selain itu, agar masyarakat tidak hanya mengetahui penyertaan kembar mayang dalam upacara adat perkawinan Jawa tetapi juga mengetahui makna yang terkandung dari simbol-simbol pada kembar mayang.

KEBEBASAN MANUSIA DALAM FILSAFAT EKSISTENSIALISME (STUDI KOMPARASI PEMIKIRAN MUHAMMAD IQBAL DAN JEAN PAUL SARTRE) Elvira Purnamasari
Manthiq Vol 2, No 2 (2017): NOVEMBER
Publisher : Sekolah Pasca Sarjana IAIN Bengkulu

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.29300/mtq.v2i2.667

Talking about freedom, freedom can have many meanings, depending on which perspective it sees. If wrong in looking, then the freedom can be legitimacy to do something that is not good. For this reason understanding freedom with proper understanding becomes very important. Freedom in the philosophical view of existentialism is interesting to be examined since this philosophy examines human beings in terms of their subjectivity so that it will provide an understanding of freedom not only philosophically which is theoretical but also in the ethical realm that really touches human life in real. The two figures whose thoughts are discussed in this study are representative of two different schools of existentialism, atheist / non-religious existence and theistic / religious existentialism. So this study will also present not only an understanding of freedom from an existentialist perspective but also to see how a concept is viewed by two contradictory beliefs. Muhammad Iqbal who built his thoughts with a firm belief in God and Jean Paul Sartre who tried to keep people from being dependent on God with their atheistic beliefs. The problem in this research, are: 1. How is human’s freedom in the philosophy of existentialism of Muhammad Iqbal and Jean Paul Sartre? 2. What are the similarities and differences of the concept of human’s freedom according to Muhammad Iqbal and Jean Paul Sartre? To answer the research problem formulation above is done library research (library research), by using comparative method. The results of the research are: 1. Existentialism Muhammad Iqbal is theistic existence of theistic. This characteristic of existentialism is very visible in the idea of “khudi” philosophy. Khudi / self in Iqbal’s view is unique, free and creative. The freedom for him is a means to achieve the existence of the ultimate self is man as niyabati divine/ representative of God on this earth. The existentialism of Jean Paul Sartre is representative of the atheistic existentialism style. Because this concept departs from the idea that human’s freedom is absolute, then if there is a God man is not free. God’s power will deprive human’s freedom. The foundation of Sartre’s concept of existentialism is that existence precedes the essence. Because man is a self-conscious existence that he is free and responsible for his freedom. 2. The thoughts of these two figures have similarities, namely a) Equally look at human’s existence from the point of view subjectivity. So according to them human’s existence is a free self and responsible for their actions. In other words, freedom is a human’s existence, b) His philosophy contains an ethical value that instills the importance of humanity. That every human being has responsibility is not only for himself but for all humans. The differences are: a) God’s existence in Iqbal’s view requires human’s existence, whereas for Sartre the existence of God eliminates the existence of man as an individual who has absolute freedom, b) Iqbal’s freedom culminates in an approach to God as the vigerence of God. While Sartre’s freedom is an absolute freedom whose goal is purely freedom itself, the freedom to determine without being attached to anything, c) The freedom of others for Iqbal is a means of achieving true freedom. Meanwhile, Sartre argues that the freedom of others is a threat to his freedom.

ANALISIS KRITIS KONTRIBUSI NAHDLATUL ULAMA (NU) DALAM PERKEMBANGAN LEMBAGA PENDIDIKAN ISLAM DI KABUPATEN BENGKULU SELATAN Ani Jayanti
Manthiq Vol 2, No 1 (2017): Mei
Publisher : Sekolah Pasca Sarjana IAIN Bengkulu

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.29300/mtq.v2i1.416

Abstrak: Penelitian ini dilatarbelakangi oleh informasi yang diproleh oleh peneliti, bahwa NU sudah lama masuk ke Kabupaten Bengkulu Selatan, namun hakikatnya tidak banyak bukti-bukti keberadaan NU awal tersebut. Masuknya NU terlihat dari lembaga pendidikan Islam di sana, seperti: minimnya Pondok Pesantren, dan belum ditemukannya pendidikan Islam formal yang murni mengatas namakan Lembaga NU yang masih berdiri pada masa sekarang, misalnya Madrasah NU, Sekolah Ma’arif atau Universitas Nahdatul Ulama. Penelitian ini bertujuan untuk mengetahui pertama, kontribusi Nahdlatul Ulama (NU) dalam perkembangan lembaga pendidikan Islam di Kabupaten Bengkulu Selatan. Kedua, faktor-faktor penghambat kontribusi Nahdlatul Ulama (NU) dalam perkembangan lembaga Pendidikan Islam di Kabupaten Bengkulu Selatan. Penelitian ini merupakan penelitian kualitatif yang membahas tentang analisis kritis kontribusi Nahdlatul Ulama (NU) dalam perkembangan lembaga Pendidikan Islam di Kabupaten Bengkulu Selatan. Metode yang digunakan dalam penelitian ini adalah metode deskriptif kualitatif. Penelitian ini berusaha mendeskripsikan analisis kritis kontribusi Nahdlatul Ulama (NU) dalam perkembangan lembaga pendidikan Islam di kabupaten Bengkulu Selatan. Adapun dari hasil penelitian ini adalah pertama, Nahdlatul Ulama (NU) memberikan kontribusi berupa non materi kepada lembaga pendidikan Islam formal di Kabupaten Bengkulu selatan. Kedua, Nahdlatul Ulama (NU) memberikan kontribusi tidak mengatasnamakan organisasi. Ketiga, kader- kader Nahdlatul Ulama (NU) kurang terorganisir.

Pengaruh Tingkat Pendidikan dan Pemahaman Keagamaan terhadap Tingkat Pengamalan Keagamaan Masyarakat Di Desa Nusuk Kabupaten Kaur Noni Witisma
Manthiq Vol 5, No 1 (2020): Mei
Publisher : Sekolah Pasca Sarjana IAIN Bengkulu

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.29300/mtq.v5i1.3239

Abstrak: Pengaruh Tingkat Pendidikan dan Pemahaman Keagamaan terhadap Tingkat Pengamalan Keagamaan Masyarakat Di Desa Nusuk Kabupaten Kaur. Tujuan penelitian adalah untuk mengetahui pengaruh tingkat pendidikan terhadap pengamalan keagamaan masyarakat di Desa Nusuk Kabupaten Kaur; Untuk mengetahui pengaruh pemahaman keagamaan terhadap pengamalan keagamaan masyarakat di Desa Nusuk Kabupaten Kaur; Untuk mengetahui pengaruh antara tingkat pendidikan dan pemahaman keagamaan terhadap tingkat pengamalan keagamaan masyarakat di Desa Nusuk Kabupaten Kaur. Jenis penelitian ini tergolong penelitian lapangan (Field research) dengan pendekatan kuantitatif. Teknik pengumpulan data yang digunakan adalah observasi, angket dan dokumentasi. Berdasarkan hasil penelitian, diketahui bahwa terdapat pengaruh yang signifikan antara tingkat pendidikan dengan pengamalan keagamaan masyarakat di Desa Nusuk Kabupaten Kaur. Hal ini dibuktikan dari hasil analisis diperoleh bahwa t-hitung > dari t-tabel, yaitu t-hitung sebesar 4,362 sedangkan t-tabel sebesar 2,000.Terdapat pengaruh yang signifikan antara pemahaman keagamaan dengan pengamalan keagamaan masyarakat di Desa Nusuk Kabupaten Kaur.Hal ini dibuktkan dari hasil analisis diperoleh t-hitung > t-tabel, yaitu t-hitung sebesar 5,583 dan t-tabel sebesar 2,000.Terdapat pengaruh yang signifikan antara tingkat pendidikan dan pemahaman keagamaan terhadap tingkat pengamalan keagamaan masyarakat di Desa Nusuk Kabupaten Kaur. Hal ini dibuktikan dari hasil analisis diperoleh F-hitung sebesar 42,937 dengan f-tabel sebesar 3,11. Artinya F-hitung > f-tabel (42,937 > 3,11).

Hubungan Islam dan Negara dalam Pandangan Ahmad Syafii Maarif Leni Marlena
Manthiq Vol 3, No 2 (2018): Jurnal Manthiq
Publisher : Sekolah Pasca Sarjana IAIN Bengkulu

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.29300/mtq.v3i2.2898

Abstrak: Hubungan Islam dan Negara dalam Pandangan Ahmad Syafii Maarif. Ada dua persoalan yang dikaji dalam skripsi ini, yaitu: pertama, Bagaimana konsep negara dalam Islam menurut Ahmad Syafii Maarif. Kedua, Bagaimana hubungan Islam dan negara menurut Ahmad Syafii Maarif. Adapun tujuan penelitian ini adalah untuk mengetahui konsep negara dalam Islam serta hubungan Islam dan negara menurut Ahmad Syafii Maarif. Untuk mengungkap persoalan tersebut secara mendalam dan menyeluruh, penulis menggunakan jenis penelitian pustaka (library research) dengan metode deskriptif kualitatif yang bermanfaat untuk memberikan informasi, fakta serta data mengenai konsep negara dalam Islam dan hubungan Islam dan negara menurut Ahmad Syafii Maarif, kemudian data tersebut diuraikan, dianalisis dan dibahas untuk menjawab permasalahan tersebut. Dari hasil penelitian ini ditemukan bahwa: pertama, Konsep negara dalam Islam menurut Ahmad Syafii Maarif lebih dekat kepada sistem syura. Negara yang berbentuk demokratis, yang menjalankan prinsip syura paling cocok untuk sistem sebuah negara. Hal ini dikarenakan sistem tersebut lebih dekat kepada cita-cita politik Al-Qur’an, yang menempatkan manusia pada posisi sama dalam proses pengambilan keputusan untuk kepentingan bersama. Kedua, Hubungan Islam dan negara menurut Ahmad Syafii Maarif adalah hubungan yang simbiotik, yaitu suatu hubungan yang saling membutuhkan satu sama lainnya dan bersifat timbal balik. Agama (Islam) membutuhkan negara sebagai sarana untuk mewujudkan cita-cita moral atau ajaran-ajarannya yang ada dalam Al-Qur’an, sedangkan negara membutuhkan agama (Islam) sebagai petunjuk moral bagi semua kehidupan bernegara dan bermasyarakat.

PEMIKIRAN KEAGAMAAN TAREKAT NAQSYABANDIYAH DI DESA SUKADATANG KECAMATAN CURUP UTARA KABUPATEN REJANG LEBONG Kadar Najmiddin
Manthiq Vol 1, No 1 (2016)
Publisher : Sekolah Pasca Sarjana IAIN Bengkulu

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.29300/mtq.v1i1.319

Abstract: Religious Thinking of Naqshbandi Order in the Village of Sukadatang Disctrict of North Curup Rejang Lebong;This research is motivated by the controversy over the existence of followers of Naqsyabandiyah Sufism in in the village ofSukadatang district Rejang Lebong. The problems of this research are: 1).What are the factors supporting the growing followers ofNaqsyabandiyah order in the village ofSukadatang Northern Curup District of Rejang Lebong? 2) How does the practice patterns of thought and religious viewof the Naqsyabandiyah followers in the village ofSukadatang Northern Curup District of Rejang Lebong?. This research is a field research. Data collection techniques used were interviews with informants who directly related to the issues. The results showed that the factors supporting the growing follower of Naqsyabandiyah sufi orderin the village of Sukadatang Northern Curup District of Rejang Lebong are; Firstly, the internal factors of the sufi order which include; the spiritual needs of the congregation followers, leadership figures, regeneration is good, adequate building facilities, and the majority of the followers are middle income. Secondly, is the external factors which include; the support of the Government, JATMI, the Indonesian Ulema Council, and the public. As for the practice of SufiNaqsyabandiyah worshipers in the village of Sukadatang are: repentance bath, allegiance, mysticism, perform dhikr latha’if, and tawajuh. While the religious thought of this order is the moral approach, because the whole practice and dhikr undertaken aim to cleanse themselves of all sins and reprehensible nature. According to them, each participant shall make suluk allegiance to teachers or tutors. About genealogy, the teachings of this sufi order must have a pedigree that can be justified, and how to connect communication between pedigree it could have been through communication with a pedigree who has died, for example through dreams.

LARANGAN MENIKAH SATU KAUM DALAM MASYARAKAT SUKU PEKAL DITINJAU DARI PERSPEKTIF ISLAM (STUDI KASUS DI KECAMATAN MALIN DEMAN KABUPATEN MUKOMUKO) Devi Marlina
Manthiq Vol 2, No 2 (2017): NOVEMBER
Publisher : Sekolah Pasca Sarjana IAIN Bengkulu

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.29300/mtq.v2i2.672

The purpose of this study is to know and analyze the marriage of one kaum in Pekal society in Malin Deman sub-district of Mukomuko regency in banned and to know the view of Islamic law concerning the prohibition of marriage of one people in Pekal society in Kecamatan Malin Deman of Mukomuko Regency. The results of the study showed that the prohibition of marrying one of the people in Pekal sub-district, Malin Deman sub-district of Mukomuko Regency, due to the relative nature of the kinship relationship, is feared to damage the relationship of silaturrahim, it is feared there will be marriage between siblings, consider one brothers and to decide which dunsanak ) which does not, educate shame, and a strong conviction that there will be a bad thing against the descent and view of Islamic law concerning the prohibition of marriage of one kaum in Pekal tribe society in Malin Deman sub-district Mukomuko regency is not in accordance with Islamic law because one brother not included in those who are forbidden to be married according to the Qur’an and Sunnah. Thus can be said marriage of one punishable people may (mubah).

TEOLOGI INKLUSIF NURCHOLISH MADJID (PEMIKIRAN TENTANG PLURALISME DAN LIBERALISME AGAMA) Suryadi Suryadi
Manthiq Vol 2, No 1 (2017): Mei
Publisher : Sekolah Pasca Sarjana IAIN Bengkulu

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.29300/mtq.v2i1.426

Abstract: Inclusive Theology Nurcholish Madjid (Thought About Religious Pluralism and Liberalism). Interpret the keyword Allah be ‘God’ is conflicting concepts. The question is whether the concept of God that is understood by other religions is the same as the concept of God in Islam? God in Islam, for example, childless and not begotten, whereas the God of the Christian son. God in Islam is only a temporary one God in Hinduism there are three, namely Brahma, Vishnu and Shiva, and each has a different role. If indeed God in Christians, Zoroastrians and others are the same, why the Prophet invited them to Islam or to invite them to the sentence sawa‘? Kalima sawa ‘is not a theological compromise, not a common platform, but monotheism in Islam which became the teachings of previous Prophets. Point of similarity is not just believe in God, but the concept of the oneness of God brought earlier prophets and include Islam. The formulation of the problem in this research: How Nurcholish Madjid Thoughts on Religious Pluralism? And How Nurcholish Madjid Thinking about Religion Liberalism? Kind of research is a library (library research). The results of this study concluded that the views Nurcholish Madjid, basically pluralistic society or the nature of pluralism, it is not enough just with the attitude acknowledge and accept the fact that the society is pluralistic, but—more fundamentally—must be accompanied by a sincere attitude to accept pluralism as a positive value and the grace of God to man, for it would enrich the cultural growth through dynamic interaction and cross-cultural diversity. Pluralism should also not be understood merely as a “goodness negative” (negative good), just judging from its usefulness to get rid of fanaticism (to keep fanaticism at bay). Pluralism should be understood as “a true affinity diversity in the bonds of civility” (genuine engagement of diversities within the bonds of civility). In fact, pluralism is a necessity for the survival of humanity, among others, through the mechanism of checks and balances that result. The process of liberalization and secularisation which later evolved into isms in view of Cak Nur are efforts to break away from traditional values. The consequences of this attitude is the emergence of the notion of “personal religious Nodes: piety, resignation, sincere”. Because he let go of traditional values, the exposition does not contain a new and fresh theory that can be useful as a remedy for the psychological plight of modern man.

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meddyan heriadi

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Pascasarjana IAIN Bengkulu. Jl. Raden Fatah Pagar Dewa Kota Bengkulu » Tel / fax : 081271987140 /

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Kota bengkulu,

Bengkulu

INDONESIA

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Home Page

OAI Link

Editorial Team

Contact

Reviewer

Google Scholar

Contact Name meddyan heriadi

Contact Email meddyanheriadi@gmail.com

Phone +6281279687634

Journal Mail Official meddyanheriadi@gmail.com

Editorial Address Pascasarjana IAIN Bengkulu. Jl. Raden Fatah Pagar Dewa Kota Bengkulu » Tel / fax : 081271987140 /

Location Kota bengkulu, Bengkulu INDONESIA

Abstract

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Abstract

Abstract

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Abstract

Contact Name
meddyan heriadi

Contact Email
meddyanheriadi@gmail.com

Phone
+6281279687634

Journal Mail Official
meddyanheriadi@gmail.com

Editorial Address
Pascasarjana IAIN Bengkulu. Jl. Raden Fatah Pagar Dewa Kota Bengkulu » Tel / fax : 081271987140 /

Location
Kota bengkulu,

Bengkulu

INDONESIA