PUTIH: Jurnal Pengetahuan Tentang Ilmu dan Hikmah

Arsitektur Alif dan Alef

2023-02-01T18:21:35+00:00

The letters Alif and Alef are architectural masterpieces. Architecture is not only constructed to meet basic human needs. In a semiotic perspective, architecture is a text and is designed to be rich in philosophical values, so it is necessary to trace the meanings contained in it. This research is a literature, with a comparative inductive method. The approach is semiotic architecture. As a result, the Alif and Alef architectures are designed to be timeless so that the letter values can become a guideline that is firmly held by their users. Its extra-detailed design shows the sacredness of the letter. Apart from being the name of God, the letter is constructed as an icon of tahlil or tehlel monotheism that interprets the oneness of God and there is no God but Him. He is All Supreme and to Him man must submit, serve and hold on to His words. Its abstract qualities are the image of infinity and something indescribable. His intentions show that God is the Creator, can only be articulated through the wonders of His creations. The numerical value of one represents a beginning and the only path to be walked. One thousand is an infinity number that means everything comes from the One Dzat no one can feel high because God is Al-Mutakabbir. And among the ways of obtaining sprirituality is to neutralize lust

Pandangan dan Sikap Imam Ahmad bin Hanbal Terhadap Tokoh-Tokoh Sufi

2023-02-01T18:23:12+00:00

Ahmad bin Hanbal is one of the founders of four schools of jurisprudence which are at the corner of the Madrasah Hadith Expert and is a reference for his followers who call themselves Ahlussunnah. This article examines how Imam Ahmad bin Hanbal interacted with Sufi figures who lived in his time. because of the existence of a shallow paradigm of strong contact between hadith experts and Sufis. This study uses a qualitative descriptive historical approach. The results of this study conclude that there is a good relationship and a careful attitude from Imam Ahmad bin Aanbal towards the practices of the Sufis. and the early Sufis always looked to the Prophet as their ideal model. the description of Ahmad bin Hanbal's interactions with Sufi figures can be called a dialogical interaction between the two. this historically occurred in the second hijri century, especially at the time of Bisyr bin Haristh (227H), Ma'ruf Al-karkhi (200H), Hatim Al-Ashom (237H), Sari As-Saqti (253), Al-Maghazili (282H) ), Zakariya Al-Hawari (255 H).

Eksistensi Pesantren Tarekat di Tengah Radikalisme Beragama

2023-04-07T21:22:24+00:00

This article discusses about the historical of dynamics of radicalism has accelerated the existence of a stigma about Islamic ideas for the society. Therefore, tarekat boarding school exists to cover Moslem's needs in religious radicalism issues. However, this study aims to establish the existence of tarekat boarding school for facing the radical issues through Islamic values by tarekat boarding school. The method used in this study is descriptive, analytical and historical as material for responding to challenges in the tarekat hierarchy and power in society. Based on the result of the research, the level of awareness of spiritualism as a material for the existence of Islam can be obtained and it can be implicated for the society. Therefore, people's needs who are in the religious radicalism environment can be stopped by spiritualism values. In the other hand, tarekat boarding school are still enthusiastic about building their existence because they refuse to be involved in radicalism.

Menyelami Kedalaman Tasawuf

2023-02-13T23:28:07+00:00

The presence of Sufism in the midst of this global society is not only to provide responses and answers, not only question religious problems, but also about social, political and economic conditions of mankind. Sufism is an Islamic oasis that has a mandate in delivering necessary of human spirituality to the perfect stage. Sufism study is an Islamic study born from the womb of Sufism treasures in depth. Sufis have always rested on the dualism of truth between innate and inward, between historical and trans-historical sociology. Spiritual experimentation is not merely an individualistic idealistic experimentation, but also a social-idealistic experiment driven by a real sociological situation according civilization of the times. Then, to maximize the results of good and correct Sufism studies, it should use all existing methodologies inseparably. This is typical as a multidisciplinary approach. Use one of methodology without the other will reduce the formulation of Sufism which actually built on the spiritual experience of each individual original Sufi figure, the struggle of faith and their passion when struggling with the social reality faced and the recognition of the central text of Islam, namely Qur'an and hadith as normative foundation. Thus a brief review of discussion Sufism which provides an image complexity of approaches and instruments in reading it, with various aspects and scopes.

Mustad'afin dalam Al-Qur'an

2023-04-07T21:51:50+00:00

This article aims to explore the articulation of mustad}'afi>n that is actually desired in the Qur'an. According to most, this term is still interpreted as d}u'afa>', while in fact it has different meanings and purposes. In this article, the researcher uses the perspective of Buya Hamka's interpretation. From the interpretation of this local figure, revealing mustad}'afi>n will often remind oneself of Indonesia's past during the colonial era. The mustad}'afi>n are certainly different from the d}u'afa>'. Because, mustad}'afi>n are groups who are oppressed by other groups, but in fact they still have power and are not poor like the d}u'afa>'. The oppressed are always found in every era. Because every turn of the time cannot be separated from the tragedy of domination over something. The oppressed themselves are not only from an economic point of view, but also from a scientific, physical and mental aspect, as well as faith and morals. A little observation of Buya Hamka's interpretation of the letter al-Nisa>'/4 verse 75, that there is an oppression that has occurred in the history of Muslims, where Muslims are under the control of the Meccan polytheists so they cannot migrate. Therefore, as fellow Muslims, it is fitting to help the oppressed by defeating the oppressors. It is a dedication to protect themselves and save the oppressed from oppression