PUTIH: Jurnal Pengetahuan Tentang Ilmu dan Hikmah
Original Title Putih: Jurnal tentang Pengetahuan dan Hikmah English Title Putih: Journal of Knowledge and Hikmah Short Title Putih Language English (preferred); Arabic; Indonesia ISSN 2622-223X (online); 2598-7607 (printed) Editor in Chief Muhammad Nurush Shobah, M.Ag (Google Scholar) Managing Editors Ainul Yaqin (Scopus ID 59935386900 ; Google Scholar) Publisher Ma'had Aly Al Fithrah Surabaya, Takhassus Tasawwuf wa Thoriqotuhu (Sufism and Tariqa), Jl. Kedingding Lor No. 99 Surabaya, East Java 60129 Indonesia. Tlp. 08510 300 6049. E-mail: jurnalputih@mahadaly.ac.id Publication Frequency 2 issues per year (March and September) DOI Prefix (Crossref) 10.51498/putih National Accreditation SINTA 5 (Science and Technology Index) Subject Areas Art and Humanities; Sufism and Tariqa, Islamic Studies Discipline Categories a) Sufism and Tariqa, b) Islamic Philosophy, c) Islamic Theology, d) Islamic Thought, e) Educatin Of Sufism, f) Sufi Tafsir, g) Sufi Hadith, h) Sufi Fiqh
Pemikiran Teologi Islam Nusantara: Analisis Hermeneutika Terhadap Pemikiran KH. Ali Maksum dalam Kitab Hujjah Ahlisunnah wal Jamaah
Islamic theology, also known as ‘Ilm al-Kalām, ' constitutes a fundamental branch of Islamic sciences. Although traditionally classified as a classical discipline, its discourses continue to evolve in response to contemporary developments. This study aims to examine the theological thought of KH. Ali Maksum, a prominent Indonesian Muslim scholar, as presented in his work Hujjah Ahlisunnah wal Jamaah, and to analyze it through a hermeneutical lens. Employing a qualitative methodology with a library research approach, this study primarily utilizes Hujjah Ahlisunnah wal Jamaah as its primary source. The data is analyzed using Friedrich Schleiermacher’s hermeneutic theory. The findings reveal that KH. Ali Maksum represents a Nusantara scholar with original contributions to Islamic theology. The hermeneutical analysis indicates that Hujjah Ahlisunnah wal Jamaah was composed as a defence of religious practices upheld by Sunni Muslims, particularly those affiliated with the Nahdlatul Ulama organization. In this work, KH. Ali Maksum expands theological discourse beyond doctrinal matters (ʿaqīdah) to include jurisprudence (fiqh) and mysticism (taṣawwuf). The text serves as an intellectual and religious response from KH. Ali Maksum, as a pesantren leader and Rais ‘Aam of PBNU, affirms the continuity and legitimacy of the Ahlusunnah wal Jamaah tradition embraced by most Indonesian Muslims.
Islamic Theology, KH. Ali Maksum, Hermeneutics.
Copyright (c) 2025 PUTIH: Jurnal Pengetahuan Tentang Ilmu dan Hikmah
Makanan Halal Perspektif Tafsir Ishari Ibnu Ajibah
This research examines the formulation of the halālan ṭayyiban food concept through tafsir ishārī (allusive interpretation) as initiated by Ibn `Ajībah. This qualitative study utilizes a library research approach. To achieve the research objectives, the analytical method employed is descriptive-analytical. In terms of theory, this research applies the theory proposed by al-Farmawī. The findings of this study are: firstly, a distinction is found between the apparent meaning of ḥalālan ṭayyiban as physical food and ḥalālan ṭayyiban as ishārī food, which refers to the immaterial nourishment of the human spirit or soul. Secondly, to obtain ḥalālan ṭayyiban spiritual food, one must undergo processes of zuhud (asceticism), wara' (piety/scrupulousness), riyāḍah (spiritual exercise), and mujāhadah (struggle against one's ego). Thirdly, the ḥalālan ṭayyiban nourishment for the human spirit and soul is attained through al-tafakkur (contemplation), al-istibṣār (insight), and al-shuhūd al-‘Iyān (direct witnessing). Fourthly, in order to maintain the spiritual food pattern for the human soul, one must pass through the stages of zuhud, wara', riyāḍah, and mujāhadah. The purpose of maintaining this food pattern is to achieve spiritual health through specific "maqam-maqam" (spiritual stations).
Ibn Ajibah, Food, Sufism, Tafsir, Al-Quran
Analisis Keterkaitan Manusia dan Agama dalam Kehidupan Sosial
Human social life is inseparable from the influence of religious values that shape ways of thinking, behavior, and interpersonal relationships within society. This study aims to analyze how religion contributes to the formation of social ethics, collective identity, and cohesion in a pluralistic society. Using a descriptive qualitative approach, the research relies on document analysis and direct observation of religious-social practices in both urban and semi-urban communities. The findings reveal that religion plays a central role as a source of moral values, a foundation for social solidarity, and a bridge for intergroup communication. However, when interpreted narrowly and exclusively, religion also holds the potential to trigger social segregation. Therefore, an inclusive and humanistic understanding of religion is essential to ensure that its social functions remain relevant in promoting harmony and social justice.
The emergence of various expressions of religious activities that have grown in the midst of urban life can be interpreted as a form of increased religiosity in the new model movement. When viewed from the perspective of the current phenomenon of urban Sufism, it is clear that there are majelis dzikir (prayer gatherings) developing in every corner of the city. These gatherings are activities organised by a group of young people and teenagers popularly known as the Ukhsafi Copler Community (UCC). The purpose of this study is to explore and reveal the socio-spiritual phenomena in the important role of UCC activities in relation to the problems of Neo-Urban Sufism among young people and teenagers in the city of Surabaya. The research method used in this study is qualitative research with a phenomenological approach, which is the science of the development of human consciousness and self-awareness. The technique used to determine the informants in this study was purposive, whereby the researcher selected various subjects based on specific reasons. This study found negative symptoms, attitudes and behaviours among young people and teenagers, including criminal acts and juvenile delinquency. The formulation of the problem regarding the origins and definition, characteristics of the UUC and its various activities was an important part of this study. The socio-spiritual movement in the activities carried out by the Ukhsafi Copler Community can have a very positive and significant impact, which is noted in the conclusions of this study.
Ukhsafi Copler Community (UCC), Neo-Urban Sufism, Teenagers
Psychopsychic Practice of Shalawat Al-Husainiyah at Jama'ah Al-Khidmah
This study aims to explore the practice of jama'ah al-Khidmah towards shalawat al-Husainiyyah. There is ana interesting phenomenon, starting pocketing, reading and understanding the content of shalawat al-Husainiyyah. The shalawat contains 30 different themes along with verses from Alqur’an, whether the verses are whole or truncated and such verses are legal because as an interpretation of verses with verses of the mawdu'i al-Wajiz type or reading the Qur'an as practiced by Bilal ra. But still follow the rool of waqaf- ibtida'. The discussion is the basis of the text for placing these verses, the impact of practice and the practices of jama'ah al-Khidmah as representative of the values in shalawat al-Husainiyyah. The method used is the living Qur'an with a psychospiritual approach. The results of this study: impact of practice on the basis of exchatological and practical performative suggestions is facilitating sustenance, calming the heart, finding solutions, beautifying morals and behavior, the requested and expected wishes can be fulfilled, protected from shame and shortcomings, and elevated in rank, and recognized as a student of Syaikh Achmad Asrori al-Ishaqi. There are also those who practice and understand the content of shalawat al-Husainiyyah which has a bigger and better impact, because the Qur'an is a guide to life based on the stages of cognition, internalization and affirmation through the interpretation of shalawat al-Husainiyyah and an informative representative of shalawat al-Husainiyyah on the practices of the al-Khidmah congregation, including lots of dhikr and praying after fardhu prayers according to al-Ishaqi's demands, increasing blessings on the Prophet Muhammad, especially in the month of Ramadan, following the Dzikr Assembly organized by the Jama'ah al-Khidmah Management so that we can dzikr and pray together.
Pemikiran Hukum Islam Perspektif Yusuf Al-Qardawi
Yusuf al-Qardawi's Islamic legal thought is a form of contemporary ijtihad that emphasizes the elasticity of Islamic law and the principle of religious moderation (wasathiyyah). The background of this study is based on the need for Muslims to understand Islamic law in a more flexible context and relevant to changing times. Al-Qardawi proposed a legal approach that is not only based on texts alone, but also considers social, economic, and cultural aspects. The purpose of this study is to analyze the concept of elasticity of Islamic law according to Yusuf al-Qardawi and how this principle is implemented in various aspects of life, such as Islamic economics, family law, politics, and criminal law. In addition, this study also examines the role of moderation in religion as a solution to extremism and radicalism that often arise due to an understanding of Islam that is too rigid or liberal. Previous studies have shown that many studies have discussed al-Qardawi's thoughts from the aspects of Islamic law, sharia economics, and Islamic politics. However, this study focuses more on the integration between the elasticity of Islamic law and the concept of moderation that characterizes al-Qardawi's thoughts. This study fills the research gap by offering a comprehensive analysis of the relevance and application of these concepts in a contemporary context. The research method used in this study is a qualitative method with a descriptive-analytical approach. Data were collected through a literature study of Yusuf al-Qardawi's works, scientific articles, and other relevant secondary references. The analysis was conducted by examining how the concepts of Islamic legal elasticity and religious moderation are applied in various aspects of life. The results of the study show that Yusuf al-Qardawi's Islamic legal thinking has made a major contribution in presenting Islamic law that is more adaptive and relevant to the conditions of modern society. The concept of Islamic legal elasticity that he developed opens up a wide space for ijtihad so that Islamic law remains contextual and provides solutions to the problems of the people. The religious moderation that he promotes is also an important foundation in building a more inclusive and tolerant understanding of Islam.
Yusuf al-Qardawi, Islamic Law, Legal Elasticity, Religious Moderation.
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
Philosophy, Religion, Rationality, Spirituality
Kebebasan Beragama dalam Literatur Tafsir bi Al-Ma'tsur
Beliefs (religion) are closely related to an individual's spiritual experience and cannot be imposed by anyone. The issue becomes different when the position of religion shifts from being private to entering the public sphere, making the choice of religion no longer an absolute fundamental right but subject to control, often leading to "threats" as religious conversion is considered a crime. Ultimately, practicing religion is no longer based on sincerity but rather coercion. In this study, the author limits the examination to the interpretation of bil ma'tsur written by three figures: Ibn Jarir al-Thabari, Abu al-Fida’ Ibn Kathir, and Jalaluddin al-Suyuti. The focus of the study is the tendency of bil ma'tsur interpretation in explaining verses about religious freedom related to theological categories in the religious tradition studied through literature review using content analysis techniques. The approach used is a comparative approach, aiming to portray the interpretations given by Thabari, Ibn Kathir, and al-Suyuti on verses about religious freedom. The research results show that there are four verses that share similarities in affirming the principle of religious freedom, emphasizing that every individual has the freedom to choose and believe in their religion. These four verses are Al-Baqarah verse 256, Yunus verse 99, Al-Kahfi verse 29, and Al-Kafirun verse 6. According to the views of al-Thabari, Ibn Kathir, and al-Suyuti, these verses convey an important message about respecting religious freedom and recognizing the right of every individual to choose their own beliefs, while emphasizing the values of truth and steadfastness in faith
Problematika Tafsir Sufi dalam Penafsiran Al Qur’an
The majority of Quranic scholars consider Quranic interpretation to be synonymous with exoteric interpretation, an interpretation that examines the dzahir aspects of the Quranic verses, even though sometimes the hegemony of exoteric interpretation often becomes an obstacle for other circles or thoughts that have a different perspective, as is the case with Sufi interpretation which specifically examines the messages of the Quran through the esoteric side of the inner meaning of the Quran. This research aims to understand the problems of Sufi interpretation that have been disputed, both in terms of methodology, basic concepts and principles of interpretation. As well as the response and appreciation of the Sufi style of interpretation, as well as its academic and general contribution in addressing the problems of Sufi interpretation. In accordance with the objectives to be achieved, this research method uses a form of qualitative research with the type of library research (library reseacrh), while the descriptive analysis model is used to examine some literature, especially literature related to the study of the interpretation of the Qur'an about the concepts and styles of interpretation of Sufi scholars, along with the response and appreciation of it. This paper briefly produces two important points: First, the explanation of the problems of interpretation that are embedded in Sufi interpretation, including: the orientation of Sufi interpretation with the inner eye (basīrah) which tends to be the interpretation of verses, until it is trapped in the equation of Sufi interpretation with the inner interpretation style (Shi'ah-Ismā'iliyyah tradition), apart from that, the existence of Sufi interpretation is assumed to contradict and even prevent the possibility of the birth of other meanings from the aspect of language (linguistic) and historical dynamics (historical transmission), the tradition of Sufi interpretation is dominated by spiritual inspiration (moral unity), The tradition of Sufi interpretation is dominated by spiritual inspiration (unity of moral, literal, spiritual, and symbolic meaning) so that it does not have a strong methodological basis, the tendency to interpret esoteric verses and ignore the exoteric aspects of the verse, Sufi interpretation is only limited to finding the basic basis of the Qur'anic argumentation to support their thoughts, and suspicion of irregularities in carrying out religious practices that become Sufi rituals (amaliah tasawuf). Second, the explanation of various appreciations and responses along with the arguments against it; ranging from absolute acceptance, acceptance with certain qualifications (conditions and principles), to the stage of complete rejection of Sufi tafsi, so that it requires foresight and sharpness of understanding and classification of Sufi interpretation of Sufi interpretation forms, while still considering its contribution to the interpretation of the Qur'an that cannot be ignored.
issues, Sufi exegesis, response, appreciation
Interpretation of Quranic Verses: Life in the World Perspective of Tafsir Ruh Al-Ma'ani Al-Alusi
Worldly life refers to human activities that involve all material, social, emotional and spiritual aspects. Worldly life is often understood as a passage of time filled with challenges, opportunities, human relationships, achievements, and suffering. Therefore, this paper seeks to understand how the life of the world from the perspective of Islam through the tafsir approach. it aims to examine the life of the world from the perspective of Islam by utilizing the tafsir approach. In this case, tafsir serves as a tool to explore the meanings in the Qur'an that can provide a deeper understanding of how Muslims should live in the world. This paper is qualitative in nature by relying on written references both books, articles, and the web with regard to the theme of writing. This paper produces several points obtained from Al-Alusi's interpretation of life in the world, including advocating to do charity for the hereafter, zuhud in the world, not to be tempted by the jewelry of the world, and the world is used as a field for the hereafter. Therefore, this paper concludes that Al-Alusi's view of life in the world is that it must be tawazun (balanced) between the world and the hereafter. Life in the world is a provision for life in the hereafter. The world is double-edged, if it is used to seek the satisfaction of lust and lust, then the world has deceived humans. So that keiak will get punishment from Allah. However, if the life of the world is intended for the life of the hereafter and he does not take pleasure in the world. Then such a worldly life is the best of favors and the best of deeds for the hereafter. Thus, the zuhud life of a Sufi is not abandoning the world, but using the world for the life of the hereafter, and he can keep his mind on the divine path.
Dialektika Antara Akal dan Wahyu dalam Aqidah Filsafat Islam: Harmoni atau Konflik
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.
Dialectics, Reason, Revelation, Aqidah, Philosophy, Harmony or Conflict.
Tarekat Mu'tabaroh dalam Perspektif Jam'iyyah Ahlith Thoriqoh Al-Mu’tabaroh An-Nahdliyyah Indonesia
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.
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Moderasi Bertasawuf Perpektif Abdul Halim Mahmud
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.
Kritik Atas Tashkik Jalaluddin Rakhmat Terhadap Validitas Hadis Puasa Asyura
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.
Penafsiran Eskatologi Wujudi Mulla Sadra
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
Existetial Eschatology, Mullā Ṣadrā, Tafsir al-Qur’an al-Karim
The Concept Of Human Creation According To Islamic Scholars As A Criticism Of Homo Economicus
Humans who were created with a lot of diversity and abilities and strengths that are more than other living things make them superior in many aspects. But unfortunately, it turns out that this diversity has resulted in the birth of a distorted perspective on world life, especially regarding wealth. Not a few people or individuals judge other humans by the parameters of the assets they have and ignore other aspects of being human. This principle is the root of the world view of Homo Economicus. This study aims to criticize and refute the ideas and perspectives of Homo Economicus on human essence through the ideas of Muslim scholars about human nature. This research is a conceptual review of the literature using a normative descriptive method. The results of the study show that the emergence of Homo Economicus is caused because they adhere to the principle that views life only based on rationality and reason, whereas according to Islam this is not sufficient to be relied upon as the basis for the absolute truth of knowledge, because humans are entities that are manifested from the combination of body and spirit. , the second is what represents reason and al-nafsu
Human, worldview, homo economicus, rationality, al-nafsu
Exploring Jalaluddin Rumi's Philosophy of Love through YouTube Content ‘Ngaji Filsafat’ on MJS Channel
Currently, the YouTube platform has become the primary source of information and entertainment for many people. The YouTube platform offers a variety of engaging educational content, including content related to the study of philosophy. ‘Ngaji Filsafat’ is a segment that has been around for 10 years on the MJS Channel and has consistently presented philosophy discussions in a light and engaging manner. Episode 144, which explores the philosophy of love by Jalaluddin Rumi, became the most popular episode with 1.6 million viewers. This article aims to uncover how delivering content through this platform can influence the audience's perception and understanding of Rumi's philosophy of love. This research utilizes a qualitative approach, with data collection methods involving observation and document analysis. The collected data will be analyzed descriptively and analytically using the Miles and Huberman analysis model. The study indicates that delivering the concepts of Jalaluddin Rumi’s philosophy of love through the ‘ngaji filsafat’ content can enhance and deepen the viewers insights on the MJS Channel YouTube platform.
Ngaji Filsafat, Philosophy of Love, Jalaluddin Rumi
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.
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.
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.
Eksistensi Pesantren Tarekat di Tengah Radikalisme Beragama
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.
Konsep Tawakal dalam Al-Qur'an dan Relevansinya Terhadap Pendidikan
Tawakal is trying our best accompanied by prayer, then leaving the results to Allah Swt. The concept of tawakal is one of the fundamental concepts in Islam that teaches to fully trust in Allah SWT. As a source of strength and a way out of all difficulties. This concept does not only apply in spiritual aspects, but can also be applied in various aspects of life, including in the context of education. This article will further discuss the concept of tawakal in the Qur'an and its relevance to education. It is hoped that this article can provide a better understanding of the concept of tawakal and how it is applied in the context of education. The researcher in this article intends to explore how tawakal can affect mental health, psychological resilience, and adaptation to life challenges, especially in the context of education. In the context of education, the concept of tawakal can help educators and students to achieve success and success in the teaching-learning process. By understanding the concept of tawakal, educators and students can become obedient and noble individuals in their daily lives and can achieve success in various aspects of life.
trust, fundamentals, spiritual, relevance, education, pshychology
Eskatologi : Keberadaan Alam Akhirat dalam Al-Qur'an
Every soul in this world will die. After life in the world there is another life, namely life after die or afterlife. Afterlife always has been a mystery. Making imagination always imagined with various perceptions. The life of the world is the life that is currently taking.But between they both, there are things become problematic, namely the existence of world life and the afterlife, especially in regrading place. Where is the place of world? where is the place of hereafter? this is a questions that will be interesting to answer. For the existence of the life of the World, it is clearly the place on Earth as we have felt this during today. So what about the existence of the Hereafter itself? whether in other worlds, as understood by the majority of the people or perhaps the afterlife will also occur on this earth, because humans will be raised from their respective graves? This is where perhaps the talk of eschatology will result in the disclosure of the mystery of the mystery of the existence of the place of afterlife.
Korelasi Tasawuf Akhlaqi, Irfani dan Falsafi
Islam is a religion that has an internal dimension called al-Ihsan. As an internal dimension, experts give different responses to the teachings of the Sufis. Some experts accept tasawwuf as an slamic teaching, and some experts criticize and even reject the teachings of tasawwuf because they think that the teachings of tasawwuf do not originate from Islam. Based on these findings, the writer will examine, examine and analyze from the point of view of the initiator and in terms of the style of thought, teachings and values ??of faith contained in the thoughts of Sufism figures both morally and spiritually such as Shaykh Abdul Qadir al-Jailani, tasawwuf 'irfani such as Rabi'ah al-Jailani. 'Adawiyyah and philosophical tasawwuf like Ibn 'Arabi. And a necessity, that Tasawwuf is a scientific discipline that was born from Islamic civilization, and the source of its teachings comes from the Qur'an and Hadith. This study is the result of a literature review where data is obtained from document study activities. This study proposes the finding that tasawwuf is a dimension of Islamic teachings which in this case can be seen and understood from the various patterns of thought of the figures in it. In practice, this research uses a qualitative descriptive approach as a research procedure that produces descriptive data. Data collection was carried out through text study activities, namely by registering library materials, searching, reading and recognizing and observing materials for further review and preparation for writing. Thus, this research report will contain excerpts of data to provide a presentation of the report. The results of the study show the thoughts of the character in question.
Relasi Agama dan Negara Perspektif Analisis Ushul Fikih
Religious-state conflicts coloured the journey of this nation since begun the establishment of the Republic Indonesia (since independence), starting from conflicts about formulation of Jakarta Charter to conflicts that have occurred recently. The conflict that occurred with regard to the Jakarta Charter was nothing more than a conflict about the basic formulation of the state, whether the State of Pancasila or the Islamic State. Then continued with conflicts related to the PKI, a conflict of faith movements involving clashes among the abangan’s community, students and the military. Not only that, there are many others about religious-state conflicts. This article wants to understand comprehensively about the state and religion (Islam), in order can read the relationship beetwen synergize religion with the state. The following synergence of religion and state will be formulated based on the dialectical formulation between wa>zi’ di>niy (regulator and supervisor religion: religious control) and w?zi’ sulta>niy (regulator and supervisor government: government control) based on the study of Jurisprudence Proposal. This research results that religion (it means, Islam) and the state have common ground in an effort to realize the social benefit of society. Islam is a control for Muslims to realize benefits because Islam believed by the true religion by Muslims. The state became control to realize benefits because the state has the authority to regulate and make policies for all its people. In the role of being a control for the benefit, there is no superior between religion and the state.
Every personal of a Sufi has a high sensitivity and concern for others. To be able to fight for the religion of God, sometimes a Sufi must enter into things of a worldly nature. Not because of aim or impulses that are not good and because of the attraction or even love for things that are oriented to world, but because of the existence of goals that are unwittingly positive. That's the way was when a Sufi was affiliated to politics. This article aims to uncover what motives and contributions were made from Dr. KH. Musta'in Romly as an Nusantara Sufi who had been involved in politics, and even entered one of the political parties. At that time, the case became a bit of a conflagration and gained some opposition from some quarters. The research of this article results that there are many contributions that Kiai Musta'in produced when he entered politics, especially when he joined the Golkar party. This can be shown from the aspects that return to general public, especially NU residents and aspects that return to the big family of Darul Ulum Islamic Boarding School and TQN Rejoso.
Fikih-Tasawuf dalam Pandangan Abdul Wahhab al-Sha'rani
The Sufism teaches about search for meaning and the deepening of religion as a form of perfection by emphasizing the profound (esoteric) aspect rather than the outer (exoteric) through the system of wirid,riya>d{ah, muja>hadah and in such a way structured under the guidance of Spiritual guide (Mursyid). Thus, with the value of Sufism, the implementation of worship will be more perfect. This research becomes interesting when looking at the value of Sufism used as a lens or epistemology in taking Sharia law. This study seeks to discuss how Abdul Wahhab al-Sha'ra>ni's views on sufism and also taking of the law in an endeavor by considering the value of Sufism. The results of the study revealed that Abdul Wahhab al-Sha'ra>ni's views on sufism were synergistic. In his opinion, the aspects are interconnected and inseparable. It is proven in his work that he reveals various jurisprudence laws obtained using elements of Sufism with a kasyaf approach. However, the kasyaf t can be used has a special limitation, which must be based on sharia’s view. So that the results obtained are not contradictory. Meanwhile, Imam al-Sha'ra>ni's compromising form asserts that the ability to choose two aspects of the law, whether takhfi>f or tasydi>d, only applies when experiencing urgent circumstances. Because basically, the two aspects of takhfi>f or tasydi>d are tarti>b al-wujubi not takhyi>r. This kind of law-taking in the framework of prudence and to achieve the value of perfection in performing worship.
Mithaqan Ghalizan: Eksplorasi Makna Spiritual dalam Menjawab Fenomena "Marriage is Scary" di Platform TikTok
The ‘marriage is scary’ phenomenon that went viral on the TikTok platform reflects the younger generation's apprehension towards the institution of marriage, which is often associated with great responsibility, uncertainty and potential failure. This study explores the spiritual significance of the concept of mi>tha>qan gha>liz}an a term in the Qur'an that refers to a strong covenant in the context of marriage as a response to this narrative of fear. Using a qualitative approach based on literature review and content analysis, this study examines the relevance of spiritual values in dealing with the crisis of perception towards marriage. The results of the exploration show that mi>tha>qan gha>liz}an offers a holistic perspective on marriage as a commitment that is not only contractual but also sacred, rooted in moral, spiritual and social responsibilities. A deep understanding of this concept can be a solution to reduce the fear of marriage, as well as inspire the younger generation to view marriage as a meaningful spiritual journey. This research makes an important contribution in formulating a new approach to marriage education, especially in a digital era filled with negative narratives about the institution of family.
Tiktok, Marriage is scary, mithaqan ghalizan.
Pandangan dan Sikap Imam Ahmad bin Hanbal Terhadap Tokoh-Tokoh Sufi
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).
Larangan Perayaan Tahun Baru Masehi Di Kota Banda Aceh: Regulasi, Implementasi, Dan Respon Masyarakat
This research aims to explore the prohibition of the celebration of the Gregorian New Year in Banda Aceh through an analysis of the regulations enacted, the implementation of policies in the field, and the community's response to these policies. Aceh is an area that implements Islamic law, so Banda Aceh has special regulations that prohibit various activities that are considered incompatible with Islamic values, including the celebration of the Gregorian New Year. This research uses a qualitative approach with a case study method. The focus of the research includes regulations, implementation, and community responses to the policy. Data were collected through interviews, observation, and documentation. In addition, document analysis of qanun, circulars, and media coverage was conducted to complement primary data. The results of the study show that the ban on New Year celebrations in Banda Aceh has succeeded in upholding Islamic values but has not been optimal in maintaining social cohesion among religious communities. This policy has created tension between the enforcement of religious identity and the protection of diversity. The study recommends a more inclusive and dialogical approach to minimize social distance, as well as the need for further research to measure the long-term impact of this policy on multicultural societies.