Relevant bibliographies by topics / Tawassul

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Academic literature on the topic 'Tawassul'

Author: Grafiati
Published: 4 June 2021
Last updated: 8 February 2022

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Journal articles on the topic "Tawassul"

1

Farih, Amin. "PARADIGMA PEMIKIRAN TAWASSUL DAN TABARRUK SAYYID AHMAD BIN ZAINI DAHLAN DITENGAH MAYORITAS TEOLOGI MADZHAB WAHABY." Jurnal THEOLOGIA 27, no. 2 (December 27, 2016): 279. http://dx.doi.org/10.21580/teo.2016.27.2.1069.

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<p>According to Sayyid Ahmad ibn Zaini Dahlan that the essence of <strong><em>Tawassul</em></strong> is part of the method of praying, and part of the methodology turn towards Allah swt, <em>tawassul</em> no meaning to humans or creatures ask when praying. But the essence of <em>tawassul</em> goal is to ask Allah swt. <em>Tawassul</em> not act or something <em>ḍarūri</em>/must be implemented so that no <em>tawassul</em> then his prayers are not accepted, but <em>tawassul</em> is as a medium, the method pray to Allah SWT. No one was Muslims who reject the validity <em>tawassul</em> with deeds. Whoever fasts, prayer, reading the Qur'an or charity means he has <em>tawassul</em> with fasting, prayers, readings, and donations. While the <strong><em>Tabarruk</em> </strong>is part of the model <em>tawassul</em> to Allah SWT through <em>atsar</em> of <em>mutabarrak</em> (people taken his blessing) is considered to have the blessing because the <em>mutabarrak</em> to Allah SWT and because <em>mutabarrak</em> loved by Allah SWT like the prophets and servants who are pious. So the essence of <em>tabarruk</em> goal is to ask Allah SWT through his beloved servant. As <em>tabarruk</em> with <em>shaleh</em> people so because they believe in the primacy and closeness to Allah SWT to continue to believe their inability to give the goodness or badness refused except by permission of Allah SWT.</p><p>Menurut Sayyid Ahmad bin Zaini Dahlan bahwa hakekat <em>tawassul</em> adalah bagian dari metode berdoa, dan bagian dari metodologi menghadap kepada Allah swt, <em>tawassul</em> tidak mempunyai arti meminta kepada manusia atau makhluk ketika berdoa. Namun hakekat tujuan dari <em>tawassul</em> adalah memohon kepada Allah swt. <em>Tawassul </em>tidaklah perbuatan atau sesuatu yang <em>ḍarūri</em>/wajib dilaksanakan sehingga kalau tidak <em>tawassul</em> maka doanya tidak diterima, namun <em>tawassul</em> adalah sebagai media, metode berdoa kepada Allah SWT. Tidak ada seorang pun kaum muslimin yang menolak keabsahan <em>tawassul</em> dengan amal shalih. Barangsiapa yang berpuasa, sholat, membaca Al-Qur'an atau bersedekah berarti ia telah ber<em>tawassul</em> dengan puasa, sholat, bacaan, dan sedekahnya. Sedang <em>Tabarruk</em> adalah bagian dari model <em>tawassul</em> kepada Allah SWT melalui <em>atsar</em> dari <em>mutabarrak</em> (orang yang <em>dialap</em> berkahnya) dianggap memiliki keberkahan karena ke­dekatan <em>mutabarrak</em> kepada Allah SWT dan karena <em>mutabarrak </em> dicintai oleh Allah SWT seperti para Nabi dan Hamba-hamba yang sholeh. Maka hakekat tujuan dari <em>tabarruk</em> adalah memohon kepada Allah SWT lewat hamba yang dicintaiNYA. Adapun <em>tabarruk</em> dengan orang-orang maka karena meyakini keutamaan dan kedekatan mereka kepada Allah dengan tetap meyakini ketidakmampuan mereka memberi kebaikan atau menolak keburukan kecuali atas izin Allah SWT.</p>
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2

Munandar, Siswoyo Aris, and Ummu Azizatul Kubro. "TAWASSUT ATTITUDE RELEVANCE NAHDLATUL ULAMA IN PREVENTING EXTREMISM." Jurnal Studi Agama dan Masyarakat 17, no. 1 (June 30, 2021): 45–59. http://dx.doi.org/10.23971/jsam.v17i1.2421.

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What was currently happened is the legitimacy of violence, which justified theologically as the term jihad fī sabīlillāh. Radicalisms believed and felt they had the right to commit acts of violence in the name of religion and God. In facts, what they were doing was violating religious rules and staying away from God. The attitude of tasawuf and tawassut in Nahdlatul Ulama prevented radicalism. Based on the background of the problems described above, the study focused on how was the concept of tawassut and tasawwuf in preventing radicalism movements? The purpose was to find out the meaning of tawassuf in Nahdlatul Ulama and to describe the concept of tawassut and tasawwuf in preventing radicalism. The results revealed that tawassuṭ and tasawuf which were a meeting point between the two, discuss how to realize the attitude of tawassut in Nahdlatul Ulama in the digital era, and discuss the actualization of the attitude of tawassuṭ in realizing peace.
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3

Asmaran, Asmaran. "MEMBACA FENOMENA ZIARAH WALI DI INDONESIA: MEMAHAMI TRADISI TABARRUK DAN TAWASSUL." Al-Banjari : Jurnal Ilmiah Ilmu-Ilmu Keislaman 17, no. 2 (December 31, 2018): 173. http://dx.doi.org/10.18592/al-banjari.v17i2.2128.

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Pilgrimage, tabarruk (seeking blessings) and tawassul (mediation) are three interrelated activities. A person who does such journey usually aims for the blessing of the Islamic scholars or the saints whose grave to be visited. This article analysed the phenomenon of Pilgrimage in Indonesia, especially in South Kalimantan. Applying theological-normative approach, this study is expected to help the reader understand which activities of tawassul are allowed and which are not. Pilgrimage was once prohibited by Prophet Muhammad SAW, but, then allowed due to the reason that Moslems have possessed stronger faith. Tabarruk and tawassul are somewhat prohibited. Based on the existed arguments, Tabarruk and tawassul is allowed in the sense that seeking blessings and meditating is on the virtues of the saints who have the privilege (karamah) from Allah SWT and believe that the will and consent is only from Allah SWT.Ziarah kubur, tabarruk (mencari berkah) dan tawassul (bermediasi) adalah tiga kegiatan yang saling berhubungan. Ketika seseorang berziarah kadang-kadang tujuannya adalah mencari berkah (tabarruk) sekaligus bermediasi (tawassul) dengan perantaraan berkah ulama atau wali yang berkubur di makam yang diziarahi. Tulisan ini bermaksud menganalisis fenomena ziarah wali yang marak di Indonesia, khususnya di Kalimantan Selatan. Dengan pendekatan teologis-normatif, kajian ini diharapkan dapat membantu pembaca memahami mana aktivitas tawassul yang boleh dilakukan dan mana yang terlarang dengan alasan yang lebih kuat, berdasar dalil yang saheh atau mu’tabar. Ziarah awalnya pernah dilarang Nabi saw, kemudian dibolehkan karena orang Islam sudah kuat imannya. Tabarruk dan tawassul memang ada yang dilarang. Berdasarkan dalil-dalil yang ada, mencari berkah dan bermediasi pada prinsipnya dibolehkan asal jangan sampai mensyarikatkan Allah Swt, dalam arti ketika mencari berkah dan bermediasi kepada orang-orang saleh yang mendapat keistimewaan (karamah) dari Allah Swt bukan mereka itu yang mampu memberi mannfaat atau sebaliknya tetapi semuanya atas kekendak dan izin Allah Swt semata.
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4

Amiruddin, Nur Adilah, and Fadlan Mohd Othman. "ANALISIS MODEL PENDALILAN GOLONGAN HABIB: AMALAN TAWASSUL DENGAN ORANG MATI DAN TAWASSUL DENGAN PERKATAAN MADAD." Al-Banjari : Jurnal Ilmiah Ilmu-Ilmu Keislaman 17, no. 2 (December 31, 2018): 201. http://dx.doi.org/10.18592/al-banjari.v17i2.1557.

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Discussions on Tawassul have been done by scholars since antiquity. However, the diversity of beliefs that have emerged lately including the existence of the 'Selawat Perdana' and ‘Malam Cinta Rasul’ phenomenon that was brought by Habib group causing discussion on this issue to become warm again. Among the expressions introduced by the Habib group in their occasion were al-Madad Ya Rasulullahwhich in that expression includes the practice of Tawassul with the dead and Tawassul with the word Madad.What is more alarming is that the Islamic community is so easy to accept the practices introduced by Habib group because of their position as the descendants of the Prophet. Hence, this paper is produced to re-evaluate the arguments submitted by the Habib group in defending the practice of Tawassul with the dead and with the word of Madad. This study is a qualitative study using case study method where the data collection process is done through content analysis and internet studies. Meanwhile, the data analysis process is done through descriptive, thematic and comparative approaches. The findings show that the arguments posed by some of the Habib's groups against these two issues were not strong and thus the necessity of the practices was also questioned. The results of this study have important implications for the Muslim community to evaluate whether the Tawassul practices highlighted by the Habibians are in accordance with the law or otherwise.Pembicaraan tentang masalah Tawassul telah dilakukan oleh para ulama sejak jaman dahulu. Namun, keragaman keyakinan yang muncul akhir-akhir ini termasuk keberadaan fenomena 'Selawat Perdana' dan 'Malam Cinta Rasul' yang dibawa oleh kelompok Habib menyebabkan diskusi tentang masalah ini menjadi hangat lagi. Di antara ekspresi yang diperkenalkan oleh kelompok Habib dalam kesempatan mereka adalah al-Madad Ya Rasulullah yang dalam ungkapan itu termasuk praktek Tawassul dengan orang mati dan Tawassul dengan kata Madad. Yang lebih mengkhawatirkan adalah bahwa komunitas Islam begitu mudah untuk menerima praktik yang diperkenalkan oleh kelompok Habib karena posisinya sebagai keturunan Nabi. Oleh karena itu, makalah ini dibuat untuk mengevaluasi kembali argumen yang diajukan oleh kelompok Habib dalam membela praktik Tawassul dengan orang mati dan dengan kata Madad. Penelitian ini merupakan penelitian kualitatif dengan menggunakan metode studi kasus dimana proses pengumpulan data dilakukan melalui analisis isi dan studi internet. Sementara itu, proses analisis data dilakukan melalui pendekatan deskriptif, tematik dan komparatif. Temuan menunjukkan bahwa argumen yang diajukan oleh beberapa kelompok Habib terhadap dua masalah ini tidak kuat dan dengan demikian perlunya praktik juga dipertanyakan. Hasil penelitian ini memiliki implikasi penting bagi komunitas Muslim untuk mengevaluasi apakah praktik Tawassul yang disorot oleh Habibian sesuai dengan hukum atau sebaliknya.
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5

Millie, Julian. "Supplicating, naming, offering: Tawassul in West Java." Journal of Southeast Asian Studies 39, no. 1 (December 11, 2007): 107–22. http://dx.doi.org/10.1017/s0022463408000052.

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AbstractThe tawassul is a ritual invocation popularly used in West Java at grave visits and in other Islamic observances. In simple terms, it consists of two acts; the naming of figures who are considered as mediators (wasilah) between a supplicant and Allah, and the making of an offering for the benefit of the mediator. Participants in tawassul hold contrasting understandings of what is achieved by performing it. Furthermore, the invocation is easily adapted for diverse settings while retaining its basic syntax. This multivocality and flexibility provide keys to understanding the popularity of the tawassul as a religious observance for Sundanese Muslims.
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6

Haqqi, Muhammad Nashrul. "Kitab At-Tawassul, Anwa<’Uh Wa Ah}Ka." Riwayah : Jurnal Studi Hadis 3, no. 2 (April 5, 2019): 231. http://dx.doi.org/10.21043/riwayah.v3i2.3975.

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<p class="06IsiAbstrak">Pembicaraan tentang konsepsi “<em>tawassul</em>” merupakan salah satu keruwetan nyata pro-kontra pemahaman teks yang menjelma dalam sikap keberagamaan dalam masyarakat hingga sekarang. Secara khusus tulisan ini merupakan pembacaan sederhana terhadap pemikiran Na&gt;s}iruddi&gt;n al-Alba&gt;ni&gt; --yang banyak dikatakan masuk dalam klasifikasi tekstualis-- terkait dengan salah satu karyanya, “<em>at-Tawassul; Anwa&gt;’uh wa Ah}ka&gt;muh</em>, merupakan kitab bermuatan hadis-hadis bertemakan “tawassul”. Metode yang dipakai terkait dengan hadis-hadis yang digunakan, Alba&gt;ni lebih bertumpu pada kaidah kes}ahi&gt;h}an transmisi (<em>sanad</em>) hadis untuk membedakan validitas hadis berkedudukan <em>s}ah}i&gt;h}</em> dan <em>d}a’i&gt;f</em>.</p>
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7

Hasan, Nor. "“Tarekat Popoler” dalam Fenomena Pembacaan Selawat Nârîyah." Teosofi: Jurnal Tasawuf dan Pemikiran Islam 6, no. 1 (June 3, 2016): 92–116. http://dx.doi.org/10.15642/teosofi.2016.6.1.92-116.

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The recitation of Selawat Nârîyah, as a religious ritual, performed by the Muslim community in Larangan Tokol Village, Pamekasan, East Java, has its own uniqueness within the process of its implementation and has an exceptional function from socio-religious-psychological point of view for its reciters. This article focuses its discussion mainly on the perception and motivation of the people in Larangan Tokol in recitation of Selawat Nârîyah. The article also observes the implication of recitation of Selawat Nârîyah for their socio-religious and psychological life. To Larangan Tokol people, Selawat Nârîyah has become a new religious tradition which should be maintained. It has been found that there is no such an obligation to adhere to certain Sufi order (tarekat) in order to perform the recitation of the selawat. However, there is a sort of psychological bond of guru (murshid) and murîd found in the membership (koloman) of recitation activity through what so-called tawassul. The tawassul is recited prior to the recitation of Selawat Nârîyah. The recitation of Selawat Nârîyah performed by Larangan Tokol people can be considered “a new genre of tarekat”. The writer tends to call it “Popular Tarekat” (an anonymous tarekat), i.e. an open Sufi order with no certain process of bay‘ah but it has unabridged narration (sanad mutâwatir) to the Prophet Muhammad.
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8

Rohman, Fathur, and Hanifa A'la. "Pembiasaan Tradisi Aswaja sebagai Upaya Pencegahan Radikalisme di Madrasah Aliyah Matholi’ul Huda Kedung Jepara." EL-BANAT: Jurnal Pemikiran dan Pendidikan Islam 10, no. 1 (June 19, 2020): 128–48. http://dx.doi.org/10.54180/elbanat.2020.10.1.128-148.

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This article discusses the traditional Aswaja practices that implemented in Madrasah Aliyah (MA) Matholi'ul Huda Kedung Jepara as a means of preventing radicalism. There are two issues that will be discussed in this article, namely the forms of the Aswaja tradition that took place in MA Matholi'ul Huda Kedung Jepara and the habituation of the Aswaja tradition within the MA Matholi'ul Huda Jepara. This study was conducted using a qualitative approach with a case study method. The data in this study were collected using participatory observation techniques, interviews, and documentation. The data were then analyzed descriptively qualitatively through three stages, namely presentation, reduction and verification. From the results of this analysis, it is known that the traditions that are accustomed to in MA Matholi'ul Huda Kedung Jepara are khatmil quran, tahlilan, istigtsah, pilgrimage to the grave, and tawassul. Khatmil Qur'an and Tahlilan habituated once a week. While Istighatsah, grave pilgrimage, and tawassul are carried out at the beginning of the school year, before the semester exams, and the National Examination. This traditional habituation is a form of learning so that students have a caring attitude towards tradition and respect for the scholars who have started the tradition. This attitude of caring and respect will in turn be both an antidote and an antidote to the "poison" of radicalism.
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9

Qudsia, Miatul, and Muhammad Faishal Haq. "PENGARUH WAHABISME DALAM TAFSIR AYAT-AYAT TAJSIM, TASHBIH DAN TAWASSUL PADA KARYA AL-‘UTHAIMIN." QOF 4, no. 2 (December 15, 2020): 200–216. http://dx.doi.org/10.30762/qof.v4i2.2325.

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This study aims to analyze the forms of tajsi> m and tashbi> h in the interpretation of Sheikh al-’Uthaimin. Although this statement was strongly rejected by Sheikh al-’Uthaimin himself and Muh{ammad bin ‘Abd al-Wahhab. This analysis is focused on 4 verses, surat al-Rah{ma>n verse 27, Hu>d verse 37, Maidah verse 64, al-Shu>ra> verse 11, and al-Ma>’idah. In addition, the meaning of tawassul Surat al-Ma> 'idah verse 35 and al-Ah{za>b verse 56 was also studied. After research using descriptive analysis method with library research approach model, it was concluded that interpretation Sheikh al-'Uthaimi>n related to the verses of tajsi>m and tashbi>h, whether it is in the work of tafsir or non-tafsirnya. According to him, God has a face, hands, and both eyes. Then was {i> is what is meant by the prophet or saint, according to al-’Uthaimin this is a form of falsehood.
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Subri, Subri. "Ziarah Makam Antara Tradisi dan Praktek Kemusyikan." Edugama: Jurnal Kependidikan dan Sosial Keagamaan 3, no. 1 (July 31, 2017): 67–87. http://dx.doi.org/10.32923/edugama.v3i1.684.

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Abstract: Graves or tombs in the paradigm of belief are the final terminal of life after world life, even though the grave or tomb is considered as an inanimate object but it is one of the representations of socio-cultural phenomena in the Muslim community from the past until now, including people in Bangka Belitung. The tomb or tomb is a representation of the past and present patterns of thinking of the community in obtainingsolutions to various kinds of life problems both economic, social, political and cultural problems.Even more than that, he also as a representation of the attitude of religiosity of the community in interpreting the relationship between humans as beings with God as creator. The graves or tombs of the Kyai, Alim Ulama, the Habaibs and even the trustees have been interpreted as mediators between humans and God by means of a superstition. Tawassul is a way to utilize the mediator.Theoretically, Islam does emphasize the existence of mediators / wasilah between humans and God, but the cult of their tombs indicates that there has been a difference between theory and practice. Abstrak: Kuburan atau makam dalam paradigm keyakinan merupakan terminal akhir dari kehidupan setelah kehidupan dunia, meskipun kuburan atau makam itu dianggap sebagai benda mati namun ia salah satu representasi dari fenomena sosial budaya pada kalangan masyarakat muslim dari dulu hingga sekarang, termasuk masyarakat di Bangka Belitung. Kuburan atau makam tersebut merupakan representasi dari pola berpikir masyarakat yang lalu dan sekarang dalam memperoleh solusi dari macam ragam masalah kehidupan baik masalah perekonomian, sosial, politik dan budaya. Bahkan lebih dari itu, ia juga sebagai representasi sikap religiusitas masyarakat dalam memaknai hubungan antara manusia sebagai makhluk dengan Tuhan sebagai pencipta. Kuburan atau makam para Kyai, Alim Ulama, para Habaib bahkan para wali telah dimaknai sebagai mediator antara manusia dengan Tuhan dengan cara bertawassul. Tawassul adalah cara untuk memanfaatkan mediator itu. Secara teoritis, Islam memang menegaskan adanya mediator / wasilah antara manusia dengan Tuhan, tapi pengkultusan terhadap makam-makam mereka tersebut mengindikasikan bahwa telah terjadi perbedaan antara teori dan prakteknya.
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Books on the topic "Tawassul"

1

Kamari, Isa. Tawassul. Singapura: Pustaka Nasional, 2002.

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Allāh, Ḥasan al-Fātiḥ Qarīb. al- Tawassul bi-al-anbiyāʾ wa-al-ṣāliḥīn. Bayrūt: Dār al-Jīl, 1992.

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Kabbani, Shaykh Muhammad Hisham. Intercession( =: Shafaa, tawassul, istighatha). 2nd ed. Mountain View (California): As-Sunna Foundation of America Publications, 1998.

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Iftikhar, Ahmad Sheikh, ed. Islamic concept of intermediation (tawassul). Lahore: Minhaj-ul-Qur'an Publications, 2001.

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Jamāl, Qadīm, Muʼassasat Mawlāy Sulaymān, and Rābiṭah al-Muḥammadīyah lil-ʻUlamāʼ (Morocco), eds. al-Tawaṣṣul ilá ḥukm al-tawassul. al-Rabāṭ: al-Mamlakah al-Maghribīyah, al-Rābiṭah al-Muḥammadīyah lil-ʻUlamāʼ, 2012.

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Kawtharī, Muḥammad Zāhid ibn al-Ḥasan. Maḥq al-taqawwul fī masʾalat al-tawassul. Dimashq: Dār al-Bashāʾir, 2004.

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Kawtharī, Muḥammad Zāhid ibn al-Ḥasan. Maḥq al-taqawwul fī masʾalat al-tawassul. [S.l: s.n.], 1997.

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Asʻad, ʻArrār Mahdī, ed. Kitāb Manāhij al-tawassul fī mabāhij al-tarassul. Bayrūt: Maktabat Lubnān Nāshirūn, 2009.

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Sani, H. Murjani. Konsep tawassul di kalangan ulama kota Banjarmasin: Laporan penelitian. Banjarmasin: Institut Agama Islam Negeri Antasari, Pusat Penelitian, 2000.

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Faṣl al-maqāl wa-irshād al-ḍāll fī tawassul al-juhhāl. al-Riyāḍ: Dār al-Muslim lil-Nashr wa-al-Tawzīʻ, 2002.

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Book chapters on the topic "Tawassul"

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Othman, Achraf, and Aisha Al-Sinani. "Tawasol Symbols: Alternative Augmented Communication Pictograms to Support the Inclusion During Pandemics." In Lecture Notes in Educational Technology, 225–39. Singapore: Springer Singapore, 2020. http://dx.doi.org/10.1007/978-981-15-7869-4_15.

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Al-Nafjan, Abeer, Bayan Al-Arifi, and Areej Al-Wabil. "Design and Development of an Educational Arabic Sign Language Mobile Application: Collective Impact with Tawasol." In Universal Access in Human-Computer Interaction. Access to Interaction, 319–26. Cham: Springer International Publishing, 2015. http://dx.doi.org/10.1007/978-3-319-20681-3_30.

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"CHAPTER VI Tawassul: Seeking mediation from wasilah." In Splashed by the Saint, 101–8. BRILL, 2009. http://dx.doi.org/10.1163/9789004253810_008.

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Conference papers on the topic "Tawassul"

1

Elsheikh, Ahmed, and Nadine Zeinon. "Mada Tawasol Symbols & Mobile App." In 2019 7th International conference on ICT & Accessibility (ICTA). IEEE, 2019. http://dx.doi.org/10.1109/icta49490.2019.9144883.

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