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Journal articles on the topic 'Tawassul'
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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.
Full textAbstract:
<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>
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.
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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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.
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.
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>s}iruddi>n al-Alba>ni> --yang banyak dikatakan masuk dalam klasifikasi tekstualis-- terkait dengan salah satu karyanya, “<em>at-Tawassul; Anwa>’uh wa Ah}ka>muh</em>, merupakan kitab bermuatan hadis-hadis bertemakan “tawassul”. Metode yang dipakai terkait dengan hadis-hadis yang digunakan, Alba>ni lebih bertumpu pada kaidah kes}ahi>h}an transmisi (<em>sanad</em>) hadis untuk membedakan validitas hadis berkedudukan <em>s}ah}i>h}</em> dan <em>d}a’i>f</em>.</p>
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.
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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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.
10
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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Yaqin, Ainul. "Living Hadis Pada Tradisi Majelis Suroan di Desa Ngroto Gubug Grobogan." KACA (Karunia Cahaya Allah): Jurnal Dialogis Ilmu Ushuluddin 11, no. 1 (February 9, 2021): 48–64. http://dx.doi.org/10.36781/kaca.v11i1.3245.
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Secara historis, sebagian besar masyarakat Jawa masih menganut sebuah sistem kepercayaan sebelum kedatangan dan meluasnya Islam di Nusantara. Seperti halnya bulan Suro yang banyak disalahpahami akan kekeramatannya sebagai bulan “sangar” yang memberikan bahaya dan musibah. Sehingga, banyak penggelaran ritual di bulan Suro yang masih berada di bawah pengaruh sistem kepercayaan tersebut. Penelitian ini bertujuan untuk mengungkap aspek living hadis pada tradisi majelis suroan masyarakat di desa Ngroto Gubug Grobogan. Penelitian ini adalah penelitian kualitatif-deskriptif, yang disertai analisis data melalui metode living hadis. Hasil yang ditemukan dalam penelitian ini ialah bahwa masyarakat Ngroto telah banyak menganut ajaran TQN Utsmaniyyah, sehingga ritual keagamaannya seperti haul Satu Suro yang diagendakan tidak jauh beda dari majelis-majelis jama’ah Al-Khidmah. Tradisi ini sudah menjadi turun-temurun sejak puluhan tahun. Selain itu, rangkaian acara dalam haul suroan tersebut secara sederhana meliputi tawassul, tahlil, pembacaan manaqib dan maulid, yang kesemuanya ternyata merupakan fenomena living hadis.
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Hasanah, Durrotun. "MANAQIB SYEIKH ABDUL QADIR SEBAGAI MEDIA SULUK." PUTIH: Jurnal Pengetahuan Tentang Ilmu dan Hikmah 2, no. 1 (March 31, 2017): 23–42. http://dx.doi.org/10.51498/putih.v2i1.46.
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Salah satu program religius untuk mencapai sebuah suluk yakni dengan adanya majelis manaqiban yang mana majelis tersebut salah satu aktivitas jama?ah Al-Khidmah. Dan dalam majeis manaqiban tersebut ada beberapa isinya seperti tawassul yang ditujukan kepada Syeikh Abdul Qadir al-Jailani, kemudian dilanjutkan dengan Istighosah bersama, dan dilanjutkan dengan pembacaan manaqib yang di lengkapi dengan nasyid-nasyid juga dilengkapi dengan bacaan Maulidur Rasul.Dan motivasi dari adanya majelis ini yakni untuk menyambung silaturruhiyah kepada Guru, dan untuk mendekatkan diri kepada Allah.dengan adanya majelis ini seseorang yang ingin mencapai sebuah suluk sangat tepat sekali untuk mengikutinya. Karena setelah mengikuti majelis tersebut jiwa ini akan merasakan ketenangan. adapun persoalan ini termasuk persoalan yang bersifat perilaku manusia, oleh karena itu, untuk mengungkap persolan tersebut secra menyeluruh dan mendalam, maka dalam penelitian ini digunakan metode kualitatif. Kenapa penulis memilih metode yang kualitatif?, karena mnurut penulis metode ini lebih dapat beradaptasi dengan keadaan lingkungan.
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Tarobin, Muhammad. "Ziarah dan Relasi Sunni-Syiah: Akar Serazngan Mematikan Terhadap Peziarah di Pakistan." Hikmah Journal of Islamic Studies 15, no. 1 (April 4, 2020): 1. http://dx.doi.org/10.47466/hikmah.v15i1.130.
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One of the areas that had conflict and the deadliest religious
conflicts and violence in Islam world is in Pakistan, a Nation
that has strong and profound Islamic tradition. Muslims in
Pakistan are around 180 millions population, and 15 percent
among them are followers of Shia madzhab. It has been three
decades since Pakistan was declared in 17 August 1947, Sunni
and Shia community lived in Harmony. However, ahead of Islamic
revolution in Iran in 1979, Sunni-Shia’s relation heated up. In the
last two decades, Pakistan region has become the deadliest region,
especially for Pakistan Shia Pilgrims. This paper tries to see the
root of the problems. Based on study toward literary materials,
there are three factors causing Sunni-Shia conflict in Pakistan,
which are : by the appointment of General Muhammad Zia-ul-Haq
in the authority (1977), The Iranian Islamic Revolution in 1979,
and the politics of nerve war in border Kashmir and Afganistan.
Nevertheles, conflicts and the deadly violence are more complex
due to power competition in the country and intervention from
United States, Saudi Arabia, and Iran.
Keywords: Wali, Tawassul bi al-Dhāt, Salafi- Wahabi, Imāmiyah.
Salah satu wilayah yang mengalami konflik dan kekerasan
keagamaan paling mematikan di dunia Islam adalah Pakistan,
negara yang memiliki tradisi keIslaman cukup kuat dan mengakar.
Umat Muslim di Pakistan berjumlah sekitar 180 juta, dan 15
persen diantaranya merupakan penganut mazhab Syiah. Telah
tiga dasawarsa sejak Pakistan didirikan pada 17 Agustus 1947,
komunitas Sunni dan Syiah hidup dalam suasana harmonis.
Namun menjelang revolusi Islam di Iran pada 1979, hubungan
Sunni- Syiah memanas. Dua dasawarsa terakhir wilayah Pakistan
menjadi wilayah paling mematikan, khususnya bagi peziarahpeziarah
Syiah Pakistan. Tulisan ini hendak melihat akar
permasalahan tersebut. Berdasarkan telaah terhadap bahanbahan
tertulis, ada tiga faktor yang menyulut konflik Sunni-
Syiah di Pakistan, yakni: naiknya Jenderal Muhammad Zia-ul-
Haq dalam tampuk kekuasaan (tahun 1977), Revolusi Islam Iran
tahun 1979, dan politik perang syaraf di perbatasan Kashmir dan
Afghanistan. Namun, konflik dan kekerasan mematikan tersebut
semakin kompleks akibat persaingan kekuasaan di dalam negeri,
dan campur tangan Amerika Serikat, Saudi Arabia, dan Iran.
Kata Kunci: Wali, Tawassul bi al-Dhāt, Salafi- Wahabi, Imāmiyah.
14
Rohmana, Jajang A. "POLEMIK KEAGAMAAN DALAM TAFSIR MALJA’ AṬ-ṬĀLIBá¿™N KARYA K.H. AHMAD SANUSI." SUHUF 10, no. 1 (September 4, 2017): 25–57. http://dx.doi.org/10.22548/shf.v10i1.207.
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Artikel ini membahas tanggapan K.H. Ahmad Sanusi (1888-1950) dalam tafsir Malja’ aá¹-ṬÄlibÄ«n terhadap polemik keagamaan Islam di Priangan tahun 1930-an. Malja’ aá¹-ṬÄlibÄ«n merupakan tafsir Al-Qur’an berbahasa Sunda dengan aksara pegon. Sanusi memberikan tanggapan kritisnya terhadap gugatan kaum reformis terkait sejumlah masalah khilafiyah, seperti tawassul, bacaan al-FÄtihah di belakang imam, wirid berjamaah setelah salat, riba, dan makanan yang diharamkan. Dengan pendekatan analisis wacana kritis, kajian ini menegaskan bahwa tanggapan Sanusi terhadap kelima isu polemik keagamaan tersebut menunjukkan kuatnya pengaruh ideologi Ahlu Sunnah wal Jama’ah dalam menghadapi gugatan kaum reformis. Posisinya tidak pernah lepas dalam barisan tradisi Islam Sunni yang cenderung lebih lentur dalam memahami tradisi lokal Nusantara. Kajian ini signifikan dalam menunjukkan perdebatan hukum Islam di Indonesia yang di satu sisi memiliki keterkaitan kuat dengan warisan keilmuan fikih klasik sebagaimana kawasan lainnya, tetapi di sisi lain berada dalam wilayah pinggiran geografis Islam yang terus-menerus menemukan konteksnya tersendiri. Ini merupakan polemik keagamaan yang berkontribusi pada pembentukan keunikan keberagamaan Islam di Indonesia.
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Jamaludin, Jamaludin, Solihah Sari Rahayu, and Muhamad Dani Somantri. "Religious Awareness and Ritual Practices in The Tarekat Qadiriyah wa Naqsyabandiyah Suryalaya." ISLAMICA: Jurnal Studi Keislaman 15, no. 2 (March 1, 2021): 295–317. http://dx.doi.org/10.15642/islamica.2021.15.2.295-317.
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This article seeks to reveal the religious experiences of the members of the Tarekat Qadiriyah wa Naqsyabandiyah (TQN) in Suryalaya, Tasikmalaya, West Java. Using a phenomenological approach, this article finds that TQN followers exhibit religious awareness and obedience to legal norms, reflected in various ritual practices, such as dhikr (remembrance), khataman (completing the reading of the Qur’ān), manakiban (reciting the saint’s hagiography), riyāḍah (spiritual exercises), tawassul (mediating), and ḥajj (pilgrimage). The religious awareness is built upon the belief in achieving good morality as the attribute of a perfect man (insān kāmil). The socio-structural diversity of the TQN community in social life is manifested in the complexity of hierarchies involved in the tarekat system: murshid (spiritual leader); representatives of talqīn which include intellectuals/modernist, ulama/ traditionalist, scholar/neo-traditionalist; preachers from the realms of pesantren, university, and politics. This article argues that the relationship between different hierarchies of membership in the TQN with regard to religious awareness is based on the understanding of the tarekat teaching provided by the spiritual leader.
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Emawati, Emawati, Fimeir Liadi, and Putri Rafi Salihah. "Burdah Al-Bushiri Poetry Perception of Kapuas Muslim Scholars." KARSA: Journal of Social and Islamic Culture 28, no. 2 (December 14, 2020): 252–76. http://dx.doi.org/10.19105/karsa.v28i2.3790.
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This article studies the perceptions of Muslim scholars on the tradition of reading Burdah poetry by al-Bushiri. This research was conducted with intensive field work in Kapuas, Central Kalimantan. A visit to the area opened an opportunity to make involved observations, which helped to understand the daily social life among Muslim scholars and Muslim community in Kapuas. Purposive sampling technique has been used in the selection of informants and interviewed eight key informants. The results revealed that reading Burdah poetry is one of the representations of socio-cultural and traditional phenomena in Kapuas Muslim community. Most of these scholars do not practice it regularly but at certain times such as during dry season, epidemic of disease, because it is considered as tawassul repellent. The perception of Kapuas Muslim scholars on Burdah Poetry can be classified into two. First, Muslim scholars who declared Burdah poetry as a high literary work having very beautiful arrangement and meaning and there was praise to the Prophet, therefore it was in line with blessings to the Prophet. The second classification, some Muslim scholars did not align Burdah poetry with blessings to the Prophet.
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Manshur, Fadlil Munawwar. "POLEMIK PEMAKNAAN KASIDAH BURDAH AL-BUSIRY: KAJIAN ESTETIKA NEGATIF." Adabiyyāt: Jurnal Bahasa dan Sastra 11, no. 2 (December 31, 2012): 167. http://dx.doi.org/10.14421/ajbs.2012.11201.
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Kasidah Burdah is the work of al-Bu>s}i>ry, an Arab Egyptian writer, which was created in the 13th century AD. It contains poems of praise to the Prophet. Its birth has made poems of praise to the Prophet grow rapidly in the Arab-Islamic world of literature. This Arabic literary work has a major impact on the development of Sufi literature. This research on Kasidah Burdah uses negative aesthetic theory developed by Hans Robert Jauss. This theory considers that a literary work cannot be separated from the history of its creation and speech. This theory also states that a literary work can only be said to achieve beauty when it is negated. It means that it is able to get out of the initial reality of its reference. The material object of this study is the Arabic text of al-Bus}īry’s Kasidah Burdah, and its translation in Indonesian. The formal object is the polemic of the interpretation of some verses in Kasidah Burdah concerning the position of the Prophet as a creature, love, maulid of the Prophet, intercession, and tawassul. The method used in this study is defamiliarization method. This method works based on the assumption that readers must change their way of reading a literary work. They cannot read similarly to what the previous readers did. Readers should not be fixated on the previous readings, but they have to produce new meanings which may not be the same as the primary ones.
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Alinejad Omran, Ruhollah, and Mousa Abdollahi. "Theological principles of communicative (Takfiri) thought." E3S Web of Conferences 258 (2021): 05013. http://dx.doi.org/10.1051/e3sconf/202125805013.
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Looking at the calamities that have inflicted on the Islamic society by its atheistic currents, it is indispensable to confront and fight against it radically. Getting acquainted with the principles of the criticism of the aforementioned currents is of great importance. Among the contemporary seditions that have led to the separation of the Muslim ummah is the excommunication (Takfir) of Muslims by each other in which one religion is accused of blasphemy by another school and they have to hear the most severe and most vulgar words and ultimately due to an imaginary crime of blasphemy and shirk, they will be slaughtered by the claimant. However, the process of excommunication, as it should be, does not emphasize on the debate and assumes that the insistence on excommunication and sins of other religions is to revive the tradition and to destroy heresy (Bid’ah); therefore it is necessary for Islamic researchers who consider fairness in their scientific discussions to understand the basics of the excommunicative movement to defend the legitimacy of Islam and Shi'ism and also protect them from falling into the trap of fallacies. Accordingly, the present article seeks to clarify the principles of excommunicative thought criticism in terms of Quranic verses, Hadith, Sirah Mutawatir (successive conducts) and rational arguments. Determining the position of conflict on matters such as intercession and resort (Tawassul) to prophets and imams while addressing issues such as the attribution of shirk to Shia, non-adherence to the well-known sirah of Salaf of blessing and visiting the tombs, and the need to pay attention to good heresy (Bid’ah) in the form of a superior controversy are considered the principles of excommunicative (Takfiri) thought criticism.
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Asiyah, Siti Nur, Mudjahirin Thohir, and Af'idatul Lathifah. "Ritual di Bawah Pohon Asam Mbah Gosang di Pasar Peterongan Semarang." Endogami: Jurnal Ilmiah Kajian Antropologi 3, no. 1 (December 4, 2019): 30. http://dx.doi.org/10.14710/endogami.3.1.30-43.
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Along with the development of modern times, society maintains its tradition as a unique cultural identity, including the phenomenon of rituals that take place under a large tamarind tree which is believed to be the firing of a sacred figure named Mbah Gosang, located in the middle of an urban area, precisely at Peterongan Semarang Market. The focus of the discussion which is the main objective of this research is to interpret the ritual meanings express in the ritual implementation. This research uses the theory of symbolic interactionism in explaining ritual phenomena, which in implication refers to social actions carried out by individuals in representing cultural meanings and symbols around them. The method used in this study is in the form of ethnographic methods, while the source of research data is obtained from participatory observation, in-depth interviews, and literature review. The informants consisted of the caretaker and Mbah Gosang pilgrim who had been directly involved in the implementation of ritual traditions. Based on the results of the study, the phenomenon of rituals carried out under the Mbah Gosang tamarind tree has two forms of cultural traditions in the form of a pilgrimage ritual and suronan ritual which in essence involves Mbah Gosang as an intermediary for prayer or tawassul to God. The series of ritual processions has their own symbolic meaning. Generally, people who carry out these rituals have the motivation to improve the economy, look for prosperity in life, and look for clues in dealing with life problems. The function of the ritual itself is as a form of respect for ancestors, cultural inheritance, forms of effort, reminders of death, and means of social integration, while the purpose of the ritual is to draw closer to God Almighty.
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Nashiruddin, Nashiruddin. "AIR MANAQIB." PUTIH: Jurnal Pengetahuan Tentang Ilmu dan Hikmah 4, no. 1 (March 31, 2019): 46–69. http://dx.doi.org/10.51498/putih.v4i1.38.
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Salah satu program religius yang bertujuan untuk meningkatkan potensi speritualitas Santri Al Fithrah secara khusus, dan Jama’ah atau pengikut Syaikh Achmad Asrori Al-Ishaqy secara umum, adalah Majlis Manaqiban, yaitu ritual agama yang berisikan Do’a Bersama, Istighatsah, membaca surat Yasin, Membaca manaqib (Biografi) Syaikh Abdul Qodir al-jilany, kemudian disempurnakan dengan pembacaan maulid Nabi. Motivasi majlis ini adalah tawassul dengan para guru dalam upaya mendekatkan diri kepada Allah SWT. Sehingga kegiatan semacam ini juga disebut Shilaturruhiyyah. Ada hal yang menarik dalam kegiatan tersebut, yaitu setiap kegiatan Majlis Manaqiban dapat dipastikan bahwa Jama’ah yang mengikuti mejlis tersebut mayoritas membawa atau menaruh air mineral di sekitarnya dengan kondisi tutup botol terbuka. Tampaknya, air tersebut ada nilai istimewa tersendiri baginya, terbukti air. tersebut kemudian disebut dengan sebutan “Air Manaqib.” Persoalan ini termasuk persoalan Humaniora (persoalan yang bersifat prilaku manusia), oleh karena itu, untuk mengungkap persoalan tersebut secara menyeluruh dan mendalam, maka dalam penelitian ini digunakan metode kualitatif. Karena metode kualitatif lebih dapat beradaptasi dengan keadangan lingkungan. Dari hasil penelitian yang ditemukan, Santri atau Jama’ah majlis manaqiban tersebut berasumsi bahwa air manaqib dapat digunakan sebagai: (1) Media pengobatan berbagai macam penyakit lahir, (2) Mempermudah proses persalinan, (3) Pagar gaib dari pengaruh buruk dan sebagai penglaris dagangan. Sedangkan cara penggunaannya menurut mereka tidak ada cara atau aturan yang baku, tetapi cara yang sering dipakai adalah dengan cara diminum. Setelah penelitian dilakukan lebih mendalam, maka ditemukan bahwa prilaku seperti itu, yaitu pengobatan menggunakan media air juga pernah dilakukan sebagian ulama salaf walaupun tidak disebut air manaqib, akan tetapi subtansinya sama, yaitu tabarrukan Ditinjau dari pandangan sains (ilmiah), dengan mengacu pada penemuan Masaru Emoto, bahwa sifat air itu dapat merespon sebuah informasi, instruksi atau doa, dan air yang telah menerima pesan atau doa tadi, kualitasnya semakin tinggi, berarti kualitas air manaqib juga semakin tinggi. Dengan demikian, pemanfaatan air manaqib, baik ditinjau dari pandangan agama atau sanis dapat dipertanggungjawabkan kebenarannya..
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Budi Harianto. "Relasi Teologi Aswaja Dengan Ham Perspektif Kiai Said Aqil Siroj." HUMANISTIKA : Jurnal Keislaman 4, no. 2 (November 15, 2019): 129–44. http://dx.doi.org/10.36835/humanistika.v4i2.34.
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Abstract: The definition of Ahl al-Sunnah Wa al-Jama'ah resulted from the construction of Kiai Said Aqil Siroj's thought ie Ahl al-Sunnah Wa al-Jama'ah as manhaj al-fikr al-din al-syamil 'ala syu'un al-hayat wa muqtadhayatiha al-qaim 'ala asas al-tawassuth wa al-tawazun wa al i'tidad wa al-tasamuh (a method of religious thought that encompasses all aspects of life and stands on the principle of equilibrium in aqidah, mediator and adhesive in social life, and justice and tolerance in politics). Kyai Said Aqil Siroj's typology of thought is an inclusive (open) religious typology and the Ahl al-Sunnah Wa al-Jama'ah perspective of Kiai Said can be said of the inclusiveness of Ahl al-Sunnah Wa al-Jama'ah. So Ahl al-Sunnah Wa al-Jama'ah must contain tawasut, tasamuh, tawazun and i'tidal in acting or thinking. So as to respond to new things in modern life such as human rights. Keywords: HAM, Ahl as-Sunnah Wa-al Jama'ah, Justice, Freedom, Equality.
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Anam, Syariful. "Murshid Contestation: Betwen Iktisābī and Minhāh Ilāhiyyah." Teosofia 6, no. 2 (November 16, 2017): 121. http://dx.doi.org/10.21580/tos.v6i2.3386.
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<p><span>A murshid has a great duty and responsibility to conduct suluk formation (spiritual journey) to his students. So that the murshid are also required to have adequate competence and qualifications, in order to carry out their duties and functions. The functions and duties of the murshid in the tarekat (the path of Islamic Mysticsm) are very important, because only a murshid has the qualifications, abilities and expertise that can carry out their functions correctly, correctly and run accordingly. So that this aspect of ability and expertise will later be discussed as a discussion of the qualifications of a murshid in the tarekat. What is the actual qualification of murshid in the tarekat and what is its function in that proximity. This research is a type of field research. That is with the object of the study of the murshid of the Naqsabandiyyah Khalidiyyah in the sub-district of wedung precisely in the village of Jetak (KH. Abdul Haq), Buko village (KH. Ali Hafidz and KH. Ahmad Dalhar) and Mutih village (KH. Mansur Sanusi). The author collects data using the method of field observation, interviews and documentation. Next, the writer analyzes the data using descriptive analysis and understands the meaning. The results of the study stated that the murshid of the Naqsabandiyyah Khalidiyah tarekat in Wedung District argued that between the murshid tarekat function is hifdz sanad, talqin, tawassul, rabitah, tawajjuh and irsyad. While the qualifications to become murshid, among others; First, a murshid must be someone who is pious and amil bi ilmihi. The second has a clean heart, Third, has completed or khatam dzikir and khalwat tarekat (riyadhah), Fourth, has a murshid sanad, even though the inqitha'us sanad is from its predecessor murshid but continued with other murshid teachers in the same type of tarekat. Fifth, get permission from the murshid teacher. Sixth, knowing the wisdom behind all acts of worship (if possible). Through this research, the author recommends the need to study more about the wider range of murshid tarekat qualifications and not just the Naqsabandiyyah Khalidiyyah tarekat Indonesia. Thus, the form of the murshid qualifications will be found in several comprehensive tarekat</span></p>
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Huda, Nur. "LIVING HADIS PADA TRADISI TAWASUL DAN TABARUK DI MAKAM SUNAN BONANG LASEM REMBANG." Riwayah : Jurnal Studi Hadis 6, no. 2 (October 27, 2020): 299. http://dx.doi.org/10.21043/riwayah.v6i2.8159.
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<p><em>Tawasul</em> dan <em>Tabaruk </em>merupakan tradisi yang sudah banyak dipraktekkan oleh masyarakat muslim pada saat berdoa di makam. Kedua tradisi ini juga sering disalahpahami sebagai praktek yang menjerumuskan kepada kemusyrikan. Penelitian ini bertujuan untuk mengungkap aspek living hadis pada tradisi <em>tawasul</em> dan <em>tabaruk</em> warga Desa Bonang di makam Sunan Bonang dengan menggunakan metode deskriptif induktif, dan menganalisisnya dengan teori tindakan sosial Max Weber. Penelitian ini menghasilkan beberapa temuan. Pertama, tradisi ini merupakan suatu living hadis. Kedua, berdasarkan tipe tindakan tradisional, para pelaku tradisi ingin terus menerus menghormati Sunan Bonang dengan cara melestarikan tradisi yang sudah dilakukan secara turun temurun. Ketiga, tindakan afektif, memperlihatkan bahwa para pelaku memiliki ikatan emosional dengan para tokoh agama dan waktu pelaksanaan (malam Jumat). Keempat, tindakan instrumental rasional, para pelaku secara sadar mampu melaksanakan tradisi tersebut, baik dari aspek sumber daya manusia maupun aspek finansial. Kelima, rasionalitas nilai, pelaku ingin meniru perilaku tokoh-tokoh agama dan membiasakan diri bersedekah sekaligus ingin menanamkan nilai solidaritas jamaah.</p><p> </p><p>[<strong><em>Tawasul</em> and <em>Tabaruk</em> Traditions in Sunan Bonang’s Tomb Lasem Rembang: A Study of Living Hadith</strong>.<strong> </strong><em>Tawasul</em> and <em>tabaruk</em> are traditions that have been widely practiced by Muslim communities when praying at the grave. These two traditions are also often misunderstood as practices that lead to idolatry. This study aims to reveal aspects of the living hadith in the tradition of <em>tawasul</em> and <em>tabaruk</em> of the people of Bonang Village in the Sunan Bonang tomb by using the inductive descriptive method, and by analyzing it through Max Weber's theory of social action. This study yielded several findings. First, this tradition is a living hadith. Second, based on the type of traditional action, traditional actors want to continue to respect Sunan Bonang by preserving traditions that have been carried out from generation to generation. Third, affective action shows that peoples have an emotional bond with religious leaders (<em>ulama</em>) and the time of implementation (Thursday night). Fourth, rational instrumental action, where the actors are consciously able to carry out the tradition, both from the human resource and financial aspects. Fifth, value rationality, the people want to imitate the behavior of religious figures and get used to giving alms at the same time wants to instill the value of solidarity among the <em>jama'a</em>.]</p>
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Raven, John, and Karen O’Donnell. "Using Web 2.0 technology for work experience: student perspectives on Tawasul." Learning and Teaching in Higher Education: Gulf Perspectives 7, no. 1 (January 1, 2010): 1–18. http://dx.doi.org/10.18538/lthe.v7.n1.20.
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This paper discusses the implementation of Web 2.0 technology for work experience (WE) in a tertiary context. The technology, specifically social networking software, was implemented in an attempt to help overcome challenges experienced by students out on WE at the Sharjah Higher Colleges of Technology. Typically faculty visited WE students in the field every few weeks but had little other direct interaction due to time and travel constraints, and many students reported feelings of isolation. A social network tool that we named Tawasul was implemented to help overcome this issue by building a virtual community of practice that included both students and faculty. Student feedback revealed strong support for the online application as well as significant differences between male and female students. It is clear from the study that emerging technologies such as social networking tools can help learning during WE, although there are academic and cultural issues that need to be taken into consideration.
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Burhani, Ahmad Najib. "Al-Tawassuṭ wa-l I‘tidāl: The NU and Moderatism in Indonesian Islam." Asian Journal of Social Science 40, no. 5-6 (2012): 564–81. http://dx.doi.org/10.1163/15685314-12341262.
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Abstract Moderate Islam is a paradox. In the United States, Muslim intellectuals and activists use this term with super caution and reservation, avoid it when possible. In contrast to that, their counterparts in Indonesia enthusiastically and proudly claim to be the champions of moderate Islam. The question is why those intellectuals and activists from the same religion but coming from different continent and type of country responded the idea of moderate Islam differently, if not contradistinctively. Given that this term is commonly used as a translation of Qur’anic term umma wasaṭ, it is also important to ask the meaning of this term in Islamic history, how Muslim exegetes throughout Islam history conceptualise umma wasaṭ? And finally, how Indonesian Muslims define moderatism after the 9/11 and what are the criteria of moderate Islam in their views? By analysing the concept of moderate Islam as adopted by the Nahdlatul Ulama (NU), the largest Islamic movement in Indonesia, this article shows that the meaning moderate in Indonesia is more theological, while in the US it is more political. Moderate Islam in Indonesia is more related to the doctrine of Aswaja, while in the US this notion has more connection with George W. Bush’s ‘war on terror.’
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Hermanto, Agus. "Tradisi Sebagai Sumber Penalaran Hukum Islam (Studi Paradigma Ahli Sunnah Wal Jama’ah)." JURNAL MAHKAMAH 2, no. 1 (August 3, 2017): 161. http://dx.doi.org/10.25217/jm.v2i1.80.
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Abstract: "Tradition ('urf) as a Source of Islamic Law Reasoning; Study Paradigm Sunnah wal Jama'ah Experts in Developing Local Culture "One tradition ( 'urf) can be used as a source of Islamic law if it does not conflict with Personality', and not all traditions can be used as a source of Islamic law. Tradition itself is an activity that is repetitive, but does not violate the order of Shariah, the tradition is not sharia, but branches (furu ') in order to address or even develop Islamic teachings amaliyah (amaliy) or often called (bid’ah hasanah) .The ahlu sunnah wal jama'ah develop local culture such as tahlilan, yasinan, istighasah, tawashul or the like in the implementation of the (practice) there is no standard rules, but it is the implementation of more emphasis on reading tahlil (la ilaha ilallah), or yasinan namely reading yasin as the heart of a Qur'an, namely istighasah appeal help in Allah and not in others, and that is ihtiram tawashul to teachers as washilah in a prayer, and of course this is bid’ah hasanah not teaching out of Personality ' ,Keywords: Tradition, 'urf, Ahl Sunnah Wa al-Jama'ah
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Soufi, Fouad. "El Tawassol, Revue des sciences sociales et humaines, Annaba,n° 5, septembre 1999." Insaniyat / إنسانيات, no. 10 (April 30, 2000): 161. http://dx.doi.org/10.4000/insaniyat.8116.
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Muzakky, Ahmad Faza. "Implementasi At-Tawassuth Ahlus Sunnah Wal Jama’ah Sebagai Nilai Pendidikan Karakter Di Mi Khozainul Ulum Bojoasri Kali Tengah Lamongan." AKADEMIKA 10, no. 1 (June 30, 2016): 29–41. http://dx.doi.org/10.30736/akademika.v10i1.52.
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Researchers interested in lifting the title "Implementation At-Tawassuth Ahlus Sunnah Wal Jama'ah As Values Character Education In Class VI Madrasah Ibtida'iyah (MI) Khozainul Ulum II Rural districts Bojoasri Kali Tengah Lamongan in the school " as motivated by history or Nahdhotul history scholars' who keep a few things about the relationship Aswaja with education in the archipelago. Aswaja teachings and the empowerment of the people are of the Vision and Mission. This is evidenced by the establishment of boarding institutions in this country do not know the era of independence and develop into some of the educational system. Education at-tawasuth Aswaja given by following the guidance of that vision is to realize human Aswaja pious to Allah, berakhlaqul karimah, intellectual, intelligent, skilled, productive, ethical, honest and fair (tawassuth and i'tidal), disciplined, berkesimbangan (tawazun), tolerance (tasamuh), maintaining harmony in personal and social development and developing a culture ahlussunnah wal jama'ah (commanding the good and forbidding evil). The purpose of this research is to know and understand the extent of implementation of the At-Tawassuth Ahlus Sunnah Wal Jama'ah As Values Character Education In Ibtida'iyah Khozainul Ulum Madrasah class II Hamlet Village Dondooman Bojoasri Kali Tengah Lamongan District of Central VI Academic.To find out the problems and get the data clearly, here the author uses descriptive qualitative approach.
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Saleh, Sujiat Zubaidi. "Qadiyyah Tawassu’ al-‘Alam Bayna Abi Hamid al-Ghazali wa Ibn Rusyd al-Qurtubi." TSAQAFAH 5, no. 2 (November 30, 2009): 405. http://dx.doi.org/10.21111/tsaqafah.v5i2.134.
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Malik, Abdul. "ل جون أبدايك "Terrorist" الوسطية فى الاتصال الحواري المترجم من رواية." Jurnal CMES 12, no. 2 (December 12, 2019): 192. http://dx.doi.org/10.20961/cmes.12.2.37895.
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<p>This study aims to describe the contrastive analysis of translational dialogue in the novel "Terrorist" between the results of the English-Indonesian and English-Arabic translations, and to describe the efforts of translators in localizing the values of tawassuth reflected in variations of such dialogue translation. The main data source of the research is the novel "Terrorist" by John Updike along with its translation into Indonesian by Abdul Malik and into Arabic by Ahmed el-Syaimy. The study was designed through descriptive-qualitative methods. Data collection uses purposive sampling where the results were discussed through contrastive analysis methods. The results showed that there were three main causes for the similarity of the tawassuth values localization in the translation results. First, the level of availability of formal and dynamic equivalents. Secondly, translators' efforts in overcoming linguistic insufficiency. Third, translators' appreciation of certain expressions or terms.</p>
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Kartiko, Ari, Muhammad Mujtaba Mitra Zuana, Akhmad Sirojuddin, Muhammad Huusnur Rofiq, and Muhammad Anas Maarif. "ASWAJA Ke-NUan-BASED ISLAMIC MODERATE EDUCATION AS A RADICALISM STRATEGY." al-Afkar, Journal For Islamic Studies 3, no. 2 (October 8, 2020): 88–101. http://dx.doi.org/10.31943/afkar_journal.v3i2.98.
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This study aims to rationalize the Aswaja-based Islamic education strategy to counter radicalism. This research method uses literature by analyzing published, unpublished books, journals and research that are in line with the theme of moderate Islamic education through NU-an Aswaja. The results of this study are that NU implements an educational education commanded by LP Maarif NU and principled on al muhafadhotu ala al qodimi as sholih wal akhdu bil jadidi al aslah to aim at forming humans who are rahmatan lin naturalin. In learning the values that are strengthened and internalized are tawazun (balanced), tawassuh (moderate), i`tidal (fair and heartless) and tasammuh (tolerance).
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Alfa, Mohammad Asrori. "MENGGAGAS ALTERNATIF PEMIKIRAN ASWAJA DI TENGAH KEHIDUPAN MASYARAKAT BERBASIS PESANTREN." El-HARAKAH (TERAKREDITASI) 6, no. 2 (August 13, 2008): 63. http://dx.doi.org/10.18860/el.v6i2.4668.
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<p>The comprehension of Ahlussunnah wal Jama’ah (Aswaja) so far has been understood as ideology doctrine of certain community. As a result, there happened many misunderstandings and anxiety which give bad impact to sociocultural and socio-psychological in the life of people. In fact, the substantialism of Aswaja values itself can be the benchmark (mi’yar) of thinking method (manhaj al fikr) in several human life aspects both micro and macro. This can be implemented in the society life by using concept popularity approach which has been known: <em>tawassut</em> (moderate), <em>tasamuh</em> (tolerant), <em>tawazun</em> (balance), dan <em>i’tidal</em> (justice). In this article, the author will discuss about the history and definition of Aswaja and also the aim and advantages of learning it.</p><p> </p><p>Pemahaman konsep Ahlussunnah wal Jama’ah (Aswaja) selama ini sering dipahami sebagai doktrin ideologi komunitas tertentu. Akibatnya, banyak terjadi bentuk kesalahpahaman dan keresahan yang berimbas sosiokultur, sosiopolitik, dan sosio-psychologic di tengah perkembangan kehidupan umat manusia. Sesungguhnya, substantialisme nilai Aswaja itu sendiri bisa dijadikan tolok ukur (mi’yar) sarana metodologi berpikir (manhaj al fikr) dalam berbagai aspek kehidupan manusia secara mikro maupun makro. Hal ini dapat kita implementasikan di tengah masyarakat dengan menggunakan pendekatan popularitas konsep yang selama ini dimiliki: <em>tawassut</em> (moderat), <em>tasamuh</em> (toleransi), <em>tawazun</em> (seimbang), dan <em>i’tidal</em> (bersikap adil). Artikel ini akan membahas sejarah dan pengertian Aswaja serta tujuan dan manfaat mempelajarinya.</p>
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Wan Abdullah, Wan Ali Akbar, and Nursafra Mohd Zhaffar. "Penggunaan Istilah Berfikir Berdasarkan Kandungan al-Quran." Journal of Quran Sunnah Education & Special Needs 2, no. 2 (December 1, 2018): 77–90. http://dx.doi.org/10.33102/jqss.vol2no2.19.
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A lot of opinion regarding Taxonomy Bloom was criticized and reviewed in education, either to compare it with the other Taxonomy of thinking or to view the taxonomy from Islamic perspective. This research discuss the eight thinking terminology from al-Quran, which are Tafakkur, Tadabbur, Tafaqquh, Iktibar, Tawassum, Tazakkur, Taaqqul and Tafahhum. The researcher studied the words in al-Quran before categorized the terms based on the topic said by Allah regarding the terminology. Then, the relation between the theme and the thinking terminology were discussed. The conclusion from this research, the main aim of thinking is to be closed to Allah. Therefore, the study of akidah, fikah and akhlak are the main platforms for the other studies. Other than that, tafakkur is a common thinking terminology, whereas the other terms are more specific and use by Allah focusing on certain topics. The act of perfunctory or refusing to think, were said to be bad traits by Allah. Abstrak Terdapat banyak pandangan yang mengkritik dan mengulas mengenai penggunaan Taksonomi Bloom dalam pendidikan, samaada membandingkannya dengan taksonomi pemikiran yang lain atau pun melihat taksonomi dari sudut perspektif Islam. Kertas konsep ini merungkai lapan istilah berfikir yang terkandung dalam al-Quran iaitu tafakkur, tadabbur, tafaqquh, iktibar, tawassum, tazakkur, taaqqul dan tafahhum. Penulis meneliti sebahagian besar ayat al-Quran yang mengandungi istilah-istilah tersebut, kemudian mengkategorikan kepada tema-tema berdasarkan topik yang Allah bahaskan sekitar istilah tersebut. Seterusnya, perkaitan antara tema dan istilah berfikir dibincangkan. Kesimpulan daripada kertas ini, matlamat utama pemikiran adalah untuk dekat kepada Allah. Maka, ilmu akidah, fikah dan akhlak adalah ilmu yang menjadi dasar kepada ilmu-ilmu yang lain. Selain itu, tafakkur pula adalah istilah berfikir secara umum, manakala istilah-istilah yang lain bersifat khusus dan digunakan oleh Allah berfokus kepada topik-topik tertentu. Orang yang tidak berfikir dengan betul atau tidak mahu berfikir disifatkan dengan sifat-sifat yang buruk oleh Allah.
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Kalsum, Nyimas Umi. "Potret Praktik Keberagaman Masyarakat Palembang Abad ke-19 dalam Naskah Tasawuf." Manuskripta 9, no. 2 (December 30, 2019): 23. http://dx.doi.org/10.33656/manuskripta.v9i2.146.
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Abstract: Religion is a source of customs and traditions in life, although in the process of development it is never exactly the same between one region and another, but it can still take root especially in the Palembang area. This can be seen from pre-Islamic culture still shows its existence and shape even if only in a small percentage. For this reason, the question arises how the portrait of the 19th century Palembang religious practice? By looking at the presence of Islam at that time. To answer the question above, researchers used library research using historical research methods with script data sources, namely the Ratib Samman, Risalah Tawasul and Tuhfah ar-Ragibin. The data is verified and interpreted and then written in narrative form (historiography). The results showed that pre-Islamic culture still shows its existence, namely breaking by presenting juwadah (Palembang's wet cake) even though the people have embraced Islam and some religious practices are colored with traditional things wrapped in verses of the Quran as reading spells and prayers.
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Abstrak: Agama merupakan sumber adat istiadat dalam kehidupan, sekalipun dalam proses perkembangannya tidak pernah persis sama antara daerah satu dengan yang lainnya, tetapi tetap dapat mengakar khususnya di daerah Palembang. Hal ini dapat terlihat dari budaya pra Islam tetap menunjukkan eksistensinya dan bentuknya walau hanya dalam prosentase yang kecil. Untuk itulah muncul pertanyaan bagaimana potret praktek keberagamaan masyarakat Palembang abad ke-19? Dengan melihat kehadiran Islam pada saat itu. Untuk menjawab pertanyaan di atas peneliti mengunakan penelitian pustaka dengan menggunakan metode penelitian sejarah dengan sumber data naskah, yaitu naskah Ratib Samman, Risalah Tawasul dan Tuhfah ar-Ragibin. Data tersebut diverfikasi dan dinterpretasikan kemudian dituliskan dalam bentuk narasi (historiografi). Hasil penelitian menunjukkan, bahwa budaya pra Islam masih menunjukkan eksistensinya, yaitu menyanggar dengan menyuguhkan juwadah (kue basah khas Palembang) kendati masyarakatnya telah memeluk Islam dan sebagaian lagi praktek keberagamaan diwarnai dengan hal-hal yang sifatnya tradisional dengan dibungkus ayat-ayat Quran sebagai bacaan mantera dan doanya.
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Ashoumi, Hilyah, and Nailul Khikam AH. "Pola Pikir Santri Pondok Pesantren Al Muhajirin 3 Tambakberas Jombang Terhadap Ajaran Ahlusunnah Wal Jama’ah (Aswaja) Tentang Tawasut Tawazun Dan Tasamuh." DINAMIKA : Jurnal Kajian Pendidikan dan Keislaman 4, no. 01 (June 17, 2019): 55–74. http://dx.doi.org/10.32764/dinamika.v4i01.364.
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Pondok Pesantren Al Muhajirin 3 merupakan pesantren yang dimiliki oleh NU sebagai benteng untuk menanamkan nilai-nilai Ahlusunnah Wal Jama’ah juga pencentak bibit-bibit para pemikir yang mencerminkan karakteristik tawasut, tawazun, dan tasamuh untuk diinternalisasikan dalammenghadapi gesekan-gesekan yang ditimbulkan dari paradigma keagamaan dan kebangsaan sebagai aplikasi pola pikir para santri. Tujuan penelitian ini adalah untuk mengetahui pola pikir santri Pondok Pesantren Al Muhajirin 3 Tambakberas Jombang terhadap ajaran Ahlusunnah Wal Jama’ah (Aswaja) tentang tawasut, tawazun, dan tasamuh. Jenis penelitian yang digunakan adalah menggunakan metode dengan pendekatan deskriptif kualitatif. Pengumpulan data dilakukan dengan metode observasi, wawancara, dan dokumentasi. Teknik analisis data dilakukan dengan tiga proses analisis data yaitu datareduction (reduksidata), datadisplay (penyajian data) dan conclusion drawing/verification (penarikan kesimpulan/verifikasi). Hasil penelitian menunjukkan bahwa pola pikir santri Pondok Pesantren Al Muhajirin 3 Tambakberas Jombang masih relevan dengan nilai-nilai Ahlusunnah Wal Jama’ah yaitu taewasut, tawazun, dan tasamuh. Terbukti dalam keseharian santri Al Muhajirin 3 tidak ada yang tergiur dengan faham-faham yang beretentangan dengan Aswaja dan senantiasa menta’ati petuah, nasihat serta arahan para Kiai. Sehingga santri Al Muhajirin 3 bisa hidup dengan rukun, guyub dan meleburkan diri dalam kebersamaan.
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Ansari, Ansari, and Siti Maulida Ulva. "PENDAMPINGAN BELAJAR MEMBENTUK KARAKTER ANAK YANG TERDAMPAK PANDEMI COVID-19 MELALUI KEGIATAN INTERAKSI ALAM DAN SOSIAL DI DUSUN KRAJAN DESA KEDUNGGEBANG KECAMATAN TEGALIMO KABUPATEN BANYUWANGI." ABDI KAMI: Jurnal Pengabdian Kepada Masyarakat 4, no. 1 (February 14, 2021): 075. http://dx.doi.org/10.29062/abdi_kami.v4i1.452.
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Aqidah Ahlus Sunnah Wal Jama'ah (Aswaja) is the largest aqidah followed by Muslims all over the world. This Aqidah Aswaja contains elements of Islamic aqidah that are relevant and accepted by both naqli and aqli arguments. Moreover, Aswaja's aqidah principles are in accordance with the teachings of Islam which is Rahmatal lil 'Alamiin, which is tawasut or moderate in nature, not extreme right or extreme left.
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Rofi’i, Ahmad. "Politik Kebangsaan Nahdlatul Ulama Perspektif Pemikiran KH. Abdul Muchith Muzadi." al-Daulah: Jurnal Hukum dan Perundangan Islam 4, no. 02 (October 1, 2015): 388–409. http://dx.doi.org/10.15642/ad.2014.4.02.388-409.
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Abstract: This article discusses the KH. Abdul Muchith Muzadi’s point of view on Nahdlatul Ulama and the national political of NU. NU as a religious organizations based on the theory of Ahl wal Jama'ah, having tenets include: tawassut (moderate), tawazun, tasamuh, and commanding the good and forbidding the evil; which has always been the political basis of nationality NU in Indonesian politics. In KH. Abdul Muchith Muzadi’s idea, nationality politics is defined as our responsibility in maintaining the integrity of the Unitary Republic of Indonesia (NKRI) is universally from groups separastisme that lead to disunity, disintegration and destruction, in the commitments, namely Pancasila. So, national politics of NU in the perspective of KH Muchith Muzadi is the appreciation of the national consensus and the embodiment of devotion NU in upholding the Unitary Republic of Indonesia (NKRI) as something that was final. Keywords: Politics, nationality, NU, and Abdul Muchith Muzadi
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Hudaeri, Moh. "DEBUS DI BANTEN." ALQALAM 33, no. 1 (June 30, 2016): 63. http://dx.doi.org/10.32678/alqalam.v33i1.385.
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Debus merupakan salah satu contoh nyata pertautan antara tradisi lokal Banten dengan Islam (tarekat). Pertautan ini tidak hanya menimbulkan kesepahaman tetapi juga perselilihan dan pertentangan di kalangan umat. Di dalam seni debus tidak hanya ditemukan tradisi-tradisi yang berasal dari tarekat seperti:wirid, tawasul dan bai‟at tetapi juga ada jangjawokan dan seni pencak silat. Mengkaji tentang debus tidak hanya menyingkap tentang perkembangan seni ini dalam masyarakat Banten, tetapi juga menggambarkan tentang kondisi antropologis keislaman di Banten. Hal ini mengindikasikan bahwa keislaman penduduk Banten lebih bersifat sufistik, hal ini disebabkan adanya kesejejajaran dan afinitas dengan kondisi masyarakat lokal Banten yang lebih bersifat mistis. Tulisan ini akan membahas tentang; bagaimana perkembangan debus di masyarakat Banten? Apakah sumber-sumber yang dijadikan rujukan dalam permainan debus? Bagaimana pandangan antropologis terhadap praktek permainan debus apabila dikaitkan dalam konteks budaya Islam di Nusantara?
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الحسني, إسماعيل. "مفهوم الإصلاح في القرآن المجيد: دراسة في أسبابه ومظاهره." الفكر الإسلامي المعاصر (إسلامية المعرفة سابقا) 20, no. 80 (April 1, 2015): 41–13. http://dx.doi.org/10.35632/iokj.v20i80.665.
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يتناول هذا البحث كيفية فهم الإصلاح في القرآن الكريم فهماً منهجياً، وذلك بعد إبراز حدود التحليل اللغوي لمفهوم الإصلاح، ثمّ استعراض هذا المفهوم في سياق ما طرحه القرآن الكريم من أسباب تكوّنه، ومظاهر تجسّده. وقد قصرنا النظر في هذا البحث على أمرين اثنين: أولهما التدافع الذي يقابل الجمود، ويسعى صاحبه باستمرار إلى تضييق شقّة التناقض بين الأقوال والممارسات. والثاني التوسّط بوصفه عملاً تحليلياً لواقع الناس، لا فضيلةً أخلاقية فحسب.
This article attempts to understand the concept of iṣlaḥ (reform) as presented in the Qur’an in a methodological manner. After highlighting the limits of linguistic analysis of the concept of iṣlaḥ (reform), we have reviewed this concept within the context of the Qur’anic text.
We have limited this discussion to two issues: (1) discussion of intellectual struggle as opposed to passive stagnation, seeking to narrow the gap between words and actions; (2) the discussion of moderation (tawassuṭ) as praxis, not simply as a moral virtue.
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Sibawaihi, Sibawaihi, Mansour Ibrahim Altamimi, Muqowim Muqowim, and Siti Nursheila Khairuddin Yap. "IDENTIFYING MODERATE VALUES IN THE TEXTBOOK OF SEJARAH KEBUDAYAAN ISLAM FOR THE 6TH GRADE OF MADRASAH IBTIDAIYAH IN INDONESIA." Al-Bidayah : jurnal pendidikan dasar Islam 13, no. 1 (July 26, 2021): 1–20. http://dx.doi.org/10.14421/al-bidayah.v13i1.646.
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The study investigates the implementation of the values of Islām wasaṭiyyah in the textbook of Sejarah Kebudayaan Islam for the 6th Grade of Madrasah Ibtidaiyah in Indonesia. By library research using content analysis, the authors conclude that the values of Islām wasaṭiyyah are very relevant to the character education that is currently being rolled out and promoted by the Indonesian government. There are nine values of Islām wasaṭiyyah demonstrated through the storytelling in the textbook: tawassuṭ (taking the middle path), tasāmuḥ (tolerance), musāwah (egalitarian/non-discrimination), shūrā (deliberations), i’tidāl (straight and firm), iṣlāḥ (reform), aulawiyyah (prioritizing priorities), taṭāwur wa ibtikār (dynamic and innovative), and taḥaḍḍur (civilized). The authors suggest that the textbook’s Core Competencies and Basic Competencies need to be expanded to cover all the values included in the story. In addition, proportionally, all the values need to be put because there is no value explained to be much more dominant than others.
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Hikmawati, Rismawati, and Muhammad Saputra. "MANIFESTASI KEIMANAN AKAN MAKHLUK GHAIB (JIN) DALAM KEHIDUPAN BERAGAMA UMAT ISLAM (Studi Kasus ekspresi beragama Ormas Nahdlatul ‘Ulama dan Persatuan Islam di Kota Bandung)." Jaqfi: Jurnal Aqidah dan Filsafat Islam 4, no. 2 (October 31, 2019): 131–55. http://dx.doi.org/10.15575/jaqfi.v4i2.9466.
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AbstrakPenelitian ini didasarkan pada penelitian mengenai keimanan terhadap makhluk ghaib (Jin) yang mempunyai perbedaan penyikapan dan manifestasi tersendiri dalam yang dapat dilihat dari ekspresi keberagamaan warga NU (Nahdlatul Ulama) serta warga Ormas Persis (Persatuan Islam) di Kota Bandung, Penelitian ini menggunakan metode kualitatif dan menggunakan pendekatan teologis. Berdasarkan hasil penelitian kemudian diketahui bahwa pertama, kedua ormas memiliki pemahaman bahwa jin juga memiliki kehidupan sendiri seperti manusia dan bisa berinteraksi dengan manusia. Kedua, ormas NU seara umum melaksanakan tradisi-tradisi keagamaan Islam dengan memelihara tradisi lokalnya sebagai ekspresi keimanan terhadap mahluk gaib. Sedangkan ekspresi keberagamaan dan budaya pemikiran ormas Persis manifestasi ritualnya meliputi bentuk ibadah yang sebagaimana yang tertera dalam rukun Islam, demikian juga dengan gaya kehidupan Spiritualistik lainnya, seperti tawasul yang tata caranya terdapat didalam nsh, melakukan tradisi meminta perlindungan dengan kepada Allah melaui doa-doa dalam nash dan rukyah yang menggunakan landasan formal nash.
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Rohman, Abdul. "Persepsi Kelompok Syahadatain terhadap Nilai-nilai Toleransi di Banyumas." Analisa 18, no. 2 (December 16, 2011): 273. http://dx.doi.org/10.18784/analisa.v18i2.138.
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Islam sebagai agama yang membawa rahmat sering tereduksi oleh dominannya penafsiran doktrin syari’ah oleh masing-masing kelompok keagamaan. Hanya karena mereka tidak saling komunikasi dan saling silaturahmi, maka bila ada<br />persoalan, sulit dicari jalan solusinya. Oleh karena itu ketika diajukan ide untuk membentuk forum silaturahmi intelektual dan sosial, ecara umum mereka menyetujuinya. Dalam pengembangan nilai-nilai toleransi, kelompok aliran Syahadatain sangat toleran, baik dalam melakukan ibadah salat maupun dalam kehidupan sosial. Sebagaimana keberadaan kelompok aliran lainnya seperti <br />Nahdlatul Ulama, Muhammadiyah, Al Irsyad, Islam, Salâfí maupun lainnya, mereka adalah saudara se-agama, karena mereka telah bersyahadat. Bahkan ketika jamaah Syahadatain melakukan tawasul dengan wirid membaca surat Al Fatihah, ditujukan kepada seluruh Shahabat, para ‘ulama, para guru mereka, dan semua orang yang telah memberikan ilmu yang bermanfaat, dengan tanpa memandang mereka dari mana madzhabnya.<br /><br />
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Buehler, Matt. "How does Legalization alter Islamists’ Electoral Strategies? A Comparative Study of Mauritania’s Tawassoul Party in the 2006 and 2013 Local Elections." L'Année du Maghreb, no. 23 (December 20, 2020): 303–23. http://dx.doi.org/10.4000/anneemaghreb.6768.
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Azis, Donny Khoirul, and Tri Lestari. "Nilai-Nilai Religius dan Tradisi Ziarah Kubur Makam Syekh Baribin di Desa Sikanco Kecamatan Nusawungu Cilacap." PUSAKA 8, no. 1 (May 1, 2020): 113–24. http://dx.doi.org/10.31969/pusaka.v8i1.338.
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Perlakuan sebagian masyarakat dalam menyakralkan atau mensucikan makam orang suci dilakukan dengan cara menziarahi makamnya yang dijadikan tradisi atau bagian dari ibadah. Seringkali mereka melakukan tawasul atau meminta sesuatu kepada Tuhan melalui perantara wali yang disucikan itu. Pada masa dahulu ziarah memang tidak diperbolehkan oleh Rasulullah lalu kembali diperbolehkan karena dalam ziarah terdapat banyak manfaat yang salah satunyadapat mengingat pada kematian. Intinya ziarah kubur bukan dimaksudkan untuk syirik. Tulisan ini merupakan penelitian analisis deskriptif, dengan studi lapangan yang bersifat kualitatif. Hasil penelitian ini menunjukan bahwa adanya nilai-nilai religius dalam tradisi ziarah kubur makam Syekh Baribin yang dikelompokan menjadi tiga bagian yaitu nilai Ibadah, Nilai Aqidah dan Nilai Akhlak. Tradisi Ziarah Kubur Makam Syekh Baribin di Desa Sikanco yaitu tahlil kubur pada malam Jumat yang dilaksanakan pada jam 12 malam dengan membaca yasin 40 kali, tahlil kubur pada malam Jumat setelah maghrib, hari keramat Kamis wage Jumat kliwon acaranya dilakukan dari siang sampai malam.
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Rahmawati, Ulfah. "Motif Sosio-Theogenetis dalam Tradisi Manakiban Masyarakat Mejobo Kudus." FIKRAH 7, no. 1 (June 24, 2019): 115. http://dx.doi.org/10.21043/fikrah.v7i1.4842.
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<p><span>Manaqiban is one of the activities that manifested in religious values practice. This article aims to illustrate that the manaqiban which exist in Mejobo, Kudus, Indonesia community are not only performed exclusively by those who gain the degree of excellence (<em>ijazah</em>) but also it has become a decline of the society. Through the qualitative method with the analytical descriptive approach and based on the motive theory and motif classification study, it is considered biogenetic, sociogenetic and theogenetic motifs, the results show that peoples influenced by sociogenetic and theogenetic motifs. Carrying on any traditions because of what the society and their families have done as sociogenetic motives, while theogenetic motives are seen on <em>washilah</em> prayer or <em>tawashul</em> to receive the blessing of Shaykh Abdul Qadir al-Jailani. The implications of the Mejobo peoples are in the individual organizers of the desire to seek safety, peace of mind and their religious beliefs.</span></p>
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Husna, Ulfatul, and Muhammad Thohir. "Religious Moderation as a New Approach to Learning Islamic Religious Education in Schools." Nadwa 14, no. 1 (July 13, 2020): 1999. http://dx.doi.org/10.21580/nw.2020.14.1.5766.
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<p class="JUDULSUB">Islam as a religion with a slogan that brings grace to the universe, however historically not all religious articulations are compatible. One example is extreme attitudes in religion. The most important element in realizing the peace mission in schools is learning Islamic Religious Education (PAI). This study was conducted to reveal how to maintain religious moderation in schools in preventing extremism. This field study at SMA Negeri 1 (Senior High School) Krembung, East Java, Indonesia uses a qualitative descriptive method. The results showed that school moderation uses three main principles, namely <em>tawassuth, ta'adul and tawazun.</em> These principles are able to create a moderate situation, create a school of peace, progress, and form a generation with moderate views.</p><p class="JUDULSUB"> </p><p class="JUDULSUB"><em><strong>Abstrak</strong> </em></p><p class="JUDULSUB"><em>Islam sebagai agama dengan semboyan pembawa rahmat bagi alam semesta, namun secara historis tidak semua artikulasi agama itu cocok. Salah satu contohnya adalah sikap ekstrim dalam beragama. Elemen terpenting dalam mewujudkan misi perdamaian tersebut di sekolah adalah pembelajaran Pendidikan Agama Islam (PAI). Studi ini dilakukan untuk mengungkap bagaimana mempertahankan moderasi beragama di sekolah dalam mencegah ekstrimisme. Studi lapangan di SMA Negeri 1 Krembung, Jawa Timur, Indonesia ini menggunakan metode deskriptif kualitatif. Hasil penelitian menunjukkan bahwa moderasi beragama sekolah menggunakan tiga prinsip utama yaitu tawassuth, ta’adul dan tawazun. Prinsip-prinsip ini mampu menciptakan situasi yang moderat dan mewujudkan sekolah damai, berkemajuan dan membentuk generasi yang berpandangan moderat.</em></p><p class="KEYWORD"><em></em><br /><strong></strong></p>
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HUDAERI, MOH. "DEBUS DI BANTEN; PERTAUTAN TAREKAT DENGAN BUDAYA LOKAL." ALQALAM 27, no. 1 (April 30, 2010): 35. http://dx.doi.org/10.32678/alqalam.v27i1.579.
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Debus is one of noticeable appearance of the relationship between local tradition of Banten and Islam (mystical brotherhood). This relationship causes not only the conformity but also the dispute and controversy among the community. In debus, there are not only traditions derived from tarekat (mystical brotherhood) such as wirid, tawasul and bai'at, but also jangjawokan (local languages) and the traditional defense art.
Studying debus not only observes the development of this art in Bantenese society, but also describes the anthropological condition of Islamic tradition In Banten. It indicates that the Islamic tradition of Bantenese society is more sufistic. It is probabfy because of the equality and the effinity between Islam and the mystical condition of local society of Banten.
This article will discuss how is the development of debus in Bantenese society? What sources are used as references in debus performance? How does the anthropological perspective view the practice of debus performance in the context of Islamic culture in the Archipelago?
Keywords: Debus, Islam Banten, Wirid, Jangjawokan.
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Hadi, Sofyan. "Urgensi Nilai-Nilai Moderat Islam Dalam Lembaga Pendidikan Di Indonesia." Jurnal Kajian Agama Hukum dan Pendidikan Islam (KAHPI) 1, no. 1 (July 30, 2019): 1. http://dx.doi.org/10.32493/kahpi.v1i1.p1-13.
Full textAbstract:
Artikel ini membahas pentingnya nilai-nilai Islam moderat dalam Lembaga. Memahami radikal semakin meluas di Indonesia menjadikan agama sebagai alat propaganda untuk perubahan sosial atau reformasi politik secara drastis dengan menggunakan cara-cara kekerasan. Dengan fanatisme agama yang tinggi, radikalisasi sering menggunakan kekerasan untuk mengaktualisasikan ideologi agama yang dianut.Radikalisme yang mengarah pada terorisme menjadi masalah penting bagi umat Islam saat ini. Untuk mengatasinya, diharapkan keterlibatan berbagai pemangku kepentingan, terutama peran lembaga pendidikan yang sangat mungkin menjadi penangkal Islam radikal yaitu dengan menanamkan Islam moderat dengan konsep Aswaja al-is (keadilan), al-tawazun (keseimbangan ), dan altasamuh (toleransi) harus diberikan kepada peserta siswa di lembaga pendidikan. Cara mengatasi radikalisme di lembaga pendidikan dengan konsep tawassuth moderat). Kata Kunci : Islam Moderat, Lembaga Pendidikan Islam
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Hasim, Fuad, and Yasin Nurfalah. "Pendidikan Spiritual Dalam Tradisi Istighosah Santri Pondok Pesantren Al Mahrusiyah III Ngampel." eL Bidayah: Journal of Islamic Elementary Education 2, no. 2 (September 30, 2020): 89–100. http://dx.doi.org/10.33367/jiee.v2i2.1304.
Full textAbstract:
Penelitian ini dilakukan untuk mengetahui bagaimana pendidikan spiritual dalam tradisi istighotsah santri Pondok Pesantren HM Al-Mahrusiyah III Ngampel. Pendidikan spiritual merupakan pendidikan yang menanamkan rasa cinta kepada Alloh di dalam hati seseorang yang menjadikannya mengharap ridho Alloh, baik di setiap ucapan, perbuatan, sikap dan tingkah laku. Itighotsah merupakan pengharapan adanya pertolongan dari Alloh, karena Alloh lah yang maha penolong segalanya dan hanya Alloh yang maha mengabulkan atas segala macam kebutuhan manusia yang menjadi keinginan serta kebutuhannya. Pada penelitian ini penulis menggunakan pendekatan kualitatif diskriptif yang beranjak ari dua pertanyaan, yaitu ; 1) Bagaimana Proses Kegiatan Istighotsah 2) Bagaimana Perubahan Spiritual yang Dirasakan Setelah Mengikuti Istighotsah. Dengan adanya pertanyaan yang menjadi rumusan masalah tersebut, peneliti memperoleh hasil sebagai berikut: 1) Tahap pra istighotsah, dilakukan pengoprakan. Tahap istighotsah, ada tiga bagian didalamnya, pertama Muqodimah, yaitu sholat sunat Tasbih, Witir dan Hajat. Kedua Isi, yaitu tawashul, tahlil dan membaca dzikir. Ketiga Penutup, membaca Hisbus Salamah, Hisbun Nasar dan do’a istighotsah. Tahapan pasca istighotsah. Melaksanakan sholat subuh berjama’ah. 2) menenangkan jiwa, karena di dalamnya terdapat hal-hal yang mendatangkan ketenangan, seperti sholat sunat, dzikrullah dalam pembacaan tahlil, tahmit, tasbih, takbir dan sholawat.
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Arafah, Sitti. "KONSEP SHALAT, DZIKIR DAN TANDA-TANDA KEMATIAN DALAM NASKAH HAKEKAQ SAMPAJANG." Al-Qalam 18, no. 1 (January 14, 2016): 131. http://dx.doi.org/10.31969/alq.v18i1.251.
Full textAbstract:
<p>Penelitian ini menggunakan metode pendekatan tasawuf dan pendekatan filologi sebagai ilmu bantu<br />yang bertujuan mengkaji konsep-konsep tawasuf yang termuat dalam naskah Hakekaq Sampajang<br />(HSJ.Hasil kajian dari naskah HS memuat konsep shalat, dzikir dan tanda-tanda kematian yang diungkap<br />melalui konsep tasawuf yaitu adanya penyatuan antara hamba dan manusia yang dikenal sebagai konsep<br />Wihdatul Wujud, di samping penerapan dzikir melalui jalan tarekat.Isi naskah HS terdapat hubungan<br />antara syari 'ah, tarekat, hakikah dan ma 'rifatulah dalam menyingkap tabir Allah SWT melaluipemahaman<br />tasawuf.</p>