UIN (Universitas Islam Negeri) Sunan Kalijaga, Yogyakarta: E-Journal Fakultas Ushuluddin dan Pemikiran Islam
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TASAWUF SEBAGAI PSIKOTERAPI PENYAKIT HATI
No full textAbstract
Di tengah krisis kehidupan yang sangat mengedepankan materialistis, sekuler serta kehidupan yang sangat sulit. Kemamampuan menyusuaikan diri serta mengontrol emosi dalam menghadapi permasalahan-permasalahan kehidupan tersebut, menjadikan manusia rentan terhadap terjangkitnya penyakit hati, seseorang yang diserang oleh penyakit hati kepribadinnya menjadi terganggu, mereka seringkali tidak merasakan bahwa dirinya itu sedang sakit, sebaliknya ia menganggap bahwa dirinya itu normal dan bahkan lebih baik, dan lebih unggul dari orang lain. Disini tasawuf sebagai ilmu yang identik mengenai hati memberikan peranannya sebagai terapi dalam memberikan ketahanan terhadap krisis spiritualitas yang mengakibatkan mereka tidak tahu lagi siapa yang dia maksud dan tujuan hidup di muka bumi. Kurangnya kejelasan tentang makna dan tujuan hidup, akhirnya mengakibatkan penderitaan yang berkepanjangan. Tujuan dari penelitian ini untuk mengetahui berbagai jenis penyakit hati yang dapat diselesaikan dengan psikoterapi mistik, tasawuf sebagai gambaran peran psikoterapi dalam mengatasi penyakit hati, dan untuk menggambarkan implementasi tasawuf sebagai psikoterapi dalam mengatasi penyakit hati. Penelitian ini termasuk dalam studi literatur dan kualitatif karena datanya disajikan dalam bentuk pernyataan-pernyataan. Untuk menjawab masalah psikologisnya, tasawuf mengajarkan tentang hidup bahagia dengan menerapkan ajaran-ajarannya, yaitu maqamatul ahwal. Hidup bahagia harus hidup dalam keadaan sehat baik secara fisik maupun mental dan Hidup bahagia dengan penyakit hati tidak akan pernah didapat. Hal itu akrena kebahagiaan hidup akan tercipta jika seseorang mampu membuang seluruh penyakit hati yang ada dalam hati, dan yang pada akhirnya akan menjadikan seseorang tersebut hidup dalam keadaan bahagia.
Kata Kunci: Tasawuf, Psikoterapi, Hati.
Abstract
In the midst of a life crisis that puts forward materialistic, secular and very difficult life, the ability to adapt and control emotions in dealing with life\u27s problems, makes humans vulnerable to mental disorder. Someone attacked by this problem becomes disturbed, often do not feel that they are sick, and on the contrary, they think that they are normal and even better, and superior to others. Sufism as a heart management knowledge plays a therapeutic role in providing resistance to spiritual crises that result in unmeaningful of life. The purpose of this study was to determine the types of liver disease that can be resolved with mystical psychotherapy, Sufism as a description of the role of psychotherapy in overcoming mental or phycological diseases, and to describe the implementation of Sufism as psychotherapy in overcoming them. This research is library study and qualitative reaearch, the data is presented in the form of statements. To answer psychological problems, Sufism teaches about how life happily. To live happily, people must live in a healthy state both physically and mentally, and to get rid of all mental diseases, which in turn will make them live in a happy state.
Keyword: Sufism; Psychotehrapy; ,Heart
Overview the Quality of Popular Hadith about Isra\u27 Mi\u27raj in the Book of Dardir \u27Ala Qishatul Mi\u27raj
Get PDFThis article examines the quality of the popular hadith about Isra \u27Mi\u27raj contained in the book Dardir \u27Ala Qishatul Mi\u27raj. This hadith is often used by preachers without first examining the quality of the hadith. This problem is then investigated through library research. In processing the data the author uses the takhrij al-hadith method, which is tracing the hadith that the author will examine into the original source in order to find out how the quality of the hadith studied is. The results of this study explain that the quality of the hadith which consists of three popular hadiths about Isra\u27 Mi\u27raj contained in the book Dardir \u27Ala Qishatul Mi\u27raj is of Hasan quality. The syarah of the hadith reveals that there has been a cleavage of the Prophet\u27s chest which was then filled with faith and wisdom, the command to pray and about Sidratul Muntaha at which time the Prophet was given three things, namely the command to pray, closing the letter Al-Baqarah and forgiveness of sins for those who do not associate Allah Swt
Form, Consistency and Relevance of Dhabt in Qur’an Manuscript at Museum of Sunan Drajat Lamongan East Java
Get PDFThe research was motivated by the development of ancient archipelago manuscripts which had not been widely enjoyed by academic reviewers. One of them is Qur’an Manuscript of Lamongan. This assumption is motivated by a statement stating that the Al-Qur’an in the archipelago has content in terms of text, namely written and in the same shape. The existence of Qur’an Manuscript manuscripts is not a problem and it is not even functioning. The primary data source uses Qur’an Manuscript manuscripts in the Sunan Drajat Lamongan Museum, and several other secondary sources that are related with the issue of the Mushaf and dhabt Al-Qur`an. Meanwhile, the data analysis method used is the structural analysis method, which describes and explains aspects of the work that produce comprehensive works. The results of this study show that the archaic archipelago manuscripts have similarities with the Indonesian Standard Mushaf from various aspects such as the affixing the punctuation of hamzah washal and hamzah qatha ‘, which are included in the breadfruit sign in the reading of izhar, idgham, ikhfa, iqlab in nun sakinah. Meanwhile, other punctuation marks have changed. The use of dhabt in Qur’an Manuscript Lamongan manuscripts from beginning to end experiences consistency, that is, the punctuation in the mushaf does not change shape. The existence of this ancient manuscript has several implications including: implications for the way of the Al-Qur’an, implications for interpretation, and implications that are informative. Such conditions are compiled from data generated from several well documented documentation. Meanwhile, if it is viewed from relevance, there is an inequality between Qur’an Manuscript Lamongan manuscripts and the Indonesian Standard Mushaf in the form of dots, i’rab (harakat rafa’, nashab, jar or jazem), naqish (less) or ziyadah (added) letters, tabdil (replacement letters or words), etc. So that it can force relevance will cause damage to the meaning in the reading of the Al-Qur`an
Manhaj Ibn ‘Aṭiyyah fī al-Taʻāmul ma’a al-Isrā’īliyyāt fī al-Muḥarrar al-Wajīz
No full textThis article aims to explain Ibn Atiyya’s method to revealing Israiliyyat stories in his interpretation of al-Muharrar al-Wajiz. This research is an attempt to see how far Ibn Atiyya’s consistency is in applying the general method he has described in the preliminary of his tafsir when interacting with Israiliyyat stories. Apart from that, this research also seeks to explore Ibn Atiyya’s detailed method when presenting the Israiliyyat narrations in its interpretation and expose the practical examples as the application of the method. Using the analytical descriptive method, this study finds that Ibn Atiyya is quite consistent in applying the general method he has described in the preliminary of his tafsir by mentioning important Israiliyyat stories that can’t be separated from the explanation of the meaning of the verse. In contrast to the previous commentators who mentioned the Israiliyyat narrations in length and width, Ibn Atiyya described Israiliyyat reports briefly and criticized the narrations that had no basis or arguments sahih that could be justified. In addition, this study also found that Ibn Atiyya was careful in taking Israiliyyat stories and trying to free the tafsir from the Israiliyyat stories which was not based on the explanation of the Prophet Muhammad. Ibn Atiyyah also calls for reducing the stories of Israiliyyat in the tafsir literature and sometimes also adding comments and criticisms to the narrations of Israiliyyat that he mentions
Kiais, Authoritarianism, and Sinful Tourism in Madura
Get PDFThe economy can play a role in the resurgence of tourism on Madura Island, which has been known as a hidden paradise. Madura has a great tourism potential that needs to be maximally improved in order to overcome its economic problems. However, given its socio-cultural context, Madura is not sufficiently receptive to tourism. Several factors, including the rejection of the kiais (religious leaders/teachers), have contributed to the underdevelopment of Madura’s tourism industry. In Madura, a kiai serves as a religious and social figure with considerable influence in Madurese society who adhere to the philosophy of Buppa\u27, Babbu, Guru, Rato (“Father-Mother, Teacher, Government”). This qualitative research found a conflict of interests between two groups: the kiais as the guardian of culture and religion and the managers as a modern progressive group. In addition, I conclude that the efforts made by the kiais as social elites in rejecting the development of tourism in Lon Malang Beach show that there is a power of authority that makes it easier for the kiais to maintain their conservative religious views and reject any upcoming changes
ANALISIS FENOMENOLOGIS ATAS TRADISI MALAPEH KAWUA PADI DI AIA MANGGIH: KAJIAN LIVING HADIS
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Kajian living hadis tradisi Malapeh Kawua Padi di Kenagarian Aia Manggih berlandaskan metode kualitatif berdasar teori gagasan Alfred Schutz dalam konsep in order to motif (tujuan) serta becauce of motiv (sebab) sebagai obor Fenomenologi tradisi malapeh kawua padi masyarakat Aia manggih pada masa bercocok tanam dimulai. Praktek tradisi malapeh kawua padi berangkat dari adanya nilai sunnah yang hidup dan menyatu dalam ruang tradisi. Hadis nabi terkait niat/nazar rujukan teologis riwayat Imam Ad-Daruqutni nomor 4273 menjadi landasan utama hadirnya tradisi Malapeh Kawua padi di tengah peradaban masyarakat Aia manggih. Tradisi Malapeh Kawua padi menawarkan nilai-nilai kehidupan dan agama yang terus dilestarikan masyarakat hingga era Dewasa ini bersamaan dengan peran setiap elemen masyarakat. Pengaplikasian tradisi malapeh kawua padi menempatkan motiv tersendiri sebagai kursus pelestarian tradisi luhur, penyelarasan visi yang sama, pengaruh kondisi wilayah, serta membudayakan tradisi keagamaan sekaligus momentum dalam mendekatkan diri kepada Allah swt.
Kata Kunci: Living Hadis, Tradisi, Malapeh Kawua Padi, fenomenologi, Kenagarian Aia manggih
Abstract
The study of the living hadith of the Malapeh Kawua Padi tradition in Kenagarian Aia Manggih is based on a qualitative method based on Alfred Schutz\u27s theory in the concept of in order to motif and the cause of motivation as a torch. The practice of the Malapeh Kawua Padi tradition departs from the existence of sunnah values that live and are integrated in the tradition space. The prophet\u27s hadith related to the theological reference intention/voice of Imam Ad-Daruqutni\u27s history number 4273 became the main basis for the presence of the Malapeh Kawua padi tradition in the midst of the civilization of the Aia Manggih people. The Malapeh Kawua Padi tradition offers life and religious values that the community continues to preserve until today\u27s era along with the role of every element of society. The application of the Malapeh Kawua Padi tradition places its own motivation as a course in preserving noble traditions, aligning the same vision, influencing regional conditions, as well as civilizing religious traditions as well as momentum in getting closer to Allah swt.
Keywords: living hadith, tradition, Malapeh Kawua Padi, phenomenologi, Kenagarian Aia Manggi
Shift in Understanding of The Quran and Hadith about The Early Time of Subuh (Case Study Of Muhammadiyah)
Get PDFAwal waktu subuh menjadi perbincangan yang kontroversial. Ada pernyataan dari sebuah komunitas yang menyatakan bahwa waktu shalat Subuh di Indonesia terlalu pagi. Para ulama juga berbeda dalam menentukan ketinggian matahari waktu subuh. Demikian halnya dengan Muhammadiyah. Pada Munas Tarjih tahun 2020, Muhammadiyah telah menggeser awal waktu subuh dari -20 derajat menjadi -18 derajat. Tulisan ini mengungkap berbagai argumentasi Muhammadiyah yang melatar belakangi perubahan sikap dalam menentukan awal waktu subuh serta implikasinya. Metode yang digunakan adalah kajian pustaka dan bersifat deskriptif-analitis. Analisis data dilakukan dengan tehnik analisa isi (content analysis). Berdasar penelitian diperoleh kesimpulan bahwa pergeseran pendapat fikih Muhammadiyah terhadap awal waktu subuh bukan bermula dari kajian teks al-Qur\u27an dan hadis, tetapi bersumber pada riset empirik yang dilakukan oleh 3 (tiga) lembaga riset astronomi yang dimiliki oleh Muhammadiyah. Hanya saja hasil riset tersebut masih berada dalam bingkai pemahaman atas teks al-Qur\u27an dan hadis. Hasil riset semuanya menunjukkan bahwa pada posisi matahari -20 derajat fajar shadiq belum nampak. Fajar shadiq baru nampak pada posisi matahari -18 derajat atau bahkan lebih kecil lagi. Keberanian Muhammadiyah untuk menggeser awal waktu subuh juga didukung oleh fakta bahwa ulama falaq juga berbeda pendapat dan tidak bersepaham mengenai awal waktu Subuh dalam rentang mulai 16 derajat – 20 derajat. Begitu juga dengan berbagai negara di dunia juga berbeda dalam menetapkan standar awal waktu subuh dalam rentang 17.5 derajat – 20 derajat
The Implementation of Disaster Mitigation based on Qur’anic Interpretation: Muhammadiyah Case Study
Get PDFMost Indonesian’s live in vulnerable areas. Various kinds of disasters come alternately with the victims of property and humans. However, there are some people who feel that the disaster is a punishment. This leads to preventive measures or disaster mitigation that are carried out to reduce casualties not to be done, except the appeal not to sin. Muhammadiyah is one of the Islamic organizations that have concerns about disaster mitigation. This research reveals how Muhammadiyah\u27s perspective on disaster mitigation is. How is the initiation done for the objectivation of mitigation disaster? In addition, see the form of the program carried out as a form of internalization of disaster mitigation in Muhammadiyah. This research is qualitative research using two approaches, namely living Qur\u27an and phenomenology. The construction of Muhammadiyah\u27s positive understanding of disasters and disaster mitigation stems from the study of two groups of Qur\u27anic verses, First, on causality, which is to fully understand why a disaster occurs. Verses studied include az-Zumar (39):9; an-Naml (27):88; Ghafir (41:21). Second, man\u27s role as caliph governs the universe. Verses studied include az-Zumar (39):18; al-Hashim (59:18); al-Ahzab (33:72); and al-Qasas (28:77). The initiation of disaster mitigation was carried out by Muhammadiyah after the tsunami in Aceh in 2004 and strengthened after the great earthquake in Yogyakarta in 2006. Its main programs are fostering Disaster Resilient Communities, Disaster Safe Schools, and Disaster Safe Hospitals. A positive view of disasters, a friendly attitude with nature based on science. In addition, preventive disaster mitigation measures are the findings of this study. These three attitudes need to be socialized to Indonesian people who live in vulnerable areas
Pious yet Trendy Young Muslim: ‘The Bros Team’ and Public Qur’an in Indonesia
Get PDFThis article discusses the intersection of Quranic reciting practices and pop culture through the emergence of The bros team, which is popular among modern Indonesian young Muslims. Since the fall of the New Order dictatorship, the Quran\u27s recitation has become more public, shaping the Islamic soundscape in Indonesia’s online-offline public spaces. As a group of Quran reciters representing pious Muslim youth in Indonesia, the Bros team\u27s popularity among Indonesians youth demonstrates how young people manage their identity as part of global pop culture while being rooted to Islamic orthodoxy. This group uploads murattal content of Quranic recitations on social media such as YouTube and Instagram. Those contents highlights how they appear to recite the Quran by incorporating parts of pop culture trend that are familiar to young people. Pertaining to this facts, this research contends that mediated Quranic practice via social media platforms shapes particular implications and treatments of the Quran and performers. Through online and offline field research, this study investigates how the popularity of The Bros team articulates the religious development of young Muslims in relation to the practice of public Quran recitation as a form of negotiating identity for devout Muslim Youths in Indonesia.
 
VARIASI PRAKTIK KONSUMSI HALAL: Studi Etnografi pada Masyarakat Minoritas Muslim di Bali dan Minahasa
Get PDFThis paper investigates the practice of halal consumption among minority Muslim communities in Bali and North Sulawesi. Unlike many other parts of Indonesia, Bali and North Sulawesi have a dominant non-Muslim society along with their non-halal diet tradition. As many studies on minority groups have shown that being a minority group is prone to a cultural transformation. The author highlights how Muslims strategize their halal consumption practices in the setting of a dominantly non-Muslim and multicultural community. This study questions whether Muslims’ context as a minority influenced their behavior toward halal food (product) consumption. Which cultural factors have influenced Muslims’ practices of halal consumption in the setting of different cultures and societies? Using the ethnographic strategy in Bali and North Sulawesi the authors conclude two findings: First Muslim halal consumption is more influenced by the set of skills, habits, customs, and lifestyles called the cultural repertoire of each individual Muslim. Secondly, ideas, concepts, and moral norms (ideology) could also be very influential on Muslims’ behavior during a transitional time. This article also describes cultural repertoire, ideology, and transitional period which is influential to the Muslims’Inclusive and exclusive halal consumption practice
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