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Pemikiran Tasawuf Muh Arsyad al-Banjari dan Pengaruhnya di Masyarakat Kalimantan Selatan
Get PDFMuhammad Arsyad al-Banjari is hitherto known in the Malay world as a jurist of Shafi?i school of thought. Little has been known concerning his Sufi inclination and ideas. This paper is interested in investigating just that. By scrolling on his works and exploring the genealogy of his thought, this paper is interested in unraveling the Sufistic tendency that manifests in the thought of al-Banjari. The premise that underlies this paper is that the thought of al-Banjari on Sufism is deep-rooted in the 18th century Sufistic current of thought in Mekka. This current of thought is characterized by its persistence to reconcile Shari?ah and Tasawuf. Zakariyah al-Anshari was regarded as its foremost leader. He was of an Egyptian origin and wrote a book entitled Fath al-Rahman. Many of al-Banjari?s works including Kanz al-Ma?rifah that he wrote in the Javanese Arabic may be seen as both an annotation and commentary on Fath al-Rahman. A careful analysis on their works reveals an unmistakable intellectual link between the two. Both have worked within the perspective of Syari?ah and Tasawuf and are mainly interested in reconciling them. To their view, it is only by reconciling Syari?ah and Tasawuf that we may have a clear idea concerning the way (Shari?ah), the order (Tariqah) and the truth (Haqiqah) and the relationship between them. By virtue of his concern in integrating Syari?ah and Tasawuf, al-Banjari is known both as a jurist and a Sunni Sufi. He was also responsible for transferring the knowledge of Tasawuf and Jurisprudence from their authoritative sources in the Middle East to the people of Southern Kalimantan. His intellectual and social role has brought about a significance change in the social fabric of his society. It was in his hand that the inventive practices (bid?ah) and the religious mischief found in his society were finally eliminated and brushed away. This paper will explore these aspects of al-Banjari?s Sufism
Pendekatan Fenomenologi dalam Studi Agama Konsep, Kritik dan Aplikasi
Get PDFPhenomenological approach to the study of religion has played such a significant role in unraveling mysteries of religious experiences. By bracketing-out (epoch?), a researcher must suspend all of his/her judgments concerning the phenomenon under investigation in order that he/she may gain the real knowledge of the religious phenomena and experience as well as the essence of a religion. However, this approach has been subjugated to many critiques which show that it is vulnerable on the following areas: the continued philosophical viability of the phenomenology of religion, the surreptitious theological assumptions or motives behind this approach, and the public role of scholar in social community under study
Keilmuan Hukum Islam dalam Perspektif Epistemologis
Get PDFThis paper is aimed at exploring the epistemological aspect of the science of Islamic Law, that is, its methods and procedures of analysis. For this purpose, the paper makes use of the deductive-coherency method, inductive-correspondence method, scientific method, phenolmenological method, and functional as well structural method. The paper argues that procedures in studying Islamic Law consists of there levels of analysis, namely taxonomy analysis, competence analysis and information processing. In reading Islamic Law in this way, it is hoped that this science may be developed along side with other social sciences and humanities
Tasawuf sebagai Solusi Alternatif dalam Problematika Modernitas
Get PDFThe unethical behaviors that modern men have recently shown are nurtured by so many factors, the most important of which is the modern science and civilization that pay no serious attention to the values of religion. Modernity tends to ignore God who is behind all realities. This resulted in human attitude having also ignored religion?and with that- human wellbeing. It is within this frame of analysis that we may say that corruption is rampant in our society. In the meantime, Tasawuf which offers ethics of religiosity has been looked at one-sidedly and is even left behind altogether. This paper tries to explore the importance of Tasawuf for the young Muslim generation of this nation in a way that they may realize that Islam is a compassion for the whole world (rahmatan li al-?alam?n)
Wacana Pemerintahan Demoktis dan Dinamika Politik di Negeri-negeri Timur Tengah: Saudi Arabia, Yordania, Mesir, Iran, dan Turki
Get PDFDemocracy -which means an authority of the people as opposed to that of theruler- fair general election, civil supremacy, equality before law, and governmentaccountability are seemingly inapplicable in Arab countries. Applying democracy andsustaining it will require what Bernard Lewis calls ?gradual and deliberate change?, whichwill take these countries to a reform process from a political autocracy to an open andcompetitive political system. The same view is echoed by Robin Wright. To him, democracyin Arab countries will need a long time to take place. This is because culturally andsocially speaking political freedom and individual participation in politics are hard tocome by in these countries
Kontroversi Seputar Tradisi Keagamaan Popular dalam Masyarakat Islam
Get PDFThis paper deals with a controversy concerning a popular religious practice that some ?ulama have been involved in. On this issue, the ?ulama are divided into those who reject it and those who accept it. Those who reject it are associated with the puritan Muslims who generally argue that the popular religious practices are form of bid?ah. Among the puritans are Ibn Taym?yah (d. 1328) and Muhammad ?Abd al-Wahhab (d. 1791) the founding-father of Wahhab?yah school of thought in Najd, Saudi Arabia. Although the two have continuously waged an intellectual war on popular religious practices, these practices have nonetheless survived to this day.This paper proposes an approach that might be useful to the study of popular religious practices. It contends that the controversy on this issue may in fact be used as a framework in which the validity of certain religious tradition may be evaluated. A rejection toward certain religious practices is in fact deemed necessary as long as this is not destructive to the very structure of religion.On further note, the differences in opinion between those who reject and those who accept can actually be reconciled simply because the two have a lot in common in terms of their aims and final goals. They are not contradictive so far as the two are deemed as subjective efforts to understand the real meaning of Islam. On the ground that the two are a form of understanding, the one cannot be said as truer than the other just as the two cannot be said as representing the true teaching of the Qur??n and the Sunnah. Nonetheless, put together the two have indeed gave a more comprehensive picture of what Islam is all about
Metode Ketenangan Jiwa: Suatu Perbandingan antara al-Ghazali dan Sigmund Freud
Get PDFAl-Ghazali and Freud are both concerned with the idea soul ?and within itthe
notion of spiritual tranquility. They both argue that soul has qualities such as health,
sickness, tranquility, worriness, and so on, which need to be managed and organized.
However, the paradigm within which they speak of this notion is sharply different. For al-Ghaz?l?, the nature of soul is purity. Hence it tends to resort to virtue and avoid vice. Al-Ghaz?l? reckons that they are degrees of soul. But that which is tranquil is the highest
degree of soul. This soul is what he ?borrowing the Qur?an- calls al-Nafs al-Mutma?innah
(the tranquil soul). For Freud on the other hand, soul is an abstraction of man?s
psychological and physical system. It is impulsive, and tends to seek material and physical
satisfaction through sexual pleasure among others. Man in his view is a sexual being. He
speaks of the structure of soul as having three categories, namely Id, Ego and Super-ego.
It is Id -meaning lust- that dominates one?s soul. Man will acquire tranquility once he ?by
means of his Ego and Super-ego- satisfied his Id. Conversely, a failure to satisfy Id will
result in a psychological disorder. Hence the sharp contrast between al-Ghaz?l? and
Freud. And it is about this contrast that this paper is concerned
Pendidikan Multikultural: Upaya Membangun Keberagamaan Inklusif di Sekolah
Get PDFIndonesia, with its diverse social, cultural and geographical variety, is one ofthe biggest multicultural societies in the world. This diversity ?when misused- can causemany problems such as corruption, collusion, nepotism, poverty, violence, damage toenvironment, separatism, and human right violation. Vis-?-vis this, multicultural educationsuggests that diversity of ethnicity, culture, language, religion, society, gender, intellectualacumen and age can in fact be used to create inclusive pluralism through sufficientstrategy and efficient concept of education. In practical terms, what is required from ateacher in this whole concept of education is not only to be able to teach his/her subjectmatter, but also to implant the multicultural and inclusive values such as democracy,humanism, and pluralism. In the end, what this approach can achieve is to produce theout-put that has not only the academic skill in his/her specialization, but also the ability toadopt and apply the norms of pluralism which will lead him/her to be more tolerant andunderstanding toward diversity and differences
Studi Kritis terhadap Ilmu Balaghah Klasik
Get PDFClassical Balaghah has been developed theoretically since the era of B. Mu?tazand culminated in the development in the era of al-Qahir al-Jurjani. But since then, ifhas ceased to improve. In the modern era, this science has only been applied, annotated,redefined and classified. As a consequence, Balaghah turned out to be both dry andstatic, incapable of further improvement and adaptation to new circumstances. It is inthis context that this science should be revisited so that new formulation may be fund
Interrelasi Fundamentalisme dan Orientasi Ideologi Gerakan Islam Kontemporer
Get PDFThis article deals with the interrelation between Islamic fundamentalism and other ideological orientations of contemporary Islamist movements, such as Islamism, revivalism, radicalism, salafism, and political Islam. It tries to explore the similarities in their characteristics as well as their differences in the focuses and strategies of the movements. This articles argues that these Islamist movements express their ideological aspirations in different ways: some try to build an Islamic state or even a universal Islamic caliphate (political Islam), while others emphasize much more on the implementation of shari?ah in the level of individuals and society, apart from state (salafis). However, they did not succeed yet in transforming the political landscape of the Muslim world in accordance with their ideological framework