3 research outputs found
TASAWUF POSTMODERN ZIAUDDIN SARDAR, YUDIAN WAHYUDI, DAN WARYANI FAJAR RIYANTO (STUDI PERBANDINGAN)
No full textSufism has undergone development across three eras: classical, modern, and postmodern. Classical sufism tends to focus on the esoteric dimension (pure sufism). Modern sufism, on the other hand, begins to bridge the exoteric and esoteric dimensions (sufism and fiqh). Meanwhile, postmodern sufism incorporates the role of science into its discourse (sufism, fiqh, and technology). Several thinkers can be studied concerning postmodern sufism, particularly Ziauddin Sardar, Yudian Wahyudi, and Waryani Fajar Riyanto. These three muslim thinkers are significant to discuss due to their relevance in addressing contemporary issues related to postmodern sufism. Therefore, this thesis compares the thoughts of Sardar, Wahyudi, and Riyanto regarding sufism in the postmodern era.
This thesis employs a qualitative approach using a literature research methodology. The data sources consist of primary and secondary sources. Data collection was conducted through written documents and interviews. The collected data were analyzed using a descriptive-analytical-comparative method. The concept findings in this thesis are explained in several forms of images.
The findings of this thesis reveal that Sardar proposes the concept of Transformative-Systemic (at-Tah}awwuli>-an-Niz}a>mi>) sufism, Wahyudi develops the idea of Existentialist-Positivist (al-Wuju>di>-al-Ibi>) sufism, and Riyanto introduces the concept of Innersubjective-Ruhioscience (ad-Da>khili>-ar-Ru>h}a>ni>) sufism. Sardar’s sufism is grounded in the key concepts of Islām-ʿadālah-khalīfah-istiṣlāḥ (through the Double Movement), Wahyudi’s sufism is rooted in Islam-akhlak-khalifah-takdir (through a Transcendence). Riyanto’s sufism, is based on the concepts of sains-manusia-ruh-Tuhan (through an Innersubjective Dialogue). The theoretical implications of these three muslim thinkers ideas lie in strengthening the integration of spiritual values into the scientific activities of society. This finding also has practical implications in building a society based on the values of technology, law (Islam), and sufism.
Keywords: Postmodern sufism; Ziauddin Sardar’s sufism; Yudian Wahyudi’s sufism; Waryani Fajar Riyanto’s sufism
THE ENCOUNTER BETWEEN THE WEST AND ISLAM IN ECOLOGY
No full textThis article seeks to discuss the encounter of Arne Naess’s theoretical ecology model and al-Qusyairi's Sufism theory, Ecosufism. To examine their relationship, this article employ Arne Naess's triangulation model of shallow ecology, deep ecology, and complexity, which in Al-Qusyairi’s sufism is referred to as tauḥīd, tazkiyyat an-nafs, and muḥsīn. Thus, this article highlights the sufi figure of akhlāqī (al-Qusyairi) as the subject of philosophical content. This article argues that to lead modern society towards a deeper understanding and practice can be accomplished with spirituality and ecology proceeding together (juxtaposition) in fostering “respectful” behavior toward all creatures. This approach benefits the environment (nature-oriented) and also enriches the individual's spirituality (God-oriented)
Integrating Sufism and Environmental Ethics: A Comparative Study of al-Qushayrī and Holmes Rolston III
No full textAbstract: The global environmental crisis intensifying in our era highlights the need for new conceptual approaches to address this existential issue. This study examines the relationship between environmental ethics and Sufism, based on systemic values inherent in Holmes Roston III and the Sufistic concept of self-purification. This qualitative research employs document analysis, focusing on al-Qushayrī's Subtle Allusions and Holmes Rolston III's Environmental Ethics, analyzed through a comparative framework and supported by secondary data. The study investigates the Sufistic concepts of ascetism, fear of God, and contentment alongside the systemic values of environmental ethics. It proposes the integrative concepts of prevent-repair, care-guard, and conviction-kindness as key outcomes. These findings underscore the importance of environmental ethics, personal spirituality, and intrinsic awareness, providing both theoretical and practical insights.
Contribution: Theoretically, this study advances the integration of Sufism and environmental ethics through combining Sufistic values (internal) with systemic values (external). It provides a framework for cultivating a balanced attitude and a conscious relationship with God, humans, and nature, grounded in Qur’anic principles and ecological awareness
