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Tasawuf dalam Cengkeraman Materialisme Historis: Kajian Pemikiran Husein Muruwwa Abdul Kadir Riyadi
Jurnal Theologia Vol 31, No 2 (2020)
Publisher : Fakultas Ushuluddin dan Humaniora, Universitas Islam Negeri Walisongo Semarang, Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21580/teo.2020.31.2.6746

By referring to the thought of Husain Muruwwa, this study looks at the spiritual dimension of Islam, namely Tasawuf, and how it is being interpreted in terms of a continuous social change. Muruwwa –the paper tries to show- is confident that the only authentic approach to interpreting Islam and Tasawuf in terms of social change is historical materialism, which he often calls intellectual Marxism or Realist Socialism. The advantage of this approach, he argues, lies in its ability to rejuvenate the missing intellectual dimension of Islam, but also in its capacity to produce knowledge as well as in establishing the link between the past and the present. The whole idea of the link between the past and the present is associated with his project to formulate what he calls, a new national culture. While believing that Islam can be a vibrant source of the new culture, he treats this religion as a form of culture as such. Hence –this paper shows- Muruwwa’s notion of Islam is quite heterodox since he tries to drag out its theological dimension in order to dig up its social aspects. His view of Tasawuf is equally uncommon. His is the idea that Tasawuf has nothing to do with Islam. It is rather the product of social interaction in a particular society. Being Marxist Moreover, he maintains that the central teaching of the Sufis is not to encourage men to know God but to become God as such.

Abû Naṣr al-Sarrâj dan Wacana Sufistik Lintas Disiplin Keilmuan Abdul Kadir Riyadi
Teosofi: Jurnal Tasawuf dan Pemikiran Islam Vol. 4 No. 2 (2014): December
Publisher : Department of Aqidah and Islamic Philosophy, Faculty of Ushuluddin and Philosophy, Sunan Ampel State Islamic University Surabaya

This paper traces back the origin of tasawuf to the early period of Islam by investigating the ideas propagated by one of its best scholars named Abû Naṣr al-Sarrâj. The paper tries to find the link between his thought and that of the earlier sufis on the one hand, and his response to the social and epistemological contexts that shape it on the other. In doing so, it discusses first the debate and the so-called dynamic tension in which the sufis and their opponents were involved. The paper shows that the development of tasawuf cannot be separated from this tension as well as from what the sociologists of knowledge have taught us to call falsification. Tasawuf was dubbed the distorted version of Islam and was falsified in such a way that many sufis ended up in being alleged apostate. However, having succeeded in going through this phase of history made tasawuf an objective and paradigmatic kind of knowledge. The thought of al-Sarrâj—the paper argues—is reminiscent of this form of knowledge. His is a kind of thought that brings forth not only new ideas and concepts, but also strategies of survival and method of thinking quite new for its context; method that may be deemed multidisciplinary in its form and objective.

Kajian atas Wacana Tasawuf dan Keutuhan Sosial Ernest Gellner Abdul Kadir Riyadi
Teosofi: Jurnal Tasawuf dan Pemikiran Islam Vol. 8 No. 2 (2018): December
Publisher : Department of Aqidah and Islamic Philosophy, Faculty of Ushuluddin and Philosophy, Sunan Ampel State Islamic University Surabaya

This article seeks to scrutinize the thought of Ernest Gellner particularly his idea of tasawuf and its relation to social cohesion. He has raised a number of questions concerning the relation of Islam and tasawuf with modernity, which attract the attention of other scholars in the field. By modernity he means secularism, industrialism and national-ism. Motivated by secular and orientalist ideals, Gellner seems to have no ground in the “normative” aspect of Islam. This study finds that he is equally not consistent. In the first instance, he tends to argue that Islam must be excluded from modernity because it is not in conformity with it. Then he speaks of what he calls higher Islam and lower Islam, the former being in line with modernity while the latter is not. With regard to this distinction, he urges that Muslim society undergoes what he calls a “transition” from the lower to the higher Islam if it is to join the modern society and be part of the “cohesive world”. The lower Islam should be left out because it teaches magic and encourages poverty. By bringing up this distinction, and not sticking to the consistent paradigm, Gellner’s thought on Islam and tasawuf vis-à-vis modernity is—it may be judged—dichotomous and even perplexed.

Dinamika Kemunculan dan Persinggungan Paradigmatik Tasawuf al-á¸¤Ã¢rith al-Muá¸¥Ã¢sibÃ® Abdul Kadir Riyadi
Islamica: Jurnal Studi Keislaman Vol. 8 No. 2 (2014): Maret
Publisher : Postgraduate Studies of Universitas Islam Negeri Sunan Ampel Surabaya, Indonesia

This paper tries to expose critically and analitically the historical dimension of tasawuf as far as its epistemological development is concerned. It argues that as a system of knowledge, tasawuf constitutes part and parcel of the larger Islamic epistemological system and shares with other forms of knowledge in its historical dimension. By referring in particular to the evolution of sufistic ideas in its early period as represented by the thought of al-á¸¤Ã¢rith al-Muá¸¥Ã¢sibÃ®, the paper tries to show that tasawuf cannot be discussed in isolation from such knowledge as fiqh, kalam, and philosophy. All these are related to one another historically and may be understood as influencing each other in such a way that they?at some level?share the same epistemological roots. The paper, however, is not very much concerned with this similarity, as much as it is interested in finding out the dynamic tension between tasawuf and other forms of knowledge; tension that inevitably contributed in the very development and progress of this spiritual dimension of Islam.

Tasawuf antara Penafsiran Normatif dan Sosiologis dalam Pemikiran Ibn KhaldÅ«n Abdul Kadir Riyadi
Islamica: Jurnal Studi Keislaman Vol. 12 No. 1 (2017): September
Publisher : Postgraduate Studies of Universitas Islam Negeri Sunan Ampel Surabaya, Indonesia

This study takes up the challenge of investigating Ibn KhaldÅ«nâ€™s concept of tasawuf by relating it to his overwhelming idea of al-â€˜UmrÄn. The man has been widely known for his innovative assessment on various issues relating to society, organization, civilization and above all, forms of knowledge. He has been acknowledged as a pioneer and father of modern sociology. Nonetheless, little has been done to study his thought on Sufism and how this form of knowledge works in social context. Ibn KhaldÅ«n himself has not worked out to explain this problem. But one may reconstruct it within his comprehensive concept of al-â€˜UmrÄn, which is understood by some as a form of theories on social organization. It is toward this aim that this study is carried out. It argues that in Ibn KhaldÅ«nâ€™s mind, tasawuf a) is part and parcel of his notion of social organization without which a society may not emerge; and b) society has its roots not only in material, civilisational and biological needs of both man and society, but also in their spiritual needs. This spiritual need in its turns is the very motives why many undertakes spiritual quest. It is also, socially speaking, the raison deâ€™etre for social cohesion to emerge. Hence, Ibn KhaldÅ«nâ€™s sociology of tasawuf as it were, has its epistemo-logical underpinning in his implicit idea of spiritual cohesion in society.

Metode Tafsir Imām Al-Syāfi’i Dalam Kitab Ar-Risālah Muhammad Esa Prasastia Amnesti; Setio Budi; Abdul Kadir Riyadi; Abdul Rofiq
Bahasa Indonesia Vol 8 No 2 (2022): Tafsir dan Khazanah Intelektual Muslim Klasik
Publisher : Program Studi Ilmu Tasawuf IAI Pangeran Diponegoro Nganjuk, Jawa Timur

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.53429/spiritualis.v8i2.473 for articles

Imam al-Syafi'i has a very important role in the development of science in Islam, besides being known as a faqih (fiqh expert), Imam Syafi'i is one of the figures who are very understanding of the meanings of the Qur'an. Therefore, this study aims to find out the thoughts about the method of interpretation in the book al-Risalah. Because basically this book was written as a gift from Abdurahman bin Mahdi regarding the content of the meaning of the Qur'an. Using a qualitative approach (library research), the results of the study show that in the book of al-Risalah, Imam Syafi'i's method of understanding the Qur'an can be found using bil-Ma'tsur or bil-Riwayah sources, both the Qur'an , hadith, opinions of friends and the words of the tabi'in.

Analisis Kesalah Pahaman Kisah Israiliyat dalam Penafsiran Al-Qur’an Aprilita Hajar; Abdul Kadir Riyadi
Studia Quranika Vol. 7 No. 2 (2023): Studi Quran
Publisher : Universitas Darussalam Gontor

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21111/studiquran.v7i2.8552

Deviation in Qur’anic interpretation is exceedingly perilous, and one of the things that harms Muslims’ faith is the advent of Ad-Dakhil in Qur’anic interpretation. Israiliyah’s narrations, particularly those that focus on historical accounts, are a frequent source of Ad-Dakhil’s influence. The underlying truths about the people’s history in the past are rediscovered in this inquiry using a qualitative methodology or library research. Muslims may also be misled about their faith due to misconceptions about the Israiliyat account in the Qur’an. As a result, they tend to accept and believe in teachings or stories that contain Khuraad and deviations.

Sufism and the Contention of Value in the Public Space Abdul Kadir Riyadi; Ika Yunia Fauzia; Khoirul Umami; Andi Suwarko
Teosofi: Jurnal Tasawuf dan Pemikiran Islam Vol. 12 No. 2 (2022): December
Publisher : Department of Aqidah and Islamic Philosophy, Faculty of Ushuluddin and Philosophy, Sunan Ampel State Islamic University Surabaya

Show Abstract | Download Original | Original Source | Check in Google Scholar

Contention of discourse does dominate the feature of our modern public space. But contention of value, while it is subtle and may not be discernable, is more essential. What appears at the surface is actually the result of what happens within. This paper discusses the problem of value contention in the public space, particularly by giving attention to the way that Sufism’s value may be involved in it. It brings forward multiple premises. On the one hand, it argues against the Western proposition that public space, especially in its rational and critical form, can only emerge in the Western setting. On the other, it problematizes the so-called Islamic public space that, while it is rational and critical, becomes a battlefield like a sphere to which religious values fall victim. In this whole situation -the paper argues- Sufi strategy to stay away from public space while at the same time making an internal consolidation to preserve its ontological security, is the proper way. Sufism itself became a victim of the free public space when it is involved directly in it, especially where secularism and liberalism prevail. Various new forms of Sufism, such as neo-sufism, hybrid-sufism, urban-sufism, and the like, are not expression of its ability to adapt to new situation but a manifestation of its failure to preserve its essence.

RATIONAL SUFISM OF HARUN NASUTION: Phenomenological Historical Approach to His Thought and Intellectual Influence Piet Hizbullah Khaidir; Abdul Kadir Riyadi; Idri idri; Azhar Ibrahim; Fathurrofiq Fathurrofiq
ULUL ALBAB Jurnal Studi Islam Vol 24, No 1 (2023): Islamic Philosophy & Mysticism
Publisher : Universitas Islam Negeri Maulana Malik Ibrahim Malang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.18860/ua.v24i1.20760

Sufism is a spiritual exercise dimension that is often done irationally in one hand. On the other hand, rationalism is a faculty of mind based totally on rational dimension. So, in fact, it is almost impossible to elaborate both of them in one bowl of life. However, Harun Nasution’s (HN) thought had blended both of them become a couple of wings to envision Indonesian muslim way of thinking and to aggregate his life both spiritually and ascetically. The root of his thought genealogically can be traced in four steps. Firstly, HN’s literate religious family nurtured his childhood. Secondly, his further adventure dealing with rationalism idea surely affected his progressive thought. His work: The Place of Reason in Abduh’s Theology, Its Impact on His Theological System and Views articulates his strong point on rationalism in Islamic studies. Moreover, it became direct correction to school of Ash’aria theology. Thirdly, sufism aspect of HN demonstrated himself as a consistent figure who do spiritual exercise (riyadhoh) for himself by enriching zikr and praying. Finally, his rational Islamic thought has influenced the Indonesian Islamic thought constellation within Indonesia muslim scholars until recently. In spite of many critics addressed to him, many appreciations also come to him. To analyze his faculty of thought, this paper aims at exploring datas on him based on historical phenomenological theory. It is to constitute the presence of subject (HN) in his historical life. His intentional consciousness with regards to his Islamic rationalism and sufism is a factor for rational sufism in the line of Indonesia’s Islamic thought constellation.

RATIONAL SUFISM: The Influence of Harun Nasutionâ€™s Thought in the Academic World in Indonesia Piet Hizbullah Khaidir; Abdul Kadir Riyadi; Idri idri; Azhar Ibrahim; Fathurrofiq Fathurrofiq
ULUL ALBAB Jurnal Studi Islam Vol 24, No 1 (2023): Islamic Philosophy & Mysticism
Publisher : Universitas Islam Negeri Maulana Malik Ibrahim Malang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.18860/ua.v24i1.20760

Sufism is a spiritual exercise dimension often carried out irrationally. Meanwhile, rationalism is a faculty of mind based on rational dimension, thus, it is almost impossible to elaborate both. Harun Nasutionâ€™s thought blended them to be the Indonesian Muslimsâ€™ way of thinking and live his life both spiritually and ascetically. His rational Islamic thought influenced the Indonesian thinkers profoundly until today. Analyzing his thought, this paper explores the data about him using Edmunds Husserlâ€™s Phenomenology Theory. The phenomenological historical approach aims at understanding the text about Harun Nasution and his thought from the way the text says about it. In other words, this paper attempts to apprehend his rational sufism based on his works, namely Islam Rasional and Mistisisme dalam Islam. His intentional consciousness with regard to his Islamic rationalism blended with sufism is a factor in accordance with the trend within Indonesiaâ€™s intellectualsâ€™ Islamic thought. It particularly influenced his students in the academic and activist world. As a study reflection on his thought and the intellectual influence academically, Islam should be presented as a historical religion that is expected to answer and explore real problems in the society. Islam should be studied with a holistic, multidisciplinary, and interdisciplinary approach.

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