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Civil Religion dalam Rajutan Keagamaan NU Wahyudi, Chafid
ISLAMICA: Jurnal Studi Keislaman Vol 5, No 2 (2011): Islamica
Publisher : Program Pascasarjana UIN Sunan Ampel Surabaya

The basic question that this paper tries to answer is, is it possible for the values of different âoften contending- religions in a single country to be the basis for the nationhood? Or, can the values of a single religion in a country where different religions exist be the basis of the state? The answer that this paper propagates is certainly no. But another question arises. What then the values âassuming that values are a must in a society or country as a term of moral reference- that must be adopted by all? It is toward answering this question that this paper is aimed at. It argues that religious values are universal and meaningful for human kind. They can serve as the basis for human benefit and well-being. But these values âoften originated from different religions- must not only be accommodated but also be reconciled. And the reconciling concept cannot be a religion, for that would mean that we support one religion at the expense of others. Hence this paper proposes that what has commonly been known a civil religion be the common ground -the sacred canopy as it were- in which various religious values can be integrated. It is in other words, the integrating mechanism for different religious values, which in turn can bring the social and political harmony for all citizens. The paper will discuss particularly this notion by referring to the concept of the Nahdhatul Ulama (NU) on nationhood and national identity.

Sifisme KI Hajar Dewantara Wahyudi, Chafid
MarÃƒÂ¢ji`: Jurnal Ilmu Keislaman Vol 2, No 1 (2015): September
Publisher : Koordinatorat Perguruan Tinggi Agama Islam Swasta Wilayah IV Surabaya

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This article explores how Ki Hajar Dewantara has built his world of reality formulation. He has a sufism epistemology in establishing of his thinking. His sufism epistemology built evidently buried by well-established theories stating that Islam in Indonesia is a syncretic Islam, then labeled as religion Kejawen initiated as a religion abangan. But others say that the history of Islam in Java is not Islam Kejawen. On the contrary, it is Islam that affiliated with Sufism. This fact becomes important when the author had to review epistemology of Ki Hajar Dewantara. Because the reality is open to the fact that his epistemology is Sufism epistemology that puts knowledge about the duality of unity. Based on the epistemology, he give a clear interpretation of the relationship between man and nature that leads to the divine reality. Theoretically God created the universe as evidence or sign of existence and people should know about it. Armed with the epistemology, Manunggaling Kawula Gusti term can be interpreted in two ways, first it means that humans have the values of divinity, second, it means united with nature.

Pandangan Ibn âArabÃ® tentang al-Qurâan sebagai Penghimpun Wahyudi, Chafid
Mutawatir Vol 5 No 1 (2015): JUNI
Publisher : Program Studi Perbandingan Agama, Fakultas Ushuluddin dan Filsafat, Universitas Islam Negeri (UIN) Sunan Ampel Surabaya

The leaders and observers disagree about sufism narated by Ibn âArabÃ®. Some parties considered him as a sufi who does not rely on the Koran, but others actually had put him always associated with the Koran. Although Ibn âArabÃ® considered not to rely on the Koran, he claimed that the knowledge gained is through the âopeningâ or âdisclosureâ (fath, kashf) with respect to the actual meaning of the Koran. Ibn âArabÃ® wrote, We are not quoting the words of the philosopher at all, nor the words of others. What we argue in this book and all our other books are what is given through Kashf and dictated by al-Haqq. Based on this claim, the authors try to lift the view of Ibn âArabÃ® on the Koran

Sufisme Ki Hajar Dewantara Wahyudi, Chafid
Marâji`: Jurnal Ilmu Keislaman Vol 2 No 1 (2015): September
Publisher : Koordinatorat Perguruan Tinggi Agama Islam Swasta Wilayah IV Surabaya

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

This article explores how Ki Hajar Dewantara has built his world of reality formulation. He has a sufism epistemology in establishing of his thinking. His sufism epistemology built evidently buried by well-established theories stating that Islam in Indonesia is a syncretic Islam, then labeled as religion Kejawen initiated as a religion abangan. But others say that the history of Islam in Java is not Islam Kejawen. On the contrary, it is Islam that affiliated with Sufism. This fact becomes important when the author had to review epistemology of Ki Hajar Dewantara. Because the reality is open to the fact that his epistemology is Sufism epistemology that puts knowledge about the duality of unity. Based on the epistemology, he give a clear interpretation of the relationship between man and nature that leads to the divine reality. Theoretically God created the universe as evidence or sign of existence and people should know about it. Armed with the epistemology, Manunggaling Kawula Gusti term can be interpreted in two ways, first it means that humans have the values of divinity, second, it means united with nature.

Tipologi Islam Moderat dan Puritan: Pemikiran Khaled M. Abou el-Fadl Wahyudi, Chafid
TEOSOFI: Jurnal Tasawuf dan Pemikiran Islam Vol. 1 No. 1 (2011): June
Publisher : Program Studi Filsafat Agama Fakultas Ushuluddin dan Filsafat UIN Sunan Ampel Surabaya

The study attempts to scrutinize Khaled M. Abou Fadl?s map of thought about typology of Islamic understanding between moderat Islam and puritan Islam within the world Muslim community. The study contains theoretical meaning formula of moderat Islam and the puritan one, the dialectical relationship between them, and conceptual contribution of Khaled M. Abou Fadl on this matter towards islamic studies. The study uses textual interpretation method on Khaled M. Abou el-Fadl?s works. The study concludes that the very basic map of moderat Islamic thought and puritan Islamic thought is found in the Qur?ân.

Tuhan dalam Perdebatan Eksistensialisme Wahyudi, Chafid
TEOSOFI: Jurnal Tasawuf dan Pemikiran Islam Vol. 2 No. 2 (2012): December
Publisher : Program Studi Filsafat Agama Fakultas Ushuluddin dan Filsafat UIN Sunan Ampel Surabaya

The philosophy of existentialism pays great attention to the fate of human beings as individualist embodiments. This also becomes a manifestation of human?s freedom which receives less attention due to its exclusion under the strong influence of Hegel?s doctrine essentialist philosophy or system of thought that emphasizes collectivity. The emergence of existentialism itself in turn propagates into the polemical invention of humans upon their God. There are two conceptions of the divine discourses on existentialism, namely the theistic existentialism and the atheistic one. Theistic existentialism tries to accept God and consider Him not to rob humans? freedom because God is understood individually, not as a self-enclosed system. On the contrary, atheistic existentialism actually rebels against God?s intervention in humans? freedom as well as eliminates the existence of God and brings the absolute freedom of human beings themselves, which in turn this leads to humans? creative activity.

PANDANGAN IBN â€˜ARABÃ® TENTANG AL-QURâ€™AN SEBAGAI PENGHIMPUN Wahyudi, Chafid
Mutawatir : Jurnal Keilmuan Tafsir Hadith Vol. 5 No. 1 (2015): JUNI
Publisher : Program Studi Perbandingan Agama, Fakultas Ushuluddin dan Filsafat, Universitas Islam Negeri (UIN) Sunan Ampel Surabaya

The leaders and observers disagree about sufism narated by Ibn ?Arabî. Some parties considered him as a sufi who does not rely on the Koran, but others actually had put him always associated with the Koran. Although Ibn ?Arabî considered not to rely on the Koran, he claimed that the knowledge gained is through the ?opening? or ?disclosure? (fath, kashf) with respect to the actual meaning of the Koran. Ibn ?Arabî wrote, We are not quoting the words of the philosopher at all, nor the words of others. What we argue in this book and all our other books are what is given through Kashf and dictated by al-Haqq. Based on this claim, the authors try to lift the view of Ibn ?Arabî on the Koran

Tipologi Islam Moderat dan Puritan: Pemikiran Khaled M. Abou el-Fadl Chafid Wahyudi
Teosofi: Jurnal Tasawuf dan Pemikiran Islam Vol. 1 No. 1 (2011): June
Publisher : Department of Aqidah and Islamic Philosophy, Faculty of Ushuluddin and Philosophy, Sunan Ampel State Islamic University Surabaya

The study attempts to scrutinize Khaled M. Abou Fadl’s map of thought about the typology of Islamic understanding between moderate Islam and puritan Islam within the world Muslim community. The study contains a theoretical meaning formula of moderate Islam and the puritan one, the dialectical relationship between them, and Khaled M. Abou Fadl's conceptual contribution on this matter towards Islamic studies. The study uses the textual interpretation method on Khaled M. Abou el-Fadl’s works. The study concludes that the very basic map of moderate Islamic thought and puritan Islamic thought is found in the Qur’ân.

Tuhan dalam Perdebatan Eksistensialisme Chafid Wahyudi
Teosofi: Jurnal Tasawuf dan Pemikiran Islam Vol. 2 No. 2 (2012): December
Publisher : Department of Aqidah and Islamic Philosophy, Faculty of Ushuluddin and Philosophy, Sunan Ampel State Islamic University Surabaya

The philosophy of existentialism pays great attention to the fate of human beings as individualist embodiments. This also becomes a manifestation of human’s freedom which receives less attention due to its exclusion under the strong influence of Hegel’s doctrine essentialist philosophy or system of thought that emphasizes collectivity. The emergence of existentialism itself in turn propagates into the polemical invention of humans upon their God. There are two conceptions of the divine discourses on existentialism, namely the theistic existentialism and the atheistic one. Theistic existentialism tries to accept God and consider Him not to rob humans’ freedom because God is understood individually, not as a self-enclosed system. On the contrary, atheistic existentialism actually rebels against God’s intervention in humans’ freedom as well as eliminates the existence of God and brings the absolute freedom of human beings themselves, which in turn leads to humans’ creative activity.

Civil Religion dalam Rajutan Keagamaan NU Chafid Wahyudi
Islamica: Jurnal Studi Keislaman Vol. 5 No. 2 (2011): Maret
Publisher : Postgraduate Studies of Universitas Islam Negeri Sunan Ampel Surabaya, Indonesia

The basic question that this paper tries to answer is, is it possible for the values of different ?often contending- religions in a single country to be the basis for the nationhood? Or, can the values of a single religion in a country where different religions exist be the basis of the state? The answer that this paper propagates is certainly no. But another question arises. What then the values ?assuming that values are a must in a society or country as a term of moral reference- that must be adopted by all? It is toward answering this question that this paper is aimed at. It argues that religious values are universal and meaningful for human kind. They can serve as the basis for human benefit and well-being. But these values ?often originated from different religions- must not only be accommodated but also be reconciled. And the reconciling concept cannot be a religion, for that would mean that we support one religion at the expense of others. Hence this paper proposes that what has commonly been known a civil religion be the common ground -the sacred canopy as it were- in which various religious values can be integrated. It is in other words, the integrating mechanism for different religious values, which in turn can bring the social and political harmony for all citizens. The paper will discuss particularly this notion by referring to the concept of the Nahdhatul Ulama (NU) on nationhood and national identity.

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