Asmaran AS, Asmaran
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KONTRIBUSI ILMU TASAWUF DALAM PEMBANGUNAN KARAKTER BANGSA As, Asmaran
Jurnal Studia Insania Vol 2, No 1 (2014)
Publisher : Faculty of Ushuluddin and Humanities

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (225.103 KB) | DOI: 10.18592/jsi.v2i1.1088

Abstract

Sufism is a pure consciousness that is able to direct the human’s soul to be good one and has a noble attitude and one of the most things in determining of a person’s behavior is the one’s own desires. Lust basically should not be turned off, but it must be controlled and directed to conduct an appreciable act. In order to make the soul has such a feeling, it takes hard efforts to turn the nature on that Allah swt has given since he was still in the spiritual realm. In character development, the people in Sufism said that there are stages that must be passed are tathahhur, tahaqquq and takhalluq, or in other terms with similar meaning, namely takhalli, tahalli, and tajalli.
MENUJU MA’RIFATULLAH Menyelami Samudera Sufisme Imam al-Ghazali AS, Asmaran
Jurnal Studia Insania Vol 4, No 1 (2016)
Publisher : Faculty of Ushuluddin and Humanities

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (398.662 KB) | DOI: 10.18592/jsi.v4i1.1110

Abstract

Ma’rifatullah (knowing Allah) is a foundation of Islamic teaching because it is a vital part of Muslim’s  faithful. Other Teachings of Islam stand on it, because without the strong foundation such as knowing Allah sturdily, perhaps, the someone will not  do his obligation, or at least what he is doing doesn’t have any useful for himslef  as a pleasant of life nor for another people as a good behave in society. There is a question to be answerd: What is the nature of ma’rifatullah? In particular, This question deepens in sufism of Imam al-Ghazali toward Ma’rifatullah. Mentioned here toward Ma’rifatullah, because a Muslim is only able to know Allah as in accordance with his limited ability to Allah, who is unlimited. According to al-Ghazali, Ma’rifatullah means  convincing “knowledge”. It happens if the object is uncovered clearly without any hesitations. It means revealed of the secrets of divinity and all secrets of His creations. This circumstance cannot be reached by senses of experience and or logical reasoning, but it is purely a gift or divine inspiration from God through nûr which is given to heart. Thus, it opens up all secrets are there behind this reality, which is not able to reach by someone’s sense and mind. The circumstance is called as mukâsyafah. At the time, someone i sable to know Allah through the manifestation of His creation. Imam al-Ghazali had told that ma’rifatullah is “looking at Allah’s face”. Of course, it means looking at the visible manifestation of Allah traits in this universe.
HUBUNGAN SHALAT FARDU BERJAMAAH DENGAN KECERDASAN EMOSIONAL PADA JAMAAH MESJID AL JIHAD BANJARMASIN Jauhari, Ahmad; AS, Asmaran; Faridah, Siti
Jurnal Studia Insania Vol 5, No 1 (2017)
Publisher : Faculty of Ushuluddin and Humanities

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (591.924 KB) | DOI: 10.18592/jsi.v5i1.1327

Abstract

Al Jihad  Mosque Banjarmasin is a mosque that is identical with Muhammadiyah, this mosque is followed by many pilgrims and loyal at the time of the implementation of prayers fardu congregation. Jamaah consists of various groups regardless of background, both in terms of age, economy, organization and even the sick pilgrims (post-stroke) are actively involved in congregation. Active Jamaat prayers in congregation do not only come from residents around the mosque complex, but also many pilgrims who come from outside the mosque complex, even the distance difference between their residence with the mosque a few kilometers. In heavy rainy weather conditions, they still enthusiastically follow the prayers in congregation fardu mosque. In addition, there are things that are felt by pilgrims such as comfort, tranquility of heart and mind, emotional stability, silaturrahim which all is related to emotional intelligence.In this study, the main problem is how is the relationship of prayer in congregation with emotional intelligence in the congregation of Al Jihad Mosque Banjarmasin ?. The method used is quantitative and qualitative descriptive method with methodological arrangement such as approach and type of research, research location, population and sample, data and data source, procedure and data collection, quantitative and qualitative technical data analysis.The result of the study found that there is a correlation between salat fardu congregation with emotional intelligence, this is proved by the data from questionnaires from 30 pilgrims (respondents) that is: able to control the impulse of worldly lusts with the highest opinion is 60% said yes and 40% stated sometimes .Motivating yourself with the highest opinion is 90% states yes and 10% states sometimes. Able to survive in the face of trials with the highest opinion is 86.67 states yes and 13, 33 states sometimes. No exaggeration with the highest opinion is 90% states yes and 10% states sometimes. Being able to set the mood with the highest opinion is 86.33% and 13.33 states sometimes. Keeping the stress burden does not cripple the thinking ability with the highest opinion is 90% states yes and 10% states sometimes. The ability to empathize and pray with the highest opinion is 90% say yes and 10% say sometimes.
KONTRIBUSI ILMU TASAWUF DALAM PEMBANGUNAN KARAKTER BANGSA As, Asmaran
Jurnal Studia Insania Vol 2, No 1 (2014)
Publisher : Faculty of Ushuluddin and Humanities

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (225.103 KB) | DOI: 10.18592/jsi.v2i1.1088

Abstract

Sufism is a pure consciousness that is able to direct the human?s soul to be good one and has a noble attitude and one of the most things in determining of a person?s behavior is the one?s own desires. Lust basically should not be turned off, but it must be controlled and directed to conduct an appreciable act. In order to make the soul has such a feeling, it takes hard efforts to turn the nature on that Allah swt has given since he was still in the spiritual realm. In character development, the people in Sufism said that there are stages that must be passed are tathahhur, tahaqquq and takhalluq, or in other terms with similar meaning, namely takhalli, tahalli, and tajalli.
MENUJU MA’RIFATULLAH MENYELAMI SAMUDERA SUFISME IMAM AL-GHAZALI AS, Asmaran
Jurnal Studia Insania Vol 4, No 1 (2016)
Publisher : Faculty of Ushuluddin and Humanities

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (398.662 KB) | DOI: 10.18592/jsi.v4i1.1110

Abstract

Ma?rifatullah (knowing Allah) is a foundation of Islamic teaching because it is a vital part of Muslim?s  faithful. Other Teachings of Islam stand on it, because without the strong foundation such as knowing Allah sturdily, perhaps, the someone will not  do his obligation, or at least what he is doing doesn?t have any useful for himslef  as a pleasant of life nor for another people as a good behave in society. There is a question to be answerd: What is the nature of ma?rifatullah? In particular, This question deepens in sufism of Imam al-Ghazali toward Ma?rifatullah. Mentioned here toward Ma?rifatullah, because a Muslim is only able to know Allah as in accordance with his limited ability to Allah, who is unlimited. According to al-Ghazali, Ma?rifatullah means  convincing ?knowledge?. It happens if the object is uncovered clearly without any hesitations. It means revealed of the secrets of divinity and all secrets of His creations. This circumstance cannot be reached by senses of experience and or logical reasoning, but it is purely a gift or divine inspiration from God through nûr which is given to heart. Thus, it opens up all secrets are there behind this reality, which is not able to reach by someone?s sense and mind. The circumstance is called as mukâsyafah. At the time, someone i sable to know Allah through the manifestation of His creation. Imam al-Ghazali had told that ma?rifatullah is ?looking at Allah?s face?. Of course, it means looking at the visible manifestation of Allah traits in this universe.