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Khazanah: Jurnal Studi Islam dan Humaniora

khazanah
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Published by Universitas Islam Negeri Antasari Banjarmasin

ISSN : 0215837X EISSN : 24607606 DOI : -

Core Subject : Humanities, Art, Social,

Arts Humanities Social Sciences

Khazanah : Jurnal Studi Islam dan Humaniora ISSN 0215-837X and E-ISSN 2460-7606 is peer-reviewed national journal published biannually by the State Islamic University (UIN) of Antasari Banjarmasin. The journal is published biannually in June and December.

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Articles 6 Documents

Search results for , issue " Vol 15, No 1 (2017)" : 6 Documents clear

KONSEP PENDIDIKAN HATI AHMAD FAHMI ZAMZAM Syahbudin, Akhmad
Khazanah: Jurnal Studi Islam dan Humaniora Vol 15, No 1 (2017)
Publisher : UIN Antasari

This study belongs to library study and is also an intellectual biography study. The nature of the study is qualitative which highlights the contributions of thought in the field of Islamic education. The Islamic education approach was applied in order to identify the contribution of thinking to the character of Islamic education, especially on the material aspects. The data were obtained from Ahmad Fahmi Zamzam's work; Empat Puluh Hadis Penawar Hati, Empat Puluh Hadis Akhlak Mulia, Empat Puluh Hadis Kelebihan Ilmu dan Ulama, Empat Puluh Hadis Peristiwa Akhir Zaman, as well as his audio visual lectures or grand recitation related to the research. The Data are grouped according to the theme of Islamic education further in the analysis. Research findings: (1) Heart education is a conscious effort to cultivate the potential of the heart to achieve perfection into a healthy heart (qalbun salîm) to justify our relationship to Allah swt and fellow human beings. (2) The importance of correcting, changing, and maintaining the heart is one of the foundations for the conduct of heart education. (3) The purpose of the heart education is directed to make the students' hearts become good and right. (4) The approach that can be done in the education of the heart is to pay attention and keep the actions of all the potential of the body from acts that can make the heart becomes dirty, by exploiting the potential of the body, the potential of eye, ear, and the potential of lathîfah ar-Rabbâniyyah. (5) The method of the heart education is grouped into two parts; First, the method of the heart education with charitable deeds, such as; prayer, zakat and alms, fasting, reciting al-Qur'an, dhikr, seeking halal rizki, having social awareness, 'amar ma'rûf and nahî munkar, and ittiba'. Second, the method of the heart education with the spiritual charities, such as; repentance, khauf, zuhud, being patient, gratitude, sincerity, mahabbah, and remembering death. (6) The curriculum of the heart education must be integrated with lathîfah ar-Rabbāniyyah i.e al-Qalbu, al-'Aql, ar-Rûh, and an-Nafs. So the educational content given should be directed to meet the spiritual and emotional material needs. (7) Evaluation of the heart education can only be measured by self-protégé children whose measure is the tranquility within the students themselves and generate noble morality.

NAFS IN SUFISM PSYCHOLOGY: ROBERT FRAGER’S PERSPECTIVE Wulandari, Asty
Khazanah: Jurnal Studi Islam dan Humaniora Vol 15, No 1 (2017)
Publisher : UIN Antasari

Objek utama kajian psikologi ialah manusia yang terdiri dari jiwa dan raga. Dalam psikologi, raga manusia dapat berfungsi atau beraktifitas ketika jiwa mampu menggerakkannya dalam bentuk motif. Secara garis besar, jiwa bergerak yang berpadu dengan raga membentuk sebuah nama “diri/aku (self)” atau dalam satu konsep “kepribadian”. Hal senada juga menjadi bagian dalam kajian Islam (tasawuf/sufisme), kepribdian (akhlak) melibatkan dua substansi yaitu jasad dan ruh. Dua substansi yang saling berlawanan ini pada prinsipnya saling membutuhkan. Dalam hal ini tentu saja term “nafs” merupakan jembatan untuk memadukan keduanya. Berawal dari ulasan komparatif atau bahkan menyamakan antara Psikologi Barat dan Tasawuf, Robert Frager (seorang psikolog sekaligus syekh) dalam dalam bukunya juga membicarakan term yang sama (nafs). Dalam buku Psikologi sufi yang ia tulis, ia mengaskan bahwa tasawuf adalah pendekatan yang sangat holisik (mengintegasikan antara fisik, psikis dan spirit) dan memahamkan bahwa tasawuf adalah disiplin spiritual bagi semua orang tanpa kelas dan kasta. Dengan demikian, rumusan masalah dalam tulisan ini ialah apa dan bagaimana definisi nafs, posisi dan karakteristik nafs dalam Psikologi Sufi dan tingkatan nafs dalam Psikologi Sufi perspektif Robert Frager. Dalam bagian kesimpulan, penulis menilik pada dua sudut pandang, yaitu sudut perkembangan nafs secara tasawuf dan mengkritisi aspek psikologis yang digunakan Robert Frager. Dalam sudut pandang sufisme, Robert Frager telah melakukan pengembangan dari konsep nafs yang telah dirumuskan al-Ghazali maupun al-Hifni. Namun demikian dalam tulisannya Robert Frager belum menyinggung hirarki kebutuhan yang diprakarsai Abraham Maslow ,terutama tingkat aktualisasi diri.The main object of psychology study is the human being as a wealth of body and soul. In psychology, the human body can function or act when the soul is able to move it in the form of motive. Broadly speaking, the moving soul that blends with the body forms a name called "self / I" or in a "personality" concept. The same thing is also a part of Islamic studies of tasawuf or sufism, personality (akhlak) involves two substances namely the body and spirit. These two opposing substances in principle need each other. In this case, of course the term "nafs" acts as a bridge to combine the two. Starting from a comparative review or even equating between Western Psychology and Sufism, Robert Frager, a psychologist as well as a sheikh, in his book also speaks of the same term (nafs). In his book of Sufi Psychology, he asserts that Sufism is a very holistic approach for it integrates physical, psychic and spirit and underlines that Sufism is a spiritual discipline for all people without class and caste. Thus, the formulation of the problem in this paper is what and how the definition of nafs, positions and characteristics of the nafs in Sufi Psychology and the level of nafs in the Sufi Psychology perspective of Robert Frager. In the conclusion part, the writer looks at two points of view, i.e. the nafs development in tasawuf and critiques the psychological aspects used by Robert Frager. In the view of Sufism, Robert Frager has been developing the concept of the nafs that al-Ghazali and al-Hifni have formulated. However, in his writings Robert Frager has not touched upon the hierarchy of needs initiated by Abraham Maslow, especially the level of self-actualization.

KONSEP TASWIYAH AL-NAFS DALAM PENGEMBANGAN PRIBADI MANUSIA Hamdie, Ilham Masykuri
Khazanah: Jurnal Studi Islam dan Humaniora Vol 15, No 1 (2017)
Publisher : UIN Antasari

The manifestation of human superiority as ‘ahsan al-taqwim’ can be interpreted as the process of developing the level of "inner aspect" of the human called ‘nafs’. In this context the dimensions of ‘nafs’ or soul that exists in the human still leaves a long discussion to be examined further for the purposes of parsing, forecasting and controlling human behaviour, either individually or in groups, both in relation to the field of ‘da'wah’ or education, for the benefit of mobilizing society in nation-building. Therefore, a research on the concept of ‘taswiyah al-nafs’ in the development of the human person becomes important to be conducted. The results has shown that in the process of ‘taswiyat al-nafs’, besides having the freedom of will and choosing between ‘fujur’ or ‘taqwa’ tendencies, man also have the moral responsibility implied as a subtle command and indirectly to take and choose ‘taqwa’. It is because, the essence of ‘taqwa’ is the mastery, control and self-preservation of ‘al-ahwa'. ‘Taqwa’ as an effort of mastery, control and self-preservation is a prerequisite for the process of human development as a civilized being. The effort is essentially a process of an endless human self-development to reach the ideal of ‘insan kamil’—a perfect man reflecting the names and attributes of God—‘al-asma'ul-husna’.

THE ORIGIN OF WOMEN CREATION IN THE PERSPECTIVE OF SUFI COMMENTARY Norhidayat, Norhidayat
Khazanah: Jurnal Studi Islam dan Humaniora Vol 15, No 1 (2017)
Publisher : UIN Antasari

Jika sebagian kalangan feminis muslim menolak riwayat hadis yang menyebutkan tulang rusuk sebagai asal-usul kejadian perempuan pertama kali karena secara tidak langsung menyimbolkan posisi sub-ordinasi bagi perempuan, sebagian kaum sufi, justru memanfaatkan riwayat tersebut dalam penjelasan mereka dan memaknainya secara positif. Kaum sufi justru menilainya sebagai simbol saling ketergantungan, cinta kasih, dan keberpasangan antara laki-laki dan perempuan. Penulis dalam tulisan ini menyimpulkan bahwa dalam pandangan kaum sufi, perempuan semenjak awal penciptaannya telah ditakdirkan untuk menjadi pasangan bagi laki-laki, sehingga antara keduanya jadi saling melengkapi dan saling ketergantungan. Pandangan ini, tentu saja menepis anggapan tentang subordinasi bagi perempuan. Pandangan kaum sufi dalam kasus ini sejalan dengan apa yang dikemukakan oleh kaum feminis muslim kontemporer. Namun demikian, berbeda dengan langkah yang diambil sebagian feminis muslim kontemporer, kaum sufi pada umumnya lebih memilih menggunakan ta’wȋl sehingga memberi makna positif ketika memahami hadis-hadis yang menyebutkan asal usul penciptaan perempuan ketimbang mereka harus mencurigai para periwayatnya atau bahkan menganulir hadis-hadis Nabi yang dinilai sahȋh oleh mayoritas ulama.If some Muslim feminists reject the tradition that argues that the Prophet Adam’s ribs as the origin of the first female event for it indirectly symbolizes the subordinate positions for women, some Sufis instead use the narratives in their explanations and positively interpret them. The Sufis judged the notion as a symbol of interdependence, love, and belonging between men and women. The writer in this paper concludes that in the view of the Sufis, women, since the beginning of their creation, have been destined to become a partner for men, so that between the two become complementary and interdependent. This view, of course, dismisses the notion of women’s subordination. The Sufi’s view in this case is in line with what contemporary Muslim feminists have argued. However, in contrast to the steps taken by some contemporary Muslim feminists, Sufis generally prefer to use the ta'wȋl to provide a positive meaning in understanding the traditions which mention the origin of women's creation rather than to suspect their narrators or even annul The Prophet hadiths considered valid (sahȋh) by the majority of scholars.

URGENSI MEMAHAMI BANUA MELALUI KAJIAN SOSIOLOGI AGAMA Mujiburrahman, Mujiburrahman
Khazanah: Jurnal Studi Islam dan Humaniora Vol 15, No 1 (2017)
Publisher : UIN Antasari

South Kalimantan, the original home of the Banjarese, is one of the most exclusively Muslim provinces in Indonesia. Therefore, in order to understand this region one should not only study the doctrines and rituals of Islam but also the manifestation of Islam in socio-cultural and political realities.The study of Islam in its social dimensions would provide us the ability to explain, predict and even to some extent control the religious tendencies in society. Based on current statistics and contemporary media reports, this paper presents a number of social issues related to religion that should be scientifically studied such as the historical development of Islam in the region, the role of the ulama, Islam and local culture, local politics and public rituals, drug abuses and the influences of the new media. These contemporary socio-religious issues are very important but still scarcely researched.

IBRAMSYAH AMANDIT’S SUFISM POEMS: STUDY OF SUFI AESTHETICS Hajriansyah, Hajriansyah
Khazanah: Jurnal Studi Islam dan Humaniora Vol 15, No 1 (2017)
Publisher : UIN Antasari

Tulisan ini membahas tasawuf dalam konteks seni, terutama melalui puisi Sastrawan Ibramsyah Amandit. Keindahan (al-jamâl), sebagai aspek ilahi adalah perhatian para sufi. Dengan kepekaan mereka terhadap al-Jamâl yang mewakili sifat-sifat Tuhan, Para Sufi mengungkapkan pengalaman terdalam mereka, kemudian menjadikannya sebagai bentuk karya seni yang mengilhami orang lain untuk mendekati Sang Pencipta (Allah). Penelitian ini merupakan penelitian deskriptif kualitatif yang mengulas beberapa puisi Ibramsyah Amandit dalam "Badai Gurun Darah". Pendekatan teoritis yang diterapkan dalam penelitian ini adalah hermeneutika estetika sufi. Puisi Ibramsyah mewakili pengalaman spritualitas dengan simbol mistik yang diambil dari tradisi sufisme atau dari pemikiran lokal dan pribadinya dengan kesadaran akan ketuhanan.This paper discuss Sufism in the context of art, especially through the poems of the Poet Ibramsyah Amandit. Beauty (al-jamâl) as an aspect of the divine of God is the attention of Sufis. With the sensitivity of Jamâl, which represent attribute of God, they then express their inner experiences, thus becoming forms of artwork that inspires others to get closer to the Creator (Allah). This literary research is descriptive qualitative that review some poems of Ibramsyah Amandit in Badai Gurun dalam Darah. The theoretical approach that used is the study of Sufi Aesthetics that is hermeneutics. Ibramsyah’s poems represent sprituality experience with mystical symbols that taken from the sufism tradition or from local and personal thought with awareness of divinity.

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iqbal

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khazanah@uin-antasari.ac.id

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Kota banjarbaru,

Kalimantan selatan

INDONESIA