PUTIH JURNAL PENGETAHUAN TENTANG ILMU DAN HIKMAH
Jurnal Ilmu Pengetahuan dan Hikmah (PUTIH)
Naskah merupakan tulisan konsepsional atau hasil penelitian kajian ke Islaman bernuansa Tasawuf dan Thoriqoh dengan pendekatan yang bervariatif dan belum pernah diterbitkan dalam media lain baik cetak maupun Online. Dan dipandang memberikan kontribusi bagi pengembangan studi dan pemikiran Tasawuf da Thoriqoh.
Naskah ditulis dalam bahasa Indonesia baku, atau bahasa asing (Arab atau Inggris) spasi 1,5 cm, jenis front Times New Roman Arabic, ukuran front 12, dan ukuran Erta A4, serta dikirim email jurnal PUTIH, putih99@gmail.com, serta paling lambat dua bulan sebelum jurnal diterbitkan. Panjang tulisan adalah 20-25 halaman atau 7000-9000 kata.
Nama penulis naskah (tanpa gelar, jabatan, atau kepangkatan) dicantumkan disertai dengan nama lembaga tempat bekerja, alamat lembaga tempat bekerja, alamat korespondensi, alamat e-mail, nomor telepon kantor, rumah, atau seluler.
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77 Documents
<![CDATA[MENGUJI (LAGI) AUTENTISITAS TAFSIR AL-JILANI ]]>
<![CDATA[Abror, A. Kholid Izzul]]>
<![CDATA[ PUTIH: Jurnal Pengetahuan Tentang Ilmu dan Hikmah Vol 5 No 1 (2020): PUTIH: Jurnal Pengetahuan tentang Ilmu dan Hikmah Vol. V No. 1 ]]>
Publisher : <![CDATA[Mahad Aly Al Fithrah Press ]]>
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<![CDATA[â€Tafsir al-Ji>la>ni†yang dirilis pertama kali pada tahun 2009 silam masih menyisakan problem autentisitas yang cukup serius. Pasalnya, tafsir bergenre sufi falsafi yang berjudul lengkap Al-Fawa>tih} al-Ila>hiyyah wa al-Mafa>tih} al-Ghaybiyyah al-Muwadhdhih}ah li al-Kalim al-Qur’a>niyyah wa al-H}ikam al-Furqa>niyyah ini, dari sisi isi dan materinya –misalnya dalam penafsiran ayat sifat-- tidak cocok dengan profil dari ‘Abd al-Qa>dir al-ji>la>ni (w. 1166). Ia lebih cocok dengan profil dari tokoh lain bermazhab Hanafi yang bernama Ni’mat Alla>h al-Nakhjuwa>ni (w. 1514). Al-Ji>la>ni masyhur sebagai penganut mazhab Hanbali yang cenderung tekstualis dan ajarannya pun banyak yang menekankan untuk senantiasa merujuk pada Alquran dan sunah. Sedangkan Tafsir ini sangat filosofis dan relatif tidak sesuai dengan konsepsi ajaran tasawuf al-Ji>la>ni. Karakteristik gaya bahasa, metode penafsiran, dan sumber penafsiran dari tafsir ini juga tidak sesuai dengan gaya al-Ji>la>ni sebagaimana yang terekam dalam kitab-kitabnya yang otoritatif semisal al-Ghunyah. Ditambah lagi, komentar para pakar tafsir dan tokoh tafsir dalam banyak buku ensiklopedia tafsir mereka, semuanya (nyaris) mengatakan bahwa tafsir ini adalah karya dari al-Nakhjuwa>ni. Itulah beberapa temuan dari penelitian ini yang pada akhirnya mengantarkan penulis untuk sampai pada kesimpulan bahwa â€Tafsir al-Ji>la>ni†bukanlah buah karya dari al-Ji>la>ni. Tafsir ini lebih pas disebut sebagai karya dari al-Nakhjuwa>ni.]]>
<![CDATA[Penerapan Etika Islam Pada Program IICP (Internasional Islamic Classs Program) TIngkat SMP di Pondok Pesantren Puncak Darussalam Patoan Daya Pamekasan Madura ]]>
<![CDATA[Jihan Amalia Syahidah]]>
<![CDATA[ PUTIH: Jurnal Pengetahuan Tentang Ilmu dan Hikmah Vol 6 No 2 (2021): PUTIH: Jurnal Pengetahuan tentang Ilmu dan Hikmah Vol. VI No. 2 ]]>
Publisher : <![CDATA[Mahad Aly Al Fithrah Press ]]>
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DOI: 10.51498/putih.v6i2.68
<![CDATA[Islamic ethics in the life of the millennial generation is considered to be something important to apply. Advances in technology and open access to information make modernization unavoidable. Therefore, Islamic ethics is considered a shield for the millennial generation in carrying out their actions in everyday life. Strengthening Islamic ethics is also what the IICP (International Islamic Class Program) program for junior high school level at Pondok Pesantren Puncak Darussalam Patoan Daya Pamekasan, Madura is trying to implement. The approach used in this study is a qualitative approach with the aim of knowing how Islamic ethics is applied in the IICP program (International Islamic Class Program) at Ponpes Puncak Darussalam by using document study methods, observation, and interviews with several informants so that data triangulation can then be carried out to produce valid data. The results of the study show that Islamic ethics in the IICP program for SMP Ponpes Puncak Darussalam has been implemented well. The support from the caregiver, namely Kyai Abdul Hannan Tibyan and the ustadz as well as several activities aimed at cultivating the morality of the students, are expected to be the first step to creating Islamic ethics in the IICP program environment at the junior high school level considering that this program is a program that is expected to be a program international standard. However, in the implementation of the application of Islamic ethics in the IICP program, several obstacles were found so that more support was needed from caregivers, ustadz, and from within the students themselves to get used to doing commendable morals and avoiding despicable morals in accordance with the teachings of the Qur'an and Hadith.]]>
<![CDATA[Tasawuf Kebahagiaan dalam Pandangan Al-Ghazali ]]>
<![CDATA[Yusuf, Yusuf Suharto]]>;
<![CDATA[Ishmah, Ishmatun Nihayah]]>
<![CDATA[ PUTIH: Jurnal Pengetahuan Tentang Ilmu dan Hikmah Vol 6 No 2 (2021): PUTIH: Jurnal Pengetahuan tentang Ilmu dan Hikmah Vol. VI No. 2 ]]>
Publisher : <![CDATA[Mahad Aly Al Fithrah Press ]]>
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<![CDATA[Happiness is a human demand from time immemorial, but human understanding of it is diverse and mostly materialistic. The study of happiness according to the perspective of the scholars becomes important, related that the position of the ulama occupies an important position in understanding Islam.This research is a qualitative research on the theory of happiness according ulama especially Imam al-Ghazali. From this research it is known that; First, happiness can only be achieved by combining knowledge and charity. Knowledge is a very important prerequisite and charity is the complement of knowledge. Second, the most important happiness is the happiness of the hereafter, while the happiness of the world is sometimes false, deceit or truth if it helps the happiness of the hereafter. Third, that happiness is achieved by gathering and synergizing the four virtues after the virtues of the hereafter, namely the virtues of the soul, the virtues of the body, the virtues of the outside, and the virtues of taufik.]]>
<![CDATA[Konsep Mahabbah Perspektif Abd Al-Karim Al-Qushairi ]]>
<![CDATA[Fiqri Haikal]]>;
<![CDATA[Abu Sari]]>
<![CDATA[ PUTIH: Jurnal Pengetahuan Tentang Ilmu dan Hikmah Vol 5 No 2 (2020): PUTIH: Jurnal Pengetahuan tentang Ilmu dan Hikmah Vol. V No. 2 ]]>
Publisher : <![CDATA[Mahad Aly Al Fithrah Press ]]>
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DOI: 10.51498/putih.v5i2.70
<![CDATA[In the process of suluk in order to get to God, there are things called maqamat and ahwal. The Sufis of course have different opinions about the number and order of the maqamat itself, and sometimes they have different opinions about something that is obtained by a salik. Is it called maqam or thing? Like the mahabbah, in terms of the definition and distribution of the mahabbah itself, it is also slightly different from one Sufi figure to another. Mahabbah in the Sufi world was first introduced by a female Sufi, namely Rabi'ah al-'Adawiyah. However, in this article, the author will explore the concept of mahabbah according to al-Qushairi. One of the reasons this research is interested in al-Qushairi is that there is still no research related to al-Qushairi's thoughts on the concept of mahabbah. This research is library research. Where the literature data found were reviewed using descriptive analysis. The results of this study are that mahabbah according to al- Qushairi is the nature of God's will related to His desire to specialize a servant with closeness and a high degree. Al-Qushairi divides mahabbah into two, namely the mahabbah of Allah to His servants and the mahabbah of the servant to Allah. As one of the conditions for a salik to be able to occupy the maqam mahabbah, he is not allowed to place or pour out his mahabbah to fellow mahluqs. Because it will result in the failure of a salik to get clarity, peace, and enjoyment of his mahabbah to Allah.]]>
<![CDATA[Fusi Nalar Qur'ani dan Pengetahuan Kontemporer: Implikasinya di Pasar Virtual ]]>
<![CDATA[Ainul Yaqin]]>
<![CDATA[ PUTIH: Jurnal Pengetahuan Tentang Ilmu dan Hikmah Vol 5 No 2 (2020): PUTIH: Jurnal Pengetahuan tentang Ilmu dan Hikmah Vol. V No. 2 ]]>
Publisher : <![CDATA[Mahad Aly Al Fithrah Press ]]>
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<![CDATA[Recent fact more exacerbated by arrival of an era called "disruption", one of the revolution is technologies more sophisticated and daily life thick with digitalization. The speed of information is not limited by the layers of space and time show some information and discourse, especially about topic religious and Islamic to disseminated to anyone. It seems to have formed consist of the phenomenon ideological war or dispute in promoting discourse of resurgence. This article means to define how to use utilization information of technology and digital that has been transmitted as a space for ideological contestation that each grabbed the label "moderate"? This research used several theories as analytical tool. First, Karl Marx's conflict theory was used to read and map conflicts about the onslaught of ideological contestation in the disruption era. Second, the Islamic typological theory of M. Abou El-Fadl, which is one of the contemporary thinker used to map paradigm Islamic in recent times. Third, Gadamer's hermeneutic theory (horizon fusion) was used to emerge new meaning about moderate Islamic promotion strategies. The result of this research is to producing a moderate and interesting Islamic ideology, the mastery of science interpretation and also participation in contemporary insight very useful as intellectual and decisive established for giving an Islamic insight. Concerned with strategies in face onslaught of ideological warfare in the virtual market, contemporary strategies can born from ability to dominate in the digital space.]]>
<![CDATA[LGBT dalam al-Quran: Kajian Tematik Tafsir al-Maraghi Karya Ahmad bin Mustafa al-Maraghi ]]>
<![CDATA[Imas Amasiroh, Imas]]>;
<![CDATA[Imam Bashori, Imam]]>
<![CDATA[ PUTIH: Jurnal Pengetahuan Tentang Ilmu dan Hikmah Vol 5 No 2 (2020): PUTIH: Jurnal Pengetahuan tentang Ilmu dan Hikmah Vol. V No. 2 ]]>
Publisher : <![CDATA[Mahad Aly Al Fithrah Press ]]>
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DOI: 10.51498/putih.v5i2.72
<![CDATA[The speciality of Quran certainly can’t be released by the process of descent of Quran to the prophet Muhammad (peace be upon him) gradually. However, the content of Quran by Moslem still understood have no contradictions with each other. The verses of Quran are not all explained in detail and not all can be understood just textually, because there are many verses of the Qur'an still have a abstract meaning and need to be interpreted more deeply, in order can take a law or wisdom that can be understood and practice. Expect of Quran to can answer all of problems of life in modern era that are often made sensational. Like the rise of same-sex relationship news in developed countries, it has even become a community known as LGBT. The study aims to study LGBT in the Quran by means of Tafsi>r al-Mara>ghi>. This study is library research, and collects data on LGBT according to Quran thematically. Meanwhile, in this research focus on al-Maraghi's interpretation. The result from this study is LGBT can be called liwa>t}, which means doing deed like the deed of the prophet Lut. This kind of deed is very contradiction with demands of fitrah, which can result what is termed 'uqubatu al-fit}rah (fitrah sanctions). Thus, LGBT is among others that can be called fa>h}ishah in Quran.]]>
<![CDATA[Wajah Multikultural Pesantren dalam Bingkai Ke-Indonesiaan ]]>
<![CDATA[Muhammad Rais Akbar , Rais]]>;
<![CDATA[Imam Bashori, Imam]]>
<![CDATA[ PUTIH: Jurnal Pengetahuan Tentang Ilmu dan Hikmah Vol 5 No 2 (2020): PUTIH: Jurnal Pengetahuan tentang Ilmu dan Hikmah Vol. V No. 2 ]]>
Publisher : <![CDATA[Mahad Aly Al Fithrah Press ]]>
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DOI: 10.51498/putih.v5i2.73
<![CDATA[Pesantren since its inception until now becomes one of the most center of Islamic studies trusted by Moslem. Religious education activities in Pesantren are considered comprehensive because not only transfer of konwoledge, but also transfer of value; not only based on understanding theory, but also the practice of worship at all once; not only rely on a memorized of scientific theories but also familiarize themselves in ritual traditions; Not only rhetorical promote the concept, tawassuth, and tawazun, but also implement in the practice level of pesantren’s life. This research is a library research. Where, the library’s data found is studied using descriptive analysis. The result of this study is pesantren has double power, it means are kyai as he leader of pesantren and pesantren itself as an institution and education system. This dual power is capable Moderate cadres, persevere, always trying, discipline and give priority to society importance.]]>
<![CDATA[Hermeneutika Derrida Vis A Vis Formulasi Pemikiran Imam al-Sha'rani dalam Kitab al-Mizan al-Kubra ]]>
<![CDATA[Ahmad Faizal Basri, Fais]]>;
<![CDATA[Mustaqim]]>
<![CDATA[ PUTIH: Jurnal Pengetahuan Tentang Ilmu dan Hikmah Vol 5 No 2 (2020): PUTIH: Jurnal Pengetahuan tentang Ilmu dan Hikmah Vol. V No. 2 ]]>
Publisher : <![CDATA[Mahad Aly Al Fithrah Press ]]>
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DOI: 10.51498/putih.v5i2.74
<![CDATA[Al-Sha’ra>ni> was a shufi figure who was able to give innovations in the face khilafiah al-'Ummah. This figure is very meritorious with his opus entitled al-Miza>n al-Kubra>. Because accommodated all of opinions Ulama’ without exception, as long does not contradict with nash of the Qur'an and hadith. The aggregation of all opinions by al-Sha’ra>ni> it is the only 'ala> sabi>l al-Ta'z}i>m; On the basis of respecting the hard work of Ulama’. As for this kind of attitude, it is almost similar with Derrida's thought with his theory of deconstruction. This study aims to compare derrida's hermeneutics vis a vis with the formulation of Al-Sha’ra>ni> thought in his opus. This research uses this type of literature research. Then, the collected data is analyzed by inductive and comparative methods. The result of this study is that the two figures are equally accommodating all opinions, without siding with one opinion alone and marginalizing other opinions. The second equation is derrida’s opinion "Nothing Out The Text" it means there is no text outside or everything is text, although the meaning of the text itself. Al-Sha’ra>ni> threat like that to al-Shari>'ah al-Mut}ahhirah. However, there is a point of difference, that Derrida after the stage accommodates the whole opinion, he postpone the meaning. But al-Sha’ra>ni> lunged until the accommodated opinions were considered in two categories, al-Tashdi>d; heavy and al-Takhfi>f; light.]]>
<![CDATA[Mendalamkan Spiritualitas dan Meluaskan Intelektualitas: Kajian Tematik dalam al-Quran ]]>
<![CDATA[Dicky Adi setiawan, Dicky]]>;
<![CDATA[Mustaqim]]>
<![CDATA[ PUTIH: Jurnal Pengetahuan Tentang Ilmu dan Hikmah Vol 6 No 1 (2021): Putih: Jurnal Pengetahuan tentang Ilmu dan Hikmah Vol. VI No. 1 ]]>
Publisher : <![CDATA[Mahad Aly Al Fithrah Press ]]>
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DOI: 10.51498/putih.v6i1.75
<![CDATA[As times goes by, the reality of the world grew more rapidly. As period gets older, the technology also get longer more advanced. Advance in technology certainly make the majority of millennials become lazy to read. This reality is proven to be among Indonesian millennial generation, namely from the many syndromes playing games both offline and online. The rapid development of the world technology with all its features pamper young people more often open social media than reading books. As a result, intellectuality appears to be declining. On the other side, there is prioritize intellectual than spiritual. Here the author will examine how the message of the Qur'an will strive for between spirituality and intellectuality simultaneously, especially in this millennial era. In this study, the type of research use qualitative descriptive where the purpose of this study is to present events or facts, circumstances, phenomena, variables and circumstances that occur during the study by presenting what actually happened. The result of this study is in improving spiritual and intellectual in this millennial era, by implication it is necessary to smoothen 3 things, there are: 1. With Faith 2. Increase all good deeds to Allah 3. Always increase the pieties. These three concepts are expected to deepen spiritually and improve intellectually in this millennial era]]>
<![CDATA[Ibnu Athaillah dan Penafsiran Esoteric: Urgensitas Pemikiran Ibnu ‘Athai’illah As-Sakandari dalam Nuansa Sufistik ]]>
<![CDATA[Rozi, Fathur]]>
<![CDATA[ PUTIH: Jurnal Pengetahuan Tentang Ilmu dan Hikmah Vol 6 No 2 (2021): PUTIH: Jurnal Pengetahuan tentang Ilmu dan Hikmah Vol. VI No. 2 ]]>
Publisher : <![CDATA[Mahad Aly Al Fithrah Press ]]>
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DOI: 10.51498/putih.v6i2.76
<![CDATA[This paper discusses about Ibn 'Athoillah As-Sakandari’s thought in performing esoteric interpretations to religious texts. The Hadith said that the Qur'an has dimension of esoteric meaning, extrinsic and esoteric, internal historically had implications for inevitability of esoteric Qur'an’s interpretation, especially by and for Sufi. But the existence of this interpretation is diverse, both in terms of epistemological and methodological. So this considered important for author to discuss the discourse of Ibn Atha'illah's thoughts and his efforts to explain the content of Qur’an by means of esoteric interpretation. This research uses qualitative research methods with library research methods. It mean, inspect and researching the sources of literature and using written materials in form classical books, books and other written sources related with the theme discussion. The subject studied in this paper is what is behind ibn Athoillah's thoughts and how ibn 'Athoillah interprets religious texts with esoteric interpretations. This paper is a literature research and the historical approach, so the author concluded that 1) ibn Athoillah’s esoteric interpretation has historical legitimacy during the Prophet Muhammad saw and theology from Qur'an and Sunnah; 2) Esoteric interpretation should be based on the literal meaning, textual verse and Esoteric interpretation the source is the individual wijdaniyyah of Sufi.]]>
