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Muhammad Arif Mustaqim
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Fakultas Ushuluddin, Adab dan Humaniora UIN Kiai Haji Achmad Siddiq Jember Jl. Mataram No.1, Karang Miuwo, Mangli, Kaliwates, Jember, East Java, Indonesia 68136
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Islamika Inside: Jurnal Keislaman dan Humaniora
Published by Universitas Islam Negeri Kiai Haji Achmad Siddiq Jember
ISSN : 24769541     EISSN : 25808885     DOI : https://doi.org/10.35719/islamikainside.v8i2.154
Core Subject : Religion, Humanities, Art, Social,
Religion Arts Humanities Social Sciences
This journal focuses on in-depth studies of Islamic studies and the social-humanity perspective through the publication of scientific articles and reports on the results of Islamic research
Arjuna Subject : Ilmu Sosial - Ilmu Sosial (Lain-Lain)
Articles 6 Documents
 1 
Search results for , issue "Vol 4 No 2 (2018): DESEMBER" : 6 Documents clear
Dimensi Sufistik Sulūk Muhammad Kholil Bangkalan Abdul Munim Cholil
Islamika Inside: Jurnal Keislaman dan Humaniora Vol 4 No 2 (2018): DESEMBER
Publisher : Fakultas Ushuluddin, Adab dan Humaniora (FUAH) UIN Kiai Haji Achmad Siddiq Jember

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (407.65 KB) | DOI: 10.35719/islamikainside.v4i2.48

Abstract

This article strives for describing the mystical dimension of sulūk practiced by Muhammad Kholil Bangkalan (known as Shaykhona Kholil) in which his concepts, doctrines, and ethical values of Sufism have been so far secretly unrevealed. All these aspects are covered with his famous and legendary supernatural narratives of his life. The study finds that there has been a similarity of mystical practices of Sufism performed by Shaykhona Kholil and ‘Abd al-Qādir al-Jīlānī. No one has adequate information of Kholil’s mystical life except short diminutive stories he told himself about the process of his khidmah (devotion) to Shaykh ‘Alī Rahbinī. The Sufism practiced by Kholil can be categorized as faṣīh al-ḥāl (the ability to behave in accordance with the very principle of Sufism doctrines), not faṣīh al-lisān wa al-qalam (the ability of presenting speech and writing on Sufims themes). To Kholil, generating capable and well-equipped pupils is more important than giving speech and writing books on Sufism. Therefore, the doctrines of Sufism need to be exemplary nurtured (‘amalī) through actual and practical deeds.
Interpretasi Komparatif Ta’wīl Sufi Abū Ḥāmid al-Ghazālī dan Ibn ‘Arabī terhadap Ayat-ayat al-Qur’ān Wahyudi Wahyudi
Islamika Inside: Jurnal Keislaman dan Humaniora Vol 4 No 2 (2018): DESEMBER
Publisher : Fakultas Ushuluddin, Adab dan Humaniora (FUAH) UIN Kiai Haji Achmad Siddiq Jember

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (379.578 KB) | DOI: 10.35719/islamikainside.v4i2.49

Abstract

This article presents a study of ta’wīl promulgated by two prominent Sufis, namely Abū Ḥāmid al-Ghazālī and Ibn ‘Arabī. Although both use the ta’wīl method of explaining the Qur’anic verses, they are different in terms of “the school” they embrace to. When al-Ghazali belongs to the Sunni Sufi category, Ibn ‘Arabī is a representation of the Naẓarī Falsafī Sufi. In their ta’wīl both Sufis employ symbols as a medium to understanding. In al-Ghazālī’s perspective, symbols are the most appropriate method to explain the meaning obtained through kashf. As for Ibn ‘Arabī, the symbol is a method of solving and breaking down the ultimate reality associated with the basic concepts of truth, nature, and man. The symbolic language framework can be known only by certain people who have a clean and pure heart. In interpreting the Qur’ān, Ibn ‘Arabī and al-Ghazālī belong to the category of those who use symbolism interpretation approach; interpreting the Qur’anic verses which are incompatible with the extrinsic meaning of the texts but with their abstract symbols.
Interpretasi Konsep Tuhan Perspektif Maulana Makhdum Ibrahim dalam Kitab Primbon Bonang dan Suluk Wujil Jauharotina Alfadhilah
Islamika Inside: Jurnal Keislaman dan Humaniora Vol 4 No 2 (2018): DESEMBER
Publisher : Fakultas Ushuluddin, Adab dan Humaniora (FUAH) UIN Kiai Haji Achmad Siddiq Jember

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (384.658 KB) | DOI: 10.35719/islamikainside.v4i2.50

Abstract

This article analyzes the concept of God according to Sunan Bonang's view in his works, namely Primbon Bonang and Suluk Wujil. This article concludes that the two books are a compendium of Sunan Bonang's Sufism and his spiritual journey during his life. Sunan Bonang explains that the first step that must be done by the sālik before embarking on a spiritual journey is trying to know himself and multiply wirid and zikir. Sunan Bonang's type of sufism can be categorized Sunnī Sufism, which rejects the concept of Waḥdat al-Wujūd. Alternatively, he proposes a new concept called "Padudoning Kawula Gusti", which means that human is not God and God is not human; both cannot be unified. To him, God is the transcendent and immanent One with several limitations. The unity of God is explained by him through the sentence of lā Ilāh illā Allāh, which means there is no god but Allah. The sentence is started with nafy (negation) “there is no god” then continued with the phrase ithbāt (affirmation) "but Allah", which means that there is only One God in the universe.
Pemikiran Majelis Zikir Hasan Ma’shum tentang Tasawuf dan Responsnya terhadap Dunia Postmodern Moh. Syihabuddin
Islamika Inside: Jurnal Keislaman dan Humaniora Vol 4 No 2 (2018): DESEMBER
Publisher : Fakultas Ushuluddin, Adab dan Humaniora (FUAH) UIN Kiai Haji Achmad Siddiq Jember

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (391.775 KB) | DOI: 10.35719/islamikainside.v4i2.51

Abstract

The article attempts to describe the thought of Hasan Ma'shum's followers on Sufism along with their responses to the Postmodern world. Employing Bourdieu's genetic structuralism analysis theory, the author creates a frame work analysis to reveal the phenomenon. This is a part of critical theories in Sociology which has been developed to overcome the problem of dichotomy between individual and society, agent and social structure, and freedom vis a vis determinism. The study finds that the followers of him are able to wisely respond to the Postmodern culture, which massively spread and unstoppably influence many aspects of social realms, without necessarily overreact and behave radically. Cultural capital, which shapes Hasan's thought and views as the agent of sufism, has been a sort of habituation of their life to live as homo socious (social beings) and religious community. The cultural capital has generated a habitus within their selves and enabled them to gain knowledge of Sufism, and at the same time led them to wisely respond to the Postmodern reality.
Telaah Epistemologis Harmonisasi Sufisme dan Surealisme dalam Perspektif Adonis Asmara Edo Kusuma
Islamika Inside: Jurnal Keislaman dan Humaniora Vol 4 No 2 (2018): DESEMBER
Publisher : Fakultas Ushuluddin, Adab dan Humaniora (FUAH) UIN Kiai Haji Achmad Siddiq Jember

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (378.993 KB) | DOI: 10.35719/islamikainside.v4i2.52

Abstract

This article explores the idea of mysticism promulgated by Adonis. To him, his works are an attempt to arrive at the disclosure of the visible and the hidden (al-kashf ‘an al-mar’ wa al-lā mar’ī). He acknowledges that the effort is based on the concept of ẓāhir and bāṭin within Sufism. The element of mysticism in Adonis’s idea has been manifested through the harmonization of Sufism-Surrealism. He uses other perspectives in defining Sufism and Surrealism; a perspective that enables the harmonization of both. To investigate the harmonization, the author employs epistemological point of view coupled with phenomenological approach as the methods of analysis of Adonis’s texts. The study reveals another type of Sufism and Surrealism, which emanates from the world of Adonis. Adonis has understood Sufism and Surrealism as two separate realms but they share one similar purpose, namely being identical with the Absolute or united with Him. Most radically, he views Sufism as a non-religious school, instead a universal philosophy of life to understanding the Universe. On the other hand, Adonis sees Surrealism as another form of mysticism, i.e. mysticism with no religious institution;
Kisah Nabi Musa dalam al-Qur’ān Perspektif Psiko-Sastra Ahmad Ashabul Kahfi
Islamika Inside: Jurnal Keislaman dan Humaniora Vol 4 No 2 (2018): DESEMBER
Publisher : Fakultas Ushuluddin, Adab dan Humaniora (FUAH) UIN Kiai Haji Achmad Siddiq Jember

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (400.726 KB) | DOI: 10.35719/islamikainside.v4i2.53

Abstract

The story of Moses dominates most the whole story in the Quran. When one assumes that the Qur’ān belongs to the Prophet Moses, it is then a fairly common assumption. The narrative method is one of the best methods to convey messages and lessons, especially religious messages. It has been a reason why the Qur’ān covers more narrative verses than laws and commands. This article deals with a new approach in understanding such narration, which so-called literary psychology. This approach has been used to understanding personality of the individual mentioned in the story. Such personality is regarded as an important lesson to inspire and motivate the readers. The psychological theory commonly used in this approach is the religious coping strategy. This approach draws a conclusion which shows that Moses possessed a virtuous religious coping strategy. This approach can be a way out to solve the old method of interpretation of the story that unable to address the psychological aspects of the Prophet Moses as well as to develop the integration-interconnection paradigm of Islamic scholars with general science.

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