Tafsi> r is one of the essences of Islamic orthodoxy and its authenticity is always guarded. Therefore, a drastic change is avoided in the studies of tafsi> r especially in pesantren, because pesantren is the institution that most persistent in guarding the Islamic orthodoxy in Indonesia. Not surprisingly, this research that was conducted in 2015 foundssimilarity to what has been reported by Berg in the nineteenth century and by Bruinessen and other researchers in the twentieth century. This article is the report of field research conducted at six pesantren in West Java namely: Pesantren al-Jawami Bandung, Pesantren al-Wafa Bandung, Pesantren al-Masthuriyah Sukabumi, Pesantren Darusalam Ciamis, Pesantren Cipasung Tasikmalaya and Pesantren Buntet Cirebon. This research focus on the study of tafsi> r books in these pesantren. This research concluded that changes do exist and occur in the study of tafsi> r in these pesantren, but extremely slow. The study of tafsi> r is still considered a second choice in pesantren compare to the study of fiqh and Arabic language. The most popular tafsi> r studied in these pesantren is Tafsi> r Jala> layn. There are also pesantren where other tafsi> r were studied like Tafsi> r al-Mara> ghi> and Tafsi> r al-Mana> r, but very rare; that is in pesantren oriented to modernity. In addition, the traditional method of studying tafsi> r is still dominant in this pesantren, called bandongan where the Kyai (leader of pesantren) annotate the text word by word in front of the students (santri).Keywords: Study of tafsir; pesantren; bandongan; sorogan; modernity; radicalism. __________________________ Abstrak Tafsir adalah inti ajaran Islam yang paling dijaga ortodoksinya. Oleh karena itu perubahan yang drastis seharusnya memang tidak terjadi dalam tradisi kajian tafsir di pesantren, karena pesantren adalah penjaga ortodoksi Islam di Indonesia. Tidaklah mengherankan jika penelitian yang kami lakukan pada tahun 2015, ternyata masih menemukan hal-hal yang sama dengan apa juga pernah dilaporkan sebelumnya oleh Berg pada abad ke-19 dan Bruinessen pada abad ke-20, juga peneliti-peneliti lainnya yang sezaman. Artikel ini merupakan hasil penelitian lapangan pada enam pesantren di Jawa Barat, yang meliputi Pesantren al-Jawami Bandung, Pesantren al-Wafa Bandung, Pesantren alMasthuriyah Sukabumi, Pesantren Darusalam Ciamis, Pesantren Cipasung Tasikmalaya dan Pesantren Buntet Cirebon mengenai kajian kitab tafsir. Hasil penelitian menyimpulkan bahwa perubahan kajian memang ada dan terjadi, namun sangat lambat. Kajian tafsir, baru menjadi pilihan kedua di pesantren dibandingkan dengan fikih serta bahasa Arab. Di pesantren-pesantren yang kami teliti, Tafsi> r Jala> layn menjadi tafsir yang dominan untuk dikaji walaupun tafsir-tafsir yang lain seperti Tafsi> r al-Mara> ghi> serta Tafsi> r al-Mana> r juga dipelajari, terutama untuk pesantren yang berorientasi modernisme di Jawa Barat. Metode untuk mempelajari tafsirpun masih didominasi metode bandongan dengan cara Kyai menerjemahkan kata per-kata, di h...
This paper studies the thoughts of Abu ‘l-Qasim al-Junaid ibn Muhamad ibn Al-Junayd al-Khazzaz al-Qawariri Nihawandi al-Baghdadi, one of the prominent figures during the early development of Sufism, or also known in Arabic as tasawwuf. This study attempts to find a confluence between tasawwuf and Islam, on the basis that Islamic teachings are going through degradation in meanings and tasawwuf is often considered as a bid’ah (heresy) in Islamic studies. This research used a library research method and Junayd al-Baghdadi’s treatise, Rasail Junaid, as the primary data source. This study concludes that tasawwuf is not only an aspect or a segment of Islamic teachings, but it is the core of Islam itself as a religion. There are three central theories of tasawwuf by Junayd al-Baghdadi: mitsaq (covenant), fana (annihilation of self), and tawhid (unification). Based on these three theories, we can conclude that Junayd al-Baghdadi succeeded in conciliating the debate among tasawwuf and fiqh scholars. He also managed to knock down the stigma of tasawwuf as a heresy. His thoughts redefine tasawwuf into a simple and acceptable teaching for Muslims.
Artikel ini membahas tentang bagaimana masyarakat pedesaan mengelola konflik di antara mereka. Mayoritas masyarakat Desa Ciherang kecamatan Karangtengah Kabupaten Cianjur yang mayoritas sebagai petani dalam jangka panjang pola pengelolaan irigasi dengan cara tradisional tidak memberikan dampa yang cukup maksimal bagi efektifitas dan efesisnsi apalagi hanya mengandalkan datangnya hujan. Oleh karena itu perlu mempertimbangkan untuk mengadopsi pola pengelolaan irigasi modern dengan cara mengadopsi teknologi kekinian (modern) agar masyarakat petani, baik pada waktu hujan maupun kemarau. Strategi musyawarah dan gotong royong yang merupakan bagian kearifan lokal bagi masyarakat Desa Ciherang ditumbeuhkan kembali. Sistem pengelolaan irigasi di Desa Ciherang Kecamatan Karangtengah diarahkan dapat meningkatkan efisiensi pemanfaatan, kualitas dan keterjangkauan pelayanan air. Hal tersebut dilakukan dengan mengembangkan system operasi dan pemeliharaan, termasuk meningkatkan partisipasi masyarakat untuk memelihara prasarana pengairan, membantu mencegah pengalihfungsian lahan pertanian produktif untuk pemanfaatan lainnya dan diharapkan dapat mencegah menurunnya mutu air dan menjaga kelestarian sumber air.
Prayer is a work that is intended to worship based on predetermined conditions that begin with takbiratul ihram and end with greetings. Prayer is one of the commands from Allah that must be done by a Muslim. Prayer in addition to being an obligation, can be used as a therapy. Prayer therapy is a therapy that takes the essence of prayer and reading in prayer. These points come from the readings in the six prayer movements viz. Standing, Bowing, I'tidal, Prostration, Sitting between the two prostrations and Tasyahud at the beginning and at the end. The purpose of this study is to describe the views of Moh. Ali Aziz on the concept of prayer therapy. This research is a research that uses a qualitative method using a literature study. The analytical method used is descriptive content analysis technique. The results of this study show the happy prayer therapy written by Moh. Ali Aziz is a therapy by performing prayers and contemplating the points contained in the prayer movement which consists of standing, bowing, I'tidal, prostration, sitting between two prostrations and tasyahud. The results of happy prayer therapy can bring a servant closer to his Lord, and can get rid of all negative thoughts and turn them into positive thoughts so as to create peace of mind and happiness. The results of this study are very useful for someone who is experiencing problems or is not happy. The conclusion of this study is to invite all Muslims to contemplate and pray solemnly by contemplating the important points contained in each prayer movement.
Today, the interfaith conflicts still occur frequently. This makes us aware of the importance of involving religion to take part in paying attention to these humanitarian problems and trying to solve them together. Involving religion in this case is clear as a proof that religion can be a way out of every problem, since religion is not enough when it is only as a forum to manifest our longing to God. Religion demands a concrete involvement in all ethical problems of humanity. This present study uses a qualitative method of literature review. This paper aims to deepen the study of the religious recognition of love by using Perennial Philosophy and Sufism to make it becomes the epistemological foundation of religious harmony. The result of this study concludes that love, which is the essence of every religion, is a logical and ethical choice in the effort to include religion in the above problem. Religious recognition of love becomes an epistemological solution to the realization of religious harmony. Love has removed the attributes of formality. Love is no longer looking at position, religion, and even at the human’s role and status. By considering love as the essence, people only consider that I am human, you are human, and we are all human. So, when all realize that they are human beings who live because of love, human’s duty is only to love one another.
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