This article aims to explore the Ibn Qayyim al-Jawziyya’s original views on Sufism. Ibn Qayyim is regarded as an authority in Salafi circles who reject Sufism as a legitimate representation of Islam, especially its philosophical orientation. This article uses a literature research model to reach the finding that Ibn Qayyim understood Sufism as a moral system and part of the science of Islamic morality. Sufism aims to purify the soul to prepare it for its return to God along the path of love. The basis of Sufism as revised by Ibn Qayyim was the Qur’ān, the Sunnah, the traditions of the companions, the ideas of Ibn Taymiyya, and the teachings words of the early Sufi masters. Ibn Qayyim strongly adhered to the orthodox principles of Islamic scholarship later dubbed as Salafism, especially in terms of prioritizing the shari‘a over reason and rejecting esoteric interpretation (ta’wīl). For Ibn Qayyim, the Sufi philosophers were misled in overly relying on ta’wīl and disregarding the role of reason. His approach to Sufism was to perform an objective evaluation of the Sufi teachings circulating at his time. Instead of joining either side, the side of those who condemned it as unlawful innovation (bid‘a) or the side of those who accepted it uncritically, Ibn Qayyim chose to conduct an extensive review of its ideas and practices, rejecting those elements that he found objectionable and accepting others that he found commendable.
This study explores the dynamics of multiculturalism in Singkawang, the most tolerant city in Indonesia. It surprises every scholar studying conflicts as the city can adequately manage conflicts. It was evidenced by the cessation of the deadly conflict, the Sambas 1999 in the city, and by the establishment of ethnocultural groups inherited since the Dutch colonialism that generated pseudo-multiculturalism, in which all ethnic and religious communities have been tolerant but exclusive and fragile to conflict. Fortunately, as the champ of economic but socio-political competition, the Chinese have an ancestral tradition of sharing their wealth considerably. This is with no regard to either the profane or sacred places or their Muslim counterparts' social or ritual activities. Supposedly, instead of refusing "infidelity" contributions, local ulama appreciate and, in return, struggle to promote the substitution of pejorative calls of Chinese with Tionghoa. In conclusion, theoretically, economic welfare is the mayonnaise poured over Singkawang's "Salad Bowls," maintaining its conducive but pseudo-multiculturalism.
This paper explores the benefits and urgency of personal branding in the librarian profession. Through library research methods that use descriptive, interpretive, and reflective data analysis, the researchers find and present the concept of the librarian's business in confirming the role and benefits of the job in responding to various challenges in the era of disruption. The challenges and work dynamics that arise from different communication technologies require librarians to have good personalities always to learn, change, and develop. The success of librarians in serving the community's information needs and the use of media in delivering various information in the library will be a positive personal branding and further confirm the benefits and urgency of librarians in the era of the industrial revolution 4.0.
In its historical setting pondok pesantren (islamic boarding school) present in the form of traditional educational institutions whose activities are more focused on the study of religious books and the organization of religious education. But since the 1970s Islamic boarding school began to evolve and organize public education, involved in social activities even in the economic field. Witnessing this phenomenon, it was felt necessary to conduct a study of the Islamic boarding school economic development model in pondok pesantren Hidayatullah, Mataram City and pondok pesantren Darussalam in West Lombok. The focus of the study is twofold: the potentials of the pondok pesantren and the Islamic boarding school economic development model. The results of the study are: (1) The economic potentials owned by Hidayatullah and Darussalam boarding schools are the leadership, students, teachers and education activities, (2) The economic development model carried out by Hidayatullah and Darussalam is an integrated model realized in the form of a top down model and bottom up the model that both models work by combining the strength of the leadership element with the strength of the element of asatidz and santri
<p>This article tries to scrutinize dreams as prophetic command (<em>nubuwwah</em>) and happy news (<em>mubashshirât</em>) from Allah. The article describes the concept of prophethood, the concept of sainthood, the relation between prophethood and sainthood, and dreams as a part of prophethood. The article uses interpretation method. Prophetic dreams are dreams where spiritual impressions are directly reflected by heart without any intervention from the imagination. Dreams can be acquired and accessed with self purification through <em>mujâhadah</em> <em>al-nafs</em>.</p>
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