Walisongo Islamic State University | Sufism and Psychotherapy Department

Berdasarkan pada kategori kesalehan normatif (normative piety) Bubuhan Kumai dapat dibedakan menjadi tiga varian Awam, Nahu, dan Hakekat. Ketiga varian ini samasama mengklaim sebagai pengikut ahlu as-sunnah wa al-jamā'ah.

This article examines the concept of shakhs-i manevi and hizmet that are introduced by contemporary Turkish sufi ulama Muhammad Fethullah Gülen. Through this concept, Gülen attempts to encourage personal spirituality to transform... more

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  Islamic Studies, Islam, Tasawuf, Spiritualitas

La Tahzan: Mencapai Kebahagiaan Sejati" (Jakarta: Erlangga, 2014), yang menjadi judul buku ini diambil dari perkataan Nabi Muhammad SAW: "lâ tahzan innallâha ma`anâ' (janganlah engkau cemas, sesungguhnya Allah bersama kita)", ketika... more

Masjid Kyai Gede adalah salah satu masjid peninggalan bersejarah di Kotawaringin Barat, Kalimantan Tengah. Dilihat dari bentuk arsitekturalnya, masjid ini mirip dengan Masjid Demak Jawa Tengah, yang mengindikasikan kuatnya pengaruh Demak... more

This research analyzed the Abdurrahman Wahid’s thought on nonviolence and peace building in Islam with a research problem is “how to construct of Abdurrahman Wahid’s thought on nonviolence and peace building?” To elaborate the problem, I... more

This research analyzed the Abdurrahman Wahid’s thought on nonviolence and peace building in Islam with a research problem is “how to construct of Abdurrahman Wahid’s thought on nonviolence and peace building?” To elaborate the problem, I used the sociology of knowledge method, viz. “sociology of knowledge is concerned with the relationship between human thought and the social context within which it arises.”
There are three findings important in the research. Firstly, nonviolence and peace building according to Abdurrahman Wahid is based on two main ideas: cosmopolitan Islam and indigenization of Islam (pribumisasi Islam). Both of these ideas into a frame of thought and act frame of Abdurrahman Wahid, which he will present Islam are beneficial to mankind, friendly, not feared, and cause peace to the world. Who fought are universal values that must be accepted inclusive to everyone. As such, he rejected the formalization of Islam, and more pressed on the religious inspiration.
Secondly, implications of the two ideas above Abdurrahman Wahid, the thought of non-violence and peace building that are offered in these frames. Therefore, when he explained about social justice, he reminded the importance of substantial justice. Similarly, when he describes the universality and human dignity, equality, the sanctity of human life, and the construction of peace, all of which are built with the spirit of the human position as fellow creatures of God are to be treated without discrimination. Because this is how peace will be created in this world.
Thirdly, related to the concept of 'ummah', which is also an integral part of non-violence and peace building, Abdurrahman Wahid understand this concept is inclusive and participatory. People are not only understood or adhered to Islam alone (read: Muslims), but also includes all kinds of people. With this understanding, the components of the nation consisting of different backgrounds can participate actively to inflame peace, and eliminate suspicion between religions and between groups.

Kajian terhadap pemikiran Hasbi selama ini lebih terfokus pada fikih. Hal ini menyebabkan pemikirannya di bidang lain terabaikan. Padahal, selain Fikih, Hasbi sesungguhnya menekuni teologi, tafsir, hadis, dan tasawuf. Yang terakhir ini,... more

Sulaiman menulis buku ini merupakan hasil dari perenungan panjang melalui ceramah di majelis ta’lim, khotbah Jum’at, pelatihan motivasi dan diskusi intensif di Institut Studi Islam dan Perdamaian (INSISMA, Institute for Islamic Studies... more

Abstract: This article aims to elaborate on Sufism reform movement in Indonesia. There former of Islam in Indonesia realize that Sufism is an integral part of Islam, therefore they are not hostile to Sufism, but tends to purify the Sufism... more

This article aims to elaborate the ideas of neo-Sufism of KHHaderanie HN, a prominent Sufi scholar in Central Kalimantan. He represents a portrait of Sufism in the contemporary era in Central Kalimantan in particular, and in Indonesia in... more

Abstract: Pancasila plays an important role in unifying the various backgrounds in Indonesia. Although it must be noted that today there is a group of Indonesian citizens who still reject Pancasila with reasons not in accordance with... more

Abstract: Pancasila plays an important role in unifying the various backgrounds in Indonesia. Although it must be noted that today there is a group of Indonesian citizens who still reject Pancasila with reasons not in accordance with Islam. This rejection seems to be caused by a paradigm and a different perspective. Islam is a religion, and Pancasila is an ideology. As an ideology, Pancasila is the objectification of Islam, the religion objective elements exist in Pancasila. Universal values of Islam explicitly animating principle of Pancasila which has principles of divinity, humanity, unity, deliberation, and justice. This article will elaborate on these principles from the perspective of wisdom Sufi Jalāl al-Dīn Rūmī (1207-1273). Sufism thought of Rūmī will be used as an analysis tool in "reading" the principles of Pancasila, particularly the principle “Belief in God Almighty” (“Ketuhanan Yang Maha Esa”). The focus of the first principle is due to the historical fact on serious debate between the nationalist Muslims and secular Muslims on the one hand, and other religious groups, on the other hand, so that led to the compromise.

Abstrak: Pancasila memegang peranan penting dalam mempersatukan berbagai macam latar belakang di Indonesia. Meskipun harus diakui bahwa hingga saat ini ada saja sekelompok warga negara Indonesia yang masih menolak Pancasila dengan alasan tidak sesuai dengan Islam. Penolakan ini tampaknya disebabkan oleh paradigma dan cara pandang yang berbeda. Islam adalah agama, dan Pancasila adalah sebuah ideologi. Sebagai ideologi, Pancasila merupakan objektivikasi dari Islam, yakni unsur-unsur objektif agama ada dalam Pancasila. Nilai-nilai universal Islam secara eksplisit menjiwai muatan Pancasila yang berprinsip ketuhanan, kemanusiaan, persatuan, permusyawaratan, dan keadilan. Artikel ini akan mengelaborasi prinsip-prinsip tersebut dari perspektif kearifan (wisdom) sufi agung Jalāl al-Dīn Rūmī (1207-1273). Pemikiran tasawuf Rūmī akan dijadikan sebagai pisau analisis dalam “membaca” (“reading”) prinsip-prinsip Pancasila, khususnya sila Ketuhanan Yang Maha Esa. Fokus terhadap sila pertama ini disebabkan oleh fakta sejarah adanya perdebatan yang serius antara Muslim-Nasionalis dan Muslim sekuler di satu sisi, dan kelompok agama lain, di sisi yang lain, sehingga berujung pada kompromi.

Kata Kunci: Pancasila, Rūmī, objektivikasi, ideologi, nasionalis.

Abstract: This article aims at analyzing Fethullah Gülen and the Gülen Movement which have succeeded in performing social change based on the teaching of Sufism. He did Sufism creativity in order that Sufism teaching was able to respond... more

Abstract: This article aims at analyzing Fethullah Gülen and the Gülen Movement which have succeeded in performing social change based on the teaching of Sufism. He did Sufism creativity in order that Sufism teaching was able to respond the changes that occur in the modernlife. He believed that, only by reinterpretation and contextualization of Sufism, the spiritual dimension of Islam would be able to perform the transformation or social change among the Muslims. Therefore, by using Max Weber’s theory of social action, this paper will analyze three key teachings of Sufism of Gülen: ascetic (zuhd), inbisat (expansion), and hizmet. Based on the Weber’s theory, Gülen occupied a very central and authoritative position: agent/actor, action and meaning. As a source of meaning and interpreter of meaning, the key concepts of Sufism were transformed by Gülen to the internal and external communities so that they had made a move to do social movements and humanity. For the followers of Gülen, the movement was called the Gülen Movement or the Hizmet Movement which was engaged in the fields of education, health care, humanitarian assistance, and the mass media. All forms of movement were entirely based on the spiritual values of Islam that had been formulated by Gülen.
Abstrak: Artikel ini bertujuan untuk menganalisis Fethullah Gülen dan Gerakan Gülen yang berhasil melakukan perubahan sosial berdasarkan ajaran tasawuf. Ia melakukan sufism creativity (kreativitas sufisme) yang bertujuan agar ajaran tasawuf mampu merespon perubahan-perubahan yang terjadi dalam kehidupan manusia modern. Ia meyakini bahwa hanya dengan reinterpretasi dan kontekstualisasi ajaran tasawuf, maka dimensi spiritualitas Islam ini akan mampu melakukan transformasi atau perubahan sosial di kalangan umat Islam. Karena itu, dengan menggunakan teori tindakan sosial Weber, tulisan ini akan menganalisis tiga ajaran kunci tasawuf Gülen: zuhud, inbisat (ekspansi), dan hizmet. Dengan kerangka teori Weber, maka Gülen menempati posisi yang sangat sentral dan otoritatif: agen/aktor, aksi, dan makna. Sebagai sumber makna dan penafsir makna, maka konsep kunci tasawuf tersebut ditransformasikan oleh Gülen ke komunitas internal dan eksternal sehingga mereka tergerak untuk melakukan gerakan-gerakan sosial dan kemanusiaan. Bagi para pengikut Gülen, gerakan itu menamakan dirinya Gerakan Gülen atau Gerakan Hizmet yang bergerak dalam bidang pendidikan, layanan kesehatan, bantuan-bantuan kemanusiaan, dan media massa. Semua bentuk gerakan ini sepenuhnya didasari oleh nilai-nilai spiritualitas Islam yang telah diformulasikan oleh Gülen.
Keywords: zuhd, inbisat, hizmet, mahabbah, Gülen Movement, neo-sufisme.

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