Penciptaan Setan untuk Kebaikan Manusia

In Arabic Satan means an enemy, one who is distant, misled, burnt, disowned from the grace of God and displaced from His mercy. He is so distant that he cannot any longer hear and know the truth. He is so arrogant that he became the victim of his own attitude. In the Qur?an the word Satan is always mentioned in its concrete from (ma?rifah) which means that the existence and threat of the Satan is true and real. This also means that Satan is created solely to mischief man on his earthly life and mislead him from the grace of God. Different views however have been expressed to the extent that the creation of the Satan may also be understood as an indication of God?s mercy upon His creation especially human being. If it is not because of Satan, human being would not be able to distinguish between good and vice. And it is exactly because of Satan that human being ?upon his success to avoid his deceive- may be raised to the higher status as human being. This paper is concerned with this controversy and with the logical implication that emerges thereof. It is ultimately about tracing the Qur?anic and prophetic notion of what Satan is, and what it means to be human

Wacana pluralisme dan dialog antar umat agama

Berbicara mengenai agama bagaikan berbicara tentang suatu paradoks. Di satu pihak, agama dialami sebagai jalan dan penjamin keselamatan, cinta dan perdamaian. Di lain pihak, sejarah membuktikan, agama justru menjadi sumber, penyebab, dan alasan bagi kehancuran dan kemalangan umat manusia. Karena agama, orang bisa saling mencinta. Tetapi atas nama agama pula, orang bisa saling membunuh dan menghancurkan. Apalagi setelah tragedy 11 September 2001, bahwa agama seakan- akan membawa permusuhan dan kekerasan, dan atas nama agama, orang seakan-akan diperbolehkan untuk meniadakan sesamanya. Melenium baru yang seharusnya membawa harapan ternyata malah menjadi awal bagi kesedihan dan kekhawatiran, kini atas nama agama orang bisa saling menghancurkan. Oleh sebab itu perlu memahami tugas dan misi agama untuk menyumbangkan perdamaian dan kemaslahatan manusia dalam dunia yang plural ini

Paradigma dan Doktrin Tasawuf Salafī: arah baru taksonomi sufisme di antara sunnī dan falsafī

Selama ini taksonomi sufisme yang berkembang dalam khazanah pemikiran Islam dipusatkan pada dua tipologi utama, Sunnī dan Falsafī. Para akademisi mencoba menginventarisir mazhab sufisme menjadi dua kelompok besar, Sunnī dan Falsafī. Sayangnya kedua tipologi ini akan sulit mengakomodir sufisme yang selama ini digagas oleh ulama mazhab Hanbalī seperti al-Ansārī al-Harawī, Ibn Taymīyah, Ibn Qayyim al-Jawzīyah. Tiga sample sufi ini mempunyai kekhasan dalam uraian sufismenya dan sangat kontras jika dibandingkan dengan kedua tipologi yang populer. Kitab Manāzil al-Sāirīn menjadi gambaran sufisme yang diusung oleh al-Harawī, Majmū‘ Fatāwā Ibn Taymīyah volume 11 mengurai dengan gamblang doktrin-doktrin tasawufnya, pun dengan kitab Madārij al-Sālikīn karya Ibn Qayyim dianggap cukup representatif mengurai dimensi sufismenya. Sayangnya riset-riset yang berkembang—barangkali didasarkan pada unsur kesengajaan—menempatkan sosok-sosok tersebut sebagai kelompok antisufi, ketimbang sisi lain yang perlu diulas secara mendalam. Kelompok Salafī modern pun menolak relasi apapaun antara Ibn Taymīyah dengan sufisme manapun. Di sinilah pentingnya mengulas doktrin apa yang sudah digagas oleh para ulama yang dikenal sebagai figur antisufi. Padahal hakikatnya mereka mengusung sufisme yang khas dan berbeda dengan sufisme Sunnī maupun Falsafī. Selain itu, beberapa penyebutan yang dikembangkan oleh para akademisi seperti Muhammad Mustafā Hilmī dalam tipologi tasawuf Salafī perlu kiranya dieksplorasi secara komprehensi di Indonesia, agar pemahaman tentang khazanah ketasawufan di Indonesia jauh lebih komprehensif. Dari riset ini disimpulkan beberapa poin, di bawah ini: Pertama, tasawuf Salafī adalah praktik sufistik yang dianggap selaras dengan model ideologi salafisme Ibn Taymīyah. Salaf secara etimologis berarti “masa lalu”. Yang termasuk golongan salaf adalah para sahabat, tābi‘īn, dan tābi‘ al-tābi‘īn. Secara istilah, salafiyah berarti sekelompok Muslim yang menjaga akidah dan metode Islam sesuai dengan pemahaman Muslim awal yang mendapatkan ilmu langsung dari Nabi Muhammad. Mereka berpegang teguh pada al-Qur’ān dan Sunnah Nabi. Kedua, adapun perbedaan antara ketiga tipologi sufisme Salafī, Sunnī, dan Falsafī adalah jika tasawuf Sunnī masih menerima takwil dengan dasar akal yang berpedoman pada aspek sharī‘ah, maka tasawuf Salafi menolak dengan tegas takwil terhadap teks-teks keagamaan. Tasawuf Salafī mempunyai kecenderungan pada antropomorphisme, sedangkan Tasawuf Sunnī menghindari apapun bentuk yang mengarah pada dimensi antropomorphisme dalam mengkaji Tuhan. Tasawuf Salafī mendasari semua doktrin sufismenya pada fondasi al-Qur’ān, Sunnah, dan tradisi generasi al-salaf al-sālih. Tidak ada satupun pandangan para sufi yang punya derajat luhur kecuali semuanya didasarkan pada pengetahuan yang bersumber pada sumber autentik Islam. Doktrin sufisme apapun harus berpegang teguh pada prinsip-prinsip shar‘ī. Adapun sufisme Falsafī adalah kelompok ini meyakini tentang al-wujūd al-mutlaq, sifat alami jiwa, akal, wahyu, kenabian, dan hal-hal lain baik yang baik atau buruk. Tokoh sentral dalam kelompok ini adalah Ibn ‘Arabī. Ketiga, adapun tokoh-tokoh yang dianggap masuk dalam lingkaran tasawuf Salafī antara lain ‘Abd al-Qādir al-Jīlānī (w. 561 H./1165 M), Abū ‘Umar b. Qudāmah (w. 607 H. 1210 M.), Muwaffaq al-Dīn b. Qudāmah (w. 620 H./1223 M.), Ibn ‘Abī ‘Umar b. Qudāmah (w. 682 H. 1283 M.), Ibn Taymīyah (w. 728 H./1328 M.), Ibn Qayyim al-Jawzīyah (w. 751 H./1350 M.), dan Ibn Rajab (w. 795 H./1393 M.)

The Philosophical Problem of Evil in the Intellectual System of Suhrawardī and John Hick

The debate over the term “evil” is one of the most contentious issues in philosophy, as this term is considered to be antithetical to existence. Suhrawardī al-Maqtūl, a prominent Islamic theosophist, believed that evil did not exist. That which is considered evil or not evil is a suggestion for achieving good, and as such, it is also good. As a result, the term “crime” does not exist. What Suhrawardī said contrasted with John Hick’s view in the article “Theodicy of Soul Cultivation.” Hick concludes that basically evil exists, but only insofar as it is required to develop and evolve the human psyche and spirituality. After comparing the thoughts of these two figures, this article concludes that their partisan defence of God’s existence and His attributes regarding evil is what leads us to their views on the term “evil” and solutions to solve the crime. Suhrawardi and Hick both believe that the existence of evil does not preclude the existence of God because God is absolute. God is not against good or evil. What has considered evil is the judgment of one’s misunderstanding or the requirements for obtaining charity

THE LOGICAL PROBLEM OF EVIL IN ISLAM AND CHRISTIANITY: A Comparative Approach in the Thought System of Ibn Sînâ and Richard Swinburne

Abstract: The study of the ideas of Ibn Sînâ and Richard Swinburne as the pioneers of Islamic philosophy and the West philosophy, and on the other hand, the existing scholastic and ideological differences, is something that can help us to become more familiar with the thoughts of these philosophers and intellectual differences and similarities. In this research, with the analytical method and using the necessary documents, the nature, types, and solutions of evil in the thought of Ibn Sînâ and Swinburne are examined, and also the two philosophers’ thoughts about evil are compared. Both philosophers have considered the existence of evil not in contradiction with the divine attributes, but it is necessary for the acquisition of good, the minimum existence of which is necessary for the best system of creation.  Abstrak: Kajian terhadap pemikiran Ibn Sînâ dan Richard Swinburne tentang kejahatan menjadi menarik untuk dianalisis karena perbedaan horizon berpikir keduanya. Jika Ibn Sînâ mewakili tradisi filsafat Islam, maka Richard Swinburne dianggap mewakili filsafat Barat kontemporer. Dalam artikel ini, penulis menganalisis dari dokumen kepustakaan yang diperlukan, baik tentang sifat, jenis, dan solusi atas kejahatan menurut pandangan Ibn Sînâ dan Swinburne. Bagi kedua filsuf, eksistensi kejahatan tidak bertentangan dengan sifat-sifat ilahi, tetapi ia diperlukan untuk memperoleh kebaikan dan keberadaan minimum yang diperlukan untuk sistem penciptaan perbuatan terbaik.Keywords: evil, Ibn Sînâ, Richard Swinburne, Divine attributes, world of creatio

Islamism Denounced: Madura Kiais’ Perspective of Nationalism

The transmission of Islamism among the kiais and their students in Madura has become more critical to examine in the last decade. However, some kiais of Nahdlatul Ulama (NU) in Bangkalan Madura see that Islamism or political Islam will gradually erode their national commitment. This article intends to reinterpret the nationalism vision of several kiais of NU and measure the extent of their views on the ideology of Islamism discoursed by the Islamic Defenders Front (FPI). By interviewing several kiais, this study finds that the propagation of Islamism in Bangkalan has not been as massive as occurred in Pamekasan, another sub-districts in Madura. The FPI-style Islamism in Bangkalan has been propagated only by a small group though they are vigorously active on social media. The majority of the NU community remains devoted to nationalism, committing that the NKRI is the final state. Islamic moderation promulgated by the kiais has been widely accepted and deeply rooted among the NU community. They believe nationalism and religion should not be separated from the spirit of their struggle (khittah). These two elements have united within their fighting spirit and become the primary trigger in devoting themselves to the nation and state to preserve national sovereignty and the integrity of Indonesia

Physical and Spiritual Dimensions of Happiness in the Thought of al-Fārābī and Ibn Sīnā

The most important goal in human life is to achieve happiness, and because people are subject to certain ideas and beliefs and have a different system of thought, it has led to different interpretations of happiness. If the Sufis interpret happiness around the orbit of inner happiness in the soul, not related to material achievements such as money, children, prestige, offspring, and others, then this is different from the interpretation of the happiness of two Muslim philosophers, Ibn Sīnā and al-Fārābī. In this article, with a descriptive-analytical method and using library resources, we first try to study the lexicon of the word happiness and the views of other thinkers in this regard, in the following, what are happiness, the levels of happiness, and the classification of happiness in the intellectual system of Ibn Sīnā and al-Fārābī. Happiness in Ibn Sīnā and al-Fārābī's thought is the same concern of human perfectionism from the beginning of creation, and this has caused these two philosophers to discuss this in their different works, and both philosophers do not know human happiness as anything other than reaching God and His pleasure

Physical and Spiritual Dimensions of Happiness in the Thought of al-Fārābī and Ibn Sīnā

The most important goal in human life is to achieve happiness, and because people are subject to certain ideas and beliefs and have a different system of thought, it has led to different interpretations of happiness. If the Sufis interpret happiness around the orbit of inner happiness in the soul, not related to material achievements such as money, children, prestige, offspring, and others, then this is different from the interpretation of the happiness of two Muslim philosophers, Ibn Sīnā and al-Fārābī. In this article, with a descriptive-analytical method and using library resources, we first try to study the lexicon of the word happiness and the views of other thinkers in this regard, in the following, what are happiness, the levels of happiness, and the classification of happiness in the intellectual system of Ibn Sīnā and al-Fārābī. Happiness in Ibn Sīnā and al-Fārābī's thought is the same concern of human perfectionism from the beginning of creation, and this has caused these two philosophers to discuss this in their different works, and both philosophers do not know human happiness as anything other than reaching God and His pleasure

Implementasi Metode Talaqqi dalam Menghafal Al-Qur’an di Pondok Pesantren

Metode talaqqi adalah salah satu metode pembelajaran yang mengharuskan pertemuan antara guru dan murid secara langsung tanpa perantara. Penelitian ini bertujuan untuk menjawab pertanyaan: bagaimana pelaksanaan menghafal Al-Qur’an dengan metode talaqqi di Pondok Pesantren Al Ikhlas Tambakberas Jombang; bagaimana implementasi metode talaqqi dalam menghafal Al-Qur’an; bagaimana evaluasi pelaksanaan metode talaqqi dalam menghafal Al-Qur’an; dan bagaimana faktor penghambat yang dihadapi beserta solusinya. Penulis menggunakan metode kualitatif dengan pendekatan studi kasus. Teknik pengumpulan data menggunakan observasi, wawancara, dan dokumentasi. Untuk keperluan analisis data, penulis menerapkan reduksi data, penampilan data, dan verifikasi data. Selanjutnya penulis malakukan uji keabsahan data dengan metode uji kredibilitas, transferabilitas, dependabilitas, dan konfirmabilitas. Dari hasil penelitian dapat diketahui bahwa penerapan metode talaqqi dalam menghafal Al-Qur’an di Pondok Pesantren Al Ikhlas Tambakberas Jombang berjalan dengan baik. Santri maju satu-persatu secara bergantian dengan membacakan hafalan Al-Qur’an kepada ustaz secara tartil, sedangkan ustaz menyimak hafalan santri dengan teliti. Apabila terjadi kesalahan pada hafalan atau bacaan pada santri, maka ustaz akan membenarkannya. Pelaksanaan pembacaan hafalan Al-Qur’an terbagi menjadi tiga waktu, yaitu pagi, sore, dan malam. Evaluasi dilaksanakan secara berkala dengan kelipatan 5 juz. Faktor penghambat yang ditemui adalah kesulitan membagi waktu, kurang istiqamah, melemahnya semangat, dan gangguan asmara. The talaqqi is a learning method that requires direct meeting between teacher and student without intermediaries. This research aims to answer the questions: how is the implementation of memorizing the Qur’an using the talaqq? method at the Al Ikhlas Islamic Boarding School Tambakberas Jombang; how is the implementation of the talaqqi method in memorizing the Qur’an; how is the evaluation applied in the implementation of the talaqqi method in memorizing the Qur’an; and what are the inhibiting factors and their solutions. The author uses qualitative method with a case study approach. Data collection is done by observation, interviews, and documentation. For the purposes of data analysis, the author performs data reduction, data display, and data verification. This research shows that the implementation of the talaqqi method in memorizing the Qur’an at Al Ikhlas Islamic Boarding School Tambakberas Jombang is going well. The students recite the memorization of the Qur’an one in front of the ustadh in tartil way, while the ustadh listens carefully to the student’ memorization. If there is an error in the memorization of the student, the ustadh will correct it. The implementation of memorizing the Qur’an is divided into three times: morning, evening, and night. The evaluation is carried out periodically. The inhibiting factors encountered were difficulties in dividing time, lack of consistency, weakening of enthusiasm, and love temptation.Metode talaqqi adalah salah satu metode pembelajaran yang mengharuskan pertemuan antara guru dan murid secara langsung tanpa perantara. Penelitian ini bertujuan untuk menjawab pertanyaan: bagaimana pelaksanaan menghafal Al-Qur’an dengan metode talaqqi di Pondok Pesantren Al Ikhlas Tambakberas Jombang; bagaimana implementasi metode talaqqi dalam menghafal Al-Qur’an; bagaimana evaluasi pelaksanaan metode talaqqi dalam menghafal Al-Qur’an; dan bagaimana faktor penghambat yang dihadapi beserta solusinya. Penulis menggunakan metode kualitatif dengan pendekatan studi kasus. Teknik pengumpulan data menggunakan observasi, wawancara, dan dokumentasi. Untuk keperluan analisis data, penulis menerapkan reduksi data, penampilan data, dan verifikasi data. Selanjutnya penulis malakukan uji keabsahan data dengan metode uji kredibilitas, transferabilitas, dependabilitas, dan konfirmabilitas. Dari hasil penelitian dapat diketahui bahwa penerapan metode talaqqi dalam menghafal Al-Qur’an di Pondok Pesantren Al Ikhlas Tambakberas Jombang berjalan dengan baik. Santri maju satu-persatu secara bergantian dengan membacakan hafalan Al-Qur’an kepada ustaz secara tartil, sedangkan ustaz menyimak hafalan santri dengan teliti. Apabila terjadi kesalahan pada hafalan atau bacaan pada santri, maka ustaz akan membenarkannya. Pelaksanaan pembacaan hafalan Al-Qur’an terbagi menjadi tiga waktu, yaitu pagi, sore, dan malam. Evaluasi dilaksanakan secara berkala dengan kelipatan 5 juz. Faktor penghambat yang ditemui adalah kesulitan membagi waktu, kurang istiqamah, melemahnya semangat, dan gangguan asmara. The talaqqi is a learning method that requires direct meeting between teacher and student without intermediaries. This research aims to answer the questions: how is the implementation of memorizing the Qur’an using the talaqq? method at the Al Ikhlas Islamic Boarding School Tambakberas Jombang; how is the implementation of the talaqqi method in memorizing the Qur’an; how is the evaluation applied in the implementation of the talaqqi method in memorizing the Qur’an; and what are the inhibiting factors and their solutions. The author uses qualitative method with a case study approach. Data collection is done by observation, interviews, and documentation. For the purposes of data analysis, the author performs data reduction, data display, and data verification. This research shows that the implementation of the talaqqi method in memorizing the Qur’an at Al Ikhlas Islamic Boarding School Tambakberas Jombang is going well. The students recite the memorization of the Qur’an one in front of the ustadh in tartil way, while the ustadh listens carefully to the student’ memorization. If there is an error in the memorization of the student, the ustadh will correct it. The implementation of memorizing the Qur’an is divided into three times: morning, evening, and night. The evaluation is carried out periodically. The inhibiting factors encountered were difficulties in dividing time, lack of consistency, weakening of enthusiasm, and love temptation

SENSORY CHARACTERISTICS AND CHEMICAL PROPERTIES OF COFFEE LEAF TEA (Coffea sp) AS A FUNCTIONAL BEVERAGES

: Coffee leaves can be processed into functional beverages because they have a fairly high tannin content and a taste that is no less delicious than coffee beans so that they can be used as a substitute for tea leaves in the processing of coffee leaf tea. Red ginger can be added to coffee leaf tea because it is beneficial for health as an antioxidant and can increase endurance.  This study aims to: (1) Examine the effect of the concentration of coffee leaf comparison with red ginger on coffee leaf tea processing and (2) Examine the sensory characteristics of coffee leaf tea with the addition of red ginger. The research treatment was coffee leaves with concentrations (100%, 70%, 60%, 50%) and red ginger powder with concentrations (0%, 30%, 40%, 50%). Data analysis using a Complete Randomized Design (RAL), with four treatment levels and three repeats. The results of study obtained the best treatment with a ratio of coffee leaves 50%: red ginger 50% in terms of aroma 3.87 (likes), color 3.31 (likes), flavors without sugar 3.08 (likes), flavors of sugar addition 3.93 (likes), water content 3.46%, and ash content 5.26 %, The water content, ash content and color of coffee leaf tea with the addition of red ginger produced in this study meet SNI 03-3836-2012