Psikologi Islam

Tulisan ini bermaksud mengekplorasi suatu tradisi yang biasa dilakukan dalam masyarakat Banjar Pahuluan dalam upacara kematian, yakni bahilah. Tradisi ini tetap lestari sebagai bagian ritual yang dilakukan pada masyarakat di sana. Fenomena ini unik mengingat bahilah dari sudut pandang mazhab syafi’ie yang notabene mazhab utama yang diikuti oleh masyarakat di sana adalah sesuatu yang diharamkan. Namun, dengan alasan mazhab Hanafi membolehkan, maka praktek ini kemudian dilestarikan. Fenomena perpindahan mazhab inilah yang kemudian menjadi isu menarik untuk dikupas. Karena ternyata dalam keberagamaan masyarakat Banjar, khususnya di pahuluan relatif ada fleksibilitas ketika berhdapan dengan sesuatu yang mendasar dalam kebudayaan Banjar, yakni penghormatan dan kebaktian terhadap leluhur. Inilah sejatinya ajaran dasar keyakinan lokal yang tetap ada, meski kemudian datang agama-agama luar seperti Hindu, Budha, Kristen, dan Islam.

Artikel ini meneliti tiga figur ulama kharismatik masa kini yang ada di Kalimantan Selatan. Figur yang diangkat dalam tulisan ini, yaitu K. H. Muhammad Bachieth (Guru Bachieth); K. H. Asmuni (Guru Danau) dan K. H. Ahmad Zuhdiannor (Guru Zuhdi). Ketiga ulama Banjar yang dibahas menunjukkan ciri-ciri seorang tokoh kharismatik berdasarkan teori kharisma dalam sosiologi. Mereka adalah tokoh-tokoh yang memiliki keistimewaan, dan tampil di saat krisis, baik krisis sosial yang tengah terjadi, ataupun krisis kepemimpinan ulama. Masing-masing tokoh memiliki pesona, yang mampu memukau ribuan khalayak yang setia mendengarkan ceramah-ceramahnya. Ia seolah memiliki kekuatan magnetik, yang menyerap orang-orang di sekelilingnya untuk medekat. Meskipun sama-sama memiliki kharisma, masing-masing tokoh memiliki keunikannya sendiri-sendiri. Latarbelakang sejarah intelektual mereka memang tidak sama, meskipun secara garis besar masih berada dalam jalur keulamaan tradisional. Mereka juga menjadi tokoh di wilayah yang berbeda, dengan jemaah yang berbeda pula.

This paper tries to explore the concept of knowledge (‘ilm) in Islam. There are two aspects that will be discussed here. Both are the view of meaning and the essence of knowledge in Islam and the sources of knowledge in Islam. The first one speaks about the ontological aspect and the second one discusses about epistemological aspect. This article shows that the research that the concept of knowledge in Islam is similar with the concept of science in western tradition, but with the wider scope. Seeing in knowledge sources, there are three aspects that can be explored, those are the signs of qauliyyah (the words of God), the signs of kauniyyah (the world of God), and the signs of insâniyyah.

This paper tries to discuss the'main Muslim philosopher thought after Averroes, that's Mulla Sadra. As for commonly many researchers of Muslim intellectualism tradition, Sadra was not a strange people. The interesting thought from the philosophy of Sadra was his spirit to combine the strength both spirituality and intellectuality together in searching the knowledge: Tne peripatetic and illumination in Islamic philosophy were combined with the Syi’i theology and the unity of being of Ibn ‘Arabi. For Sadra, both spiritual and intellectual dimension were two important entities in reaching the highest wisdom. The research of Sadra thought also describes how to actualize in praxis modern life, which in fact still actual and relevant to be developed.

This paper studies about the history and the dynamic of knowledge developing in Islam. The glorious of Islamic civilization which were signed by the advance of knowledge developing around 7th to 13th centuries was not something hapened by an accident, but through long process and it was related with the prestige of muslims in field of
knowledge. In the centuries that called as the golden age of Islam, muslim civilization become the central of world civilization and give the high contribution in emerging the modern western civilization. While, in next phase when muslim become underdeveloping countries it was also related with the status on knowledge that marginalized and stagnanted
in inmuslim world. There were many theories and argumentations from many experts that stated about the factors caused the falling of muslim. The falling of muslim people in same time is also the problem of mainkind together, because the western modern civilization was ambigious in understanding the concept of knowledge.

This paper tries to elaborate Muhammad Syahrûr thought on the idea of his limit theory and it's significant to enrich the ushul fiqh. Without any presedent before, Syahrûr submit six patterns of understanding the verses of holy Qur'an when speak about law. However, the six models of limit theory submitted by Syahrûr seem to be related with his education background, that's science for he is an engineer. Among the tradition of the Islamic law thought, the Syahrûr's idea is something new and an innovative one. Commonly, it could be understood that through the flexibility of Islamic law as mentioned by the limit theory, Syahrûr purposed to say that the Qur'an verses always relevant in any situation and condition, and Islam is the last religion and the universal one for all human being.

This paper tries to explore the compatibility of Islam toward the idea of multiculturalism. The discussion about the relationship between Islam and multiculturalism is very important in the context of plural country such as Indonesia, whether in religion side or in culture one. Knowing the significance of multiculturalism, the question is, how far the compability of Islam as mayor religion in this country with the idea of multiculturalism. As for the writer, there are two ways in making the compatibility of Islam toward the idea of multiculturalism: Firstly, that we need to reinterpret the orthodox religion doctrine that always exclusive and oppressive. The reinterpretation is done in order religion may accept the local tradition wisdom. Secondly, that we always need to have a dialogue between Islam and the modernity. In multicultural perspective, it’s clear that that the existence of local tradition will enrich the Islamic civilization. Each local tradition has the legal position before Islam. Here, the idea of “pribumisasi Islam” in Indonesia context as stated by Gus Dur is in the same way with the idea of multiculturalism.

Ushuluddin is a fundamental root of Islamic sciences. Unfortunately, in its development, Ushuluddin as a scientific thing is considered irrelevant to answer society problems. It will be understood Ushuluddin just taught religious doctrine exclusively without communicating it to social problems now. Ushuluddin basically is built based on the spirit of faith, Islam, and ihsan through philosophical approach is expected to further enrich Ushuluddin science itself, which in turn is the Ushuluddin will be able to respond to the challenges of modernity. Ushuluddin Faculty as a specific place to learn Ushuluddin sciences is encouraged to contribute in Islamic development, especially in Islamic thinking. Although the faculty does not have a lot of students, but those who enter Ushuluddin must have excellent academic ability and expertise of religion above the average, in addition of course good morals. After all, this writing discussed about Islamic philosophical approach in developing Ushuluddin sciences.

Al-Zarkasyi and al-Suyuthi have formulated branches of Alqur’an discourses and among them is asbab al nuzul. They were aware that ‘ulum al-Qur’an’ covered a wide range of discussion, could not be limited, and thus opened the paradigm inside. Likewise, when al-Wahidi explained that asbab al nuzul was purely the case of history, it did not prevent the development of a new paradigm. From the perspective of continuity, change, and development, this study is significant to measure the extent of originality of new ideas offered in reform context in al-Qur’an discourses, specifically on asbab an-nuzul. The paradigms of Syahrur and Abu Zayd which are the focus of discussion in this study give a fresher and a more critical perspective in response to the existence of asbab an-nuzul. If Syahrur paradigm is stronger on the changing aspects, which is sometimes very radical in viewing asbab an-nuzul, then despite the criticism, Abu Zayd paradigm still embodies the spirit of continuity with the previous study and the changing of a new method of reading which he has proposed.

As the final part of the study of continuity and change in the study of Islamic philosophy, it can be concluded some of the following. First, related to some elements of change which have been the characteristic of Islamic philosophy study in Indonesia, all figures who have been studied from both Ciputat as well as Jogja schools
seek to re-actualize the Islamic philosophy study in Indonesia. The figure of Harun Nasution have been instrumental in developing the study of rationality in Islamic universities which further brighten the Islamic philosophy study in Indonesia. Then, The figure of Mulyadhi Kertanegara who has cited numerous pieces of classical Islam as the foundation of his thinking in answering the problems of modern metaphysics and science dichotomy issue. Another figure, M. Amin Abdullah has offered a critical dialogue between Islamic philosophy and Western philosophy and a new reading of the treasures of classical Islamic philosophy which has allowed the re-actualization in the present context. Finally, the figure of Musa Asy’arie has delivered a new reading to the Islamic philosophy, not anymore as a philosophy which is influenced by the tradition of Greek philosophy but seen as the Prophet Muhammad thinking. Second, related to the elements developed rationally in the study of Islamic philosophy in Indonesia, the figure of Musa Asy’arie has given a new style in the study of Islamic philosophy. However, his ignorance of the historical study of Islamic philosophy is not entirely appropriate. Other figures such as Harun Nasution, Mulyadhi Kertanegara, and M. Amin Abdullah have utilized the treasures of Islamic philosophy to make the leap of thought in the present context.

This article tries to explore the strategic role of Islamic philosophy in developing psychological studies. There are two ways to develop psychological studies. First, studies based on Islamic tradition, and second studies based on modern psychology. The former is usually called " Islamic psychology " which is based on traditional Islamic knowledge like Islamic philosophy and Sufism, while the latter is called " psychology of Islam " which is based on certain elements of modern psychology considered in line with Islamic values. In fact, both kinds of psychological studies are important if we want to put Islam and psychology together.

This paper compared the tought of al-Asma al-Husna by H. Husin Qader and H.M. Zurkani Jahja. There are differences in the tought of the two figures in the delivery of the words of al-Asma al-Husna written in their work. H. Husin Qaderi in his book 'Senjata Mukmin' (the Faithful's weapon) and H.M. Zurkani Jahja in his book '99 jalan menuju Tuhan' (99 ways of finding the God). The findings of this study is H. Husin Qaderi thought about al-Asma al-Husna that shows God's action is the dominant to the practical prayer with 'zikir', it is appropriate approach to Sufism that he had as well as the community needs are preaching at that time. H. M. Zurkani Jahja told about al-Asma al-Husna that shows God's action is the dominant to the moral and spiritual implications, the Sufism approach that he used in accordance with al-Ghazali in his 'al-Maqsâd. Zurkani used simple and easy explanation, it is because he wrote al-Asma al-Husna in a tabloid then booked, his expectation was the people to behave like the personality of God limited his ability. There are differences of tought about al-Asma al-Husna showing the actions of God according to both of them, their difference lies in the God's blessings on His servants. Qaderi more closed, while Zurkani seems more open to God's faithful servant and vice versa to get God's blessings. Kata kunci: al-Asma al-Husna, bencana alam, moral dan implikasi spiritual. Pendahuluan Menurut ilmu pengetahuan modern, setiap manusia pasti beragama, sejak manusia primitif sampai yang modern, yang berbeda hanya pengejawantahannya saja. Menurut ajaran Islam, manusia sejak di dalam arwah sudah mengakui Allah sebagai Tuhannya. Keyakinan inilah yang dibawanya sampai kedunia dan inilah yang disebut dengan fitrah manusia. Setiap manusia sebenarnya mempunyai fitrah yang sama, hanya saja lingkungannya yang dapat membentuk karakter seseorang dan juga menjadikan manusia itu berbeda dari fitrah semula. Manusia bukan laksana sebutir debu yang terbang diterpa angin ke dunia atau seperti seutas sabut di atas samudra yang hanyut kemanapun ombak menghempaskannya, tetapi manusia adalah makhluk Allah di muka bumi ini yang diberi-Nya potensi untuk berkembang dan menuju titik tertentu sesuai dengan karsa dan aturan Tuhan. 1 Salah satu cara pengenalan manusia terhadap Allah ialah dengan penghayatan makna dan pengetahuan peran al-Asmâ al-Husnâ. Pada umumnya masyarakat muslim Kalimantan Selatan penganut teologi Asy'ariyah yang bercorak Sanusiyah, karenanya masyarakat lebih banyak 1 M. Zurkani Jahja, 99 Jalan Mengenal Tuhan (Yogyakarta: Pustaka Pesantren, 2010), h. 6.

This paper departs from the spirit to build the integrative science. Development of integrative science is an important issue for the Islamic world, not just merely as part of an effort to overcome the problem of the dichotomy of science, which is the root of the problem of dropping people and their stuttering in facing the challenges of modernity, but also be an option in solving various problems of contemporary humanity, which can not be solved completely by using Western science.The findings of this paper. First, the construction of the Islamic paradigm in the development of integrative science rests on spirit of Islamic scientification. Secondly, the paradigm of Islam is considered to have strong prospects in developing the Islamic sciences that relevant to the realities and needs of Muslims.

By dr. m. zainal abidin, m.ag  Abu Yusuf Ya'qub ibn Ishaq ibn Shabbah ibn Imran ibn Muhammad ibn al-Asy'as ibn Qais Al-Kindi.  Lahir di kufah sekitar tahun 185/ 801 dari keluarga kaya dan terhormat. Ayahnya, Ishaq ibn Shabbah adalah gubernur Kufah pada masa pemerintahan Al-Mahdi (775-785) dan Al-Rasyid (786-809).

Dr. M. Zainal Abidin, M. Ag.  Abu Nashr Muhammad bin Muhammad Tarkhan bin Uzalag. lahir: 259 H (872 M) di Wasij, distrik Farab, Turkistan.  Ayahnya keturunan Persia dan ibunya berkebangsaan Turki.  wafat 339 H (950 M) di Damaskus pada usia 80 tahun.  Al-Farabi dijuluki sebagai Al-Mu'allim al-Tsani (guru kedua) filsafat, dan yang dipandang sebagai Al-Mu'allim al-Awwal (guru pertama) Aristoteles. Al Farabi menguasai semua cabang filsafat, logika, fisika, ketuhanan, ilmu alam, kedokteran, kimia, ilmu perkotaan, ilmu lingkungan, fiqh, ilmu militer, dan musik. Al Farabi adalah tokoh yang senang menyendiri, zuhud, merenung dan berpikir serta menjauhi kehidupan mewah, foya-foya, dan materialistik. Dia tidak menikah, tidak menyimpan harta, dan selalu mengenakan pakaian sufi. Pada tahun 332 H (945 M), al-Farabi pindah ke Damaskus dan berkenalan dengan Saifu al-Daulah al-Hamdani, Sultan Daulah Hambaniah di Aleppo. Ia diberi kedudukan sebagai ulama istana.