Email this article 
Tazkiyah sebagai Epistemologi Irfani: Perspektif Wahiduddin Khan tentang Spiritualitas Perdamaian
Abstract
Religious views which tends to be exoteric and only looking at the formal legal aspect, often gives an over-sensitive views, emotional, and unconsciously giving violence actions. Wahiduddin Khan is a figure who aware of this problem, so he develope the concept of tazkiyah as the basis for the spirituality of peace. Tazkiyah according to Khan focused on intellectual development that touches the heart, so it built the integration between rationality and spirituality which is construct the forms a complete human being. This research was conducted with a descriptive qualitative approach through literature review. This research founded four stages of four stages of tazkiyah: abstraction, internalization, transcendence, and humanization. Tazkiyah is a combination of rational awareness, feelings in the heart (spiritual events) and practical actions that connecting two currents of centripetal and centrifugal motion. The inward movement is closer to mystical awareness and the outward movement is a form of participation in building traditions and social institutions. This combination will produce spirituality that manifests in the awareness and attitude of peace.
Keywords
Full Text:
PDFReferences
Abdullah, A. (2020). Antara Al-Ghazali dan Kant: Filsafat Etika Islam. Yogyakarta: IRCiSoD.
Afandi, M. (2018). Konseling Spiritual Mengatasi Penderita Psychoneurosis. Jurnal Konseling Religi, 9(1), 1–17.
Amin, H. Al. (2015). Membangun epistemologi tafsir sufi. (December 2015).
Arendt, H. (2003). Teori Kekerasan. Yogyakarta: LPIP.
Assyaukanie, L. (2011). IdeologI Islam dan UtopIa: Tiga Model Negara Demokrasi di Indonesia. Jakarta: Freedom Institute.
Bagir, H. (2018). Epistemologi Tasawuf: Sebuah Pengantar. Bandung: Mizan.
Baskara, N. dan B. (2009). Epifani Sebagai Ilmu Hudhuri : Suatu Tinjauan Epistemologis. Sosio-Religia, 8(2), 640.
Campbell, T. (1994). Tujuh Teori Sosial: Sketsa, Penilaian, Perbandingan. Yogyakarta: Kanisius.
Esposito, J. L. (1985). Islam dan Perubahan Sosial Politik di Negara Sedang Berkembang. Yogyakarta: PLP2M.
Fadl, K. A. El. (2003). Melawan Tentara Tuhan: Yang Berwenang dan yang sewenang-wenang dalam Wacana Islam. Jakarta: Serambi.
Fisher, B. A. (1986). Teori-Teori Komunikasi. Bandung: Remadja Karya.
Fromm, E. (2015). Akar Kekerasan: Analisis Sosio-psikologis atas Watak Manusia. Yogyakarta: Pustaka Pelajar.
Fromm, E. (2020). Perang Dalam Diri Manusia: Studi Psikologis Mengenai Akar Kehancuran. Yogyakarta: IRCiSoD.
Galtung, J. (2003). Studi Perdamaian: Perdamaian dan Konflik, Pembangunan Pedamaian. Surabaya: Pustaka Eureka.
Ghazali, A. M. (2009). Argumen Pluralisme Agama: Membangun Toleransi Berbasis Al-Quran. Depok: Kata Kita.
Hardiman, F. B. (2015). Seni Memahami: Hermeneutik dari Schleiermacher sampai Derrida. Yogyakarta: Kanisius.
Hidayat, K. (1996). Memahami Bahasa Agama: Sebuah Kajian Hermeneutik. Jakarta: Paramadina.
Iqbal, M. (2016). Rekonstruksi Pemikiran Religius. Bandung: Mizan.
Jung, C. G. (2017). Psikologi dan Agama. Yogyakarta: IRCiSoD.
Jung, C. G. (2020). Empat Arketipe: Ibu, Kelahiran Kembali, Ruh, Penipu. Yogyakarta: IRCiSoD.
Kalita, B. J. (2019). Historical background of the national register of citizens (Nrc) in assam and digitization: An overview. International Journal of Scientific and Technology Research, 8(11), 3412–3414.
Khan, M. W. (1986). Tabligh Movement. New Delhi: Goodword Books.
(2005). Muhammad Nabi untuk Semua. Jakarta: Pustaka Alvabet.
(2010). The Ideology of Peace. New Delhi: Goodword Books.
(2013). Tazkiyah: Purification of the Soul. New Delhi: Goodword Books.
(2014). The Vision of Islam. New Delhi: Goodword Books.
(2015a). Quranic Wisdom. New Delhi: Goodword Books.
(2015b). The Age of Peace: Peace is the only culture for both man and the universe. New Delhi: Goodword Books.
(2016). Leading A Spiritual Life. New Delhi: Goodword Books.
Kuntowijoyo. (2018). Muslim Tanpa Masjid. Yogyakarta: Mata Bangsa.
Kusuma. (2018). Epistemologi Bayani , Irfani dan Burhani Al-Jabiri dan Relevansinya Bagi. Syi’ar, 18(1), 19. Retrieved from https://ejournal.iainbengkulu.ac.id/index.php/syiar/article/view/1510
Maslow, A. (2021). Psikologi Tentang Pengalaman Religius. Yogyakarta: IRCiSoD.
Maulana Wahiduddin Khan. (2021). Remembrance of God. New Delhi: Goodword Books.
Mufid, F. (2018). Mengenal Epistemologi Ilmu Huduri dalam Tradisi Tasawuf Falsafi. Esoterik: Jurnal Akhlak Dan Tasawuf, 4(01), 174. https://doi.org/10.21043/esoterik.v4i1.4502
Mustaqim, A. (2018). Tafsir Jawa: Eksposisi Nalar Shufi-Isyari Kiai Sholeh Darat. Yogyakarta: IDEA Press.
Mustaqim, A. (2020). Epistemologi Tafsir Kontemporer. Yogyakarta: IDEA Press.
Nasr, S. H. (ed). (2003). Ensiklopedi Tematis Spiritual Islam. Bandung: Mizan.
Putra, D. . A. (2018). Epistemologi Tafsir Sufi Perspektif Esoterik-Fenomenologi. ULUL ALBAB Jurnal Studi Islam, 19(2), 185–208. https://doi.org/10.18860/ua.v19i2.5019
Qureshi, I. (2022, Februari 9). Protes jilbab di sekolah India: Bagaimana masalah ini memicu protes besar-besaran dan menyebabkan sekolah-sekolah ditutup? Retrieved Februari 20, 2022, from BBC News Indonesia: https://www.bbc.com/indonesia/dunia-60303249
Rahman, F. (1984). Islam. Bandung: Pustaka.
Rahman, F. (2000). Gelombang Perubahan Dalam Islam: Studi Tentang Fundamentalisme Islam. Jakarta: RajaGrafindo.
Rahman, L. (2010). Etika Perdamaian (Telaah Atas Pemikiran Maulana Wahiduddin Khan). 1(2). Retrieved from http://eprints.walisongo.ac.id/56/
Rakhmat, J. (1997). Membuka Tirai Kegaiban: Renungan-Renungan Sufistik. Bandung: Mizan.
Rumi, J. al-D. (2009). Mystical Poems of Rumi. Chicago: The University of Chicago Press.
Sarlito Wirawan Sarwono. (2012). Terorisme di Indonesia: Dalam Tinjauan Psikologi. Tangerang: Pustaka Alvabet.
Setyabudi, M. N. P. (2021). Toleransi dan Dinamika Keagamaan di Indonesia. Jurnal Filsafat Indonesia, 4(1), 1–13.
Shihab Ad Din As Suhrawardi. (2003). Hikmah Al Isyraq: Teosofi Cahaya dan Metafisika Huduri. Yogyakarta: Islamika.
Sihotang, K. (2009). Kekerasan: Wujud Kehampaan Eksistensi Sebuah Tinjauan Etis atas Pemikiran Erich Fromm. Jurnal Respons, 14(2), 177–196.
Soleh, A. K. (2011). Filsafat Isyraqi Suhrawardi. ESENSIA: Jurnal Ilmu-Ilmu Ushuluddin, 12(1), 1. https://doi.org/10.14421/esensia.v12i1.699
Soroush, A. (2002). Menggugat Otoritas dan Tradisi Agama. Bandung: Mizan.
Suseno, F. M. (2019). Pemikiran Karx Marx: Dari Sosialisme Utopis ke Perselisihan Revisionisme. Jakarta: Gramedia.
Thompson, Paula and Kanjwal, H. (2020). Covid-19 and India’s Islamophobia. Berkeley: Islamophobia Studies Center.
Wahidi, A. (2013). Mistisisme Sebagai Jembatan Menuju Kerukunan Umat Beragama. ULUL ALBAB Jurnal Studi Islam, 14(2), 138.
Waikar, P. (2018). Reading Islamophobia in Hindutva: An Analysis of Narendra Modi’s Political Discourse. Islamophobia Studies Journal, 4(2), 161–180. https://doi.org/10.13169/islastudj.4.2.0161
Wasino, Hartatik, E. S., Witasari, N., Birsyada, M. I., Singh, B., & Shintasiwi, F. A. (2020). A Historical Perspective of Sufism Networking in Asia: From India to Indonesian Archipelago. PalArch’s Journal of Archaeology of Egypt/Egyptology, 17(3), 761–774.
Zaenuri, A. (2005). Estetika Ketidaksadaran: Konsep Seni menurut Psikoanalisis Sigmund Freud (1856-1939) (Aesthetics of Unconsciousness: Art Concept according Sigmund Freud Psychoanalysis). Harmonia: Journal of Arts Research and Education, 6(3).
Zulkarnain, D. (2015). Syaţaḥat Kaum Sufi (Sebuah Telaah Psikologis). Smart, 1(1), 97–110. https://doi.org/10.18784/smart.v1i1.232
DOI: https://doi.org/10.18784/smart.v8i1.1583
Refbacks
- There are currently no refbacks.
Copyright (c) 2022
This work is licensed under a Creative Commons Attribution 4.0 International License.