Wahdat Al-Wujūd, Pesantren, and Religious Moderation Model in Indonesia

This article is based on a research on religious moderation in Pesantren (Islamic Boarding School) reviewed from the perspective of Ibn Arabi. It focuses on the violation of belief and religious freedom (KKB) in Indonesia, with its intensity through coercion and subjective judgement against other beliefs and sects. This study aims to relate wahdat al-wujūd, the concept of Ibn Arabi, with religious moderation concept in pesantren. This study found that (1) the concept of wahdat al-wujūd has philosophically constructed moderate mental and mindset; (2) pesantrens are able to instill the concept of religious moderation into students through their educational system; and (3) through wahdat al-wujūd Ibn Arabi proposes unifying concept and the nature of human being supporting the existence of religious moderation.

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The Divine Feminine Presence in Ibn ‘Arabi and Moses de Leon

Religions ◽

10.3390/rel12030156 ◽

2021 ◽

Vol 12 (3) ◽

pp. 156

Author(s):

Julia Alonso

Keyword(s):

Germinal Vesicle ◽

Subsequent Development ◽

Tree Of Life ◽

Human Being ◽

Divine Feminine ◽

Common Goal ◽

Sacred Geometry ◽

The Creation ◽

Ibn Arabi

This paper is an investigation of the divine feminine power as depicted in the texts of Hispanic mystics from Sufi, Hebrew, and Christian traditions. This work is intended to investigate the origin and subsequent development of a transcendent reconciliation of polarity, its diverse manifestations, and the attainment of a common goal, the quintessential of the Perfect Human Being. The architect of the encounter that leads to Union is “Sophia.” She is the Secret. Only those who are able to discern Her own immeasurable dimension may contemplate the Lady who dwells in the sacred geometry of the abyss. Sophia is linked to the hermetic Word, She is allusive, clandestine, poetic, and pregnant with symbols, gnostic resonances, and musical murmurs that conduct the “traveler” through dwellings and stations towards an ancient Sophianic knowledge that leads to the “germinal vesicle,” the “inner wine cellar,” to the Initium, to the Motherland. She is the Mater filius sapientae, who through an alchemical transmutation becomes a song to the absent Sophia whose Presence can only be intuited. Present throughout the Creation, Sophia is the axis around which the poetics of the Taryuman al-ashwaq rotates and the kabbalistic Tree of Life is structured.

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KONSEP MANUSIA SEMPURNA MENURUT PANDANGAN FRIEDRICH WILLIAMS NIETZSCHE DAN IBNU ARABI; SEBUAH ANALISA KOMPARATIF

Refleksi: Jurnal Filsafat dan Pemikiran Islam ◽

10.14421/ref.2020.2001-05 ◽

2020 ◽

Vol 20 (1) ◽

pp. 69

Author(s):

Derry Ahmad Rizal

Keyword(s):

The Other ◽

Human Being ◽

Human Beings ◽

Other Hand ◽

Ibn Arabi

This paper aims to do a study of the concept of a perfect human being by taking two corners of the field of characters, Friedrich Williams Nietzsche and Ibn ‘Arabi. In this case the two figures convey their thoughts on how to become perfect human beings. Nietzsche who gives a view about humans must be able, strong and be themselves in facing all their problems. Making humans superior in Netzsche's view. On the other hand Ibn Arabi who explained about the nature of being a perfect human being, and humans themselves are a reflection of the formation of a real God on earth. The level in achieving goals as a perfect human being. The categorization of macrocosm and microcosm in looking at differences in "humans".

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"Life is a dream": Ibn ‘Arabī on the Mysteries of Divine

El Azufre Rojo ◽

10.6018/azufre.280131 ◽

1970 ◽

Author(s):

James W. Morris

Keyword(s):

Human Relation ◽

Human Being ◽

Film Festival ◽

Personal Meanings ◽

Shadow Play ◽

Ibn Arabi ◽

First Time ◽

Shadow Theater ◽

The Invisible

We are the bees of the invisible. Lovesick, we forage for the honey of the visible, to store it in the great golden hive of the Invisible.Rainer Maria Rilke For Ibn ‘Arabī, as for Plato and Dante (or Calderon), all of earthly life and existence is essentially a divine Dream:” a singular, ongoing, timelessly interpenetrating, profoundly meaningful and ultimately transformative cinematic drama that cosmic “Play” and universal shadow-theater whose personal meanings and mysteries each of us must gradually discover through all our hastily improvised roles as audience, author, reader, performer, and even critic.This essay, centering on key passages translated for the first time from the concluding volume of our Murcian master's immense book of Meccan Illuminations, highlights some of the key elements of the universal process of spiritual realization within which each human being gradually moves from the perception of this unfolding shadow-play in sharply limited worldly terms toward the deepening recognition of its aim and fulfillment as a shared, never-ending adventure of divine-human discovery. In order to provide a basic metaphysical framework for these more focused and practical insights, I have begun here with a few more familiar selections from Ibn ‘Arabī 's earlier foundational chapter (63) devoted to outlining our human relation to this entire Play of our earthly (and posthumous spiritual) existence conceived as a cosmic divine "Imagining” (ḫayāl) within which we and our familiar worlds are both the dreamed and yet also in so many shifting ways active dreamers.Given the larger film festival context of this conference, I had originally hoped to draw out more explicit connections at each stage between Ibn ‘Arabī's teachings and observations and particular cinematic illustrations fitting each of these short passages. However, given both the greater time that would require and the need to clearly explain each of the chosen examples we might take up, I must ask each of you instead, as we proceed, simply to notice the pertinent illustrations that will inevitably come to mind.

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THEOLOGICAL MODERATION IN THE ISLAMIC BOARDING SCHOOL (PESANTREN): PHENOMENOLOGICAL PROPHETIC SOCIAL STUDY IN PESANTREN IN EAST JAVA

AKADEMIKA Jurnal Pemikiran Islam ◽

10.32332/akademika.v25i1.2369 ◽

2020 ◽

Vol 25 (1) ◽

pp. 117

Author(s):

Mustari Bosra ◽

Umiarso Umiarso

Keyword(s):

Educational System ◽

Religious Life ◽

Social Study ◽

Boarding School ◽

Qualitative Approach ◽

Islamic Education ◽

Normative Values ◽

Research Review ◽

Spiritual Values ◽

Basic Framework

This article examines the construction of the religious moderation in pesantren which emphasizes the values framework that underlies it. Therefore, this research focused on the basic framework of theological normative values of the religious moderation in Islamic boarding schools (pesantren) in East Java. Based on this focus, this research emphasized a qualitative approach with a phenomenological type. The findings of this research review that the religious moderation built by the pesantren is based on divine awareness. Reasonably that their attitudes and actions continue to represent religious-spiritual values. Therefore, every dimension of their life is inseparable from Qur'anic ethics, including religious views, attitudes and actions. This is what the researcher termed aas theological moderation. The implication is not only to dynamize religious life in a society with various movements and beliefs but also to empower rationality (reason) in the pesantren, so that the educational system in the pesantren is also influenced by this religious moderation. Keywords: Islamic Education, Moderation, and Phenomenology

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MODEL PEMBELAJARAN INSTRUKSIONAL DI PESANTREN MODERN

TADBIR MUWAHHID ◽

10.30997/jtm.v2i1.1146 ◽

2018 ◽

Vol 2 (1) ◽

pp. 46

Author(s):

Rizky Abdillah ◽

Omon Abdurakhman ◽

Novi Maryani

Keyword(s):

Educational System ◽

National Curriculum ◽

Field Research ◽

Boarding School ◽

Learning Model ◽

Teaching Model ◽

Library Research ◽

School Teaching ◽

Modern Learning ◽

The Times

Perubahan zaman yang semakin cepat berpengaruh besar dalam segala aspek kehidupan masyarakat. Keadaan ini kemudian berdampak pula pada sistem pendidikan, khususnya sistem pendidikan Islam. Usaha yang terus dilakukan untuk meningkatkan pendidikan masyarakat Islam agar tidak tertinggal dari masyarakat lainnya menjadi penting dan mendesak untuk dilaksanakan. Pesantren memiliki ciri khas pada model pembelajaran yang digunakan dalam sistem pendidikannya. Pesantren-pesantren yang berdiri pada masa pra-kemerdekaan sebagian besar menganut model pembelajaran tradisional. Namun seiring perkembangan zaman beberapa pesantren melakukan perubahan dengan model pembelajaran modern.. Keberadaan Pesantren Modern Daarul ‘Uluum Lido menjawab tantangan masyarakat akan kebutuhan Pendidikan, ilmu keagamaan, dan ilmu umum yang seimbang. Perpaduan kurikulum umum (nasional) dan kurikulum lokal (pesantren) dirumuskan di dalam model pembelajaran pesantren modern. Penelitian ini menggunakan pendekatan kualitatif, sedangkan metode penelitiannya adalah etnografi. Hasil penelitian ini menggambarkan tentang sejarah dan juga perkembangan Pesantren Modern Daarul ‘Uluum Lido dari mulai pengubahan model pembelajaran tradisional menjadi modern. Model Pembelajaran Pesantren Modern yang digunakannya mencangkup metode pembelajaran dan kurikulumnya.. Kesimpulan dalam penelitian ini adalah modernisasi model pembelajaran di Pesantren Modern Daarul ‘Uluum Lido berjalan baik walau masih perlu adanya penyempurnaan. Faktor utama yang mendukung pelaksanaannya adalah karena komposisi tenaga pendidik atau ustadza/ah yang mayoritas alumnus pesantren yang menerapkan model pembelajaran pesantren modern.Kata kunci: kurikulum, model pembelajaran instruksional, pesantren modern. INSTRUKSIONAL LEARNING MODEL IN MODERN BOARDING SCHOOLABSTRACTModernizing effect on people's lives. This situation also impacted on the educational system of Islam. Islamic education is required to be able to respond to changes in society in accordance with the needs of society. Efforts to improve public education of Islam order to keep up the rest of society becomes important to be implemented. Boarding school has a typical model of applied learning in its educational system. Boarding School that develop in pre-independence embrace traditional learning models. However, over the times lots of pesantren make a change to use model of modern learning. The learning model functional as a guideline for the designers of learning and teachers in implementing the learning activities. The existence of Modern Boarding School of Daarul 'Uluum Lido has responded to the challenges of society that aplicating the science of religion and general science education balanced. The combination of the national curriculum and the local curriculum of boardung school teaching model formulated in modern boarding school. This research was the field research and the library research, that used qualitative descriptive study with ethnographic methods. The results of this research described the history and development of Modern Boarding School Daarul 'Uluum Lido from began modifying traditional teaching model to be modern. Modern Boarding School Learning Model which covers uses teaching methods and curriculum. Factors that supporting and inhibiting were its implementation and implications. The conclusion of this study is the modernization teaching model in Modern Boarding Daarul 'Uluum Lido running well though is still need for improvement. The main factors that support its implementation is due to the composition of the majority of educators who alumnus pesantren that implement teaching model modern boarding.

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PENDIDIKAN DAN PAHAM KEAGAMAAN PESANTREN NURUSSALAM CIAMIS

EDUKASI Jurnal Penelitian Pendidikan Agama dan Keagamaan ◽

10.32729/edukasi.v15i2.449 ◽

2017 ◽

Vol 15 (2) ◽

Author(s):

Husen Hasan Basri

Keyword(s):

Educational System ◽

Education System ◽

Qualitative Method ◽

Boarding School ◽

Boarding Schools ◽

Islamic Education ◽

National Agency ◽

National Education ◽

National Education System ◽

Religious Understanding

AbstractPesantren Nurussalam Ciamis is often associated with the movement of Abu Bakar Ba’asyir who was caught in Banjar in August 2010. Even in 2013, this Islamic boarding school is linked again with the arrest of terrorist Anton whois allegedly an alumnus of Nurussalam Islamic Boarding School. After the bombing of Thamrin on January 14, 2016, Nurussalam Islamic Boarding School is indicated by the National Agency for Combating Terrorism (BNPT) as one of radical Islamic boarding schools. The question is whether Nurussalam Islamic Boarding School is really a source of radicalism. To answer that question, wesee two aspects of Pesantren Nurussalam namely its education method and religious understanding. Through qualitative method, it is found that Pesantren Nurussalam education system generally refers to the national education system plus Islamic education system adopted from Gontor and Ngruki models. The educational system built is not separated from the religious understanding ofthe founders and managers who understand salaf, more precisely salaf puris cooperationis. Although it adheres to Salaf, Pesantren Nurussalam refusesto be categorized as radical Islamic boarding school.AbstractPesantren Nurussalam Ciamis is often associated with the movement of Abu Bakar Ba’asyir who was caught in Banjar in August 2010. Even in 2013, this Islamic boarding school is linked again with the arrest of terrorist Anton whois allegedly an alumnus of Nurussalam Islamic Boarding School. After the bombing of Thamrin on January 14, 2016, Nurussalam Islamic Boarding School is indicated by the National Agency for Combating Terrorism (BNPT) as one of radical Islamic boarding schools. The question is whether Nurussalam Islamic Boarding School is really a source of radicalism. To answer that question, wesee two aspects of Pesantren Nurussalam namely its education method and religious understanding. Through qualitative method, it is found that Pesantren Nurussalam education system generally refers to the national education system plus Islamic education system adopted from Gontor and Ngruki models. The educational system built is not separated from the religious understanding ofthe founders and managers who understand salaf, more precisely salaf puris cooperationis. Although it adheres to Salaf, Pesantren Nurussalam refusesto be categorized as radical Islamic boarding school.

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Rola uniwersytetów ludowych w ekologicznej edukacji młodzieży wiejskiej

Studia Ecologiae et Bioethicae ◽

10.21697/seb.2007.5.1.26 ◽

2007 ◽

Vol 5 (1) ◽

pp. 367-376

Author(s):

Janusz Aptacy

Keyword(s):

Educational System ◽

Educational Programme ◽

Educational Institutions ◽

Human Being ◽

Ecological Education ◽

Integrated Development ◽

Balanced Development ◽

The World ◽

The 19Th Century

This article concerns widely perceived ecological education being provided among country youth by People’s Universities, their homeland is Denmark and M. F. S. Grundvig is concerned to be their father. He observed English educational system and the way of education with the usage of boarding schools and then he transmitted it to Denmark, where at the end of the 18th c. and at the beginning of the 19th century the role of peasants, who reached for power and had their own farms, increased, therefore, there was a necessity to create an integrated educational system for those people. Thiss way of educating was then carried to Poland by Ignacy Solarz and his wife Zofia Solarzowa - that took place in the mid-20th century. A special tribute of these educational institutions was reaching those country groups of people who were hungry for knowledge and social advance. People’s Universities had and have ecological education established in their educational programme. However, this education concerns integrated, harmonic and balanced development of the human being, since, if ecology means the knowledge about the environment, it is the human being that should be the most important, that should be the subject.In this system of educating one is not only concerned in gaining the knowledge, but also in ability to pass the gained knowledge, expressing one’s opinions, ability to make relations with people and with the world. This system is about the most integrated development of a student’s personality, the ecological education must not limit itself just to care about the nature, but it should also take into consideration the human’s psychology, environment in which one was brought up and also the values with which one was fed. That is why this widely taken ecology should not omit religious, cultural and patriotic values. And People’s Universities draw their attention to this kind of values.

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Subject-Oriented Education For Countryside Schools Se nior Students Based On The Innovative Educational System «Rural School – Boarding School/ Lyceum – Higher School»

Profession-oriented School ◽

10.12737/1395 ◽

2013 ◽

Vol 1 (5) ◽

pp. 13-22

Author(s):

Палкина ◽

Marina Palkina

Keyword(s):

Secondary School ◽

Educational System ◽

Boarding School ◽

Rural School ◽

Proper Solution ◽

School Students ◽

New Findings ◽

Educational Establishment ◽

Specialized Education ◽

Senior Secondary

New findings on how to provide opportunities for sound specialized education of senior secondary-school students in remote rural areas are revealed. As a proper solution to this pressing problem the author introduces a model of school as an integral part of innovative educational system «Rural School – Boarding School/Lyceum – Higher School». Conceptual basics for designing and adoption of the proposed model are presented, as well as description of how a subject-oriented educational establishment functions within the proposed educational system.

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Vahdet-i Vücûd Nazariyesinin İzahında Nokta Sembolizmi ve Muhyiddin-i Rûmî’nin Temsîl-i Nokta Adlı Eseri / The Symbolism of the Point (Noqtah) to Expound the Doctrine of the Unity of Being and Muhyiddin al-Rumi’s Work "Tamthil Noqtah"

Journal of History Culture and Art Research ◽

10.7596/taksad.v6i2.852 ◽

2017 ◽

Vol 6 (2) ◽

pp. 199 ◽

Cited By ~ 1

Author(s):

Hür Mahmut Yücer

Keyword(s):

The Other ◽

Human Being ◽

The Real ◽

Islamic Thought ◽

Geometrical Shapes ◽

Ibn Arabi ◽

Sufi Order ◽

Initial Source ◽

The Universe

AbstractThe real being in the Islamic thought is only one and it is Allah, the Almighty. All other beings have come to existence through the gradational manifestation (tajalli), condescension (tanazzul) and effusion (tafayyud) of the Transcendental Being (Zat Muta'al). A variety of symbols has been utilised to describe the transition of the being from oneness to plurality, from subtlety (latafa) to grossness (kasafa) and from truth (haqiqa) to metaphor (majaz), In this regard some symbolisms prevail such as of reality and shadow, of seed and tree, of point and letter,The Point (noqtah) is the beginning of the writing (of the word). A book consists of sentences formed by words made up of letters which originate singly from a point. Thus the point constitutes the start and essence of the word and the source of the knowledge. Furthermore, the point is the commencement of the being as well. In other words, it is the initial source and outlet of the universe. It is eventually identical to human being. As essence it is immanent in all beings in addition to forming the beginning.The tradition of defining the being through the symbolism of the point which dates back to Ibn Arabi has been maintained by Ottoman sufi thinkers in the subsequent eras. One of them, Muhyî al-din al-Rumi (d. ca. 946 AH), a sheikh of Khalwatiyya sufi order authored several treatises in which he makes use of abovementioned symbolisms. In the treatise titled Tamthil Noqtah he focuses on the symbolism of the point. In his works he explains the matters by drawing some geometrical shapes such as circles which one in the other, besides speaking of them through prose and poetry.This study firstly deals with the symbolism of the point and then provides an examination of the said work of Muhyî, Tamthil Noqtah, followed by a Turkish transliteration of it.Özİslam düşüncesine göre gerçek varlık birdir, o da Cenâb-ı Allah’ın kendisidir. Vücûd/varlık, Zât-ı Müteâl’in içerden dışarıya doğru aşama aşama tecelli, tenezzül, tefevvüz etmesi ile oluşmuştur. Varlığın birlikten çokluğa, latiften kesife, hakikatten mecaza geçişini anlatılabilmek için farklı semboller kullanılmıştır. Bu sembollerin başında hakikat ve gölge, tohum ve ağaç, nokta ve harf, hakikat ve ayna, iplik ve halı gibi çeşitli benzetmeler gelmektedir.Nokta, yazının (kelâmın) başlangıcıdır. Noktadan, harf, harften kelime ve isim, kelime ve isimlerden cümle, cümleden kitap oluşmuştur. Bu haliyle nokta kelâmın başlangıcı ve özü, bilginin kaynağıdır. Diğer yandan nokta, kelâm ile eş zamanlı olarak varlığın başlangıcıdır. Evrenin ilk kaynağıdır, ilk çıkış yeridir. En nihâyet nokta insanın ʻaynıdır, hüviyetidir. Fakat bu haliyle o zübde/öz olarak bütün varlığın hem başlangıcı hem de onu içkindir.Varlığı nokta sembolizmi üzerinden tanımlama geleneği İbn Arabî ile başlamış özellikle Osmanlı sûfi düşünürleri tarafından devam etttirilmiştir. Muhyiddin er-Rûmî (946/1539’den sonra) yukarıda bahsedilen sembolleri kullanarak müstakil risâleler kaleme almıştır. Temsîl-i Nokta risâlesi de bunlardan nokta sembolizmine yoğunlaşmıştır. Fakat o eserlerinde sembolün daha iyi anlaşılabilmesi için nesir ve manzum bir yazım tarzı yanında iç içe geçmiş daireler ve şekiller çizerek konuyu anlatma yolunu tutmuştur.

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Legalitas Agama (Tahaqquq Al-Adyân) Perspektif Ibn ‘Arabî

ULUMUNA ◽

10.20414/ujis.v10i1.435 ◽

2017 ◽

Vol 10 (1) ◽

pp. 155-178

Author(s):

Mukhlis Mukhlis

Keyword(s):

Critical Analysis ◽

Religious Pluralism ◽

Human Being ◽

Ibn Arabi

Ibn ‘Arabî is one of the prominent and authoritative thinkers on Islamic mysticisms. Among his starting and brilliant ideas is the unity of religions (wahdah al-adyân), one of the fundamental ideas of religious pluralism. The supporters of pluralism expose his opinion on the unity of religions intensely and consider any religions valid and true. This article examines further Ibn ‘Arabî’s thought on pluralism. Through critical analysis on his works, I find that positioning his thought on pluralism issue is a partial understanding of his complete views on such topic. The unity of religions as described by Ibn ‘Arabî is a system of belief which is closely related to the Prophetical tradition and not merely based on the speculative assumption of human-being. He formulated a parameter—to see whether a religion is true or not—which contains three principal dimentions: the divinity, prophecy, and devotion.

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