Psikoterapi Said Nursi

2021 ◽  
Author(s):  
Maulana Malik Fajar

Kasus virus corona belum lama ini bermunculan.Indonesia merupakan korban dari virus corona yang menimbulkan beberapa penyakit kejiwaan, salah satunya kecemasan. Fenomena ini, dapat ditinjau dengan Badiuzzaman Said Nursi. Seorang Ulama asal Turki ini memiliki konsep psikoterapi yang berkaitan erat dengan eksistensi ruh, sebagai potensi ilahiyah pada diri manusia.Konsep Psikoterapi Said Nursi dapat dijadikan solusi bagi masalah kecemasan di masa pandemi.Pengertian psycotheraupathic dalam kamus Oxford English Dictionary memiliki arti sebagai teknik atau metode dengan suatu penyakit kejiwaan menggunakan teknik psikis dengan intervensi psikis.Banyak yang menganggap bahwa gangguan kejiawaan adalah orang yang sudah kehilangan kesadarannya, yaitu orang yang dianggap gila oleh masyarakat, yang berpakaian seadanya, dan membuat kerusuhan dimana mana.Al-Quran adalah panduan hidup bagi manusia, ia adalah panduan bagi setiap pribadi dan undang-undang bagi seluruh masyarakat.Individu yang mengikuti panduan ini pasti akan selamat hidupnya dunia akhirat.Klasifikasi psikoterapi juga menurut meliputi, menurut siapa yang terlibat dalam pengobatan beberapa diantaranya ialah psikoterapi individual, psikoterapi kelompok, psikoterapi berpasangan, dan psikoterapi keluarga. Dan menurut isi dan metode yang digunakan. analaitik, interpersonal, kognitif, perilaku, kognitif perilaku, semua terapi yang bertujuan merubah aspek-aspek dari pasien.Penghambaan hamba terhadap Tuhannya di dalam Islam merupakan manifestasi dari ibadah itu sendiri. Dengan segala usaha dan upayanya manusia harus tetap berjuang di dalam penghambaannya tersebut bukan hanya pasrah pasif. Disinilah pondasi dari konsep psikoterapi Said Nursi.Dan dengan ini manusia akan mendapatkan kebahagiaan hakiki.

2021 ◽  
Author(s):  
Maulana Malik Fajar

Kasus virus corona belum lama ini bermunculan.Indonesia merupakan korban dari virus corona yang menimbulkan beberapa penyakit kejiwaan, salah satunya kecemasan. Fenomena ini, dapat ditinjau dengan Badiuzzaman Said Nursi. Seorang Ulama asal Turki ini memiliki konsep psikoterapi yang berkaitan erat dengan eksistensi ruh, sebagai potensi ilahiyah pada diri manusia.Konsep Psikoterapi Said Nursi dapat dijadikan solusi bagi masalah kecemasan di masa pandemi.Pengertian psycotheraupathic dalam kamus Oxford English Dictionary memiliki arti sebagai teknik atau metode dengan suatu penyakit kejiwaan menggunakan teknik psikis dengan intervensi psikis.Banyak yang menganggap bahwa gangguan kejiawaan adalah orang yang sudah kehilangan kesadarannya, yaitu orang yang dianggap gila oleh masyarakat, yang berpakaian seadanya, dan membuat kerusuhan dimana mana.Al-Quran adalah panduan hidup bagi manusia, ia adalah panduan bagi setiap pribadi dan undang-undang bagi seluruh masyarakat.Individu yang mengikuti panduan ini pasti akan selamat hidupnya dunia akhirat.Klasifikasi psikoterapi juga menurut meliputi, menurut siapa yang terlibat dalam pengobatan beberapa diantaranya ialah psikoterapi individual, psikoterapi kelompok, psikoterapi berpasangan, dan psikoterapi keluarga. Dan menurut isi dan metode yang digunakan. analaitik, interpersonal, kognitif, perilaku, kognitif perilaku, semua terapi yang bertujuan merubah aspek-aspek dari pasien.Penghambaan hamba terhadap Tuhannya di dalam Islam merupakan manifestasi dari ibadah itu sendiri. Dengan segala usaha dan upayanya manusia harus tetap berjuang di dalam penghambaannya tersebut bukan hanya pasrah pasif. Disinilah pondasi dari konsep psikoterapi Said Nursi.Dan dengan ini manusia akan mendapatkan kebahagiaan hakiki.


2011 ◽  
Vol 13 (2) ◽  
pp. 86-108 ◽  
Author(s):  
Isra Yazicioglu

Miracle stories in sacred texts have been a source of both fascination and heated debate across religious traditions. Qur'anic miracle stories are especially interesting because they are part of a discourse that also de-emphasises the miraculous. By looking at how three scholars have engaged with Qur'anic miracle stories, I here investigate how these narratives have been interpreted in diverse and fruitful ways. The first part of the article analyses how two medieval scholars, al-Ghazālī (d. 505/1111) and Ibn Rushd (d. 595/1198), engaged with the implications of miracle stories. Taking his cue from miracle stories, al-Ghazālī offered a sophisticated critique of natural determinism and suggested that the natural order should be perceived as a constantly renewed divine gift. In contrast, Ibn Rushd dismissed al-Ghazālī’s critique as sophistry and maintained that accepting the possibility that the natural order might be suspended was an affront to human knowledge and science. In the second part, I turn to Bediuzzaman Said Nursi (1870–1960), whose interpretation offers a crystallisation of al-Ghazālī’s insights as well as, surprisingly, an indirect confirmation of Ibn Rushd's concerns about human knowledge and science. Nursi redefines the miraculous in light of miracle stories, and interprets them as reminders of ‘everyday miracles’ and as encouragements to improve science and technology in God's name.


2019 ◽  
Vol 21 (3) ◽  
pp. 89-113
Author(s):  
Colin Turner

Reading the act of creation as written or spoken narrative seems to have gained currency across the faith traditions from very early on. The Muslim tradition is no exception. As the ‘pen and ink’ verse in the Qur'an shows, the notion of creation as an assemblage of divine words is as old as Islam itself. It was not until the advent of Muslim mysticism, however, that writers began to build on the image's revelatory foundations. The present study is an introductory analysis of extended metaphor in the work of the Ottoman theologian Bediüzzaman Said Nursi, with particular reference to the use of the ‘graphological trope’ in his six-thousand-page exegesis of the Qur'an known as the Risale-i Nur (‘The Epistles of Light’). The aim is to draw attention to Nursi's use of a particular literary conceit that is deserving of further study. Of the few works on Nursi and his teachings that stand up to serious academic scrutiny, nothing of substance has been written about the language of the Risale-i Nur. It is hoped that this exploratory article will spur other scholars on to a more extensive survey and analysis of imagery in Nursi's oeuvre.


2013 ◽  
Author(s):  
Miharja Nurhidayahti Mohammad
Keyword(s):  

2001 ◽  
Vol 18 (1) ◽  
pp. 110-114
Author(s):  
Ibrahim Kalin

This book, originally published in 1962, has now become a classic on the historyof modemTurkish political thought, whose beginning is usually traced back to theT-t period (1836-1878), the most turbulent and crucial period of modemTurkish history. Serif Mardin, the famous Turkish historian and political scientist,is like a household name to those interested in modern Ottoman and Turkishintellectual history. In his numerous books and articles, which followed thepublication of the present work, Mardin took the herculean task of unearthing theparameters of modem Turkish thought with an almost solitary conscience. It issimply impossible to have a discussion about Islam and Turkish society, socialchange, modernization or secularization without referring to Mardin’s work,which is woven around a string of ideas, concepts and analytical tools, all of whichenable him to see the realities of Turkey and the modem Islamic world both fromwithin and from without. His more recent Relwon and Social change in Twkey:’ c irhe of&aYuzaman Said Nuni (New York: SUNY Press, 1989),w hich is thesingle most important book written in English on Said Nursi, the founder of theNurcu movement in Turkey, is the result of the same set of principles Mardin hasadopted throughout his career: diligent scholarship, resistance to fads, and willingnessto understand before passing any judgements on his subject.The present work under review touches upon the most sensitive and crucialperiod of modem Turkish history, viz., the end of the Ottoman era and the establishmentof the modem Turkish Republic. Mardin’s exclusive emphasis is on theTanzirnat period, and the figures that laid the intellectual foundations of it. Thesignificance of this period can hardly be overemphasized, not only for Turkish historybut also for the rest of the Islamic world. It was in this period that a wholegeneration of ottoman intellectuals, from right to left, was faced with the historictask of confronting modem western civilization in the profoundest sense of theterm, and their successes and failures set the agenda for the modem intellectualhistory of Turkey for decades to follow. Their troublesome journey was shaped bythe historical setting, in which they came to terms with such questions as modernism,secularism, westernization, nationalism, Islam, society, science, tradition,and a host of other issues that continue to haunt the minds of the Islamic worldtoday. Their trial, however, was linked to the rest of the members of the Islamicworld in ways, as the present work under review shows, more important than isusually thought, and this issue, namely the place of ottoman intellectual historywithin the larger context of modem klamic thought, has not been resolved. In this ...


SUHUF ◽  
1970 ◽  
Vol 8 (1) ◽  
pp. 121-140
Author(s):  
Lien Iffah Naf’atu Fina
Keyword(s):  

Artikel ini hendak mengkaji tafsir sufistik Said Nursi dan Fethullah Gulen, persamaan dan perbedaan keduanya. Dengan menggunakan teori sejarah sosial pemikiran tafsir, tulisan ini mengungkapkan bahwa baik Nursi maupun Gulen samasama menggunakan paradigma sufistik dalam penafsiran Al-Qur’an. Paradigma sufistik dalam penafsiran Al-Qur’an menjadi cara efektif yang digunakan untuk mereka yang hidup di lingkungan ‘sekuler’, sehingga keduanya memilih ‘suasana sejuk’ guna menularkan pengetahuan Qur’ani ke komunitasnya yang digempur gelamornya peradaban Barat dengan sistemnya yang sekuler. Paradigma sufistik yang dikembangkan Nursi dan Gulen tidak sepenuhnya menjinakkan akal di samping hati dan jiwa. Ketiga-tiganya digunakan secara seimbang dalam mengarungi samudera Al-Qur’an. Selain itu, apa yang dilakukan Nursi, dan khususnya Gulen, sekaligus membantah apa yang diragukan Ignaz Goldziher bahwa tasawuf merupakan doktrin asing dari tradisi Islam. Baik Nursi maupun Gulen merupakan tokoh yang lebur bersama komunitasnya, sehingga cakrawala tafsir yang dihasilkan lebih bernuansa populis, ketimbang perdebatan akademis.Kata Kunci : Tafsir Sufistik, Badi’uzzaman Said Nursi, Fethullah Gulen


English Today ◽  
2021 ◽  
pp. 1-5
Author(s):  
Julia Landmann

Terms of endearment enjoy great popularity in all languages to express feelings such as affection and tenderness. The present paper concentrates on the use of these types of words in English. The Historical Thesaurus of the Oxford English Dictionary (henceforth the HTOED) serves as a valuable tool to identify the plethora of terms of endearment which became established in English over the centuries.


1942 ◽  
Vol 182 (20) ◽  
pp. 271-273
Author(s):  
St. Vincent Troubridge

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