NAQŠBANDĪ E MALĀMATĪ: UNA QUESTIONE DI METODO

Riassunto: Tra le correnti più antiche della storia del Sufismo, i Malāmatiyya sono in particolare coloro che seguono “La Via del Biasimo” e che nel loro comportamento agiscono in modo da non lasciare nessuna traccia della propria attitudine spirituale tra la gente che li circonda. Secondo Abū ‘Abd al-Raḥmān Al-Sulamī essi erano un gruppo di asceti che vivevano nella città di Nīšāpūr alla fine del IX secolo: molti autori dicono che uno dei più importanti appartenenti a questa scuola fosse stato Bayazīd al-Bisṭāmī (m. 874). Nel XIII secolo i Ḫwājaġān, una corrente diffusa ampiamente nell’Asia centrale durante l’epoca del dominio dei mongoli Chagatay, praticavano una ritualità molto simile a quella dei Malāmatiyya di Nīšāpūr, basata sulla “menzione del Nome di Dio in segreto” (ḏikr-i ḫafī) e sulla “solitudine tra la folla” (ḫalwat dar anjoman). Due di questi Ḫwājaġān furono i maestri di Ḫwāja Bahā’uddīn Naqšband (m. 1389). I temi e la pratica della “Via del Biasimo” riappaiono nella tradizione naqšbandī e acquistano profondità e solidità dottrinale nell’opera di Šayḫ Aḥmad Sirhindī (m. 1625) il “Rinnovatore del secondo millennio” dell’Islām (muǧaddid-i alf-i ṯānī). Abstract: Among the oldest currents in the history of Sufism, the Malāmatiyya are especially those who follow “The Path of Blame” and who in their behaviour act in such a way as to leave no trace of their spiritual attitude among the people around them. According to Abū ‘Abd al-Raḥmān Al-Sulamī, they were a group of ascetics who lived in the town of Nīšāpūr at the end of the 9th century: many authors say that one of the most important members of this school was Bayazīd al-Bisṭāmī (m. 874). In the 13th century the Ḫwājaġān, a current widespread in Central Asia during the era of the rule of the Chagatay Mongols, practiced a rituality very similar to that of the Malāmatiyya of Nīšāpūr, based on the “mention of the Name of God in secret” (ḏikr- i ḫafī) and on “solitude in the crowd” (ḫalwat dar anjoman). Two of these Ḫwājaġān were the masters of Ḫwāja Bahā’uddīn Naqšband (d. 1389). The themes and the practice of the “Way of Blame” reappear in the naqšbandī tradition and acquire doctrinal depth and solidity in the work of Šayḫ Aḥmad Sirhindī (d. 1625), the “Renewer of the Second Millennium” of Islam (muǧaddid-i alf-i ṯānī).

Leven voor de dood. Aanzetten tot een christelijke thanatologie

Popular literature shows the need for a contemporary art of dying. This article argues for a Christian thanatology that engages modern phenomena such as near-death-experiences, end-of-life legislation and an imagination that cannot envisions life beyond death. Reformed sources provide three elements for a Christian thanatology: (a) death as the boundary of human existence; (b) a spiritual attitude toward death; and (c) death and as an eccentric existence. A Christian thanatology moves beyond a systematic-theological exploration of the ‘last things’ to offer a ‘practical eschatology’ able to relate Christian imagination with cultural expressions.

PERAN GURU PAI DALAM PENINGKATKAN SIKAP SPIRITUALITAS SISWA MELALUI PEMBACAAN SURAT-SURAT PENDEK DI SMK PANCASILA MOJOWARNO JOMBANG

Spiritual attitude is a reflection of religious character. Religion is a character value that is related between humans and their God, Spiritual attitudes can be implemented as a very good way to always be grateful for the blessings of Allah SWT. The results showed that the role of Islamic religious education teachers in improving students' spiritual attitudes included; consistency (istiqomah), humility (tawadu'), strive and surrender (tawakal), sincerity (sincereness), totality (kaffah), balance (tawazun), integrity and perfection (ihsan). as for a. supporting factors are adequate facilities and infrastructure, as well as a comfortable environment. b. the inhibiting factor is the limited time for meetings and interactions between teachers and students. Lack of motivation and parental attention. There is no written assessment of emotional and spiritual intelligence.

Spritualitas dalam Kurikulum Madrasah Aliyah Nurul Ummah Yogyakarta

The curriculum is one of the tools to achieve educational goals, and at the same time it is used as a guide in the implementation of the teaching and learning process at various types and levels of schools. The curriculum is the basis for reflecting the philosophy of a nation's view of life, it will be directed to where and how the life of this nation will be in the future, all of which are determined and described in an educational curriculum. Spiritual-based education is able to touch the innermost side of students, namely their hearts or hearts, so that students know and are aware that they were created by God, were born into the world with the task of worship, are able to live gratefully, love fellow humans and other creatures because of God alone, obey and diligent in worship, care for others, respect for parents and teachers. So this article will discuss values ​​and curriculum from the meaning, function, and development of values ​​and curriculum in education science. Regarding the curriculum in schools, the location in this mini research study is at MA Nurul Ummah. This article is a qualitative research. As for the results of his research, MA Nurul Ummah is currently implementing the 2013 curriculum. Authentic assessment in the 2013 curriculum includes attitudes, knowledge and skills competencies. The implementation of the 2013 curriculum currently divides attitude competence into two. The first is a spiritual attitude and the second is a social attitude. The violations that occurred at MA Nurul Ummah in general were not sharia-based or spiritual violations, but disciplinary violations, so the punishment given was an educational matter regarding the student's discipline and points were also given depending on the size of the violation.

KONSEP TA’LĪM AL-MUTA’ALLIM DALAM KULTUR ADAB PERGURUAN TINGGI ISLAM DI KALIMANTAN SELATAN

Using a descriptive qualitative approach, this study seeks to reveal the basic framework of the culture of manners in Islamic universities in South Kalimantan, especially in the three Islamic Colleges in South Kalimantan. The adab was analyzed by pivoting on the values in the Ta'līm al-Muta'allim book. The results of this study also revealed comprehensively the perceptions of lecturers and students on manners in the learning process, the values of adab were analyzed using a value analysis approach using data collection techniques, interviews, surveys and observations. Based on the research results, it was indintified that the values of adab and the way of thinking of lecturers and students in the learning process are in accordance with the values of adab as stated in the Ta'līm al-Muta'allim book. The awareness to implement certain adab was based on the goals to be achieved in the learning process or in the framework of seeking knowledge. Adab also takes place in certain dimensions, such as adab to Allah and the Prophet (spiritual attitude dimension) which is the core and basis of other dimensions; adab to humans (integration of the dimensions of spiritual and social attitudes); adab to oneself and to fellow humans (integration of the dimensions of spiritual & social attitudes). Some of the values implemented in the learning process could be seen in the doctrinal process of seeking knowledge conveyed by several lecturers to students, lecturers 'exposure to students regarding the virtues of studying, the students' intentions to study, the way students chose friends in association, how the students respected the lecturers, time management in learning, and some implementation of values that were in line with what was stated in the Ta'līm al-Muta'allim book.Kajian lapangan dengan pendekatan kualitatif dan metode deskriptif ini berupaya mengungkapkan kerangka dasar budaya adab yang berlangsung di perguruan tinggi Islam di Kalimantan Selatan, khususnya di tiga Sekolah Tinggi Agama Islam yang ada di Kalimantan Selatan. Adab tersebut dianalisis dengan kacamata nilai-nilai yang tertuang dalam kitab Ta’lîm al-Muta’allim. Selain itu, hasil penelitian ini juga mengungkapkan secara komprehensif mengenai persepsi dosen dan mahasiswa mengenai adab dalam proses pembelajaran, nilai-nilai adab tersebut dianalisis dengan pendekatan analisis nilai dengan menggunakan teknik mengumpulan data wawancara, survei, dan observasi. Berdasarkan hasil penelitian diketahui bahwa nilai-nilai adab dan cara berfikir dosen dan mahasiswa dalam proses pembelajaran dan pembelajaran sangat sesuai dengan nilai-nilai adab yang tertuang dalam kitab Ta’lîm al-Muta’allim. Kesadaran untuk mengimplementasikan adab tertentu didasari pada tujuan yang hendak dicapai dalam proses pembelajaran atau dalam kerangka mencari ilmu pengetahuan. Adab juga berlangsung dalam dimensi-dimensi tertentu, seperti adab kepada Allah dan Nabi (dimensi sikap spiritual) yang menjadi inti dan dasar dimensi lainnya; adab kepada manusia (integrasi dimensi sikap spiritual dan sosial); adab kepada diri sendiri dan kepada sesama manusia (integrasi dimensi sikap spiritual dan sosial). Adapun beberapa nilai yang terimplementasikan dalam proses pembelajaran dapat terlihat dalam proses doktrin tentang hukum mencari ilmu yang disampaikan oleh beberapa dosen kepada mahasiswa, adanya pemaparan dosen kepada mahasiswa terkait keutamaan menuntut ilmu, niat para mahasiswa menuntut ilmu, cara para mahasiswa dalam memilih sahabat dalam pergaulan, cara para mahasiswa menghormati dosen, pengaturan waktu dalam belajar, dan beberapa implementasi nilai yang sejalan dengan apa yang tertuang dalam kitab Ta’lîm al-Muta’allim.

Media Pembelajaran Majalah Fisika Terintegrasi Nilai KeIslaman

Penelitian ini bertujuan untuk mengetahui kelebihan dan kelemahan dari media pembelajaran majalah fisika terintegrasi Islam, serta penerapannya dalam pembelajaran fisika. Metode penelitian yang digunakan yaitu metode kepustakaan. Metode kepustakaan yaitu teknik mengumpulkan data yang dilakukan dengan menelaah buku, catatan, literature yang berkaitan dengan masalah yang diangkat dalam penelitian. Sumber yang digunakan berasal dari jurnal nasional, jurnal internasional, prosiding, dan buku. Hasil penelitian menunjukkan bahwa media pembelajaran majalah fisika terintegrasi Islam mampu meningkatkan dan meningkatkan rasa religiusitas dan sikap selalu mensyukuri nikmat yang Allah SWT berikan yang ada pada peserta didik. Media ini dapat dijadikan sumber informasi berupa bacaan yang dapat meningkatkan semangat dan kemauan membaca peserta didik, dan dengan desain yang berbeda pada tidap halamannya membuat pembaca cenderung lebih tertarik dan tidak menoton saat membaca majalah fisika. Selain itu terdapat konten hiburan didalamnya yang dapat meningkatkan ketertarikan peserta didik dalam mempelajari materi didalamnya. Adapun kelemahan yang ada pada media pembelajaran majalah fisika ini antar lain: desain yang dibuat kurang menarik serta kurang efektif apabila digunakan tanpa bimbingan dari guru. Media pembelajaran majalah fisika yang telah diintegrasikan Islam dapat dijadikan sebagai salah alternatif media pembelajaran secara mandiri. This study aims to determine the advantages and disadvantages of Islamic integrated physics magazine learning media and its application in physics learning. The research method used is the library method. The library method is a technique of collecting data by reviewing books, notes, literature related to the problems raised in the study. The sources used come from national journals, international journals, proceedings, and books. The results showed that the Islamic integrated physics magazine learning media improved and grew the students' spiritual attitude or gratitude towards Allah SWT. This media can be used as a reading reference entertaining and increasing students' reading interest and is not boring because of the different designs on each magazine page. In addition, there is entertainment content in it that can increase students' interest in learning the material in it. The disadvantage of this physics magazine learning media is that the design is made less attractive and less effective when used without guidance from the teacher. Physics magazine learning media that Islam has integrated can be used as an alternative, independent learning media.

Safety and Reverence: How Roman Catholic Liturgy Can Respond to the COVID-19 Pandemic

The current COVID-19 pandemic is a major challenge for many religious denominations. The Roman Catholic Church strongly depends on physical communal worship and sacraments. Disagreements grow concerning the best balance between safety and piety. To address this issue, I review the major transmission risks for the SARS-CoV-2 virus and list certain measures to enhance the safety of the Roman Catholic Liturgy without compromising its intrinsic beauty and reverent spiritual attitude. This can be achieved through assimilation of several traditional elements into the modern liturgy. I emphasize that religious leadership and decision-making should be transparent and based on inclusiveness, pluralism, best scientific evidence and voluntary cooperation.

Xavier Tilliette, la liberté et le fondement. Études sur Lequier et Schelling

Xavier Tilliette, a French Jesuit, recognized for his expertise in the history of German idealism – Schelling in particular – taught in both Paris and Rome. He is also known for his studies in philosophical Christology. These two dimensions of his thought, both philosophical and theological, are united in a spiritual attitude that existentialist concern brought to philosophy. Schelling’s texts on evil offer him arguments to develop his thinking. This is born in the mentality of French reflexive analysis (Lequier). It is developed in France when Schelling’s studies multiplied there (Bruaire). It energizes his philosophical friendships with Italian philosophers such as Luigi Pareyson.

Dostoevsky’s Christ and Nietzsche’s Jesus as “Conceptual Characters”

In the present article, the author analyses the interpretation of the phenomenon of Christ by Dostoevsky and Nietzsche. The author uses comparative and hermeneutic methods of historical and philosophical research. Dostoevsky's Christ and Nietzsche's Jesus are interpreted as “conceptual characters” (G. Deleuze), occupying an important place in the philosophical constructions of both thinkers. Stating the epoch-making event of the “death of God” in European culture, they discover the origins of nihilism in Christianity itself and attempt (each in his own way) to recreate the original, pristine Christianity. Reconstruction of the original image of Christ makes it possible to comprehend not only the historical destiny of Christianity and the European portion of humanity, but also the prospects for overcoming the crisis of European and Russian (in the case of Dostoevsky) self-consciousness. It is argued that both interpretations, although far from orthodox Christianity, play the role of a central link in the development of the philosophic thinking of the Russian writer and German philosopher from the critical deposition of European humanism and metaphysics to new projects of human existence in the world. The conceptual images of Dostoevsky's Christ and Nietzsche's Jesus personally embody the spiritual attitudes and models of life that are timeless in nature, and at the same time serve as an expression of the “fundamental metaphysical positions” (M. Heidegger) of existential thinkers. The assertion of the absolute genuineness and beauty of the moral ideal of Christ allows Dostoevsky to return transcendence to the godless world – to substantiate the neo-Christian version of metaphysics, the religious-existential ontology. The “Glad Tidings” of Jesus, his life and death, appear in Nietzsche’s works as a practical elimination of transcendence, the Platonic dualism of the “true” and “visible” worlds. The spiritual attitude of Jesus reveals a direct affinity to Nietzsche's anti-metaphysical “philosophy of becoming”.

O Sujeito Anímico e o Sujeito Espiritual em Ideias II

In this article I intend to highlight how the relationship between psychic subject and spiritual subject is fundamental for the understanding of intersubjectivity and the life world (Lebenswelt). In Ideas II, Husserl explains how, from the self, subject and object are constituted in the world: nature, soul and spirit. These three strata of the being are known from the theoretical attitude and the spiritual attitude and, in the process, the self is explicit. In a theoretical attitude we have nature's constitution, for which the body (Körper / Leib) is fundamental. Then the constitution of objects of animic nature, human or animal, including self-perception. Assuming the spiritual attitude, the other is perceived (Urpräsenz) initially as a body together with things, and beside this perception there is an apprehension (Appräsenz) of co-given horizons. There is an identity between the body of others and mine, it is the moment of empathy (Einfühlung). The world constituted from a naturalistic or theoretical attitude is a reduction of the surrounding world (Umwelt), but the everyday world of the personalistic or spiritual attitude precedes it, the life-world (Lebenswelt). It is therefore through the personalistic or spiritual attitude that a community of spiritual subjects is constituted. Palavras-chave : Husserl; Soul; Spirit; Intersubjectivity; Life-world.