To see the other types of publications on this topic, follow the link: Purification of soul.
Journal articles on the topic 'Purification of soul'
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the top 50 journal articles for your research on the topic 'Purification of soul.'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Browse journal articles on a wide variety of disciplines and organise your bibliography correctly.
1
Zainol, Nur Zainatul Nadra. "Sumbangan Sheikh Sa’id Hawwa (1935-1989): sorotan awal proses tazkiyah al-nafs sebagai wadah pembersihan jiwa." TERAJU 1, no. 02 (September 19, 2019): 73–78. http://dx.doi.org/10.35961/teraju.v1i02.61.
Full textAbstract:
Tazkiyah al-nafs is a method of purification of the human soul in the form of internal purification and external formation in order to suppress desires and bad habits that lead to mental health and behavioral disorders. Sufism figures have introduced the method of purification of the soul, including Sheikh Sa'id Hawwa, which further explains Imam al-Ghazali's method of purification of the soul. This article aims to highlight the contribution of this figure in this field and analyse the approach presented by Sheikh Sa'id Hawwa in the method of tazkiyah al-nafs. This study is a qualitative study with content analysis design. The results show that Sheikh Said Hawwa has highlighted the method of tazkiyah al-nafs that is able to educate the human soul to avoid mental health and behavioral disorders. This study can provide early guidance and highlights on the method of purification of the soul based on the Quran and al-sunnah
2
Fajar, Dadang Ahmad. "Technics Of Soul Purifying As Religious Experiences And Practices Of Cianjur Thariqat Al-Tijaniyah (CTAT) Teaching Followers." Khazanah Sosial 4, no. 3 (September 14, 2022): 556–66. http://dx.doi.org/10.15575/ks.v4i3.20052.
Full textAbstract:
The purification of the soul is one of the spiritual activities of humans in the process of cleansing their souls so that life can be calm, understand the nature of truth and become good people through religious practice. Many humans feel uneasy, along with the times that continue to experience changes and trends in consumptive lifestyles. However, in the midst of a society that is undergoing changes due to situations of social change and lifestyle trends, there is a group of Muslims who are members of the Tariqat Al-Tijaniyah Cianjur community trying to live in peace. They try, understand the nature of truth and try to be good people through purification of the soul as a religious experience. The aim of this paper is to understand the technical way of cleansing the soul as a religious experience according to the followers of Thariqat Al-Tijaniyah Cianjur. The method used in this study is a qualitative method by describing the religious experience of the followers of Tariqat Al-Tijaniyah in Cianjur through words. The theory used is the theory of soul purification according to Shaykh Ahmad Al-Tijani. The findings show that the followers of Tariqat Al-Tijaniyah in Cianjur practice the syar'i tradition, often read magical texts so they feel confident in their souls and often recite certain prayers. The conclusion shows that the followers of Tariqat Al-Tijaniyah Cianjur understand that they are committing soul praise as a religious experience.
3
Rizal, Abdi. "TAZKIYAH AL-NAFS SEBAGAI TERAPI DALAM PERMASALAHAN MASYARAKAT MODERN." JURNAL AL-AQIDAH 14, no. 2 (December 1, 2022): 120–28. http://dx.doi.org/10.15548/ja.v14i2.4705.
Full textAbstract:
Man is a creature of God who was made as caliph of God on this earth. In order to become a caliph or messenger of God on this earth, people must always strive to purify themselves or their souls must be clean from all reprehensible actions. Thus, a soul that has been dirty and far from praiseworthy deeds will not reach union with the Creator. The term for the purification of the soul in the study of Sufism is Tazkiyah An-Nafs. To get closer to God, people must first purify their souls. This type of research is literature research using primary data sources and secondary data. The results of this research explain that in order to get closer to God, humans must first purify their souls through three steps, namely takhalli, tahalli and tajalli. By carrying out the three processes above, humans will achieve soul purification and unite with the Creator. Furthermore, this Tazkiyah An-Nafs can also be used as a therapy in all problems that occur in modern society. This can be seen in acts of patience, repentance, contentment and so on.
4
Bortkiewicz, Piotr. "OCZYSZCZENIE DUSZ POCZĄTKUJĄCYCH W ŚWIETLE KSIĄŻKI O. RÉGINALDA GARRIGOU-LAGRANGE TRZY OKRESY ŻYCIA WEWNĘTRZNEGO – WSTĘPEM DO ŻYCIA W NIEBIE." Civitas et Lex 15, no. 3 (September 29, 2017): 55–65. http://dx.doi.org/10.31648/cetl.2470.
Full textAbstract:
This article presents the way of purification the human soul which allows it to enter a newstage of interior spiritual life. Such a purification requires from the soul great love for God anddisdain for itself. It is a very demanding way to make, but such an effort is worth being made,as it guarantees the experience of God and His love.
5
Farooqi, Md Shaheed ul Islam. "مفهوم "تزكية النفس" وأهميتها في القرآن الكريم والسنة النبوية." HADIS 7, no. 14 (December 31, 2017): 165–90. http://dx.doi.org/10.53840/hadis.v7i14.31.
Full textAbstract:
The purification of Nafs (soul), decoration of Nafs with Iman (beliefs) and good deeds, abstaining from Shirk and Sins, fulfillment of Iman and pick up the ethical character and habit are most important in human life. Purification of life is vital part where our whole life stands. The main purpose of creatures is purification of soul (Tazkiyatun Nafs). The aim of this study is to describe the views of Tazkiyatun Nafs (purification of souls) in the light of the Quran, Sunnah which are the main sources of Islam. The study follows the inductive methods in order to reach a conclusion after studying the text on the topic. It also scrutinizes analytical methods in order to analyze the Quran and Sunnah.
إن "تزكية النفس"، والسعي إلى تحليتها بالإيمان والعمل الصالح، وتنقيتها من أدران الشرك والمعاصي، والارتقاء بها في مدارج الكمال الإيماني، مهمة جداً في حياة الناس، وتقوم عليها حياتهم من أولها إلى آخرها، وهي مرتبطة بهدف خلق الإنسان. وهذا البحثُ يهدف إلى بيان مفهوم "تزكية النفس" وأهميتها في ضوء القرآن الكريم والسنة النبوية، كي يبرز من خلالهما مفهومها وأهميتها، لكونهما المصدرين الأولين الأساسيين. واتَّبع الباحث في إعداد هذا البحث المنهج الاستقرائي، لاستقراء النصوص الشرعية من الكتاب والسنة المتعلقة بموضوع البحث، وكذلك اتَّبع المنهجَ التحليلي لتحليل النصوص القرآنية والأحاديث النبوية.
6
Urbański, Stanisław. "Natura drogi oświecenia według o. Pawła Ogórka OCD." Łódzkie Studia Teologiczne 23, no. 2 (June 28, 2023): 147–58. http://dx.doi.org/10.52097/lst.2023.2.147-158.
Full textAbstract:
The path of enlightenment consists imitating of Jesus by practicing the virtues, especially the supernatural ones. The condition for this development of virtues is a some purity of heart. Man has to put his passions in order and fight with his major weaknesses. Then comes self-control, order in everyday life, deep conviction of the truths of faith, and more time to talk with the Lord during prayer. To achieve this state, a Christian must to pass a process of passive purification, which leads him into the mystical life. All imperfections must be removed. Therefore, God’s intervention is needed, which is expressed through special inspirations. Then the gifts of the Holy Spirit enable us to receive them. The Christian experiences passive purifications of senses and of spirit. This state can be compared to the purification of the senses. The purification of the soul is compared to the purification of gold in a crucible. In this state, prayer develops from meditation to emotional prayer. The Christian must therefore remove the obstacles in the development of prayer.
7
Cunningham, Mary. "Purification in Plato’s Symposium." Epoché: A Journal for the History of Philosophy 25, no. 2 (2021): 339–47. http://dx.doi.org/10.5840/epoche2021527181.
Full textAbstract:
Scholars often take purification (κάθαρσις) to be a concept that persists the same throughout Plato’s dialogues. Generally, they take it to mean the separation of the soul from the body, picking up on Socrates’s account at Phaedo 67c–d. I do not find that this account of purification endures throughout the dialogues. In this paper, I argue that in Symposium Diotima describes purification differently. I argue that her account of purification emphasizes preparedness for encountering the forms, not the eradication of the corporeal. I present this account in three steps. First, I discuss Diotima’s lower and higher mysteries, focusing on the lower mysteries. Next, I examine Diotima’s use of the Eleusinian mysteries as an analogy for her own mysteries. Here, I overview the historical rites at Agrai and the Eleusinian Mysteria. I argue that, mirroring the Agrai rites, Diotima’s lower mysteries are purificatory, and therefore provide an account of purification. Finally, I explain the account of purification Diotima presents in the lower mysteries as the desire to possess the deathless deathlessly. Diotima’s account of purification is importantly distinct from the Phaedo account. In the former, the separation of the soul from the body is in no way important for purification. We must confront the discrepancies between these accounts and recognize that purification is not a doctrine that persists throughout the dialogues.
8
Dwijayanti, Belinda. "TAZKIYATUN NAFS IN CLASSICAL AND MODERN ISLAMIC TRADITION Qur’anic Worldvie." Teosofia 4, no. 2 (October 22, 2015): 109. http://dx.doi.org/10.21580/tos.v4i2.1718.
Full textAbstract:
<p><em>This study aims to discover the interpretation of tazkkiyatun nafs according to classical islamic scholar; al-Alusi and modern one; Hamka. Whereas the method is library based-research and the collected data is gained by employing two keywords; al-nafs and tazkiyatun nafs. This research is also called as comparative study between classical islamic scholar; al-Alusi and modern one; Hamka, because of the analysis which uses comparative method to draw an inference between Hamka’s thought in al-Azar and al-Alusi’s in Ruh al Ma’ani. The acquired result is that soul purification according to classical islamic scholar; al-Alusi and modern one; Hamka which is purifying soul from atheist, polytheism, and wickedness act. The reward from soul purification is a calm soul and happiness in this world and hereafter.</em></p>
9
Mouzala, Melina G. "Olympiodorus and Damascius on the Philosopher’s Practice of Dying in Plato’s Phaedo." Peitho. Examina Antiqua, no. 1(5) (January 24, 2015): 177–98. http://dx.doi.org/10.14746/pea.2014.1.8.
Full textAbstract:
This paper presents Olympiodorus’ and Damascius’ explanations of the philosopher’s practice of dying in Plato’s Phaedo. It also includes a presentation of Ammonius’ exegesis of the practice of death (meletē thanatou). The Neoplatonic commentators discern two kinds of death, the bodily or physical death and the voluntary death. Olympiodorus suggests that bodily death is only an image of voluntary death and cannot be recognized as an original death, because original death presupposes the preparation for death and the constant effort for the purification of the soul during the philosopher’s life-time. Only preparation for death and purification can ensure the complete separation of the soul from the body. Relative to this distinction is that between apothnēskein and tethnanai; these infinitives denote the dual meaning of death: death as an event or a process and death as a state. Our study examines thoroughly the subtle distinctions made by Olympiodorus and Damascius and offers a comparative analysis of the two definitions of death as well as that of purification. It reaches the conclusion that apothnēskein is a necessary condition of tethnanai, i.e. of a definitive release and parting of the soul from the body. On the other hand, the process of eventual purification, a notion which betrays the religious character of purification, can be identified with apothnēskein, which is the practice of dying by the true philosopher. Finally, our study also emphasizes and explains the difference between the voluntary philosophical death and the voluntary unphilosophical suicide; the latter guaranteeing only bodily or physical death.
10
Sari, Maula, and Marhaban Marhaban. "The Self Purification Through Dhikr in the Perspective of Imam Al-Ghazali." Tasfiyah: Jurnal Pemikiran Islam 7, no. 2 (September 25, 2023): 339–59. http://dx.doi.org/10.21111/tasfiyah.v7i2.10581.
Full textAbstract:
Happiness is the goal of human life throughout the world. All teachings in religion are meant to bring about a happy life. However, mental disorders have now reached 13% associated with suicide with 800,000 suicide deaths worldwide. The human soul has an important role in the success of a person to achieve his goals. According to Imam Al-Ghazali, a person will gain success in his life with a healthy and calm soul, and purify himself through remembrance of Allah SWT. This research uses descriptive and analytical methods. The aims of self-purification are (1). Taṭahhur, which is an effort to cleanse the soul of all the bad things that have been done in the past. (2). Takhallaq is an effort to adorn oneself with praiseworthy morals. While (3). Taḥaqquq is an effort to realise noble positions. The virtues of dhikr according to Imaam Al-Ghazali by doing one of them. Can get forgiveness, anticipate forgetfulness and negligence and reassure the soul. By doing dhikr through self purification, it is a means to get closer to Allah and have a sense of attachment to Allah SWT.
11
Mustaghfiroh, Siti, Taufid Hidayat Nazar, and Badarudin Safe'i. "ETIKA KEUTAMAAN DALAM AKHLAK TASAWUF ABDUL QODIR AL-JAILANI: RELEVANSINYA DENGAN PENGEMBANGAN KARAKTER MANUSIA." JURNAL ISLAM NUSANTARA 5, no. 1 (July 3, 2021): 23. http://dx.doi.org/10.33852/jurnalnu.v5i1.241.
Full textAbstract:
This study examines the concept of Abdul Qadir al-Jailani's Sufism which is oriented towards moral Sufism. His teachings are centered on improving human morals. Moral perfection in humans can be realized by purification of the soul through the stages of self-purification. This research is a library research, using the formal object of virtue ethics and the material object is the moral thought of Sufism Abdul Qadir al-Jailani. This research is library research. the method used is qualitative with content analysis techniques Interpretation, coherence and holistic. The results of this study indicate that the thought of Abdul Qadir al-Jailani's Sufism emphasizes the aspects of improving individual human behavior through several stages of purification of the soul: repentance, zuhud, tawakal, patience, honesty, gratitude, and pleasure. The ethics of virtue in the Sufism of Abdul Qodir al-Jailani directs the focus of his attention on human being which is oriented to self-improvement as a good or bad person.
12
Küçük, Hülya. "“Nefsini/Kendini Tanıyan Rabbini de Tanır” Sözünün Tasavvuf ve ʻİlmü’t- Teşrîh (Anatomi İlmi) Zâviyelerinden Şerhi." Üsküdar Üniversitesi Tasavvuf Araştırmaları Enstitüsü Dergisi 1, no. 1 (May 2022): 129–41. http://dx.doi.org/10.32739/ustad.2022.1.21.
Full textAbstract:
The saying of “Man ʻarafa nafsah, fa-ḳad ʻarafa rabbah: He who knows himself, knows his Lord.” contains indications both to the body and the soul, since the human being’s self is formed as al-ḳālib/djism (body), and al-rūḥ (soul). This sentence is known from the ancient times in different styles. It is also referred frequently in Sufism, and even known as a Ḥadīth. This saying is important from the aspect of purification of the lower soul as well as from the aspect of the Science of Anatomy and unity of being. We can even say that in order to understand this saying, these three aspects should be considered together in a consequent form, and that is: Human being’s search for finding his Lord is bound to his practices of purification of his soul from bodily and worldly desires in a sufficient degree. When this is done, he will begin to see God even in his wordly body, since his body consists of extra-ordinary particulars, forms, organs and and their functions. After gaining this sight, he will also comprehend that his Lord is far from being known in His essence, since His essence is above all definitions and above limitations of human being’s intellect. He can only be known partly through his names and attributes.
13
Hoque, Mohammad Enamul. "The Impediments to Self-purification: A Review." International Journal of Social, Political and Economic Research 11, no. 1 (February 17, 2024): 31–52. http://dx.doi.org/10.46291/ijospervol11iss1pp31-52.
Full textAbstract:
Allah Ta’ala, the creator of the world, created humans as the best creatures in the best creation and gave them freedom of will and action. Man can, if he wishes, keep the creator's creative intention intact by positioning in the seat of the best creature in creation, but if he wishes, he can lower himself to the lowest level. He completely keeps up freedom of will and freedom of action. In this case, action selection is its main driving force. A general man by properly following the path of his God (Allah) can appoint himself to a higher position than the innocent angels. On the other hand, he turns himself into the worst creature in creation like a cursed devils. It is only possible for a Muslim who strictly follows the principles of Islam with a holy soul to find the path of Allah and achieve success. Therefore, it is an essential duty of every Muslim, who strictly follows the principles of Islam, to free themselves from all self-destructive activities. Undoubtedly actual performance of these duties opens the way to self-purification. As a result, he has a pure soul achieves the satisfaction of the Almighty Allah, and owns the highly expected paradise. Besides the root of this success is complete self-purification from all evil deeds and actions. Therefore, it is absolutely essential to make every effort to overcome the obstacles of self-purification identified in the light of the Quran- Hadith.
14
Mursalin, Hisan. "TAZKIYATUN NAFS CURRICULUM DEVELOPMENT IN JUNIOR HIGH SCHOOL (Analysis of Concepts Tazkiyatun Nafs by Ahmad Anas Karzon and its Implementation in Junior High School)." Rayah Al-Islam 2, no. 02 (October 25, 2018): 207–31. http://dx.doi.org/10.37274/rais.v2i02.69.
Full textAbstract:
Islam considers that education is not only as a process of transfer and transformation of knowledge naturally, but also a mandate that aims to make students to be a person who has divine personality (robbani), good moral and makes his life be more qualified due to the increase of spirit of faith in his soul; worthwhile both in the world and in the hereafter for him. Purification of soul or Tazkiyatun nafs is very important in the life of a human being. The soul determines whether an action is good or bad because a clean soul will produce taintless behavior while a bad soul will produce bad behavior and morals.This is certainly related to the tazkiyatun nafs concepts which have been explained by the scholars in which the concept of purification of soul is a spiritual need in the form of the teaching of din (Islam), tarbiyah, and tazkiyah for the soul. The human orientation today that prioritizes material does not guarantee the happiness of life. Facts have spoken that life's confusion and mental drought have mushroomed everywhere.The purpose of applying the concept of tazkiyatun nafs to the education is to lead the formation of a noble Muslim figure, with the same educational goals; human perfection in terms of taqarrub (to closer) to Allah, and happiness in the world and the hereafter. While the difference is when education is oftentimes merely taught without any guidance and direction in carrying out the morality or worship taught. Therefore, current education should do the soul purification at first so as the worship performed imprints on human heart and behavior.The focus of the problem in this study is to develop the Tazkiyatun Nafs curriculum appropriate with the age of junior high school students. Development of the curriculum is focused on developing goals, materials, methods, learning techniques, evaluation techniques, patterns of interaction and its implementation in everyday life. In conducting this research, the writer applied field study type since the data needed to compile scientific work was obtained from the research field. The research used a qualitative approach aimed at understanding social phenomena from the view of or perspective of participants. The Participants were those who were invited to interview, observed, asked to provide data, opinions, thoughts and perceptions. In terms of the presentation of material was descriptive analysis because this study attempted to sharpen the analysis of the full description related to the concept of tazkiyatun nafs which was then implemented to junior high school students.The result of the observation about the implementation of the tazkiyatun nafs curriculum at Darussofa IT Junior High School showed that the implementation of curriculum in everyday life needs to be taken into account by fostering the inner piece experienced by students so that a sense of being watched by Allāh ﷺ will be grown.
15
Hendi, Hendi, and Deswita Jihole. "Pathos and Its Implication in the Philokalia Fathers." Kurios 7, no. 1 (May 2, 2021): 1. http://dx.doi.org/10.30995/kur.v7i1.195.
Full textAbstract:
This article is a review of πάθος (pathos; lust; desire) according to the Philokalia fathers. Pathos is the irrational expression of the soul. It arises from human decisions and choices (free will) alienated from Christ and becomes the disease of the soul (heart). This paper examines pathos, a list of pathos, the pathos process, and how to heal the pathos. The method of the study is the literature review by analyzing the Philokalia texts and other resources. Philokalia is a set of spiritual writings of the Church Fathers based on the Orthodox spiritual tradition. Pathos can only be healed by spiritual practice or discipline (ascesis). Each pathos requires a different ascesis. Jesus Prayer, nepsis, and prayer of the heart are the primary therapies for the sickness of the soul (pathos). The therapy is the purification of the soul to achieve theosis (becoming the likeness of Christ).
16
Mutholingah, Siti, and Basri Zain. "METODE PENYUCIAN JIWA (TAZKIYAH AL-NAFS) DAN IMPLIKASINYA BAGI PENDIDIKAN AGAMA ISLAM." journal TA'LIMUNA 10, no. 1 (April 22, 2021): 69. http://dx.doi.org/10.32478/talimuna.v10i1.662.
Full textAbstract:
Abstract: Humans are creatures that have a physical dimension and a soul dimension (nafs). This dimension of the soul is what makes humans more noble than angels, but on the other hand, they can also be more despicable than animals. Therefore, this human soul (nafs) must be purified so that humans can become noble creatures. The term purification of the soul in Sufism is called tazkiyah al-nafs. This is where Islamic Education plays an important role, namely how to ensure that students have a clean soul so that they can become perfect humans. The type of research in this study is literature study by reviewing the literature related to the problem and then analyzed using content analysis techniques. The results of this research are the tazkiyah al-nafs method consisting of 3 stages, namely (1) cleansing the soul from reprehensible traits (takhalli), (2) adorning the soul with praiseworthy qualities of tahalli and (3) revealing the veil to Allah SWT, because the condition of the soul is already pure (tajalli). Then tazkiyah al-nafs has implications for Islamic Education, namely to make people who believe, have faith, and have noble character it is necessary to have a process of soul purification (tazkiyah al-nafs). If the mental condition of the students is clean, holy and healthy, the souls of these students will more easily accept, understand, and practice Islamic teachings and more easily receive guidance from educators to achieve their goals as abdullah as well as khalifatullah. Keywords: Tazkiyah al-Nafs, Islamic Education Abstrak: Manusia merupakan makhluk yang memiliki dimensi fisik dan dimensi jiwa (nafs). Dimensi jiwa inilah yang menjadikan manusia bisa lebih mulia daripada malaikat, namun juga bisa lebih hina daripada binatang. Oleh karena itu, jiwa manusia ini harus disucikan agar manusia bisa menjadi makhluk yang mulia. Istilah penyucian jiwa ini dalam Tasawuf disebut dengan tazkiyah al-nafs. Di sinilah Pendidikan Agama Islam memegang peranan penting, yakni bagaimana agar peserta didik memiliki jiwa yang bersih sehingga bisa menjadi manusia yang sempurna. Adapun jenis penelitian dalam studi ini yaitu studi pustaka dengan cara mengkaji literatur-literatur yang terkait dengan permasalahan kemudian di analisis dengan menggunakan teknik analisis isi atau content analysis. Adapun hasil dari penelitian ini yaitu metode tazkiyah al-nafs terdiri dari 3 tahap yaitu (1) membersihkan jiwa dari sifat-sifat tercela (takhalli), (2) menghiasi jiwa dengan sifat-sifat terpuji tahalli dan (3) tersingkapnya tabir kepada Allah SWT karena kondisi jiwa sudah suci (tajalli). Kemudian tazkiyah al-nafs ini berimplikasi terhadap Pendidikan Agama Islam yakni untuk menjadikan manusia yang beriman, bertaqwa, serta berakhlak mulia diperlukan adanya proses penyucian jiwa (tazkiyah al-nafs). Apabila kondisi jiwa peserta didik sudah bersih, suci dan sehat maka jiwa peserta didik ini akan lebih mudah menerima, memahami, dan mengamalkan ajaran-ajaran Islam serta lebih mudah menerima bimbingan dari pendidik untuk mencapai tujuannya sebagai abdullah sekaligus sebagai khalifatullah. Kata Kunci: Tazkiyah al-Nafs, Pendidikan Agama Islam
17
Nasution, Hasan Bakti, Katimin Katimin, and Purjatun Azhar. "Science Concepts According to Syed Hussein Nasr." Budapest International Research and Critics Institute (BIRCI-Journal): Humanities and Social Sciences 3, no. 3 (August 19, 2020): 2387–94. http://dx.doi.org/10.33258/birci.v3i3.1195.
Full textAbstract:
This Study aims to find out science concepts according Syed Hussein Nasr. The methodology of science in Islam is based on an epistemology that is fundamentally different from the epistemology that is dominant in modern Western science. For him, faith in the revelation of the Qur'an will reveal all the possibilities that exist in human reason. Submission to revelation, at every level makes sense capable of actualizing these possibilities. The development of Muslim reason is based on a complete awareness of this principle. In this perspective, in solving philosophical and scientific problems. Hence, it is understandable why purification of the soul is seen as an integral part of the methodology of knowledge. The purification of the soul is the main concern, for the protection and proper use of human reason. The religious and spiritual atmosphere created from the Koran at the same time removes obstacles to the development of a normal and optimal mind in the right way. Intellect here, is used in the sense of origin, intellectus (Latin) or nous (Greek).
18
R, Mathan kumar. "Thavayogam and sivayogam in Thirumanthiram." International Research Journal of Tamil 3, no. 1 (November 16, 2020): 13–23. http://dx.doi.org/10.34256/irjt2112.
Full textAbstract:
In today’s mechanical world, there is no use of learning some of the exercises only in the name of yoga. According to Tirumoolar, yoga is the purification of the body, mind, action and wound. The yoga practice that encompasses this concept is offered as Attanga Yoga in Thirumanthiram. The human soul has bounded knowledge where the Thiruvarul is performing as instrument to practice Attanga Yoga. According to Thirumoolar, Attaining Attamasithi through Attanga Yoga is not the completion of practicing yoga; Attaining seevanmuthan stage is the final stage where yogis can feel fulfillment through Ataanga Yoga. The soul gets the superior birth as human being through it’s benevolence of previous birth. By the grace of god, soul attains Iruvinaioppu, Malaparipakam and Thiruvarulvizhchi. In that improved stage, Thiruvarul exists as Gnanaguru and leads the soul to Attanga Yoga and the Thava Yoga. This practice also called as Raja-yogam. Through the practice of Attanga Yoga, soul attains the Attama sithis and realizes that the Thiruvarul is the part of Sivam. As Thiruvarul incorporates in sivam, the soul will realize it’s incorporation in sivam with limitless knowledge. This consciousness helps the soul to have strong bonding with siva. The attitude expresses the blissful movement of the soul. This experience stated as Siva-Gnana-yogam. Thus this article explains the virtues of attaining the bliss of living, Sivanupavam, through the path of Thirumanthiram.
19
Ghofar, Abdul, Usman Abubakar, and Muhammad Azhar. "TAZKIYATUN NAFS AS A STRENGTH BASE OF TEACHER PERSONALITY COMPETENCY." IJISH (International Journal of Islamic Studies and Humanities) 1, no. 2 (January 10, 2019): 129. http://dx.doi.org/10.26555/ijish.v1i2.410.
Full textAbstract:
The teacher should have a steady, stable, adult, wise, andauthoritative personality competence, be an example forlearners, and have a noble character, but in reality, hispersonality competence is still low and still far from thepersonality that teachers should have. The authors offer analternative solution with the Islamic psychology approach thatis Tazkiyatun nafs that can be used as a basis of teacherpersonality strengthening. This research uses qualitativedescriptive approach and literature or library research. Theessence of tazkiyatun nafs tends to talk about the soul (an-nafs).It is a process of purification of the human soul from theimpurities, both visible dirt and inner dirt. Therefore, the notionof tazkiyatun nafs is closely related to morals and psychology,and in Islam, it serves as a pattern of human formation of goodcharacter and cautious to Allah. In this study, the authors foundsome of the following findings. First, the growth of one'spersonality is influenced by factors from within that is theintegration of elements of aql (mind), qalb (heart), lust andoutside factors such as the process of interaction with theenvironment. Second, the soul is very functional to one'spersonality. A clean soul will produce good behavior while adirty soul will result in a low or weak personality.
20
Javeed, Muhammad Naeem, and Dr Hafiz Muhammad Hussain. "The role of Sufis in the spiritual and moral reform of a society in the context of philosophy of Ahsan." Al Khadim Research journal of Islamic culture and Civilization 2, no. 2 (September 30, 2021): 137–53. http://dx.doi.org/10.53575/arjicc.u9-v2.2(21)137-153.
Full textAbstract:
The element of spirituality is just as essential to human existence as eating, drinking, sleeping, waking up, and so on. The reason is that man is a mixture of body and soul. The nourishment of the body reaches it from the earthly means, by which it sustains itself, while the nourishment of the soul is spiritual action, which requires spiritual training. That is why Allah Almighty has included in the Holy Qur'an one of the basic responsibilities of the Prophet of Islam, self-purification. The teachings of spiritual training are repeated in the Qur'an. The Prophet (peace and blessings of Allah be upon him) purified human beings according to the Quranic injunctions. This legacy passed down from the Companions رضی اللہ عنہم to the Sufis of different times, who always fulfilled this responsibility well. This subject was later called "تصوف" and Sufism. The spiritual healers of the people were called Sufis. In this short article, after reviewing the injunctions of Sufism and purification from the Holy Qur’an, a look is given to the conditions and services of famous and eminent Sufis of different times
21
Sağlam, Soner. "Purification of Nafs (the Soul) in “Risaletun Nushiyye” and “Vagz-ı Azat”." Pamukkale University Journal of Social Sciences Institute 2017, no. 27 (2017): 349–51. http://dx.doi.org/10.5505/pausbed.2017.04880.
Full text
22
Wekke, Ismail Suardi, Acep Aam Amiruddin, and Moh Wardi. "Epistemology of Laduni Science on Muhammad Al-Ghazali Thought." Al-Ulum 18, no. 2 (December 1, 2018): 521–44. http://dx.doi.org/10.30603/au.v18i2.546.
Full textAbstract:
In essence, epistemology is a combination of thinking rationally and thinking empirically. This way of thinking is combined in the study of natural phenomena to discover the truth, the mind and the senses. Therefore, epistemology is an attempt to interpret and prove the belief that we know another fact, other than ourselves. The purpose of this research is to discover the workings and concepts of epistemology of science according to Al-Ghazali? And how the acquisition of knowledge and truth through Laduni science. The results showed that Al-Ghazali thought that Laduni science came from God directly into the human soul, the perfect soul of a clean and ready soul to muwajahah with God, that is where the science of God will be radiated. There are several methods to acquire laduni science. First, through the search of all the science and the most perfect part of a large number of available. Second, through the method of riyadhah and muraqabah. Third, through the method of reflection (tafakur). Fourth, through the method of inspiration. Fifth, through the tazkiyat an-Nafs method, the purification of the human soul through takhalli and tahalli stages. Sixth, through the method of zikr.
23
O'Hear, Anthony. "Philosophy – Wisdom or Technique?" Royal Institute of Philosophy Supplement 65 (October 2009): 351–61. http://dx.doi.org/10.1017/s1358246109990166.
Full textAbstract:
Notice the key concepts: wonder, purification of emotion, piercing the blindness of activity, transcendent functions. There are echoes here of the Platonic doctrine of philosophy as the care of the soul, therapy, the turning of the soul from fantasy to reality. Education, says Plato (and not just philosophy), is the art of orientation, the shedding of the leaden weights which progressively weigh us down as we become more and more sunk in the material world and the world of desire, eating and similar pleasures and indulgences. All this is in the context of the Cave, and a form of vision which is to become able to bear ‘the sight of real being and reality at its most bright… which is a form of goodness’.
24
Huda, Sokhi. "Karakter Historis Sufisme pada Masa Klasik, Modern, dan Kontemporer." Teosofi: Jurnal Tasawuf dan Pemikiran Islam 7, no. 1 (June 2, 2017): 64–95. http://dx.doi.org/10.15642/teosofi.2017.7.1.64-95.
Full textAbstract:
Sufism is an actualization of the doctrine of Tasawuf about purification of the soul towards God as a form of realization of the Prophet’s hadith on al-iḥsān. Sufism presents three forms of activity, namely the purification of the soul, Sufi behavior, and Sufi movements. Historically, Sufism has featured a distinctive and dialectical character. Classical Sufism features five characters, namely ascetic, practical, asceticism driven by fear of God, the concept of maḥabbah, and the concept of maḥabbah for ma‘rifah. Modern Sufism features four characters, namely presentation of sharī‘ah-based Sufism with no prominent social role any longer, adaptability to modern environments, expression of new political role as a pioneer of the modern nationalist movement, expression of Sufi militancy movement in the late colonial context. Contemporary Sufism presents nine characters, namely Sufism as a variant of transnationalism, the change in the relationship of authority and pattern of association in Sufism, the emphasis of Sufism as a mean of dedication, accommodative attitude towards the new regime, Sufism as the basis of civil society for political mobilization, the development of unique forms of local voluntary associations, the solution-based attitude of Sufism in political archetype, merging of Sufism with the spirit of Salafi and political activism, and the existence of relations of globalization, transnationalism, and hybridity.
25
Muhsin. "TITIK TEMU SUFISME DAN PSIKOLOGI; KAJIAN ATAS QS. AL-FAJR: 27-30." REVELATIA: Jurnal Ilmu al-Qur`an dan Tafsir 2, no. 1 (June 14, 2021): 72–88. http://dx.doi.org/10.19105/revelatia.v2i1.4489.
Full textAbstract:
The problem that this paper would like to answer is whether there are similarities between sufism and psychology in the discussion of soul. So far, sufism is known on the purification of the soul as its material object. To examine the soul, I observe the interpretation of Q.S al-Fajr verses 27-30. The method used is the tahlili method. This means to know how Islam understands the soul then to relate it with the explanation of soul according to psychology. Based on the results of this study, I reveal that there is a meeting point between sufism and psychology. Referring to the poems of Ibn Athailah al-Iskandari, I see similarities between him and secular psychologists such as Aristotle and Plato. I also conclude that considering the soul as their common object material. (Permasalahan yang akan dijawab dalam tulisan ini yaitu apakah terdapat persamaan antara sufisme dan psikologi dalam pembahasan kejiwaan. Selama ini sufisme yang dikenal dengan penyucian diri menjadikan jiwa sebagai obyek materialnya. Untuk mengkaji jiwa, penulis melihat penafsiran Q.S al-Fajr ayat 27 – 30 dengan metode tahlili. Ini dimaksudkan untuk melihat pemahaman Islam terhadap jiwa kemudian mengaitkannya dengan penjabaran dari jiwa menurut ilmu psikologi. Berdasarkan hasil penelitian ini, penulis menemukan bahwa terdapat titik pertemuan antara sufisme dan psikologi. Mengacu kepada Syair-Syair Ibn Athailah al-Iskandari, misalnya, penulis melihat ada persamaan dengan para psikolog umum seperti Aristoteles dan Plato. Dengan demikian, terdapat persamaan antara sufisme dan psikologi karena sama-sama menjelaskan tentang jiwa).
26
Zainal Abidin, Nur Lailatul Akma, and Kamariah Kamarudin. "The Concept of Tazkiyah Al-Nafs in the Female Character in the Novel The Missing Piece." Malay Literature 24, no. 1 (March 11, 2011): 85–108. http://dx.doi.org/10.37052/ml.24(1)no5.
Full textAbstract:
This study aims to analyse the elements of tazkiyah al-nafs (purification of the soul) in the novel The Missing Piece: Part One and Part Two . In general, character studies discuss three important aspects, one of which is the spiritual. In this study, the researcher will lay emphasis on the message of spirituality depicted by the author through the female character in the novel. This spiritual message can be traced in the elements of spiritual purification ( tazkiyah al-nafs ). In the novel The Missing Piece , elements of tazkiyah al-nafs will be classified in terms of two relationships; the relationship of humans with Allah ( habl min Allah ) and the relationship of human beings with one another ( habl min al-nas ). Based on this concept of tazkiyah al-nafs , the female character in the novel The Missing Piece in both parts one and two, can be seen to convey a number of spiritual messages that make up aspects of female personality in Islam. This includes aspects of aqidah (creed) and ibadah (worship) in line with spiritual concepts and suggestions for the process of the purification of the soul ( tazkiyah al-nafs ). The potential of women authors in the field of Islamic spirituality needs to be given attention, apart from emphasizing moral issues and the quality of female characters. This can also be seen as an effort to elevate women’s writing to be on par with the men’s; it can, in fact, make women’s writing a guide for the formation of an exceptional ummah (Islamic community). Keywords: Tazkiyah al-nafs , female characters, women’s writing, relationship of humans with Allah, relationship of humans with one another.
27
Ghofar, Abdul, Usman Abubakar, and Muhammad Azhar. "TAZKIYATUN NAFS AS A STRENGTH BASE OF TEACHER PERSONALITY COMPETENCY." IJISH (International Journal of Islamic Studies and Humanities) 1, no. 2 (February 2, 2019): 128. http://dx.doi.org/10.26555/ijish.v1i2.559.
Full textAbstract:
The teacher should have a steady, stable, adult, wise, and authoritative personality competence, be an example for learners, and have a noble character, but in reality, his personality competence is still low and still far from the personality that teachers should have. The authors offer an alternative solution with the Islamic psychology approach that is Tazkiyatun nafs that can be used as a basis of teacher personality strengthening. This research uses qualitative descriptive approach and literature or library research. The essence of tazkiyatun nafs tends to talk about the soul (an-nafs). It is a process of purification of the human soul from the impurities, both visible dirt and inner dirt. Therefore, the notion of tazkiyatun nafs is closely related to morals and psychology, and in Islam, it serves as a pattern of human formation of good character and cautious to Allah. In this study, the authors found some of the following findings. First, the growth of one's personality is influenced by factors from within that is the integration of elements of aql (mind), qalb (heart), lust and outside factors such as the process of interaction with the environment. Second, the soul is very functional to one's personality. A clean soul will produce good behavior while a dirty soul will result in a low or weak personality.
28
Imam, Amr Mohamed Sayed, and Mohamed Ebrahim El-Sherbiny Sakr. "Sufism in Malaysia and its impact on the revival of the Islamic Dawah." Al Hikmah International Journal of Islamic Studies and Human Sciences 5, no. 1 (February 28, 2022): 124–53. http://dx.doi.org/10.46722/hkmh.5.1.22f.
Full textAbstract:
There is no doubt that the science of Sufism became an essential part of our Islamic heritage, although it was not popularized as a term and concept until the third century AH.The science of Sufism focused on the spiritual aspect of the heart. The purification of the soul and the soul is the basis of the science of Sufism. Therefore, this aspect had a great impact on Islamic societies, especially Malaysian society. Who was affected by some mystical manifestations, such as wirds and remembrances, and other Islamic rituals, and passed on from generation to generation, and the persistence of it had an effect on the survival of Islam on the souls of the youth and the young, men and women, and it also had an evident effect on non-Muslims, who are many. They are destined to live among Muslims.Therefore, the primary objective of this study was: An observation of some Sufi manifestations that had a good effect in Malaysian society, and the preservation of these aspects that are the piety of hearts, as well as the rooting of these manifestations from the legal point of view and responding to the suspicions that were raised about them.
29
Ahaddour, Chaïma, Stef Van den Branden, and Bert Broeckaert. "Purification of Body and Soul for the Next Journey. Practices Surrounding Death and Dying Among Muslim Women." OMEGA - Journal of Death and Dying 76, no. 2 (September 8, 2017): 169–200. http://dx.doi.org/10.1177/0030222817729617.
Full textAbstract:
This study aims, first, to compare normative Islamic practices toward death and dying and actual practices of Moroccan Muslim women. Second, it seeks to compare the views and practices of middle-aged and elderly women. Qualitative empirical research was conducted with 30 middle-aged and elderly Moroccan Muslim women living in Antwerp (Belgium) and with 15 experts in the field. Our study shows that religious beliefs and worldview have a great impact on Muslims’ practices surrounding death and dying. More specifically, practices are strongly shaped by their eschatological beliefs. The rituals are perceived as preparations for the hereafter, entailing purification of both soul and body, and demonstrate the belief in a continued existence of the soul. We found striking similarities between our participants’ views and normative Islamic views. We did not find a more secular understanding of death and dying among the middle-aged women.
30
المعلة, جميل حليل, and دعاء راهي البو كلل. "The concept of divine beauty and adoration in Plotinus' moral philosophy." Kufa Journal of Arts 1, no. 33 (November 14, 2017): 265–84. http://dx.doi.org/10.36317/kaj/2017/v1.i33.6026.
Full textAbstract:
Likewise, Plotinus saw that goodness is the highest degree of beauty, and that beauty is goodness, and it must be present in the one (the first), and it is issued directly to the mind, and from the mind to the soul. The ultimate goal for all people is to reach the highest degrees of beauty. Goodness and beauty are linked together and inseparable, as they are associated with religious rituals. Reaching religious purification is achieving goodness and beauty.
31
Doroszkiewicz, Warsonofiusz. "Antropologia i ascetyzm." Elpis 12 (2010): 51–70. http://dx.doi.org/10.15290/elpis.2010.12.06.
Full textAbstract:
Socrates described man as a soul imprisoned in the body, whereas the soul is in him that something which participates most in the divine nature, something that governs us. The Bible though sees a man as a complete whole, in which the soul, the spirit and the body are described as certain aspects of the functioning of this whole, and not its autonomous parts. a man is also understood as predestined by God to be saved thanks to the redemptory mission of the messiah – Jesus Christ. apostle Paul introduces the idea that a man consists of the body, the spirit and the soul. Human soul, due to the inherited results of the original sin, is in a permanent danger of the evil temptations. The key to its health is the mind which enables the man to know God, the interior sense of the things and the principles of created things. The mind tends to God, it can purify itself of the evil and introduce and maintain the holiness coming from God. The Fathers of the Philocalia considered the heart as the spiritual centre of the human person directly engaged in the spiritual warfare, and its purification considered as an indispensable condition of man’s transformation.God loves man, He created him on His image, gave him freedom and calls him unceasingly to the completion of the divine likeness – that is to the natural participation in the divine life. During the earthly life this participation is attained by a slow process of elevation above one’s own limits and opening oneself to the action of the uncreated energies of God. This process implies the purification of the hole human being by an ascetic effort in order to overcome the sinfulness. ascesis in Christianity is understood as a practice of renouncements, aiming at the spiritual freedom of any disordered attachement to the created reality. monastic ascesis is a complete renouncement, a constant crucifying of oneself in order to fight with the passions, to keep God’s commandments and to acquire virtues. This ascesis had different forms, of which the most important and significant is the practicing of the “pure prayer”, “the prayer of the heart” which helps a man to purify himself of the passions and acquire the knowledge of God, the ultimate peace and the contemplation of God.
32
Boys-Stones, George. "Phaedo of Elis and Plato on the Soul." Phronesis 49, no. 1 (2004): 1–23. http://dx.doi.org/10.1163/156852804773617389.
Full textAbstract:
AbstractPhaedo of Elis was well-known as a writer of Socratic dialogues, and it seems inconceivable that Plato could have been innocent of intertextuality when, excusing himself on the grounds of illness, he made him the narrator of one of his own: the Phaedo. In fact the psychological model outlined by Socrates in this dialogue converges with the evidence we have (especially from fragments of the Zopyrus) for Phaedo's own beliefs about the soul. Specifically, Phaedo seems to have thought that non-rational desires were ineliminable epiphenomena of the body, that reason was something distinct, and that the purpose of philosophy was its 'cure' and 'purification'. If Plato's intention with the Phaedo is to assert the separability and immortality of reason (whatever one might think about desire and pleasure), then Phaedo provides a useful standpoint for him. In particular, Phaedo has arguments that are useful against the 'harmony-theorists' (and are the more useful rhetorically speaking since it is only over the independence of reason that Phaedo disagrees with them). At the same time as allying himself with Phaedo, however, Plato is able to improve on him by adding to the demonstration that reason is independent a proof that it is actually immortal.
33
Novruzov, Rafig, and Gulnar Novruzova. "THE FORMULA OF THE SOUL IN DĪWĀN-I HIKMAT BY AHMAD YASAWI." Филология, no. 43 (2023): 32–41. http://dx.doi.org/10.60055/phl.2023.43.32-41.
Full textAbstract:
The article analyzes the concept of “soul” in the work of one of the founders of the Sufi Turkic branch of Islam Khoja Ahmed Yassavi “Divani Hikmet”. In the philosophy of the Sufis, the soul of a person emanating from the Creator occupies a special place. According to the ideology and practice given in Yassawi’s “Hikmets”, the knowledge of the path to God involves the following stages: following the codes of Islamic law (Sharia); following the Sufi teachings (tarikat); approaching Allah (haqiqah); knowledge of religion (ma’arifat). These stages, which contribute to the purification of the soul and the approach to Allah, show that the violation of this sequence cannot lead to the achievement of “Haqiqat” (“Truth”). Each of the seven stages of the development of the soul, according to the Turkic Sufi, personifies the transition to a new state, which serves to purify it from worldly vices. The motivation for this transformation is an unbridled love for the Creator, which is expressed in the service of good. The leading force on the path to Truth is love. In the name of love for the Creator, a person must undergo ascetic trials in order to deserve union with Him. It is Allah who shows the way to reach the goal. To do this, one must accept death as the birth of a new life
34
Runesi, Yasintus T. "SELAINNYA PEMAHAMAN ATAU YANG MELAMPAUI KEYAKINAN: AYUB DAN EKSES PENDERITAAN." Lumen Veritatis: Jurnal Filsafat dan Teologi 11, no. 2 (April 30, 2021): 159–86. http://dx.doi.org/10.30822/lumenveritatis.v11i2.1112.
Full textAbstract:
In biblical wisdom-literature, there is one fundamental point which states that fear of the Lord, that is wisdom; and eschewed evil is understanding. Someone who follows and practiced these instructions will be blessed by God. This view assumes a relationship between divine law and suffering. However, Job’s suffering in the Book of Job is a kind of counternarrative against this dominant worldview, that suffering is divine judgment on sinful human behavior. According to this understanding, I will explain in this article that Job’s suffering is a story of purification and the ladder of human soul. The cycles of speeches between Job and his friends shows to us that suffering always excessive to the eyes of mind, suffering always exceeds the human ability to understand it completely through our conceptual categories. If we receive suffering with appropriate inner disposition, it is capable of elevating human soul beyond this worldly reality.
35
Panda, Herman Punda. "PERJALANAN JIWA KE “KAMPUNG LELUHUR” KONSEP KEMATIAN MENURUT KEPERCAYAAN ASLI MASYARAKAT SUMBA (MARAPU) DAN PERJUMPAANNYA DENGAN AJARAN KATOLIK." Lumen Veritatis: Jurnal Filsafat dan Teologi 10, no. 2 (April 1, 2020): 197–220. http://dx.doi.org/10.30822/lumenveritatis.v10i2.478.
Full textAbstract:
This study answers a phenomenon of double funeralrite that often occurs among the Catholics who converted from Marapu, the ethnic religion of the people of Sumba. Double funeralrite is the practice of funeral ceremonies consisting of official liturgy of the Catholic Church and spontaneously followed by a number of Marapu rites. Such a practice indicates a dualism of belief, in the sense that people have embraced the Catholic faith but are still attached to the elements of their old beliefs. In this study the author investigates in depth both the funeral rites according to Marapu and the double practice phenomenon in funeral ceremonies of Catholics who converted from Marapu. The main purpose of this research is to find parallels and intersections between Catholic’s concept of life after death and that of Marapu’s. Discussion and analysis of the data prioritizes the meaning behind each verbal and non-verbal expression. The meaning of prayers, rituals and symbols used in funeral according to Marapu reveals universal values that parallel to the values contained in Catholic teaching. According to Marapu belief, death is the return of the soul towards “ancestral village”, which is the final resting place of souls after death. This return is believed to be a long journey before arriving at the ancestral village. Prayers and ceremonies carried out by humans aim to help the soul to enter the ancestral village. This concept parallels to the Catholic understanding of soul purification after death before entering the eternal happiness in Heaven. Such parallels allow a construction of the encounter between Catholic teachings and Marapu ones about life after death.
36
Protopopova, Irina. "‘Metaphysics’ and ‘Phenomenology’ in Plato (the “Phaedo”)." ΣΧΟΛΗ. Ancient Philosophy and the Classical Tradition 15, no. 1 (2021): 342–53. http://dx.doi.org/10.25205/1995-4328-2021-15-1-342-353.
Full textAbstract:
The article considers the correlation between the ‘metaphysical’ and ‘phenomenological’ approaches in Plato’s “Phaedo”. Here, the ‘metaphysics’ refers to philosophical judgments that are considered as certain external principles that are not directly related to the philosopher’s ‘work of consciousness’. The ‘phenomenology’, on the other hand, refers to the specific philosophical experience of observing one’s own ways of grasping things in the immediate reality of awareness. At the beginning of the dialogue, in the so-called ‘defense of Socrates’, he first offers several premises that are accepted as axioms by his interlocutors and, secondly, he describes a philosophical purification as the ‘gathering of the soul’, which results in a confusion of ideas about the soul as either separated and existing after death or ‘being collected in itself’ in the process of philosophical, metaphorical ‘dying’. The first and the third arguments for the immortality of the soul can be considered as ‘metaphysical’, based on analogies, and the second and the forth, as ‘phenomenological’, based on the practice of contemplation of ‘eide in themselves’ by the soul ‘in itself’. It is concluded that Plato’s eide do not appear due to induction or deduction and are not a doubling of general concepts, as Aristotle believed, but are revealed as a result of some effort to realize one’s own awareness of one’s own grasping of being. This is what is outlined here as the difference between ‘metaphysics’ and ‘phenomenology’.
37
Desfiyadin Nugraha, Brafangestu Candra, Idah Hamidah, and Diana Puspitasari. "Kepercayaan Dan Praktik Shinto Dalam Anime Noragami." KIRYOKU 5, no. 1 (June 2, 2021): 112–21. http://dx.doi.org/10.14710/kiryoku.v5i1.112-121.
Full textAbstract:
The aim of this research is to describe beliefs and Shinto practices in the anime Noragami based on the concept of religion by Koentjaraningrat and references from Danamdjaja, Nadroh and Azmi. The method used in this research is descriptive qualitative, the data collection technique used was a note-taking technique. The data used are dialogues and screenshots. The data analysis technique was carried out by analyzing the dialogue in the anime noragami related to beliefs or Shinto practices. Found three concepts of beliefs from the anime include beliefs in the existence of God, belief in the soul(spirit) of the dead, and belief in the evil spirit (ghost or monster). While Shinto rites were found, three practices include purification, offerings to gods and praying. The conclusions of this study about Japanese people’s beliefs contained in the anime Noragami in the form of supernatural and soul (spirit) concepts. For Shinto practices focus on purity, impurity and then ask God
38
Baried, Ariani Barroroh, and Mulawarman Hannase. "THE IRFANI CONCEPT IN SUFISM AND ITS RELATION TO ISLAMIC PHILOSOPHY." Rausyan Fikr: Jurnal Studi Ilmu Ushuluddin dan Filsafat 17, no. 2 (December 27, 2021): 229–56. http://dx.doi.org/10.24239/rsy.v17i2.808.
Full textAbstract:
Abstract
Talking about Sufism cannot be separated from 'Irfan' knowledge; both are interrelated; it can also say that 'Irfan', and 'Irfan' are Sufism. The level of ma'rifat is a jargon that many Sufis generally pursue. There are many ways to achieve this, each Sufi has his way, including First, Riyadhah (self-surrender, accepting sincerely and gracefully for all that the Creator has), Second, Tafakkur (tafakkur to strengthen belief in the greatness and power of Allah, then become an attitude that always motivates individuals, to actively dhikr and worship Allah swt.), Third, Tazkiyat An-Nafs (the process of purifying the human soul. The process of purification of the soul in the framework of Sufism can be done through the face of takhalli and tahalli). Then when Sufism meets philosophy, can the two synergize with each other? While the science of Sufism talks about the heart while talking about reason or ratio. Because the author wants to release the relationship between Sufism (Irfan) Islamic philosophy, this research is in the form of library research or referred to as library research which is carried out by reviewing various literature, both from the latest journals, book texts, scientific articles, the results of other people's research, as well as other sources related to Irfani Sufism and Islamic philosophy. The results of the conclusion that their studies of the soul in a philosophical approach provided many precious contributions to the perfection of studying Sufism in the Islamic world. An understanding of the soul and spirit itself is essential in Sufism. Later developed philosophical analyses of the soul and spirit in Sufism.
39
Andy, Safria, and Uqbatul Khoir Rambe. "Concept and Practice of Tarbiyatun Nafs in Formal and Informal Educational Institutions." At-Ta'dib 18, no. 2 (January 22, 2024): 231–55. http://dx.doi.org/10.21111/attadib.v18i2.10098.
Full textAbstract:
This research aims to understand how soul education (tarbiyatun nafs) is implemented at the State Islamic University of North Sumatra and the Jabal Hindi Thariqah in shaping students and pupils with noble character, intelligence, caring, and well-mannered. By combining knowledge and virtuous conduct, intelligence is the main objective of this research in the two locations. The methodology used is qualitative field research, employing descriptive analysis with the results based on descriptive phenomena and participatory observation. The research was conducted at the State Islamic University of North Sumatra and the Naqshbandiyah Jabal Hindi Thariqah to examine the concepts of soul education held by both institutions and to compare these concepts as a means towards achieving true soul education in the field of Education, ultimately contributing to the development of a morally upright society. The findings reveal that the State Islamic University of North Sumatra has developed an educational concept that integrates moral excellence into every aspect of campus life, with the entire campus community directed towards goodness, serving as role models and fostering ideal imagination. It acts as a stimulus and catalyst for the students' personalities through spiritual and physical guidance. The Naqshbandiyah Jabal Hindi Thariqah places the soul as a faith that can be attained through contemplation, reflection, and remembrance, leading to the purification of the heart and soul (tazkiyatul qalb and nafs) achieved through spiritual practices to attain the pleasure of Allah. It stems from the servant's love towards Allah SWT and strengthens the physical body to achieve success (economically) to establish prosperity and noble civilization. The results of this research can be compiled into a textbook and contribute to society, especially for students and pupils.
40
Deswita, Deswita, Zaidi Hajazi, and Kasmuri Selamat. "Tazkiyat al-Nafs as a Solution for Reaching Humans Peace of Heart in the Modern Age." Alfuad: Jurnal Sosial Keagamaan 6, no. 2 (December 13, 2022): 11. http://dx.doi.org/10.31958/jsk.v6i2.7260.
Full textAbstract:
The development of the times and technology has changed the human perspective on spiritual values. This sometimes causes the presence of various flavors in the human soul. Be it peace, happiness or otherwise a sense of anxiety, discomfort, and sadness, all of which lead to the human heart, Allah gives ease to His servants in following the path of goodness and turns them away from badness and evil. Paying attention to things that can cleanse the soul and soften the heart so that it is always obedient to the shari'ah of Allah, is one of the greatest factors of goodness in this world and in the hereafter. Desire and equanimity can only be achieved if he reaches Allah. As for achieving it, a healthy and clean heart is needed, because the estuary of happiness and misery is the heart. The heart will only feel happy with sincerity to Allah. The heart will feel calm with remembrance and obey Allah. The way to achieve happiness and peace of mind is to pay attention, improve, and treat heart diseases so that they always obey His Rabb. The lucky person is the one who gets Allah's ressistance and the lowly and despicable is the one who is hindered from Allah's help. How to get happiness, serenity, help and guidance from Allah? This is what will be discussed in this study. In this study, we discuss how to achieve peace of mind through tazkiyat an-Nafs (purification of the heart or soul). Tazkiyat an-Nafs itself is an attempt to filter out the bad and dirty things from the soul, so that what comes out of the soul is the good one. Tazkiyat an-Nafs is done by following the Apostle who oversees guiding his people through the verses of Allah, through worship through the Shari'a way.
41
Yusoff, Adnan Mohamed, Ahmad Sanusi Azmi, Hishomudin Ahmad, Robiatul Adawiyah Mohd@Amat, and Wan Azura Wan Ahmad. "Purification of Soul (Islah al-Nafs) in the Quran: An Analysis of Al-Ghazali’s Method." Advanced Science Letters 24, no. 4 (April 1, 2018): 2848–50. http://dx.doi.org/10.1166/asl.2018.11075.
Full text
42
Ubaidillah, Ubaidillah, Abdul Ghofur, and Irham Irham. "PELATIHAN TATA CARA BERSUCI KEPADA ANAK-ANAK DAN REMAJA DI DESA PANTAI HARAPAN JAYA." An-Nizam 2, no. 1 (March 15, 2023): 1–9. http://dx.doi.org/10.33558/an-nizam.v2i1.6029.
Full textAbstract:
Worship is the main task that Allah SWT has entrusted to humans while standing on earth. There are many ways of worship, which if summarized into two types, namely mahdhah worship (pure / without intermediaries) and ghairu mahdhah worship (impure / through intermediaries) where worship performed by Muslims has several conditions so that their worship is accepted, one of which is purification. Based on the analysis of the problems received by the author from the community in Pantai Harapanjaya Village, there are still many children and adolescents who do not fully understand and practice the correct procedures for purification according to the guidance of Islamic law. Because of the problems that exist, the author uses the lecture and demonstration method on the material for correct purification training procedures according to the guidance of Islamic law which are held in two meetings, where the first meeting uses the lecture method which is held at the Al-Husna Mosque in Bulak Hamlet and the second meeting uses the lecture method. demonstration method carried out in the Saung Ilmu Bulak Hamlet. The results of the conclusions from these two activities include, firstly increasing understanding and increasing children and youth in carrying out the practice of purification properly according to Islamic sharia guidelines and secondly increasing trust in the community and parents towards children and adolescents that they have been able to become the golden generation to continue the struggle for progress in Harapanjaya Beach Village with the initial capital of having a pure soul from an early age.
43
Hanifiyah, Fitriyatul. "Konsep Tasawuf Sunni: Mengurai Tasawuf Akhlaqi, Al-Maqamat dan Ahwal, Al-Ma’rifah dan Mahabbah Perspektif Tokoh Sufi Sunni." AT-TURAS: Jurnal Studi Keislaman 6, no. 2 (December 28, 2019): 74–91. http://dx.doi.org/10.33650/at-turas.v6i2.721.
Full textAbstract:
Abstract: Sufism is self-cleansing and the human soul for the means to draw closer to God Almighty. The development of Sufism today can not be separated from the tendency of spiritualism. we cannot ignore that there are two very important technical terms namely maqamat and ahwal in Sufism. To reach the position of maqamat and ahwal the stages must be passed by a Sufi. Achievement at the highest station can be realized in the form of behavior changes or commendable morals. That character will deliver a Sufi to the level of mahabbah and ma'rifah. The research method used in this research is the study of literature (Library Research). For the results of this study that Sufism is a pattern of Sufism Sufism whose teachings go back to the Qur'an and Sunnah. Maqam and hal are a way to achieve the ideal of the Sufis. Through the process of purification of the soul against the tendency of matter to return to the light of God. When God manifests himself in the soul and clean heart of man in both His majesty and beauty, a person will love the manifestation and feel certain joys, heart feels close (qurb), love (mahabbah), raja’ , serenity and sense sure.These mental conditions are called ahwal. Keywords: Sufism, Maqamat and Ahwal, Mahabbah and Ma’rifah
44
Haqq, Muhammad Valiyyul. "Psikoterapi Abū Naṣr al-Sarrāj al-Ṭūsī: Tinjauan atas al-Maqāmāt al-Rūḥāniyyah dalam Kitab al- Luma‘." Jurnal Penelitian Ilmu Ushuluddin 1, no. 3 (September 6, 2021): 174–94. http://dx.doi.org/10.15575/jpiu.12704.
Full textAbstract:
Appeared for the first time in 1965 in the monumental work of Reza Arasteh, Sufi spiritual approaches and methods in psychotherapy have to wait for Muslim scholars attention in the 21st century. To our concern, up to now only few studies which dive in the ocean of Sufi doctrinal aspects of psychotherapy: most of them still swim at the upper level trying to estimate the possible relationship between Sufi spiritual practices and methods of psychotherapy. However, to our surprise, none of these few studies that focus on the Sufi spiritual maqāmāt, the well-known meticulous step-by-step guidance for those who want to master their soul and mental states. In the absence of this, the present article attempts to explore the maqāmāt discussed by Abū al-Naṣr al-Sarrāj al-Ṭūsī in his famous al-Luma‘ in light of psychotherapy. At the end this article finds that these Sufi maqāmāt are not only means for spiritual purification, i.e., soul and mental well-being, but also al-Sarrāj’s model of Sufistic psychotherapeutic outline method.
45
Suyanta, Sri, Arizul Suwar, and Dahri Dahri. "Metodologi Studi Tasawuf: Wahdatul Wujud Hamzah Fansuri." Tadabbur: Jurnal Peradaban Islam 4, no. 2 (January 14, 2023): 514–26. http://dx.doi.org/10.22373/tadabbur.v4i2.300.
Full textAbstract:
Humans cannot be understood through their outward aspects (eksoteric), so also religion. if humans consist of the dimensions of the soul and body then religion also consists of the outer and inner dimensions, also called the spiritual dimension which in Islam is known as tasawuf. This article aims to describe the Sufism approach in Islamic studies that focuses on the wahdatul wujud of Hamzah Fansuri thought. Hamzah Fansuri is known as the first Sufi to introduce the doctrine of wahdatul wujud in the Archipelago. The teachings of wahdatul wujud focus on the process of defeating the ego (negating oneself) through self-purification, by imitating God's character as much as possible so that it can reach the stage of perfection called insan kamil. This research is a literature study that utilizes various relevant references using descriptive analysis methods. The results of this study say that the process of the journey of the human soul from beginning to end according to Hamzah Fansuri can be concluded with the process of tajalli and taraqqi through certain stages.
46
Sayed Alam Jamal Abdussalam Hasham and Muhammad Aslam Khan. "ہندو مت اور اسلام میں مقامات و زیارات کی معنویت:تقابلی مطالعہ." مجلہ اسلامی فکر و تہذیب 2, no. 2 (December 26, 2022): 1–15. http://dx.doi.org/10.32350/mift.22.01.
Full textAbstract:
Paying tribute and travelling to sacred places have been prevalent among all religions mainly for attaining a more lofty and higher rank not only on spiritual level but also to experience a closer proximity to holy personalities. Hinduism and Islam, being considered among the major religions of the subcontinent, also emphasized the importance of pilgrimages (or sacred travels), i.e. visits to certain places in order to overhaul and purify the stained soul that is the abode of human will, worldly desires and determinations. However, the difference lies in endorsement and execution of performing pilgrimages. Thus, making our topic a unique blend to actually formulate the exact triangle and its vertices that keeps the worshipper moving along the whole life. The research aims at drawing inferences and findings as to what are the real differences that lie between the purpose and achievement regarding sacred travels in Hinduism and Islam. The research methodology used here is narrative; and induces comparison to extract practical results.
Keywords: Hinduism, Islam, Purification of soul, Sanctity, Sacred travels, Solitude
47
Fahrurrozi, Fahrurrozi. "RITUAL HAJI MASYARAKAT SASAK LOMBOK: RANAH SOSIOLOGIS-ANTROPOLOGIS." IBDA` : Jurnal Kajian Islam dan Budaya 13, no. 2 (November 10, 2015): 53–74. http://dx.doi.org/10.24090/ibda.v13i2.661.
Full textAbstract:
Philosophy of Ka‘bah no arak lek dalam ate represents a shift intradition and culture among Sasak people from tradition which is symbolized itself with Rinjani mountain to Ka’bah symbol of purification and soul purification. This shift made hajj and Ka’bah become the top ceremony which connect man and Allah, in religious and culture level. The Ka’bah symbolic in life philosophy and Sasak culture which is come from hajj perform spiritualisation in sociocultural and local political Sasak community. Through this symbolisation, their tradition is not only refelected religiously but also reflected in the norms and custom which becomes culture base of Sasak people. By the people, those things is formulated into “adat”, and”tata krame”. Tipa’ Ka‘bah as a religious philosophy is based on Islam and explain hajj as a continuous ritual by perform hajj in Mekah. For Sasak community, before someone performs hajj, they have to train their heart in good deeds. After the finish the hajj, they also have to keep their heart by manifested it through social activities. Sasak people calls the ritual as “behaji”.
48
Akbarnezhad, Mehdi, Majid Zeidi Jodaki, and Soha Valipour. "Self-Education Criteria based on the Educational Thought of Islam." International Journal of Multicultural and Multireligious Understanding 7, no. 2 (March 4, 2020): 124. http://dx.doi.org/10.18415/ijmmu.v7i2.1472.
Full textAbstract:
Self-education is: addressing oneself, shaping and directing vital activities, correcting the motivations, and considering the ultimate destination and orientation of activities for God. Accordingly, in this article, by following the language of revelation and sacred religious law, the grace and mercy of God is introduced as the most important element of cultivation and education; but the main responsible in self-purification and soul-education is the human being himself. Man hears the spiritual diseases and illnesses from the language of the revelation and the sacred religious law, but the one who ultimately has to find out his illness and take special medicine is man himself. In this regard, we have examined the elements of individual responsibility, the ability to sustain and the faith in the liberty of people, the areas of jihad, and the self-purification and of tools such as repentance, believing in God as the observer and shortening the dreams that helps people to educate themselves. We have used the library and documentary method in this research.
49
Khalid Saifullah. "Discourse Analysis." Linguistics and Literature Review 2, no. 1 (March 31, 2016): 29–38. http://dx.doi.org/10.32350/llr.v2i1.245.
Full textAbstract:
The present study aims at analyzing the discourse of Sufi poetry, a prominent genre of Sufi Literature. Sufi poets have been publicizing Sufism and their philosophy through poetry. Text and language is central to Sufi literature therefore Sufi poets use poetic language to mesmerize the hearts of people. In this study thematic discourse analysis of Sufi poetry is conducted in qualitative research paradigm whereas Post-structuralism is used as theoretical framework epistemologically. Textual data in form of poetry verses is collected purposively from online resources. The study concludes that poetry of two Sufi poets, Bulleh Shah and Rumi holds common themes of universal love, purification of soul and humility.
50
Rizka, Rizka Sarofah, Resa Yuliana Putri, Ridho Aziz Alfarezi, and Riski Wahyu Duwi Saputra. "Tazkiyatun Nafs Terminology: Buya Hamka's View." Journal of Research in Islamic Education 5, no. 2 (December 31, 2023): 118–27. http://dx.doi.org/10.25217/jrie.v5i2.4153.
Full textAbstract:
Humans need tazkiyatun Nafs in life for the process of approaching oneself to Allah so that life is always directed. Buya Hamka is a figure who is concerned about tazkiyatun nafs in the human soul. This study discusses the terminology of tazkiyatun nafs in Buya Hamka's view, namely the purification of the soul. The human soul has good and bad qualities, so it needs to be purified so that its good qualities stand out more. The way to purify the soul according to Buya Hamka is by worshiping, praying for Allah's guidance, doing dhikr, reading the Koran, seeking knowledge, and muhasabah or self-introspection. The result of tazkiyatun nafs is the emergence of commendable qualities in a person such as sincerity, gratitude, patience, willingness, optimism, enthusiasm, generosity, and so on. According to Buya Hamka, tazkiyatun nafs is very important for every Muslim to have noble morals and character, so that he becomes a better human being and is useful to others. This study uses the library research method, namely research studies and studies of various books, literature, notes or reports that are related to the topic we are discussing. Data obtained comes from various documentation, references, related articles. So that the creation of this scientific work can provide new views and knowledge regarding the concept of tazkiyatun nafs, further related to the concept of tazkiyatun nafs terminology, Buya Hamka's views, Buya Hamka's thoughts, as well as getting to know more about the figure of Buya Hamka. Many of these studies have been discussed, but this study examines in more depth the terminology of tazkiyatun nafs, in order to create maturity of perception regarding tazkiyatun nafs according to buya hamka.