KONSEP KEPEMIMPINAN PERSPEKTIF TASAWUF POSITIF MODERN

DOI:

https://doi.org/10.32478/evaluasi.v3i1.225

Authors

Keywords:

Modern Positive Sufism, Leadership

Abstract

Sufism as the core of Islamic teachings emerged by providing solutions and therapies for human problems by bringing closer to Allah the Creator. However, Sufism has been perceived as an inner practice that detaches itself from the world. However, lately, there is an understanding of Sufism which does not make its practitioners withdraw from the environment and instead requires its practitioners to go down to the community and contribute to solving problems faced by their communities. Sufism is known as "Positive Sufism" or neo-Sufism. Positive Sufism is a turning point of conservative Sufism. If conservative Sufism suggests that Sufism surges, then positive Sufism gives the impression that Sufism must be grounded. It must appear in all social life, and also contribute to solving world problems. This includes issues regarding leadership. The study method used is qualitative, the method of presenting the data is descriptive analysis, and it is designed with a library approach that explores some of the literature relating to the discussion of leadership concepts of modern positive Sufism perspectives. Therefore reviewing the concept of leadership and the criteria of a leader in the realm of Sufism is an alternative that can be done. So that it is expected to give an alternative picture like a leader who wants to run the wheel of his leadership based on Sufi souls, a Sufism expert

Downloads

Download data is not yet available.

Author Biography

  • Ahmad Buchori Muslim, STIT Islamic Village Tangerang
    Kepala Biro Administrasi Umum Mahasiswa

References

As-Suwaidan, Thariq Muhammad dan Faishal Umar Basyarahil. 2005. Melahirkan Pemimpin Masa Depan. Terj. M. Habiburrahim. Depok: Gema Insani Press.

Bagir, Haidar. 2001. Antara Tasawuf Eksesif dan Tasawuf Positif (Pengantar). Dalam Ahmad Najib Burhani. 2001. Sufisme Kota. Jakarta: Serambi Ilmu Semesta.

___________. 2002. Manusia Modern Mendamba Allah (Pengantar). Dalam Ahmad Najib Burhani. 2002. Manusia Modern Mendamba Allah, Renungan Tasawuf Positif.Jakarta: Penerbit IIMan dan Penerbit Hikmah.

Chittick, William C. 2002. Tasawuf di Mata Kaum Sufi, terj. Zainul Am. Bandung: Mizan.

Clarke, H. Wilberforce. 1998. Pendahuluan. (13-31). Dalam Syihabuddin Umar ibn Muhammad Suhrawardi. 1998. ‘Awarif al-Ma’arif: Sebuah Buku Daras Klasik Tasawuf. terj. Ilma Nugrahani Ismail. Bandung: Pustaka Hidayah.

Hafidhuddin, Didin. 2002. Amal Shaleh sebagai Fungsi Profetis Tasawuf. (315-322). Dalam Ahmad Najib Burhani, ed. 2002. Manusia Modern Mendamba Allah: Renungan Tasawuf Modern. Jakarta: Penerbit IIman & Penerbit Hikmah.

Hidayat, Komaruddin. 2002. Insan Kamil sebagai Makhluk Multidimensi. (215-225). Dalam Ahmad Najib Burhani. ed. 2002.Manusia Modern Mendamba Allah: Renungan Tasawuf Modern. Jakarta: Penerbit IIman & Penerbit Hikmah.

Ibrahim, Muhammad Zaki. 2002. Tasawuf Salafi, Menyucikan Tasawuf dari Noda-noda. Jakarta: Hikmah.

Jalaluddin. 2012. Psikologi Agama: Memahami Perilaku dengan Mengaplikasikan Prinsip-prinsip Psikologi. cet. 16. Jakarta: Rajagrafindo Persada.

Kamal, Zainul. 2002. Tasawuf dan Tarekat: Ajaran Esoterisme Islam. (11-20). Dalam Ahmad Najib Burhani, ed. 2002. Manusia Modern Mendamba Allah: Renungan Tasawuf Modern. Jakarta: Penerbit IIman & Penerbit Hikmah.

Kartanegara, Mulyadi. 2002. Alam Semesta sebagai Cermin Allah. (275-282). Dalam Ahmad Najib Burhani, ed. 2002. Manusia Modern Mendamba Allah: Renungan Tasawuf Modern. Jakarta: Penerbit IIman & Penerbit Hikmah.

Maksum, Ali. 2003. Tasawuf sebagai Pembebasan Manusia; Telaah Signifikansi Konsep “Tradisionalisme Islam†Sayyed Hossein Nasr. Yogyakarta: Pustaka Pelajar.

Mubarak, Achmad. 2002. Relevansi Tasawuf dengan Problem Kejiwaan Manusia Modern. (165-180). Dalam Ahmad Najib Burhani, ed. 2002. Manusia Modern Mendamba Allah: Renungan Tasawuf Modern. Jakarta: Penerbit IIman & Penerbit Hikmah.

Muhayya, Abdul. 2001. Peranan Tasawuf dalam Menanggulangi Krisis Spiritual. Dalam Bima Bayu A. 2001. Tasawuf dan Krisis.Yogyakarta: Pustaka Pelajar.

Najib Burhani, Ahmad. 2001. Sufisme Kota. Jakarta: Serambi Ilmu Semesta.

Rakhmat, Jalaluddin. 2002. Allah dalam Perwujudan Jalal dan Jamal. (199-208). Dalam Ahmad Najib Burhani, ed. 2002. Manusia Modern Mendamba Allah: Renungan Tasawuf Modern. Jakarta: Penerbit IIman & Penerbit Hikmah.

Shahab, Husein. 2002. Hikmah sebagai Alternatif dari Sufisme Anti Intelektual. (265-273). Dalam Ahmad Najib Burhani, ed. 2002. Manusia Modern Mendamba Allah: Renungan Tasawuf Modern. Jakarta: Penerbit IIman & Penerbit Hikmah.

Shihab, Alwi. 2002. Akhlak sebagai Sasaran Tasawuf. (283-303). Dalam Ahmad Najib Burhani, ed. 2002. Manusia Modern Mendamba Allah: Renungan Tasawuf Modern. Jakarta: Penerbit IIman & Penerbit Hikmah.

Sholikhin, Muhammad. 2004. Tasawuf Aktual. Semarang: Pustaka Nuun.

Siradj, Said Agil. 2002. Syariat sebagai Unsur Integral Tasawuf. (243-253). Dalam Ahmad Najib Burhani. ed. 2002.Manusia Modern Mendamba Allah: Renungan Tasawuf Modern. Jakarta: Penerbit IIman & Penerbit Hikmah.

Suyuti, Ahmad. 2002. Percik-Percik Kesufian. Bandung: Penerbit Pustaka Hidayah.

Syukur, M. Amin. 2003. Tasawuf Kontekstual; Solusi Problem Manusia Modern.Yogyakarta: Pustaka Pelajar.

______________. 2004. Tasawuf Sosial. Yogyakarta: Pustaka Pelajar.

Downloads

Published

2019-03-20

Issue

Section

Review Articles

How to Cite

KONSEP KEPEMIMPINAN PERSPEKTIF TASAWUF POSITIF MODERN. (2019). Evaluasi: Jurnal Manajemen Pendidikan Islam, 3(1), 136-161. https://doi.org/10.32478/evaluasi.v3i1.225

Similar Articles

1-10 of 12

You may also start an advanced similarity search for this article.