<> "The repository administrator has not yet configured an RDF license."^^ . <> . . . "ZUHUD DALAM PERSPEKTIF AL-PALIMBANI\r\n(1704 M/1116 H-1789 M/1203 H)\r\n(KAJIAN KITAB SAIR AL-SĀLIKĪN ILĀ ‘IBĀDAH RABB AL-‘ĀLAMĪN)\r\n\r\n"^^ . "This dissertation discusses asceticism in ai-Palimbani's perspective, which is\r\nassessed through the book Sair as-Salikin i/a 'lbadah Rabb a/- 'Alamin. To date the\r\nbook is still widely used by several study groups, such as tliose of Sufism or\r\ncongregation, either in Indonesia OJ\"other Southeast Asian countries.\r\nAl-Palimbani was an Indonesian Sllfi who bad closer thought to ~hazali,\r\nevidenced by the use of a lot of references to ai-Ghazali in his book. AJ-Ohazali was\r\none of the Sunni Sufism t:igures of extreme asceticism. However, the view at\r\nai-Palimbani's ideas and thought of asceticism in the book shows that be does not fully\r\nfollow al-Ghazali's. h1.b.is work, be quotes not only from al- GhazaJi's books but also\r\nfrom other books of Sufism. In this study, tbe writer wants to see al-Palimbani's views\r\nof asceticism different from those of other ascetics and how his views on asceticism in\r\nthe book are.\r\nIn. oonstructing the ideas tc answer lhe problems, tbe writer uses the content\r\nanalysis method to see ai-Palimbani's ascetic views in the book, with philological and\r\ndescriptive analytical approaches.\r\nFrom the study, it is found that asceticism nature is leaving something loved\r\nand turning aY.tay from it to something more than it Asceticism has advantages,\r\nnamely motivating us to do good deeds; exciting us for doing charity; avoiding us from\r\nenvying people's happiness; and making U!i acquire spiritual enlightenment, loved by\r\nGod, and have tich heart. Asceticism levels are the beginner level of leaving the\r\nforbidden, the mid-level of Leaving the forbidden as well as the pennissible, and the\r\nhighest level of leaving the pennissible without any force and not looking for\r\nsomething that does not have any good. Asceticism types may cove:r food, clothing,\r\nshelter, household utensils, marriage, wealth, and splendor asceticism. The signs of\r\nasceticism are being not happy with what is possessed and not sad with its absence,\r\nfeeling just equal while praised and criticized, having obedient heart to Allah and\r\npossessing wild heart with the world.\r\nIn conclusion, asceticism is an integral part of Sufism. Sufism is part ofislamic\r\nthought that discusses, examines, analyzes, and. describes asceticism, so a variety of\r\nopinions are thus found. They have differences and similarities. Theo difference is an\r\nacademic contribution and shows the dynamics, and the dynamics demonstrates the\r\nbreadth of the intellectual treasures cf ls1amic thought.\r\n\r\n"^^ . "2014-08-26" . . . "UIN SUNAN KALIJAGA"^^ . . . "PROGRAM PASCASARJANA, UIN SUNAN KALIJAGA"^^ . . . . . . . . . "NIM. 08.3.697 – BR"^^ . "PIRHAT ABBAS "^^ . "NIM. 08.3.697 – BR PIRHAT ABBAS "^^ . . . . . "HTML Summary of #14485 \n\nZUHUD DALAM PERSPEKTIF AL-PALIMBANI \n(1704 M/1116 H-1789 M/1203 H) \n(KAJIAN KITAB SAIR AL-SĀLIKĪN ILĀ ‘IBĀDAH RABB AL-‘ĀLAMĪN) \n \n\n\n" . "text/html" . . . "Ilmu Agama Islam" . .