Ziyad Hasan, Fakih Abdul Azis

Makanan Halal Perspektif Tafsir Ishari Ibnu Ajibah

Introduction

Makanan halal perspektif tafsir ishari ibnu ajibah. Penelitian ini mengkaji konsep makanan halal perspektif tafsir ishārī Ibnu Ajibah, membedakan nutrisi fisik dan spiritual, serta proses zuhud, wara' untuk kesehatan jiwa.

Abstract

This research examines the formulation of the halālan ṭayyiban food concept through tafsir ishārī (allusive interpretation) as initiated by Ibn `Ajībah. This qualitative study utilizes a library research approach. To achieve the research objectives, the analytical method employed is descriptive-analytical. In terms of theory, this research applies the theory proposed by al-Farmawī. The findings of this study are: firstly, a distinction is found between the apparent meaning of ḥalālan ṭayyiban as physical food and ḥalālan ṭayyiban as ishārī food, which refers to the immaterial nourishment of the human spirit or soul. Secondly, to obtain ḥalālan ṭayyiban spiritual food, one must undergo processes of zuhud (asceticism), wara' (piety/scrupulousness), riyāḍah (spiritual exercise), and mujāhadah (struggle against one's ego). Thirdly, the ḥalālan ṭayyiban nourishment for the human spirit and soul is attained through al-tafakkur (contemplation), al-istibṣār (insight), and al-shuhūd al-‘Iyān (direct witnessing). Fourthly, in order to maintain the spiritual food pattern for the human soul, one must pass through the stages of zuhud, wara', riyāḍah, and mujāhadah. The purpose of maintaining this food pattern is to achieve spiritual health through specific "maqam-maqam" (spiritual stations).

Review

This paper, "Makanan Halal Perspektif Tafsir Ishari Ibnu Ajibah," offers a compelling and novel exploration into the concept of *halālan ṭayyiban* food, moving beyond its conventional physical interpretation to delve into its profound spiritual dimensions through the lens of Ibn `Ajībah's *tafsir ishārī*. Utilizing a qualitative, library-based research methodology and a descriptive-analytical approach, the study effectively frames its inquiry within al-Farmawī's theoretical framework. The research promises a significant contribution by bridging the practical jurisprudence of halal with the esoteric hermeneutics of Sufi exegesis, thereby enriching our understanding of Islamic spiritual nourishment and the multifaceted layers of scriptural interpretation. The abstract details a series of interconnected and insightful findings. Primarily, it establishes a crucial distinction between the apparent physical meaning of *ḥalālan ṭayyiban* and its *ishārī* interpretation as immaterial spiritual sustenance. The paper then meticulously outlines the arduous yet essential processes—*zuhud* (asceticism), *wara'* (piety), *riyāḍah* (spiritual exercise), and *mujāhadah* (struggle against the ego)—required to obtain this spiritual *ḥalālan ṭayyiban*. Furthermore, it identifies the key internal mechanisms—*al-tafakkur* (contemplation), *al-istibṣār* (insight), and *al-shuhūd al-‘Iyān* (direct witnessing)—through which this profound spiritual nourishment is attained. Finally, the research underscores the continuous nature of maintaining this spiritual diet, reiterating the necessity of the aforementioned spiritual practices to achieve and sustain spiritual health, culminating in specific *maqām-maqām* or spiritual stations. These findings collectively present a holistic framework for spiritual growth derived from an often-overlooked interpretive tradition. The primary strength of this research lies in its meticulous unpacking of a complex spiritual concept through a specific scholarly tradition, offering a fresh perspective on what it means for something to be truly "halal and pure" not just for the body, but for the soul. The detailed exposition of the spiritual processes and their outcomes is commendable and demonstrates a deep engagement with Ibn `Ajībah's interpretive approach. For the full paper, while the abstract robustly presents the findings, it would be beneficial to elaborate on the specific contributions and limitations of al-Farmawī's theory in analyzing *tafsir ishārī*. Furthermore, a discussion on the contemporary relevance and practical application of these profound spiritual insights in modern Muslim life could further broaden the paper's impact. Overall, this is a well-structured and intellectually stimulating work that significantly contributes to Islamic studies, particularly in the fields of *tafsir* and Sufism, and is highly recommended for publication.

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