Articles
<![CDATA[Tasawuf dalam Cengkeraman Materialisme Historis: Kajian Pemikiran Husein Muruwwa ]]>
<![CDATA[Abdul Kadir Riyadi]]>
<![CDATA[ Jurnal Theologia Vol 31, No 2 (2020) ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Humaniora, Universitas Islam Negeri Walisongo Semarang, Indonesia ]]>
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DOI: 10.21580/teo.2020.31.2.6746
<![CDATA[By referring to the thought of Husain Muruwwa, this study looks at the spiritual dimension of Islam, namely Tasawuf, and how it is being interpreted in terms of a continuous social change. Muruwwa –the paper tries to show- is confident that the only authentic approach to interpreting Islam and Tasawuf in terms of social change is historical materialism, which he often calls intellectual Marxism or Realist Socialism. The advantage of this approach, he argues, lies in its ability to rejuvenate the missing intellectual dimension of Islam, but also in its capacity to produce knowledge as well as in establishing the link between the past and the present. The whole idea of the link between the past and the present is associated with his project to formulate what he calls, a new national culture. While believing that Islam can be a vibrant source of the new culture, he treats this religion as a form of culture as such. Hence –this paper shows- Muruwwa’s notion of Islam is quite heterodox since he tries to drag out its theological dimension in order to dig up its social aspects. His view of Tasawuf is equally uncommon. His is the idea that Tasawuf has nothing to do with Islam. It is rather the product of social interaction in a particular society. Being Marxist Moreover, he maintains that the central teaching of the Sufis is not to encourage men to know God but to become God as such.]]>
<![CDATA[Abû Naṣr al-Sarrâj dan Wacana Sufistik Lintas Disiplin Keilmuan ]]>
<![CDATA[Abdul Kadir Riyadi]]>
<![CDATA[ Teosofi: Jurnal Tasawuf dan Pemikiran Islam Vol. 4 No. 2 (2014): December ]]>
Publisher : <![CDATA[Department of Aqidah and Islamic Philosophy, Faculty of Ushuluddin and Philosophy, Sunan Ampel State Islamic University Surabaya ]]>
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DOI: 10.15642/teosofi.2014.4.2.285-308
<![CDATA[This paper traces back the origin of tasawuf to the early period of Islam by investigating the ideas propagated by one of its best scholars named Abû Naṣr al-Sarrâj. The paper tries to find the link between his thought and that of the earlier sufis on the one hand, and his response to the social and epistemological contexts that shape it on the other. In doing so, it discusses first the debate and the so-called dynamic tension in which the sufis and their opponents were involved. The paper shows that the development of tasawuf cannot be separated from this tension as well as from what the sociologists of knowledge have taught us to call falsification. Tasawuf was dubbed the distorted version of Islam and was falsified in such a way that many sufis ended up in being alleged apostate. However, having succeeded in going through this phase of history made tasawuf an objective and paradigmatic kind of knowledge. The thought of al-Sarrâj—the paper argues—is reminiscent of this form of knowledge. His is a kind of thought that brings forth not only new ideas and concepts, but also strategies of survival and method of thinking quite new for its context; method that may be deemed multidisciplinary in its form and objective.]]>
<![CDATA[Kajian atas Wacana Tasawuf dan Keutuhan Sosial Ernest Gellner ]]>
<![CDATA[Abdul Kadir Riyadi]]>
<![CDATA[ Teosofi: Jurnal Tasawuf dan Pemikiran Islam Vol. 8 No. 2 (2018): December ]]>
Publisher : <![CDATA[Department of Aqidah and Islamic Philosophy, Faculty of Ushuluddin and Philosophy, Sunan Ampel State Islamic University Surabaya ]]>
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DOI: 10.15642/teosofi.2018.8.2.366-402
<![CDATA[This article seeks to scrutinize the thought of Ernest Gellner particularly his idea of tasawuf and its relation to social cohesion. He has raised a number of questions concerning the relation of Islam and tasawuf with modernity, which attract the attention of other scholars in the field. By modernity he means secularism, industrialism and national-ism. Motivated by secular and orientalist ideals, Gellner seems to have no ground in the “normative” aspect of Islam. This study finds that he is equally not consistent. In the first instance, he tends to argue that Islam must be excluded from modernity because it is not in conformity with it. Then he speaks of what he calls higher Islam and lower Islam, the former being in line with modernity while the latter is not. With regard to this distinction, he urges that Muslim society undergoes what he calls a “transition” from the lower to the higher Islam if it is to join the modern society and be part of the “cohesive world”. The lower Islam should be left out because it teaches magic and encourages poverty. By bringing up this distinction, and not sticking to the consistent paradigm, Gellner’s thought on Islam and tasawuf vis-à-vis modernity is—it may be judged—dichotomous and even perplexed.]]>
<![CDATA[Hādī al-‘Alawī and the Heterodoxy of Communo-Sufism ]]>
<![CDATA[Abdul Kadir Riyadi]]>
<![CDATA[ Teosofi: Jurnal Tasawuf dan Pemikiran Islam Vol. 10 No. 1 (2020): June ]]>
Publisher : <![CDATA[Department of Aqidah and Islamic Philosophy, Faculty of Ushuluddin and Philosophy, Sunan Ampel State Islamic University Surabaya ]]>
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DOI: 10.15642/teosofi.2020.10.1.1-28
<![CDATA[Sufism is frequently associated with heresy, which is partly due to a controversial thought by a man called Hādī al-‘Alawī, the major concern of this paper. By using the concept of heterodoxy, this study attempts to access the matrix of tensions and representations inherent within his so-called Communo-Sufism. It showed that as a communist, the scholar viewed traditional Islam as a feudalized form of religion in the first phase of his life. This was a kind of natural betrayal to the genuine religiosity and spirituality represented by what al-‘Alawī called the “Jahili-Islam.” According to this individual, the Jahili-Islam was authentic, and Muhammad’s version of it was a sheer distortion of true Islam. Also, the paper revealed that as a communist-Sufi, this theorist proposed a distinction between the “dead Islam” and “living Islam” in the second phase of his life. The former was represented by traditional Muslim faithful adhering to Muhammad’s version of the religion while the latter was the continuation of the Jahili-Islam. Based on al-‘Alawī’s discourse, this religion can only live on if it is based socially and legally on the Jahili-Islam. Theologically, Islam must be based on the Judeo-Christian traditions, philosophically on the Persian and Byzantine episteme, ideologically on Communism, and spiritually on Sufism. Although these premises seem vibrant at the surface, they are nonetheless anarchistic and are an antithesis to the existing paradigmatic form of Islam.]]>
<![CDATA[Weberian Sociology and Portrait of Contemporary Sufism Studies ]]>
<![CDATA[Abdul Kadir Riyadi]]>
<![CDATA[ Teosofia: Indonesian Journal of Islamic Mysticism Vol 9, No 2 (2020) ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Humaniora - UIN Walisongo Semarang ]]>
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DOI: 10.21580/tos.v9i2.7864
<![CDATA[Applying Weberian sociology to the study of Islam is a problematic undertaking. This paper highlights the difficulties in reconciling the Western approach to the study of religion and Islam with the principles of objective and unbiased scholarship. Max Weber is considered one of the fathers of modern sociology, yet his major works largely ignore Islam and Muslim society. If he mentions Islam, then only briefly and with a lot of misgivings. Weber’s persistent bias towards Islam has generated a lot of consternation in Muslim circles and has given rise to much speculation and debate. Some of Weber’s intellectual heirs have tried to fill this gap and included Islam in their research. Although the result is often unbalanced and unsympathetic, his successors have enriched the sociological study of Islam and Sufism. Weber’s modern critics have refuted his major hypotheses and introduced a more objective approach to the study of Islam and Sufism. The ongoing dispute between the Weberians and their opponents on the nature of Sufism invites further discussion. This paper is aimed at examining this debate exploring the richness of spiritual Islam as studied by Weberian sociologists and their critics.]]>
<![CDATA[Charles J. Adams Antara Reduksionisme dan Anti-Reduksionisme dalam Kajian Agama ]]>
<![CDATA[Abdul Kadir Riyadi]]>
<![CDATA[ Islamica: Jurnal Studi Keislaman Vol. 5 No. 1 (2010): September ]]>
Publisher : <![CDATA[Postgraduate Studies of Universitas Islam Negeri Sunan Ampel Surabaya, Indonesia ]]>
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DOI: 10.15642/islamica.2010.5.1.15-25
<![CDATA[This paper is about a critical survey of Charles J. Adams? insights concerning the definition and nature of religion. We are particularly interested in digging up the logic and methodological inconsistency of Charles Adams as far as his offer on religious studies is concerned. Initially we were impressed by the power of his allusions. But the deeper we go the more we found out that his thought is replete with methodological incongruence. First, he is not certain about the definition of religion; an uncertainty that leads to a lot of fundamental errors in the description of religion as a whole. Second, he is not sure what line of argument he follows, the fact that leads to confusion whether he is reductionist or anti-reductionist. It is about this confusion that this paper is concerned with. Although a major part of this paper deals with religions in general, its theme and problems are of particular importance to the study of Islam.]]>
<![CDATA[Dinamika Kemunculan dan Persinggungan Paradigmatik Tasawuf al-Ḥârith al-Muḥâsibî ]]>
<![CDATA[Abdul Kadir Riyadi]]>
<![CDATA[ Islamica: Jurnal Studi Keislaman Vol. 8 No. 2 (2014): Maret ]]>
Publisher : <![CDATA[Postgraduate Studies of Universitas Islam Negeri Sunan Ampel Surabaya, Indonesia ]]>
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DOI: 10.15642/islamica.2014.8.2.447-474
<![CDATA[This paper tries to expose critically and analitically the historical dimension of tasawuf as far as its epistemological development is concerned. It argues that as a system of knowledge, tasawuf constitutes part and parcel of the larger Islamic epistemological system and shares with other forms of knowledge in its historical dimension. By referring in particular to the evolution of sufistic ideas in its early period as represented by the thought of al-Ḥârith al-Muḥâsibî, the paper tries to show that tasawuf cannot be discussed in isolation from such knowledge as fiqh, kalam, and philosophy. All these are related to one another historically and may be understood as influencing each other in such a way that they?at some level?share the same epistemological roots. The paper, however, is not very much concerned with this similarity, as much as it is interested in finding out the dynamic tension between tasawuf and other forms of knowledge; tension that inevitably contributed in the very development and progress of this spiritual dimension of Islam.]]>
<![CDATA[Tasawuf antara Penafsiran Normatif dan Sosiologis dalam Pemikiran Ibn Khaldūn ]]>
<![CDATA[Abdul Kadir Riyadi]]>
<![CDATA[ Islamica: Jurnal Studi Keislaman Vol. 12 No. 1 (2017): September ]]>
Publisher : <![CDATA[Postgraduate Studies of Universitas Islam Negeri Sunan Ampel Surabaya, Indonesia ]]>
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DOI: 10.15642/islamica.2017.12.1.80-166
<![CDATA[This study takes up the challenge of investigating Ibn KhaldÅ«n’s concept of tasawuf by relating it to his overwhelming idea of al-‘UmrÄn. The man has been widely known for his innovative assessment on various issues relating to society, organization, civilization and above all, forms of knowledge. He has been acknowledged as a pioneer and father of modern sociology. Nonetheless, little has been done to study his thought on Sufism and how this form of knowledge works in social context. Ibn KhaldÅ«n himself has not worked out to explain this problem. But one may reconstruct it within his comprehensive concept of al-‘UmrÄn, which is understood by some as a form of theories on social organization. It is toward this aim that this study is carried out. It argues that in Ibn KhaldÅ«n’s mind, tasawuf a) is part and parcel of his notion of social organization without which a society may not emerge; and b) society has its roots not only in material, civilisational and biological needs of both man and society, but also in their spiritual needs. This spiritual need in its turns is the very motives why many undertakes spiritual quest. It is also, socially speaking, the raison de’etre for social cohesion to emerge. Hence, Ibn KhaldÅ«n’s sociology of tasawuf as it were, has its epistemo-logical underpinning in his implicit idea of spiritual cohesion in society.]]>
<![CDATA[Kontroversi Al-‘Umran: Ibn Khaldun dan Perdebatan Klaim Kebaruan ]]>
<![CDATA[Abdul Kadir Riyadi]]>
<![CDATA[ Wawasan: Jurnal Ilmiah Agama dan Sosial Budaya Vol 3, No 1 (2018) ]]>
Publisher : <![CDATA[the Faculty of Ushuluddin, UIN Sunan Gunung Djati Bandung ]]>
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DOI: 10.15575/jw.v3i1.2109
<![CDATA[Ibn Khaldun is one of the monumental Muslim Arab scholars. He inherited scholarly blueprint recognized not only in the Muslim world but also in the world in general. However several of his ideas and thoughts have not been fully explored. One of them is his concept of al-'Umran which he claimed as a new concept he found. The concept of al-'Umran is a science of social organization, which described the idea of society and its essential characteristics. Some of the scholars comprehended al-'Umran as a cultural science, not as a sociological science. This article is to examine Ibnu Khaldun’s concept of al-'Umran and its claim of a new contribution and to understand Ibn Khaldun’s theory of al-'Umran and its originality. This research employs analytical study to the contemporary Arab Muslim's through on this matter. The research reports that the modern Arab Muslim's opinion in regards to the concept al-'Umran is divided into three categories: 1) Those who support the originality of his concept. 2). Those who reject the originality of his idea. 3). Those who develop and reinterpret the concept of al-'Umran.]]>
