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Wali dalam Mistik Islam Menurut Reynold A. Nicholson Utomo, Agus Himmawan
Jurnal Filsafat "WISDOM" Vol 22, No 2 (2012)
Publisher : Fakultas Filsafat, Universitas Gadjah Mada Yogyakarta

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Banyak orang dianggap wali dalam tradisi Islam apabila memiliki keajaiban (karamah) yang bisa berwujud kemampuan untuk menyembuhkan maupun melakukan tindakan di luar nalar. Kemampuan itu membuat mereka dihormati dan diagungkan. Para wali ini dalam banyak kasus bahkan sering mendapat keistimewaan dan permakluman atas perilaku yang menyimpang dari kebiasaan masyarakat Islam. Hal ini mendorong beberapa orang mengklaim diri sebagai wali. Kondisi ini ibarat bom yang membahayakan masyarakat, karena mudah dimanipulasi oleh pihak tertentu.Menurut Reynold A. Nicholson, wali dalam Mistik Islam adalah siapa saja yang dipilih Allah SWT tanpa dibatasi usia, jenis kelamin, asal-usul, ras, atau kondisi apapun. Mereka ini beriman dan bertaqwa. Mereka dipilih atas kebajikan dan ketulusannya mengendalikan nafsu, dan seringkali mendapat karamah karena kedekatannya dengan Tuhan, karena itu tidak bisa diklaim oleh seseorang. Sementara kaum sufi adalah orang yang terpilih dari masyarakat muslim, maka para wali adalah yang terpilih dari kaum sufi.Kata kunci: wali, sufi, karamah

WALI DALAM MISTIK ISLAM MENURUT REYNOLD A. NICHOLSON Utomo, Agus Himmawan
Jurnal Filsafat "WISDOM" Vol 22, No 2 (2012)
Publisher : Fakultas Filsafat, Universitas Gadjah Mada Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22146/jf.12993

In Islamic tradition most people are known as â€˜waliâ€™ when they have miracle (karamah), such as healing people from blindness, transforming anything to another thing, etc.. Those karamah got muslims respect to the walis. Many cases show that they have privileges and permissions to behave or act which is different from common people. These privileges attract some persons to claim themselves as â€˜waliâ€™. The phenomena tends to position communities of one society in a destructive conflict because it is susceptible to manipulate the predicate of wali. According to Reynold A. Nicholson, the wali is everyone who is chosen by Allah. There is no boundaries of age, sex, race, or any other condition for the wali. Wali or aulia (plural) are chosen for their piety and ability to manage their desire, and because of their intimate relation to God, they had karamah. While Sufis are chosen from muslim community, aulia are chosen from the Sufis.

Status Ontologis Perempuan (Gugutan Riffat Hasan atas Konstruksi Teologis dari Konsep Gender) Utomo, Agus Himmawan
Jurnal Filsafat "WISDOM" Vol 13, No 3 (2003)
Publisher : Fakultas Filsafat, Universitas Gadjah Mada Yogyakarta

The phenomena of gender inequalities such as subordination discrimination and violance upon women made up feminist to change the situation conscriously. Riffat Hasan, a moslem feminist, made the effort to reconstruct a minor theological understanding of women in Moslem world's which is supposed to be the roots of gender inequalities. Women aren't created only for completing the life of men as shown in some verses and hadits. Ontological-status of woman is not depend on what, when, and from where they were created

Islamic Theological Reflections on Humanitarian Principles Towards Queer: Perspective of Qur’anic Interpretation Sa'dan, Masthuriyah; M. Mukhtasar Syamsuddin; Agus Himmawan Utomo
Jurnal Theologia Vol. 35 No. 2 (2024): Desember
Publisher : The Faculty of Islamic Theology and Humanities, UIN Walisongo Semarang, Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21580/teo.2024.35.2.21631

This research examines the principles of queer humanity in religious teachings written in the Qur'an. This research uses a qualitative literature study method, while the Qur'anic text reading uses Nasr Hamid Abu Zayd's contextual reading method. This study found several findings: First, humans are bound in a primordial covenant with God, and human life's orientation is to recognize God's Oneness. Second, humans are born in a state of fitrah (pure). Third, humans are ethical and moral beings. Fourth, every human person is valuable. Because the principle of humanity is written in the Qur'an, it is appropriate for humanity to have a religious, ethical attitude toward queer people by promoting the principles of justice, tolerance, and equality between human beings. This religious, ethical attitude is a guideline for human life regardless of differences in gender identity and sexual orientation. The principles of humanity in the teachings of Islam written in the Qur'an and hadith place humans, both men, women, and queers, as equal beings before God.

Serat Kalatidha Sebagai Kritik Ronggowarsito Terhadap Paradigma Relativisme Yulianto, Mohammad Eka; Kuswanjono, Arqom; Utomo, Agus Himmawan
Ganaya : Jurnal Ilmu Sosial dan Humaniora Vol 8 No 1 (2025)
Publisher : Jayapangus Press

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.37329/ganaya.v8i1.3688

Truth is an issue that cannot be separated from all human actions in their lives. However, in line with the development of human thought, truth becomes an issue that continues to be questioned in line with its development by viewing truth from many perspectives that are relative to its truth. The existence of relative truth has consequences that place evil can also be viewed relatively, thus making humans victims of themselves. This study is an attempt to uncover historical objects in the form of literary works written by Ronggowarsito as the last Javanese poet, entitled Serat Kalatidha. This study is a library research using a philosophical approach in achieving local wisdom concepts that reveal the messages conveyed by Ronggowarsito whose lifetime was directly confronted with the Western paradigm of thought brought by European colonialists in order to control their colonies. The paradigm that causes problems in society is caused by how rationality is placed as the peak of human intellectuality, but on the other hand rationality is also the basis for the paradigm of secularism and relativism. Relativism is a paradigm based on realism in truth is a thought with forms of justification that limit the relative view to the worldly and material. This makes rationality open to being influenced by lust in making justifications that become human policies and actions. Ronggowarsito through his literary works, does not reject rationality, but is criticized and at the same time emphasized that rationality must be surpassed in order to avoid the influence of lust that traps relative morals and its 'justifications', as Javanese civilization has had the principle of absolute truth through an eling lan waspada attitude as an epistemological path to achieving awareness of the existence of spirituality in achieving the truth.

Islamic Theological Reflections on Humanitarian Principles Towards Queer: Perspective of Qur’anic Interpretation Sa'dan, Masthuriyah; M. Mukhtasar Syamsuddin; Agus Himmawan Utomo
Jurnal Theologia Vol. 35 No. 2 (2024): Desember
Publisher : The Faculty of Islamic Theology and Humanities, UIN Walisongo Semarang, Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21580/teo.2024.35.2.21631

This research examines the principles of queer humanity in religious teachings written in the Qur'an. This research uses a qualitative literature study method, while the Qur'anic text reading uses Nasr Hamid Abu Zayd's contextual reading method. This study found several findings: First, humans are bound in a primordial covenant with God, and human life's orientation is to recognize God's Oneness. Second, humans are born in a state of fitrah (pure). Third, humans are ethical and moral beings. Fourth, every human person is valuable. Because the principle of humanity is written in the Qur'an, it is appropriate for humanity to have a religious, ethical attitude toward queer people by promoting the principles of justice, tolerance, and equality between human beings. This religious, ethical attitude is a guideline for human life regardless of differences in gender identity and sexual orientation. The principles of humanity in the teachings of Islam written in the Qur'an and hadith place humans, both men, women, and queers, as equal beings before God.

ISLAMIC EPISTEMOLOGY IN THE THOUGHT OF ḤASAN ḤANAFĪ AND FAZLUR RAHMAN ON THE GENEALOGY OF ḤADĪTH Daffa, Muhammad; Utomo, Agus Himmawan
Kanz Philosophia: A Journal for Islamic Philosophy and Mysticism Vol. 11 No. 1 (2025): June
Publisher : Sekolah Tinggi Agama Islam Sadra

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.20871/kpjipm.v11i1.415

This article examines the genealogical dimensions of ḥadīth within Islamic epistemology, with a focus on the comparative perspectives of Ḥasan Ḥanafī and Fazlur Rahman. The study recognizes that ḥadīth functions as a textual corpus and a dynamic epistemic source shaped by historical, ideological, and sociocultural forces. The primary objective is to explore how both thinkers conceptualize the genealogy and interpretation of ḥadīth as integral to the development of Islamic epistemology. Employing a qualitative library research method, this study applies genealogical analysis and comparative hermeneutics, grounded in the sociology of knowledge and testimonial epistemology theoretical frameworks. The findings reveal that Ḥanafī frames ḥadīth as a socio-political construct embedded within power relations and ideological structures, requiring critical deconstruction for emancipatory purposes. Conversely, Rahman situates ḥadīth within a moral-historical paradigm, emphasizing the role of ijtihād and the living Sunnah in extracting ethical values applicable to contemporary contexts. Both scholars reject the notion of a static, dogmatic ḥadīth tradition and instead propose interpretative methodologies that are historically conscious and socially responsive. The study concludes that integrating genealogical critique and epistemological reconstruction opens new avenues for revitalizing Islamic thought. It expands the discourse on ḥadīth beyond traditional jurisprudential confines, offering a dynamic framework for engaging with prophetic traditions in modern intellectual contexts.

Bhikhu Parekh's Thought on Multiculturalism: A Relevance to Indonesia's Management of Ethnic and Religious Conflicts Sahfutra, Suryo Adi; Supartiningsih; Agus Himmawan Utomo
Andalas International Journal of Socio-Humanities Vol. 6 No. 1 (2024)
Publisher : Lembaga Penelitian dan Pengabdian Masyarakat Universitas Andalas

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.25077/aijosh.v6i1.59

Bhikhu Parekh's conceptualization of multiculturalism offers a significant contribution to the theoretical and practical debates surrounding multiculturalism in highly diverse urban societies. In the realm of theory, Parekh's notions of multiculturalism provide an alternative discourse to the prevailing emphasis on individual and minority rights within liberal frameworks. Conceptually, Parekh categorizes cultural diversity in modern/urban societies into three forms: 1) subcultural diversity; 2) perspectival diversity; 3) communal diversity. Furthermore, he divides multiculturalism into several models, including isolationist multiculturalism, accommodative multiculturalism, autonomous multiculturalism, interactive multiculturalism, and cosmopolitan multiculturalism. This philosophical perspective on multiculturalism holds relevance in the context of managing ethnic and religious diversity in Indonesia. It underscores the emergence of awareness and 'sensitivity' to differences, starting with political and religious leaders becoming more attuned to the diversity of distinctions.

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