Islamic Thought Review
Focus Islamic Thought Review (ITR) publishes scholarly articles addressing issues specific to the discipline of Islamic thought and broader issues from an Islamic theological and philosophical perspective. Scope The ITR intends to provide an international forum for exchanging ideas between scholars and students of Islamic thought. Open to all disciplinary backgrounds, the ITR invites the submission of research articles that make theoretical and empirical contributions to advancing Islamic thought, particularly theology, philosophy, Sufism, and comparative religions. Novelty and recency of issues, however, are the priority in publishing.
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<![CDATA[Islam and Socialism in Indonesia: The Influence of HOS Tjokroaminoto's Thoughts on Agus Salim ]]>
<![CDATA[Taufiqurrahman, Taufiqurrahman]]>
<![CDATA[ Islamic Thought Review Vol. 1 No. 2 (2023): December 2023 ]]>
Publisher : <![CDATA[Universitas Islam Negeri Sjech M. Djamil Djambek Bukittinggi ]]>
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DOI: 10.30983/itr.v1i2.7260
<![CDATA[This paper examines the intersection of Islam and socialism in Indonesia, focusing on the intellectual lineage from HOS Tjokroaminoto to Agus Salim. Both figures played pivotal roles in shaping Indonesia's political landscape during the early 20th century. Tjokroaminoto, a prominent Islamic scholar and nationalist leader, was instrumental in synthesizing Islamic principles with socialist ideals. His efforts sought to address socio-economic disparities and advocate for the rights of the common people. Agus Salim, a prominent diplomat and intellectual contemporary of Tjokroaminoto, was deeply influenced by the latter's thoughts on the harmonious integration of Islam and socialism. The type of research used is literature research, with data sources from the study of books related to Islamic socialism by Tjokroaminoto and Agus Salim. The research results show that there are three types of Tjokro's thoughts towards Agus Salim that are used as the outline of the Sarekat Islam movement: the first is the freedom of the people, the second is equality, and the third is love for the homeland and anti-capitalism. Leadership is an interpretation of its people, according to the leadership philosophy taught by Agus Salim to his political disciple Kasman Singodimedjo. Therefore, leaders must prioritize the people's interests above all else, or "leadership is sufferingâ€.]]>
<![CDATA[Dynamics of Moderatism in the Kalam Thought: From Classical to Contemporary ]]>
<![CDATA[Burhanuddin, Nunu]]>;
<![CDATA[Hendri, Novi]]>;
<![CDATA[Gazali, Gazali]]>
<![CDATA[ Islamic Thought Review Vol. 1 No. 2 (2023): December 2023 ]]>
Publisher : <![CDATA[Universitas Islam Negeri Sjech M. Djamil Djambek Bukittinggi ]]>
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DOI: 10.30983/itr.v1i2.7406
<![CDATA[Moderatism is an essential foundation for religious expression among religious people in various fields of life, both in understanding and application. As part of the religious community, Mutakallimin from the classical to contemporary eras have provided valuable experiences for other Muslims. This paper aims to explore the experiences of the Mutakallimin regarding moderatism in the classical and contemporary eras. The writing method in this study uses literary methods and approaches to classical and contemporary Islamic literature. The results of the study explain that the Mutakallimin has demonstrated moderatism experiments marked by the emergence of the Khawarij Ibadiyah sect, Moderate Murjiah, Moderate Shia, the Mu'tazilah conception of rationality, the balance between Jabariyah and Qadariyah which is explored in the face of Asy'ariyah and Maturidiyah, as well as contemporary Kalam reform models which are based on theocentric and anthropocentric Kalam domains.]]>
<![CDATA[The Ambivalence of Contemporary Islamic Philosophy Studies ]]>
<![CDATA[Randa, Syafrinal]]>;
<![CDATA[Hayati, Nur]]>
<![CDATA[ Islamic Thought Review Vol. 1 No. 2 (2023): December 2023 ]]>
Publisher : <![CDATA[Universitas Islam Negeri Sjech M. Djamil Djambek Bukittinggi ]]>
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DOI: 10.30983/itr.v1i2.7441
<![CDATA[Islamic philosophy is a critical study to answer the challenges of contemporary life. However, Islamic philosophy currently needs to improve its existence. Direction in the study of Islamic philosophy is essential, both in terms of methods and sources, so that the study of Islamic philosophy is not only in the world of new ideas but rather in existing realities. This article examines the challenges and innovations towards the ambivalence of Islamic philosophy in the contemporary era carried out by contemporary Indonesian Muslim philosophers. This article uses the library study method, which is a research approach carried out by collecting and analyzing information from written sources such as books, journals, articles, and documents related to the topic being discussed. This article finds that the importance of renewal in Islamic philosophical literacy is really needed as a guide for people who want to enter the world of Islamic philosophy with the study of living philosophy, as well as the digitalization of Islamic philosophy as a reflection that Islamic philosophy is fun.]]>
<![CDATA[Ismail Raji Al-Faruqi's Ecotheology: The Concept of Environmental Sustainability Faith-Based ]]>
<![CDATA[Ikram, Adli Dzil]]>
<![CDATA[ Islamic Thought Review Vol. 1 No. 2 (2023): December 2023 ]]>
Publisher : <![CDATA[Universitas Islam Negeri Sjech M. Djamil Djambek Bukittinggi ]]>
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DOI: 10.30983/itr.v1i2.7455
<![CDATA[This article explains an ecotheological view from Ismail Raji Al-Faruqi in overcoming the problem of environmental damage. This research uses literature or document study methods in qualitative research with interpretive analysis. The data used is primary and secondary. Primary data was taken from the work of Ismail Raji Al-Faruqi. Secondary data comes from literature relevant to Ismail Raji Al-Faruqi. Ecotheology, according to Ismail Raji Al-Faruqi, is First, the environmental crisis according to Ismail Raji Al-Faruqi is an environmental situation where natural ecosystems and the environment on earth are threatened due to negative factors caused by humans, who do not realize that humans and nature are interdependent. Second, the Islamic view of the environment is that the environment is God's work, which was created as a place for humans to live, grow, and develop, as well as carry out their obligations as God's creatures. Third, the concept of faith-based environmental sustainability, according to Ismail Raji Al-Faruqi, is maintaining the state of the natural environment by making belief in God the foundation for treating the environment as God has commanded.]]>
<![CDATA[Internalization of Sufism Values in the Millennial Generation in Nuralwala ]]>
<![CDATA[Hamdi, Bil]]>
<![CDATA[ Islamic Thought Review Vol. 1 No. 2 (2023): December 2023 ]]>
Publisher : <![CDATA[Universitas Islam Negeri Sjech M. Djamil Djambek Bukittinggi ]]>
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DOI: 10.30983/itr.v1i2.7546
<![CDATA[Modern life, with its various materialistic patterns, has caused a spiritual crisis for humanity. As for the millennial generation, it is the generation that lives in this chaotic era, the one most affected by this crisis. This is the condition that drives Nuralwala as an educational institution to move to spread the teachings of tasawuf in this modern era. This research aims to find out three things. First, what is the definition of Sufism Values according to Nuralwala? Second, how Nuralwala's efforts in internalizing the values of taxawuf in the millennial generation. Third, how the outcomes and impact on the millennial generations. This research uses qualitative method with a descriptive-analytic approach. This research has led to the following conclusions: First, understanding the sufism values according to Nuralwala. Second, the effort made by Nuralwala in internalizing the value of tasawuf in the millennial generation is still online education, in which the concrete effort has only touched the cognitive aspect. Third, the outcomes and impacts for the millennial generation are reviewed from three aspects: cognitive, affective and psychomotor. Of these three, the internalization in the cognitive and affective aspects has the outcome and impact for the millennials. In contrast, the results and impact are minimal in the psychomotor aspects.]]>
<![CDATA[The Phenomenon of the Mosque as a Philosophical Space: Analytical Study of Participants of Ngaji Fisafat at Jenderal Sudirman Mosque, Yogyakarta ]]>
<![CDATA[Rahmah, Neli]]>
<![CDATA[ Islamic Thought Review Vol. 1 No. 2 (2023): December 2023 ]]>
Publisher : <![CDATA[Universitas Islam Negeri Sjech M. Djamil Djambek Bukittinggi ]]>
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DOI: 10.30983/itr.v1i2.7580
<![CDATA[This article discusses the phenomenon of philosophical recitation at the Jenderal Sudirman Mosque, Yogyakarta. This research starts from the public's assumption that studying philosophy is complex; studying philosophy makes people not believe in the existence of God, and then it starts from the assumption that mosques are usually used as places of worship, carrying out religious rituals. However, it is different from the Jenderal Sudirman Mosque in Yogyakarta. This research is qualitative and field-based with an Edmund Husserl phenomenological approach. The results of this research show that the participants who took part in the Philosophy Qur’an were not only students or Muslims but also non-Muslims, and some participants were transgender. Not only that, the participants also came from various social backgrounds. The activity of reciting the philosophical Qur’an is also popular because of the presence of Fahruddin Faiz as an icon of the Qur’an of philosophy at the Jenderal Sudirman Mosque. This reciting of philosophy can change the participants' perspective on error and distance them from God because studying philosophy can make people closer to God.]]>
<![CDATA[Muhammad Abduh's Criticism of Gabriel Hanotaux's Thought in the Book Islam Bainal Ilmi wal Madaniyah ]]>
<![CDATA[Rahman, Wahyudi]]>
<![CDATA[ Islamic Thought Review Vol. 1 No. 2 (2023): December 2023 ]]>
Publisher : <![CDATA[Universitas Islam Negeri Sjech M. Djamil Djambek Bukittinggi ]]>
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DOI: 10.30983/itr.v1i2.7594
<![CDATA[This article examines Muhammad Abduh's criticism of Gabriel Hanotaux's thoughts, as stated in his book Islam Bainal Ilmi Wal Madaniyah. The type of research used is literature, with a figure study approach. The results showed that Abduh disagreed with Hanotaux in 6 cases. First, regarding progress, only the European Christian Aryan ethnic group possessed it. According to Abduh, the advancement of the rights of all ethnicities and the attribution of Aryan ethnicity to Christianity is not appropriate. Second, Hanotaux wrongly considers Islam a fatalist religion and Christianity a religion that has free will in its destiny. Third, regarding the social reality of Muslims, Abduh has the same views as Hanotaux and is self-critical of the situation of Muslims. Fourth, on the theme of colonial politics, Abduh criticized Hanotaux, who argued that this was purely out of religious interests. Fifth, in the theme of secularization, Hanotaux mixes state political affairs with religion to completely separate them, while Abduh believes that the two can't be separated; all that can be done is to divide tasks and areas of authority between politics and religion.]]>
<![CDATA[Inclusiveness of Gus Iqdam's Recitation in Embracing Inter-religious People ]]>
<![CDATA[Kholid, Muhammad Ilham Ahsanul]]>
<![CDATA[ Islamic Thought Review Vol. 1 No. 2 (2023): December 2023 ]]>
Publisher : <![CDATA[Universitas Islam Negeri Sjech M. Djamil Djambek Bukittinggi ]]>
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DOI: 10.30983/itr.v1i2.7654
<![CDATA[This study aims to understand how Gus Iqdam promotes inclusiveness and tolerance between religious communities in his da'wah. It is also to discover what forms of inclusiveness and tolerance Gus Iqdam promotes. This article will also dig deeper into how Gus Iqdam embraces people of other religions in his da'wah and what factors affect inclusiveness and tolerance between religious communities in Gus Iqdam's recitation. This study uses qualitative research methods or qualitative research using observation-based qualitative research. This type of observation research allows researchers to systematically document and reflect on the activities and interactions of research subjects. The results showed that people from various religions and tribes were enthusiastic about Gus Iqdam's recitation, which was open without differentiating between faiths and tribes. Gus Iqdam is known as a preacher with an inclusive approach, which aims to create an inclusive and relaxed environment for all groups regardless of religion, tribe, or ethnicity. In Islam, inclusive da'wah refers to developing religious understanding and life that shows flexibility, tolerance, and respect for inclusiveness so that adherents of various religious sects or religions can coexist peacefully.]]>
<![CDATA[Islam and Socialism in Indonesia: The Influence of HOS Tjokroaminoto's Thoughts on Agus Salim ]]>
<![CDATA[Taufiqurrahman, Taufiqurrahman]]>
<![CDATA[ Islamic Thought Review Vol. 1 No. 2 (2023): December 2023 ]]>
Publisher : <![CDATA[Universitas Islam Negeri Sjech M. Djamil Djambek Bukittinggi ]]>
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DOI: 10.30983/itr.v1i2.7260
<![CDATA[This paper examines the intersection of Islam and socialism in Indonesia, focusing on the intellectual lineage from HOS Tjokroaminoto to Agus Salim. Both figures played pivotal roles in shaping Indonesia's political landscape during the early 20th century. Tjokroaminoto, a prominent Islamic scholar and nationalist leader, was instrumental in synthesizing Islamic principles with socialist ideals. His efforts sought to address socio-economic disparities and advocate for the rights of the common people. Agus Salim, a prominent diplomat and intellectual contemporary of Tjokroaminoto, was deeply influenced by the latter's thoughts on the harmonious integration of Islam and socialism. The type of research used is literature research, with data sources from the study of books related to Islamic socialism by Tjokroaminoto and Agus Salim. The research results show that there are three types of Tjokro's thoughts towards Agus Salim that are used as the outline of the Sarekat Islam movement: the first is the freedom of the people, the second is equality, and the third is love for the homeland and anti-capitalism. Leadership is an interpretation of its people, according to the leadership philosophy taught by Agus Salim to his political disciple Kasman Singodimedjo. Therefore, leaders must prioritize the people's interests above all else, or "leadership is sufferingâ€.]]>
<![CDATA[Dynamics of Moderatism in the Kalam Thought: From Classical to Contemporary ]]>
<![CDATA[Burhanuddin, Nunu]]>;
<![CDATA[Hendri, Novi]]>;
<![CDATA[Gazali, Gazali]]>
<![CDATA[ Islamic Thought Review Vol. 1 No. 2 (2023): December 2023 ]]>
Publisher : <![CDATA[Universitas Islam Negeri Sjech M. Djamil Djambek Bukittinggi ]]>
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DOI: 10.30983/itr.v1i2.7406
<![CDATA[Moderatism is an essential foundation for religious expression among religious people in various fields of life, both in understanding and application. As part of the religious community, Mutakallimin from the classical to contemporary eras have provided valuable experiences for other Muslims. This paper aims to explore the experiences of the Mutakallimin regarding moderatism in the classical and contemporary eras. The writing method in this study uses literary methods and approaches to classical and contemporary Islamic literature. The results of the study explain that the Mutakallimin has demonstrated moderatism experiments marked by the emergence of the Khawarij Ibadiyah sect, Moderate Murjiah, Moderate Shia, the Mu'tazilah conception of rationality, the balance between Jabariyah and Qadariyah which is explored in the face of Asy'ariyah and Maturidiyah, as well as contemporary Kalam reform models which are based on theocentric and anthropocentric Kalam domains.]]>
