Jurnal Theologia
Jurnal THEOLOGIA, ISSN 0853-3857 (print); 2540-847X (online) is an academic journal published biannually by Fakultas Ushuluddin dan Humaniora, Universitas Islam Negeri Walisongo Semarang. It specializes in Islamic Studies (Ushuluddin) which particularly includes: Islamic Philosophy and Theology, Al-Quran (Tafsir) and Hadith, Study of Religions, Sufism and Islamic Ethics.
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<![CDATA[MOBILITAS MURSYID CUM-AKTIVIS DALAM TRADISI TAREKAT ]]>
<![CDATA[Ahmadi, Rizqa]]>;
<![CDATA[Hefni, Wildani]]>
<![CDATA[ Jurnal THEOLOGIA Vol 30, No 2 (2019) ]]>
Publisher : <![CDATA[Fakulta Ushuluddin dan Humaniora Universitas Islam Negeri Walisongo Semarang, Indonesia ]]>
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DOI: 10.21580/teo.2019.30.2.3647
<![CDATA[Â This article elaborates on the role and movement of murshid as an informal institution in the tarekat, which is at the same time an integral part of the Sufism tradition. By using a socio-historical approach, this article identifies the intellectual movement of murshid in reproducing and reformulating strong beliefs as a connector of scientific transmission traditions (sanad), which are convened into two categories. First, the movement that interprets murshid activism in terms of their personal characteristics, such as their thoughts that play its function in regulating some religious aspects, especially as a reference for the followers. Second, the musrhid movement that links a structure into social functions, for example creating, disseminating, and carrying out culture. Murshid in this category is identified as the holder of scientific sanad that have vertical mobility to save the world so that it does not become a prison for individuality. This category of murshid charisma can be the foundation of the followers of the tarekat to avoid a lot of false information, the spread of hoax news from social media, and various other noises in this post-truth era.]]>
<![CDATA[MAHDIISME DALAM HADIS-HADIS MAHDAWIYAH ]]>
<![CDATA[Muqtada, Muhammad Rikza]]>
<![CDATA[ Jurnal THEOLOGIA Vol 30, No 2 (2019) ]]>
Publisher : <![CDATA[Fakulta Ushuluddin dan Humaniora Universitas Islam Negeri Walisongo Semarang, Indonesia ]]>
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DOI: 10.21580/teo.2019.30.2.3620
<![CDATA[This paper discusses the origins of Mahdiism (al-Mahdi al-Muntaẓar) that are constructed using the mahdawiyyah ḥadÄ«th with the status of aḥad (single transmitter) and á¸a'Ä«f (weak). Nevertheless, this belief (Mahdiism) has deep roots in the theological reason of Muslims. By the historical approach, the finding shows that Mahdiism has roots in millenarianism (belief of the saviors' presence) that had existed in pre-Islamic traditions, such as Jewish and Christian. The elementary form of Islamic millenarianism is the concept of prophethood, but when the prophethood concept was deemed finished, it continued into the concept of Mahdiism. The first emergence of Mahdiism is in line with the emergence of mahdawiyyah ḥadÄ«th. The emergence context of the mahdaÂwiyyah ḥadÄ«th revolves around the power transition from the Umayyad dynasty to the Abbasid dynasty, which always involved Shiite followers as the political victims. The contact between Shiites with the Jewish former and Christian former during the conflict at that time influenced the style of Shiite theology, like as millenarianism. The Shi'ites propagate the presence of al-Mahdi, as the savior from descendants of the prophet (Ahl al-Bait) described through the mahdawiyyah hadiths. Among the narrators of mahdawiyyah ḥadÄ«th are Jewish former (Ka'ab al-Aḥbar) and Christians former (Wahb b. Munabbih). They were the pioneers who incorporated the millenarianism into the Mahdiism.]]>
<![CDATA[REBO WEKASAN MENURUT PERSPEKTIF KH. ABDUL HAMID DALAM KANZ AL-NAJĀḤ WA AL-SURŪR ]]>
<![CDATA[Farida, Umma]]>
<![CDATA[ Jurnal THEOLOGIA Vol 30, No 2 (2019) ]]>
Publisher : <![CDATA[Fakulta Ushuluddin dan Humaniora Universitas Islam Negeri Walisongo Semarang, Indonesia ]]>
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DOI: 10.21580/teo.2019.30.2.3639
<![CDATA[This article aims to describe Rebo Wekasan and its various rituals by focusing on the thoughts of KH. Abdul Hamid Kudus have written particularly in his work Kanz al-NajÄḥ wa al-SurÅ«r. The data was collected through the documenÂtation method and analyzed critically. This study found that Rebo Wekasan ritual is local wisdom combined with Islamic values. The origins of rituals carried out by some Indonesian Muslim people, especially on Java, often refer to the opinion of KH. Abdul Hamid Kudus. His thought is that Allah reveals various kinds of disasters and trials on the last Wednesday of the month of á¹¢afar, so that people were advised to perform certain rituals such as sunnah prayers, reading verses of the Qur'an, á¹£alawat, and praying. These rituals are indeed practiced in several areas in Java with various modifications of local traditions which are manifested in the form of cultural carnivals, Quranic recitations, and selamatan (local gathering). However, his book is an inseparable from criticism, especially criticisms of sources that are considered less authoritative and critical in terms of the quality of the hadith about Rebo Wekasan.]]>
<![CDATA[GOD AND COSMOS AS REALITY: An Inquiry to the Interconnection among Islamic Philosophical Doctrine ]]>
<![CDATA[Zarkasyi, Hamid Fahmy]]>;
<![CDATA[Arroisi, Jarman]]>;
<![CDATA[Salim, Mohammad Syam’un]]>;
<![CDATA[Taqiyuddin, Muhammad]]>
<![CDATA[ Jurnal THEOLOGIA Vol 30, No 2 (2019) ]]>
Publisher : <![CDATA[Fakulta Ushuluddin dan Humaniora Universitas Islam Negeri Walisongo Semarang, Indonesia ]]>
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DOI: 10.21580/teo.2019.30.2.4455
<![CDATA[In the Islamic intellectual tradition, Being (wujÅ«d) is not limited to physical things. God is also understood as Being; indeed, He is the Absolute Being itself; which of Him, manifests all metaphysical and physical realities. This physical nature is one of the realities caused by God; as well as the metaphysical reality of 'natural law' called 'sunnatullÄh' in Islam. It is necessary to know how the power of God can connect to this universe. The question presupposes cosmological research, which needs to involve the study of God and His attributes as well. Methodologically, the verification of Islamic philosophical ideas among Muslim philosophers to Sufis, involves the development of the key concept from tafsÄ«r and ta'wÄ«l among the Quranic verses (Äyat) that discuss God's relationship with Nature itself; from this framework, the relationship between the two can be explained. This article, offers a study of the views of Muslim thinkers: from philosophers to Sufis, about the relationship; which specifically highlights that God and Nature are part of the concept of 'reality' in the Islamic view. The study concludes several important things, especially that God is the Absolute Being; which from Him, another reality as the sign (Äyat) of His Existence created. His sunnatullÄh again manifests in God’s creatures that undergo being devastated and recreated.]]>
<![CDATA[AL-‘ULAMĀ’ WARATHAT AL-ANBIYĀ’: Modernity and Nurture of Authority in Aceh Society ]]>
<![CDATA[Nasution, Ismail Fahmi Arrauf]]>;
<![CDATA[Miswari, MIswari]]>
<![CDATA[ Jurnal THEOLOGIA Vol 30, No 2 (2019) ]]>
Publisher : <![CDATA[Fakulta Ushuluddin dan Humaniora Universitas Islam Negeri Walisongo Semarang, Indonesia ]]>
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DOI: 10.21580/teo.2019.30.2.3845
<![CDATA[This paper aims to analyze the immunity factor of Acehnese loyalty to the ulama. Generally, if the ulama fail to respond to problems that arise in modernity, they are abandoned by society. Modernization is taking place very quickly in Aceh. In Aceh, even though the ulama were unable to respond to modernity, they were never abandoned by the community. The type of modernization that is the focus of the author's observation is development, politics, and economics which includes banking and trade. Using a qualitative approach, this study finds, that is in Aceh, precisely because the ulama do not respond to modernity, the immunity of loyalty to the ulama can continue. In Aceh, secular-minded society, they give authority to experts in their respective fields. Because the ulama are treated as religious experts, then when they do not respond to other fields such as development, politics, economics and other fields, they become respected. Although only given space in the field of religion, the position of the ulama remains very important in Aceh because religion is a very important part of the life of the Acehnese people]]>
<![CDATA[MEDIATIZATION OF ISLAMIC DOCTRINE IN A NEW ERA OF DIGITAL INDONESIA: The Case of ḤadÄ«th on DajjÄl ]]>
<![CDATA[Putra, D. I. Ansusa]]>;
<![CDATA[Chandra, Agus Firdaus]]>
<![CDATA[ Jurnal THEOLOGIA Vol 30, No 2 (2019) ]]>
Publisher : <![CDATA[Fakulta Ushuluddin dan Humaniora Universitas Islam Negeri Walisongo Semarang, Indonesia ]]>
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DOI: 10.21580/teo.2019.30.2.4327
<![CDATA[This research is a study of the mediatization of the ḥadÄ«th on DajjÄl (the anti-Christ) in the context of media culture. Mediatization of the ḥadÄ«th through illustrations allows every Muslim to understand the stages and events that will occur at the End of the Time (Ä€khir al-ZamÄn). Such ḥadÄ«th is pre-actual doctrinal texts in Islam. This article uses the theory of mediatization that has a close link with the discipline of media studies and religiosity. We argue that the ḥadÄ«th illusÂtration as an expression of religious beliefs is a continuation of the massive use of technology in understanding religious doctrines. On the other hand, the illustration of the ḥadÄ«th. ḤadÄ«th on the DajjÄl in digital media has formed a new pattern in the understanding of ḥadÄ«th from abstract-imaginative to concrete-imaginative. The illustration of the DajjÄl has become an indication of the widespread role of the media in the spread of Islamic doctrines, and its changing role from being dominated by the texts to being dominated by the logic of religion. This research uses the theory of mediatization with the approach of media culture. The data is obtained from footage of such ḥadÄ«th documentary airing on YouTube accounts. These shows usually refer to preachers who are concerned with conveying the contents of the ḥadÄ«th.]]>
<![CDATA[MAHDIISME DALAM HADIS-HADIS MAHDAWIYAH ]]>
<![CDATA[Muhammad Rikza Muqtada]]>
<![CDATA[ Jurnal Theologia Vol 30, No 2 (2019) ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Humaniora, Universitas Islam Negeri Walisongo Semarang, Indonesia ]]>
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DOI: 10.21580/teo.2019.30.2.3620
<![CDATA[This paper discusses the origins of Mahdiism (al-Mahdi al-Muntaẓar) that are constructed using the mahdawiyyah ḥadīth with the status of aḥad (single transmitter) and ḍa'īf (weak). Nevertheless, this belief (Mahdiism) has deep roots in the theological reason of Muslims. By the historical approach, the finding shows that Mahdiism has roots in millenarianism (belief of the saviors' presence) that had existed in pre-Islamic traditions, such as Jewish and Christian. The elementary form of Islamic millenarianism is the concept of prophethood, but when the prophethood concept was deemed finished, it continued into the concept of Mahdiism. The first emergence of Mahdiism is in line with the emergence of mahdawiyyah ḥadīth. The emergence context of the mahdawiyyah ḥadīth revolves around the power transition from the Umayyad dynasty to the Abbasid dynasty, which always involved Shiite followers as the political victims. The contact between Shiites with the Jewish former and Christian former during the conflict at that time influenced the style of Shiite theology, like as millenarianism. The Shi'ites propagate the presence of al-Mahdi, as the savior from descendants of the prophet (Ahl al-Bait) described through the mahdawiyyah hadiths. Among the narrators of mahdawiyyah ḥadīth are Jewish former (Ka'ab al-Aḥbar) and Christians former (Wahb b. Munabbih). They were the pioneers who incorporated the millenarianism into the Mahdiism.]]>
<![CDATA[REBO WEKASAN MENURUT PERSPEKTIF KH. ABDUL HAMID DALAM KANZ AL-NAJĀḤ WA AL-SURŪR ]]>
<![CDATA[Umma Farida]]>
<![CDATA[ Jurnal Theologia Vol 30, No 2 (2019) ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Humaniora, Universitas Islam Negeri Walisongo Semarang, Indonesia ]]>
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DOI: 10.21580/teo.2019.30.2.3639
<![CDATA[This article aims to describe Rebo Wekasan and its various rituals by focusing on the thoughts of KH. Abdul Hamid Kudus have written particularly in his work Kanz al-Najāḥ wa al-Surūr. The data was collected through the documentation method and analyzed critically. This study found that Rebo Wekasan ritual is local wisdom combined with Islamic values. The origins of rituals carried out by some Indonesian Muslim people, especially on Java, often refer to the opinion of KH. Abdul Hamid Kudus. His thought is that Allah reveals various kinds of disasters and trials on the last Wednesday of the month of Ṣafar, so that people were advised to perform certain rituals such as sunnah prayers, reading verses of the Qur'an, ṣalawat, and praying. These rituals are indeed practiced in several areas in Java with various modifications of local traditions which are manifested in the form of cultural carnivals, Quranic recitations, and selamatan (local gathering). However, his book is an inseparable from criticism, especially criticisms of sources that are considered less authoritative and critical in terms of the quality of the hadith about Rebo Wekasan.]]>
<![CDATA[GOD AND COSMOS AS REALITY: An Inquiry to the Interconnection among Islamic Philosophical Doctrine ]]>
<![CDATA[Hamid Fahmy Zarkasyi]]>;
<![CDATA[Jarman Arroisi]]>;
<![CDATA[Mohammad Syam’un Salim]]>;
<![CDATA[Muhammad Taqiyuddin]]>
<![CDATA[ Jurnal Theologia Vol 30, No 2 (2019) ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Humaniora, Universitas Islam Negeri Walisongo Semarang, Indonesia ]]>
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DOI: 10.21580/teo.2019.30.2.4455
<![CDATA[In the Islamic intellectual tradition, Being (wujūd) is not limited to physical things. God is also understood as Being; indeed, He is the Absolute Being itself; which of Him, manifests all metaphysical and physical realities. This physical nature is one of the realities caused by God; as well as the metaphysical reality of 'natural law' called 'sunnatullāh' in Islam. It is necessary to know how the power of God can connect to this universe. The question presupposes cosmological research, which needs to involve the study of God and His attributes as well. Methodologically, the verification of Islamic philosophical ideas among Muslim philosophers to Sufis, involves the development of the key concept from tafsīr and ta'wīl among the Quranic verses (āyat) that discuss God's relationship with Nature itself; from this framework, the relationship between the two can be explained. This article, offers a study of the views of Muslim thinkers: from philosophers to Sufis, about the relationship; which specifically highlights that God and Nature are part of the concept of 'reality' in the Islamic view. The study concludes several important things, especially that God is the Absolute Being; which from Him, another reality as the sign (āyat) of His Existence created. His sunnatullāh again manifests in God’s creatures that undergo being devastated and recreated.]]>
<![CDATA[AL-‘ULAMĀ’ WARATHAT AL-ANBIYĀ’: Modernity and Nurture of Authority in Aceh Society ]]>
<![CDATA[Ismail Fahmi Arrauf Nasution]]>;
<![CDATA[MIswari Miswari]]>
<![CDATA[ Jurnal Theologia Vol 30, No 2 (2019) ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Humaniora, Universitas Islam Negeri Walisongo Semarang, Indonesia ]]>
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DOI: 10.21580/teo.2019.30.2.3845
<![CDATA[This paper aims to analyze the immunity factor of Acehnese loyalty to the ulama. Generally, if the ulama fail to respond to problems that arise in modernity, they are abandoned by society. Modernization is taking place very quickly in Aceh. In Aceh, even though the ulama were unable to respond to modernity, they were never abandoned by the community. The type of modernization that is the focus of the author's observation is development, politics, and economics which includes banking and trade. Using a qualitative approach, this study finds, that is in Aceh, precisely because the ulama do not respond to modernity, the immunity of loyalty to the ulama can continue. In Aceh, secular-minded society, they give authority to experts in their respective fields. Because the ulama are treated as religious experts, then when they do not respond to other fields such as development, politics, economics and other fields, they become respected. Although only given space in the field of religion, the position of the ulama remains very important in Aceh because religion is a very important part of the life of the Acehnese people]]>
