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Jurnal Theologia
Published by Universitas Islam Negeri Walisongo Semarang
ISSN : 08533857     EISSN : 2540847X     DOI : -
Core Subject : Religion, Humanities, Education, Art, Social,
Religion Arts Humanities Social Sciences Other
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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Articles 493 Documents
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Euthanasia in Christian Ethic-Theological Context: Pros And Cons David Ming; Benjamin Metekohy; Novita Loma Sahertian
Jurnal Theologia Vol 32, No 1 (2021)
Publisher : Fakultas Ushuluddin dan Humaniora, Universitas Islam Negeri Walisongo Semarang, Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21580/teo.2021.32.1.8380

Abstract

Science and technology are undergoing rapid development and progress. It is due to the increasing number of modern inventions. Among the technological discoveries that are very important are in the medical field. With modern medical equipment, the suffering of a patient can be reduced. But in reality, there are still some patients who have severe suffering. Patients who experience prolonged illness invites empathy from the family. To relieve his suffering, the family who could not bear to see his condition asked the doctor to take actions that could shorten the patient's life, this kind of action in the medical world is known as euthanasia. This study aims to find out how the study of active euthanasia in the view of Christian law. This study is a literature review using an ethical-theological approach by studying books and scientific works related to the discussed problem.
GAP ANTARA DAS SOLLEN DAN DAS SEIN ILMU-ILMU KEAGAMAAN ISLAM: Perspektif Filsafat Ilmu Yusuf Suyono
Jurnal Theologia Vol 27, No 1 (2016): FILSAFAT ISLAM & ISU-ISU KONTEMPORER
Publisher : Fakultas Ushuluddin dan Humaniora, Universitas Islam Negeri Walisongo Semarang, Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21580/teo.2016.27.1.933

Abstract

Abstract: Since the Muslim Reformers launched the campaign of calling to return the glory of Islam back to Muslim people like what had been reached in classic era, the call came into nothing. The backwardness, ruin, and destruction in all aspects of life in Middle era could not have been completely overcome. The scientifical sphere which is hoped to be real means to reach the glory and get rid of these destructions,does not work as what has been hoped. Accordingly, nothing of what was mentioned by Thomas S. Kuhn as Shifting Paradigm happens, because the scientifical anomalies could not be overcome and in turn the crisis accumulates that lead to no scientifical revolution. In this case, Islamic sciences in general and Islamic religious sciences in particular do not develop. The religious sciences taught in Islamic University nowadays are those taught in classic era. The slogan of modern Islam “ the door of Ijtihad must be open ” changes that of middle era “ The door of Ijtihad must closed ” really be campaigned, but has no longer effect. Consequently, Islamic religious sciences have no relevance to their users. They taste very heavenly not worldly. That is what the writer means as the gap in Islamic sciences. Abstrak: Sejak para pemabaharu Muslim di abad 19 M mendengungkan ajakan untuk mengembalikan kejayaan Islam sebagaimana yang telah dicapai di era klasik, ajakan itu seperti belum menghasilkan apa yang diharapkan. Ke¬terpuruk¬an, keterbelakangan di berbagai bidang yang mereka sejak era pertengahan belum bisa sepenuhnya teratasi. Bidang keilmuan yang mestinya menjadi lokomotif dan garda depan untuk menggapai kejayaan yang bisa mengusir keterpurukan dan keterbelakangan tersebut, juga tidak berjalan sebagaimana mestinya. Pada gilirannya, tidak terjadi apa yang disebut oleh Thomas S. Kuhn sebagai Shifting Paradigm, karena anomali-anomali yang di dalamnya tidak bisa diatasi sehingga krisis menumpuk namun tidak terjadi revolusi ilmiah. Secara demikian rupa, sehingga ilmu-ilmu keislaman terutama ilmu agama menjadi mandeg. Ilmu-ilmu agama yang diajarkan di Perguruan Tinggi Agama Islam adalah juga masih yang digagas para pendahulu di era klasik. Semboyan era modern “ Pintu Ijtihad harus dibuka “ menggantikan semboyan era pertengahan “ Pintu Ijtihad Tertutup “ memang sudah dicanangkan, namun nuansanya Pintu Ijtihad itu masih terus tertutup. Akibatnya, ilmu-ilmu agama Islam seperti putus relevansi dengan masyarakat penggunanya. Ilmu-ilmu agama terasa melangit, padahal penggunanya ada di bumi. Itulah yang dimaksud dengan gap dalam ilmu-ilmu Islam.
PREVENTING RELIGIOUS PERSECUTION AGAINST AHMADIYAH Afnan Anshori
Jurnal Theologia Vol 23, No 1 (2012): PEMIKIRAN ISLAM
Publisher : Fakultas Ushuluddin dan Humaniora, Universitas Islam Negeri Walisongo Semarang, Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21580/teo.2012.23.1.1801

Abstract

As a global phenomenon, religious persecution might occur within all religions as well as nations. In  Indonesia, this phenomenon occurs within Islam. One of the most controversial cases regarding religious persecution is the discrimination experienced by Ahmadiyah. Here, they could not perform religious active­tie­s freely as they are prohibited to do so. In ad­dition, their properties as well as their religious and educational facilities have been destroyed. To resolve this case, there are at least, two approaches that can be used, which include judicial and non-judicial strategies. This resear­ch suggests the use of non-judicial strategies, which aim at eradicating religious persecution experienced by Ahmadis by raising people’s consciousness about religious tolerance and human rights. This includes intra-religious di­alog­ue and multicultural and human rights education. In terms of dialogue, this research suggests the use of intra-religious dialogue within Islam, especially between Ahmadiyah and orthodox Muslims.
EPISTEMOLOGI TAFSIR SUFI AL-GHAZALI DAN PERGESERANNYA Wahyudi Wahyudi
Jurnal Theologia Vol 29, No 1 (2018)
Publisher : Fakultas Ushuluddin dan Humaniora, Universitas Islam Negeri Walisongo Semarang, Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21580/teo.2018.29.1.2070

Abstract

Abstract: In the history of tafsir development, there is a certain moment where there are some interactions between the Qur'an and the Sufis. Epistemologically, Sufis have a peculiar characteristic in looking at the Qur'an. The Sufis thaught that the Qur'an has two dimensions, esoteric and exoteric. These two sides are one unity and can not be separated. Al-Ghazali has its own nomenclature to refer to the ẓahir and inner sides of the Qur'an. The esoteric and exoteric dimensions of the Qur'an in the term al-Ghazali are called ‘ilm sadf and ‘ilm lubāb. The process of crossing from sadf to lubāb involves the role of imagination in istiqāmah suluk ilā Allāh. Viewed from the perspective of epidemiological division ala Abid al-Jabiri, the epistemology of al-Ghazali include the category of 'irfānī. But in its development al-Ghazali made a dialectic between the epistemology 'irfānī and bayānī at the same time, although the nuances of irfānī still remain dominant. This research attempts to answer the problem of how the process of the dialectic epistemology of al-Ghazali and how its building style. This kind of dialectic is one of al-Ghazali effort to built the harmonization between sadf science which tends to bayānī with the science of lubāb which tend to irfānī. Clearly, the process of this dialectic can be seen in one of his works Ihyā’ 'Ulūm al-Dīn. This research uses the qualitative method and includes library research. Abstrak:  Dalam sejarah perkembangan tafsir, ada momen tertentu saat terjadi interaksi antara al-Qur’an dan kaum Sufi. Secara epistemologis, para Sufi me­miliki ciri khas dalam memandang al-Qur’an. Kaum Sufi memandang bahwa Qur'an memiliki dua dimensi, esoterik dan eksoteris. Dua dimensi ini merupakan satu kesatuan dan tidak dapat dipisahkan. Al-Ghazali memiliki nomenklatur tersendiri untuk menyebut sisi ẓahir dan baṭin al-Qur’an. Dimensi esoterik dan eksoterik al-Qur’an dalam istilah al-Ghazali disebut dengan ‘ilm sadf dan ‘ilm lubab. Proses penyebrangan dari sadf ke lubāb ini melibatkan peran khayal dengan cara istiqāmah suluk ilā Allah. Ditinjau dari perspektif pembagian epistemologi ala Abid al-Jabiri, epistemologi al-Ghazali masuk dalam kategori ‘irfānī. Namun dalam perkembangannya al-Ghazali melakukan dialektika antara epistemologi ‘irfānī dan bayānī secara bersamaan, meskipun nuansa ‘irfānī masih tetap dominan. Penelitian ini berupaya untuk menjawab rumusan masalah bagaimana proses dialektika epistemologi al-Ghazali dan bagaimana corak bangunannya. Dialektika ini merupakan upaya harmonisasi al-Ghazali antara ilmu sadf yang cenderung bayānī dengan ilmu lubab yang mendekati ‘irfānī. Secara jelas proses dialektika ini dapat dilihat dalam salah satu karyanya Ihyā’ Ulūm al-Dīn. Penelitian ini menggunakan metode kualitatif dan merupakan penelitian kepustakaan.
IBN MISKAWAIH Filsafat al-Nafs dan al-Akhlāq Safii Safii
Jurnal Theologia Vol 25, No 1 (2014): FILSAFAT ISLAM
Publisher : Fakultas Ushuluddin dan Humaniora, Universitas Islam Negeri Walisongo Semarang, Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21580/teo.2014.25.1.344

Abstract

Abstract: Ibn Miskawayh known not only in philosophy but also in other fields of scientific disciplines, such as history and Arabic literature. Even through one of his master piece, entitled Tahżīb al-Akhlāq wa Tatkhīr al-A’rāq name is becoming increasingly popular in many parts of the world. On this occasion the author deems it necessary to show the figure of Ibn Miskawayh by stressing his thoughts on the study of the study of nafs philosophy and morals. According to Ibn Miskawayh explained that between the soul and the sense that one is.That is the soul and intellectin his view can not be distinguished. Even sense to him it is one of the power of the forces that existin the soul and is a manifestation of the existence of the soul it self. Thus it can be said that there a son bagi¬nya is one proof for the existence of the soul. Abstrak: Ibn Miskawaih dikenal tidak hanya dalam bidang filsafatnya melainkan juga dalam bidang disiplin keilmuan lainnya, seperti sejarah dan sastra Arab. Bahkan melalui salah satu master piece-nya yang berjudul Tahżīb al-Akhlāq wa Tatkhīr al-A’rāq namanya menjadi semakin populer di berbagai belahan dunia. Dalam kesempatan ini penulis memandang perlu untuk menampilkan sosok Ibn Miskawaih ter¬sebut dengan stressing kajian pada telaah pemikirannya tentang filsafat al-nafs dan al-akhlak-nya. Menurut Ibn Miskawaih menerangkan bahwa antara jiwa dan akal itu satu adanya. Artinya jiwa dan akal dalam pandangan¬nya tidaklah dibedakan.Bahkan akal baginya justru merupakan salah satu daya dari daya-daya yang ada dalam jiwa dan merupakan manifestasi dari adanya jiwa itu sendiri. Dengan demikian dapatlah dikatakan bahwa akal bagi¬nya me¬rupakan salah satu bukti bagi adanya jiwa. Keywords: akhlak, filsafat, Yunani, al-nafs, al-akhlāq
Digital Media and Counter Narrative of Radicalism Athik Hidayatul Ummah
Jurnal Theologia Vol 31, No 2 (2020)
Publisher : Fakultas Ushuluddin dan Humaniora, Universitas Islam Negeri Walisongo Semarang, Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21580/teo.2020.31.2.6762

Abstract

This article aims to describe the meaning of narratives are used by digital media or online media to counter the narrative of radicalism. The research method used is discourse analysis to find the meaning in the text. The theoretical framework used is narrative theory to explain process audience can trust about a narrative because of the consistency and truth of narrative or story. Narratives are analyzed using a framework of identity prism theory. The identity prism describes that online media as a brand has a strategy to build and promote it is unique among other brands. The results of the study are Islami.co and Ruangobrol.id have different characteristics or uniqueness and segmentation to convey the counter-narratives to the public. The narratives are built is to fight or deconstruct the narratives of radicalism-terrorism as an effort to prevent radicalism and the recruitment of new members through the internet. The counter-narrative also has coherence and truth as important standards for the public to select and judge that the narrative is consistent and credible. In the digital age, digital media have an important role in the counter-narratives of radicalism. It’s because radical-terrorist groups using the internet and social media platforms to spread their thoughts and their actions.
PENGEMBANGAN PEMAHAMAN AS-SUNNAH SEBAGAI SUMBER AJARAN ISLAM Sutoyo Sutoyo
Jurnal Theologia Vol 22, No 2 (2011): ILMU-ILMU USHULUDDIN
Publisher : Fakultas Ushuluddin dan Humaniora, Universitas Islam Negeri Walisongo Semarang, Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21580/teo.2011.22.2.610

Abstract

Abstract: The second source of Islamic Law is as-Sun¬nah, because the first one is al-Qur’an which is considered still global. The global one needs explaination and interpretation. The Existence of as-Sunnah is really required in order that the moslems are able to understand and to im¬ple¬ment wholistically. Although the existence of al-Sunnah in ulemas is debated, some agree while others disagree. Several ulemas even refu¬se al-Sunnah as the second Islamic Law Source (they don’t follow al-Sunnah) with several ar¬guments. However, majority, the ulemas accept and agree to place as-Sunnah as the second Islamic law source. From majority, ulemas agree to place as-Sunnah as the second Islamic Law Source is also different from the usage of it. Some use as-Sunnah wholistically and some use as-Sunnah which is evaluated valid. To under¬stand and to give the meaning of as-Sunnah for ulemas of Muḥadiṡīn and Uṣūliyin. It is also different. Ulemas of Muḥadiṡīn give the meaning of as-Sunnah and al-ḥadīṡ similar that which comes wholistically from the prophet as what he said, he did and the decision (taqrir) of the prophet before and after bi’tsah (to be assigned as the prophet). Whereas the ulemas of usuliyin differ al-Sunnah and al-hadis. According to them, if all of them comes from the prophet said, did, and taqrir. It is named as al-Sunnah, if it is what to be said only by the prophet or qauliyah, it is named as al-hadis. Kata kunci: as-Sunnah, al-Ḥadīṡ, al-Khabar, al-Aṡar
DECLARATION TOWARD A GLOBAL ETHIC OF THE PARLIAMENT OF THE WORLD’S RELIGIONS AND BUILDING WORLD PEACE Sholihan Sholihan
Jurnal Theologia Vol 23, No 1 (2012): PEMIKIRAN ISLAM
Publisher : Fakultas Ushuluddin dan Humaniora, Universitas Islam Negeri Walisongo Semarang, Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21580/teo.2012.23.1.1758

Abstract

Tulisan ini  membahas Etika Global Deklarasi Parlemen Agama-agama Dunia dan signifi­kan­sinya bagi penciptaan dunia yang damai, dalam pengertiannya sebagai  negative peace ataupun positive peace. Ada beberapa nilai yang harus ada dalam dunia yang damai, yaitu: non-keke­rasan, kesejahteraan ekonomi, keadilan sosial, keseimbangan ekologis, dan kesetaraan, khu­sus­­nya keseteraan gender. Nilai- nilai ini pulalah yang dipromosikan oleh Deklarasi Etika Global  yaitu, komitmen pada budaya non-kekerasan dan hormat pada kehidupan,  komitmen pada bu­daya solidaritas dan tata ekonomi yang adil, komitmen pada budaya toleransi dan hidup yang benar, dan komitmen pada budaya per­samaan hak dan kemitrasejajaran antara laki-laki dan perempuan. Dengan demikian jelaslah signifikansi deklarasi etika global bagi upaya penciptaan dunia yang damai
LANDASAN FILOSOFIS PEMIKIRAN TASAWUF ABDURRAUF SINGKEL TENTANG ALLAH, MANUSIA, DAN ALAM Ahmad Rivauzi
Jurnal Theologia Vol 28, No 2 (2017): PEMIKIRAN ISLAM
Publisher : Fakultas Ushuluddin dan Humaniora, Universitas Islam Negeri Walisongo Semarang, Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21580/teo.2017.28.2.1451

Abstract

Abstract: Abdurrauf Singkel (d. 1105 H / 1693 AD), was one of the great scholars of the 17th century and he was a key figure in the development of Islam, especially in the field of Sufism,it was as one of the forms of education in the aspect of mankind in the archipelago. Almost all of the Shaṭāriyyah lineage is centered on itself and through some of his students, this congregation is spread to various regions of the Malay-Nusantara world. Through the research with a hermeneutic approach to his works, this paper aims to reveal the philosophical foundation of the Abdurrauf Singkel thought about Sufism that puts the Quran and Ḥadith as the basis and normative source of it. The affirmation and reinforcement of tauhid, its reinter­pretation to the concept of waḥdāt al-wujūd which places man as the shadow of Allah, the concept of the creation of nature through the process of emanation and awakening the consciousness of servanthood through the effort of dying (ikhtiyari) by fana in zikrullah as the way of recognizing the nature of being and ma'rifatullāh, is the philosophical foundation of the Sufism thought which he developed in the Shaṭāriyyah.Abstrak: Abdurrauf Singkel (w. 1105 H/1693 M), adalah salah seorang ulama besar pada abad ke-17 dan merupakan tokoh kunci dalam perkembangan Islam terutama pada bidang tasawuf sebagai salah satu bentuk pendidikan pada aspek keruhanian di Nusantara. Hampir semua silsilah tarekat Shaṭāriyyah berpusat kepada dirinya dan melalui sejumlah muridnya, tarekat ini tersebar ke berbagai wilayah di dunia Melayu-Nusantara. Melalui penelitan dengan pendekatan hermeneutik terhadap karya-karyanya, tulisan ini bertujuan untuk mengungkapkan landasan filosofis pemikiran tasawuf Abdurrauf  Singkel yang menempatkan al-Qur’an dan Hadis sebagai dasar dan sumber normatif dari pemikiran tasawuf­nya. Penelitian menemukan bahwa penegasan dan penguatan tauhid, re­inter­pretasi­nya terhadap konsep waḥdāt al-wujūd yang menempatkan manusia sebagai bayangan dari Allah, konsep penciptaan alam melalui proses pe­mancar­an (emanasi) serta membangun kesadaran kehambaan melalui upaya mati ikhtiyari dengan cara fana dalam dzikrullah sebagai  jalan untuk mengenali hakikat wujud dan ma’rifatullāh, merupakan pondasi filosofis dari bangunan pemikiran tasawuf yang dikembangkannya dalam tarekat Shaṭāriyyah. 
GERAKAN PEMBARUAN TASAWUF DI INDONESIA Sulaiman Al-Kumayi
Jurnal Theologia Vol 24, No 2 (2013): TASAWUF
Publisher : Fakultas Ushuluddin dan Humaniora, Universitas Islam Negeri Walisongo Semarang, Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21580/teo.2013.24.2.335

Abstract

Abstract: This article aims to elaborate on Sufism reform movement in Indonesia. There former of Islam in Indonesia realize that Sufism is an integral part of Islam, therefore they are not hostile to Sufism, but tends to purify the Sufism of deviant practices. Irregularities which they saw in the midst of the Muslim community but claimed as part of Sufism must be cleaned. Sufism must be free of elements of heresy or shirk that could tarnish the purity of Islam. In this article, the author presents the figure of Hamka as a representation of Sufism reform movement in Indonesia. Although Hamka very appreciative, even followers of Sufism, he was never affiliated to the sufi order schools anywhere in the world.He also never made a separate congregation flow, as was common in the realm of the sufi order. Abstrak: Artikel ini bertujuan untuk mengelaborasi gerakan pembaruan tasawuf di Indonesia. Para pembaru Islam di Indonesia menyadari bahwa tasawuf merupakan bagian integral dalam Islam, karena itu mereka tidak memusuhi tasawuf, tetapi cenderung untuk memurnikan tasawuf dari praktik-praktik yang menyimpang. Penyimpangan yang mereka lihat di tengah-tengah masyarakat Muslim tetapi diklaim sebagai bagian dari ajaran tasawuf haruslah dibersihkan. Tasawuf harus terbebas dari unsur-unsur bid’ah atau syirik yang dapat menodai kemurnian ajaran Islam. Dalam artikel ini, penulis menyajikan sosok Hamka sebagai representasi dari gerakan pembaruan tasawuf di Indonesia. Sekalipun Hamka sangat apresiatif, bahkan pengamal tasawuf, ia tidak pernah berafiliasi ke aliran tarekat mana pun di dunia ini. Ia juga tidak pernah membuat aliran tarekat tersendiri, sebagaimana lazimnya dalam dunia tarekat. Keywords: neo-sufisme, bid’ah, al-Quran, al-Sunnah, tarekat.

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