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INDONESIA
Indonesian Journal of Islam and Muslim Societies
Published by Institut Agama Islam Negeri Salatiga
ISSN : 20891490     EISSN : 2406825X     DOI : -
Core Subject : Religion, Humanities, Art,
Religion Arts Humanities
Indonesian Journal of Islam and Muslim Societies (IJIMS): This journal should coverage Islam both as a textual tradition with its own historical integrity and as a social reality which was dynamic and constantly changing. The journal also aims at bridging the gap between the textual and contextual approaches to Islamic Studies; and solving the dichotomy between ‘orthodox’ and ‘heterodox’ Islam. So, the journal invites the intersection of several disciplines and scholars. In other words, its contributors borrowed from a range of disciplines, including the humanities and social sciences.
Arjuna Subject : -
Articles 210 Documents
 10   11   12   13   14 
Islam and government: an analytical review on Khumayni’s Kashf al-Asrār and Wilāyat al-Fāqih Sudarnoto Abdul Hakim
Indonesian Journal of Islam and Muslim Societies Vol 8, No 1 (2018): Indonesian Journal of Islam and Muslim Societies
Publisher : IAIN Salatiga

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.18326/ijims.v8i1.147-171

Abstract

This paper is an attempt to scrutinize Khumayni’s ideas especially on government as explained in his works Kashf al-Asrar, and Wilayat al-Faqih. While focusing on Khumayni’s ideas as the main issues of discussion, the paper tries to find the significance of the ideas for the Iranian revolution in 1979.The paper argues that the ideas on government were mainly triggered by the Reza Shah’s dictatorial, and secular government. It is not exaggerated to mention that according to Khumayni a new sytem of government based on Islamic ideology as a revolutionary system of government was needed in a sense that an Islamic government will implement justice. As will be discussed later, the idea of Islamic government as the single alternative was extensively supported by students, intelligentsias, urban peoples, poor peoples, and others.Artikel ini berusaha mendiskusikan pemikiran Imam Khumayni tentang pemerintah sebagaimana yang dijelaskan dalam karyanya Kasyf al-Asrar dan Wilayat Faqih. Sambil memberikan perhatian terhadap isu pokok, artikel ini ingin menggali kaitan kuat pemikiran Khumayni dengan revolusi Iran yang terjadi pada tahun 1979. Penulis berpandangan bahwa gagasan-gagasannya tentang pemerintah merupakan respons atau sikapnya terhadap kecenderungan pemerintahan diktatorial dan sekular Reza Shah. Tidak berlebihan untuk dinyatakan bahwa menurut Imam Khumayni sebuah pemerintahan Revolusioner yang didasarkan kepada Ideologi Islam sangat dibutuhkan karena pemerintahan Islam seperti inilah yang akan mampu menegakkan keadilan.Sebagaimana yang akan didiskusikan nanti ide pembentukan pemerintah inimemperoleh dukungan secara ekstensif antara lain dari mahasiswa, inteligensia,masyarakat kota dan orang-orang miskin.
Minority Muslims and freedom of religion: Learning from Australian Muslims’ Experiences Syamsul Arifin; Hasnan Bachtiar; Ahmad Nur Fuad; Tongat Tongat; Wahyudi Wahyudi
Indonesian Journal of Islam and Muslim Societies Vol 9, No 2 (2019): Indonesian Journal of Islam and Muslim Societies
Publisher : IAIN Salatiga

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.18326/ijims.v9i2.295-326

Abstract

This article aims at diagnosing the development of Ummah while Muslims are living as minority in Australia. Through a sociological approach, qualitatively, some issues considered in understanding the development are practices of secularism, multiculturalism and protection of human rights. This academic framework in comprehending the development might be claimed as a new trajectory of sociological exploration. Accordingly, this study is proposed to become a preliminary research on Muslims’ freedom of religion living in secular country. This article finds that Australia is a state that consistently has protected its citizens’ freedom of religion and the Australian government, in dealing with social and religious issues, and law enforcement, has worked professionally. However, Muslims have faced challenging realities of cases of discrimination coming from fundamentalist Christians. The cases, indeed, can be mitigated through inter-religious dialogue and cooperation. This article argues that, so far, the development of Ummah in the country has been running well. Under the protection of a secular state, minority Muslims in Australian multicultural societies can enjoy their freedom of religion. Practices of inter-religious tolerance are stronger than the tensions and conflicts have happened.. Artikel ini bertujuan untuk mendiagnosa kondisi pembangunan umat ketika kaum Muslim hidup sebagai minoritas di Australia. Melalui pendekatan sosiologis, secara kualitatif, pelbagai isu yang dipertimbangkan adalah praktik sekularisme, multikulturalisme dan penegakan HAM. Kerangka kerja yang demikian dalam memandang pembangunan umat, dapat diklaim sebagai hal yang baru. Karena itu, studi ini diusulkan sebagai studi pendahuluan mengenai elaborasi sosiologis terhadap kebebasan beragama minoritas Muslim yang hidup di negara sekular. Artikel ini menemukan bahwa Australia adalah negara yang secara konsisten melindungi kebebasan beragama warga negaranya dan pemerintahnya bekerja secara profesional terutama dalam penegakan hukum. Tetapi, kasus-kasus diskriminasi masih terjadi, terutama oleh Kristen fundamentalis terhadap kaum Muslim. Tentu saja hal itu dapat dimitigasi melalui dialog dan kerjasama antar agama. Artikel ini berargumentasi bahwa, sejauh ini kondisi pembangunan umat berjalan dengan baik. Di bawah perlindungan negara sekular, Muslim minoritas yang hidup di tengah masyarakat multikultural dapat menikmati kebebasan beragama. Praktik-praktik toleransi yang ada, lebih kuat ketimbang tensi dan konflik antar-agama yang terjadi.
Public sphere contestation: configuration of political Islam in contemporary Indonesia Zuly Qodir
Indonesian Journal of Islam and Muslim Societies Vol 1, No 1 (2011): Indonesian Journal of Islam and Muslim Societies
Publisher : IAIN Salatiga

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.18326/ijims.v1i1.123-149

Abstract

Argument in this paper draws upon Habermasian understanding of the distinctionbetween private and public sphere. Public sphere is understood as openspace that various social and cultural forces seek to define and occupy by ways ofrational interests and public reason. Such attempts take place on daily basis andtaken by groups of different backgrounds and interests. Private sphere, in contrast,is conceived of as having domestic or individual characteristics and, moreor less, non-political. It is within this framework that the continuing presence ofmultiple variants of political Islam in Indonesia has been a manifestation of contestationover public sphere. Diverse variants of Indonesian political Islam revealthe difference between actors and issues in the dynamics of their contention.However, evidence makes clear that variants of both political and popular Islamhave been more dominant than other Islamic variants such progressive and neotraditionalistIslam. This study argues that mode of Islamic articulations in Indonesiais now more diverse as the it has developed not only in the articulatoryforms of modernist, revivalist and traditionalist but also progressive, neo-traditionalistand popular Islam.Tulisan ini didasarkan pada kerangka ruang publik Jurgen Hubermas yangmembedakan ruang privat dan ruang politik (publik). Ruang publik merupakanruang yang terbuka untuk diperebutkan oleh siapa pun dan kapan pun. Sementararuang privat merupakan ruang yang bersifat domestic (individual) tidak berdimensipolitik secara dominan. Dalam persepktif semacam itu, hadirnya varian-varianIslam Indonesia merupakan bentuk kontestasi atas ruang publik yang terbukauntuk siapapun. Dari varian-varian Islam Indonesia, ada perbedaan aktor danisu yang dikembangkan dalam kontestasi publik. Hanya saja kontestasi varianIslam politik dan popular mendapatkan ruang lebih dominan ketimbang varianIslam lain seperti progresif atau neo-tradisionalisme. Kajian ini menunjukkanbahwa Islam Indonesia tengah mengalami perkembangan format artikulasi yangsangat beragam. Islam Indonesia tidak hanya berkembang dalam formatmodernis, revivalis, tradisionalisme, tetapi sekaligus progresif, neo-tradisionalisdan popular Islam. 
The significant role of religious group’s response to natural disaster in Indonesia: the case of Santri Tanggap Bencana (Santana) Mohammad Rokib
Indonesian Journal of Islam and Muslim Societies Vol 2, No 1 (2012): Indonesian Journal of Islam and Muslim Societies
Publisher : IAIN Salatiga

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.18326/ijims.v2i1.53-77

Abstract

Natural disasters, which occur regularly in Indonesia, have inspired many volunteergroups to emerge from different groups of society, including religious group.This paper focuses on the experiences of the religious volunteer group calledSantana (Islamic student’s response to disaster) in East Java region. The groupis part of Islamic education institution (pesantren) that emphasizes religious aspectsand attempts to realize religious values in everyday life. The group givesreligious meaning to the experience of disaster and the efforts to help disaster victims. The aim of this study is to describe Santana’s response to natural disasteras not only a natural but also a cultural phenomenon. This study reveals alarge number of religious symbols referring to disaster as natural and theologicalphenomena. Referring to the religious text, disaster victims are categorized bySantana as weak people (mustad’afin). It has inspired this group to engage intheir social activism. Their commitment to the religious tenets involves not onlygiving material aid but also promoting spiritual empowerment. This gives insightinto the dynamic of how religious groups manifest their religious values by providingboth material and spiritual aid.Bencana alam yang terjadi hampir setiap tahun di Indonesia telah mendorongkemunculan kelompok relawan dari berbagai elemen masyarakat, termasukkelompok agama. Artikel ini terfokus pada pengalaman relawan dari kelompokagama bernama Santana (santri tanggap bencana) di Jawa Timur. Kelompokrelawan ini merupakan bagian dari lembaga pesantren yang menekankan aspekkeagamaan serta berusaha merealisasikan nilai-nilai keagamaan dalam kehidupansehari-hari. Kelompok ini memberikan pemaknaan keagamaan pada kejadianbencana alam sekaligus berusaha menolong korban bencana. Tujuan studi iniadalah mendeskripsikan tanggapan kelompok Santana atas bencana alam yangtidak hanya sebagai kejadian alam melainkan juga fenomena (perubahan)kebudayaan. Artikel ini menyatakan bahwa terdapat sebuah gundukan simbolkeagamaan yang menempatkan bencana sebagai peristiwa alam dan fenomenateologis. Dengan merujuk pada teks keagamaan, korban bencana dikategorikanoleh Santana sebagai orang lemah (Mustad’afin). Konsep ini mendorong merekamelakukan aktivisme sosial. Komitmen mereka atas ajaran agama tidak hanyatelah memunculkan pertolongan material tetapi juga penguatan spiritual parakorban bencana.
Religious non-governmental organizations and philanthropy in Indonesia Tuti Alawiyah
Indonesian Journal of Islam and Muslim Societies Vol 3, No 2 (2013): Indonesian Journal of Islam and Muslim Societies
Publisher : IAIN Salatiga

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.18326/ijims.v3i2.203-221

Abstract

Religious non-governmental organizations (RNGOs) and philanthropic activitiesin Indonesia have a long history. They existed prior to the creation of the nationstate. Social, political and economic changes in this country have influenced thedevelopment of non-profit organizations for more than sixty years after the Inde-pendence of the Republic Indonesia in 1945. Modernization and developmentprojects during the President Suharto era influenced the development of Non-governmental organizations (NGOs). In more recent years, RNGOs have largelydeveloped as a response to the socio-economic crisis after the downfall of Presi-dent Suharto regime. Discovering the dynamics of RNGOs in a broader context ofnon-profit organizations in Indonesia provides insights into the strengths andweaknesses of philanthropic activism in recent years. An historical overview ofnon-profit organizations, legal structures, functions, and financial resources areamong the themes that are described in this paper.Organisasi Agama Non Pemerintah (RNGOs) dan kegiatan filantropi di Indonesiamemiliki sejarah yang panjang. Mereka ada sebelum penciptaan negara bangsa.Perubahan  sosial,  politik  dan  ekonomi  di  negara  ini  telah  memengaruhiperkembangan organisasi nirlaba selama lebih dari enam puluh tahun setelah Kemerdekaan Republik Indonesia pada tahun 1945. Modernisasi dan pembangunanproyek-proyek  selama  era  Presiden  Soeharto  memengaruhi  perkembanganorganisasi non-pemerintah (LSM). Dalam tahun-tahun terakhir, RNGOs sebagianbesar telah dikembangkan sebagai tanggapan terhadap krisis sosial-ekonomisetelah jatuhnya rezim Presiden Soeharto. Menemukan dinamika RNGOs dalamkonteks yang lebih luas dari organisasi nirlaba di Indonesia memberikan wawasanke dalam kekuatan dan kelemahan dari aktivisme filantropi dalam beberapa tahunterakhir. Sebuah gambaran sejarah organisasi non-profit, struktur hukum, fungsi,dan  sumber  daya  keuangan  adalah  salah  satu  tema  yang  dijelaskan  dalammakalah ini
Sufi Islam and the nation state: Darul Arkam movement in the post Suharto era of Indonesia Ahmad Ubaedillah
Indonesian Journal of Islam and Muslim Societies Vol 5, No 1 (2015): Indonesian Journal of Islam and Muslim Societies
Publisher : IAIN Salatiga

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.18326/ijims.v5i1.79-110

Abstract

Modernity as a global phenomenon has been the most driving matter, saidthose scholars of modernity, that potentially threat the existent of traditionand religion. Both would vanish once the project of secularism accomplishes.However, since the global modernity, whether represented by secular state,nation state, and democracy, failed to fulfil its promises, tradition and religionsin general have reemerged to be likely a new device employed by theiradherents to express their grievances and discontents. In such regard, recentIslamic movements promoting the slogan of “back to the authentic Islam”can be a better example to examine the relationship between modernity andreligion. Accordingly, the paper, based on my field research, would discussthe role of religion in modern era as represented by Darul Arkam, an Islamicspiritual maternity or Tarekat (Thar6iqa, Arabic) in Indonesia after the collapseof Suharto’s military regime in 1998. Originally, the movement of DarulArkam came into being in Malaysia as a spiritually-social-urban Muslim organization.How did its leaders understand Islam in regard to changing socialand political situation and how did they combine economic and religiousactivities will be the main topics of the paper, together with their views oncontemporary issues related to Islam and politics after Soeharto era.Modernitas sebagai sebuah fenomena global merupakan faktor palingberpengaruh, demikian para teoritis moderisme menyatakan, terhadapkeberadaan tradisi dan agama. Kedua unsur ini akan lenyap seiring dengandengan keberhasilan yang dicapai oleh proyek sekularisme yang berlangsungsecara global. Namun demikian, sejak gerakan modernisme, yang diwakili antaralain oleh konsep negara sekuler, negara bangsa, dan demokrasi, dianggap telahgagal memenuhi janji-janjinya, tradisi dan agama secara umum kembali menjadimedia untuk mengungkapkan kekecewaan mereka terhadap kegagalan danakibat-akibat yang ditimbulkan oleh modernism. Pada situasi ketidak puasaanini, gereakan-gerakan Islam dewasa ini yang mempropagandakan gagasan“kembali kepada Islam yang otentik” dapat menjadi sebuah contoh yang tepatuntuk menganalisa hubungan kekinian anatara modernitas dan agama.Berdasarkan riset lapangan, tulisan ini akan memaparkan peran koumintasagama, yang diwakili oleh organisasi Darul Arkam, sebuah perkumpulan yangdiikat oleh rasa persaudaran Muslim atau biasa dikenal dengan tarekat, di Indonesiapaska jatuhnya kekuasaan Presidean Soeharto pada 1998. Darul Arkamsendiri merupakan organisasi komunitas Muslim urban yang muncul pertamakali di Malaysia. Bagaimana pemimpin Darul Arkam memahami ajaran Islamdalam situasi sosial-politik yang tengah berubah di Indonesia dan bagaimanamereka menggabungkan antara aktifitas keagamaan dan ekonomi akan menjadipembahasan pokok tulisan ini, selain respon mereka terhadap isu-isu yangberkembang di era reformasi. 
The ideological fragmentation of Indonesian Muslim students and da’wa movements in the postreformed era Abdul Basit
Indonesian Journal of Islam and Muslim Societies Vol 6, No 2 (2016): Indonesian Journal of Islam and Muslim Societies
Publisher : IAIN Salatiga

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.18326/ijims.v6i2.185-208

Abstract

The presence of post-reformation religious organizations has influenced students’ ideology and movements. Thus, this study explains the processes of Muslim students’ ideological fragmentation and its implications to the future of students’ post-reformation movements. This study is conducted through observations and interviews to extracurricular organizational activists in Purwokerto. Reflective analysis is then conducted using primary and secondary data. Islamic ideology has many important roles, such as guidance, values, beliefs, and directions for da’wa (Islamic missionary)activities. In its operation, Islamic ideology is fragmented into fundamental, modernist, liberal, and traditional ideology. The ideological processes are influenced by several factors, such as organization historical background, ideological relationship with social organizations, development of Islamic transnational organizations, students’ increasing demands and needs in modern era, as well as the presence of massive information media. The Implications of ideological fragmentation influence post-reformation activities performed by those Muslim students. They donot only perform religious activities by mentoring as previously performed in the new order, but also doing debate activities onIslamic theology, politics, community empowerment, global awareness,issues on humanities, and responses to the development of science and technology.The presence of ideological fragmentation may not be negatively faced andconsolidated in a single view. The most important one is how to critically and constructively maintain and develop the ideology. Munculnya berbagai organisasi keagamaan pasca reformasi memiliki dampak pada ideologi dan gerakan mahasiswa. Oleh karena itu, pada tulisan ini akan diuraikan tentang proses terjadinya fragmentasi ideologi pada mahasiswa muslim dan implikasinya terhadap masa depan gerakan mahasiswa muslim pasca reformasi. Kajian dilakukan dengan cara observasi dan wawancara dengan para aktivis organisasi ekstra kampus di Purwokerto. Kemudian, penulis melakukan analisis-reflektif dengan menggunakan data-data dari sumber utama dan data pustaka. Ideologi Islam memiliki peranan yang amat penting sebagai pedoman, nilai, keyakinan dan arah untuk menggerakkan kegiatan-kegiatan dakwah. Ideologi tersebut dalam operasionalisasinya terjadi fragmentasi yang mengarah pada fundamental, modernis, liberal, dan tradisional. Proses terjadinya ideologi dipengaruhi oleh beberapa faktor di antaranya: latar belakang sejarah organisasi, memiliki hubungan ideologis dengan organisasi kemasyarakatan, berkembangnya organisasi-organisasi Islam transnasional, tuntutan dan kebutuhan mahasiswa era modern, serta adanya media informasi yang semakin massif. Implikasi dari fragmentasi ideologi Islam berdampak pada ragamnya kegiatan-kegiatan yang dilakukan oleh mahasiswa muslim pasca reformasi. Mereka tidak hanya melakukan kegiatan keagamaan melalui mentoring saja seperti yang terjadi pada era Orde Baru, melainkan juga menghadirkan kegiatan-kegiatan yang mengarah pada perdebatan teologi Islam, politik mahasiswa,pemberdayaan masyarakat, kepedulian pada masalahmasalah kemanusiaan dan global, serta responsif terhadap perkembangan ilmu dan teknologi.Adanya fragmentasi ideologi tidak perlu disikapi secara negatif dan tidak bisa disatukan dalam satu warna. Tugas kita adalah bagaimana memelihara dan mengembangkan ideologi tersebut secara kritis-konstruktif
Fatwas of the Indonesian council of ulama and its contributions to the development of contemporary Islamic law in Indonesia La Jamaa
Indonesian Journal of Islam and Muslim Societies Vol 8, No 1 (2018): Indonesian Journal of Islam and Muslim Societies
Publisher : IAIN Salatiga

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.18326/ijims.v8i1.29-56

Abstract

This article addresses the contributions of the fatwas of the Indonesian Council of Ulama (MUI) to the transformation of contemporary Islamic law and the development of Islamic law in Indonesia, from 1975 to 2011. It aims to respond to the existing papers claiming that the MUI’s fatwas were likely to be compliant with the government’s wishes and dependent. This paper also wants to demonstrate another fact that the MUI has been inconsistently using their own guidelines for the determination of its fatwas. The present study found that over 26 years the MUI’s fatwas contributed positively to the transformation of contemporary Islamic law in Indonesia. During the period, the MUI produced 137 fatwas and 50 decisions, either addressed to Muslims and the Indonesian government. Therefore, the MUI’s fatwas, as among the elements of Islamic law in Indonesia, also contributed to the development of contemporary Islamic law in Indonesia.Artikel ini mengkaji kontribusi fatwa Majelis Ulama Indonesia terhadap transformasi hukum Islam kontemporer, dan perkembangan hukum Islam di Indonesia, dalam kurun waktu 1975 sampai dengan 2011. Tulisan ini bertujuan untuk menanggapi tulisan yang telah ada selama ini, bahwa fatwa MUI cenderung mengikuti keinginan pemerintah, dan tidak mandiri. Tulisan ini juga ingin membuktikan fakta lain, bahwa MUI tidak konsisten menggunakan pedoman penetapan fatwanya. Penelitian ini menemukan, bahwa fatwa MUI selama kurun waktu 26 tahun, telah memberikan kontribusi positif terhadap transformasi hukum Islam kontemporer di Indonesia. Selama kurun waktu tersebut, MUI telah menghasilkan 137 fatwa, dan 50 keputusan baik yang ditujukan kepada umat Islam, maupun pemerintah Indonesia. Sehingga fatwa MUI, sebagai salah satu unsur hukum Islam di Indonesia, telah juga memberikan kontribusi terhadap perkembangan hukum Islam kontemporer di Indonesia
The limits of religious freedom in Indonesia: with reference to the first pillar Ketuhanan Yang Maha Esa of Pancasila Abdul Mu'ti; Ahmad Najib Burhani
Indonesian Journal of Islam and Muslim Societies Vol 9, No 1 (2019): Indonesian Journal of Islam and Muslim Societies
Publisher : IAIN Salatiga

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.18326/ijims.v9i1.111-134

Abstract

Surveys and researches have indicated various factors leading to or instigating the rise of religious intolerance in Indonesia after the Reformasi in 1998. This study, however, aims to see intolerance and discrimination as something embedded in Indonesian ideology, i.e. Pancasila, which seems to be lacking in previous studies, including the studies on the connection between Pancasila and discriminative regulations implemented is several districts and provinces in Indonesia. The questions dealt with in this paper are the following: Why did religious radical groups able to exert their influence to the government and moderate Muslim majority in treating minorities? What are, if any, the constitutional and legal limits of religious freedom in Indonesia? This paper aims to scrutinize constitutional and legal documents, including the first pillar of Pancasila, to find their shortcomings in protecting religious freedom. This paper argues that Pancasila has set Indonesia into religiously monotheistic state, which provided the government the necessary tool to force non-theistic, polytheistic, and non-monotheistic religions to modify their theological beliefs in order to be accepted as recognized or official religions. Pancasila also justifies the existence of favoritism to certain religions deemed fit to this ideology. Berbagai survei dan penelitian telah menunjukkan berbagai faktor yang menyebabkan atau memicu bangkitnya intoleransi beragama di Indonesia setelah Reformasi tahun 1998. Penelitian ini ingin melihat intoleransi dan diskriminasi sebagai sesuatu yang secara tak sadar tertanam dalam ideologi Indonesia, yaitu Pancasila. Tema ini tampaknya kurang menjadi perhatian dalam studi sebelumnya, termasuk studi tentang hubungan antara Pancasila dan peraturan diskriminatif yang diterapkan di beberapa kabupaten dan provinsi di Indonesia. Pertanyaan yang dibahas dalam artikel ini diantaranya adalah: Mengapa kelompok-kelompok radikal keagamaan dapat mempengaruhi pemerintah dan mayoritas umat Muslim yang moderat dalam bersikap terhadap kelompok minoritas? Apa, jika ada, batasan konstitusional dan legal kebebasan beragama di Indonesia? Artikel ini bertujuan untuk meneliti dokumen dokumen konstitusional dan hukum, termasuk pilar pertama Pancasila, untuk menemukan kekurangan dalam melindungi kebebasan beragama. Artikel ini berargumen bahwa Pancasila telah menetapkan Indonesia menjadi negara monoteistik religius, yang memberikan pemerintah piranti yang diperlukan untuk memaksa agama-agama non-teistik, politeistis, dan non-monoteistik untuk memodifikasi keyakinan teologis mereka agar diterima sebagai agama yang diakui atau resmi. Pancasila juga membenarkan keberadaan favoritisme untuk agama-agama tertentu yang dianggap cocok dengan ideologi ini.
Shifting orientation in Sufism: its development and doctrine adjustment in history elmansyah al-haramain
Indonesian Journal of Islam and Muslim Societies Vol 1, No 2 (2011): Indonesian Journal of Islam and Muslim Societies
Publisher : IAIN Salatiga

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.18326/ijims.v1i2.273-296

Abstract

One of Islamic cultures that is constantly able to evolve and adapt to the variouscondition is Sufism. In the process of development, Sufism has always been asolution to various issues in society, and it is also aimed at achieving closedrelation to the Lord. Shifting orientation of Sufism has occurred in any kind of itstheology, politics, philosophy, and organization. The present studies of Sufismdevelopment lead to medical issues. Some experts call it Sufi Healing. It isinteresting to discuss it since the shifting orientation brings something positive tothe development of Sufism. However, there are many things that need to bereviewed, namely the provision of the proposition for any behavioral recoverywhich seemed a merely justification. This article is presented by using ahistorical and a phenomenological approach that emphasizes on the existenceof its phenomenon. Through this article, it is expected to obtain an understandingof Sufism and its various efforts in developing the doctrine of al-ihs} an in Islam inhe context of digital era.Salah satu hasil kebudayaan Islam yang senantiasa mampu berkembang danberadaptasi secara kondisional adalah tasawuf. Dalam proses perkembangannyaitu, tasawuf selalu menjadi solusi bagi pelbagai persoalan masyarakat, dan mengarahkannya pada kedekatan diri dengan Tuhan. Pergeseran orientasi terjadidi setiap perubahan bentuk, mulai dari teologis, politis, filosofis, organisatoris.Studi tentang perkembangan tasawuf akhir-akhir ini, mulai mengarah padapersoalan medis. Para ahli menyebutnya Sufi Healing. Hal ini menarik untukdibahas, karena pergeseran orientasi ini membawa hal positif bagi perkembangantasawuf. Akan tetapi, ada hal yang nampaknya perlu dikaji ulang, yakni pemberiandalil atas setiap perilaku penyembuhan, yang seolah-olah merupakan justifikasibelaka. Tulisan ini disajikan dengan menggunakan pendekatan sejarah; Analisisnyamenggunakan pendekatan fenomenologis. Melalui tulisan ini, diharapkan dapatdiperoleh pemahaman tentang tasawuf dan berbagai upayanya dalammengembangkan ajaran al-ih}san dalam Islam dalam konteks era digital.

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