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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
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Multidimensional phenomena of Hajj: study of Javanese pilgrims M Zulfa
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.v5i1.135-162

Abstract

Performing Hajj pilgrimage to Mecca is the fifth pillar of Islam, whereas thesefive pillars of Islam are believed by all Muslims in the world as the foundationof Islam. Hajj is a must for any Muslim who has all the abilities, in term offinancial, physical, as well as psychological, to perform it, This paper is areport of a research on various aspects accompanying the accomplishment ofthe Hajj pilgrimage to Mecca by the pilgrims. Those aspects are the spiritualteologic,the psychological, the sociological, and the economic. The objectsof the research were the city of Salatiga, the District of Semarang, and theDistrict of Magelang. The spiritual-teologic aspect is used to explain the levelof religiousity of a Muslim performing the Hajj while the psychological aspectis related to the psycho-condition, mental, and desires experienced or possessedby the pilgrims. The sociological aspect is the social faithfulness, thesocial harmony supported by those pilgrims. Last but not least, the economicaspect is the motive of the pilgrims to increase their prosperity or their economicpower. By implementing the descriptive-qualitative approach, this researchaimed at providing objective, accurate, and systematic depictions ofthose issues related with the objects of the research. For the data collection,the researcher used various methods such as observation, interview, and documentation.The data was then analyzed through the descriptive qualitativequantitativeapproach. The result shows that the spiritual-teologic, the psychological, the sociological, as well as the economic aspects are all present inthe accomplishment of the Hajj, with the spiritual-teologic and the psychologicalaspects play the most dominant roles. The quantitative analysis showsthat there is a significant influence of the spiritual-teologic and the psychologicalaspects toward the completion of the Hajj of the pilgrims. It is provenwith the statistical calculation that the degree of significant is 1% and 5%that shows that the r sum is bigger than the r table or that 0,599 0,3450,266. Meanwhile, the descriptive analysis of the data shows that the spiritual-teologic and the psychological aspects are the more dominant aspectscompared to the sociological, as well as the economic aspects.Haji merupakan rukun Islam yang ke lima, sementara rukun Islam dijadikansebagai pondasi dasar agama oleh seluruh umat Islam di dunia. Setiap muslimyang telah mampu, hukumnya wajib menunaikan ibadah haji. Baik mampusecara financial maupun mampu secara fisik ataupun psikis. Tulisan inimerupakan hasil penelitian yang menfokluskan beberapa aspek yang menyertaijama’ah haji. Aspek-aspek itu meliputi: aspek teologis-spiritual, aspek psikologis,aspek sosiologis dan yang terakhir aspek ekonomis dengan mengambil objekpenelitian di Kota Salatiga, Kab. Semarang dan Kab. magelang. Aspek teologisspiritualadalah aspek yang menjelaskan mengenai tingkat religiusitas seseorangsecara individu ketika melaksanakan ibadah haji, sedangkan aspek psikologisyaitu, aspek yang berhubungan dengan psikis, mental, keinginan-keinginandialami yang dirasakan oleh jama’ah haji. Selanjutnya aspek sosiologis,merupakan kesalehan sosial, hubungan kemasyarakatan yang dilakukan olehjama’ah haji. Dan yang terakhir aspek ekonomis, yaitu motif jama’ah dalammelakukan ibadah haji adakah faktor atau keinginan meningkatkan ekonomi.Dengan menggunakan pendekatan deskriptif-kuantitatif penelitian ini bertujuanuntuk mendapatkan gambaran yang objektif, akurat dan sistematis, mengenaimasalah-masalah yang ada di objek penelitian. Untuk mengumpulkan datadigunakan beberapa metode yaitu, observasi, interview dan dokumentasi.Kemudian data yang telah terkumpul dianalisis menggunakan pendekatandeskriptif kualitatif-kuantitatif. Hasil penelitian menunjukkan bahwa aspekteologis-spiritual, aspek psikologis, aspek sosiologis dan aspek ekonomismenyertai para jamaah haji terutama aspek spiritual dan psikologis. Dari analisissecara kuantitatif menunjukkan adanya pengaruh signifikan aspek teologis-spiritualdan aspek psikologis terhadap jama’ah haji. Hal itu dibuktikan dengan hasil perhitungan statistik pada taraf signifikansi 1% dan 5% menunjukkanbahwa r hitung lebih besar dari r tabel yaitu: 0,599 0,345 0,266. Sedangkananalisis deskriptif menghasilkan bahwa aspek teologis-spiritual dan aspekpsikologis adalah aspek yang lebih menonjol jika dibandingkan dengan aspekaspek-aspek lainnya, dibanding aspek sosiologis dan aspek ekonomis.
On pluralism, religious ‘other’, and the Quran: a post September-11 discourse Mohd Yaseen Gada
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.v6i2.241-271

Abstract

The plurality and diversity of religions is not a new thing that we experience in the postmodern world. History is testimony to the fact that different religions have evolved and existed on the face of earth as the human life moved forward. However, in the recent decade, particularly aftermath of 9/11, the bourgeoning conflict, violence, hatred pervasive in the world is often attributed to different ideologies and values associated with religions, Islam with no exception. Therefore, Muslims living as minorities on the both sides of the Atlantic Ocean are in a precarious condition. Besides, the increasing proximity between the individuals of different religions and, more so, of communities due to the miraculous advancements in the technology of communication and transport facilities have resulted into inevitable intercultural interaction and integration more than ever before. Consequently, attempts are being made to explain Islam’s compatibility with Western concept of religious pluralism. Islam recognises political, social pluralism rather than religious pluralism per se, which are explicit in the Quran and the prophetic traditions.I n this background, the paper is an attempt to re-explore and re-revisit the concept of pluralism in Islamic sources. It attempts to re-construct the theme of pluralism away from the extremes to a balanced (wasatiyya) and viable one that strives for the recognition and accommodation of the religious “other” without nullifying Islam’s own essence and identity. The paper concludes that Islam not only recognizes, appreciates and tolerates the religious differences but it also demands for peaceful coexistence and mutual understanding among different religions. Pluralitas dan keragaman agama bukan hal baru yang kita alami dalam dunia postmodern. Sejarah adalah kesaksian fakta bahwa agama-agama yang berbeda telah berevolusi dan ada di muka bumi sebagai kehidupan manusia bergerak maju. Namun, dalam dekade terakhir, khususnya setelah 9/11, konflik, kekerasan, kebencian yang menyebar di dunia ini sering dikaitkan dengan ideologi yang berbeda dan nilai-nilai yang berhubungan dengan agama, Islam tanpa terkecuali. Oleh karena itu, umat Islam yang hidup sebagai minoritas di kedua sisi Samudra Atlantik berada dalam kondisi genting. Selain itu, kedekatan kian meningkat antara individu-individu dari berbagai agama dan, lebih dari itu, masyarakat karena kemajuan ajaib dalam teknologi komunikasi dan fasilitas transportasi telah mengakibatkan interaksi antarbudaya yang tak terelakkan dan integrasi yang lebih dari sebelumnya. Akibatnya, diperlukan upaya yang untuk menjelaskan kompatibilitas Islam dengan konsep Barat mengenai pluralisme agama. Islam mengakui, pluralisme sosial politik daripada pluralisme agama per se, yang eksplisit dalam al-Quran dan tradisi kenabian. Dalam latar belakang ini, kajian ini merupakan upaya untuk kembali mengeksplorasi dan meninjau kembali konsep pluralisme dalam sumber-sumber Islam. Kajian juga mencoba untuk membangun kembali tema pluralisme dari pendekatan yang ekstrem ke pendekatan moderat (wasatiyya) dan berusaha untuk mengakui dan mengakomodasi agama “lain” tanpa meniadakan esensi dan identitas Islam sendiri. Makalah ini menyimpulkan bahwa Islam tidak hanya mengakui, menghargai dan mentoleransi perbedaan agama tetapi juga menuntut untuk hidup berdampingan secara damai dan saling pengertian antara agama-agama yang berbeda.
Waqf fundraising management: a conceptual comparison between traditional and modern methods in the waqf institutions Muhammad Shulthoni; Norma Md Saad
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.v8i1.57-86

Abstract

This paper focuses on the theoretical structure of funding for Islamic philanthropy, especially waqf. Waqaf is projected to play further significant role to tackle present social problems, where financial sustainability has become one of the foremost challenges faced by awqaf institutions. There is a need to study various models of fundraising that could be applied to reform awqaf institutions. Employing content analysis approach, this paper analyses traditional and modern structures of fundraising that are applicable for development and management of waqaf fundraising: istibdal, h}ukr, ijaratayn, venture philanthropy of waqf model (VPWM), value-based capital model of waqf (VBCMW), and social enterprise waqf fund model (SEWF).The discussions are expected to be able to contribute towards boosting a better fundraising management of awqaf institutions in Muslim communities as well as countries.Makalah ini fokus pada struktur teoritis pendanaan untuk filantropi Islam, terutama wakaf. Wakaf diproyeksikan untuk memainkan peran penting lebih lanjut untuk mengatasi masalah sosial saat ini, di mana keberlanjutan keuangantelah menjadi salah satu tantangan utama yang dihadapi oleh lembaga-lembagaawqaf. Ada kebutuhan untuk mempelajari berbagai model penggalangan danayang dapat diterapkan untuk mereformasi institusi awqaf. Dengan menggunakanpendekatan analisis isi, makalah ini menganalisis struktur penggalangan danatradisional dan modern yang berlaku untuk pengembangan dan pengelolaanpenggalangan dana wakaf: istibdal, h}ukr, ijaratayn, venture philanthropy ofwaqf model (VPWM), value-based capital model of waqf (VBCMW), dan socialenterprise waqf fund model (SEWF). Diskusi diharapkan dapat berkontribusiuntuk meningkatkan manajemen penggalangan dana yang lebih baik darilembaga awqaf di komunitas Muslim serta negara.
Religious conflict and regional autonomy in church establishment and Islamic clothing in West Pasaman and Dharmasraya West Sumatera Nunu Burhanuddin; Ahmad Ali Nurdin; Muhammad Irfan Helmy
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.v9i2.189-216

Abstract

This paper analyses how religious minorities in West Pasaman and Dharmasraya have been disturbed by the implementation of regional autonomy policies. By examining the church establishment and Islamic clothing enactment in the region as case studies, the paper shows that the conflicts between Muslims and Christians were caused by the discriminatory regional regulations against minority groups. This study uses an ethnographic approach, consisting of interviews and extensive observational research in the research site to collect the data. The article argues that the implementation of local government policies such as the very strict requirement to establish church and Islamic clothing regulations for students have negative impacts on the harmonious relationship between Muslims and non-Muslims in the region. Thus, local government officers should take into consideration minority and majority-group relationships in creating regional religious regulations.Penelitian ini menganalisa bagaimana kaum minoritas agama di Pasaman Barat dan Dharmasraya terusik dengan implementasi kebijakan otonomi daerah. Dengan mengkaji aturan pendirian gereja dan busana Islami sebagai kasusnya, artikel ini menunjukkan bahwa konflik yang terjadi antara Muslim dan Kristen di daerah tersebut disebabkan karena regulasi otonomi daerah yang bersipat diskriminatif bagi kalangan kaum minoritas. Studi ini menggunakan metode etnografi dengan menggunakan wawancara dan observasi yang ekstensif di lokasi penelitian sebagai teknik pengumpulan data. Peneliti berargumen bahwa penerapan kebijakan pemerintahan lokal seperti ketatnya persyaratan membangun rumah ibadah (gereja) dan aturan kewajiban memakai busana Islam bagi pelajar mempunyai implikasi negatif terhadap hubungan antara Muslim dan non-Muslim di daerah tersebut. Karenanya, pemerintah daerah harus berhati hati dan mempertimbangkan hubungan kelompok minoritas-mayoritas dalam membuat aturan daerah yang berhubungan dengan agama.
Islamic welfare system dealing with the poor in rural area Zakiyah Zakiyah
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.v1i1.37-67

Abstract

This paper try to review the practice of Islamic welfare system (such as zaka,waqf, shadaqa, infaq, hibah and qurban) dealing with poor people in rural area.Then, this study looks at four main issues, namely how the structure of thecommitee, the management of such system, fund rising strategy, and peopleaccessibility to this welfare system. In order to deal with this, it is used someframeworks namely; firstly, the welfare strategy as proposed by Spicker (1995)including economic production, redistribution, and solidarity. Secondly, the conceptof welfare offered by Azmi (1991), Midgley (1997), and Zastrow (2004).This research took place in North and South Wonorejo, a village located in Magelangdistrict, Central Java. Finding of this research shows that this scheme has operatedconventionaly and has not contributed much on enhancing people welfare.There is no formal institution that organizes all element of such scheme. As thesocial welfare institution, this system ideally offers program, benefits and servicesthat help people meets those social, economic, educational and health needs.However, there is no specific program for the poor people offered by the committeeof the Islamic welfare scheme. Studi ini berusaha mengkaji praktik system kesejahteraan dalam Islam (sepertizakat, wakaf, shadaqah, infak, hibah dan qurban) dalam hubungannya denganmasyarakat miskin di wilayah pedesaan. Kajian melihat empat persoalan utama,yakni bagaimana struktur panitia, pengelolaan sistem kesejahteraan, strategipengumpulan dana, dan akses masyarakat terhadap sistem tersebut. Untukmenjawab persoalan ini, kajian mempergunakan kerangka kerja antara lain strategikesejahteraan sebagaimana diusulkan Spicker (1995) termasuk produksi,redsitribusi, dan solidaritas ekonomi, dan konsep kesejahteraan sebagaimanadikemukakan Azmi (1991), Midgley (1997), dan Zastrow (2004). Kajian inidilakukan di Desa Wonorejo Utara dan Selatan, Magelang, Jawa Tengah. Kajianini menemukan antara lain: skema kesejahteraan masih dilakukan secarakonvensional dan tidak banyak berkontribusi terhadap kesejahteraan masyarakat.Tidak ada lembaga resmi yang mengorganisir semua unsur dalam skema tersebut.Sebagai lembaga kesejahteraan sosial, sistem ini idealnya menawarkan program,manfaat dan layanan yang menolong masyarakat dalam memenuhikebutuhan-kebutuhan ekonomi, sosial, pendidikan dan kesehatan. Namundemikian, tidak ada program khusus bagi masyarakat miskin yang ditawarkanoleh pengelola skema kesejahteraan Islam.
Al-jamiat al-islamiyah wa dawruha al-raid fi al-Tarbiyah wa Tanmiyah al-Thaqafah Sidqon Maesur
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.v1i2.317-337

Abstract

Islamic University has become a pioneer in the field of education and cultural development for years. The material taught includes Humanities, sociology and various applied science. Some earlier Islamic universities in the past are the University of al-Azhar, Fusthat, Qurawiyin, Mustanshiriyah, Nidhamiyah, and Qordoba. The former Islamic scholars actively created new theories which have not been existed before. Similarly Islamic Univiersities in any level have important role in the development of culture through a variety of programs, by preparing cadres who have scientific competence so that they are ready in the dissemination of Islamic culture that aims to build an ideal and realistic Islamic society and realistic       
Examining Jakarta office mosques: Islamic teaching practices and views of Islamic ideological issues Ridwan Al-Makassary
Indonesian Journal of Islam and Muslim Societies Vol 3, No 1 (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.v3i1.121-148

Abstract

This paper discusses Islamic teaching practices and perceptions of mosque stake-holders concerning the ideological issues of: a democratic system of governmentversus formal implementation of Islamic sharia; gender equality; jihad, and plu-ralism in the Jakarta office mosques. After describing the research findings, thepaper concludes that the phenomenon of neo-fundamentalism (in Olivier Roy’swords) is growing and developing in office mosques. This can be seen in thedominance of literal and scripturalist Islamic interpretations, the importance givento implementing Islamic sharia and the rejection of democracy, a hatred of Jewsand Christians and the emergence of Muslim youth actors in Islamic neo-fundamentalism. Other findings concern the influence of the Tarbiyah movement, anoffshoot of the Ikhwanul Muslimin (Muslim Brotherhood), which is being felt inthe office mosques studied. Learning about Islamist understandings will allow usto check its development, which may destroy the friendly, peaceful face of Islam.Paper  ini  mendiskusikan  praktik  pengajaran  Islam  dan  persepsi  pemangkukepentingan  masjid  berkaitan  dengan  isu-isu  ideologis:  sebuah  sistempemerintahan demokratik versus implementasi formal syari’at Islam; kesetaraanjender; jihad, dan pluralism di masjid perkantoran Jakarta. Setelah deskripsitemuan  penelitian,  paper  ini  menyimpulkan  bahwa  fenomena  neo-fundamentalisme (meminjam Olivier Roy) sedang tumbuh dan berkembang dimasjid-masjid perkantoran. Ini terlihat dari dominannya intepretasi skripturaldan literal, pentingnya menerima pelaksanaan formal syari’at Islam, kebencianterhadap Yahudi dan Kristen dan kebangkitan aktor-aktor muda fundamentalismeIslam. Temuan lain terkait dengan gerakan Tarbiyah, sebuah anak ideologi IkhwanulMuslimin (Muslim Brotherhood), yang cukup kental ditemukan di masjid yangditeliti.  Mengkaji  pemahaman  Islam  akan  memungkinkan  kita  mengawasiperkembangannya, yang mungkin menghancurkan wajah Islam yang ramah dandamai.
Modification of character education into akhlaq education for the global community life Imam Sutomo
Indonesian Journal of Islam and Muslim Societies Vol 4, No 2 (2014): Indonesian Journal of Islam and Muslim Societies
Publisher : IAIN Salatiga

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.18326/ijims.v4i2.291-316

Abstract

The term “character education” appears to be a massive movement aroundthe world as a concern to rise up a generation of children who have strongmoral character. All primary and secondary educational institutions socializecharacter education, including Indonesia since 2010. The Islamic world uses aspecific term “akhlaq education”. It has taken place throughout the history ofIslamic civilization and has succeeded in cultivating Muslim characters. Thecore of akhlaq education is in the spiritual purification and obedience to God.Research from various Islamic countries show that the model of akhlaq educationis not changed much. It is conserved from generation to generation, thatmake it far behind the sophistication of character education. Muslims seemnot to put up with adequate characters to mingle with the global society. Theimplementation of akhlaq education let students comprehend a peaceful lifeonly in their environment. Due to everyone’s use of the Western science andtechnology, Muslims also adapt to this phenomenon and take a benefit tofacilitate their needs. The format of character education as an instrument needsto be modified into akhlaq education, so that students are not locked into anarrow local insight and can take part in the life of the global community.This modification includes 1) adopting the content of character education for the global community, 2) providing insights for the role of teachers and educationalinstitutions, 3) variety of learning model, 4) involving parents andthe community, and 5) accommodating students from various religions.Istilah “pendidikan karakter” muncul menjadi gerakan masif di seluruh duniasebagai bentuk kepedulian untuk menyiapkan anak didik berkarakter baik.Semua lembaga pendidikan dasar dan menengah menyosialisasikan pendidikankarakter, termasuk Indonesia mulai tahun 2010. Dunia Islam menggunakanterm “pendidikan akhlaq” telah berlangsung sepanjang sejarah peradaban Islamdan telah berhasil dalam pembentukan karakter Muslim. Karakteristikpendidikan akhlaq terutama dalam penyucian rohani dan kepatuhan kepadaTuhan. Penelitian dari berbagai Negara Islam menunjukkan bahwa modelpendidikan akhlaq tidak banyak perubahan, konservasi dari generasi ke generasi,jauh tertinggal dengan kecanggihan pendidikan karakter. Anak didik Muslimtidak disiapkan dengan karakter yang memadai untuk masuk dalam kehidupanmasyarakat global. Seperti penggunaan ilmu dan teknologi Barat oleh semuaorang (termasuk Muslim), format pendidikan karakter sebagai instrumen perludiadaptasi dalam pendidikan akhlaq, agar anak didik tidak terbelenggu dalamwawasan lokal yang sempit dan dapat memasuki kehidupan masyarakat global.Adaptasi tersebut mencakup 1) content pendidikan karakter untukmasyarakat global, 2) wawasan guru dan peran lembaga pendidikan, 3) modelpembelajaran yang variatif, 4) pelibatan orang tua dan masyarakat, dan 5)menampung siswa lintas agama.
Déwi Malêka: the Javanese Islam manuscript Zakiyah Zakiyah
Indonesian Journal of Islam and Muslim Societies Vol 6, No 1 (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.v6i1.127-160

Abstract

This paper concerns on the Javanese Islam manuscript entitled Déwi Malêka Code Br.16 saved at the National Library of Republic Indonesia in Jakarta and Cod.Or 7562 preserved at the Library of Leiden University the Nether- lands. The objectives of this study are to describe the physical condition of the manuscripts and to examine the content of those two texts especially the Islamic and Javanese values. Data was collected using documentary research and analyzed using codicology, philology and Islamic studies. The finding of this research shows that these manuscripts tell about the story of Dèwi Maléka, a queen of Rum. From this story, it can be understood about the Islamic and Javanese values that are presented as questions and answers. In the last chapter of each text, there are some advises related to what should not be done by human being refereeing to the Javanese values. Artikel ini membahas manuskrip Islam Jawa berjudul Déwi Malêka kode Br.16 yang tersimpan di Perpustakaan Nasional Indonesia di Jakarta dan manuskrip dengan kode Cod.Or 7562 yang berada di Perpustakaan Universitas Leiden Belanda. Penelitian ini fokus pada deskripsi kondisi fisik naskah, dan isi dari dua teks tersebut, khususnya terkait dengan nilai-nilai Islam dan Jawa yang terkandung dalam teks. Data dikumpulkan dengan menggunakan s tudi dokumentasi dan dianalisis dengan bantuan ilmu filologi, kodikologi dan studi Islam. Temuan penelitian ini menunjukkan bahwa kedua naskah bercerita tentang Dèwi Maléka, ratu negeri Rum. Dari cerita yang dipaparkan dalam bentuk Tanya jawab dapat diketahui bahwa naskah ini berisi tentang nilai- nilai Islam dan Jawa. Pada bagian akhir teks terdapat nasehat terkait dengan apa-apa yang seharusnya tidak dilakukan oleh manusia. Nasehat-nasehat tersebut merujuk kepada nilai-nilai Jawa.
The typology of Muhammadiyah Sufism: tracing its figures’ thoughts and exemplary lives Biyanto Biyanto
Indonesian Journal of Islam and Muslim Societies Vol 7, No 2 (2017): Indonesian Journal of Islam and Muslim Societies
Publisher : IAIN Salatiga

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.18326/ijims.v7i2.221-249

Abstract

; " This article explores the style of sufism from the perspective of Muhammadiyah.It is a literature study on the official fatwa given by Muhammadiyah on sufism as a part of spiritual dimension in Islamic teaching. This study places a number of Muhammadiyah figures as the subject of study. This study concludes that the views of Muhammadiyah and its figures on sufism are very positive. Sufistic life in fact also becomes a trend among the followers of Muhammadiyah. Important styles of Muhammadiyah sufism include: first, Muhammadiyah sufistic teachings are based on pure monotheism. The second, Muhammadiyah sufistic is practiced under the frame of shari‘ah, on the basis of the Qur’an and Hadith. Third, the substance of sufism in the Muhammadiyah perspective is noble character that should be realized in daily life. Fourth, the orientation of Muhammadiyah sufism emphasizes the dimension of righteous deeds, social praxis, and of moving from theory to practice. Fifth, Muhammadiyah sufism presents sufistic teachings adjusted to the spirit of modernity so that it may be called modern sufism. Sixth, Muhammadiyah sufism is expressed in more active and dynamic styles. A sufi is not allowed to do nothing, but is obliged to work actively and to interact with society. Seventh, Muhammadiyah sufism stays away from the philosophical sufism discourse that may potentially cause debates. Muhammadiyah views that to become sufi, one should not become the member of sufi order with the style of “teacher-centered” in practice.Artikel ini membahas corak sufisme dalam perspektif Muhammadiyah. Kajianini merupakan studi literatur terhadap fatwa resmi Muhammadiyah terhadap sufisme sebagai bagian dari dimensi spiritual ajaran Islam. Kajian ini juga menempatkan sejumlah tokoh Muhammadiyah sebagai subjek studi. Kajian ini menyimpulkan bahwa perspektif Muhammadiyah dan tokoh-tokohnya terhadap sufisme sangat positif. Kehidupan sufistik dalam kenyataannya juga menjadi trend di kalangan pengikut Muhammadiyah. Corak sufisme Muhammadiyah yang penting meliputi: pertama, ajaran sufisme Muhammadiyah berbasis pada tauhid murni. Kedua, sufisme Muhammadiyah dipraktekkan dalam bingkai syariah, berdasar al-Qur’an dan hadits. Ketiga, substansi sufisme dalam perspektif Muhammadiyah adalah akhlak mulia dan harus diwujudkan dalam kehidupan sehari-hari. Keempat, orientasi sufisme Muhammadiyah menekankan dimensi amal salih, praksis sosial, dan bergerak dari teori ke praktek. Kelima, sufisme Muhammadiyah menampilkan ajaran tasawuf yang disesuaikan dengan spirit modernitas sehingga layak disebut tasawuf modern. Keenam, sufisme Muhammadiyah diekspresikan dalam corak yang lebih aktif dan dinamis. Seorang sufi tidak boleh berpangku tangan, melainkan harus aktifbekerja dan berinteraksi dengan masyarakat. Ketujuh, sufisme Muhammadiyahmenjauhi wacana tasawuf falsafi yang potensial mengundang perdebatan.Terakhir, Muhammadiyah berpandangan untuk menjadi sufi, seseorang tidakharus menjadi anggota tarekat yang dalam prakteknya bercorak guru sentris.

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