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KONTEMPLASI: JURNAL ILMU-ILMU USHULUDDIN
Published by Universitas Islam Negeri Sayyid Ali Rahmatullah Tulungagung
ISSN : 23386169     EISSN : 25806866     DOI : -
Core Subject : Religion, Humanities, Education, Art, Social,
Religion Arts Humanities Education Social Sciences
Focus The focus of this paper is an attempt to actualize a better understanding of the Islamic theology, hermeneutic, sociology, philosophy, communication, hadith, and else, both locally and internationally through the publication of articles, research reports, and book reviews. Scope Its principal concern includes research development and knowledge dissemination on issues related to Islamic theology.
Arjuna Subject : Ilmu Sosial - Pendidikan
Articles 234 Documents
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PERSEPSI AKAN #UMROH DAN #UMRAH DI TWITTER: MEDIA SOSIAL DAN INDUSTRI PARIWISATA Nuki Mayasari
Kontemplasi: Jurnal Ilmu-Ilmu Ushuluddin Vol 7 No 1 (2019): Jurnal Kontemplasi
Publisher : IAIN Tulungagung

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21274/kontem.2019.7.1.151-168

Abstract

Listed as a “lower middle income” country in 2013 (World Bank, 2013), Indonesia increases its status to be a “middle income” country in 2019 (World Bank, 2019). Furthermore, the increase of economic status is still accompanied with a high frequency of umrah trips. Nowadays, umrah trips is marked by a wide variety of trips package promoted by national as well as international travel agencies, offerings myriads of choices from an economic umrah package to the luxurious one. This could also be a sign that umrah is not only popular in Indonesia, but also well-known internationally. In this writing, I will present a research on #Umroh and #Umrah hashtags in Twitter, in representing the dynamics of umrah trips. Using Critical Discourse Analysis (CDA) methods, this research suggests social media have a role in shaping umrah trips. Furthermore, umrah trips tightly related to the concept of tourism industry. Keywords: Umrah Trips, Twitter, Hashtag, UGC, CDA, Advertisement, Industry
KEMATIAN FILOSOFIS MENURUT ANTROPOLOGI METAFISIKA ANTON BAKKER Mulia Ardi
Kontemplasi: Jurnal Ilmu-Ilmu Ushuluddin Vol 7 No 1 (2019): Jurnal Kontemplasi
Publisher : IAIN Tulungagung

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21274/kontem.2019.7.1.175-189

Abstract

This article tries to analyze the phenomena of the death philosophically the perspective of the Anton Bakker’s anthropology of the metaphysics. The death events encountered by humans in daily life according to Bakker can be traced through two perspectives, namely negative or positive views. Negative views regard death as the end of everything. Death is the culmination (final) that completes all episodes of human life. There is nothing left behind death. Humans are fully considered complete and finished. Conversely, in a positive view, death is accepted by humans as a new phase of eternity. Death, in this case, does not divert or alienate people from the world. Humans stay alive and don't leave the world. Death crystallizes and perpetuates all human life. Through his death, humans are actually born as new humans in the world. Keywords: Death, Negative Views, Positive Views.
NASIONALISME SEBAGAI AJARAN SPIRITUAL PENGHAYAT Dian Kurnia Sari
Kontemplasi: Jurnal Ilmu-Ilmu Ushuluddin Vol 6 No 1 (2018): Jurnal Kontemplasi
Publisher : IAIN Tulungagung

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21274/kontem.2018.6.1.1-20

Abstract

Nationalism is a sacred spiritual teaching for the adherents of local beliefs, especially Kaweruh Jowo Dipo. This sacred teaching carries the spirit of protecting the archipelago. The assumption of taking care the archipelago is a part of preserving the heritage for the harmony of a nation’s life. Religious groups such as Kaweruh Jowo Dipo plays a vital role in affirming and  taking care of this sacred teaching. This research focuses on one point: how the teachings of nationalism become spiritual teachings for the Kaweruh Jowo Dipo. This research uses descriptive qualitative research using specific methods, such as ethnographic-based Native Point of View. The results of this study indicate that the teachings of nationalism are absorbed from the humanist teachings of ancestors. This teaching is packaged through songs and practices of the adherents of Kaweruh Jowo Dipo. The doctrine stated that nationalism is one of the mantras towards humanist behaviors. Keywords: Nationalism, Adherents of Jowo Dipo, Spiritual teachings Nasionalisme merupakan ajaran sipritual yang sakral bagi pelaku Penghayat, khususnya Kaweruh Jowo Dipo. Ajaran sakral ini mengusung semangat menjaga Nusantara. Asumsi penjagaan terhadap Nusantara merupakan bagian dari penjagaan warisan leluhur untuk keharmonisan hidup berbangsa. Kelompok agama seperti Kaweruh Jowo Dipo mempunyai andil dalam meneguhkan dan merawat ajaran sakral ini. Penelitian ini memfokuskan pada satu titik, bagaimana ajaran nasionalisme ini menjadi ajaran spiritual bagi kelompok Penghayat Kaweruh Jowo Dipo. Penelitian ini menggunakan jenis penelitian kualitatif-deskriptif. Dengan metode spesifik, etnografi-basis Native Point of View. Adapun hasil dari penelitian ini menunjukkan bahwa ajaran nasionalisme diserap dari ajaran nenek moyang yang berperikemanusiaan. Ajaran ini dikemas melalui kidung dan laku para penganut penghayat Kaweruh Jowo Dipo. Doktrinya, nasionalisme menjadi salah satu mantra menuju laku yang humanis. Kata kunci: Nasionalisme, Penghayat Jowo Dipo, Ajaran Spiritual 
PEREMPUAN DALAM TRADISI SPIRITUALITAS ISLAM LOKAL Fatimatuz Zahro
Kontemplasi: Jurnal Ilmu-Ilmu Ushuluddin Vol 6 No 1 (2018): Jurnal Kontemplasi
Publisher : IAIN Tulungagung

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21274/kontem.2018.6.1.21-36

Abstract

Islam offers an achievement of the perfection of the soul through the path of mysticism (Sufism). This tradition is known as Sufism. Unfortunately that mystical experience is not much experienced by women. Women are placed in the second class, not only in matters of formal law (sharia), but also in terms of spirituality. Such lameness situation is the effect of patriarchism. Based on this anxiety, researcher uses an ethnographic method with a feminist perspective. In this study, data collection was carried out by means of participatory observation and open in-depth interviews. The results of the study show that the Local Islamic tradition applies more life that glorifies the egality between men and women. Women are given the same space in expressing their diversity. Kata kunci: Women, Spirituality, Local Islam Islam menawarkan suatu pencapaian kesempurnaan jiwa melalui jalan mistisisme (tasawuf). Tradisi demikian dikenal dengan sufisme. Hanya saja pengalaman mistis tesebut nyatanya tidak banyak dicicipi oleh perempuan. Perempuan ditempatkan di kelas kedua, tidak hanya dalam urusan hukum formal (syariah), tetapi juga dalam hal spiritualitas. Situasi kepincangan demikian merupakan karya patriarkisme. Berpijak pada kegelisahan ini, peneliti menggunakan metode etnografi bersperspektif feminisme. Dalam studi ini, pengumpulan data dilakukan dengan cara observasi-partisipasi dan interview terbuka dan mendalam. Hasil penelitian menunjukkan bahwa tradisi Islam Lokal lebih menerapkan kehidupan yang mengagungkan egalitarian antara laki-laki dan perempuan. Perempuan diberikan ruang sama dalam mengekspresikan keberagamaannya. Kata kunci: Perempuan, Spiritualitas, Islam Lokal   
TAFSIR ALIF LAM MIM KYAI SHALIH DARAT Heru Setiawan
Kontemplasi: Jurnal Ilmu-Ilmu Ushuluddin Vol 6 No 1 (2018): Jurnal Kontemplasi
Publisher : IAIN Tulungagung

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21274/kontem.2018.6.1.37-62

Abstract

Alif lām mim as FawātiḥAs-suwar in the form of al-ahruf almuqatta’ah is always  debated by many mufassirs. The majority of mufassirs do not interpret this word, except by saying wallahu alam. Even though there were some mufassirs who tried to interpret it, such as Ar-raziy and Ibn ‘Arabi. This effort was also applied by Indonesian scholars like Kyai Salih Darat in his interpretation of Faiḍ Al-rahman fi Tarjamah alKalām al-Mālik Al-Daiyyān. The results of the study showed that in interpreting the word alif lām mīm, Kyai Salih Darat was heavily influenced by the thought of Ibn Arabi and al-Razī, thus interpreting the verse in two versions. First, alif implies the first form (al-wujud al-awwual), that is Allah, lām implies the middle form (al-wujud al-mutawassiṭ) which is Jibril, while mīm implies the last form, namely Muhammamad. The second version, alif implies the knowledge of shari'ah, lām implies knowledge of the tariqah and mīm requires the science of nature. Keywords: Alif-lam-mim, Kyai Salih Darat, Tafsir Faiḍ AlRahmān Alif lām mīm (الم) merupakan fawātiḥ As-suwar berupa al-aḥruf almuqaṭṭa’ah yang diperdebatkan oleh para mufasir. Mayoritas mufasir tidak menafsirkan lafadz tersebut, kecuali dengan kata wallahu ‘alam. Meski bvhnbhbvegitu tetap ada sebagian mufasir yang berupaya mentakwilkannya, sepertihalnya Ar-raziy dan Ibnu ‘Arabi. Upaya itu juga berlaku di Nusantara sebagaimana yang dilakukan oleh Kyai Shalih Darat dalam tafsirnya Faiḍ Al-rahmān fi Tarjamah alKalām al-Mālik Al-Daiyyān. Hasil kajian menunjukkan bahwa dalam menafsirkan lafadz alif lām mīm, Kyai Shalih Darat banyak dipengaruhi oleh pemikiran Ibnu Arabi dan al-Razī, sehingga menafsirkan ayat tersebut dalam dua versi. Pertama, alif mengisyaratkan wujud pertama (al-wujud al-awwual) yaitu Allah, lām mengisyaratkan wujud tengah (al-wujud al-mutawassiṭ) yaitu Jibril, sedangkan mīm mengisyaratkan wujud terakhir, yaitu Muhammamad. Versi kedua, alif mengisyaratkan ilmu syari’at, lām mengisyaratkan ilmu thariqah dan mīm menginyaratkan ilmu hakikat.Kata kunci: Alif-lam-mim, Kyai Shalih Darat, Tafsir Faiḍ AlRahmān
RELASI INTELEKTUAL, JAWA ISLAM, BUGIS ISLAM, DAN TURKI UTSMANI (Tinjauan Atas Sistem Kalender dalam Serat Widya Pradana, Lontara Pananrang dan Ruzname Darendeli) Ahmad Musonnif
Kontemplasi: Jurnal Ilmu-Ilmu Ushuluddin Vol 6 No 1 (2018): Jurnal Kontemplasi
Publisher : IAIN Tulungagung

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21274/kontem.2018.6.1.63-78

Abstract

General description of relations between the Ottoman Turkey and pre-colonial Indonesian Muslim, is a relation between the central and branch relations as well as those who give legitimacy and those who are given legitimacy. Ottoman Turkey is the center that gives legitimacy while the Indonesian Muslim is the party which is a legitimate branch. This made the Ottoman Turkey superior in any field and the Indonesian Muslim became inferior. As for relations between Javanese-Bugis Muslims, it appears that Javanese Muslims have more influence on Bugis Muslims because Javanese Islam came earlier than Bugis Islam. Regarding the issue of Islamic calendar, there is one case where the Sunan Giri Calendar with its Wind Cycle appeared earlier than the Ruzname Darendeli calendar from the Ottoman Turkey. Whereas the Bugis Calendar is more influenced by the Javanese Calendar and may also influence the Ottoman Turkey’s Hijri Calendar Keywords: Intelectual relations, Islam, Calendar Gambaran umum relasi antara Turki Utsmani dan Muslim Nusantara pra-kolonial, merupakan relasi antara relasi pusat dan cabang serta pihak yang memberi legitimasi dan pihak yang diberi legitimasi. Turki Utsmani adalah pusat yang memberi legitimasi sedangkan Muslim Nusantara adalah pihak yang merupakan cabang yang dilegitimasi. Hal ini menjadikan Turki Utsmani menjadi Superior di bidang apapun dan Muslim Nusantara menjadi Inferior. Adapun relasi antar Muslim Jawa-Bugis, tampak Muslim Jawa lebih berpengaruh pada Muslim Bugis sebab Islam Jawa lebih Dahulu dari Islam Bugis. Terkait persoalan kelender Islam, ada satu kasus dimana Kalender Sunan Giri dengan Siklus Windunya muncul lebih dahulu dibanding dengan kalender Ruzname Darendeli dari Turki Utsmani. Sedangkan Kalender Bugis lebih dipengaruhi Kalender Jawa dan dimungkinkan juga mempengaruhi Kalender Hijri Turki Utsmani. Kata kunci: Relasi Intelektual, Islam, Kalender
KERIS DALAM TRADISI SANTRI DAN ABANGAN Fatkur Rohman; Rifchatul Laili
Kontemplasi: Jurnal Ilmu-Ilmu Ushuluddin Vol 6 No 1 (2018): Jurnal Kontemplasi
Publisher : IAIN Tulungagung

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21274/kontem.2018.6.1.79-98

Abstract

Keris for Javanese people is a cultural identity that cannot be separated from all Javanese cultural activities. The phenomenon of keris ownership is often misunderstood by some Javanese themselves. This is due to a perception that Keris is related to mysticism which is understood by some Javanese closely to abangan group. This anxiety creates a question: is there any relationship between keris ownership and Javanese religious variants? mainly abangan and santri, especially how santri interprets keris ownership. In this research, the methodology used is the anthropology and kerisology approach. The data are collected  by conducting in-depth interviews. In practice, the keris is a complementary attribute of all traditions that are bound by mysticism (magic) for Javanese people. This is also evident in the ownership of the keris in the tradition of two variants of Javanese religion, abangan and santri. In fact, the ownership of the keris was not only for the abangan, but also among the santris. Apart from the inherent negative perception, the keris is actually one of Javanese cultural identities and heritage that needs to be saved and preserved. Keywords: Abangan, Keris, Mystic, Santri.  Keris bagi orang Jawa merupakan identitas budaya yang tidak bisa lepas dari segala aktifitas kebudayaan Jawa. Fenomena kepemilikan keris sering disalahpahami oleh sebagian masyarakat Jawa sendiri. Hal ini didasarkan pada keris identik dengan mistik yang dipahami oleh sebagian masyarakat Jawa melekat erat dengan abangan. Berangkat dari kegelisahan tersebut, adakah hubungan kepemilikan keris dengan varian agama Jawa utamanya abangan dan santri, terutama bagaimana santri memaknai kepemilikan keris. Dalam penelitian ini, metodelogi yang digunakan adalah pendekatan antropologi dan kerisologi. Pengumpulan data dengan melakukan interview mendalam. Adapun pada praktiknya, keris merepukan atribut pelengkap segala tradisi (lakon) yang terikat dengan mistik (magic) bagi masyarakat Jawa. Hal ini juga tampak pada kepemilikan keris dalam tradisi dua varian agama Jawa, abangan dan santri. Kenyataannya, kepemilikan keris tidak hanya bagi kalangan abangan, dalam kalangan santri pun memiliki tradisi kepemilikan keris tersebut. Terlepas dari ‘konotasi’ negatif yang melekat, keris sesungguhnya merupakan salah satu identitas dan warisan budaya Jawa yang perlu dijaga dan dilestarikan. Kata kunci: Abangan, Keris, Mistik, Santri.
DINAMIKA DALANG PEREMPUAN WAYANG PURWA DALAM ARUS ISLAMISASI Budi Harianto; Seli Muna Ardiani
Kontemplasi: Jurnal Ilmu-Ilmu Ushuluddin Vol 6 No 1 (2018): Jurnal Kontemplasi
Publisher : IAIN Tulungagung

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21274/kontem.2018.6.1.99-118

Abstract

The female Wayang Purwa puppeteer originally came with a heavy Javanese cultural identity. This identity is reflected in the mindset of Javanese people who always move upward to achieve the principle of natural harmony; then practiced in specific rites in order to maintain the principle of unity. This important role then gradually declines over time. The process of Islamization which has strengthened after the reformation era has become an obstacle of the fate of female puppeteer. Female puppeteers are also the target of the current Islamization in the interests of political contestation in Indonesia. In addition to being confronted with the fact of malesentrism, the female puppeteers are also forced to accept a far more closed interpretation of Islamic religion. This article aims to answer how the dynamics that occur in female puppeteers of Wayang Purwa in the stream of Islamization. Keywords: Female Puppeteer, Cultural Identity, Islamization, Javanese Society  Dalang perempuan wayang purwa mulanya hadir dengan identitas kultural Jawa yang kental. Identitas ini tercermin dalam pola pikir masyarakat Jawa yang selalu bergerak ke atas untuk mencapai prinsip harmoni alam; kemudian dipraktikkan dalam ritus-ritus khas demi menjaga prinsip kemenyatuan tersebut. Peran penting ini kemudian berangsur luruh dari waktu ke waktu. Arus Islamisasi yang kian menguat paska reformasi menjadi salah satu ‘pengganjal’ nasib dalang perempuan. Dalang perempuan juga menjadi sasaran arus Islamisasi dalam kepentingan kontestasi politik di Indonesia. Selain dihadapkan dengan fakta pedalangan yang malesentrism, dalang perempuan juga terpaksa mengamini tafsir keagamaan Islam yang jauh lebih tertutup. Artikel di bawah ini berusaha untuk menjawab bagaimana dinamika yang terjadi pada dalang perempuan wayang purwa dalam arus Islamisasi. Kata kunci: Dalang Perempuan, Identitas Kultural, Islamisasi, Masyarakat Jawa
MENJAHIT KAIN PERCA: GUSDURIAN DAN KONSOLIDASI GERAKAN PLURALISME DI INDONESIA Akhol Firdaus
Kontemplasi: Jurnal Ilmu-Ilmu Ushuluddin Vol 6 No 1 (2018): Jurnal Kontemplasi
Publisher : IAIN Tulungagung

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21274/kontem.2018.6.1.119-131

Abstract

The Gusdurian Movement is the embodiment of the normative ideals of Nusantara Islam which promotes tolerance and peace, justice and humanity. This idea became a manifestation of all ideas and actions of Gus Dur - Abdurrahman Wahid. It was his ideological fellows who later created this movement. In this presentation, the article aims to look again at the history and progress of Gusdurians in the contestation of religious life in Indonesia. I think this effort is important to be reviewed considering that there are many religious movements that against the real Islamic values such as tolerance,  peace, justice and humanity. The result shows that in the context of religious life, through interviews with various key figures in the Gusdurian Network and adequate content analysis, we come to understand that what Jaringan Gusdurians do is like sewing patchwork. They gathered key figures to make Indonesia a paradise for religious life that is friendly to all, rohmatan lil 'alamin. Key word: Gusdurian, Islam Nusantara, tolerance, peace, justice, humanity Gerakan Gusdurian adalah perwujudan cita-cita normatif Islam Nusantara yang mengedapankan toleransi dan perdamaian, keadilan dan kemanusiaan. Ide ini menjadi manifestasi dari seluruh pergulatan pemikiran dan sepak terjang Gus Dur—Abdurrahman Wahid. Adalah para pewaris ideologinya yang kemudian membidani lahirnya gerakan ini. Dalam paparan ini, artikel berupaya untuk melihat kembali bagaimana sejarah dan kiprah Gusdurian dalam kontestasi kehidupan beragama di Indonesia. Upaya ini saya kira menjadi penting untuk diulas mengingat akhir-akhir ini mulai menguat gerakan keagamaan yang memunggungi cita-cita Islam seperti toleransi dan perdamaian, keadilan dan kemanusiaan. Dan hasilnya dalam konteks kehidupan beragama yang seperti ini, melalui wawancara dengan berbagai tokoh kunci dalam Jaringan Gusdurian dan analisis konten yang memadai, kita jadi mengerti bahwa yang dilakukan oleh para inisiator Jarinan Gusdurian layaknya menjahit kain perca. Mereka mengumpulkan tokoh-tokoh kunci sebagai upaya untuk kembali menjadikan Indonesia sebagai surga bagi kehidupan beragama yang ramah bagi semua, rohmatan lil ‘alamin. Kata Kunci : Gusdurian, Islam Nusantara, toleransi, perdamaian, keadilan, dan kemanusiaan
SENYAWA ISLAM DAN BUDAYA PESISIR SELATAN TULUNGAGUNG Gedong Maulana Kabir
Kontemplasi: Jurnal Ilmu-Ilmu Ushuluddin Vol 6 No 2 (2018): Jurnal Kontemplasi
Publisher : IAIN Tulungagung

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21274/kontem.2018.6.2.159-182

Abstract

Islam is always intertwined with local culture. Islam itself has a set of grounds (propositions) that are possible interpreted in harmony with local culture, and vice versa while local culture has taken a root in people's awareness. It could be that the local culture takes root deeper than religious teachings, in the context Islam. Local culture becomes increasingly complex if it associates with a set of community beliefs for the mystique of the southern coastal region of the Java sea, Tulungagung. Relation complex between Islam and the socio-cultural community of the south coast will be examined in this article. The perspective of mystical synthesis will be used in analyzing data from interview results by exploring facts of Tulungagung's south coast community and data from the literature study. This article attempts to explain social-cultural-religious facts that develop in coastal communities south of Tulungagung. In fact, society can create harmony life while maintaining local culture and religious life. This is what might be called Islam mystic synthesis of the south coast.Keywords: Islam, Local Culture, South Coast, Social. Islam selalu berjalin-kelindan dengan budaya lokal. Pada dirinya sendiri, Islam memiliki seperangkat dasar (dalil) yang mungkin ditafsirkan selaras dengan budaya lokal, maupun sebaliknya. Disaat yang sama, budaya lokal telah mengakar dalam kesadaran masyarakat. Bisa jadi budaya lokal mengakar lebih dalam dibandingkan dengan ajaran agama, dalam konteks ini Islam. Budaya lokal menjadi semakin kompleks jika dikaitkan dengan seperangkat keyakinan masyarakat atas mistisitas wilayah pesisir selatan laut Jawa, Tulungagung. Relasi kompleks antara Islam dan sosio-kultural masyarakat pesisir selatan inilah yang akan dikaji dalam artikel ini. Perspektif sintesis mistik akan digunakan dalam menganalisa data dari hasil wawancara yang menelusuri fakta masyarakat pesisir selatan Tulungagung dan data dari penghampiran kajian kepustakaan. Artikel ini berupaya menjelaskan fakta sosial-budaya-keagamaan yang berkembang di masyarakat pesisir selatan Tulungagung. Faktanya, masyarakat bisa menciptakan kehidupan harmoni dengan tetap mempertahankan budaya lokal dan kehidupan keagamaan. Inilah yang, bisa jadi, disebut sebagai Islam sintesis mistik pesisir selatan.Kata kunci: Islam, Budaya Lokal, Pesisir Selatan, Sosial.

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