Pub Date : 2019-06-10DOI: 10.21580/teo.2019.30.1.3393
Cintami Farmawati
This research is to find out whether Sufistic therapy with the Spiritual Emotional Freedom Technique (SEFT) method can cure the behavior of addicts who seek drugs. Research subjects were 4 (four) drug addicts. The physical dependence on drugs that can be overcome by providing drugs with groups as substances commonly consumed to minimize them, but the hardest thing is to change the behavior of addicts who are looking for drugs and consume them again. This study uses a multiple baseline design with AB follow-up design where A is the baseline, B is a Sufistic therapy with SEFT method which allows the stages of set-up, tune in, and tapping, as well as follow-up. Data analysis in this study uses quantitative analysis and qualitative analysis. The quantitative analysis in this study is in the form of graphical explanations of research, while the qualitative analysis is the result of observations and interviews during the research. The results of this study indicate that the hypothesis is accepted where Sufistic therapy with the SEFT method can cure the behavior of addicts who seek drugs.
{"title":"SUFISTIC THERAPY WITH SPIRITUAL EMOTIONAL FREEDOM TECHNIQUE (SEFT) METHOD FOR HEALING THE BEHAVIOR OF DRUGS ADDICT","authors":"Cintami Farmawati","doi":"10.21580/teo.2019.30.1.3393","DOIUrl":"https://doi.org/10.21580/teo.2019.30.1.3393","url":null,"abstract":"This research is to find out whether Sufistic therapy with the Spiritual Emotional Freedom Technique (SEFT) method can cure the behavior of addicts who seek drugs. Research subjects were 4 (four) drug addicts. The physical dependence on drugs that can be overcome by providing drugs with groups as substances commonly consumed to minimize them, but the hardest thing is to change the behavior of addicts who are looking for drugs and consume them again. This study uses a multiple baseline design with AB follow-up design where A is the baseline, B is a Sufistic therapy with SEFT method which allows the stages of set-up, tune in, and tapping, as well as follow-up. Data analysis in this study uses quantitative analysis and qualitative analysis. The quantitative analysis in this study is in the form of graphical explanations of research, while the qualitative analysis is the result of observations and interviews during the research. The results of this study indicate that the hypothesis is accepted where Sufistic therapy with the SEFT method can cure the behavior of addicts who seek drugs.","PeriodicalId":56255,"journal":{"name":"Jurnal Theologia","volume":"14 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2019-06-10","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"81863951","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2018-12-27DOI: 10.21580/teo.2018.29.2.2937
Cahyono Cahyono
This research aims to explore how Warak Ngendog in the Dugderan tradition represents the identity of urban Muslim communities in the city of Semarang. This research also aims to expose the strength of the city's Muslim culture that has been maintained to this day. This study uses an identity theory approach by Peter J. Burke and Homi K. Bhabha about Hybrid culture, and several other extraordinary theories as supporting theories. This research uses a qualitative descriptive approach with the support of substantive information from archives and interviews with related figures. The results of this study emphasize that the dynamics of the religiosity of urban Muslim communities in Semarang City shape urban Muslim identity. Acculturation of the traditional culture of Javanese, Arab, and Chinese Muslims symbolizes the new religious and cultural rites as an inseparable part of the urban Muslim identity of Semarang City because there are social interactions in their involvement in religious rituals, traditions and culture.
本研究旨在探讨Dugderan传统中的Warak Ngendog如何代表三宝垄市城市穆斯林社区的身份。这项研究还旨在揭示这座城市穆斯林文化的力量，这种文化一直保持到今天。本研究采用了Peter J. Burke和Homi K. Bhabha关于混血文化的身份理论方法，以及其他一些非凡的理论作为支持理论。本研究采用定性描述的方法，以档案和相关人物访谈的实质性信息为支持。本研究的结果强调，三宝垄市城市穆斯林社区的宗教信仰的动态塑造了城市穆斯林身份。爪哇、阿拉伯和中国穆斯林传统文化的文化适应象征着新的宗教和文化仪式作为三宝垄市城市穆斯林身份不可分割的一部分，因为他们参与宗教仪式、传统和文化中存在社会互动。
{"title":"WARAK NGENDOG DALAM TRADISI DUGDERAN SEBAGAI REPRESENTASI IDENTITAS MUSLIM URBAN DI KOTA SEMARANG","authors":"Cahyono Cahyono","doi":"10.21580/teo.2018.29.2.2937","DOIUrl":"https://doi.org/10.21580/teo.2018.29.2.2937","url":null,"abstract":"This research aims to explore how Warak Ngendog in the Dugderan tradition represents the identity of urban Muslim communities in the city of Semarang. This research also aims to expose the strength of the city's Muslim culture that has been maintained to this day. This study uses an identity theory approach by Peter J. Burke and Homi K. Bhabha about Hybrid culture, and several other extraordinary theories as supporting theories. This research uses a qualitative descriptive approach with the support of substantive information from archives and interviews with related figures. The results of this study emphasize that the dynamics of the religiosity of urban Muslim communities in Semarang City shape urban Muslim identity. Acculturation of the traditional culture of Javanese, Arab, and Chinese Muslims symbolizes the new religious and cultural rites as an inseparable part of the urban Muslim identity of Semarang City because there are social interactions in their involvement in religious rituals, traditions and culture.","PeriodicalId":56255,"journal":{"name":"Jurnal Theologia","volume":"69 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2018-12-27","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"86289469","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2018-12-27DOI: 10.21580/TEO.2018.29.2.2828
Mohammad Subhan Zamzami
This paper reveals athar al-sujūd’s interpretation in QS. al-Fatḥ [48]: 29 behind the controversy of the stigma of black foreheads against certain groups in Islam. This paper is a result of literature and fieldwork research based on comparative interpretation methods (tafsīr muqārin) on five tafsīr books from different schools and interviews with some figures from different religious organizations in Madura. This research has discovered that the controversy from the stigma of a black forehead was not only triggered by different interpretations of athar al-sujūd in QS. al-Fatḥ [48]: 29, but also by several hadiths narrated by Aḥmad, al-Bayhaqī, and al-Bukhārī, which cause controversy among Muslims in Madura. In fact, no group in Islam wants such controversy, either as the subject of the accuser or the accused as a group of black foreheads.
{"title":"KONTROVERSI JIDAT HITAM DI MADURA: Studi Penafsiran Komparatif-Sektarian QS. al-Fatḥ [48]: 29","authors":"Mohammad Subhan Zamzami","doi":"10.21580/TEO.2018.29.2.2828","DOIUrl":"https://doi.org/10.21580/TEO.2018.29.2.2828","url":null,"abstract":"This paper reveals athar al-sujūd’s interpretation in QS. al-Fatḥ [48]: 29 behind the controversy of the stigma of black foreheads against certain groups in Islam. This paper is a result of literature and fieldwork research based on comparative interpretation methods (tafsīr muqārin) on five tafsīr books from different schools and interviews with some figures from different religious organizations in Madura. This research has discovered that the controversy from the stigma of a black forehead was not only triggered by different interpretations of athar al-sujūd in QS. al-Fatḥ [48]: 29, but also by several hadiths narrated by Aḥmad, al-Bayhaqī, and al-Bukhārī, which cause controversy among Muslims in Madura. In fact, no group in Islam wants such controversy, either as the subject of the accuser or the accused as a group of black foreheads.","PeriodicalId":56255,"journal":{"name":"Jurnal Theologia","volume":"26 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2018-12-27","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"76882851","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2018-12-27DOI: 10.21580/teo.2018.29.2.3275
I. Lattu
The article explores Karl Barth and Hasan al-Banna ideas on ethics as the guidance for communal life. Barth emphasizes the command of God as the fundamental theology of Christian values. The prominent German theologian functions as the pivotal scholar in Christian evangelical stream. While al-Banna underlines the centrality of Islamic Sharia to reform Muslim life under colonial circumstances. As it is for Barth in the Christian side, Banna thought influences fundamentalist groups in many Muslim majority countries such as Egypt, Indonesia and many more. Using, a comparative study method, the article concludes that both scholars focus on how scriptures function as the fundamental value for human understanding of social and spiritual life. Although they shared similar issues, Barth, on the one hand, focuses more on how Christianity resist liberalism through the complete acceptance of the holy spirit role in Christian life. Banna, on the other hand, pay more attention to the application of Islamic values as the weapon to fight colonialism
{"title":"CHRISTIAN-MUSLIM MORALITY AND FUNDAMENTALISM: The Ethical Perspectives of Karl Barth, and Hasan al-Banna","authors":"I. Lattu","doi":"10.21580/teo.2018.29.2.3275","DOIUrl":"https://doi.org/10.21580/teo.2018.29.2.3275","url":null,"abstract":"The article explores Karl Barth and Hasan al-Banna ideas on ethics as the guidance for communal life. Barth emphasizes the command of God as the fundamental theology of Christian values. The prominent German theologian functions as the pivotal scholar in Christian evangelical stream. While al-Banna underlines the centrality of Islamic Sharia to reform Muslim life under colonial circumstances. As it is for Barth in the Christian side, Banna thought influences fundamentalist groups in many Muslim majority countries such as Egypt, Indonesia and many more. Using, a comparative study method, the article concludes that both scholars focus on how scriptures function as the fundamental value for human understanding of social and spiritual life. Although they shared similar issues, Barth, on the one hand, focuses more on how Christianity resist liberalism through the complete acceptance of the holy spirit role in Christian life. Banna, on the other hand, pay more attention to the application of Islamic values as the weapon to fight colonialism","PeriodicalId":56255,"journal":{"name":"Jurnal Theologia","volume":"70 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2018-12-27","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"81576507","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2018-12-27DOI: 10.21580/teo.2018.29.2.2825
Robit Nurul Jamil, Hermanu Joebagio, D. Djono
Special concern on the sources of Islamic history contributes to the thoughts and identity of Indonesian Muslims. Muslim self-esteem can be formed from these historical sources. The formation of Muslim self-esteem gives the right decision so that it does not come out of the context of religion and humanity. The historical source used in this study is the text of the 1983 Nahdlatul Ulama Declaration (NU). The concept of Islam Nusantara (NU) 2015 is an implication of the values of the text of the declaration. The purpose of this study is to provide new insights regarding the 2015 NU's concept of Islam Nusantara by analyzing the historical sources of the text of the 1983 NU Declaration and exploring the values of self-esteem contained in the text of the declaration. The study used a qualitative method with psychohistory approach. This study produced two discussions: 1) The 2015 NU's concept of Islam Nusantara. 2) Psychohistory self-esteem in the historical source of the text of the 1983 NU Declaration. This study concluded that the conception of Islam Nusantara 2015 was mandated by the 1983 NU declaration, in its implementation provides Islamic self-esteem that can hinder the process of radicalization.
{"title":"PSYCHOHISTORY DALAM KAJIAN SELF-ESTEEM TEKS DEKLARASI NU 1983 TENTANG HUBUNGAN PANCASILA DAN ISLAM","authors":"Robit Nurul Jamil, Hermanu Joebagio, D. Djono","doi":"10.21580/teo.2018.29.2.2825","DOIUrl":"https://doi.org/10.21580/teo.2018.29.2.2825","url":null,"abstract":"Special concern on the sources of Islamic history contributes to the thoughts and identity of Indonesian Muslims. Muslim self-esteem can be formed from these historical sources. The formation of Muslim self-esteem gives the right decision so that it does not come out of the context of religion and humanity. The historical source used in this study is the text of the 1983 Nahdlatul Ulama Declaration (NU). The concept of Islam Nusantara (NU) 2015 is an implication of the values of the text of the declaration. The purpose of this study is to provide new insights regarding the 2015 NU's concept of Islam Nusantara by analyzing the historical sources of the text of the 1983 NU Declaration and exploring the values of self-esteem contained in the text of the declaration. The study used a qualitative method with psychohistory approach. This study produced two discussions: 1) The 2015 NU's concept of Islam Nusantara. 2) Psychohistory self-esteem in the historical source of the text of the 1983 NU Declaration. This study concluded that the conception of Islam Nusantara 2015 was mandated by the 1983 NU declaration, in its implementation provides Islamic self-esteem that can hinder the process of radicalization.","PeriodicalId":56255,"journal":{"name":"Jurnal Theologia","volume":"21 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2018-12-27","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"77227677","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2018-12-27DOI: 10.21580/teo.2018.29.2.2449
M. Mas’udi
This study aims to determine the religious structure of the community of Pucakwangi Village, Pucakwangi District, Pati Regency, Central Java Province. Religious awareness is an important foundation for the formation of religious harmony in diversity. With a qualitative functional structural approach, this study analyzes the structures that form community harmony in its diversity. The results of the study show some basic structures found in the midst of the diversity of the Pucakwangi Village community. Building an attitude of sympathy among followers of religion created with the participation of Christians in "tahlilan" activities, visiting each other in commemoration of religious holidays is another part of the forms of harmony they build together. Counteracting religious radicalism is another aspect of harmony that is built by the community with an awareness of the interrelationships of their recent lives with their ancestors.
{"title":"KERUKUNAN DALAM KEANEKARAGAMAN: Struktur Keberagamaan Masyarakat Pucakwangi","authors":"M. Mas’udi","doi":"10.21580/teo.2018.29.2.2449","DOIUrl":"https://doi.org/10.21580/teo.2018.29.2.2449","url":null,"abstract":"This study aims to determine the religious structure of the community of Pucakwangi Village, Pucakwangi District, Pati Regency, Central Java Province. Religious awareness is an important foundation for the formation of religious harmony in diversity. With a qualitative functional structural approach, this study analyzes the structures that form community harmony in its diversity. The results of the study show some basic structures found in the midst of the diversity of the Pucakwangi Village community. Building an attitude of sympathy among followers of religion created with the participation of Christians in \"tahlilan\" activities, visiting each other in commemoration of religious holidays is another part of the forms of harmony they build together. Counteracting religious radicalism is another aspect of harmony that is built by the community with an awareness of the interrelationships of their recent lives with their ancestors.","PeriodicalId":56255,"journal":{"name":"Jurnal Theologia","volume":"30 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2018-12-27","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"81183203","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2018-12-27DOI: 10.21580/TEO.2018.29.2.2863
M. S. Wijaya, S. Sariyatun
This article intends to reveal Syaikh Ahmad al-Mutamakkin's neo-Sufism thoughts and his role in campaigning for the renewal of Islamic thought and changes in the social order of people's lives in Java in the 18th century. The discussion will focus on the domain of epistemological conflicts that legitimize al-Mutamakkin as a controversial contemporary Sufi. Historical exploration and appreciation will be more emphasized to fully look for facts about the teachings developed by al-Mutamakkin. This research is historical research using a hermeneutic approach to study and trace the artifacts of al-Mutamakkin's thoughts. This study found that al-Mutamakkin was a reformist figure who played an active role in upholding Islamic teachings as a universal religion and eternal through an eclectic and conformist approach to the existence of local wisdom values (local wisdom). As a reformist figure who carried the breath of renewal of the teachings of Sufism (neo-Sufism), al-Mutamakkin strongly criticized the teachings of Sufism developed by the Mataram elite. The king-Sufi political conception commonly adopted by the court elite in the 18th century in al-Mutamakkin's perspective was a form of betrayal of the teachings of Sufism. Therefore, in his perspective, the teachings of Sufism must be improved and adjusted to the proper khittah, namely as an instrument of self-formation and development of perfect human beings (insān kāmil) which is adjusted and guided by Allah's revelation and the Prophet's Sunnah.
{"title":"PEMIKIRAN NEO-SUFISME SYAIKH AHMAD AL-MUTAMAKKIN","authors":"M. S. Wijaya, S. Sariyatun","doi":"10.21580/TEO.2018.29.2.2863","DOIUrl":"https://doi.org/10.21580/TEO.2018.29.2.2863","url":null,"abstract":"This article intends to reveal Syaikh Ahmad al-Mutamakkin's neo-Sufism thoughts and his role in campaigning for the renewal of Islamic thought and changes in the social order of people's lives in Java in the 18th century. The discussion will focus on the domain of epistemological conflicts that legitimize al-Mutamakkin as a controversial contemporary Sufi. Historical exploration and appreciation will be more emphasized to fully look for facts about the teachings developed by al-Mutamakkin. This research is historical research using a hermeneutic approach to study and trace the artifacts of al-Mutamakkin's thoughts. This study found that al-Mutamakkin was a reformist figure who played an active role in upholding Islamic teachings as a universal religion and eternal through an eclectic and conformist approach to the existence of local wisdom values (local wisdom). As a reformist figure who carried the breath of renewal of the teachings of Sufism (neo-Sufism), al-Mutamakkin strongly criticized the teachings of Sufism developed by the Mataram elite. The king-Sufi political conception commonly adopted by the court elite in the 18th century in al-Mutamakkin's perspective was a form of betrayal of the teachings of Sufism. Therefore, in his perspective, the teachings of Sufism must be improved and adjusted to the proper khittah, namely as an instrument of self-formation and development of perfect human beings (insān kāmil) which is adjusted and guided by Allah's revelation and the Prophet's Sunnah.","PeriodicalId":56255,"journal":{"name":"Jurnal Theologia","volume":"8 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2018-12-27","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"89300340","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2018-09-02DOI: 10.21580/teo.2018.29.1.2434
Saifuddin Alif Nurdianto, Hermanu Joebagio, D. Djono
Abstract: Pesantren Tegalsari was one of the most influential religious-education institutions in Java during 18-19 century. Those years were the golden era of Pesantren Tegalsari which was known as an institution that produced “pujangga” (Javanese intellectuals) and the people of Tegalsari village was well known for producing high quality of dluwang (traditional paper). On the other hand, the 18-19 century itself was a time of turmoil, both socially and politically. Some events such as Geger Pacina (1742), Javanese Succession War III (1746–1755), Java War (1825-1830), and Cultuurstelsel (1830–1917) were crucial moments in the history of Indonesia, especially in Java. At this point, the ulema (Islamic scholars) of Pesantren Tegalsari played an important role. Thought and attitude movements of ulema (Islamic scholars) in Pesantren Tegalsari had determined the existence of the pesantren and the economic cycle of local commmunity. Historical research with post-colonial political approach was used to study the thought and attitude movement of ulama (Islamic scholars) in Pesantren Tegalsari during 1742–1862. The result of this research shows that Pesantren Tegalsari had a political line to not engage in practical politics. This political line was followed by all the leaders of Pesantren Tegalsari. As the result, Pesantren Tegalsari developed into an institution that produced poets and transformed into a place to seek legitimacy in social, academic, and politic.Abstrak: Pesantren Tegalsari merupakan salah satu lembaga pendidikan-keagamaan yang paling berpengaruh di Jawa abad 18-19. Tahun-tahun tersebut merupakan masa keemasan dari Pesantren Tegalsari yang dikenal sebagai lembaga pencetak pujangga (intelektual Jawa). Bagi masyarakat Desa Tegalsari sendiri, tahun-tahun itu adalah masa perekonomian yang dikembangkan sedang mengalami pertumbuhan yang pesat. Desa Tegalsari terkenal sebagai daerah penghasil dluwang (kertas tradisional) berkualitas tinggi yang diekspor ke berbagai daerah. Di sisi yang lain, abad 18-19 sendiri merupakan masa yang penuh dengan gejolak, baik secara sosial maupun politik. Beberapa peristiwa seperti geger pacina (1742), Perang Suksesi Jawa III (1746-1755), Perang Jawa (1825-1830), dan kebijakan tanam paksa (1830-1917) merupakan momen-momen krusial dalam perjalanan sejarah Indonesia, khususnya di pulau Jawa. Pada titik inilah ulama Pesantren Tegalsari, sebagai salah satu pimpinan lembaga pendidikan-keagamaan paling berpengaruh di Jawa abad 18-19 sekaligus tokoh panutan bagi masyarakat sekitar, memiliki peranan penting. Gerakan pemikiran dan sikap dari ulama Pesantren Tegalsari menjadi sangat menentukan eksistensi pesantren dan perputaran roda perekonomian masyarakat sekitar. Penelitian historis dengan pendekatan politik-poskolonial akan digunakan untuk mengkaji gerakan pemikiran dan sikap ulama Pesantren Tegalsari tahun 1742-1862. Hasil penelitian menunjukkan bahwa Pesantren Tegalsari memiliki garis politik untuk tidak terjun dalam
摘要:Pesantren Tegalsari是18-19世纪爪哇最具影响力的宗教教育机构之一。那些年是Pesantren Tegalsari的黄金时代，该机构以生产“pujangga”(爪哇知识分子)而闻名，Tegalsari村的人们以生产高质量的德鲁旺(传统纸张)而闻名。另一方面，18-19世纪本身就是一个社会和政治动荡的时期。一些事件，如Geger Pacina(1742)，爪哇继承战争III (1746-1755)， Java战争(1825-1830)和Cultuurstelsel(1830-1917)是印度尼西亚历史上的关键时刻，特别是在爪哇。在这一点上，Pesantren Tegalsari的乌里玛(伊斯兰学者)发挥了重要作用。Pesantren Tegalsari的乌里玛(伊斯兰学者)的思想和态度运动决定了Pesantren的存在和当地社区的经济周期。运用后殖民政治的历史研究方法，研究了1742-1862年间伊斯兰学者在Pesantren Tegalsari的思想和态度运动。本研究结果表明，Pesantren Tegalsari具有不参与实际政治的政治路线。Pesantren Tegalsari的所有领导人都遵循这一政治路线。因此，Pesantren Tegalsari发展成为一个培养诗人的机构，并转变为一个在社会、学术和政治上寻求合法性的地方。摘要:Pesantren Tegalsari merupakan salah satu lembaga pendidikan-keagamaan yang paling berpengaruh di Jawa abad 18-19。Tahun-tahun tersebut merupakan masa keemasan dari Pesantren Tegalsari yang dikenal sebagai lembaga pencetak pujangga(知识分子爪哇语)。我的意思是，我的意思是，我的意思是我的意思是我的意思是我的意思是我的意思是我的意思是我的意思是我的意思是我的意思。Desa Tegalsari terkenal sebagai daerah penghasil dulwang (kertas传统)berkualitas tinggi yang diekspor ke berbagai daerah。狄思思杨兰，18-19岁，sendiri merupakan masa yang penuh dengan gejolak, baik secara社会政治。Beberapa peristiwa seperti geger pacina (1742)， Perang Suksesi Jawa III (1746-1755)， Perang Jawa (1825-1830)， dan kebijakan tanam paksa (1830-1917) merupakan momen-momen krusial dalam perjalanan sejarah Indonesia, khususnya di pulau Jawa。巴基斯坦tititik inilah ulama Pesantren Tegalsari, sebagai salah satu pimpinan lembaga pendidikan-keagamaan paling berpengaruh di Jawa abad 18-19 sekaligus tokoh panutan bagi masyarakat sekitar, memiliki perananpenting。Penelitian的历史是dengan pendekatan政治-后殖民地akan digunakan untuk mengkaji gerakan pemikiran dan sikap ulama Pesantren Tegalsari tahun 1742-1862。我的意思是，我的祖国是民主的，我的祖国是民主的，我的祖国是民主的。Garis的政治官员说:“我认为这是一个很好的例子。”Hasilnya adalah, Pesantren Tegalsari berkembang menjadi lembaga penetak pujangga dan menjelma sebagai tempat untuk men-cari legitimasi, baik secara social, akademik, maupun politik
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Pub Date : 2018-09-02DOI: 10.21580/TEO.2018.29.1.2313
I. Nasution
Abstract: The aim of this article is to critically evaluate the thought of Nūr al-Dīn al-Ranīrī, particularly his thought in Tibyān fī Ma’rifat al-Adyān. The book contained his accusation of others as being a kafir. This Indian origin theologian explained the history of religions from the times of Adam to the times of Jesus. He claimed that those pre-Islamic religion had perverted. He discussed also Islamic theological schools such as Rafidi, Khawarij, Jabbariyah, Qadariyah, Jahmiyah, Murji'ah and Karamiyah. He said that those schools are perverted as well. According to him, only Ahl al-Sunnah wa ’l-jamā’ah is the right theology. He also discussed various ideologies and the practices of mysticism that have ever grown and claimed that those are perverted too, except the akhlaqi tasawwuf. This article reviews the historical background of Aceh chronically till this "guidance book of takfir" come into existence. For that cause, the content of Tibyān fī Ma’rifat al-Adyānwill is discussed in brief. Finally, the theological thought of al-Ranīrī regarding the unity of being. The article focuses on the criticism over the attack of al-Ranīrī against the concept of the unity of being held by Hamzah Fansūrī and Shams al-Dīn al-Sumatranī.Abstrak: Tulisan ini bertujuan melakukan evaluasi kritis atas pemikiran Nūr al-Dīn al-Ranīrī, khususnya dalam bukunya Tibyān fī Ma’rifat al-Adyān. Dalam buku tersebut dia mengkafirkan banyak pihak. Teolog asal India itu mengulas sejarah agama-agama sejak Adam hingga Isa al-Masih. Dia mengatakan agama-agama tersebut telah menjadi agama yang sesat setelah Islam muncul. Selanjutnya dia membahas aliran-aliran teologi seperti Rafidi, Khawarij, Jabariyah, Qadariyah, Jamamiyah, Murji’ah dan Karamiyah. Dia mengatakan semua aliran teologi tersebut adalah sesat. Menurutnya aliran yang benar hanya Ahl al-Sunnah wa ’l-Jamā’ah. Selanjutnya dia mengulas berbagai itikad dan praktik mistisme yang pernah berkembang dan mengatakan semua itu sesat kecuali aliran tasawuf akhlaqi. Tulisan ini mengulas tentang latar belakang Aceh secara kronologis hingga “buku panduan pengkafiran” tersebut hadir. Selanjutnya diulas secara ringkan isi Tibyān fī Ma’rifat al-Adyān. Terakhir dilakukan evaluasi kritis atas pandangan teologis al-Ranīrī tentang Waḥdat al-Wujūd. Tulisan ini berfokus pada kritik atas serangan al-Ranīrī terhadap pemikiran Waḥdat al-Wujūd yang dipegang oleh Hamzah Fansūrī dan Shams al-Dīn al-Sumatranī.
摘要:本文旨在批判性地评价Nūr al-Dīn al- ran r ā的思想，特别是他在Tibyān f ā Ma 'rifat al-Adyān中的思想。他在书中指责别人是异教徒。这位印度裔神学家解释了从亚当时代到耶稣时代的宗教历史。他声称那些前伊斯兰教的宗教已经堕落了。他还讨论了拉菲迪、哈瓦里吉、Jabbariyah、Qadariyah、Jahmiyah、Murji’ah和Karamiyah等伊斯兰神学院。他说那些学校也很变态。根据他的说法，只有Ahl al-Sunnah wa ' l- jamir ' ah是正确的神学。他还讨论了各种各样的意识形态和神秘主义的实践，并声称这些都是变态的，除了akhlaqi tasawwuf。本文对《塔克菲尔指南》产生之前亚齐的历史背景进行了长期的回顾。为此，本文简要讨论了Tibyān fma 'rifat al-Adyānwill的内容。最后是关于存在统一性的神学思想。本文的重点是批评al- ran rir对哈姆扎Fansūrī和沙姆斯al- d n -苏门答腊的统一性概念的攻击。摘要:Tulisan ini bertujuan melakukan evaluasi kritis atas pemikiran Nūr al- d n al- ran r ā， khususnya dalam bukunya Tibyān f - Ma 'rifat al-Adyān。Dalam buku tersebut dia mengkafirkan banyak pihak。印度的地质学家，印度的地质学家，印度的地质学家，印度的地质学家。伊斯兰教教语。Selanjutnya dia成员有aliran-aliran technologii seperti Rafidi, Khawarij, Jabariyah, Qadariyah, jamiyah, Murji 'ah dan Karamiyah。Dia mengatakan semua aliran地质学家ter-sebut adalah sesat。menuutnya aliran yang benar hanya Ahl al-Sunnah was ' l- jamir ' ah。这是我的第一次学习，我的第一次学习，我的第一次学习，我的第一次学习，我的第一次学习。新疆新疆地区的喀喇昆仑地区的喀喇昆仑地区的喀喇昆仑地区的喀喇昆仑地区的喀喇昆仑地区。Selanjutnya diulas secara ringkan isi Tibyān f ' Ma 'rifat al-Adyān。Terakhir dilakukan evaluasaspandangan teologyal - ranr ' tentang Waḥdat al-Wujūd。Tulisan ini berfokus pada kritik atas serangan al- ranrani r ā terhadap pemikiran Waḥdat al-Wujūd yang dipegang oleh Hamzah Fansūrī dan Shams al- dnk n al- sumatrani。
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Pub Date : 2018-09-02DOI: 10.21580/TEO.2018.29.1.2351
A. Idris
Hadith Qudsi is a Hadith which its meaning and text come from the Prophet Muhammad SAW. The Koran and the Hadith also come from the revelation internally (from deep heart of the Prophet) and nonverbal (not words form). To understand the meaning hadith qudsi, the author uses the revelation theory through transpersonal psychology. The study found explanations that there are three categories of prophet speech: the Koran, hadith Nabawi, and hadith qudsi. These all come from the inspiration of Ilahi (the revelation of God), not in the form words or language. Then, the prophet created human language (texts) and applied them in his daily life.
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