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Relevant bibliographies by topics / Gerakan Tarekat (Indonesia)

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Academic literature on the topic 'Gerakan Tarekat (Indonesia)'

Author: Grafiati

Published: 27 July 2024

Last updated: 28 July 2024

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Journal articles on the topic "Gerakan Tarekat (Indonesia)"

1

Zainurofieq, Zainurofieq. "Gerakan Politik Kaum Tarekat dalam Sejarah Indonesia." Jurnal Iman dan Spiritualitas 1, no. 4 (2021): 547–52. http://dx.doi.org/10.15575/jis.v1i4.15027.

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Secara umum, buku yang penulis review merupakan karya Dr. H. Ajid Thohir, M. Ag, seorang pakar sejarah dari UIN SGD Bandung. Sebagai seorang dosen, peneliti serta praktisi TQN di Suryalaya, kelengkapan karyanya begitu mumpuni. Daya tawar karyanya merefleksikan para pembaca untuk membaca dengan bahasa yang sederhana, segar dan nyaman untuk terus ditelaah. Terdiri atas 6 bab berisikan materi tentang (1) hubungan politik dan tasawuf; (2) spiritualitas dan intelektualitas Islam kaum tarekat; (3) gerakan tarekat di Indonesia; (4) ajaran TQN; (5) asal usul TQN dan jaringan politik; (6) serta bab uta

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2

Al-Kumayi, Sulaiman. "GERAKAN PEMBARUAN TASAWUF DI INDONESIA." Jurnal THEOLOGIA 24, no. 2 (2016): 247–78. http://dx.doi.org/10.21580/teo.2013.24.2.335.

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Abstract: This article aims to elaborate on Sufism reform movement in Indonesia. There former of Islam in Indonesia realize that Sufism is an integral part of Islam, therefore they are not hostile to Sufism, but tends to purify the Sufism of deviant practices. Irregularities which they saw in the midst of the Muslim community but claimed as part of Sufism must be cleaned. Sufism must be free of elements of heresy or shirk that could tarnish the purity of Islam. In this article, the author presents the figure of Hamka as a representation of Sufism reform movement in Indonesia. Although Hamka ve

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3

Quddus, Abdul, and Lalu Muhammad Ariadi. "Gerakan Tarekat dan Pertumbuhan Budaya Berfilosofi di Lombok." Teosofi: Jurnal Tasawuf dan Pemikiran Islam 5, no. 2 (2016): 321. http://dx.doi.org/10.15642/teosofi.2015.5.2.321-345.

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In Indonesia, Sufism has become a focal part of the development of Islam from 13th to 18th century. Once Islam was widely spread out of Indonesia in 13th century, the teaching of Sufism had metamorphosed into a religious movement known as tarekat (Sufi order). Through tarekat movement, Islam in Indonesia has grew not only as a religion but also as a fundamental part of cultural entities in the country. Among these cultures is the Culture of Philosophy in Lombok. This article attempts to scrutinize the development of Tarekat Movement and the Culture of Philosophy in Lombok. These two aspects ar

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4

Irfaan, Santosa. "Institusionalisasi Ajaran Tasawuf dalam Gerakan Tarekat." TAJDID 25, no. 1 (2018): 89. http://dx.doi.org/10.36667/tajdid.v25i1.346.

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This article examines the process of institutionalizing Sufism into a movement or organization of tarekat. Through a study of relevant literature, it was found that the tarekat (tharîqah) as a part of Sufism (Islamic mysticism) has developed since the 13th century, not long after the Mongolian armies conquered and destroyed Baghdad, Iraq. In its history, there have been internal excessive behaviours among the followers. Fortunately, tharîqah in some places and periods has encouraged people to be more or less innovators in struggling to fight the colonial power embracing different religions and

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5

Nasuhi, Hamid. "Tasawuf dan Gerakan Tarekat di Indonesia Abad ke-19." Refleksi 2, no. 1 (2020): 1–16. http://dx.doi.org/10.15408/ref.v2i1.14387.

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Artikel ini akan mengungkapkan dinamika yang terjadi pada dunia tasawuf dan tarekat di Indonesia pada abad ke-19. Oleh Clifford Geertz, abad ke-19 ini disebut sebaga abad universalisasi Islam di Indonesia. Fenomena yang tampak menonjol pada abad ini adalah maraknya berbagai pergolakan pada hampir seluruh lapisan sosial untuk menentang penetrasi kolonial Belanda; dan pada satu seginya, pergolakan-pergolakan tersebut mengindikasikan adanya kebangkitan agama Islam.

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6

Munandar, Siswoyo Aris. "Gerakan Sosial dan Filantropi Tarekat Qadiriyah wa Naqsyabandiyah di Indonesia." NUANSA: Jurnal Penelitian Ilmu Sosial dan Keagamaan Islam 17, no. 2 (2020): 149. http://dx.doi.org/10.19105/nuansa.v17i2.3033.

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7

Mojopahit, Haryo. "Saat Tarekat Melawan Kapitalisme Global: Murabitun World Movement di Indonesia, 1999-2020." Socio Historica: Journal of Islamic Social History 1, no. 2 (2022): 207–31. http://dx.doi.org/10.15408/sh.v1i2.26835.

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This study will discuss the history of Murabitun World Movement (MWM) in Indonesia and its activities, especially its economy of giving ideas, activities, and networks. MWM is a religious movement that was founded by Ian Dallas, or Abdul Qadir As-Sufi. The movement is fuelled by a sufi order called al-Shadhili al- Darqawiyya Habibi and based on the Maliki school. Mostly, sufi orders are based on asceticism. However, MWM have their own perspectives on Occidentalism, politics, and economy, particularly economy of giving. The movement views the Western civilization as a peril in human history. It

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8

Shodiq, Muhammad. "Eksistensi dan Gerakan Dakwah Tarekat Ṣiddîqîyah di Tengah Masyarakat Urban Surabaya". Teosofi: Jurnal Tasawuf dan Pemikiran Islam 5, № 2 (2016): 346. http://dx.doi.org/10.15642/teosofi.2015.5.2.346-375.

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The article attempts to analyze the existence of Tarekat Ṣiddîqîyah community in Surabaya focusing on its struggle and development process from minority to be relatively a well-established Sufi order, which has many branches in many areas in Indonesia. In Surabaya, Tarekat Ṣiddîqîyah has established four branches of caliphate, which locate in Tandes, Perumahan Pondok Candra, Karangrejo Wonokromo, and Manukan Kulon. It has also founded a branch that focuses on education in Nglampis Ngasem. The author finds that Tarekat Ṣiddîqîyah promulgated its teachings in Surabaya by spreading information ma

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9

Khusairi, Abdullah. "DINAMIKA ISLAM INDONESIA: MEDIA MASSA SEBAGAI INSTRUMEN GERAKAN." KOMUNIKA 1, no. 1 (2018): 1–32. http://dx.doi.org/10.24042/komunika.v1i1.2753.

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The history of Islamic dynamics in Indonesia has been widely seen through educational instruments, trade routes, and networks of tarekat scholars. Still few see the mass media as a motion instrument. In fact, growing Islamic thoughts and movements in a place, also possible occurred on the insiprasi elsewhere through the mass media. The character of mass media capable of arousing the public subconscious has been used by Muslim scholars to jointly build a line against colonialism and liberate the nation. The mass media of colonialism became a means of struggle. Wahana conveyed his aspirations to

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10

Noupal, Muhammad. "Tarekat Naqsabandiyah di Indonesia Abad 19 dari Ortodoksi ke Politisasi." Intizar 22, no. 2 (2016): 297. http://dx.doi.org/10.19109/intizar.v22i2.943.

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Setidaknya ada beberapa hal penting dalam tulisan ini; pertama, perkembangan tarekat Naqsabandiyah pada abad 19 terjadi secara luas. Tidak hanya di Indonesia tetapi di hampir seluruh wilayah muslim. Hal ini disebabkan karena dominasi faham wujudiyah (tasawuf falsafi) yang melekat pada tarekat Syattariyah mulai ditinggalkan oleh masyarakat muslim akibat serangan gencar kaum tradisionalis (tasawuf sunni). Proses peralihan dalam kurun ini menyebabkan tarekat Naqsabandiyah menjadi diminati. Kedua, kritik pedas kaum tradisionalis juga dilakukan oleh para ulama fikih kepada bid’ah tarekat. Kesesuaia

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