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

Author: Grafiati

Published: 27 July 2024

Last updated: 28 July 2024

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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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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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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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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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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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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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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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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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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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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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Baried, Ariani Barroroh. "SUFISME AND BUSINESS: STUDY OF SOCIAL AND BUSINESS ACTIVITIES OF THE TAREKAT AL-IDRISIYYAH IN INDONESIA." Jurnal Studi Agama dan Masyarakat 18, no. 2 (2023): 116–29. http://dx.doi.org/10.23971/jsam.v18i2.3808.

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Lay people understand that Sufi or Sufism is a path to God that is achieved by approaching the life of the world (zuhud). Tarekat as a Sufi organization is always expressed in spiritual activities, which are considered the beginning of worldly life. Sufism has been known as an esoteric dimension in Islam. This identification often causes Sufism to be considered close to things that are mystical and ascetic. A true Sufi, according to progressive Sufism, is a Sufi who works, earns a living. Maybe he has wealth and a lot, but his wealth is used proportionally, not for himself and his family, but

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Kaprabowo, Andi. "Beyond Studies Tarekat Rifa’iyah Kalisalak: Doktrin, Jalan Dakwah, dan Perlawanan Sosial." Jurnal Pemberdayaan Masyarakat: Media Pemikiran dan Dakwah Pembangunan 3, no. 2 (2019): 377–96. http://dx.doi.org/10.14421/jpm.2019.032-07.

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Religious movements has developed in the archipelago. The mysticism of Rifa’iyah has been established by Haji Rifa’i as a form of the religious movement. This mysticism has existed before Indonesian independence. The existence invited various discourses, attacked some groups, and co-existence because of the influence of the government. These contexts try to explore through the article about the main of the mysticism of Rifa’iyah that can to raise of public discussion. Through the histories approach and biographical studies in a qualitative method, it is found to result in Rifa’iyah’s existence

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Rahman, Budhy Munawar. "MASA DEPAN WAJAH ISLAM INDONESIA Kajian atas Islam Moderat-Progresif." Nusantara; Journal for Southeast Asian Islamic Studies 15, no. 1 (2019): 10. http://dx.doi.org/10.24014/nusantara.v15i1.10610.

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Tulisan ini secara umum akan membahas pemikiran dan gerakan kelompok yang disebut “Islam Moderat-Progresif” dan kelembagaan mereka—tempat di mana mereka menyemai ide-ide tentang Islam yang inklusif dan moderat, atau “Islam yang Ramah” (the Smiling Islam). Kelembagaan kalangan Islam Moderat-Progresif ini ada dalam pengaruh—langsung atau tidak langsung—orientasi pemikiran dan gerakan dua payung besar Islam Indonesia yaitu Nahdlatul Ulama (NU), yang biasa disebut “tradisionalis”, yang mengklaim memiliki 40 juta umat, dan Muhammadiyah, yang biasa disebut “modernis” yang mengklaim memiliki 30 juta

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Muzakir, Ali. "WACANA MARTABAT TUJUH DI JAMBI." JURNAL AL-AQIDAH 11, no. 2 (2019): 208–18. http://dx.doi.org/10.15548/ja.v11i2.1423.

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Memasuki abad ke-17 merupakan periode yang normatif bagi pembentukan pikiran dan praktik tasawuf dan tarekat. Guru-guru sufi terlibat aktif tidak hanya dalam mengintelektualisasi berbagai disiplin ilmu-ilmu keislaman tetapi juga gerakan reformasi praktik-praktik tasawuf yang harmonis dengan akidah dan syari’ah. Tulisan ini menganalisis karya-karya ulama Jambi yang turut merespon doktrin-doktrin tasawuf yang dipandang rumit tersebut. Pendekatan kajian ini adalah bersifat kronologi pemikiran tentang doktrin martabat tujuh dari sejak awal diperkenalkan hingga penyebarannya. Dalam konteks pemikira

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Nasihin, Nasihin, St Junaeda, and Muhammad Dahlan. "TRANSFORMASI PEMIKIRAN PEMBAHARUAN ISLAM DI INDONESIA ABAD KE-20." Pangadereng : Jurnal Hasil Penelitian Ilmu Sosial dan Humaniora 8, no. 2 (2022): 211–28. http://dx.doi.org/10.36869/pjhpish.v8i2.287.

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Kajian mengenai transformasi pemikiran Islam di Indonesia sangat penting untuk melihat keterhubungan antara Timur Tengah dengan Indonesia. Wacana pembaharuan Islam berkembang seiring dengan kompleksitasnya kondisi Timur Tengah, serta menguatnya praktik pemurnian Islam dan modernisme barat pada akhir abad ke-19 dan awal abad ke-20. Wacana pembaharuan Islam terus ditransmisikan dan pada prosesnya bertransformasi menjadi sebuah gerakan yang potensial di Indonesia. Praktik pembaharuan Islam terus dimodelkan, sehingga kontektual dengan zamannya. Praktik tersebut muncul secara dinamis, meskipun cend

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Ariadi, Purmansyah, Rulitawati Rulitawati, and Mona Novita. "Pemahaman dan Pengamalan Nilai-nilai Tasawuf di Kalangan Elit Muhammadiyah Sumatera Selatan." NUR EL-ISLAM : Jurnal Pendidikan dan Sosial Keagamaan 8, no. 1 (2021): 166–91. http://dx.doi.org/10.51311/nuris.v8i1.292.

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Penyebaran Islam melalui tasawuf telah menjadikan Islam memiliki daya tarik tersendiri bagi masyarakat Indonesia. Dalam perkembangannya paham sufisme dan tarekat berkembang juga, sehingga menjadi wacana yang urgent dalam proses transmisi ajaran Islam di dunia Melayu. Nilai-nilai tasawuf dikalangan elit Muhammadiyah akan mewarnai pemahaman dan pengamalan yang terlembaga dalam bentuk tarekat yang membutuhkan bimbingan seorang mursyid. Penelitian ini bertujuan untuk mengetahui pemahaman dan pengamalan nilai-nilai tasawuf di kalangan elit Muhammadiyah. Bagaimana pemahaman nilai-nilai tasawuf di ka

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Pradesa, Dedy, Siti Umayatun, and M. Abdul Aziz. "GERAKAN DAKWAH PEMBAHARUAN: DARI SURAU JEMBATAN BESI SAMPAI SUMATRA THAWALIB PADANG PANJANG." INTELEKSIA - Jurnal Pengembangan Ilmu Dakwah 8, no. 1 (2018): 27–52. http://dx.doi.org/10.55372/inteleksiajpid.v8i1.116.

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Pembaharuan Islam di Minangkabau awal abad ke-20 M melalui Surau Jembatan Besi atau Sumatra Thawalib Padang Panjang menunjukkan hasil yang lebih nyata dari pada Kaum Padri pendahulunya. Oleh karenanya penting untuk dikaji sebagai pelajaran bagi aktivis dakwah untuk melanjutkan upaya pembaharuan, mengingat potret sebagian umat Islam Indonesia yang tertinggal, jumud, menolak ilmu pengetahuan modern, dan lain-lain kerap dijumpai. Fokus masalah studi ini adalah gerakan dakwah pembaharuan dari Surau Jembatan Besi sampai Sumatra Thawalib Padang Panjang, sehingga melihatnya dalam perspektif sebagai i

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Munandar, Siswoyo Aris Munandar. "GERAKAN FILANTROPI JARINGAN GUSDURIAN DITENGAH WABAH COVID-19." Jurnal Bimas Islam 14, no. 1 (2021): 33–76. http://dx.doi.org/10.37302/jbi.v14i1.362.

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Di tengah merebaknya wabah Covid-19 saat ini, rakyat Indonesia merasakan sekali dampaknya terutama masalah ekonomi, juga banyak karyawan yang di rumahkan. Sementara ini memang banyak orang tidak bisa bekerja, juga sulit untuk mencari makan, oleh karena itu Jaringan Gusdurian membuat gerakan filantropi yang mana sesuai penelitian ini, apa bentuk filantropi yang dilakukan Jaringan Gusdurian? Lalu apa yang melatarbelakangi Jaringan Gusdurian terjun dalam bidang filantropi dan sosial? Dalam menjawab itu peneliti menggunakan metodologi penelitian lapangan (field research), yakni dengan menggali dat

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Rasyidin, Yusafrida. "PEMIKIRAN POLITIK HASAN AL-BANA." Jurnal Tapis: Jurnal Teropong Aspirasi Politik Islam 18, no. 1 (2022): 1–14. http://dx.doi.org/10.24042/tps.v18i1.12220.

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AbstractHasan al-Bana is a charismatic figure who is loved by his followers. The way he leads his congregation is like a Sufi sheikh leading his tarekat, in his movement al-Bana is very concerned about the function of each component of his organization. In politics, al-Bana provides several discussions and all of them are based on the correct understanding of Islam as a complete and comprehensive way of life. The discussions are: 1) Urubah (Arabism), 2) Wathaniyah (Patriotism), 3) Qauniyah (Nationalism), 4) Alamiyah (Internationalism). In the activities of political movements, there are three

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Ubaedillah, Ahmad. "Sufi Islam and the nation state: Darul Arkam movement in the post Suharto era of Indonesia." Indonesian Journal of Islam and Muslim Societies 5, no. 1 (2015): 79. http://dx.doi.org/10.18326/ijims.v5i1.79-110.

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<p>Modernity as a global phenomenon has been the most driving matter, said<br />those scholars of modernity, that potentially threat the existent of tradition<br />and religion. Both would vanish once the project of secularism accomplishes.<br />However, since the global modernity, whether represented by secular state,<br />nation state, and democracy, failed to fulfil its promises, tradition and religions<br />in general have reemerged to be likely a new device employed by their<br />adherents to express their grievances and discontents. In such regar

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A. Samad, Sri Astuti, Abidin Nurdin, Munawwarah Samad, and Fihriani Gade. "AGAMA DAN PROBLEMATIKA MASYARAKAT: FUNGSI TASAWUF DALAM PENDIDIKAN, SOSIAL DAN AKHLAK." Jurnal Ilmu Sosial dan Ilmu Politik Malikussaleh (JSPM) 5, no. 1 (2024): 111. http://dx.doi.org/10.29103/jspm.v5i1.15042.

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Islam entered the archipelago peacefully brought by Sufi scholars and is influential to this day. Sufism is a dimension of Islamic teachings that is able to answer the problems of society from the past to the present. Sufi scholars also fought against colonialism supported by Sufi brotherhood or tariqa in which there was a concept of obedience to the teacher. The reformulation of classical Sufism which is individual, personal, is important enough to become a communal collective. This article is a qualitative study analyzed using the perspective of sociology of religion. Today, Sufism remains i

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Jamaludin, Opik. "Peran Wakil Talqin dalam Pengembangan Dakwah Tarekat." Anida (Aktualisasi Nuansa Ilmu Dakwah) 18, no. 2 (2019): 159–80. http://dx.doi.org/10.15575/anida.v18i2.5074.

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Deputy talqin is a person who is trusted by the Sheikh of the murshid to give to anyone who wants and wants to practice the qodariyah naqsyabandiyah suryalaya (tqns) tarekat. Appointment of deputy talqin is the pro-creative rights of murshid teachers. Deputy talqin stands for the murshid teacher in various ways. Especially in terms of development of propaganda tqns. Deputy Talqin besides having a duty in the affairs of the tarekat, the representative of taqlin also has a role as a practicing, safeguarding and preservation of the tarekat teachings. The purpose of this study was to analyze the r

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Hidayat, Tatang, and Udin Supriadi. "Comparative Study of Religious Understandings of Persatuan Umat Islam (PUI) and Al-Irsyad Al-Islamiyyah (Review of Similarities and Differences in Building Ukhuwah Islamiyah)." Islam Realitas: Journal of Islamic & Social Studies 5, no. 2 (2019): 186. http://dx.doi.org/10.30983/islam_realitas.v5i2.2092.

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<div class="WordSection1"><p>The phenomenon of the diversity of religious understandings of Islamic mass organizations in Indonesia promotes a variety of attitudes in the midst of society. The purpose of this study was to analyze the results of a comparative study of religious understanding of <em>Persatuan Umat Islam</em> (PUI) and <em>Al-Irsyad </em><em>a</em><em>l-Islamiyyah</em> reviewing the similarities and differences in building <em>ukhuwah Islamiyah</em>. This study employed a qualitative approach and a descriptiv

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Rosyid, Moh. "Potret Organisasi Tarekat Indonesia dan Dinamikanya." RELIGIA, April 25, 2018, 78. http://dx.doi.org/10.28918/religia.v21i1.1507.

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Riset ini bertujuan menggambarkan secara singkat dinamika organisasi tarekat di Indonesia sejak adanya Jam’iyyah Ahl al-Thariqah al-Mu’tabarah al-Indonesi (JATMI, 1957) dan Jam’iyyah al-Thariqah al-Mu’tabarah al-Nahdliyah (JATMAN, 1979) di Jawa, yang disusul dengan berdirinya Dewan Ulama Tarekat Indonesia di Solok Sumatera Barat (2016). Metode riset ini adalah telaah pustaka dengan menggunakan teknik analisis isi. Hasil riset menunjukkan, pertama, bahwa kriteria kemuktabarahan tarekat dibutuhkan dalam keorganisasian tarekat. Temuan kedua menunjukkan bahwa organisasi tasawuf (tarekat) Nusantara

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Soleha, Soleha. "MAKNA HIDUP BAGI PENGIKUT AJARAN TAREKAT QADIRIYAH WA NAQSYABANDIYAH (TQN) DI SUKAMARA KALIMANTAN TENGAH." Jurnal THEOLOGIA 26, no. 2 (2016). http://dx.doi.org/10.21580/teo.2015.26.2.436.

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Abstrak: Tarekat Qadiriyah wan Naqsyabandiyah yang ada di desa Sungai Pasir Kecamatan Pantai Lunci Kabupaten Sukamara Kalimantan Tengah merupakan salah satu komunitas tarekat yang memiliki ruang gerakan dalam menyebar luaskan serta melestarikan ajaran sufi dengan menggunakan metode dzikir sebagai bentuk pelaksanaan dari ajaran tasawuf. Selain menjalankan aktifitas ritual para anggota tarekat ini juga memiliki dimensi kehidupan yang salah satunya adalah melakukan pemahaman terhadap kehidupan bermakna. Hal ini menjadi sebuah tolak ukur penting dalam meneliti perkembangan keagamaan yang ada di In

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