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Journal articles on the topic 'Sufism Indonesia Java'

Author: Grafiati
Published: 11 December 2022
Last updated: 31 July 2025

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1

Baedhowi, Baeedhowi. "Sufism and Pesantren as the Part of Our Islamic and Indonesian Identity." Santri: Journal of Pesantren and Fiqh Sosial 2, no. 2 (2021): 169–82. http://dx.doi.org/10.35878/santri.v2i2.311.

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Tasawuf or Sufism in pesantren is an important material teaching that Muslims in Indonesia are very familiar. Historically, this social reality is important to understand that the beginning of Islamization here has put forward the nuances of Sufism. Saints and ulama such as Walisongo in Java are teachers of Islamic religion who have a very Sufistic nuance in their teachings. They attach great importance to this esoteric aspect of religion. The characteristic of Sufism that they spread is Ghazalian centric and accommodate social smoothness. In this way, the characteristic of their Sufism can st
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Sarr, Ebrima. "The Role of Neo-Sufism and the Ritual Phenomenon of Slawatan in Promoting Religious Tolerance." International Journal of Interreligious and Intercultural Studies 2, no. 1 (2019): 103–18. http://dx.doi.org/10.32795/ijiis.vol2.iss1.2019.316.

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This work focuses on the role of Neo-Sufism practice and the ritual phenomenon of Slawatan in promoting religious tolerance, through the teaching of peace and social solidarity by four religious organizations and their leaders. Slawatan is a common practice in Sufism and Neo-Sufism. Evidence shows that early Sufism promoted interreligious tolerance and harmony, and co-existed with other religions, such as Hinduism, in Indonesia. The study adopts ritual theory and participants’ observation as a methodological framework. This paper argues that, the use of Neo-Sufism practice and the ritual pheno
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Rusmana, Asep, and Wan Zailan Kamaruddin Wan Ali. "Sufism Healing Methods for Drug Rehabilitation in Inabah of West Java, Indonesia." TEMALI : Jurnal Pembangunan Sosial 5, no. 2 (2022): 153–60. http://dx.doi.org/10.15575/jt.v5i2.21234.

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Sufism activities include not only rituals but also pseudo-medical treatment. This can be seen from the daily life of the Qadiriyyah and Naqsabandiyah (TQN) congregation at the Suryalaya Islamic Boarding School, Tasikmalaya, West Java. Known as a center for Islamic learning, this pesantren also offers spiritual healing, namely inabah to cure drug victims. This study aims to explore this Sufi inabah . Based on a qualitative ethnographic study at this site, the study analyzes explicitly a method of treatment called inabah. This is a unique technique used by Sufis to cure drug patients. This stud
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Rahmah, St, Akhmad Hasan Saleh, and Sri Nur Rahmi. "The Influence of Sufism on Social Practices in Contemporary Muslim Societies: A Case Study in Indonesia." Journal of Noesantara Islamic Studies 1, no. 4 (2024): 214–32. https://doi.org/10.70177/jnis.v1i4.1396.

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Sufism, emphasizing spirituality and inner transformation, has significantly shaped the cultural and social practices of Muslim communities, including in Indonesia. Despite its widespread influence, the specific ways Sufism impacts modern social practices are underexplored, particularly in regions where Sufi traditions have adapted to societal changes. This study examines the influence of Sufism on social practices in contemporary Muslim societies, focusing on Indonesia. It explores how Sufi teachings shape social behaviors, community structures, and intergroup relations, and investigates the
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Kamaludin, Ihsan, and Maya Najihatul Ula. "Sufism Healing Method for Drugs Rehabilitation: A Case Study in PP. Suryalaya Tasikmalaya, West Java, Indonesia." Ulumuna 23, no. 2 (2020): 384–401. http://dx.doi.org/10.20414/ujis.v23i2.351.

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Sufism activities cover not only rituals but also pseudo-medical treatment. This can be seen from the daily routines of Sufi order (tarekat) of Qadiriah wa Naqsabandiah (TQN) at the Pesantren Suryalaya, Tasikmalaya, West Java. Known as a center of Islamic learning, the pesantren also offers spiritual treatments to cure victims of drug abuse. This study aims to explore this Sufis practices of healing method. Based on an ethnographic study in this locale, the study specifically analyses the method of treatment called inābah. This is a unique technique employed by the Sufis to cure the patients o
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Rubaidi, Rubaidi. "Artikel Dinamika Urban Sufisme di Indonesia: Continuity and Change dalam Majelis Shalawat Muhammad di Surabaya." ISLAMICA: Jurnal Studi Keislaman 12, no. 1 (2017): 22–49. http://dx.doi.org/10.15642/islamica.2017.12.1.78-105.

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This paper discusses the phenomenon of urban sufism among the majelis Shalawat Muhammad under the murshid Gus Kahar in Surabaya with followers (disciples) spreading in various places especially East Java, even abroad. The theory of continuity and change is used to critically review Howell’s concept on urban sufism, and to present key concepts on sufism in its generic sense in terms of doctrine and empirical praxis. Although based in Surabaya, the doctrine and praxis of urban sufism in the Majelis Shalawat Muhammad reflects generic sufi teachings. The findings of this research reveal that the p
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7

Islamy, Athoillah, Zulihi Zulihi, M. Aba Yazid, and Muhammad Abduh. "Integration of Social Sufim Education and Fiqh in Fatwa on Digital Da'wah Ethics in Indonesia." Briliant: Jurnal Riset dan Konseptual 9, no. 2 (2024): 332–39. http://dx.doi.org/10.28926/briliant.v9i2.1810.

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Da'wah activities through digital applications sometimes cause religious social problems in the midst of Indonesia's diverse social life. Through a normative-philosophical approach, this qualitative study intends to identify the value of Sufism social education in digital da'wah ethics contained in the fatwa of the Indonesian Ulema Council of East Java Province Number. 06 of 2022. This study data was obtained by documentation techniques, and data analysis includes reduction, presentation, and verification. The social value of Sufism in the form of mahabbah, itsar, and futuwwah is the basis for
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Ahmadi, Rizqa. "THE POLITICS OF A LOCAL SUFISM IN CONTEMPORARY INDONESIA." Epistemé: Jurnal Pengembangan Ilmu Keislaman 16, no. 01 (2021): 59–82. http://dx.doi.org/10.21274/epis.2021.16.01.59-82.

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This article discusses the politics of local Sufi group (tarekat) in Indonesia, the Shiddiqiyyah. It addresses the locality of Shiddiqiyah tarekat and its politics during New Order Indonesia and following the fall of the regime. It is argued that the Shiddiqiyah, a local tarekat with its roots in East Java and later successfully welcomes national reputation, is an example of a tarekat that utilizes nationalistic slogan to expand its influence as well as to protect the tarekat from heretic accusation. Through a series of intensive fieldwork, the article argues that the Shiddiqiyyah has successf
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Al-Kaf, Idrus. "TASAWUF DI SUMATERA SELATAN DARI ABAD KE-18 HINGGA ABAD KE-21." Jurnal Ilmu Agama: Mengkaji Doktrin, Pemikiran, dan Fenomena Agama 20, no. 1 (2019): 86–101. http://dx.doi.org/10.19109/jia.v20i1.3601.

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Sufism in Indonesia is not only Sunni, but also philosophical. This is evident in the mystical teachings of Sufism that developed throughout the archipelago, including in the Southern of Sumatera region. Islam with a Sunni Sufism style is very strong since the beginning of its arrival in South Sumatra. This can be traced to political and cultural contacts between Palembang and Java - where Wali Songo lived. While the main characteristic of South Sumatra's mysticism is its attachment to the tarekat - in this case, especially the Sammaniyah order. Even in the 20th century, when the flow of Islam
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Rehna Ginting, Lusinta, and Mely Nadia. "PEMBENTUKAN DAN PERKEMBANGAN TASAWUF FALSAFI.docx." Jurnal Bilqolam Pendidikan Islam 2, no. 1 (2021): 50–64. http://dx.doi.org/10.51672/jbpi.v2i1.48.

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In the beginning, Sufism and philosophy were fused, so the two had a very close relationship. Of course, in an effort to reach the knowledge of God, it takes unusual thinking and is able to penetrate the spaces of physics. But lately many consider the two as contradictory things. In simple terms, Sufism is defined as the lifestyle of a Sufi which mostly leads to the purification of the soul in order to be closer to God. This paper is qualitative, with a library research approach. Philosophical Sufism began to develop since the 6th and 7th centuries Hijri. In Indonesia, philosophical Sufism was
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Nur, Syaifan. "Dialektika Filsafat Islam Sufistik Wujuddiyah Di Indonesia." Refleksi Jurnal Filsafat dan Pemikiran Islam 17, no. 1 (2017): 43–60. http://dx.doi.org/10.14421/ref.v17i1.1871.

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The first Islamic philosophy that emerged in Indonesia was the Islamic philosophy that had been linked to Sufism, or Sufistic Islamic philosophy, namely Islamic philosophy in Sufism. This is called tasawwuf falsafi. This type is based on the dzauq and ‘irfân which is different from the rational system of rational reasoning. In Indonesia, the philosophical conversation in the earliest of the philosophy of Sufism appeared in the 16th century AD In this period, the philosophical style of Sufism was taught by such figures as Hamzah Fansuri and Shamsuddin al-Sumatrânî. The monistic idea Fansuri exp
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Muhammad, Farhad, Amir Maliki Abitolkha, and Limas Dodi. "Dimensions of Sufism Within The Islamic Religious Education Curriculum in Higher Education." Nazhruna: Jurnal Pendidikan Islam 7, no. 1 (2024): 40–58. http://dx.doi.org/10.31538/nzh.v7i1.4525.

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Education is currently increasingly directing students toward a passion for competition. Competitive model education can blunt emotional and spiritual intelligence to inhibit the growth of vibrant and affective traits in student personalities. Therefore, the Dimensions of Sufism in education can function as an alternative to stem the disruption and problems of millennial education. This study uses a multi-case study type of Higher Education in East Java, Indonesia. The dimensions of Sufism in Islamic religious education in higher education show their uniqueness. The unique fact is the teaching
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13

Afrianti, Dwi. "Transformation of the Spread of the Manunggaling Kawula lan Gusti Concept in Javanese Society from the 16th Century AD to the 21st Century AD." International Journal of Islamic Khazanah 9, no. 1 (2020): 29–34. http://dx.doi.org/10.15575/ijik.v9i1.9018.

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The Manunggaling Kawula lan Gusti concept was found in Serat Nawa Ruci in the Middle Ages of Java in the 16th Century AD and was re-transformed into the New Javanese era in Dewa Ruci Fiber, Cabolek Fiber, Malaya Syeh Fiber until the 20th century AD in Fiber Sastra Jendra (Literature Aji Endra) which is still used today. Over five centuries, the concept experienced distortion of meaning far from the purpose and purpose of its writing. This study was analyzed using the theoretical basis of the R. G. Collingwood Historical Philosophy aimed to find out the development of Sufism in Java, the transf
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14

Hanifah, Luthfi, and Annilta Manzilah Adlimah. "EMPOWERING POWERLESS BASED ON SUFISM." SINDA: Comprehensive Journal of Islamic Social Studies 2, no. 2 (2022): 83–107. http://dx.doi.org/10.28926/sinda.v2i2.465.

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Rich people like to accumulate wealth without distributing it to helpless people. In fact, this is contrary to Sufism which teaches how to get closer to Allah through giving up property ownership. Interestingly, not all rich people prefer to accumulate wealth, in fact, there is economic empowerment for orphans and the needy, through infaq and alms, which are carried out by the Al-Kautsar Limpung foundation, Batang Regency, Central Java, Indonesia. This research is interested in the phenomenon of economic empowerment based on Sufism values. Therefore, the purpose of this study is to determine t
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15

Raihan Syach Bustami Harahap, Tenny Sudjatnika, and Andini Marizka Siregar. "Sunan Ampel Dan Dakwahnya Dalam Islamisasi Jawa Timur." Tabsyir: Jurnal Dakwah dan Sosial Humaniora 4, no. 3 (2023): 101–8. http://dx.doi.org/10.59059/tabsyir.v4i3.155.

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The expansion of Islam in Indonesia started in the middle of the 7th century AD. The expansion of Islam cannot be separated from the role of Walisongo as the guardian and assembly of Sufism experts in Indonesia, especially in Java. Sunan Ampel became one of the figures who made a major contribution to spreading Islam in East Java. The aim of this research is to find out the background of Sunan Ampel to Java and how Sunan Ampel spread Islam with his preaching in East Java. This research aims to understand the strategies used by Sunan Ampel while spreading Islam in East Java. This research uses
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16

Wajdi, Firdaus, Dianada Puspita, and Ahmad Hakam. "The Synergy of Sufism and Nationalism: The Role of Idrisiyya Sufi Order in Contemporary Indonesia." International Journal of Religion 5, no. 11 (2024): 3142–50. http://dx.doi.org/10.61707/735shd67.

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Sufism is often associated with Islamic mysticism and spirituality that focuses only on the purification of the soul and personal connection to God. Sufi leaders seem to no longer play an essential social role in the modern context. Islamic teachings essentially explain maintaining a balance between personal connection to God and social connection between Muslims and human beings. This study explores how personal and social connections institutionalize the Idrisiyya Sufi order. Regarding social connection, the Sufi order community has a great interest in the values of nationalism and implement
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17

Irawan, Bambang, Rosmaria Syafariah Widjajanti, and Mohd Syahiran Abdul Latif. "The Practice of Sufism And Religious Moderation In The Kauman Pesantren Communities, Central Java, Indonesia." Religia 26, no. 1 (2023): 21–39. http://dx.doi.org/10.28918/religia.v26i1.857.

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This article deals with efforts to find solutions to the problems of extremism and religious radicalism. This was done by looking at the tolerant, peaceful, and harmonious practice of living together in the pesantren of Kauman and ethnic Chinese community Islamic boarding schools in Central Java, Indonesia. Data were obtained through interviews, observation, and documentation with qualitative methods. The founder of the pesantren instilled Sufistic values in the students. Sufistic values that are instilled include; mahabbah (love), tawazun (balance), tasamuh (tolerance), musawah (equality). Th
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Yani, Zulkarnain, and Ahmad Hakam. "The Ulama’s Classical Works in Six Pesantren in Bandung, West Java, Indonesia." Wawasan: Jurnal Ilmiah Agama dan Sosial Budaya 6, no. 2 (2022): 167–82. http://dx.doi.org/10.15575/jw.v6i2.8066.

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Ulama have a big role in the life of a plural society. In their efforts, achievements in education, politics, socio-economy, and others have been completed. These attainments were not separate from the role of ulama or kyai who wrote books or kitab to be used as teaching materials in Islamic boarding schools, pesantren, or religious assembly, teaching, in the community. This research uses a descriptive qualitative approach and data were collected using documentation studies and interviews. This study was conducted in six pesantren in Bandung. There are 39 works of the pesantren ulama with vari
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Ibrahim, Agus Malik, and Yully Ambarsih Ekawardhani. "Visual Study Of Hanjuang Motif Illumination In The Qur'an Mushaf Sundawi." ARTic 5, no. 1 (2022): 433–42. http://dx.doi.org/10.34010/artic.v5i1.8604.

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This research is motivated by the illumination of the Hanjuang motif on the Sundawi Mushaf Al-Qur'an. Meanwhile, in general, manuscripts that are often circulated in fine print from middle eastern Indonesia use illumination with Islamic geometric patterns. The purpose of this study is to explain the Sundawi Mushaf Al-Qur'an in its entirety related to the formulation of the concept of visualization of Hanjuang motif illumination, explanation of Hanjuang motif illumination, and its influence on Sufism. This study uses descriptive qualitative methods with visual creation approaches and Sufism tha
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Rosyid, Nur. "The Hadrami Diaspora and The Network Expansion Of Majelis Shalawat In Contemporary Indonesia." SHAHIH: Journal of Islamicate Multidisciplinary 6, no. 2 (2021): 112–38. http://dx.doi.org/10.22515/shahih.v6i2.3752.

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This paper aims to discuss the development of institutionalization of Sayyid Genealogy, Hadrami’s diaspora, and its expanding network process in Indonesia contemporary Sufism. During last three decades, the Hadrami has been embarking on occupying the Islamic public by establishing majelis shalawat and organizing “shalawat bersama”. This research was conducted towards Ahbabul Musthofa’s Majelis Shalawat in Solo, Central Java. Shalawat Bersama which is introduced through the recitation of prophetic hagiography and rihlah as the way to express love and, following Bourdieu’s view-as a ri
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Syaifuddin, Syaifuddin, and Suwatah Suwatah. "The Dynamics of Sufism Based on Plural Indonesian Society: A Study of the Socio-Academic Role of KH. Nur Salim in Malang, East Java." FIKROTUNA: Jurnal Pendidikan dan Manajemen Islam 12, no. 02 (2023): 380–92. http://dx.doi.org/10.32806/jf.v12i02.7599.

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In the late twentieth century, he witnessed a significant shift in Islamic discourse in Indonesia, particularly with the rise of egalitarianism and the indigenization of Islam. Against this backdrop, this study investigates KH. Nur Salim's pivotal role in adapting Sufism to a pluralistic society in Malang, East Java. It aims to explore how his down-to-earth approach effectively integrated spiritual values with social life, fostering a form of Sufism that suits the needs of modern society. Using qualitative phenomenological methods, the research captured the lived experiences and perceptions of
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Mustaghfirin, M. Khairul, and Abdul Aziz Monadhel. "Juhūdu KH. Ahmad Haris Shodaqo fī Nashri Al-Ahādis Al-Sūfiyah fī Indonesia." Heritage of Nusantara: International Journal of Religious Literature and Heritage 13, no. 1 (2024): 218–65. http://dx.doi.org/10.31291/hn.v13i1.735.

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This article aims to explain the effort of KH. Ahmad Haris Sodaqo in the publish of sufistic orientation and approach in interaction with the sunna of Prophet Muhammad, the Messenger of Allah, and interpreting the hadith literature and traditions. It is distributed, shared and promoted by contemporary Nusantara Scholar, namely KH. Ahmad Haris Sodaqo from Semarang, Central Java, in his translate, the book elucidates hadiths of Tasawuf which offer advice for those seeking to understand of the heart and how to treat the pattern of explanation, steeped in Sufism, is Hadith students studying whethe
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Hamid, Asep Lukman, Che Zarrina Sa'ari, Dendi Yuda, and Feriyanto Feriyanto. "Bridging the Divine: The Construction of Sufism Thought by Akang Arfan Abdullah Syafi'i." Religious: Jurnal Studi Agama-Agama dan Lintas Budaya 7, no. 2 (2023): 167–76. http://dx.doi.org/10.15575/rjsalb.v7i2.25281.

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This study examines the influence of Akang Arfan Abdullah Syafi'i's interpretation of Sufism within the Judatul Uqba Pesantren in Sukabumi, West Java. The research focuses on how Syafi'i's Sufism has resonated with and attracted a significant following among the local community, encouraging them to engage deeply with Sufi practices in their daily lives. This phenomenon is evidenced by the extensive participation in Sufi recitations and the growth of the Yā Wakῑl congregation across Indonesia. Employing a qualitative descriptive methodology, the study gathers data through observation, interview
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Fajrussalam, Hisny, Nurwadjah Ahmad E.Q., and Andewi Suhartini. "Paradigma Teologi Pendidikan Islam: Konsep Khalifah Perspektif Nilai-Nilai Etika Budaya Sunda di Jawa Barat." AL-ADABIYAH: Jurnal Pendidikan Agama Islam 1, no. 1 (2020): 1–16. http://dx.doi.org/10.35719/adabiyah.v1i1.13.

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Tulisan ini dilatarbelakangi oleh dampak pandemi Covid-19 dan program Pembatasan Sosial Berskala Besar (PSBB) terhadap sosial-ekonomi di Indonesia, khususnya Jawa Barat. Di Jawa Barat sendiri, dukungan masyarakat terhadap program PSBB dinilai paling rendah di Indonesia. Sehingga penelitian ini betujuan untuk menjawab kebutuhan akan sikap yang harus diambil masyarakat Jawa Barat dalam menghadapi pandemi Covid-19 dalam perspektif khalifah sebagai tujuan hidup manusia berbasis nilai-nilai etika budaya Sunda. Penelitian menggunakan pendekatan kualitatif. Data bersumber dari al-Qur’an, kitab tafsir
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Ni'am, Syamsun. "The Debate of Orthodox Sufism and Philosophical Sufism: The Study of Maqāmāt in the Sirāj al-Ṭālibīn of Shaykh Iḥsān Jampes". Al-Jami'ah: Journal of Islamic Studies 58, № 1 (2020): 1–34. http://dx.doi.org/10.14421/ajis.2020.581.1-34.

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This article discusses the mystical view of Shaykh Iḥsān Jampes Kediri, East Java. He is known as a muslim jurist as well as a practical Sunnī Sufi of Nusantara (Indonesia), with a worldwide reputation. The main reason for his reputation originates from his monumental work Sirāj al-Ṭālibīn a voluminous commentary of al-Ghazālī work, Minhāj al-’Ābidīn, which had successfully reaffirmed orthodox Sunnī sufism that built and developed by al-Ghazālī. The sufism attitudes and ways of Shaykh Iḥsān in the journey were as if dealing with a sufi group which had philosophical pattern. Additionally, Shayk
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Sutoyo, Sutoyo. "INTEGRASI TASAWUF DALAM TRADISI KEJAWEN PERSAUDARAAN SETIA HATI TERATE." Teosofi: Jurnal Tasawuf dan Pemikiran Islam 4, no. 2 (2015): 328. http://dx.doi.org/10.15642/teosofi.2014.4.2.328-352.

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<p>This article discusses the origins of the doctrine of PSHT Madiun; the patterns of integration of Sufism teaching into traditional Javanese mysticism (<em>kejawen</em>) at PSHT Madiun; and the teachings of PSHT Madiun during the two leadership periods of R.M. Imam Kusupangat and H. Tarmaji Budi Harsono. The results of this study indicate that: (1) the spiritual teachings of PSHT Madiun are founded on the teachings of Sufism; (2) the pattern of integration between Sufism and the traditional Javanese mysticism in PSHT Madiun is similar to the pattern used by Walisongo in spr
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Hamid, A. Lukman, and Dendi Yuda S. "MARTABAT ALAM TUJUH DALAM PERSPEKTIF SYEKH ABDUL MUHYI PAMIJAHAN." Abrahamic Religions: Jurnal Studi Agama-Agama 2, no. 1 (2022): 25. http://dx.doi.org/10.22373/arj.v2i1.12094.

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Sheikh Abdul Muhyi is a cleric who spreads Islam in the southern region of West Java. Born in Mataram in 1650 AD/1071 H and raised by his parents in the city of Gresik. As a propagator of Islam, he has written works that become a reference in his da'wah. One of his works is a manuscript entitled Martabat Kang Pitutu (dignity of the seven realms). Among researchers, this paper is still debatable, whether it is the original work or in the form of an adaptation of a previously existing work with a certain interpretation from it. This study seeks to find answers to what and how the teachings of th
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Munjin, Munjin. "The Values of Character Education in Sufism (A Case Study on Tarekat Naqsabandiyah-Khalidiyah Followers in Banyumas, Central Java, Indonesia)." Al-Ta lim Journal 29, no. 2 (2022): 126–39. http://dx.doi.org/10.15548/jt.v29i2.723.

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In now days, character is to be something very important in a technological era. If the materialistic advantages and benefits obtained from the advancement of the industrial era are not followed by the adequacy of immaterial factors, it will certainly bring about chaos in personal and social lives. Furthermore, the impact of the two sides disharmony will at least trigger three things. First, moral decline in community, second, the decreasing sense of togetherness and unity, third, interpersonal interaction has changed. So, human being needs identity and character in order to not experience dis
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Hakim, Faisol. "Strategi Pengembangan Lembaga Pendidikan Islam di Daerah Minoritas Muslim dan Kawasan Elite." FALASIFA : Jurnal Studi Keislaman 11, no. 1 (2020): 1–20. http://dx.doi.org/10.36835/falasifa.v11i1.274.

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Islamic educational institutions or islamic boarding school from the very beginning were founded with the principle of a reason approach rather than a hegemony of power and violence, in contrast to outside Islam which leads to spread based on linear fikiq law with just one legal view. Unlike the development of Islam or Islamic boarding schools in Indonesia through a more refined and high appreciation approach to education and Sufism, with that the Indonesian people of Java specifically can accept Islam with the principle of Sendiko Dawuh Gusti, to the Kings of Java at that time, and in line wi
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Sutrisno, Andri. "INTERNALISASI NILAI-NILAI TASAWUF DI PONDOK PESANTREN AL-AMIEN PRENDUAN." Al'Adalah 24, no. 1 (2021): 1–10. http://dx.doi.org/10.35719/aladalah.v24i1.64.

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Ilmu tasawuf merupakan suatu ilmu yang mengutamakan diri manusia agar memiliki kebersihan ruhani dan jiwa. Di Pondok Pesantren al-Amien Prenduan menanamkan nilai-nilai yang ada dalam ilmu tasawuf. Hal ini bertujuan agar para santri selalu taat pada perintah Allah Swt. dan memiliki nilai-nilai persatuan antar-sesama santri. Penelitian ini menggunakan pendekatan kualitatif deskriptif dengan jenis penelitian lapangan. Adapun metode pengumpulan data menggunakan observasi, wawancara, dan dokumentasi. Data tersebut kemudian dianalisis dengan reduksi data, penyajian data, dan penarikan kesimpulan. Ha
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Ja'far, Ali. "Kiai Kampung and Traditional Islamic Orthodoxy: A Socio-religious Study of Mosque-based Authority in Rembang, Central Java, Indonesia." Walisongo: Jurnal Penelitian Sosial Keagamaan 32, no. 2 (2024): 195–216. https://doi.org/10.21580/ws.32.2.23455.

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The role of kiai kampung as local religious authorities in Indonesia has evolved dynamically in response to shifting socio-political landscapes and changing patterns of Islamic religious authority. This paper examines the role of kiai kampung as socio-religious agents in managing mosques and preserving traditional Islamic orthodoxy in Indonesia's Reform era. Kiai kampung effectively translates Islamic principles to grassroots levels as they influence social, religious, and political discussions through regular preaching and sermons (khutbah). The study uses field research to observe da'wah pra
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Dodi, Limas, and Amir Maliki Abitolkha. "From Sufism to Resolution: Examining the Spiritual Teachings of Tarekat Shiddiqiyyah as the Theology of Peace in Indonesia." QIJIS (Qudus International Journal of Islamic Studies) 10, no. 1 (2022): 141. http://dx.doi.org/10.21043/qijis.v10i1.11260.

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<p>This research reveals an important phenomenon in maintaining peace in religious diversity and different understandings. All countries yearn for a harmonious and stable socio-religious system without any religious conflict. However, the exact formula has not been fully reached, including in Indonesia. There were conflicts based on differences in religious understanding that led to social-psychological pressure and acts of violence that led to regional exile. This research explores the regularity pattern of the socio-religious system implemented by an Islamic Sufism order of Tarekat Shi
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Yanti, Fitri, Doli Witro, D. I. Ansusa Putra, Restu Prana Ilahi, Naila Intania, and Raid Alghani. "Acculturation of Religion and Culture Within Muslim Sundanese Society in West Java." Al-Albab 13, no. 1 (2024): 115–34. http://dx.doi.org/10.24260/alalbab.v13i1.2977.

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This article explores the acculturation of culture and religion, focusing on the interaction between Islam and Sundanese culture in West Java, Indonesia. Early Islamic preachers employed accommodating strategies, integrating pre-existing cultural elements, which led to the development of a unique form of Islam in the region. The purpose of this article is to examine and highlight the ways in which Islam has blended with Sundanese culture in West Java. The study utilized a qualitative research approach, combining field research with data from both primary sources (observations and interviews) a
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Surjono, Surjono, Antariksa, and Ema Yunita Titisari. "Indonesian Javanese Cosmology and its Transformation in Social Tradition and Built Environment." Syntax Literate ; Jurnal Ilmiah Indonesia 8, no. 11 (2023): 6782–98. http://dx.doi.org/10.36418/syntax-literate.v8i11.13931.

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The research focuses on how the teaching of different faiths was blended into Javanese-Nusantara culture and has created a culture with a peaceful and moderate Islamic image that is different from radical Islam which has generated Is-lamic phobias in many countries. This research examines how Javanese cosmology (syncretism of Hindu - Buddha - Islam) had been translated in social space and built-environment. The second is to describe how the system in Java successfully harmonized different faiths into Javanese culture. This study was a purposeful qualitative study that focused on traditional co
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Mawardi, Kholid. "Nationalism and Spiritualism of Javanese Tarekat: Study of Tarekat Rinjani in Banyumas Central Java." QIJIS (Qudus International Journal of Islamic Studies) 10, no. 1 (2022): 75. http://dx.doi.org/10.21043/qijis.v10i1.12509.

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<p>Tarekat or tarīqah is the Muslim spiritual path toward direct knowledge (maʿrifah) or ultimate truth (ḥaqq) of God. This paper aims to describe the Sufism school teaching of Tarekat Rinjani in Besuki Village, Banyumas Regency. This research is also to reveal laku batiniyah and lahiriyah (spiritual and physical practices) of Tarekat Rinjani. Cultural anthropology research was conducted to achieve the objectives through participatory observation and in-depth interviews for collecting the data. Tarekat Rinjani is one of the local Javanese tarekat that existed within Javanese communities.
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Masroer, Masroer. "Religious Inclusivism In Indonesia: Study of Pesantren An-Nida and Edi Mancoro, Salatiga, Central Java." ESENSIA: Jurnal Ilmu-Ilmu Ushuluddin 19, no. 1 (2018): 1. http://dx.doi.org/10.14421/esensia.v19i1.1485.

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This abstract is the result of research intended to elaborate the students’ religious inclusiveness in the Nida and Edi Islamic boarding schools (Pesantren) of Salatiga, Central Java. In its descriptive analysis, this paper will try to elaborate a phenomenon or social unit of religious life in boarding schools in which some research instruments such as participant observation, open interviews and unstructured questionnaires are used. The results showed that: , there was a shift from the structured theoretical foundation both in Islamic boarding schools of Edi Mancoro and An Nida, an overview o
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Rohmana, Jajang A. "Sundanese Sufi Literature and Local Islamic Identity: A Contribution of Haji Hasan Mustapa’s Dangding." Al-Jami'ah: Journal of Islamic Studies 50, no. 2 (2012): 303–27. http://dx.doi.org/10.14421/ajis.2012.502.303-327.

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In many scholarly discussions, the network of Malay-Indonesian ulama has gained important attention as it is maintained as the major element contributing to the process of Islamization in Sunda region (West Java), whereas the articulation of Islam in the lights of the indigenization efforts of Islam is often neglected. The article discusses dangding as one of Sundanese metrical verses by a renown Sundanese poet, Haji Hasan Mustapa (1852-1930). It is argued that dangding of Mustapa demonstrates a type of dialogue between sufism and Sundanese culture. Through his dangding, Mustapa successfully b
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Ali, Muhamad. "Understanding Muslim Plurality: Problems of Categorizing Muslims in Postcolonial Indonesia." Refleksi 7, no. 2 (2005): 167–96. http://dx.doi.org/10.15408/ref.v7i2.25823.

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Islam in Indonesia has received significant academic attention. One important finding is the categorization of beliefs and behaviors of Muslims, which proves the plurality of Islam. However, these categorizations—such as santri-abangan-priayi, traditionalist-modernist, political-cultural, fundamentalist-liberal, great tradition-little tradition, and global-local—must be critically approached. The most appropriate categorization is one that is closer to reality. The santri-abangan-priayi categorization developed in the 1960s demonstrates Javanese centrism in the study of Indonesian Islam and sh
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Irfan, Agus, Toha Makhsun, Ahmad Mujib, and Muna Yastuti Madrah. "Transmitting the Turāth: A Portrait of Islamic Tradition in the North Coast of Java in Countering Radicalism." Walisongo: Jurnal Penelitian Sosial Keagamaan 28, no. 1 (2020): 107–20. http://dx.doi.org/10.21580/ws.28.1.5562.

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This article discusses one of the important Islamic traditions in the coastal areas of Central Java, Indonesia, where the majority of Muslims receive moral teachings through the recitation of turāth from the local islamic clerics, known as Kiai. This form of Islamic tradition is represented by Pengajian Ahad Pagi in Semarang and Jamaah Muji Nabi (often abbreviated as Jamuna) in Demak Regency. Examining religious movements through a phenomenological approach, this study found that in delivering the religious materials both Pengajian Ahad Pagi and Jamaah Muji Nabi use the transmission method. Su
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Nur Awalin, Fatkur Rohman. "SEJARAH PERKEMBANGAN DAN PERUBAHAN FUNGSI WAYANG DALAM MASYARAKAT." Kebudayaan 13, no. 1 (2019): 77–89. http://dx.doi.org/10.24832/jk.v13i1.234.

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AbstractWayang art performance that develops in Java is a traditional performing art that is able to survive and adapt to all aspects of its changes. The issue of this research is to know, how does the history of development and change of wayang function in society? The development of wayang art performance is influenced by social conditions, which affect the change of function of wayang art performance. The objective of the research is to explain the history of development and change of wayang function in society.This study uses descriptive method, with the support of literature review and ob
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Rubaidi, Rubaidi Rubaidi. "ISLAM JAWA DAN PEACEFUL ISLAM SEBAGAI KONTRA RADIKALISME ISLAM DI PEDALAMAN RIAU, SUMATERA KONTEMPORER." Dinamika Penelitian: Media Komunikasi Penelitian Sosial Keagamaan 23, no. 02 (2024): 292–325. http://dx.doi.org/10.21274/dinamika.2023.23.02.292-325.

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This article is the result of research on the locality of Islam in Indonesia post-reformation, focusing on the rural areas of Riau, Sumatra. The study examines the dynamics of local Islam in three regencies, namely Siak, Pelalawan, and Rokan Hulu, in the province of Riau, uncovering various interesting phenomena. The Riau Malay Islam, which has deep historical roots influenced by Sufism, has developed a pattern and character of peaceful Islam. This peaceful Islam character is shaped through the acculturation of local traditions and culture. At a glance, this peaceful Islam seems to be a collec
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Zayadi, Zayadi. "TRADITION AND MODERNIZATION: DIALECTICAL TENSIONS IN CREATIVE RELIGIOUS PRACTICES OF THE SUNDANESE URBAN COMMUNITIES." Creativity Studies 16, no. 2 (2023): 637–49. http://dx.doi.org/10.3846/cs.2023.18307.

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This study focuses on the religious construction of Sundanese urban communities in the city of Bandung, West Java, Indonesia, which is characterized by dialectical tensions between the need to preserve tradition and the desire to adapt to modernization. These tensions have led to the emergence of various forms of creative and ambiguous religious and cultural practices. The study is based on ethnographic research conducted among the Sundanese urban communities in Bandung, using literature documentation, observations, and interviews as data collection methods. The study findings reveal that the
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Febriani, Sari, and Ahmad Suaedi. "Kerangka Pemikiran Intelektual Islam Sultan Mahmud Badaruddin II di Kesultanan Palembang Darussalam (1803–1821)." International Journal of Pegon : Islam Nusantara civilization 14, no. 01 (2025): 35–86. https://doi.org/10.51925/inc.v14i01.128.

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Penelitian ini membahas kerangka pemikiran intelektual Islam Sultan Mahmud Badaruddin II (1803–1821) di Kesultanan Palembang Darussalam, sebuah kerajaan Islam yang berkembang pesat di wilayah Sumatera Selatan. Fokus kajian ini adalah eksplorasi gagasan, kebijakan, dan kontribusi Sultan Mahmud Badaruddin II dalam mengintegrasikan nilai-nilai Islam kedalam pendidikan, hukum syariah, dan jaringan ulama di kesultanan Palembang Melalui pendekatan historis dan analisis tekstual, studi ini mengungkap bagaimana Sultan Mahmud Badaruddin II terinspirasi oleh tradisi intelektual Islam, baik lokal maupun
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Adnan, Adnan, Mohammad Taufiq Rahman, and Adon Nasurullah Jamaludin. "Tijaniyah Sufi Order's Contribution to Social Righteousness Practices." Hanifiya: Jurnal Studi Agama-Agama 7, no. 1 (2024): 233–42. http://dx.doi.org/10.15575/hanifiya.v7i2.38219.

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This research delves into a Sufi Order’s significant role in fostering social piety among its followers. Rooted in Sufism, the Tijaniyah Order (Tariqa) emphasizes a dual focus on spiritual relations with Allah (hablum minallah) and social contributions (hablum minannas). Social piety, in this context, involves embodying religious values in everyday life, such as performing good deeds, assisting those in need, and fulfilling social responsibilities. The study employs a qualitative methodology, incorporating participatory observation, in-depth interviews, and documentary studies. Data analysis f
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Afifullah, Afifullah. "EKSISTENSI METODE BANDONGAN DALAM PEMBELAJARAN TAFSIR PADA PESANTREN DI ERA KONTEMPORER." REVELATIA: Jurnal Ilmu al-Qur`an dan Tafsir 2, no. 2 (2021): 162–80. http://dx.doi.org/10.19105/revelatia.v2i2.5087.

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The views of Van Den Berg and Martin Van Bruinessen was quoted by Rosihon Anwar et.all. stated that the method of learning tafsir used in pesantren in the 19th century was the bandongan and sorogan method. The views of the two figures above are reinforced by Rosihon Anwar et al. in his research conducted in 2015 that the study of tafsir on pesantren in West Java was still dominated by Jala̅layn interpretation by using the bandongan method. Seeing Van den Berg, Martin van Bruinessen and Rosihon Anwar et all.’s reports as if the method that used in Pesantren for tafsir learning just bandongan an
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Nabilah, Siti, and Sari Febriani. "Kepemimpinan Nyai Nusantara Jawa Timur dan Jawa Barat Masa Pandemi Covid-19." International Journal of Pegon : Islam Nusantara civilization 14, no. 01 (2025): 203–40. https://doi.org/10.51925/inc.v14i01.135.

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Penelitian ini mengguanakan metode kualitatif dan pendekatan kepustakaan yang berasal dari buku, dan jurnal. Melalui data ini mendeskripsikan tentang Kepemimpinan Nyai Nusantara Jawa Timur dan Jawa Barat Masa Pandemi Covid-19 sehingga dapat ditarik kesimpulan bahwa Model kepemimpinan Nyai pada pesantren modern menggunakan model kepemimpinan managerial, kharismatik, otentik dan transformasional dengan gaya kepemimpinan yang dikombinasi dari demokratis dan otoriter. Pada pondok pesantren salaf, menggunakan model kepemimpinan kharismatik dan spiritual. Dan pada pesantren berbasis tasawuf cenderun
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Rohman, Saifir. "Harmonisasi Doktrin Tasawuf dan Al-Qur’an dalam Kitāb al-‘Ishq." Jurnal SMART (Studi Masyarakat, Religi, dan Tradisi) 10, no. 1 (2024): 44–60. http://dx.doi.org/10.18784/smart.v10i1.2232.

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The tendency to bring Sufism closer to the main sources of Shari'a in Indonesian contexts began in the 17th century. One manuscript that strongly indicates this phenomenon is the Kitāb al-'Ishq (The Nature of Jamāl and Jalāl), DS 0012 00001, a Sufism text from the Kuningan area which is thought to have been written in the 18th–19th centuries. This philological study aims to reveal how Kitāb al-'Ishq contributed to promoting philosophical Sufism, in this case the doctrine of Nūr Muḥammad, which in fact is part of the doctrine of Martabat Tujuh. This study shows that Kitāb al-'Ishq has at least
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Nurish, Amanah. "When Abangan Embraces Sufism: Religious Phenomenology to Counter Radicalism in Contemporary Java." Teosofi: Jurnal Tasawuf dan Pemikiran Islam 11, no. 1 (2021): 20–45. http://dx.doi.org/10.15642/teosofi.2021.11.1.20-45.

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Abangan is one of the socio-religious groups regarded as a marginal community among the trichotomy of santri and priayi. It has been known that abangan were not religious Muslim, and they are poor farmers as well as workers, backward and less educated people. Meanwhile, santri are more religious and priayi among Javanese society are middle-class people practising syncretic Islam. The thesis on “The Religion of Java,” by Clifford Geertz, was more than a half-century indicated religious and social classification in Javanese society. In the midst of political polarization of Indonesian reformatio
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Rubaidi, Rubaidi. "Dynamics of Contemporary Indonesian Sufism: Actors, Scientific Genealogy, Educational Patterns, and Doctrines of the Majelis Shalawat in East Java." Kawanua International Journal of Multicultural Studies 1, no. 1 (2020): 18–29. http://dx.doi.org/10.30984/kijms.v1i1.7.

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This article examines the dynamics of Majelis Shalawat as a “new” Sufi institution that flourished in the late 20th and early 21st centuries. Majelis Shalawat as another alternative to the tarekat is another option for the community because it teaches various dimensions of truth and makrifat. This following research focused on 3 (three) Majelis Shalawat, they are: (1) Majelis Shalawat Kubro (Gus Syamsu Dhuha), (2) Majelis Shalawat Muhammad (Gus Kahar), and (3) Majelis Shalawat Adlimiyah (Gus Mursyidin) in East Java. These are being an interested attention due to its multiple findings; Firstly,
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Qolbiyah, Shofwatul. "Sufi Tradition as Legitimization of Guardianship in The Java: The Study of Manuscripts of Babad Demak Pesisiran." Journal of Islamic History and Manuscript 3, no. 1 (2024): 47–62. http://dx.doi.org/10.24090/jihm.v3i1.10732.

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The development of Islam in Java is inseparable from the role of wali as a preacher of Islam. The title of wali is given to selected people who get privileges such karamah and knowledge about Islam. This research aims to analyze sufi tradition carried out by Java sufi until they reach the degree of wali. This research uses a qualitative method with descriptive analysis. The research source used is Babad Demak Pesisiran, which was transliterated by the Indonesian Education and Culture Ministry in 1984. The result of this research is about sufi tradition carried out by wali, such as fasting to c
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