The Reconstruction Of Sufi’s Roles In Islamic Teaching In Indonesia: A Critical Reflection Over Religious Radicalism (original) (raw)
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This article aims to shed light on the resolution of conflicts that arise as the result of disharmony in many aspects of life espesially the problem of diversity (heterogeneity), religiousity, as well as nationality (Nationalism) which infects not only in Indonesia but also in various parts of the world, which to this day has not yet found concrete and effective efforts to overcome them. As matter to the fact, these proplems will have a devastating impact on the existence of the humankind for the foreseeable future, directly or indirectly.In this context, the author wishes to offer an alternative solution on the attempt to solve such problems through the articulation of the teachings and practices of tasawuf kebninnekaan (sufism of diversity) which was once practiced by the nine prominent Sufi leaders of Indonesian archipelago (Hadratus Sheikh
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The Muhammadiyah in Indonesia is commonly known not to be very sympathetic towards mysticism in terms of its manifestations in mystical religious fraternities and pantheistic identity mysticism. Although its stance versus these religious phenomena seems to be very clear, many of its members are struggling to determine their attitude towards the issue. The continuing uncertainty about its legitimacy is evident from the questions Muhammadiyah members send to the Suara Muhammadiyah regarding this topic. In this article i focus on the Muhammadiyah’s ‘official’ vision through its first hundred years of existence. My thesis is that its rigidness in rejecting ‘mystical and spiritual’ manifestations is not only caused by its fear of unbelief and heresy, but also closely related to the political and social circumstances in which it is confronted with these ‘mystical and spiritual’ manifestations in the first place.
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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 halfcentury indicated religious and social classification in Javanese society. In the midst of political polarization of Indonesian reformation, transnational Islamic groups began to establish their movement widely. Transnational Islamic groups that promote radicalism and violent extremism clearly avoid local wisdom and mysticism. As a result, abangan has experienced dramatic religious and social change. This study aims to see how to face radicalism after reformation in the social and religious transformation of abangan in Java. Previous studies have shown that the phenomenon of radicalism affects religious intolerance addressed to minority groups like abangan. This research paper aims to examine how abangan reacts to radicalism and engages with Sufism and their devotion to tarekat. Abangan recently appears to convert and join the tarekat movement as an alternative discourse to encounter modernism and religious radicalism.
Modern Asian Studies, 2010
This Working Paper series presents papers in a preliminary form and serves to stimulate comment and discussion. The views expressed are entirely the author's own and not that of the S. Rajaratnam School of International Studies.
Abdurrahman Wahid (Gus Dur): Sufisme Transformatif
RELIGIA
This paper observes the idea of Abdurrahman Wahid's Sufism. It is important to study Sufism in the strengthening of dual morality in Indonesian Muslims. It is to complement the development of contemporary Sufism discourse in the archipelago as well. The research method of this paper was a literature review. The data used in this paper were the works of Abdurrahman Wahid in the form of a collection of articles, bookkeeping of 'preface', and 'preface' which were scattered in several other people's books as well as other relevant writing sources. The data that had been collected were then analyzed using a qualitative content analysis method according to the topic of the writing. The results of this research found that Abdurrahman Wahid's idea of Sufism contributed significantly to the realization of the basic values and teachings of Islam in the life of religion, society, nation, and state. It indicates that Abdurrahman Wahid has transformed the meaning and actualized Sufism from and for Sufism. Love and compassion play a central role at the core of Sufism which is actively manifested in social life to fight for human values and principles.
When Abangan Embraces Sufism: Religious Phenomenology to Counter Radicalism in Contemporary Java
Amanah Nurish, 2021
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 halfcentury indicated religious and social classification in Javanese society. In the midst of political polarization of Indonesian reformation, transnational Islamic groups began to establish their movement widely. Transnational Islamic groups that promote radicalism and violent extremism clearly avoid local wisdom and mysticism. As a result, abangan has experienced dramatic religious and social change. This study aims to see how to face radicalism after reformation in the social and religious transformation of abangan in Java. Previous studies have shown that the phenomenon of radicalism affects religious intolerance addressed to minority groups like abangan. This research paper aims to examine how abangan reacts to radicalism and engages with Sufism and their devotion to tarekat. Abangan recently appears to convert and join the tarekat movement as an alternative discourse to encounter modernism and religious radicalism.