Article Per Year (5 Year)
p-Index From 2019 - 2024
0
P-Index
This Author published in this journals
All Journal Jurnal Theologia Teosofi: Jurnal Tasawuf dan Pemikiran Islam ISLAMICA: Jurnal Studi Keislaman
Sutoyo Sutoyo
Sekolah Tinggi Agama Islam Negeri Ponorogo
Religion Arts Humanities Education Social Sciences Other

Published : 3 Documents Claim Missing Document
Claim Missing Document
Check
Articles

Found 3 Documents
Search

 1 
PENGEMBANGAN PEMAHAMAN AS-SUNNAH SEBAGAI SUMBER AJARAN ISLAM Sutoyo Sutoyo
Jurnal Theologia Vol 22, No 2 (2011): ILMU-ILMU USHULUDDIN
Publisher : Fakultas Ushuluddin dan Humaniora, Universitas Islam Negeri Walisongo Semarang, Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21580/teo.2011.22.2.610

Abstract

Abstract: The second source of Islamic Law is as-Sun¬nah, because the first one is al-Qur’an which is considered still global. The global one needs explaination and interpretation. The Existence of as-Sunnah is really required in order that the moslems are able to understand and to im¬ple¬ment wholistically. Although the existence of al-Sunnah in ulemas is debated, some agree while others disagree. Several ulemas even refu¬se al-Sunnah as the second Islamic Law Source (they don’t follow al-Sunnah) with several ar¬guments. However, majority, the ulemas accept and agree to place as-Sunnah as the second Islamic law source. From majority, ulemas agree to place as-Sunnah as the second Islamic Law Source is also different from the usage of it. Some use as-Sunnah wholistically and some use as-Sunnah which is evaluated valid. To under¬stand and to give the meaning of as-Sunnah for ulemas of Muḥadiṡīn and Uṣūliyin. It is also different. Ulemas of Muḥadiṡīn give the meaning of as-Sunnah and al-ḥadīṡ similar that which comes wholistically from the prophet as what he said, he did and the decision (taqrir) of the prophet before and after bi’tsah (to be assigned as the prophet). Whereas the ulemas of usuliyin differ al-Sunnah and al-hadis. According to them, if all of them comes from the prophet said, did, and taqrir. It is named as al-Sunnah, if it is what to be said only by the prophet or qauliyah, it is named as al-hadis. Kata kunci: as-Sunnah, al-Ḥadīṡ, al-Khabar, al-Aṡar
Integrasi Tasawuf dalam Tradisi Kejawen Persaudaraan Setia Hati Terate Sutoyo Sutoyo
Teosofi: Jurnal Tasawuf dan Pemikiran Islam Vol. 4 No. 2 (2014): December
Publisher : Department of Aqidah and Islamic Philosophy, Faculty of Ushuluddin and Philosophy, Sunan Ampel State Islamic University Surabaya

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (492.932 KB) | DOI: 10.15642/teosofi.2014.4.2.328-352

Abstract

This article discusses the origins of the doctrine of PSHT Madiun; the patterns of integration of Sufism teaching into traditional Javanese mysticism (kejawen) 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 spreading Islam in Indonesia, particularly in Java Island, by using local wisdoms. The accommodation of local wisdoms has two objectives, are to avoid hurting the heart of the local community and at the same time people are willing to practice Islamic teachings. Likewise, the leaders of PSHT Madiun have formulated their teachings by using what so-called ke-ESHA-an, so that the students of PSHT can willingly practice the teachings; (3) there are a number of differences in the way Kusupangat and Harsono lead this organization. Javanese mysticism aspect was dominating the teachings of PSHT during Kusupangat’s leadership while Harsono’s leadership shows how the Islamic nuance has been dominating over the teachings of PSHT. Keywords: Tasawuf, kejawen, PSHT, ke-ESHA-an.
Tasawuf Hamka dan Rekonstruksi Spiritualitas Manusia Modern Sutoyo Sutoyo
Islamica: Jurnal Studi Keislaman Vol. 10 No. 1 (2015): September
Publisher : Postgraduate Studies of Universitas Islam Negeri Sunan Ampel Surabaya, Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (603.32 KB) | DOI: 10.15642/islamica.2015.10.1.108-136

Abstract

The construction of Hamka?s sufistic thought is significant for the world today, not only to reform Islamic thought but also to reconstruct modern spirituality. Modern society is now trapped by rational model and pattern of thought, discarding inner or spiritual dimension, thus resulting in a materialistic and hedonistic lifestyle. As a result, there emerges value crisis of humanity marked by the crisis of spirituality. Hamka?s sufistic thought as a form of human spiritual reconstruction is relevant to be deeply studied. This article aims to prove that spirituality constitutes human potential which is impossible to vanish in whatever situation, although human being has has arrived at the peak of rationality. Hamka?s sufistic thought is active, dynamic and progressive, emphasizing the necessity of one?s engagement in society more actively than in old sufism. Moreover, sufism has to become agent of social change from all types of life decadence. For Hamka, spirituaity is an infinite idea inherent in the totality of humanity. To deny it means to negate the selfhood of human being. Therefore, sufism is the best way to present the transcendent, because it becomes a necessity for human at the time of sorrow.
Co-Authors