ESENSIA: Jurnal Ilmu-Ilmu Ushuluddin
ESENSIA: Jurnal Ilmu-Ilmu Ushuluddin is a multidisciplinary journal that publishes articles of the highest quality and significance in all areas of Islamic theology (uṣūl al-dīn). The journal covers research on the immense significance of Islam in the context of religious life to which it has delivered unique perspectives, approaches, and ranges of contributions that are of abiding interest. ESENSIA encourages the exchange of ideas between experts, scholars, researchers, practitioners, clerics, and students who are active in all areas of Islamic theology and the multidisciplinary field. Research areas covered in the journal: 1. Comparative religions and socio-religious dynamics 2. Digital culture among Muslim cyber-communities 3. Islamic philosophy and mysticism 4. Islamic-theological literature and literary criticism 5. Islamism, communal discernment, and indigenous spiritual practices 6. Muslim minorities and religious citizenship ESENSIA offers authors and readers high visibility, broader readership, clear copyediting, rigorous peer-review, and independence from competing interests. In addition to research articles, ESENSIA also covers research in the form of fieldwork investigations or ongoing reports. In this way, the journal aims to be the voice of the worldwide Islamic-theological community.
Articles
204 Documents
<![CDATA[Filsafat Isyraqi Suhrawardi ]]>
<![CDATA[A Khudori Soleh]]>
<![CDATA[ ESENSIA: Jurnal Ilmu-Ilmu Ushuluddin Vol. 12 No. 1 (2011) ]]>
Publisher : <![CDATA[UIN Sunan Kalijaga Yogyakarta ]]>
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DOI: 10.14421/esensia.v12i1.699
<![CDATA[Isyraqi or isyraqiyah (illuminative) is the thought developed by Suhrawardi al- Maqtul by integrating between the teachings of Sufism and philosophy. In detail, according to Hussein Nasr, isyraqi is based on five sources of thought that are Sufism, Islamic pariphatetic philosophy, pre-Islamic philosophy, the wisdom of ancient Iran, and the teachings of Zoroaster. The main doctrine essentially consists of two concepts, namely gradation of essence and self-awareness. The first concept relates to the ontological question, while the second relates to the epistemological question. From both concepts then born third teachings, mitsâl nature, in which the ontological structure of spiritual reality or ‘high nature’ is seemed to have a likeness or take forms in concrete picture of matter nature or 'lower nature'.]]>
<![CDATA[Pembangkangan Mistik Jawa Dalam Suluk Cebolek (Episode Haji Ahmad Mutamakin) ]]>
<![CDATA[Muzairi Muzairi]]>
<![CDATA[ ESENSIA: Jurnal Ilmu-Ilmu Ushuluddin Vol. 12 No. 1 (2011) ]]>
Publisher : <![CDATA[UIN Sunan Kalijaga Yogyakarta ]]>
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DOI: 10.14421/esensia.v12i1.700
<![CDATA[Haji Ahmad Mutamakin lived during the time of Sunan Mangkurat IV (1719-26 A.D.) and of his son Paku Buwana II (1726-49 A.D.) in the village of Cabolek in the Tuban district, on the northern coast of East Java. He preached the Science of Reality (Ilmu Hakekat) to many. He disregarded the revealed Law (Shari’a). His behavior constituted a scandal to Muslims throughout the Tuban area. He was regarded by many as an enemy not only because he had infringed the Law of the Prophet but also because he was considered to have been to the king.]]>
<![CDATA[Analisis dan Pemetaan Pemikiran Fikih Moderat di Timur Tengah dan Relasinya dengan Gerakan Fikih Formalis ]]>
<![CDATA[M Zaidi Abdad]]>
<![CDATA[ ESENSIA: Jurnal Ilmu-Ilmu Ushuluddin Vol. 12 No. 1 (2011) ]]>
Publisher : <![CDATA[UIN Sunan Kalijaga Yogyakarta ]]>
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DOI: 10.14421/esensia.v12i1.701
<![CDATA[The delopment of thought dichotomically occupies in the level of ahlu al-hadîs dan ahlu ar-ra’yî, though in the contemporary context, those two axis of thoughts have derivated a lot of varieties. Basically, they want to appear as an alternative movement of thought facing the development of modern world. It seems obvious that the issue deals not only with the clash of discourse but also with the clash of politics. In this respect, the phenomenon of mutual blasphemy is manifest among Muslims thinkers. On its peak, each parties use radicalism as a weapon to silence the opponent’s movement. History teaches us, for instance, radicalism movement in Egypt, Algeria, and Turkey carried out by the fundamentalists. This movement eventually comes into world as the movement of moderate Islam, which is more open seeing the problem and more flexible in acquiring the decision through the text. The moderate Islam is open to welcome some current and modern interpretations. Meanwhile the formal Islam is an Islamic group always rigidly understands religious texts in an absolutism way. They tightly select all aspects came from the external entity, and strongly hold the religious texts.]]>
<![CDATA[Minoritas Muslim di Barat (Studi atas Pemikiran Tariq Ramadan) ]]>
<![CDATA[Moh. Zeinudin]]>
<![CDATA[ ESENSIA: Jurnal Ilmu-Ilmu Ushuluddin Vol. 12 No. 1 (2011) ]]>
Publisher : <![CDATA[UIN Sunan Kalijaga Yogyakarta ]]>
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DOI: 10.14421/esensia.v12i1.702
<![CDATA[Post September 11 2011 tragedy, being a Muslim in Western countries is a challenge. Tariq Ramadan with his books stands appearing as one of press secretaries trying to break down the negative stereotype of Islam in Western Countries. Ramadan shows the empirical data of Muslims plurality and progressivity whether it relates to quantity or quality manner that colorizes its civilization. Tariq Ramadan states that such progressivity illustrated clearly the fact that the center of Islam is not only in Middle East Countries but also is potential in Western Countries.]]>
<![CDATA[Occidentalism in Indonesia: A Study of Intellectual Ideas of Mukti Ali and Nurcholis Madjid and Contemporary Legacy ]]>
<![CDATA[Roma Ulinnuha]]>
<![CDATA[ ESENSIA: Jurnal Ilmu-Ilmu Ushuluddin Vol. 12 No. 1 (2011) ]]>
Publisher : <![CDATA[UIN Sunan Kalijaga Yogyakarta ]]>
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DOI: 10.14421/esensia.v12i1.703
<![CDATA[Salah satu aspek modernitas, Oksidentalisme, menjadi bagian dari wacana Islam dan Barat disamping sejarah Orientalisme yang telah mengalami perkembangan panjang. Artikel ini membahas gagasan Oksidentalisme di Indonesia. Dialektika Oksidentalisme-Orientalisme dapat ditelusuri dengan melihat beberapa ide yang disampaikan oleh representasi intelektual Muslim Indonesia—Mukti Ali dan Nurcholis Madjid. Sebagai refleksi kritis terhadap fenomena Oksidentalisme, Carl W. Ernst menggarisbawahi proyeksi keilmuan konstruktif. Selanjutnya, dialog antarperadaban yang disampaikan Osman Bakar dapat membantu mengurai kompleksitas pemaknaan Oksidentalisme seperti misalnya yang dipaparkan Hassan Hanafi atau Ian Buruma. Artikel ini menegaskan bahwa dari sisi historisnya studi Oksidentalisme yang dipaparkan Mukti Ali dan Nurcholis Madjid merupakan aspek akademis tentang institusi Barat. Wacana akademis ini ternyata tidak sama dengan konsep Oksidentalisme seperti yang dipaparkan oleh Hassan Hanafi maupun Ian Buruma. Aspek lainnya adalah saling-belajar, kerjasama dan pemahaman bagian integral masyarakat Muslim dan Indonesia pada umumnya.]]>
<![CDATA[Beberapa Problem Teologis Antara Islam dan Kristen ]]>
<![CDATA[Waryono Waryono]]>
<![CDATA[ ESENSIA: Jurnal Ilmu-Ilmu Ushuluddin Vol. 12 No. 1 (2011) ]]>
Publisher : <![CDATA[UIN Sunan Kalijaga Yogyakarta ]]>
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DOI: 10.14421/esensia.v12i1.704
<![CDATA[Islam, Christian and Jews are closely related religion rooted genealogically from the Father of the Prophet—Abraham. As also human beings, although born from the same ‘worm’, it does not mean appearing similarities. There are always fundamental differences among ‘the children’ made the relationship inharmonic, suspicious, and prejudice. These even become worse if they claim each other and give judgments into another. Islam and Christian both experience the same way. The relationship of the two seems ambivalent and fluctuative, since there are some principal theological differences. This is the urgency of understanding ‘the language of religion’ in an insider perspective to accomplish the more constructive relationship albeit the cause of difference. In this way, the religious followers could meet each other to carry out a noble duty of religion accomplishing a dignified human being through religion.]]>
<![CDATA[Meneguhkan Pancasila sebagai Rumah Bersama Semua Umat Beragama ]]>
<![CDATA[Ahmad Salehudin]]>
<![CDATA[ ESENSIA: Jurnal Ilmu-Ilmu Ushuluddin Vol. 12 No. 1 (2011) ]]>
Publisher : <![CDATA[UIN Sunan Kalijaga Yogyakarta ]]>
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DOI: 10.14421/esensia.v12i1.705
<![CDATA[It is important to note the rising of religious violence and the dialectic of certain groups to alter Pancasila as the state ideology and foundation either using violent ways or abusing the triumph of democracy. Religious violence and efforts to alter Pancasila with other ideology serve as a vivid thread to the unity of The Republic of Indonesia, human right’s violation to Indonesian people carried out rituals that based on belief and religion, and the cause of self-identity uproot as a nation held bhineka tunggal ika. This paper tries to discuss some efforts to revitalize Pancasila being the house of many religions. The effort to revitalize Pancasila can be done situating it as a working ideology. Gaining this position as a working ideology, it is also urgent— besides changing the way to elaborate Pancasila values— to internalize the soul of Pancasila as ways of thinking and guiding to all Indonesian people. In this respect, Pancasila could serve as the house of many religions.]]>
<![CDATA[Pencetakan Al-Qur’an dari Venesia Hingga Indonesia ]]>
<![CDATA[Hamam Faizin]]>
<![CDATA[ ESENSIA: Jurnal Ilmu-Ilmu Ushuluddin Vol. 12 No. 1 (2011) ]]>
Publisher : <![CDATA[UIN Sunan Kalijaga Yogyakarta ]]>
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DOI: 10.14421/esensia.v12i1.706
<![CDATA[The absence of study on history of Qur’an printing in some Ulumul Qur’an (Qur’anic Studies)books is the evidence that the muslim scholars did not much concern on history of Qur’an printing due to it had nothing to do with the authenticity of Qur’an. Whereas, historically many conflicts, motives, pro and contra appeared in accepting the printing qur’an. In addition, whatever the muslim attitudes to respond the moveable type of print, the West has constributed to the spreading of Qur’an around the world. As muslim appreciation, this article tries to cover simply and briefly the history of printing Qur’an from Venice printing version to Indonesian version.]]>
<![CDATA[Interpretasi Kontekstual: Studi Pemikiran Hermeneutika Al-Qur’an Abdullah Saeed ]]>
<![CDATA[Lien Iffah Naf’atu Fina]]>
<![CDATA[ ESENSIA: Jurnal Ilmu-Ilmu Ushuluddin Vol. 12 No. 1 (2011) ]]>
Publisher : <![CDATA[UIN Sunan Kalijaga Yogyakarta ]]>
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DOI: 10.14421/esensia.v12i1.707
<![CDATA[Abdullah Saeed is one of contemporary Muslim thinkers sought to offer an idea to reinterpret al-Qur’an. His offering starts from the rising of the textual interpretation phenomenon. This article tries to discuss Saeed’s offering in interpreting al-Qur’an called a contextual interpretation. This serves as an act to interpret al-Qur’an through considering al-Qur’an context when it was revealed as well as its contemporary context. The focus of Saeed’s interpetation is the ethic-legal verses which become the frequent ‘source of problem’ when Islam faces modernity. To support his interpretation’s idea, Saeed maintains some arguments on the benefit of reinterpretating al-Qur’an. This article views that Saeed’s contextual interpretation served as the continuation and improvement of Fazlur Rahman’ s double-movement. Saeed’s great contribution to Rahman is through a more clear and concise framework of its interpretation particularly on the theory of values hierarchy.]]>
<![CDATA[Muhdas Perspektif KH. Moh. Syihabuddin Muhsin (Pemahaman Hadis-Hadis Bid’ah versi Tokoh Lokal) ]]>
<![CDATA[Arif Nursihah]]>
<![CDATA[ ESENSIA: Jurnal Ilmu-Ilmu Ushuluddin Vol. 12 No. 1 (2011) ]]>
Publisher : <![CDATA[UIN Sunan Kalijaga Yogyakarta ]]>
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DOI: 10.14421/esensia.v12i1.708
<![CDATA[“Misunderstanding often causes a quarrel, even to understand traditional collection of stories relating words or deeds of Muhammad. Now, some of Moslems judge one each other just for getting title“ahl sunna” and claim other to “ahl bida’” without thinking about togetherness which is more important. Although it’s a complicative problem but has to be solved. One of the ways is reinterpreting hadith about muhdas especially by Indonesian personage. This article aims to get an Indonesian muhdas view and his understanding of hadith method.”]]>
