Teosofi: Jurnal Tasawuf dan Pemikiran Islam
Teosofi: Jurnal Tasawuf dan Pemikiran Islam (ISSN 2088-7957, E-ISSN 2442-871X) diterbitkan oleh Program Studi Filsafat Agama Fakultas Ushuluddin dan Filsafat Universitas Islam Negeri Sunan Ampel Surabaya pada bulan Juni 2011. Jurnal ini terakreditasi pada 3 Juli 2014 sesuai Keputusan Menteri Pendidikan dan Kebudayaan Republik Indonesia Nomor 212/P/2014. Jurnal yang terbit bulan Juni dan Desember ini, berisi kajian seputar tasawuf, pemikiran Islam, tafsir sufi, hadis sufi, maupun fiqh sufi.
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<![CDATA[Islam Transformatif: Conceptualizing Liberation Theology for Indonesian Muslim Society ]]>
<![CDATA[Akmaliah, Wahyudi]]>
<![CDATA[ Teosofi: Jurnal Tasawuf dan Pemikiran Islam Vol. 14 No. 1 (2024): June ]]>
Publisher : <![CDATA[Department of Aqidah and Islamic Philosophy, Faculty of Ushuluddin and Philosophy, Sunan Ampel State Islamic University Surabaya ]]>
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DOI: 10.15642/teosofi.2024.14.1.188-210
<![CDATA[This article examines the concept of Islam Transformatif as espoused by Moeslim Abdurrahman, situated within the socio-political context of the Suharto regime. This period witnessed economic growth that overshadowed systemic poverty among Indonesian Muslims. To construct a social justice framework that advocates for the lower classes Abdurrahman reinterprets Marxist perspectives through Islamic lenses, resulting in a transformative Islamic theology known as Islam Transformatif. This study situates this concept within the broader discourse of Islamic liberation theology, emphasizing its response to economic inequality and structural class struggles that have been marginalized in Indonesian social science debates. Abdurrahman’s approach not only broadens the discussion of Islamic liberation theology but also critiques the dearth of political economy perspectives in the study of Indonesian Muslim societies. As a Southeast Asian thinker, Abdurrahman universalizes social science beyond the Eurocentric framework, discussing contemporary issues such as poverty amidst terrorism, redefining hijrah in the context of exploitation, and encouraging Muhammadiyah and Nahdlatul Ulama to adopt Islam Transformatif in combating oligarchical and predatory politics. This concept remains a relevant and important knowledge framework for addressing socio-political challenges in contemporary Indonesia.]]>
<![CDATA[Becoming a ‘Fortress of Love’ for the Motherland: The Role of Local Sufi Order in Indonesia ]]>
<![CDATA[Tasmuji, Tasmuji]]>;
<![CDATA[Al Amin, Ainur Rofiq]]>;
<![CDATA[Zahro, Ahmad]]>;
<![CDATA[Muhibbin, Muhibbin]]>
<![CDATA[ Teosofi: Jurnal Tasawuf dan Pemikiran Islam Vol. 14 No. 1 (2024): June ]]>
Publisher : <![CDATA[Department of Aqidah and Islamic Philosophy, Faculty of Ushuluddin and Philosophy, Sunan Ampel State Islamic University Surabaya ]]>
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DOI: 10.15642/teosofi.2024.14.1.73-95
<![CDATA[This article discusses the views of the Indonesian Ṣiddīqīyah Sufi order on Indonesian independence and national identity. This tarekat has offered a new perspective to the study of Sufism and its relationship with national politics in Indonesia. This article discusses how members of the Ṣiddīqīyah tarekat view Indonesian independence, the role of its founding fathers, and love for the motherland. This qualitative research uses a phenomenological approach focusing on Mircea Eliade’s sacred and profane theory, utilizing literature sources and interviews with several figures in the tarekat to collect the relevant data. The data analysis found that the Ṣiddīqīyah views national independence as related to the dimension of barakah and achieved through the efforts of the Walisongo. The tarekat is also aware of the importance of loving the motherland, which is one of its core teachings, as reflected in the phrase “Love for the motherland is part of the faith” decorating their communal buildings.]]>
<![CDATA[Faith in Flux: Navigating Laypeople’s Post-Secular Religiosity in the Pandemic Era ]]>
<![CDATA[Muwaffiqillah, Moch.]]>;
<![CDATA[Kadi, Kadi]]>;
<![CDATA[Lukman Hakim]]>;
<![CDATA[Indana Zulfa]]>
<![CDATA[ Teosofi: Jurnal Tasawuf dan Pemikiran Islam Vol. 14 No. 1 (2024): June ]]>
Publisher : <![CDATA[Department of Aqidah and Islamic Philosophy, Faculty of Ushuluddin and Philosophy, Sunan Ampel State Islamic University Surabaya ]]>
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DOI: 10.15642/teosofi.2024.14.1.26-51
<![CDATA[This study examines the adaptation of religious practices by Muslim communities during the COVID-19 pandemic, navigating the unique challenges of reconciling religious adherence with the imperative to follow scientifically informed health protocols. This research investigates how the general populace integrates Islamic religious practices within a global health crisis framework by employing qualitative research methods, including interviews, observations, and literature analysis. The principal findings highlight that compliance with health protocols as a manifestation of governmental obedience does not mean abandoning the faith but increasing it. This observation points towards the emergence of post-secular religiosity, wherein communities do not relinquish their beliefs in favour of scientific knowledge. Ultimately, this study offers crucial insights into the spiritual resilience exhibited by Muslim communities when confronted with a public health crisis.]]>
<![CDATA[The Journey as Destination: Ibn ‘Arabi, Jacques Derrida, and Charles Taylor’s Creative Etymology in Contemporary ‘Social Imaginaries’ ]]>
<![CDATA[Hussain, Ali]]>
<![CDATA[ Teosofi: Jurnal Tasawuf dan Pemikiran Islam Vol. 14 No. 1 (2024): June ]]>
Publisher : <![CDATA[Department of Aqidah and Islamic Philosophy, Faculty of Ushuluddin and Philosophy, Sunan Ampel State Islamic University Surabaya ]]>
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DOI: 10.15642/teosofi.2024.14.1.1-25
<![CDATA[This article investigates the importance of language as a carrier of meaning in the works of medieval Muslim polymath Ibn ‘Arabi (d. 1240) and contemporary philosophers Jacques Derrida (d. 2004) and Charles Taylor. Rather than focusing on the content of each figure’s writings on this topic, the research instead explores the writing style of Ibn ‘Arabi, specifically his use of etymology, as a creative endeavor to convey meaning in an indirect performance. After discussing Ibn ‘Arabi’s creative etymology, the paper concludes with a positioning of this conversation in contemporary discourses on language and society, particularly in Derrida’s seminal work Of Hospitality and two of Taylor’s monographs, The Language Animal and Social Imaginaries. Despite Taylor’s criticism of Derrida’s deconstructionist subjectivity, the former’s investment in ‘stories, images and legends’ paves the way for a more nuanced engagement with Derrida’s creative etymology and, by extension, Ibn ‘Arabi’s. The purpose of this excursion is twofold. First, to problematize Taylor’s critical view of postmodernism and Derrida’s school of deconstruction. Second, and more importantly, to highlight the relevance of Ibn ‘Arabi’s premodern prism of religion and mysticism for the contemporary – post-secular age.]]>
<![CDATA[Political Loyalty in Contemporary Islamic Ethics: Sunni and Shii Perspectives ]]>
<![CDATA[Belhaj, Abdessamad]]>
<![CDATA[ Teosofi: Jurnal Tasawuf dan Pemikiran Islam Vol. 14 No. 1 (2024): June ]]>
Publisher : <![CDATA[Department of Aqidah and Islamic Philosophy, Faculty of Ushuluddin and Philosophy, Sunan Ampel State Islamic University Surabaya ]]>
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DOI: 10.15642/teosofi.2024.14.1.52-72
<![CDATA[This study aims to provide a thorough examination and analysis of the political loyalty discourses of two prominent figures in Sunnism and Twelver Shiism: the Egyptian-Qatari Sunni scholar Yūsuf al-Qaraḍāwī (1926-2022) and the Iraqi Twelver Shii scholar Muḥammad Mahdī al-Āṣifī (1939-2015). I discuss the origins and effects of these perspectives on political allegiance, demonstrating how Sunnism grounds political allegiance in pragmatic ethics and the context of conflict and peace while encouraging equity when interacting with non-Muslims. The Twelver Shii school of thought supports principlist ethics, promoting the idea that political loyalty to people who represent legitimate religious and political authority is an expression of obedience that must be shown without exception. In terms of methodology, I use a discourse analysis method to determine the major thesis of a statement as well as the arguments presented in support of a particular thesis. I place the arguments in the context of the ongoing discussions in Islamic political ethics. Al-Qaraḍāwī and al-Āṣifī agree on the importance of treating non-aggressive Muslims fairly and remaining devoted to the Muslim community. I conclude that there is more space for a flexible ethics of political allegiance and less exclusion between the two schools of thought.]]>
<![CDATA[The Challenge of Integrating Science and Religion in Indonesia and Malaysia ]]>
<![CDATA[Hadi, Saiful]]>;
<![CDATA[Affani, Syukron]]>;
<![CDATA[Ayman Al-Akiti, Muhammad]]>
<![CDATA[ Teosofi: Jurnal Tasawuf dan Pemikiran Islam Vol. 14 No. 1 (2024): June ]]>
Publisher : <![CDATA[Department of Aqidah and Islamic Philosophy, Faculty of Ushuluddin and Philosophy, Sunan Ampel State Islamic University Surabaya ]]>
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DOI: 10.15642/teosofi.2024.14.1.96-122
<![CDATA[This article discusses the implementation and problems of integration of science and religion in Madurese Islamic boarding schools and Islamic education institutions in Selangor, Malaysia. The development of a modern Muslim society requires Islamic education institutions to reform and actualize their syllabus. Using a phenomenological approach, the study data were collected through interviews, observations, and online materials. The main research samples are IISM School Gombak, Al Hamra Integrated School, Akademi Tahfiz Al-Hidayah in Kuala Lumpur, Malaysia and Pondok Pesantren Al Amien Prenduan in Sumenep, Pondok Pesantren Annuqayah Sumenep, and Pondok Pesantren Darul Ulum Banyuanyar Pamekasan in Madura, Indonesia. It was found that the Islamic boarding schools in Madura implement adoptive-adaptive formal integration where some parts of the education subsystem are carried out separately, while the Islamic schools in Selangor follow a holistic approach. Both systems attempt to offer an inclusive syllabus; however, the integration of science in Madurese pesantren leans more towards constructive integration with concurrent traditionalist elements, while Islamic schools in Selangor have adopted a more modern and progressive syllabus.]]>
<![CDATA[Ruling on Theology through the Shari‘a: Modern Approaches of Qur’an Interpretation and the Classical Universal Law of God’s Transcendence ]]>
<![CDATA[Dhuhri, Saifuddin]]>;
<![CDATA[Rijal, Syamsul]]>
<![CDATA[ Teosofi: Jurnal Tasawuf dan Pemikiran Islam Vol. 14 No. 1 (2024): June ]]>
Publisher : <![CDATA[Department of Aqidah and Islamic Philosophy, Faculty of Ushuluddin and Philosophy, Sunan Ampel State Islamic University Surabaya ]]>
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DOI: 10.15642/teosofi.2024.14.1.123-144
<![CDATA[The purpose of this article is to evaluate fatwa on the Wahhabite interpretation of the ambiguous verses in the Qur’an given in 2014. Classical Muslim scholars respected the intellectual freedom of the other theological schools as long as their interpretations did not attribute human characteristics to God. However, this intellectual tolerance is not demonstrated by the Ulama Council in Aceh, Indonesia today, which only accepts their interpretation of the Qur’an. Rival interpretations propagated by other ideological groups, such as the Wahhabites, are ruled as blasphemous and deserve public outcries of condemnation. It seems that the Ulama Council in Aceh has instrumentalized the Shari‘a to suppress any ideas that are not in line with the Ash‘arite creed, even though there are other legitimate schools and approaches. Any group that promotes a different view is now liable to public condemnation.]]>
<![CDATA[Muhammad Abduh and Sufism: Building Spiritual Consciousness in the Context of Social Change ]]>
<![CDATA[Ichwan, Moh. Nor]]>;
<![CDATA[Mowafg Masuwd]]>;
<![CDATA[Sya'roni, Mokh.]]>;
<![CDATA[Abdulghani, Naser Ali]]>
<![CDATA[ Teosofi: Jurnal Tasawuf dan Pemikiran Islam Vol. 14 No. 1 (2024): June ]]>
Publisher : <![CDATA[Department of Aqidah and Islamic Philosophy, Faculty of Ushuluddin and Philosophy, Sunan Ampel State Islamic University Surabaya ]]>
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DOI: 10.15642/teosofi.2024.14.1.163-187
<![CDATA[This article examines Muhammad Abduh's role in utilizing Sufism to build spiritual consciousness amid significant social changes in Egypt in the late 19th century. The main issue discussed was how Abduh combined the teachings of Sufism with social reform in the context of modernity, which is increasingly developing due to the influence of European colonialism and modernization pioneered by Muhammad Ali Pasha. This study explores how Abduh positioned Sufism as a moral tool supporting social reform. The method used is text analysis of Abduh's works and relevant secondary literature studies. The main findings show that Abduh has successfully integrated the spiritual dimension of Sufism with the demands of modernity, making Sufism a pillar to strengthen public morality and support harmonious social change. This article strongly recommends that further studies be conducted to understand how Abduh's approach to Sufism can be applied in contemporary social contexts that face similar challenges, as this could provide valuable insights for addressing current societal issues.]]>
<![CDATA[Religious Soundscape, Sacred Space, and Affective Body: The Experience of Sufi Whirling Ritual Practitioners in Java ]]>
<![CDATA[Nurwendah, Yusti Dwi]]>;
<![CDATA[Kailani, Najib]]>;
<![CDATA[Udasmoro, Wening]]>
<![CDATA[ Teosofi: Jurnal Tasawuf dan Pemikiran Islam Vol. 14 No. 1 (2024): June ]]>
Publisher : <![CDATA[Department of Aqidah and Islamic Philosophy, Faculty of Ushuluddin and Philosophy, Sunan Ampel State Islamic University Surabaya ]]>
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DOI: 10.15642/teosofi.2024.14.1.145-162
<![CDATA[This article explores the experience of cultivating religious senses and sensibilities through ritual Sufi dance. In contemporary Indonesia, Sufi dance serves both as a performance and a ritual. As a performance, it is staged at specific events; as a ritual, it acts as a religious practice, engaging the body and fostering a connection with God to experience spiritual ecstasy. Employing a phenomenological approach, the research data were gathered through interviews, participant observation, and social media. This article focuses on the Tari Sufi Mafia Sholawat group, the predominant Sufi dance community in Java, and illustrates how sound and listening during Sufi dance rituals significantly nurture and enhance religious sensibility and the affective body. Furthermore, it identifies various sounds present in the Sufi dance performance that resonate with listeners’ senses and sensibilities. These sounds evoke a range of bodily actions and emotional responses from the performers, such as hand movements, closed eyes, weeping, and screaming. The dancers perform these movements within a sacred space, thereby amplifying their spiritual impact.]]>
<![CDATA[Seeking a Space of Equality: The Shifting Role of Salafi Women in Contemporary Indonesia ]]>
<![CDATA[Ismail, Zaky]]>;
<![CDATA[Fakhruddin, M. Anas]]>;
<![CDATA[Bariroh, Laili]]>;
<![CDATA[Nurhayati, Aniek]]>
<![CDATA[ Teosofi: Jurnal Tasawuf dan Pemikiran Islam Vol. 14 No. 1 (2024): June ]]>
Publisher : <![CDATA[Department of Aqidah and Islamic Philosophy, Faculty of Ushuluddin and Philosophy, Sunan Ampel State Islamic University Surabaya ]]>
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DOI: 10.15642/teosofi.2024.14.1.211-229
<![CDATA[This article aims to describe the shifting role of women in Muslim Salafist communities in Indonesia. Stereotyped as being oppressed, unrepresented, and not allowed to participate in the public sphere, the Salafi women are not expected to play an active role in their movement. Constructed on a literary study, this study finds that the female members of the Salafist movement can exercise some level of agency within the framework of structural conditions and are aware of their role. Salafist women in Indonesia are determined to play an active role in society and pursue their higher education, thus preparing them to serve as agents in the movement’s da‘wah activities. Although the women’s role is confined to activities within their community, they help recruit new female members and maintain the movement’s social networks.]]>
