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[Purification, Spiritualism, and Reform: Muhammadiyah’s Reception of Neo-Sufism ]]>
<![CDATA[Bachtiar, Hasnan]]>;
<![CDATA[Nurhakim, Moh.]]>;
<![CDATA[Rohim, Fathor]]>
<![CDATA[ Teosofi: Jurnal Tasawuf dan Pemikiran Islam Vol. 15 No. 1 (2025): 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.2025.15.1.84-112
<![CDATA[This paper aims to explore Muhammadiyah’s engagement with Islamic discourse on Sufism, neo-Sufism, and reform. Muhammadiyah appears to adopt a rather critical stance toward Sufism. This qualitative research study employs a combination of discourse analysis and hermeneutics to outline the organization’s perspective on Islamic spiritualism as a discursive phenomenon. This perspective is analyzed interpretively and enriched by scholarly sources, including its ideological framework, the ideas of its leaders, and its socio-cultural context. We find that Muhammadiyah, which espouses a Salafist-leaning ideology primarily opposed to superstition and heresy, does not reject Sufism outright. We argue that the organization’s reluctance to embrace organized Sufism as a modern Islamic expression aims to prevent misunderstanding among its Muslim constituency, while selectively incorporating discursive elements that align with Shari‘ah and modernity. Consequently, Muhammadiyah is more inclined to accept ideas associated with neo-Sufism. This study acknowledges the possibility of a conceptual reconstruction of thought around textualist and conservative ideas that should not be labeled as anti-Sufi.]]>
<![CDATA[Unique Rifa‘iyah Interpretations of the Pillars of Islam: Analyzing Their Social and Religious Implications in Indonesia ]]>
<![CDATA[Safii, Safii]]>;
<![CDATA[Nurul Ain, Aiyuhan]]>;
<![CDATA[Gumiandari, Septi]]>;
<![CDATA[Nafi'a, Ilman]]>
<![CDATA[ Teosofi: Jurnal Tasawuf dan Pemikiran Islam Vol. 15 No. 1 (2025): 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.2025.15.1.59-83
<![CDATA[The formulation of the Five Pillars of Islam, widely accepted by the majority of Muslims, is not upheld by the Rifa‘iyah sect, who claim that there is only one such pillar. This obvious divergence from the majority view is strongly opposed by the leading religious organizations and has soured the social interactions between Rifa‘iyah and non-Rifa‘iyah communities in Indonesia. This article aims to understand: (1) the nature of the controversy surrounding the single pillar of Islam in Rifa‘iyah belief; (2) the factors that provoke this controversy; (3) the social impact of this controversy on Indonesian society. This research employs a qualitative methodology, with primary data sourced from the writings of Kiai Ahmad Rifa‘i and interviews with several Rifa‘iyah clerics. Findings show the difference is nominal, with faith testimony as the core and others as complements. However, misinterpretations and prejudices have fueled hidden conflicts between Rifa‘iyah and non-Rifa‘iyah communities. This study highlights the value of intellectual diversity in Islamic scholarship and provides practical recommendations to reduce social tensions, including promoting interfaith dialogue, integrating diverse theological perspectives into education, and fostering collaborative community activities. It fosters a more tolerant understanding of Islam in Indonesia.]]>
<![CDATA[Rethinking Javanese Sufism: From Ascetic Protest to Institutional Power ]]>
<![CDATA[Said, Imam Ghazali]]>;
<![CDATA[Maram, Ahmad Nabilul]]>;
<![CDATA[Muhdi, Muhdi]]>
<![CDATA[ Teosofi: Jurnal Tasawuf dan Pemikiran Islam Vol. 15 No. 1 (2025): 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.2025.15.1.113-147
<![CDATA[This article re-examines Javanese Sufism through the lenses of hierarchy, determinism, and free will, adding an explicit economic-political dimension often absent from earlier studies. Drawing on participant observations in three pesantren, semi-structured interviews, and textual analysis of classical and Javanese scholarship, the analysis showed how charismatic teachers and guides converted spiritual authority into material patronage networks, while disciples negotiated between Jabarī rhetoric and pragmatic agency. Two ideal types emerged: an ascetic current that framed free will as self-discipline and distance from power and a common, devotional current that sacralized the submission of the self through collective dhikr and pilgrimage economies. These two approaches can explain Sufism’s success in spreading Islam in Java and its current traction among economically marginal groups. By linking doctrinal debate with money flow, the study extends current scholarship on religion and social change and provides a framework for assessing governance and accountability in Sufi institutions. Sufi institutions are advised to adopt transparent budget disclosure and participatory decision-making so that charismatic authority is balanced by measurable good governance safeguards.]]>
<![CDATA[Transgender Inclusivity in Iranian Shia Tradition: Rethinking Sex and Gender Dynamics ]]>
<![CDATA[Tajer, Leyla H.]]>;
<![CDATA[Hickson, Andy]]>
<![CDATA[ Teosofi: Jurnal Tasawuf dan Pemikiran Islam Vol. 15 No. 1 (2025): 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.2025.15.1.1-35
<![CDATA[The relationship between sex, gender, and sexual orientation—particularly within Islamic contexts—presents complex global challenges. In many Western societies, confusion between biological sex and socially constructed gender has led to identity conflicts. Lesbian, gay, and bisexual (LGB) identities are based on sexual orientation, while transgender identities focus on gender, often intersecting with diverse sexual preferences. This overlap complicates the understanding of gender dysphoria and creates tensions between transgender individuals and the broader LGB community. Iran offers a distinct approach by classifying transgender identity as a psychological condition, separate from LGB identities. This perspective underscores how cultural and psychological frameworks shape societal attitudes toward gender variance. By analyzing literature, official documents, and media, this study explores the evolution of LGB and transgender identities in Iran and the West. Despite differing cultural norms, both contexts often blur the boundaries between biology and culture, leading to persistent misconceptions and exclusion. The study highlights the need to question prevailing social norms and calls for further qualitative research, especially on the post-transition experiences of Iranian transgender individuals, to inform more inclusive and culturally aware global policies.]]>
<![CDATA[Rethinking Da‘wah Strategy as a Basis for Mitigating Conflict Involving Muslim Minorities: Insights from Bali and Peniwen Malang, Indonesia ]]>
<![CDATA[Al Turki, Usamah]]>;
<![CDATA[Kholish, Moh. Anas]]>;
<![CDATA[Jamal, Jamal]]>;
<![CDATA[Tohari, Ilham]]>
<![CDATA[ Teosofi: Jurnal Tasawuf dan Pemikiran Islam Vol. 15 No. 1 (2025): 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.2025.15.1.36-58
<![CDATA[This article examines inclusive da‘wah models in the context of Muslim minority communities in Bali and Peniwen, Indonesia. In Bali, the Muslim minority community peacefully coexists with the Hindu majority community, which dominates local customs and morals. On the other hand, the Muslim minority community in Peniwen is situated in a Christian-majority environment that has a long history of inter-religious tensions. This study examines how da‘wah dynamics operate in specific contexts and analyzes the role of da‘wah in interfaith relations. Through a qualitative case study approach, this research collected data through in-depth interviews, participatory observation, and document analysis involving religious leaders, da‘wah activists, and interfaith community members. The findings indicate that inclusive da‘wah based on dialogue, cooperation, and cultural sensitivity significantly contributes to strengthening social cohesion between the religious communities. In Bali, the value of ‘Islam as a mercy to the world’ contextualized with the principle of Tri Hita Karana has successfully built harmonious interfaith collaboration. In Peniwen, a participatory approach has fostered interfaith solidarity in response to social challenges. This study offers a transformative da‘wah model relevant to minority Muslim communities and makes concrete contributions to the formation of a just, peaceful, and mutually respectful multicultural society.]]>
<![CDATA[Reframing Religious Experience through ‘Ālam al-Mithāl: A Philosophical and Mystical Perspective in Islamic Thought ]]>
<![CDATA[Al Walid, Kholid]]>;
<![CDATA[Toresano, Waode Zainab Zilullah]]>;
<![CDATA[Widjayanti, Rosmaria Syafariyah]]>;
<![CDATA[Norman, Nurul Ain]]>
<![CDATA[ Teosofi: Jurnal Tasawuf dan Pemikiran Islam Vol. 15 No. 1 (2025): 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.2025.15.1.148-171
<![CDATA[This paper investigates the philosophical and mystical concept of ‘Ālam al-Mithāl (The Imaginal World) in Islamic thought as analternative framework for understanding religious experience. Despite the acknowledgement of its importance, contemporary discourse has yet to undertake a systematic philosophical inquiry into how ‘Ālam al-Mithāl, as a spiritual epistemology, provides rational grounds for affirming the objective reality and transformative capacity of religious experiences, surpassing interpretations that reduce such experiences to merely subjective or psychological interpretations. This research addresses this gap by analyzing how Mullā Ṣadrā’s ontological principle of Aṣālat al-wujūd (fundamentality of existence) and epistemological principle of Ittiḥād al-‘Āqil wa al-Ma‘qūl (union of the intellect and the intelligible) substantiate the objective reality of experiences within ‘Ālam al-Mithāl. The study further examines the essential role of ta’wīl (esoteric interpretation) in unveiling the deeper meanings of symbolic encounters in this realm. By integrating these philosophical principles, the paper demonstrates how ‘Ālam al-Mithāl offers a rigorous framework for validating religious experiences as genuine perceptual events within an objective, intermediate reality. This framework challenges reductionist modern paradigms and highlights the imaginal realm’s significance in self-realization and the acquisition of divine knowledge.]]>
<![CDATA[Integrating Mobile Health with Islamic Psychospiritual: Digital Approaches to Psychological and Spiritual Well-Being ]]>
<![CDATA[Ahmad Syahir, Aminun Nabil]]>;
<![CDATA[Zainal Abidin, Mohd Syukri]]>;
<![CDATA[Sa'ari, Che Zarrina]]>;
<![CDATA[Mukaffa, Zumrotul]]>
<![CDATA[ Teosofi: Jurnal Tasawuf dan Pemikiran Islam Vol. 15 No. 1 (2025): 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.2025.15.1.229-258
<![CDATA[The rise of mobile health technologies has created new pathways for enhancing psychological and spiritual well-being. This research examines how mHealth can be aligned with Islamic psychospiritual principles to offer a comprehensive approach to mental health. By integrating digital solutions with Islamic values, mHealth applications can provide tailored mental health support and enhance spiritual resilience. Yet, these new technologies present concerns such as ethical management, safeguarding data privacy, and the risk of trivializing spiritual practices. This study examines these issues while showcasing the potential of mHealth as a means to connect traditional healthcare with faith-centered methods. The research highlights the need for appropriate digital strategies that engage religious leaders, policymakers, and mental health experts. Further studies should aim to create genuine, trust-centric frameworks that support accessibility, inclusivity, and responsible application of technology. Effectively merging mHealth with Islamic psychospiritual principles can transform mental health support, promoting a balanced and meaningful sense of well-being within Muslim communities across the globe.]]>
<![CDATA[Zuhd and Mahabbah: Liberating Modern Society from Spiritual Desolation and Moral Decadence ]]>
<![CDATA[Zaprulkhan, Zaprulkhan]]>;
<![CDATA[Abas, Zainul]]>;
<![CDATA[Sarif, Akbar]]>
<![CDATA[ Teosofi: Jurnal Tasawuf dan Pemikiran Islam Vol. 15 No. 1 (2025): 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.2025.15.1.205-228
<![CDATA[This paper discusses the significance of zuhd and maḥabbah in addressing the spiritual desolation and moral decadence of modern society. It explores the Sufistic approach to dealing with soul sickness, manifested in rising levels of spiritual anxiety and moral degradation. Zuhd functions as an internal mechanism for curbing negative impulses and immoral behaviors, while maḥabbah offers a counterbalance to materialism and self-centeredness by fostering love for others and for God. This literature-based study critically examines the Sufistic concepts as part of a social discourse on the spiritual emptiness and its effects on modern society. The study finds that a stronger emphasis on zuhd and maḥabbah can bring existential peace through ascetic practices, moral guidance, and community engagement. Islam is a holistic religion and a way of life, which loses its positive role in Muslim society if it does not support physical, moral, and spiritual restoration. This concern is especially urgent in an age where moral inversions—where right is perceived as wrong and wrong is right—have become increasingly normalized.]]>
<![CDATA[Mysticism and Resistance: The Nature and Relevance of Ki Ageng Mangir’s Struggle Against the Mataram Sultanate ]]>
<![CDATA[Wijaya, Wijaya]]>;
<![CDATA[Rusli, Ris'an]]>;
<![CDATA[Utami, Devi Aulia]]>;
<![CDATA[Azwar, Alfi Julizun]]>
<![CDATA[ Teosofi: Jurnal Tasawuf dan Pemikiran Islam Vol. 15 No. 1 (2025): 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.2025.15.1.259-287
<![CDATA[This article critically examines the role of the legendary king Ki Ageng Mangir, who challenged the supremacy of the Sultanate of Mataram in sixteenth-century Java. Through a historical and semiotic approach, this study highlights how Ki Ageng Mangir combined Sufistic values, local traditions, as well as Islamic, Hindu, and Buddhist elements in his resistance against the expansionist Mataram sultanate. The Sufi path functioned as an instrument of legitimacy and effective symbolic resistance to the homogenization of ideology and political control. Values such as patience, sincerity, and God-reliance were the moral values that formed the character of Ki Ageng Mangir’s model of resistance, in contrast to the centralistic model of Panembahan Senopati and the integrative model of Sunan Kalijaga. This study found that local spirituality can serve as a means of individual enlightenment as well as the foundation for collective identity and communal resistance. Resistance to power hegemony can be manifested through meaningful religious and cultural expressions, affirming the relevance of traditional spirituality as the basis for legitimacy, identity, and resistance.]]>
<![CDATA[Religious Science and Scientific Religion: Reimagining Religion-Science Relations in Contemporary Indonesian Muslim Thought ]]>
<![CDATA[Lutfi, Muhammad]]>;
<![CDATA[Mukhammad Zamzami]]>;
<![CDATA[Abd A’la]]>;
<![CDATA[Khalimatu Nisa]]>
<![CDATA[ Teosofi: Jurnal Tasawuf dan Pemikiran Islam Vol. 15 No. 1 (2025): 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.2025.15.1.172-204
<![CDATA[The COVID-19 pandemic has revealed the persistent tension between religion and science in Indonesia, as different perspectives have emerged on issues such as vaccination, restrictions on worship, and public health protocols. This moment of crisis underscores the broader epistemological gulf between religious belief and scientific reasoning, reigniting the debate about their respective roles in addressing existential and social challenges. Responding to this complex landscape, Haidar Bagir and Ulil Abshar Abdalla have articulated two conceptual frameworks of religious science and scientific religion that aim to redefine the relationship between religion and science. This article critically analyzes the arguments using John Haught’s taxonomy of conflict, contrast, contact, and confirmation. Haidar Bagir’s views emphasize respectful differentiation and dialogical engagement in the form of contrast and contact, while Ulil Abshar Abdalla envisions a more harmonious interaction that affirms mutual legitimacy in the form of confirmation. Both thinkers reject the absolutism of modern scientism and call for religious thought to be more responsive to scientific developments. This study highlights the urgency of fostering epistemological synergy so that religion and science can face the ethical and intellectual challenges of our time together.]]>
