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[Perspektif 'Ibn Arabi tentang Konsep Kebebasan dalam Tasawuf ]]>
<![CDATA[Ah. Haris Fakhrudi]]>
<![CDATA[ Teosofi: Jurnal Tasawuf dan Pemikiran Islam Vol. 2 No. 2 (2012): December ]]>
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.2012.2.2.247-263
<![CDATA[This paper will discuss the meaning of freedom in the discourse of Sufi thought, especially of Ibn ‘Arabî. This is based on the consideration that Sufism before Ibn ‘Arabî’s more focused on ritualistic orientation for students and only revealed a variant of Sufi’s expressions, both on maqâmât and ahwâl. Therefore, the presence of Ibn ‘Arabî became the turning point in the discourse of Sufism by expressing his beliefs in the theoretical formulation. The doctrine of Sufism—which previously only implicitly contained in the words of the Sufi shaykh—in the hands of Ibn ‘Arabî flashed into an open, theoretical, and obvious and thus opened the door for anyone who has a high intelligence in reflecting at once and realizing the metaphysical theories through operational forms. Therefore, this article will discuss some of the key concepts in the thought of Ibn ‘Arabî including the meaning of freedom (al-hurrîyah) in Sufism, maqâm hurrîyah, and hâl hurrîyah obtained by the Sufis during their spiritual journey.]]>
<![CDATA[Social Justice Under Perspective of Philosophy of Law and Maqâsid Al-Sharî‘Ah ]]>
<![CDATA[Sanuri Sanuri]]>
<![CDATA[ Teosofi: Jurnal Tasawuf dan Pemikiran Islam Vol. 2 No. 2 (2012): December ]]>
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.2012.2.2.407-431
<![CDATA[Justice in the philosophy of law becomes a core which must be met through the existing law. Aristotle asserted that justice as the core of the legal philosophy can be understood in terms of numerical equality and equality of proportion. He also distinguished the type of justice into distributive justice and corrective justice. Meanwhile, John Rawls asserted that the enforcement of justice has a social dimension or well-known with social and reciprocal benefits. In Islam, justice is discussed as a matter of theology of divine justice that later emerged the two schools of thought; Mu‘tazilah and Ash‘arîyah. In addition, the theory of justice is also a fundamental theme in the philosophy of Islamic law, particularly in the discussion of maqâsid al-sharî‘ah which asserts that Islamic law is regulated to create and protect the social benefits to mankind. The theory of social benefit was initially introduced by Imam al-Haramayn al-Juwaynî then developed by his student, al-Ghazâlî. The next Islamic legal theorist that specifically discussed about maqâsid al-sharî‘ah was ‘Izz al-Dîn b. ‘Abd. al-Salâm of Shafi‘îah. And the discussion about maqâsid al-sharî‘ah in a systematic and clear way was carried out by al-Shâtibî of Malikîyah in his book al-Muwâfaqât. In addition, al-Tûfî also provides radical and liberal views about the theory of social benefit. Justice in the philosophy of law becomes a core which must be met through the existing law. Aristotle asserted that justice as the core of the legal philosophy can be understood in terms of numerical equality and equality of proportion. He also distinguished the type of justice into distributive justice and corrective justice. Meanwhile, John Rawls asserted that the enforcement of justice has a social dimension or well-known with social and reciprocal benefits. In Islam, justice is discussed as a matter of theology of divine justice that later emerged the two schools of thought; Mu‘tazilah and Ash‘arîyah. In addition, the theory of justice is also a fundamental theme in the philosophy of Islamic law, particularly in the discussion of maqâsid al-sharî‘ah which asserts that Islamic law is regulated to create and protect the social benefits to mankind. The theory of social benefit was initially introduced by Imam al-H{aramayn al-Juwaynî then developed by his student, al-Ghazâlî. The next Islamic legal theorist that specifically discussed about maqâsid al-sharî‘ah was ‘Izz al-Dîn b. ‘Abd. al-Salâm of Shafi‘îah. And the discussion about maqâsid al-sharî‘ah in a systematic and clear way was carried out by al-Shâtibî of Malikîyah in his book al-Muwâfaqât. In addition, al-T{ûfî also provides radical and liberal views about the theory of social benefit. Keywords:Social justice, philosophy, Islamic law, maqâsid al-sharî‘ah.]]>
<![CDATA[Tajalliyât Sufistik Dialektika Nilai-Nilai Religius-Humanistik ]]>
<![CDATA[Husni Hidayat]]>
<![CDATA[ Teosofi: Jurnal Tasawuf dan Pemikiran Islam Vol. 2 No. 2 (2012): December ]]>
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.2012.2.2.219-246
<![CDATA[In the Sufi dimension, a tariqa is considered a madrasa (school) which leads a mutasawwif to purify the darkness of the heart from seven passions, namely ammârah bi al-sû’, lawwâmah, mulhamah, mutma’innah, râdiyah, and mardiyah. These seven lusts should be controlled and merged because they can cover humans from their nature. Under the guidance of the trustee murshid, the mutasawwifs are called and encouraged to reform themselves without seeing the disgrace of other people. However, such a process would not alienate the students from their social life and daily activities as the common people. Therefore, after two initial phases, namely takhallî and tahallî, a Sufi will reach his or her ultimate phase, i.e., tajallî. For the Sufis, the highest tajalli God is the Prophet. This is because he was the first creature of God and the complete man (al-insân al-kâmil). Muhammad is not a mere man, but he is a manifestation of God’s emanation.]]>
<![CDATA[Etos Kerja Pengikut Tarekat Qâdirîyah wa Naqshabandîyah ]]>
<![CDATA[Moh. Saifullah]]>
<![CDATA[ Teosofi: Jurnal Tasawuf dan Pemikiran Islam Vol. 2 No. 2 (2012): December ]]>
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.2012.2.2.264-291
<![CDATA[This article examines the dimensions of Sufism doctrines adhered to by the followers of tarekat Qâdiriyya wa Naqshbandiyya at pesantren Suryalaya Area Coordinator East Java in Surabaya. The questions to be asked are to what extent are these followers consistent in practicing the teachings of Sufism and actively engaged in socio-religious activities, and how are spiritual, material, and social life of the members of tarekat Qâdiriyya wa Naqshbandiyya Suryalaya? The study found that the teachings of Sufism practiced by the members of TQN are actually appropriate or consistent with the teachings of Islam. Therefore, it is not true for anyone to understand that Sufism doctrines can weaken people’s work ethic and make them poor and backward. This is because Sufism is, basically, able to strengthen the work ethic and spirit. In other words, people who engage in certain tarekat would be regarded as having misunderstanding toward its doctrines when they become spiritless, lazy, and undisciplined.]]>
<![CDATA[Teologi Muhammad ‘Abduh: Kajian Kitab Risâlat al-Tawhîd ]]>
<![CDATA[Hadi Ismail]]>
<![CDATA[ Teosofi: Jurnal Tasawuf dan Pemikiran Islam Vol. 2 No. 2 (2012): December ]]>
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.2012.2.2.292-313
<![CDATA[This article discusses the renewal of Islamic theology proposed by Muhammad ‘Abduh in the modern era, especially in his work Risâlat al-Tawhîd. In this case, ‘Abduh provided the highest position of reason in interpreting al-Qur’ân. In fact, if there is a contradiction between reason against revelation, the revelation should be interpreted in accordance with the provisions of reason. In addition, by criticizing the fatalistic theology of Jabarîyah, ‘Abduh gave the humans freedom to do anything according to their will. This is because by using their mind (reason), humans can consider the act they were doing along with their consequences, make decisions based on their own will, and realize their deeds based on their own resources. However, ‘Abduh emphasized that such freedom is not absolute freedom.]]>
<![CDATA[Kosmoteologi Islam Indonesia ]]>
<![CDATA[Muchammad Helmi Umam]]>
<![CDATA[ Teosofi: Jurnal Tasawuf dan Pemikiran Islam Vol. 2 No. 2 (2012): December ]]>
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.2012.2.2.314-330
<![CDATA[Environmental issues are critical questions about what will happen to the Earth in the future. Critical, because everyone agrees that humans’ behavior is bad implications for the future of the earth. Evils caused by obsession and ambition of development, deterioration due to residues of rationality and technology development, to the harmful effects of the practice of politics and the state. Although not considered to contribute directly, religious people are called and aware as people who share the responsibility of the crucial questions about the environment. Is the religion concerned with the environment, whether religion is indifferent and become part of the environment's destroyers? This is the urgency of reviewing the issue of Islamic Cosmo-theology as a new epistemological dimension of divinity juxtaposing religion with the study of the universe.]]>
<![CDATA[Relasi Pengetahuan Islam Eksoteris dan Esoteris ]]>
<![CDATA[Hammis Syafaq]]>
<![CDATA[ Teosofi: Jurnal Tasawuf dan Pemikiran Islam Vol. 2 No. 2 (2012): December ]]>
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.2012.2.2.331-347
<![CDATA[This article scrutinizes Islamic knowledge's relationship focusing on the esoteric realm and exoteric area or what so-called duality of life. Within intellectual treasures of Islam, this dualism has subsequently beaten each other. It is sometimes in the form of friction between the scientific and non-scientific, rational and spiritual, the sacred and the profane, theocentric and anthropocentric. However, when carefully understood, the dualism shares the same nature, namely the outer and inner aspects. The outer is represented by a name, while the inner can only be understood through the process of interpretation. These two aspects are represented by two words: name (outer aspect) and meaning (inner aspect). Therefore, Islam is present, and it attempts to draw both together. As can be observed in this century, the mentality of modern humans seems to be eroded far from religious norms as people have developed science, which leads to religious emptying from its noble values. Therefore, it is important to bring the esoteric realm into modern thought, which tends only to put emphasis on the exoteric aspect.]]>
<![CDATA[Pemikiran Waleed el-Ansary tentang “A Common Word” dalam Perspektif Metafisika Perennial ]]>
<![CDATA[Suhermanto Ja’far]]>
<![CDATA[ Teosofi: Jurnal Tasawuf dan Pemikiran Islam Vol. 2 No. 2 (2012): December ]]>
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.2012.2.2.348-368
<![CDATA[The discourse of “the Common Word” between you and us has initiated a series of seminars involving world religious institutions. Theological implications of the common words become a prevalent discussion. Fundamental questions that arise are: “When both Islam and Christianity claim to have received the revelation of God, then what does that mean that the word of God has become a book? Or transformed into the image of Jesus? “However, it does not mean that such matters can simply be brought into the realm of theological studies because it will lead to a polemic and highlight the differences rather than the pure spirit of faith. Theology will only hold us to understand the main doctrines that had been circling around each religious tradition. Therefore, this article, which explores the idea of Waleed el-Ansary, is presented as an effort to understand the “Word of God” within Islam’s and Christianity’s perspective. Hence, as religious people, we all get the meaningfulness of life or even salvation.]]>
<![CDATA[Tuhan dalam Perdebatan Eksistensialisme ]]>
<![CDATA[Chafid Wahyudi]]>
<![CDATA[ Teosofi: Jurnal Tasawuf dan Pemikiran Islam Vol. 2 No. 2 (2012): December ]]>
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.2012.2.2.369-388
<![CDATA[The philosophy of existentialism pays great attention to the fate of human beings as individualist embodiments. This also becomes a manifestation of human’s freedom which receives less attention due to its exclusion under the strong influence of Hegel’s doctrine essentialist philosophy or system of thought that emphasizes collectivity. The emergence of existentialism itself in turn propagates into the polemical invention of humans upon their God. There are two conceptions of the divine discourses on existentialism, namely the theistic existentialism and the atheistic one. Theistic existentialism tries to accept God and consider Him not to rob humans’ freedom because God is understood individually, not as a self-enclosed system. On the contrary, atheistic existentialism actually rebels against God’s intervention in humans’ freedom as well as eliminates the existence of God and brings the absolute freedom of human beings themselves, which in turn leads to humans’ creative activity.]]>
<![CDATA[Relasi Antagonistik Barat-Timur: Orientalisme vis a vis Oksidentalisme ]]>
<![CDATA[Moh. Fudholi]]>
<![CDATA[ Teosofi: Jurnal Tasawuf dan Pemikiran Islam Vol. 2 No. 2 (2012): December ]]>
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.2012.2.2.389-406
<![CDATA[The encounter of the East and the West due to such various interests as economic, political, scientific, cultural has been a major factor in the study of western scientists (Orientalists) about the East that produces a variety of works in the fields of archeology, history, literature, environment, customs, and Islamic studies. Meanwhile, resistance against Orientalism in the form of Occidentalism, as initiated by Hasan Hanafî, seems to be closely related to ‘obsession’ and hopes of someone who frustrated and dissatisfied with the condition of the world he has dealt with as the project of civilization he offered seemed to be too theoretical to be applied into the form of well-established science. This is a fact that, unlike Orientalism that has born from strength, power and has been then smoothly formed, Occidentalism was created by the East that was defeated and suffered from weakness and at the same time merely has an obsession. Despite the impression, apparently, what has been attempted in Occidentalism is dismantling the text, another interpretation, and building a new, more proportional context.]]>
