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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416 Documents
<![CDATA[Kashf al-GharÄ’ib: Terjemahan atas Kitab Munfarijah Karya ImÄm Muḥaqqiq AbÄ« YaḥyÄ Zayn al-DÄ«n ZakarÄ«yÄ ]]>
<![CDATA[Syaukani, Syaukani]]>
<![CDATA[ TEOSOFI: Jurnal Tasawuf dan Pemikiran Islam Vol. 7 No. 1 (2017): June ]]>
Publisher : <![CDATA[Program Studi Filsafat Agama Fakultas Ushuluddin dan Filsafat UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/teosofi.2017.7.1.96-118
<![CDATA[An effort to preserve and utilize manuscripts in this archipelago, especially religious manuscripts, is very important due to, at least, two reasons. Firstly, there has been abundant important information pertinent to religious phenomena in the manuscripts. Secondly, physical condition of the manuscripts has been increasingly fragile. Following the process of choosing the manuscript, the author has selected one of the manuscripts preserved in the State Museum of North Sumatra. This study employs the theory of philology, literature and history in analyzing the manuscript. Analyses are focused on the language used, the cultural background of the manuscript, and the social history of the region where it has been written. The findings of this study tell us that the manuscript, named Kashf al-Ghar??ib, is a classical Islamic manuscript which still has been well preserved at the State Museum of North Sumatra. It contains the scientific information of fiqh (Islamic law), especially discussing about the way of worshipping the God. The manuscript also consists of religious poems and problems of adab (ethics). Of the three topics discussed in this manuscript, I give considerable attention on worship and ethical issues.]]>
<![CDATA[Indeks Paham dan Sikap Keagamaan Mahasiswa di Universitas Islam Negeri Alauddin Makassar ]]>
<![CDATA[Abdullah, Abdullah]]>
<![CDATA[ TEOSOFI: Jurnal Tasawuf dan Pemikiran Islam Vol. 7 No. 1 (2017): June ]]>
Publisher : <![CDATA[Program Studi Filsafat Agama Fakultas Ushuluddin dan Filsafat UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/teosofi.2017.7.1.146-171
<![CDATA[The article attempts to measure ideological preference and religious attitude of the students of Alauddin State Islamic University (UIN) Makassar. The typology of religious understanding is categorized into radical, moderate, and liberal. These three typologies help us to observe preference indicators based on students? responses to four categorical variables, namely Islam and religious pluralism, formalization of Islam (relation of religion and state), Islam and intellectual discourse, and perception of jihad and religious violence. Employing quantitative approach, the author tries to measure the level of religious preferences of UIN Alauddin?s students within positivistic paradigm by organizing the data into a pattern, category, and basic unit description. The study finds that the level of preference of four variables and 16 questions asked to the students of UIN Alauddin shows us index result 2.76 or moderate category. However, it is also found that there has been potential preference, within the same time, into radical attitude. The reason is that in some variables I find shocking index numbers, which are close to radical verge as it can be seen in the variables of Islam and pluralism and the formalization of Islam which reach the index 2.49 and 2.40 respectively. Keywords: ; religious attitude; radical; moderate; liberal.]]>
<![CDATA[Intepretasi Ayat-ayat Teologis Muḥammad al-ShawkÄnÄ« tentang Manusia, Wahyu, dan Iman ]]>
<![CDATA[Kholid, Abd]]>
<![CDATA[ TEOSOFI: Jurnal Tasawuf dan Pemikiran Islam Vol. 7 No. 1 (2017): June ]]>
Publisher : <![CDATA[Program Studi Filsafat Agama Fakultas Ushuluddin dan Filsafat UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/teosofi.2017.7.1.172-198
<![CDATA[The article examines typological category of al-Shawk?n??s ?theological product?, which cannot be categorized as a part of Sunn?. This view is hold by Mu?ammad ?usayn al-Dhahab? and Mu?ammad ?Al? Ay?z?. Al-Dhahab? concludes that al-Shawk?n??s theological thought is seen as being Sunn? but his work, Fat? al-Qad?r, is classified as al-Zayd?yah. Ay?z?, on the other side, says that al-Shawk?n??s theology tends to be more similarly rational to al-Zayd?yah and al-Mu?tazilah. The author seeks to discuss the issue by exploring al-Shawk?n??s interpretation of theological verses on free will, pre-destination, and the relevance of revelation and human?s ratio. This study finds that al-Shawk?n??s theological arguments tend to be closely similar to Ahl al-Sunnah?s theological doctrines compare to that of al-Mu?tazilah and al-Zayd?yah although he surroundedly grew up among the very rational al-Zayd?yah. It can be observed, for an instance, in his view of human?s deeds which clearly indicates him as having close position to the thought of al-M?turid?yah Bukh?ra. In terms of the relevance of human?s ratio and the function of revelation, al-Shawk?n??s theological arguments are harmonious with al-Ash?ar?yah?s ideology.]]>
<![CDATA[Telaah Peran Etis Agama-agama di Indonesia Perspektif Civil Religion ]]>
<![CDATA[Syakur, Abd.]]>
<![CDATA[ TEOSOFI: Jurnal Tasawuf dan Pemikiran Islam Vol. 7 No. 1 (2017): June ]]>
Publisher : <![CDATA[Program Studi Filsafat Agama Fakultas Ushuluddin dan Filsafat UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/teosofi.2017.7.1.225-248
<![CDATA[This article seeks to figure out socio-religious reciprocity pertinent to the pluralistic context of Indonesia within its various dimensions of life, especially the religious aspect, through what so-called civil religion. The very notion of civil religion reflects religious, social, and political maturity. The religions, in this context, function as a pivotal source of moral-ethics which generate spirit to build a strong nation-state to pursue its objectives. At this point, the state becomes a shared sacred home to all of its citizens which is free of fear and anxiety. The state plays an undoubtedly important role to protects its people and provide them a means of development in order to allow them to exhume religious freedom and reach a holy meaningful life. It will subsequently enhance and strengthen culture of dialog. This article supports an argument that in order to bring about the vision of civil religion in Indonesia we require three least possible conditions, namely heterogeneous religions which generate positive morality, the culture of sincere dialog, and freedom of religion.]]>
<![CDATA[Relasi antara Tuhan dan Manusia Menurut Pandangan IbrÄhÄ«m al-KurÄnÄ« ]]>
<![CDATA[Mubarok, Frenky]]>
<![CDATA[ TEOSOFI: Jurnal Tasawuf dan Pemikiran Islam Vol. 7 No. 1 (2017): June ]]>
Publisher : <![CDATA[Program Studi Filsafat Agama Fakultas Ushuluddin dan Filsafat UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/teosofi.2017.7.1.119-145
<![CDATA[This article describes the concepts of relationship of God and man from theological point of view along with Sufism. It focuses on Ibr?h?m al-Kur?n??s view on the issue. This article confirms that al-Kur?n? attempts to reconcile theological views of Ash?ar?yah and the divine worldviews of the Sufis, especially that of Ibn ?Arab??s philosophical Sufism. Al-Kur?n? argues that there has been interconnectedness between common concepts expressed by the Sufis such as wa?dat al-wuj?d and tajall? and the concept of al-kasb promulgated by Ash?ar?yah. The author finds that the concepts of itti??d and ?ul?l are not two mystical concepts that explain the relationship of God and man, rather these two concepts are a mere psychological condition sensed and experienced by the Sufis who try to enter the realm of ma?rifat. Al-K?r?n? also argues that the relation of God and man can be explained through the concept of tajall?. He sees that this concept is compatible with Ash?ar?yah?s concept of al-kasb. Al-K?r?n? adds that causality is not an undoubtedly exact matter. It means that the causality does not discord against the notion of wa?dat al-wuj?d.]]>
<![CDATA[Integrasi Agama dan Sains Melalui Pemaknaan Filosofis Integrated Twin Towers UIN Sunan Ampel Surabaya ]]>
<![CDATA[Huda, M. Syamsul]]>
<![CDATA[ TEOSOFI: Jurnal Tasawuf dan Pemikiran Islam Vol. 7 No. 2 (2017): December ]]>
Publisher : <![CDATA[Program Studi Filsafat Agama Fakultas Ushuluddin dan Filsafat UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/teosofi.2017.7.2.283-315
<![CDATA[The article discusses the Integrated Twin Towers paradigm introduced by Sunan Ampel State Islamic University (UIN) Surabaya. The paradigm promulgates an integrated pattern of Islamic studies and sciences as its epistemological basis and philosophical framework. It can be observed within the concept of knowledge development which focuses not only on religious knowledge but also pure scientific knowledge. This paradigm is considered an innovative-solutive scientific idea to bridge interrelated connection of religion and science. The study finds that the idea of the Integrated Twin Towers is epistemologically based on philosophical rationalistic-empirical and religious-normative foundations, which are integrated through Islamic studies and sciences or what so-called Islamic Humanities. The Islamic Humanities is centered upon the integration of Islamic knowledge, social and humanities, science, and technology. The paradigm puts religion and sciences within a harmonious and dialectic gradation point. One tower becomes a subject matter, while other becomes an approach. It also finds that this paradigm methodologically employs interdisciplinary and cross-disciplinary methods or generally called multidisciplinary method.]]>
<![CDATA[Perjumpaan Psikologi dan Tasawuf Menuju Integrasi Dinamis ]]>
<![CDATA[Mujiburrahman, Mujiburrahman]]>
<![CDATA[ TEOSOFI: Jurnal Tasawuf dan Pemikiran Islam Vol. 7 No. 2 (2017): December ]]>
Publisher : <![CDATA[Program Studi Filsafat Agama Fakultas Ushuluddin dan Filsafat UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/teosofi.2017.7.2.261-282
<![CDATA[The problematic relations between religion and science do not only occur in Western societies but also in Muslim societies. While early modern Muslim reformists strongly encouraged Muslims to adopt modern sciences, later reformists argued that modern sciences should be Islamized. The idea of Islamization of knowledge has been widely discussed and contested. Another alternative to the idea of Islamization is integration. The integration should be dynamic in the sense that they interact in a mutually illuminating, enriching and renewing mode. This paper presents the possibility of the dynamic integration between Psychology and Sufism. Some modern psychologists argue that Sufism is not scientific because it is not based on empirical observation, while some others say that modern psychology?s denial of metaphysical realities is in fact not based on strong evidence but assumptions. In the light of integration, instead of opposing the two disciplines to one another, one actually can draw the lines where modern psychology and Sufism meet and separate. The rational and empirical basis of modern psychology can be enriched, renewed and illuminated by the metaphysical and spiritual basis of Sufism, and vise-versa.]]>
<![CDATA[Dinamika Hubungan Sosial-Keagamaan pada Masyarakat Nelayan di Karangantu Banten ]]>
<![CDATA[Pribadi, Yanwar]]>
<![CDATA[ TEOSOFI: Jurnal Tasawuf dan Pemikiran Islam Vol. 7 No. 1 (2017): June ]]>
Publisher : <![CDATA[Program Studi Filsafat Agama Fakultas Ushuluddin dan Filsafat UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/teosofi.2017.7.1.199-224
<![CDATA[This paper explores the dynamics of socio-religious interactions among the inter-ethnic fishermen community in the former seaport of the Sultanate of Banten, i.e. in the Karangantu Port, Serang, Banten. The study focuses on the socio-religious interactions between migrants and local residents, and among the migrants themselves. This paper more broadly investigates the government?s policies on marine and fisheries sectors since 2000. Main issues discussed are the background of the history of Banten as the center of maritime power; the arrival and interaction between foreign and Nusantara traders and fishermen and local people; decentralization policies; patterns and forms of the inter-ethnic interactions; and the influence of decentral-ization policies towards the development of Banten?s maritime world. This paper uses ethnographical and historical approaches. The author argues that the inter-ethnic interactions in the Banten north coast area are socio-economic-cultural interactions that have long been intertwined and can be regarded as ideal multiculturalism interactions on the one hand. However, the policies of the central and regional government in marine and fisheries sectors have not generated the right solution to improve and empower Banten?s fishermen community, as it did occur in the 16th and 17th centuries.]]>
<![CDATA[Pemikiran Ibn Taymīyah tentang Sharī‘ah sebagai Tujuan Tasawuf ]]>
<![CDATA[Washil, Izzuddin]]>;
<![CDATA[Fata, Ahmad Khoirul]]>
<![CDATA[ TEOSOFI: Jurnal Tasawuf dan Pemikiran Islam Vol. 7 No. 2 (2017): December ]]>
Publisher : <![CDATA[Program Studi Filsafat Agama Fakultas Ushuluddin dan Filsafat UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/teosofi.2017.7.2.316-338
<![CDATA[Ibn Taym?yah rejects no all doctrines of Sufism although he criticizes some of them. He, for an instance, does firmly refuse altogether the doctrine of wa?dat al-wuj?d and fan??. Ibn Taym?yah has a unique concept of sufism, which differs from other concepts of Sufism promulgated by other sufis, especially those of Wuj?d?yah proponents. Ibn Taym?yah?s concept of Sufism puts great emphasis on it appropriateness with stipulations of shar??ah. The compatibility of shar??ah and tasawuf has been the main feature of his model of Sufism. When other Sufis start their mystical journey from the stage of shar??ah, Ibn Taym?yah puts shar??ah as the final stages. To him shar??ah is the main goal of mystical journeys; tasawuf should be based on shar??ah and it also must end to shar??ah. Using al-Taftaz?n??s perspective this study finds that the character of Ibn Taym?yah?s Sufism is Ta?awwuf Akhl?q?. This is so because he prefers to purify morality than such mystical experiences as wa?dat al-wuj?d or fan?? and the uses of symbols to reveal the mystical experiences.]]>
<![CDATA[Ideologi Agama dalam Praktik Dominasi antara LDII Versus Non-LDII di Jombang ]]>
<![CDATA[Dodi, Limas]]>
<![CDATA[ TEOSOFI: Jurnal Tasawuf dan Pemikiran Islam Vol. 8 No. 1 (2018): June ]]>
Publisher : <![CDATA[Program Studi Filsafat Agama Fakultas Ushuluddin dan Filsafat UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/teosofi.2018.8.1.1-27
<![CDATA[This article reviews the religious ideology in the practice of domination of LDII over non-LDII communities in Gading Mangu Perak Jombang East Java. Using a phenomenological approach, this article concludes that as an ideology, religion functions to legitimize an action. Belief in religion as an ideology is very susceptible to the interests of domination. LDII Gading Mangu let the society to exchange knowledge through both pengajian (religious preaching) at the GAMA Islamic Boarding School and attending formal schools at Budi Utomo Foundation owned by LDII. It has been an evident that although there are two large educational institutions under the auspices of the Nahdlatul Ulama in the same area, the Budi Utomo Foundation has superior quality and quantity. It, therefore, attracts the common people or non-LDII members to send their children to Budi Utomo School. Within the economic field, LDII Gading Mangu set up its dominance by establishing a Joint Business (UB) which vends various goods and services, not only for its members but also for the non-LDII people. Keywords: Ideology; domination; LDII.]]>
