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.
Articles
416 Documents
<![CDATA[Orientasi Local Wisdom dalam Kajian Filsafat Islam di Perguruan Tinggi Keagamaan Islam ]]>
<![CDATA[Fauroni, Raden Lukman]]>
<![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.2017.7.2.411-433
<![CDATA[The article scrutinizes the study on the Islamic philosophy along with its dynamics within historical contexts. The dynamics of the Islamic philosophy have been, among other, caused by the debate between proponents and opponents within the field. This article finds and demonstrates a new trend within the study of the Islamic philosophy which focuses on local wisdom. The Department of Aqidah and Filsafat Islam (AFI/Aqidah and Islamic Philosophy) of State Islamic University (UIN) Yogyakarta focuses on the integration of studies on philosophy, Islamic theology (kal?m) and Sufism functionally as analytical tools in dealing with contemporary problem of humanity. The Department of AFI of UIN Bandung puts emphasis on strengthening the Islamic philosophy which is oriented to the development of Sundanese and Nusantara philosophy. The Department of AFI of IAIN Surakarta, meanwhile, addresses its study toward the Islamic philosophy to develop the philosophy of Java Islam. The dialogue and intense interaction with local wisdom will strengthen the Islamic philosophy and help it finds its momentum to offer applicative and appropriate solutions toward contemporary national and humanity problems. The Islamic philosophy based on local wisdom will be also able to eradicate the radical trans-national ideology]]>
<![CDATA[Kontribusi Nilai-nilai Keimanan dan Kemanusiaan Persaudaraan Cinta Tanah Air Indonesia ]]>
<![CDATA[Abdullah, Mukhammad]]>
<![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.2017.7.1.249-272
<![CDATA[The existence of the PCTA-I (Persaudaraan Cinta Tanah Air-Indonesia/Brotherhood for the Love of Indonesia Homeland) plays a pivotal role, especially for underprivileged people regardless of their religion and faith, tribe, and race. This organization has been, therefore, undeniably desirable to help the Indonesian society overcome their social problems. Focusing its discussion on the PCTA-I, this article seeks to answer such questions as how this organization has been initiated; what does it do to help overcome national problems, and what are the obstacles it faces in implementing the programs and how does it overcome such obstacles? A number of leaders and members of the PCTA-I Central Board have been interviewed. The murshid of the Tarekat ?idd?q?yah has been among the main informants of this study. Employing qualitative approach by focusing on interview, questionnaire, and documentation as the sources of data, the study indicates that the PCTA-I has been able to efficiently implement its programs due to solid participation and robust support of its voluntary community. Through its programs, the PCTA-I attempts to build what so-called ?the soul of society? in order to achieve civilized and enlightened future of Indonesia.]]>
<![CDATA[Rekonstruksi Pemikiran dan Posisi Sufi-Antisufi Ibn Taymīyah ]]>
<![CDATA[Zamzami, Mukhammad]]>
<![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.2017.7.1.30-63
<![CDATA[This article reanalyzes Ibn Taym?yah?s position and his thought in Sufism and anti-Sufism. The article is also expected to find the precise typology to describe the qualification of Ibn Taym?yah?s Sufism other than the Sunn? and Falsaf? typologies. As a formalist and literalist thinker, Ibn Taym?yah has been famously known as an anti-Sufi Muslim scholar. There have been a number of modern Salafis who refute any relationship of Ibn Taym?yah and Sufism. Ibn Taym?yah has criticized such philosophical doctrines of Sufism as wa?dat al-wuj?d, ?ul?l, and itti??d, which are considered to have deviated from the foundations of Islam. Along with his criticism, Ibn Taym?yah offers solution by recovering the earliest and authentic traditions of Sufism when it is viewed as to have obscured the authenticity of knowledge based on the al-Qur??n and Sunnah. The product of his Sufism can be, therefore, categorized in Salafi-Sufism typology in addition to other such pIbn Taym?yahopular typologies as Sunn? and Falsaf?. The pattern of the Ta?awwuf Salaf??which is deemed as being appropriate to describe the existence of Ibn Taym?yah?s Sufism?does not, basically, accept takwil upon the religious texts. The aim of his Sufism is to strengthen one?s faith and help him/her to purify their soul and morality]]>
<![CDATA[Sunan Ampel dan Nilai Etis Islam Nusantara: dari Tantra-Bhairawa kepada Praktik Keagamaan Nir-Kekerasan ]]>
<![CDATA[Mukaffa, Zumrotul]]>
<![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.2017.7.2.374-410
<![CDATA[This article focuses its discussion on the order of ethical values behind the success of Sunan Ampel, one of the Nine Saints (Walisongo), to co-modify the Pancamakara ritual that involves the Tantra-Bhairawa sect during the era of Majapahit Kingdom. The Pancamakara has been also called as Pancamakara Puja, Cakra Puja, Mo-Limo or Panca Ma, which stand on five basic elements, namely mamsa, matsya, madya, maithuna, and mudra. The study finds that Sunan Ampel had successfully created the concept of Pancamakara and its sustainability as exchange values with Islam with no intention to totally deconstruct its utility values. The value order consists of certainty to always emphasize islamization and to bridge Islam and local religious rituals in order to achieve peaceful and non-violent religious practices. The value order is transformed into existing pattern of culture. Consequently, the implementation pattern of Pancamakara as religious ritual had still been preserved but its substance was entirely deconstructed. Through his magical touch, Sunan Ampel had preserved Pancamakara that had no longer based on the five basic elements called Mo-Limo. Instead, the doctrine commands people to avoid the five basic elements and it now becomes Moh-Limo (unwilling to commit five immoral acts).]]>
<![CDATA[Relasi Murshid dan Murid dalam Bimbingan Tarekat ShÄdhilÄ«yah di Pesulukan Thoriqot Agung Tulungagung ]]>
<![CDATA[Musthofa, Chabib]]>
<![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.2017.7.2.339-373
<![CDATA[This article attempts to reveal the relation of murshid and mur?d (pupil) of the Tarekat Sh?dhil?yah at Pesulukan Thoriqot Agung (PETA) in Tulungagung East Java. The author discusses the pattern of constructive relation between murshid and his pupils to build an objective social reality of the tarekat in terms of its teaching and ritual aspects. This moment subsequently becomes a medium of adaptation of the pupils. It helps the pupils to reach the process of spiritual happiness and internalize it into his/her consciousness and behaviors. Within such relation, social construction affirms that community is a result of human?s production and it stands beyond the zone of an external phenomenon. This external phenomenon consists of material and non-material subjects. In time, the external phenomenon becomes an objective reality, which forms understanding and behavior of other people in other different periods. Murshid has been the main subject within a tarekat who is capable to color spiritual realm of his pupils. The plot of murabb? al-r?? (spiritual educator) attached upon murshid is not a mysteriously hidden, abstract, and unseen epithet. Instead, this spiritual status is applied in his social action and behavior and it colors the spiritual actions of his mur?d.]]>
<![CDATA[Kritik Pemikiran Khalifah Hizbut Tahrir yang Autokratik ]]>
<![CDATA[Al Amin, Ainur Rofiq]]>
<![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.2017.7.2.434-458
<![CDATA[The proponents of Hizbut Tahrir (HT) claim that the structure of HT?s political system has been the sole best system and it is deemed as a single compatible system to deal with all problems faced by the modern people in this modern age. The political system has been claimed as being capable to replace all existing political systems in the world nowadays. They call this political system khil?fah coupled with khal?fah as the central elements. To the proponents of HT, the khil?fah system they promulgate among the Islamic communities throughout the world has been a legacy of the Prophet Muhammad. Therefore, the Muslim communities have to uphold this system regardless of their geographical boundaries. This article seeks to track roots of thought, which provide the political system called khil?fah and khal?fah propagated by HT foundation for its existence. In doing so, I will refer to authoritative references written and published by the proponents of HT. The study finds that the model of election, appointment, impeachment, and power of khal?fah along with obedience upon him leads to autocratic governance.]]>
<![CDATA[Rigiditas dan Fleksibilitas Diskursus Fiqih Wanita Hizbut Tahrir ]]>
<![CDATA[Chaidaroh, Umi]]>
<![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.2017.7.2.459-492
<![CDATA[Many women in modern times take part in public spaces. Moreover, women are also involved with Islamic movements which are often associated as fundamentalist movements such as Hizbut Tahrir (HT). In Indonesia, HT has a wing of women?s organization called the Muslimah Hizbut Tahrir Indonesia (MHTI). Women?s activists play pivotal role in the public space to help HT achieve its goals. Fundamentalist women who work in the public sphere seem to contradict with the growing assumption asserting that Islamic fundamentalist movements are often associated with the magnitude of oppression against women. It has been, however, seems to be a paradox. Considering the aforement-ioned argument, it is important to examine the thoughts concerning women?s jurisprudence of HT. Using compara-tive approach this study focuses on written literature as the main source. The results of the study prove that the thought concerning women?s jurisprudence of HT tends to be rigid. Interestingly, however, the study also finds that within particular cases the jurisprudence shows its flexibility, but it is even can be called liberal.]]>
<![CDATA[Pemikiran Sufistik dan Toleransi Beragama KH. Sholeh Bahruddin di Pesantren Ngalah Pasuruan ]]>
<![CDATA[Nafis, Muhammad Muntahibun]]>;
<![CDATA[Najib, Muhammad Ainun]]>
<![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.2017.7.2.330-352
<![CDATA[Sufism and tarekat (Sufi order) play a significant role in building and enhancing mutual-peaceful dialogue between Islam and other religions and cultures. The Sufis establish cooperation with followers of other religions. This is because Sufism holds moderate view and understanding of Islamic doctrines. Sufism is, therefore, not limited only on spirituality and mystical realm, but it is also able to create a harmonious relationship among humans and between humans and nature. This article seeks to present a related study on the doctrine of religious tolerance within Sufism promulgated by KH. Sholeh Bahruddin, the headmaster of Pesantren (Islamic boarding school) Ngalah Pasuruan East Java. Kiai Sholeh sees Sufism as the main foundation of religious tolerance. As the murshid of the Tarekat Q?dir?yah wa Naqsaband?yah Mujaddad?yah Kh?lid?yah Kiai Sholeh has intensively cultivated Islam ra?mah li al-??lam?n in the pesantren he leads. This doctrine emphasizes that Islam ra?mah li al-??lam?n perceives all human beings as kabeh dulur (all are brothers) regardless of their religious and social background, and political preference. Through the concept of kabeh dulur, Kiai Sholeh builds human relationships with anyone, including people of different faiths and beliefs.]]>
<![CDATA[Pengalaman Paramadina sebagai Rumah Pengetahuan Berbasis Nilai-nilai Ketuhanan, Tradisi Hikmah, dan Ilmu Pengetahuan ]]>
<![CDATA[Sabri, Muhammad]]>;
<![CDATA[Ikhsan, Muh]]>;
<![CDATA[Wekke, Ismail Suardi]]>
<![CDATA[ TEOSOFI: Jurnal Tasawuf dan Pemikiran Islam Vol. 8 No. 2 (2018): December ]]>
Publisher : <![CDATA[Program Studi Filsafat Agama Fakultas Ushuluddin dan Filsafat UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/teosofi.2018.8.2.260-292
<![CDATA[This article describes Paramadina University, a higher educational institution in Indonesia, which cannot be separated from its leader as well as the founder of its initial idea, i.e. Nurcholish Madjid. The existence of Paramadina University is, therefore, more closely related to the establishment of Nurcholish Madjid?s genial ideas who attempted to link the idea of ??Islam-Modernity-Indonesia. Since its initial inauguration in 1994, Paramadina University has carried out basic insights aimed at building a scientific society based on divine values and wisdom of humanity. It also encourages the values of pioneering souls to break through the borders of knowledge. Employing qualitative approach, this article aims at further analyzing the model of modern religious tradition developed by Paramadina University. The study affirms central position and role played by this higher educational institution both in Indonesia and the Islamic world in general. This centrality appears, especially, when we link the ideas of Islamic universalism, spatial-temporal of indonesianess, along with responses toward the life of the contemporary society which seems to be not only complex but also moves quickly escorting the breath of the age.]]>
<![CDATA[Genealogi Keilmuan Muḥammad b. ‘Abd al-WahhÄb ]]>
<![CDATA[Chabibi, Muhammad]]>
<![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.2017.7.2.493-515
<![CDATA[Wahhabism is an Islamic ideological school attributed to a Muslim scholar named Mu?ammad b. ?Abd al-Wahh?b of Najd. ?Abd al-Wahh?b has carried out religious preaching to promulgate his ideas into a number of regions within the Arabic Peninsula aiming at also spreading them throughout the world. In doing so he has been supported by political and military power provided by an Am?r named Mu?ammad b. Sa?ud. ?Abd al-Wahh?b?s da?wah sought to invite Muslims to purify their faith and promote Islamic revivalism (Islamic orthodoxy). Employing Michel Foucault?s ?theory of genealogy?, this article attempts to look at the relational bond of knowledge and power. The historical analysis finds genealogy within ?Abd al-Wahhab?s knowledge along with the earlier network of ?anbal??s authorities in Damascus through the ij?zah he accepted from his teachers. Ij?zah is a symbol of the legitimacy of enthusiasm in Islamic scientific genealogy. The associations between religion and politics has been another important factor in the success of the Wahhabi movement.]]>
