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[Ajaran Tarekat Alawiyah Palembang dan Urgensinya dalam Konteks Kehidupan Kontemporer ]]>
<![CDATA[Munir, Munir]]>
<![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 ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
Full PDF (382.878 KB)
|
DOI: 10.15642/teosofi.2018.8.1.1-30
<![CDATA[The article seeks to analyze the teachings of the Tarekat Alawiyah in Palembang. The study employs qualitative approach emphasizing descriptive and phenomenological analyses toward the subject of the research, namely the leaders and the followers of this Sufi order. The study finds that the teaching of the Tarekat Alawiyah in Palembang relevantly belongs to the teachings of Ta?awwuf Akhl?q? which put emphasis on the importance of worship, noble manners, shar??ah, and knowledge. This Sufi order practices such number of rituals as recitation of the r?tib, ?awl (commemorating the death of important figures like murshid), mawlid (commemorating the birth of the Prophet Muhammad), and making devotional visit to the tombs of the Muslim clerics and hab??ib (descendants of the Prophet). This tarekat differs from other Sufi orders in a sense that it nullifies the process of bay?ah (taking an oath from new member). The study concludes that the Alawiyah Tarekat seems to be relevantly compatible with the needs of the contemporary society. This is so because this tarekat has practically simple rituals which can be easily performed by its members. This feature attracts even youngsters to join this Sufi order.]]>
<![CDATA[Kesepadanan Tekstual dan Ideologi Penerjemahan Arab-Jawa dalam Kitab Sharḥ al-Ḥikam ]]>
<![CDATA[Anis, Muhammad Yunus]]>
<![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 ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
Full PDF (471.65 KB)
|
DOI: 10.15642/teosofi.2018.8.2.343-365
<![CDATA[This study attempts to elaborate textual equivalence of the Arabic translation and the Javanese translation in Ibn ?A??? Allah al-Sakandar??s masterpiece, al-?ikam. Within the first stage, the texts in this book will be studied from a number of linguistic aspects which are connected to lexical forms and phraseological feature. Every language is semantically assumed as possessing specific characteristic in terms of its lexical and phraseological features. The Sufis, in this case, will have particular inclination in their language expression. The lexical and phraseological features become, among others, a measure-ment of mystical language which covers compositional and unitary meanings. To comprehensively understand the mystical life explained in al-?ikam we need, therefore, to deeply study such lexical and phraseological features. The second stage will focus on the ideology of translation of al-?ikam. This sort of ideology will provide us information on the relation of the Indonesian Islamic texts and?along with their potential integration with?scholars around the world. The study finds that the ideology of translation has been founded on foreignization method and domestication method. These two methods have played a pivotal role on how particular texts of Sufisme are produced and consumed by the Indonesian Muslim society.]]>
<![CDATA[Muhammad Thalib, Majelis Mujahidin Indonesia, dan Tafsir Ayat-ayat Penegakan Syariat Islam di Indonesia ]]>
<![CDATA[Kurniawan, Anwar]]>;
<![CDATA[Aminuddin, Ahmad]]>
<![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 ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
Full PDF (388.11 KB)
|
DOI: 10.15642/teosofi.2018.8.1.82-112
<![CDATA[Majelis Mujahidin Indonesia (MMI/The Indonesian Mujahedeen Council) is an Islamic organization, which demands the implementation of shar??ah in Indonesia. Muhammad Thalib, the leader of MMI, is a figure who also concerns on the Quranic interpretation. He frequently interprets the Quranic verses on his works within political nuance in relation to MMI?s ideology. This article aims to identify Thalib?s interest and the extent of his ideological tendency. His published works in a number of media are the main source of the data elaborated in this article. This article argues that Thalib?s interpretation of the Quranic verses comprises two political interests. Firstly, the interpretation attempts to convince the reader to believe that the implementation of shar??ah is undoubtedly urgent. Secondly, shar??ah seems to be perceived as the main objective, colored with political nuance, and it has been reduced for this main purpose in order to make Muslims ?find? God. In other words, Thalib?s interpretation of the Quranic verses puts shar??ah as a means of political maneuver. It seems that through his interpretation Thalib attempts to challenge, while at the same time protects himself from, his opponents.]]>
<![CDATA[Kearifan Muhammadiyah di Sumatera Utara dalam Merespons Isu Radikalisme ]]>
<![CDATA[Rasyidin, Al]]>;
<![CDATA[Nasution, Hasnah]]>
<![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 ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
Full PDF (387.424 KB)
|
DOI: 10.15642/teosofi.2018.8.2.315-342
<![CDATA[Radicalism and terrorism have anxiously attracted the world community. Ironically, the terms have been labeled to Islam and the Muslims. This article focuses on how does Muhammadiyah as one of the Indonesian largest Islamic organizations respond to the issue of radicalism in Indonesia? Based on field research where the data is gathered through interview, observation, and documentary study, the research puts emphasis on the responses of Muhammadiyah toward the idea and movement which attempt to establish Islamic state; its responses to the Western countries and the unbelievers; its interpretation of jihad as an obligatory war against the unbelievers; and its idea on legalization of suicide bombings. The study indicates that Muhammadiyah, particularly in the North Sumatera, rejects any radical movement along with its ideology in Indonesia. Muhammadiyah sees that NKRI (The Unity State of the Republic of Indonesia) has been an ideal model of state and it is a blessing of God that must be preserved and protected. Muhammadiyah condemns anyone who justifies violent acts and commits murder and suicide bombings in the name of religion. Muhammadiyah also asserts that radicalism is a threat toward world peace and it has no correlation with the Islamic teachings.]]>
<![CDATA[Membaca Pemikiran Bediuzzaman Said Nursi tentang Signifikansi Agama dan Identitas Bagi Kemajuan Sosial ]]>
<![CDATA[Hamsah, Ustadi]]>
<![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 ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
Full PDF (319.222 KB)
|
DOI: 10.15642/teosofi.2018.8.2.293-314
<![CDATA[Identity is the basic principle of the society. The search for identity and effort to build and defend identity is the fundamental struggle for society. Theoretically, the prosperous society depends on the strength of its identity. The society can achieve the social advancement, extraordinary ethos, and creativity because of their strong identity. This article attempts to explain how identity and self-capability contribute to the social advancement. This explanation refers to the thought of the modern gigantic Turkish thinker, Bediuzzaman Said Nursi. Exploring the construction of Said Nursi?s concept of Islamic identity and self-capability in developing society, especially in social prosperity and economic progression, this paper attempts to explain the foundation of social and individual prosperity. According to Said Nursi, the development of culture and civilization will be established by powerful identity which constructed by awareness of collective personality (?ahs-? manevi). The powerful identity, therefore, bases on the spirit of self-capability that will raise a progress and development. Referring to Said Nursi, this basic foundation of self-capability developed through three principles, namely self-interest versus self-sacrifice, extravagance versus frugality, and greed versus contentment. Then, by practicing and applying these three values, the prosperity and development can be achieved. ]]>
<![CDATA[Pemimpin Perempuan dan Non-Muslim Perspektif Ulama Tiga Serangkai ]]>
<![CDATA[Jamil, M.]]>;
<![CDATA[Ja'far, Ja'far]]>
<![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 ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
Full PDF (325.514 KB)
|
DOI: 10.15642/teosofi.2018.8.1.31-54
<![CDATA[The issue of woman?s and non-Muslim?s leadership seems to be unrest debate in the Islamic world. In Indonesia, the Islamic liberal groups or the modernists will usually accept woman or non-Muslim for being leader of the Muslims community, while the Muslim traditionalists and radical groups will usually show their firm rejection. This study seeks to elaborate the thought of the three Muslim scholars in the Eastern Sumatera, i.e. Abdul Halim Hasan, Zainal Arifin Abbas, and Abdur Rahim Haitami about the leadership of woman and non-Muslim. The article will put the position of thought of these scholars among the discourse of the issue. Employing content analytical method, the study finds that the three scholars reject woman and non-Muslim for being leader, especially state leader, of the Muslims community. They argue that leadership is a privilege honored to man, not to woman. They also assert that principle foundation of the shar??a forbids the Muslims from designating non-Muslim as their leader, except within emergency condition. Although these three Muslim scholars have been mostly influenced by modern thought, they seem to hardly accept woman?s and non-Muslim?s leadership. The ideas they propose will, therefore, contradict to the ideas hold by the liberal Muslim groups or other proponents of democracy.]]>
<![CDATA[Kajian atas Wacana Tasawuf dan Keutuhan Sosial Ernest Gellner ]]>
<![CDATA[Riyadi, Abdul Kadir]]>
<![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 ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
Full PDF (383.745 KB)
|
DOI: 10.15642/teosofi.2018.8.2.366-402
<![CDATA[This article seeks to scrutinize the thought of Ernest Gellner particularly his idea of tasawuf and its relation to social cohesion. He has raised a number of questions concerning the relation of Islam and tasawuf with modernity, which attract the attention of other scholars in the field. By modernity he means secularism, industrialism and national-ism. Motivated by secular and orientalist ideals, Gellner seems to have no ground in the ?normative? aspect of Islam. This study finds that he is equally not consistent. In the first instance, he tends to argue that Islam must be excluded from modernity because it is not in conformity with it. Then he speaks of what he calls higher Islam and lower Islam, the former being in line with modernity while the latter is not. With regard to this distinction, he urges that Muslim society undergoes what he calls a ?transition? from the lower to the higher Islam if it is to join the modern society and be part of the ?cohesive world?. The lower Islam should be left out because it teaches magic and encourages poverty. By bringing up this distinction, and not sticking to the consistent paradigm, Gellner?s thought on Islam and tasawuf vis-à-vis modernity is?it may be judged?dichotomous and even perplexed.]]>
<![CDATA[Universalitas Islam dan Lokalitas Budaya dalam Bingkai Islam Nusantara ]]>
<![CDATA[Fikri, Ishom Fuadi]]>
<![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 ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
Full PDF (317.031 KB)
|
DOI: 10.15642/teosofi.2018.8.1.113-133
<![CDATA[Islam has both universal and particular dimension, where the universality of Islam is reflected in the maq??id al-shar??ah, i.e. public benefits, whereas the Islamic particularity deals with practical aspects of the Islamic law in the human life, including local cultures. This means that the presence of Islam does not aim to eliminate the human?s cultures, rather it serves as a universal value which is able to permeate and accommodate various local cultures. The universality of Islam and the cultural locality should not be in, somehow, an opposite way. Instead, they should be in a dialectical and even an affirmative relation. Employing deductive-descriptive method this article aims to reveal the discourse of Islam Nusantara on the aspects of universality of Islam and the cultural locality in Indonesia. Islam Nusantara is a sociological term for the manifestation of the universality of Islam which has been absorbed into the particularity of local cultures in Nusantara. The article will further argue that the encounter of Islam and the local cultures in Indonesia has created a uniquely indigenous model of understanding, comprehension, and practice of the Islamic doctrines. The notion of Islam Nusantara should, therefore, make the Indonesian Muslims able to synergize Islam and nationalism within a frame called ?Indonesia and diversity?.]]>
<![CDATA[Rekontekstualisasi Konsep Ketuhanan Abd Samad al-Palimbani ]]>
<![CDATA[Rijal, Syamsul]]>;
<![CDATA[Umiarso, Umiarso]]>
<![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 ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
Full PDF (396.988 KB)
|
DOI: 10.15642/teosofi.2018.8.1.134-163
<![CDATA[The discourse about God has not been limitedly discussed merely within philosophical and theological dimensions but it has been also discussed within tasawuf approach. A number of Muslim thinkers have so far discussed their understanding of God from this point of view. Abd Samad al-Palimbani was one of the prominent Muslim scholars who tried to discuss the issue of divinity from tasawuf perspective. Al-Palimbani, himself, was a Muslim thinker of 18th century who possessed a specific thought about divinity within such dimension. The approach he employed has become a particularly exceptional matter in the study of divinity in the field. The very basic concept of his thought about God can be observed, among other, within his a monumentally master-piece, entitled Sayr al-S?lik?n. This article seeks to reveal the discourse of divinity discussed in Al-Palimbani?s book. It has been argued that through the concept of martabat tujuh (seven grades), promulgated by Al-Palimbani in his Sayr al-S?lik?n, a s?lik (a seeker of God) will be able to understand and recognize God who possesses W?jib al-Wuj?d as one His attributes. Al-Palimbani?s concept of martabat tujuh undoubtedly puts him as a central figure within the discussion of God and divinity from tasawuf dimension.]]>
<![CDATA[Dualisme Identitas Peranakan Arab di Kampung Arab Gresik ]]>
<![CDATA[Mahzumi, Fikri]]>
<![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 ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
Full PDF (445.673 KB)
|
DOI: 10.15642/teosofi.2018.8.2.403-429
<![CDATA[The article attempts to ethnographically describe struggle of identity among the Arabian offspring in Indonesia in the post Reformation Era. As the descendants of the Hadrami migrants who have born in Indonesia, the Arabian offspring deal with two interrelated identities; between their responsibility to preserve the traditions of their ancestors and becoming a wholly recognized citizen of Indonesia. The debate about nationalism among the Arabian-Hadrami people appeared prior to Indonesia?s independence revolution. Anti-colonialism movements in this period had raised solidarity and solidity among the Indonesian people. This situation indubitably urged the Arabian-Hadrami people to reformulate their concept of nationalism. As a part of their nationality commitments, the Arabian Hadrami people have subsequently founded two organizations, i.e. Jamiat Khair (est. 1901) and Jamiyat al-Islah wal-Irsyad al-Arabiyah (est. 1915). In 1934, Abdurrahman Baswedan also founded Persatuan Arab Indonesia, which played pivotal role in cultivating Indonesian nationalism among the Arabian-Hadrami people. In the post Reformation Era, however, the issue of nationalism of the Arabian offspring has never been re-discussed. Employing ethnographical approach this study observes the ways the Arabian offspring, in Kampung Arab (the Arabic Town) in Gresik, compromise and negotiate with two challenges they face at once; as the heirs of Hadrami traditions and as a part of Indonesian citizens. ]]>
