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Teosofi: Jurnal Tasawuf dan Pemikiran Islam

teosofi
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Published by Universitas Islam Negeri Sunan Ampel

ISSN : 20887957 EISSN : 2442871X DOI : 10.15642/teosofi

Core Subject : Religion, Social,

Religion Social Sciences

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.

Arjuna Subject : Ilmu Sosial - Ilmu Sosial (Lain-Lain)

Articles 416 Documents

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Afiliasi Mazhab Fiqh Tarekat Shâdhilîyah di Jombang Zaenu Zuhdi
Teosofi: Jurnal Tasawuf dan Pemikiran Islam Vol. 4 No. 1 (2014): June
Publisher : Department of Aqidah and Islamic Philosophy, Faculty of Ushuluddin and Philosophy, Sunan Ampel State Islamic University Surabaya

This article attempts to look at the fiqh school affiliation of Shâdhilîyah Tariqa in Jombang which has certain patterns of worship. A set of rituals conducted by the adherents of this Tariqa show that they conducted the rituals in accordance with Shâfi‘î school. However, in some cases there are few things which are quite different from the Shâfi‘î school. There are two possible causes. First, the adherents of the Tariqa follow the opinion of their murshid. Second, they follow the opinion of other three Sunni schools, i.e. Hanafi, Mâlikî, and Hanbalî, though it is insignificant. Different ways of performing ritual occur when the murshid issues fatwa on different opinion from the Shâfi‘î school. It means that as long as the murshid does not issue the fatwa which is different from the Shâfi‘î school, the majority of the adherents remain affiliate to it. Furthermore, when the adherents study fiqh more deeply and compare the fiqh schools, they follow the stongest argument of the schools eventough it is not Shâfi‘î school. However, this phenomenon is rarely happen for the adherents of the Shâdhilîyah Tariqa in Jombang as their knowledge in fiqh is not deep enough. Their affiliated school of fiqh is mosty influenced by the social and cultural conditions surrounding them as well as their education and religious knowledge.Keywords: Shâdhilîyah Tariqa, Shâfi‘î school, affiliation, murshid.

Al-Hallâj Sebagai Korban Politik atau Transgresor Teologi Hodri Hodri
Teosofi: Jurnal Tasawuf dan Pemikiran Islam Vol. 1 No. 2 (2011): December
Publisher : Department of Aqidah and Islamic Philosophy, Faculty of Ushuluddin and Philosophy, Sunan Ampel State Islamic University Surabaya

The article attempts to reveal al-Hallâj’s history of thought that caused his death as he was considered an apostate who violated religious boundaries. Moreover, on several occasions, al-Hallâj was made as a sort of warning for those who “cheat” with religious issues will be firmly punished by the death penalty. It has been rarely clarified that Al-Hallâj was, in fact, a political victim by divulging religious issues as the main reason. As a concept, Hulûl, which becomes the main doctrine of al-Hallâj, has been often misunderstood and seen as conduct that leads to apostasy. The reason is that the death penalty executed its founder as he was accused of being an apostate. On the other side, such a view is not quite surprising since the level of understanding held by the majority of Muslims has, in fact, been within khitâbî level. It has caused them hard to properly and correctly understand such philosophical discourses as hulûl, ittihâd, or wahdat al-wujûd. This condition has been worsened by the fact that literature on al-Hallâj and hulûl, especially in the Indonesian language, is rare. After centuries, the idea of hulûl has been frequently misunderstood. However, careful study will show that hulûl, like other Sufi’s doctrines, is Sufism experience expression of al-Hallâj when he felt the presence of God, i.e., the encounter of human’s lâhût with God’s nâsût. Therefore, the execution of al-Hallâj has been based on more political interest than theological reason.

Prinsip dan Ajaran Tasawuf ‘Abd Allâh al-Haddâd Fikri Mahzumi
Teosofi: Jurnal Tasawuf dan Pemikiran Islam Vol. 2 No. 1 (2012): June
Publisher : Department of Aqidah and Islamic Philosophy, Faculty of Ushuluddin and Philosophy, Sunan Ampel State Islamic University Surabaya

‘Abd Allâh al-Haddâd is a prominent figure who greatly influences many parts of the world, including Indonesia. His mystical teachings (tasawwuf), which are Sunni, akhlâqî and ‘amalî, are oriented to guide society's morality and, therefore, are more acceptable. A variety of his work, both in the form of books, wird, kasidah, and his Râtib are widely spread and practiced by many people, especially his followers. Al-Haddâd’s mystical orientation also emphasizes the socio-moral movement. Among his mystical teachings are science, charity, khawf, wara‘, and sincerity which are based on al-Qur’ân, the Sunnah of the Prophet, and the example of the pious Salaf. Here, al-Haddâd was able to make renewal in the field of Sufism by reforming the segment and the orientation of the tarekat. If in the past tarekat was only familiar to elites, it then has been converged by al-Haddâd into two different segments, i.e., the tarekat of elite and the tarekat of public, with the same orientation that is approaching to God. Through this reorientation, al-Haddâd had attempted to present Sufism as a social movement that raises morale for both individuals and social groups.

Perspektif 'Ibn Arabi tentang Konsep Kebebasan dalam Tasawuf Ah. Haris Fakhrudi
Teosofi: Jurnal Tasawuf dan Pemikiran Islam Vol. 2 No. 2 (2012): December
Publisher : Department of Aqidah and Islamic Philosophy, Faculty of Ushuluddin and Philosophy, Sunan Ampel State Islamic University Surabaya

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.

Menimbang Gagasan Bryan S. Turner tentang Islam Imam Turmudi
Teosofi: Jurnal Tasawuf dan Pemikiran Islam Vol. 3 No. 1 (2013): June
Publisher : Department of Aqidah and Islamic Philosophy, Faculty of Ushuluddin and Philosophy, Sunan Ampel State Islamic University Surabaya

This article explores the study of Islam by an orientalist, Bryan S. Turner. This study aimed to first uncover the things that underlie the history of thought and movement of Orientalism. Second, to determine Bryan S. Turner's thought about Islam, which is specifically intended as a corrective to the thesis produced by Max Weber about his interpretation of Islam. The study results reveal that historically Orientalism or the oriental studies movement emerged in the 18th century. This movement is often associated as a movement that pretends to control and weaken the East, especially Islam. It is not without basis, since the emergence of Orientalism has led to intellectual arrogance by claiming the West as a measure of civilization because the East presented only in accordance with the construction used by the West.

PEMIKIRAN TASAWUF AKHLÂQÎ K.H. ASYHARI MARZUQI DAN IMPLIKASINYA DALAM KEHIDUPAN MODERN Aina Noor Habibah
Teosofi: Jurnal Tasawuf dan Pemikiran Islam Vol. 3 No. 2 (2013): December
Publisher : Department of Aqidah and Islamic Philosophy, Faculty of Ushuluddin and Philosophy, Sunan Ampel State Islamic University Surabaya

This article explores the ideas of KH Asyhari Marzuqi’s tasawuf akhlaqi. For him, morality is categorized into two parts, namely the morality of God and morality to others. The morality of God include: first, repentance tawbat nasûhah and taqarrub, while the way of repentance and prayer can taqarrub and recitation. Second, with thanksgiving favors. And third, multiply the reading of al-Qur’ân. While the character among humans includes, first, “al-amr bi al-ma‘rûf wa al-nahy ‘an al-munkar”. Second, the pilgrimage to the grave as a reminder of death. Third, convey the message. Fourth, as a kind thought khilafiyah solution. And fifth, an blessing in disguise that fear to Allah. One filter that is able to stem the current crisis is multidimensional with glorious akhlaq. Keywords: tasawuf akhlâqî, salat, zikir, dan al-amr bi al-ma‘rûf.

Kontestasi Tasawuf Sunnî dan Tasawuf Falsafî di Nusantara Muhammad Afif Anshori
Teosofi: Jurnal Tasawuf dan Pemikiran Islam Vol. 4 No. 2 (2014): December
Publisher : Department of Aqidah and Islamic Philosophy, Faculty of Ushuluddin and Philosophy, Sunan Ampel State Islamic University Surabaya

This article scrutinizes the history of Islamic development in Nusantara between 15th to 18th centuries, which has been colored from theological mysticism thought. Uniquely, the discussion about the Islamic thought had influenced political perspective and led to the tragedy of mihnah (inquisition). As a result, some figures were killed and a number of treasured books were burned and destroyed. In Java, such controversy involved Shaykh Siti Jenar versus Walisongo. In Sumatera, the dispute occurred between Shaykh Hamzah Fansuri and Nurudin al-Raniri. Instead of emphasizing on substantial matters, the disagreement among these figures was, in fact, caused by the political situation at that time. The writer finds that there are, at least, three main triggering factors which lead to ideological dispute and contestation between Hamzah versus al-Raniri and Siti Jenar versus Walisongo. Theological aspect is the first causing factor. The second factor is political interest, while the third factor is genealogical similarity. Keywords: sunnî sufism, philosophy sufism, wah}dat al-wujûd. KONTESTASI TASAWUF SUNNÎ DAN TASAWUF FALSAFÎ DI NUSANTARA

Integrasi Tasawuf dalam Tradisi Kejawen Persaudaraan Setia Hati Terate Sutoyo Sutoyo
Teosofi: Jurnal Tasawuf dan Pemikiran Islam Vol. 4 No. 2 (2014): December
Publisher : Department of Aqidah and Islamic Philosophy, Faculty of Ushuluddin and Philosophy, Sunan Ampel State Islamic University Surabaya

This article discusses the origins of the doctrine of PSHT Madiun; the patterns of integration of Sufism teaching into traditional Javanese mysticism (kejawen) at PSHT Madiun; and the teachings of PSHT Madiun during the two leadership periods of R.M. Imam Kusupangat and H. Tarmaji Budi Harsono. The results of this study indicate that: (1) the spiritual teachings of PSHT Madiun are founded on the teachings of Sufism; (2) the pattern of integration between Sufism and the traditional Javanese mysticism in PSHT Madiun is similar to the pattern used by Walisongo in spreading Islam in Indonesia, particularly in Java Island, by using local wisdoms. The accommodation of local wisdoms has two objectives, are to avoid hurting the heart of the local community and at the same time people are willing to practice Islamic teachings. Likewise, the leaders of PSHT Madiun have formulated their teachings by using what so-called ke-ESHA-an, so that the students of PSHT can willingly practice the teachings; (3) there are a number of differences in the way Kusupangat and Harsono lead this organization. Javanese mysticism aspect was dominating the teachings of PSHT during Kusupangat’s leadership while Harsono’s leadership shows how the Islamic nuance has been dominating over the teachings of PSHT. Keywords: Tasawuf, kejawen, PSHT, ke-ESHA-an.

Distingsi dan Diaspora Tasawuf Abû al-Ḥasan al-Shâdhilî Saifulah Saifulah
Teosofi: Jurnal Tasawuf dan Pemikiran Islam Vol. 4 No. 2 (2014): December
Publisher : Department of Aqidah and Islamic Philosophy, Faculty of Ushuluddin and Philosophy, Sunan Ampel State Islamic University Surabaya

This article discusses Shâdhilîyah, one of the most recognized Sufi orders, which possesses quite distinct aspects in the conception of its mystical teachings. This sufi order was founded by Abû al-Ḥasan al-Shâdhilî, a Sufi who has a moderate and open view of the worldly life. Al-Shâdhilî explained how a Sufi should behave towards and deal with worldly matters. Although al-Shâdhilî asserted that a person who practices Sufism should not pay more adoration to the worldly matters (hubb al-dunyâ), the person does not have to abhor and leave such lively aspects as wealth and position behind. The most important thing to a Sufi, according to al-Shadhili, is how he obeys the requirements of shar‘ by avoiding away from immoral deeds and at the same time recognizing God in his heart (ma‘rifat Allâh). Al-Shâdhilî initiated tasawuf ‘amalî which is affiliated to the Ahl al-Sunnah wa al-Jamâ‘ah school, an Islamic mystical thought that adheres to the principles of sharî‘ah based on the foundation of al-Qur’ân dan H}adîth. The concept of al-Shâdhilî’s Sufism has been subsequently revealed into the great Sufi order spectrum, namely al-Shâdhilîyah, where during its historical development this Sufi order has led to the emergence of many branches with different names.

Titik Temu Transpersonal Psychology dan Tasawuf Khadijah Khadijah
Teosofi: Jurnal Tasawuf dan Pemikiran Islam Vol. 4 No. 2 (2014): December
Publisher : Department of Aqidah and Islamic Philosophy, Faculty of Ushuluddin and Philosophy, Sunan Ampel State Islamic University Surabaya

This article aims to introduce transpersonal psychology approach, especially its meeting point with the world of Sufism in Islam. The article tries to answer the following questions, are: 1) what is the difference between transpersonal psychology and other psycho-logical theories, and; 2) in what aspect transpersonal psychology shares a common ground with Sufism? The writer finds that there is a significant difference between transpersonal psychology and other psychological theories, especially psychoanalysis and behaviorism. Psychoanalysis emphasizes the deepest meaning of human behavior with a tendency to override the meaning of physical aspect. Behaviorism has been strongly influenced by pure science. In fact, research on the human psyche aspect cannot be done simply by applying pure science. Meanwhile, transpersonal psychology tries to fundamentally reinforce and develop human potential, both physical and mental aspects. Moreover, this approach reaches supernatural and spiritual aspects of human beings. The writer tends to argue that the common ground shared by the mystical aspects of the Western world, in the perspective of transpersonal psychology, and Sufism in Islam lays in the fact that each entity puts great emphasis on managing and increasing the spiritual aspect of human. Keywords: transpersonal psychology, tasawuf, common ground.

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Home Page

OAI Link

Editorial Team

Contact

Reviewer

Google Scholar

Contact Name Mukhammad Zamzami

Contact Email mukhammadzamzami@gmail.com

Phone +6285856702143

Journal Mail Official teosofi@uinsa.ac.id

Editorial Address Jl. Ahmad Yani 117 Surabaya, 60237 JAWA TIMUR - INDONESIA

Location Kota surabaya, Jawa timur INDONESIA

Abstract

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Abstract

Contact Name
Mukhammad Zamzami

Contact Email
mukhammadzamzami@gmail.com

Phone
+6285856702143

Journal Mail Official
teosofi@uinsa.ac.id

Editorial Address
Jl. Ahmad Yani 117 Surabaya, 60237 JAWA TIMUR - INDONESIA

Location
Kota surabaya,

Jawa timur

INDONESIA