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[Implementasi Konsep Amr Ma‘rûf Nahy Munkar Qâdî ‘Abd al-Jabbâr al-Hamadânî Dalam Kitab Sharh al-Usûl al-Khamsah ]]>
<![CDATA[Akhmad Jazuli Afandi]]>
<![CDATA[ Teosofi: Jurnal Tasawuf dan Pemikiran Islam Vol. 4 No. 1 (2014): June ]]>
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.2014.4.1.167-196
<![CDATA[Islamic command on amar ma‘rûf nahy munkar has been basically intended for all Muslims regardless of their theological affiliation. Mu‘tazila, however, has a typical understanding of it. Qâdî ‘Abd al-Jabbâr, as one of Mu‘tazili-tes clerics and theologians, who wrote Sharh al-Usûl al-Khamsah discusses the concept of amar ma‘rûf nahy munkar together with its contextual meaning and how to implement it on the real live. This problem is investigated and analyzed by using descriptive methodology, and hermeneutic analysis. From the data collected and analysis conducted it is concluded that amr ma‘rûf nahy munkar in ‘Abd al-Jabbâr thought is considered wâjib al-kifâyah in a sense that it should be in accordance with the capacity and competence of its doers, with the method of treatment ranging from soft to firm action, even with fight whenever necessary to do so. And in order to be able to apply its concept, the Islamic Caller, the Government, the Ulama and Intellectuals and even the Common People must be qualified and fulfill some criteria and standard.]]>
<![CDATA[Husein Muhammad antara Feminis Islam dan Feminis Liberal ]]>
<![CDATA[Susanti Susanti]]>
<![CDATA[ Teosofi: Jurnal Tasawuf dan Pemikiran Islam Vol. 4 No. 1 (2014): June ]]>
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.2014.4.1.197-219
<![CDATA[This article focuses on the discussion about Hussein Muhammad’s thought related to the empowerment of women. Hussein is aware of the oppression in interpretation related to understanding about women. Husein is also fully aware of the role of religion and religious experts in such oppression and subordination against women. According to Hussein, women and men are equal before God as His servants. There is no such superiority among them before God except by their piety. It implies that the assumption which sees women as “the complementary creature” and places them only in domestic sphere is not true. Women also have their contribution to khilâfah on earth and they also have the same duty to commanding the good and forbidding the evil. Women can freely determine which path to choose, either to become merely a housewife or to be a career woman to earn a living. This is because every woman has different economic situation. Therefore, it is permissible for women to work to gain wealth for the sake of her life and her family.]]>
<![CDATA[Pemikiran dan Gerakan Amr Ma‘rûf Nahy Munkar Front Pembela Islam (FPI) di Indonesia 1989-2012 ]]>
<![CDATA[Saeful Anwar]]>
<![CDATA[ Teosofi: Jurnal Tasawuf dan Pemikiran Islam Vol. 4 No. 1 (2014): June ]]>
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.2014.4.1.220-250
<![CDATA[This article explores the history of thoughts and movements of the Front Pembela Islam (FPI) in Indonesia between 1998 and 2012. The study concludes that since many government regulations are violated by the public, including the prohibition of gambling, prostitution and other forms of disobedience and lack of firmness of the government, FPI feels the need to take the initiative to help the government fight against immorality in order to enforce amr ma‘rûf nahy munkar. This is done through the movement run by the military force of the FPI who often uses means of violence. In line with this study, FPI should not perform nahy munkar movement using any violent means, such as damaging public facilities, hurting people, and other destructive deeds. The reason is that by doing such violent actions, FPI will not even help resolving the moral problems that occur in Indonesia. In addition, the violent movement does not reflect the image of Islam as a religion of peace.]]>
<![CDATA[Pergeseran Ideologi al-Ikhwân al-Muslimûn dari Islam Fundamentalis menjadi Islam Moderat ]]>
<![CDATA[Nurul Huda]]>
<![CDATA[ Teosofi: Jurnal Tasawuf dan Pemikiran Islam Vol. 4 No. 1 (2014): June ]]>
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.2014.4.1.251-284
<![CDATA[The reform in Egypt was originally considered as the end of the Islamic political system and replaced by the democratic system. However, after H{izb al-H{urrîyah wa al-‘Adâlah (Freedom and Justice Party) in Egypt was able to win the election and wiped out two of the most strategic positions, i.e. the speakerman of parliament and the president, it should be admitted that the Islamic political system has never ceased. There is a new fact that the Arab nations, especially Egypt, began to accept the democratic system without having to necessarily remove the role of Islam from it. Collaboration and integration between Islam and democracy is what has been introduced in Egypt today. Islamic system of democracy which is introduced in Egypt becomes the new hallmark of the Islamic movement or more precisely what so-called moderate Islam. Al-Ikhwân al-Muslimûn (IM) is a religious organization that is worthy of being a representation of the moderate Islamic forces today. It has managed to get out of the mode of fanaticism and conservatism (fundamentalist) toward adaptive patterns of thought and compromise. This study focuses on the factors and measures of IM changes from fundamentalist Islam to moderate Islam. This study concludes that IM’s ideological changes were driven by several factors, such as the role of the figure, government’s treatment, social condition, and human resources organization.]]>
<![CDATA[Pemaknaan Kalimat Lâ Ilâh Illâ Allâh Menurut Said Nursi ]]>
<![CDATA[Ahsanul Anam]]>
<![CDATA[ Teosofi: Jurnal Tasawuf dan Pemikiran Islam Vol. 3 No. 2 (2013): 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.2013.3.2.291-316
<![CDATA[This article explores the ideas of Said Nursi meaning of the phrase “Lâ ilâh illa Allâh”. The article concludes that God is perfect and He is there without a cause, because if there is a reason for him that means the dependency does not make perfect. God was the first manifestation of the most sublime. Therefore, God is the substance most original and ever-present. His essence itself be a sufficient cause for the manifestation of His eternity. For Said Nursi, the human mind may not be able to understand God directly. Therefore, there needs to be an explanation of God’s creation. Nursi interpret the phrase la ilaha illallah which makes everything that exists in this universe like a meaningful pieces that reflect the unity of God as Rabb al-‘Âlamîn. By knowing his creation, it will be easy to know God.]]>
<![CDATA[Menggagas Teologi Perdamaian Sunnî-Shî‘ah di Indonesia ]]>
<![CDATA[Said Agil Siradj]]>
<![CDATA[ Teosofi: Jurnal Tasawuf dan Pemikiran Islam Vol. 3 No. 2 (2013): 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.2013.3.2.317-340
<![CDATA[This article tries to analyze the phenomenon of Islamist violence in Indonesia due to the appeal between School of theology as was the case in Sampang, Madura. The conflict occurs because the Muslims can no longer recognize the differences between them, so that violence is a means of final settlement. Therefore, in this paper the author will try decoding problems between Sunni’s and Shiite’s School in Indonesia that I could find a way to peace. Because Sunni-Shi‘ite actually are brothers who were born on the basis of the spirit of keeping the truth and glorifying the Islam thoroughly in various parts of the world. In this way, Muslims should be able to put this difference as the good graces and blessings of life.]]>
<![CDATA[Pemikiran Tauhid Âyât Allâh Murtadâ Mutahharî ]]>
<![CDATA[Safii Safii]]>
<![CDATA[ Teosofi: Jurnal Tasawuf dan Pemikiran Islam Vol. 3 No. 2 (2013): 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.2013.3.2.341-375
<![CDATA[This article explores the ideas of Murtadâ Mutahharî, Shî‘ah thinkers, about his thoughts of tawheed. By using the analytical methods of genealogical and critical, this article concludes that the thought of Mut}ahharî besides not entirely the same as the Mu‘tazilah who deny the existence of God’s attributes in addition to his substance, is also not in line with Ash‘arîyah who believes in the existence properties separate God beside his substance, but between the two completely fused integrally. It shows that he is not completely unaffected by the Mu‘tazilah and Ash‘arîyah. Similarly, the act of thinking about tawheed (tawhid fî al-Af‘âl), where he was influenced by Ash‘arîyah, although the effect is not as big as the levels derived from Mu‘tazilah.]]>
<![CDATA[Perspektif Amin Abdullah tentang Integrasi-Interkoneksi dalam Kajian Islam ]]>
<![CDATA[Siswanto Siswanto]]>
<![CDATA[ Teosofi: Jurnal Tasawuf dan Pemikiran Islam Vol. 3 No. 2 (2013): 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.2013.3.2.376-409
<![CDATA[This article peeling Amin Abdullah’s thinking about integration and interconnection methods in studying religion. Amin Abdullah has a great project to reconcile between religion and science as part of an attempt to break the deadlock of the problems of the present. So from a variety of scientific disciplines was not just to a single entity attitude (arrogance of science: the only one that feels most right), isolated entities (of various scientific disciplines happen “isolation” , no scolds greet each other), but rather to the interconnected entities (aware of the limitations of their respective disciplines, resulting in mutual cooperation and is willing to use his methods even though it comes from another clump of science). With the model of integration and interconnection, Amin Abdullah has been able to show that the religious sciences can greet each other with other general sciences, because in essence is one. That science is beneficial for human beneficiaries.]]>
<![CDATA[Menguji Autentisitas Akademik Orientalis dalam Studi Islam ]]>
<![CDATA[Thoha Hamim]]>
<![CDATA[ Teosofi: Jurnal Tasawuf dan Pemikiran Islam Vol. 3 No. 2 (2013): 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.2013.3.2.410-435
<![CDATA[This article seeks to objectify our understanding in the term of Orientalist, in addition we test the authenticity of the studies that have been developed by the Orientalists. Critics of Orientalism is actually done by Western scholars indicate the passage of the principle of freedom of thought which underlies the research activities of academics in the West. With such academic freedom, the scholars had to deconstruct the Orientalist negative thoughts about Islam, though the thought is already crystallized into a mainstream standard. Institutional development of Islamic studies in the West in recent decades has experienced a change in orientation, to adjust to his position as a medium to establish understanding between program participants across cultural boundaries, traditions, and religion. Nevertheless, suspicion of the activities of Islamic studies in the West is carried out by Muslim students still exists as a precautionary catch against the possibility of erosion of confidence.]]>
<![CDATA[Eksistensialisme Mulla Sadra ]]>
<![CDATA[Faiz Faiz]]>
<![CDATA[ Teosofi: Jurnal Tasawuf dan Pemikiran Islam Vol. 3 No. 2 (2013): 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.2013.3.2.436-461
<![CDATA[This article seeks to analyze Mulla Sadra’s philosophical existentialism. Sadra seeks to provide answers to formulate a concept called the philosophy of wisdom. In outline the teaching philosophy of Sadra include authenticity of the form (asâlat al-wujûd) that the answer to differences in the methods used by the essentialist and existentialist. In this case authenticity of the form (asâlat al-wujûd) spawned several sections related to each other, among other pantheism (wahdat al-wujûd), doubts exist (tashkîk al-wujûd), and movement core (al-harakah al-jawharîyah). Through wahdat al-wujûd (pantheism), Sadra then change the view of the beginning made authenticity essence (asâlat al-mâhîyah) as the core of the reality to an authenticity presence (asâlat al-wujûd). As for tashkîk al-wujûd (doubts exist) is in response to the notion that “form” is God, while the universe is a shadow of it. Sadra gives a different view, he said the absence of the universe (reality) man can not find the “form” the truth, the God who became a grand synthesis of some of the concepts put forward by Islamic thinkers.]]>
