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[Pandangan Islam tentang Korupsi ]]>
<![CDATA[Muchammad Helmi Umam]]>
<![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.2013.3.2.462-482
<![CDATA[This research aims to find an adequate philosophical explanation of the responsibilities of Muslim society in Indonesia with the handling of corruption. Islam is the largest religion in Indonesia that should be responsible for the removal of culture of corruption. This research focuses on the discussion of Islamic values of anti-corruption, the principle of balance in view of corruption as well as the principle of punishment. The analysis to use is to understand the phenomenon of law enforcement through the textual frame in Islamic context. The conclusions are to look back on overcoming spirit of anti-corruption, corruption should saw proportionally, the mechanism of punishment and its relation to the education of humanity.]]>
<![CDATA[Positivisme dan Non-Positivisme dalam Jurisprudensi ]]>
<![CDATA[Biyanto Biyanto]]>
<![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.2013.3.2.483-502
<![CDATA[This article discusses about trend positivism and non-positivism paradigm in jurisprudence. This topic is important because discourse in social philosophy always relies on the rationality of whole arguments. The argument of justification is preceded through deductive reasoning, starting from paradigmatic premise that will be used to justify conclusion. Paradigmatic premise is the basic principles of truth which is believed to be the real truth. The real truth derives from personal experience in reflecting facts found in daily activities. In contemporary context of jurisprudence, there is a fierce battle between legal profesionals with its positivist paradigm (legal or formal law approach) and legal profesionals with its non-positivistic paradigm (legal morale substance approach). Many critics on positivism were responded by efforts to reform law through social movements. Social realist movement derives from diverse reality of socio-cultural configuration, within national life, will be significant when the movement is massively done, and supported by two pilars of civil society and political power. This opposition movement shall be continuously done to against the established side. The well established community has authority upon whole legal institution and usually will utilize all its power structures in order to maintain their interest.]]>
<![CDATA[Pemikiran Haji Agus Salim tentang Aqidah, Sharîah, dan Ideologi ]]>
<![CDATA[Moh. Qoyyim]]>
<![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.2013.3.2.503-525
<![CDATA[This article discusses the thinking of Haji Agus Salim about aqîdah, sharî‘ah, and Ihsân. Regarding the Agus Salim’s thinking about Aqeedah, he covers the concept of tawhîd (the deity), destiny (God’s provision) and resignation (surrender). While thinking associated with sharî‘ah contains ideas in social and ritual. The idea of charity was oriented at a picture of the attitudes and virtues in Islam that applied. Haji Agus Salim patterns of thought very dialectic and dynamic that unites the mind with the teachings of Islam as well as enriched with actual discourse and historical dimensions.]]>
<![CDATA[Wahdat al-Wujûd ‘Abd al-Karîm al-Jîlî ]]>
<![CDATA[Ghozi Ghozi]]>
<![CDATA[ Teosofi: Jurnal Tasawuf dan Pemikiran Islam Vol. 3 No. 1 (2013): 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.2013.3.1.1-18
<![CDATA[This article discusses the Islamic mysticism of ‘Abd al-Karîm al-Jîli, which is known as wahdat al-wujûd. Al-Jîli is one of Ibn ‘Arabî’s thought interpreters and commentators. In this case, al-Jîli provided Ibn ‘Arabî doctrine of theosophy more sophisticated. His effort is to present Ibn ‘Arabî’s doctrine more acceptable upon the frame of sharî‘ah. In fact, the effort to present different angles of the conception of wahdat al-wujûd. According to him, wahdat al-wujûd must be seen from a visioner and spiritual perspective. It is not be seen in a philosophical frame of thought as most of the modern western perspective. It. In addition, wahdat al-wujûd doctrine is built on the holy experience, which is based on sharî‘ah.]]>
<![CDATA[Nalar Teosofis sebagai Basis Epistemologis Kajian Agama dan Pengetahuan ]]>
<![CDATA[Hammis Syafaq]]>
<![CDATA[ Teosofi: Jurnal Tasawuf dan Pemikiran Islam Vol. 3 No. 1 (2013): 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.2013.3.1.19-38
<![CDATA[This article attempts to study the development of epistemology that combines religion and science reasoning in the form of “theosophical sense”. The goal is to provide the opportunity for religious reason and philosophy of reason to move, walk, and work according to their capacities and freely without specifying the amount of the portion in between. But at some point, they interact and complement each other. This study is expected to resolve the problem of the conflict between religion—which is based on religious arguments—and knowledge—which is based on human reason—, because each can meet in a single point of wisdom (meeting between aspects of divinity and humanity). Therefore, it has a humanitarian dimension of religion, as well as knowledge, which has dimensions of divinity.]]>
<![CDATA[Pemikiran Abdurrahman Wahid tentang Pribumisasi Islam ]]>
<![CDATA[Ainul Fitriah]]>
<![CDATA[ Teosofi: Jurnal Tasawuf dan Pemikiran Islam Vol. 3 No. 1 (2013): 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.2013.3.1.39-59
<![CDATA[This article explores the thought of the “indigenization of Islam” of Abdurrahman Wahid. Indigenization of Islam is how Islam's normative teachings as derived from God, and it can be accommodated into the culture derived from a human without losing its identity, respectively. As to Abdurrahman Wahid or Gus Dur, Arabism (or process identifies with the Middle Eastern culture) would deprive us of our own cultural roots. More than that, Arabism is not suitable. Indigenization is not an effort to avoid the emergence of resistance to local cultures' power, but instead, that culture is not lost. The core of indigenization of Islam (Islamic natives) is not a necessity to avoid pillarization between religion and culture because such polarization is not inevitable.]]>
<![CDATA[Kosmologi Islam Kasultanan Ngayogyakarta Hadiningrat ]]>
<![CDATA[Lailatuzz Zuhriyah]]>
<![CDATA[ Teosofi: Jurnal Tasawuf dan Pemikiran Islam Vol. 3 No. 1 (2013): 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.2013.3.1.90-116
<![CDATA[This article scrutinizes the concept of cosmology held by the Kasultanan Ngayogyakarta Hadiningrat. The writer observes that the process of Islamization in Java island has, more or less, influenced the mindset of Javanese people, including the people of Kasultanan Ngayogyakarta Hadiningrat. Once Islamized, the Sultanate has adapted Islamic teachings and made them a part of its cultural mindset. In this stage, the acculturation has been done successfully. Such acculturation has subsequently influenced their view on cosmology, which is different from—and does not reflect—Hinduism’s and Buddhism’s cosmology. The use of the title Senopati ing Alaga Sayidin Panatagama Khalîfatullah by Yogyakarta sultans clearly indicates that they respect the old concept. Since the advent of Islam, Javanese culture, including the culture of the Sultanate of Yogyakarta, has been subsequently Islamized.]]>
<![CDATA[Fatwa MUI tentang Penyimpangan Ajaran Islam dan Tindakan Pelanggaran Kebebasan Berkeyakinan ]]>
<![CDATA[Rahmad Ari Wibowo]]>
<![CDATA[ Teosofi: Jurnal Tasawuf dan Pemikiran Islam Vol. 3 No. 1 (2013): 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.2013.3.1.117-145
<![CDATA[This study focuses on the contribution of religious fatwa MUI on the situation of religious life are colored by various types of discrimination, intolerance, and even violence based on religion. This study found that the MUI's religious fatwas, in practice, is used as a foothold by state officials to violate the freedom of religion/belief. Risky, the legal policy is no longer based on the constitution and the law, but the MUI fatwa. These conditions have spawned authoritarian government legitimized by religious views. On the other hand, the fatwa provides religious life situations are colored by different types of discrimination, intolerance, and even violence based on religion.]]>
<![CDATA[Relasi Budaya dan Kuasa dalam Konstruksi Islam Kultural Pasca-Reformasi ]]>
<![CDATA[M. Qomarul Huda]]>
<![CDATA[ Teosofi: Jurnal Tasawuf dan Pemikiran Islam Vol. 3 No. 1 (2013): 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.2013.3.1.146-180
<![CDATA[This article discusses the cultural construction of post-reform Islam has offered a variety of opportunities and challenges. Through content analysis and social hermeneutics (which is defined as a personal interpretation of the human as a social action, this study detects that the construction of the Islamic cultural post-reform is a form of political responses to Islamic culture. Through cultural ideology, politicians take advantage of the cultural basis for the crawl political interests at the same time releasing its cultural organizations from the burden of political stigmatization that could happen someday. kulturalisasi Also the political process that the political process without developing Islamic symbols. Bid with culture-based politics is beneficial but at the same harm on the other.]]>
<![CDATA[Budaya Urban Muslim Kelas Menengah ]]>
<![CDATA[Rofhani Rofhani]]>
<![CDATA[ Teosofi: Jurnal Tasawuf dan Pemikiran Islam Vol. 3 No. 1 (2013): 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.2013.3.1.181-210
<![CDATA[This article discusses the cultural dimension is understood in the conventional sense, i.e. as beliefs, values, and a person’s lifestyle in everyday life. This article will also examine the cultural phenomenon of the modern (or even postmodern) by some regarded as an ethical culture that reduces the community's value. These conditions then led to the birth of fundamentalism that offers Islamic culture. But in its development, this solution has not quite accepted by the Muslim urban middle class, as assessed ancient cultures offer, traditional or even outmoded, but on the other hand, they also indicate negation of the Western culture which is considered to damage the image of Muslims. Therefore, this group tried to make a synthesis of culture with other cultures and offer a style that still offers a more modern Islam and not obsolete.]]>
