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[Islamic Studies Berbasis Research ]]>
<![CDATA[Aji Damanhuri]]>
<![CDATA[ Teosofi: Jurnal Tasawuf dan Pemikiran Islam Vol. 1 No. 2 (2011): 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.2011.1.2.213-230
<![CDATA[The research aims to re-motivate research tradition in Islamic studies by developing the scientific and rational epistemological framework, acceptance of critiques, comprehensiveness, multidimensional, and applicative to solve universal humanity's problems. This research employs a descriptive philosophical method and interpretative analysis by portraying contemporary Islamic studies' reality and analyzing them using the already developed Islamic epistemological framework. It is expected that, from motivations written in this research, cosmopolitan Islamic civilization, which respects diversity, pluralism, human rights, women’s dignity, is ecologically sensitive, and is full of love with other people and other creatures of God, would emerge.]]>
<![CDATA[Makna Takfîr Pemimpin bagi Kaum Salafi ]]>
<![CDATA[Slamet Muliono]]>
<![CDATA[ Teosofi: Jurnal Tasawuf dan Pemikiran Islam Vol. 1 No. 2 (2011): 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.2011.1.2.231-250
<![CDATA[This article provides one of Salafi’s views about takfîr against state leaders. So far, Islamic da‘wah movements have asserted that takfîr is allowed to find and point out the best leader who inclines to implement Islamic doctrines within a nation-state context. Takfîr, in the view of Islamic da‘wah movements, has emerged as a result of the leader’s reluctance or failure to implement the Islamic sharîa within the nation-state’s life. However, in the view of Salafi groups, takfîr through coup d’état would likely obliterate the state order. The Salafi groups view that this sort of takfîr, which aims to replace leadership through coup d’état, was Khawârij’s ideology. Nevertheless, the Salafi groups emphasize that there would be no guaranty for better leadership after coup d’état. Even so, it has often led to the emergence of worse leadership, which creates social disorder.]]>
<![CDATA[Teologi Transformatif Jaringan Islam Liberal ]]>
<![CDATA[Tasmuji Tasmuji]]>
<![CDATA[ Teosofi: Jurnal Tasawuf dan Pemikiran Islam Vol. 1 No. 2 (2011): 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.2011.1.2.251-269
<![CDATA[This article aims at discussing the extent of the theological significance of Jaringan Islam Liberal (JIL, Islamic Liberal Networks) in Indonesia, founded and led by Ulil Abshar Abdalla. This is because theology is the soul of religious adherents’ life who intend to work through God’s words in the world. JIL has come as an anti-thesis against Islamic fundamentalism movements, which tend to be rigid, intolerant, and exclusive. The facts can be observed, at least, in such mass organizations as Majelis Mujahidin Indonesia (MMI), Laskar Jihad (LJ), Front Pembela Islam (FPI), Ikhwanul Muslimin Indonesia (IMI), and Hizbut Tahrir Indonesia (HTI). The issuance of “the death fatwa” against Ulil Abshar is a part of the textual paradigm held by these mass organizations. To JIL, it is important to bring about inclusive and moderate theological understandings. Then, its mission and agenda are fighting against Islamic fundamentalists’ understanding as they are considered obstacles to the advance of the Muslim community. Here is the important role of the theology that has to be made as a basis of liberation and freedom for the weak community; then, it will be truly meaningful for the weak and poor people.]]>
<![CDATA[Teologi Perdamaian dalam Tafsîr Jihad ]]>
<![CDATA[Wasid Wasid]]>
<![CDATA[ Teosofi: Jurnal Tasawuf dan Pemikiran Islam Vol. 1 No. 2 (2011): 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.2011.1.2.270-289
<![CDATA[The presence of Islam within humanity's space would, in fact, lead to the creation of life in order to fulfill tawhîd and peace of the world. The problem of tawhîd is the very core of life, though its meaning has, sometimes, tended to be theocentric by neglecting the anthropocentric dimension. It can be observed through the ideological reasoning of radicalism group in defining jihâd as a means of struggle to uphold God's oneness. However, this group put less interested in presenting Islam within principles of peace. It suggests that God's oneness (tawhîd) is purely intended to Him, and it has no relation with a human. This problem needs to be re-observed, if not to be sued, by looking at universal values from Islam's presence. It has been so far known as highly honoring peace and values of humanity and values of divinity.]]>
<![CDATA[Pemaknaan Teologis M. Fethullah Gülen tentang Relasi Agama dan Sains ]]>
<![CDATA[Mutamakkin Billa]]>
<![CDATA[ Teosofi: Jurnal Tasawuf dan Pemikiran Islam Vol. 1 No. 2 (2011): 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.2011.1.2.290-316
<![CDATA[The article discusses Gülen’s theological perspective on the relation between science and Islam, which becomes the platform of his educational movement—while within Islamic knowledge tradition (theology), this matter is still debated—mainly in terms of the position and relation between reason and revelation (wahy). Gülen is interested in defending the position of Islamic theology towards science and knowledge, which has so far—as he concluded—played a subordinate role. Religion and science, to Gülen, cannot be considered equal in Islam. Gülen asserts that Muslims have not so far developed yet the concept of knowledge in its true meaning, based on Islamic values and formulated mainly from the Qur’an and the Prophet Muhammad’s deeds. Moreover, Gülen emphasizes that the assumption of separation of revelation and reason, which has been understood so far, has been, in fact, a false supposition. The clash that should exist is, in fact, between the secular view and the religious one.]]>
<![CDATA[Menggugat Syirik Intelektual Bersama Nasr Hâmid Abû Zayd dan Amina Wadud ]]>
<![CDATA[Kunawi Basyir]]>
<![CDATA[ Teosofi: Jurnal Tasawuf dan Pemikiran Islam Vol. 1 No. 2 (2011): 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.2011.1.2.317-334
<![CDATA[The article discusses the gender issue, which has still become a global discourse within the 21st century. The discourse will always become an actual issue as it constantly emerges from women and the community’s consciousness who find strategic discrepancy and injustice in regard to the relation between men and women, which might lead to relational discrimination, subordination, stereotype, and inequality. At this point, the writer attempts to bring about the comparative analysis between two interpretation paradigms on gender issues promulgated by Nasr Hâmid Abû Zayd and Amina Wadud. Both people share a common academic apprehension when they observe the backwardness of the Muslim women in many aspects of life (as a fully human agency) caused by patriarchal tradition, gender injustice, and the problem of the minority in the Muslim world. This has subsequently caused the two authors to reconstruct the methodological paradigm of Quranic exegesis on gender issues in order to generate a just interpretation. They see the importance of having high social consciousness, which properly considers women’s existence based on humanity's sacred values. However, this view faces obstacles from other Muslim scholars as they consider Zayd and Wadud heretics and have conducted what so-called “an intellectual shirk”.]]>
<![CDATA[Konsep Taubat Tarekat Naqshabandîyah Muzharîyah ]]>
<![CDATA[M. Sholeh Hoddin]]>
<![CDATA[ Teosofi: Jurnal Tasawuf dan Pemikiran Islam Vol. 2 No. 1 (2012): 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.2012.2.1.29-48
<![CDATA[Sufism which was originally the activities of individuals to get closer to Allah has become an institution of tarekat in its development and has rules and procedures for the dhikr or wird. Among the growing tarekat in the history of Islam is tarekat Naqshbandiyya Muzhariyya. As the Sufi orders, this tarekat has rules or procedures that must be obeyed by its adherents. Therefore, before proceeding to higher levels (maqâmât) in the tarekat, a disciple has to step on the very bottom of tarekat ladder, namely repentance. The repentance has substantial roots, i.e. takhallî and tahallî. The article was presented as a form of conceptual understanding of the meaning of repentance for the tarekat Naqshbandiyya Muzhariyya. Repentance, according to Naqshbandiyya Muzhariyya Ghersempal, is the beginning of all maqâms and hals. It is also considered the first maqâm for the followers of this tarekat after their return from disgraceful deeds to noble conducts. During the repentance process, a disciple must undergo a number of rituals, namely bay‘ah, tawajjuh, Rabita, khatm khajagan, and dhikr.]]>
<![CDATA[Pola Ritual dan Makna Simbolis Tradisi Kadiran ]]>
<![CDATA[Norhasan Norhasan]]>
<![CDATA[ Teosofi: Jurnal Tasawuf dan Pemikiran Islam Vol. 2 No. 1 (2012): 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.2012.2.1.49-66
<![CDATA[This article aims at explaining the Kadiran tradition in the village of East Kaduara, Madura. The tradition contains religious rituals in the form of selamatan or rokatan. Substantively, religious rituals of Kadiran is dhikr lead by a leader of the tarekat by reciting deeds practiced by Shaykh ‘Abd al-Qâdir al-Jîlânî. The meaning of slametan Kadiran for society functions as a form of gratitude for the blessings of God. It also means that society prays for God for His mercy and at the same time it functions as a means of balancing the needs of both physical and spiritual life. In addition, it is also aimed as a chance to meet relatives (silat al-rahim) after their daily activities and business. The Kadiran tradition, along with its specificity and uniqueness, has been well maintained by the community and in a way passed it from generation to generation, so that the tradition has existed up until the present day.]]>
<![CDATA[Amar Makruf Nahi Munkar Mu‘tazilah dalam Perspektif al-Zamakhsharî ]]>
<![CDATA[Zainul Muhibbin]]>
<![CDATA[ Teosofi: Jurnal Tasawuf dan Pemikiran Islam Vol. 2 No. 1 (2012): 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.2012.2.1.67-90
<![CDATA[Islamic command on Amar Makruf Nahi Munkar has been basically intended for all Muslims regardless of their theological affiliation. Mu‘tazila, however, has a typical understanding of it. Al-Zamakhsharî, as one of Mu‘tazilites clerics and mufassir, who wrote al-Kashshâf, discusses the concept of Amar Makruf Nahi Munkar together with its contextual meaning. This problem is investigated and analyzed by using the descriptive methodology, content analysis, and contextual analysis. From the data collected and analysis conducted it is concluded that Amar Makruf Nahi Munkar in al-Zamakhsharî’s perspective is considered wajib kifayah 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. In the present context, al-Zamakhsharî’s perspective on Amar Makruf Nahi Munkar has turned out to be relevant to be implemented in more actual. The appeal applies to all levels, from the Government, the ulama, and intellectuals to the common people.]]>
<![CDATA[Teologi Posmodern: Menimbang Konsep Naturalisme-Teistik ]]>
<![CDATA[Ghozi Ghozi]]>
<![CDATA[ Teosofi: Jurnal Tasawuf dan Pemikiran Islam Vol. 2 No. 1 (2012): 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.2012.2.1.91-107
<![CDATA[This article will briefly discuss the problems of postmodern theology in the context of the relationship between God and nature. In this case, the author brings the conception of theistic naturalism in the view of Islam's classical theology. The theological conception of postmodernism (theistic naturalism) can be useful contributions to the refreshment of Islamic theology, particularly in the case af‘âl al-‘ibâd and its derivation. The concept of direct influence and indirect influence may help explain God's intervention toward human beings without denying the law of causality, as the law that becomes standard of modern science. Nevertheless, there are some things that need to be considered in this concept: Firstly, God is only the spirit of the universe, God has entrusted His power to nature, and all the events occurred due to the co-creativity of God and nature. Secondly, God has no direct influence on the external dimension; rather He is merely a Spirit of things who has an influence on the inner dimension.]]>
