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
417 Documents
<![CDATA[Kritik Epistemologi Islam dalam Islamologi Terapan ]]>
<![CDATA[Isa Anshori]]>
<![CDATA[ Teosofi: Jurnal Tasawuf dan Pemikiran Islam Vol. 5 No. 1 (2015): June ]]>
Publisher : <![CDATA[Department of Aqidah and Islamic Philosophy, Faculty of Ushuluddin and Philosophy, Sunan Ampel State Islamic University Surabaya ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
Full PDF (410.049 KB)
|
DOI: 10.15642/teosofi.2015.5.1.107-138
<![CDATA[This article discusses the critique of Islamic epistemology within applied Islamology. The writer concludes that Islamic epistemology is an episteme which has been originally derived from Islamic doctrines. It can be obtained through a number of methods. The first method is a revelation, which has absolute truth. The second way is the reason, which becomes a potency blessed by God to all humankind. Through impressions attained by the five senses, the reason uses them as a source of contemplation to draw conclusions. This episteme contains, however, a relative truth. The third method is kashfî. This episteme is also named as ‘irfanî episteme, which had successfully grown within Sufism tradition where the source of knowledge is experienced, namely al-ru’yat al-mubâshirah (direct experience). The last-mentioned episteme is founded on the dichotomy between exoteric and esoteric aspects where the hierarchy of esoteric knowledge is higher than the exoteric ones as the first possesses a divine basis. The critique of Islamic epistemology within applied Islamology is oriented towards the domination of scientific epistemology or modern epistemology, which recognizes positivism or scientific knowledge as the sole method employed by modern people to gain knowledge. The fundamental difference between the scientific-rational episteme and the Islamic episteme rests within each worldview.]]>
<![CDATA[Islam Populer sebagai Pencarian Identitas Muslim Kelas Menengah Indonesia ]]>
<![CDATA[Wasisto Raharjo Jati]]>
<![CDATA[ Teosofi: Jurnal Tasawuf dan Pemikiran Islam Vol. 5 No. 1 (2015): June ]]>
Publisher : <![CDATA[Department of Aqidah and Islamic Philosophy, Faculty of Ushuluddin and Philosophy, Sunan Ampel State Islamic University Surabaya ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
Full PDF (437.588 KB)
|
DOI: 10.15642/teosofi.2015.5.1.139-163
<![CDATA[This article aims to analyze the construction of identity in the case study of Middle-Class Muslim in Indonesia. The term “Popular Islam” is part of an academic term to make Islam an identity for the Middle-Class Muslim in Indonesia. This term can be interpreted into two premises: popular Islam as a commoditization of Islamic value and Islam as part of the celebration of Islamic day. These terms later then forked between Islamization and indigenization, thus creating their assorted shades of Middle-Class Muslims in Indonesia. Consumption then presents a cultural sign to distinguish the Middle Class. It was later manifested in the mass cultural products on behalf of Islam. That image displayed on consuming the product and then create a construction of an Islamic Middle Class, religious Middle Class, and the Arabized Middle Class. This paper will elaborate more deeply about searching for identity and its impact on Middle-Class Muslims in Indonesia.]]>
<![CDATA[Berdamai dengan Pluralitas Paham Keberagamaan ]]>
<![CDATA[Biyanto Biyanto]]>
<![CDATA[ Teosofi: Jurnal Tasawuf dan Pemikiran Islam Vol. 5 No. 1 (2015): June ]]>
Publisher : <![CDATA[Department of Aqidah and Islamic Philosophy, Faculty of Ushuluddin and Philosophy, Sunan Ampel State Islamic University Surabaya ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
Full PDF (477.242 KB)
|
DOI: 10.15642/teosofi.2015.5.1.164-189
<![CDATA[The article asserts that plurality—particularly with respect to religious understanding—is a certainty and an avoidable matter, which should be wisely addressed. This is a pivotal issue as the fact shows us that Indonesia, naturally and culturally, consists of various different ethnic groups. Bhinneka Tuggal Ika—as national watchword—affirms that Indonesia is founded on diversity and difference. However, the Indonesian nation has to unite despite its diversity. In addition, Indonesia is also called a colourful state. This statement refers to the fact that there are a vast number of different ethnic groups, cultures, and religions that live and exist in this country. Empirically, plurality has often caused social conflicts which involve interfaith groups with different religious understanding. The conflict occurs when these different groups are unprepared to live together harmoniously and build coexistence. Therefore, it is important to continuously promote the values of pluralism and multiculturalism in order to create a better life order based on acceptance, respect, and tolerance. To do so, emotional and intellectual intelligence—as “social modal”—are urgently required. The writer argues that this is a way—if not the sole—to bring about a solution to the problem of religious plurality and religious understanding.]]>
<![CDATA[Membaca Tantangan Kerukunan Antaragama di Indonesia ]]>
<![CDATA[Mohamad Ali Hisyam]]>;
<![CDATA[Wan Zailan Kamaruddin]]>
<![CDATA[ Teosofi: Jurnal Tasawuf dan Pemikiran Islam Vol. 5 No. 1 (2015): June ]]>
Publisher : <![CDATA[Department of Aqidah and Islamic Philosophy, Faculty of Ushuluddin and Philosophy, Sunan Ampel State Islamic University Surabaya ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
Full PDF (466.941 KB)
|
DOI: 10.15642/teosofi.2015.5.1.190-217
<![CDATA[The article briefly maps and analyzes a number of obstacles in creating interreligious harmony in Indonesia. It also offers potential solutions to be practically implemented. The writers observe that there are a number of problems which become obstacles to build interreligious harmonies such as economic and political problems, a dispute over territory, the difference of ideological doctrines, the role of the mass media, provocative and unfair (biased) journalism, and the clash among religious missionaries of each religion when they encounter one with another in the field. In the last part of the article, the writers provide an illustration of how interreligious harmony has been impressively implemented in Bali. The writers argue that interreligious life in Bali is a robust example of interreligious harmony. In addition, a number of experts consider the dynamic of interreligious life in Bali, a remarkable model of how social harmony is well managed within a plural society. One may assume that Bali is an ideal miniature of interreligious harmony in Indonesia. Therefore, it should be imitated and implemented in other regions of our country.]]>
<![CDATA[Partai Islam Se-Malaysia (PAS) dan Partai Keadilan Sejahtera (PKS) sebagai Partai Islam Pendukung Demokrasi PKS Pada Pemilu ]]>
<![CDATA[Ahmad Ali Nurdin]]>
<![CDATA[ Teosofi: Jurnal Tasawuf dan Pemikiran Islam Vol. 5 No. 1 (2015): June ]]>
Publisher : <![CDATA[Department of Aqidah and Islamic Philosophy, Faculty of Ushuluddin and Philosophy, Sunan Ampel State Islamic University Surabaya ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
Full PDF (372.435 KB)
|
DOI: 10.15642/teosofi.2015.5.1.246-267
<![CDATA[The article compares the achievement of Partai Islam se-Malaysia (PAS) and Partai Keadilan Sejahtera (PKS) in the latest general election held in 2013 in Malaysia and in 2014 in Indonesia. The writer finds that the political performance of PAS and PKS has indicated differently contrast results. While political electability of PAS in the 2013 Malaysia’s general election has disappointed this party, PKS has successfully proved that surveys held by a number of survey institutes—predicting that the party would cease within the 2014 Indonesia’s national election—were totally false. Many political figures of PAS have failed to gain positions in the legislative assembly. Meanwhile, in viewing PKS’s political performance during the 2014 national election, one may assume that this party was luckily survive. This is because, a number of surveys conducted before the election had predicted that PKS could be considered lucky when it was able to gain five per cent of the vote, as its former president has been suspected of being corrupt for his involvement in cows import. However, the fact shows that PKS has magnificently survived, but it was even able to gain almost seven per cent of voters’ vote. Unfortunately, PKS was unsuccessful to achieve its political target to be the biggest three of the national vote.]]>
<![CDATA[Peran Komunitas Tlasih 87 Sumbergirang Mojokerto dalam Membangun Harmoni Agama ]]>
<![CDATA[Wiwik Setiyani]]>
<![CDATA[ Teosofi: Jurnal Tasawuf dan Pemikiran Islam Vol. 5 No. 1 (2015): June ]]>
Publisher : <![CDATA[Department of Aqidah and Islamic Philosophy, Faculty of Ushuluddin and Philosophy, Sunan Ampel State Islamic University Surabaya ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
Full PDF (435.323 KB)
|
DOI: 10.15642/teosofi.2015.5.1.218-245
<![CDATA[The article scrutinizes the role of the actor of Tlasih 87 community in coping with social problems and his efforts to create harmony and peace among interreligious adherents in Sumbergirang village of Mojokerto East Java. The writer puts emphasis on the discussion about the methods employed by the actor to achieve his goals. In addition, the form of teaching proposed by the actor to Sumbergirang society will be another focus of the discussion. The writer finds that the humanist approach has become the main tool used by the actor of Tlasih 87 in dealing with social problems. Such an approach has brought about success to help the marginalized people in Sumbergirang. Regarding the teaching promulgated by the actor of Tlasih 87, the writer argues that this is a sort of cultural and religious syncretism between Javanese and Balinese culture as well as religious teachings of Islam and Hinduism along with kejawen. Although this teaching has encountered challenges during its dissemination, the number of followers of Tlasih 87 have significantly increased. Tlasih 87 has widely spread out of Sumbergirang in a number of regions in East Java such as Gresik and Surabaya. The main spirit held by the actor of Tlasih 87 is building harmony and creating peace towards the unity of interreligious adherents as well as preserving culture inherited from the past generations.]]>
<![CDATA[Perempuan dan Narasi Kekerasan: Studi Kritis Peran Gender dalam Deradikalisasi ]]>
<![CDATA[Abdul Ghofur]]>;
<![CDATA[Sulistiyono Susilo]]>
<![CDATA[ Teosofi: Jurnal Tasawuf dan Pemikiran Islam Vol. 5 No. 2 (2015): December ]]>
Publisher : <![CDATA[Department of Aqidah and Islamic Philosophy, Faculty of Ushuluddin and Philosophy, Sunan Ampel State Islamic University Surabaya ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
Full PDF (393.856 KB)
|
DOI: 10.15642/teosofi.2015.5.2.431-454
<![CDATA[Radicalism is a process initiated from the ideas and teachings that stem from individual stages. Hence, the early detection effort in deradicalization by involving women can run effectively, regarding the fact that women play a vital role in the family, particularly in shaping the character of children. Unfortunately, women's role in preventing or promoting and participating, terrorism, and political violence seem to be neglected. This qualitative study attempts to examine the role of women in preventing radicalization and at the same time promoting and participating in alleviating terrorism and political violence. The findings of the study reveal that the role of women in the deradicalization can be done in a number of strategies, although not restricted, such as reduction of gender inequality and disparity, giving women a greater role to participate in a multi-field of the social realm, strengthening the well-being to prevent radicalization, making women as leaders who hold moderate and tolerant values in education, especially within, though not limited, the family environment, and initiating peace through women’s reproductive functions.]]>
<![CDATA[Implikasi Neoplatonisme dalam Pemikiran Islam dan Penelusuran Epistemologis Paham Pluralisme ]]>
<![CDATA[Iswahyudi Iswahyudi]]>
<![CDATA[ Teosofi: Jurnal Tasawuf dan Pemikiran Islam Vol. 5 No. 2 (2015): December ]]>
Publisher : <![CDATA[Department of Aqidah and Islamic Philosophy, Faculty of Ushuluddin and Philosophy, Sunan Ampel State Islamic University Surabaya ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
Full PDF (428.257 KB)
|
DOI: 10.15642/teosofi.2015.5.2.376-403
<![CDATA[There have been a few numbers of studies, which epistemologically discuss the idea of pluralism and its relation to philosophy. The existing studies on pluralism put greater emphasis on the interpretation of the Quran than its epistemological aspect, particularly the epistemology of Neo-Platonism. Neo-Platonism is a school developed by Plotinus (d. 270) and Porphyry (d. 303) from Alexandria. Plotinus promulgated the idea of The One and the many. The relation of The One and the many is an emanational relation and entrustment. The consequence of this relation is that many are a representation of The One. The author finds that Islamic thoughts, mainly Islamic philosophy, Sufism, and Islamic theology, have been inevitably influenced by Neo-Platonism’s idea. As a result, those three disciplines highlight the importance of pluralism, which emphasizes life's wisdom. The wisdom of life is a fruit of Islamic thoughts which are shaded with high eclecticism. Such eclecticism has been characterized by an abductive source of knowledge, i.e. an abstraction from various sources to develop a non-distinctive oppositional knowledge.]]>
<![CDATA[Tarekat dan Gerakan Sosial Keagamaan Shaykh Hasan Maksum ]]>
<![CDATA[Ja‘far Ja‘far]]>
<![CDATA[ Teosofi: Jurnal Tasawuf dan Pemikiran Islam Vol. 5 No. 2 (2015): December ]]>
Publisher : <![CDATA[Department of Aqidah and Islamic Philosophy, Faculty of Ushuluddin and Philosophy, Sunan Ampel State Islamic University Surabaya ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
Full PDF (397.765 KB)
|
DOI: 10.15642/teosofi.2015.5.2.269-293
<![CDATA[The article scrutinizes the tarekat (Sufi order) and the social-religious movement of Shaykh Hasan Maksum, a less noticeable Sufi figure within the literatures of tasawuf Nusantara but was an important figure who played essential roles and had great influence within the dynamic of social-religious aspects in East Sumatera. As a mufti-sufi, Shaykh Hasan was a prominent figure within literatures of religious knowledge, mainly theology, fiqh, and Sufism, and had greater influence than other Sufi figures in East Sumatera. It has been a result of his “religious authority”, which covered the entire sultanate’s sway in this region at that time. Shaykh Hasan was a Sufi of the tarekat Naqshabandîyah who held a duty as the mufti of the Deli Sultanate. His spiritual genealogy, unfortunately, has been an unrevealed mystery due to the absence of literatures which inform us the comprehensive biographies of his Sufi teachers. As the proponent of neo-sufisme, he authored a number of works in theology, fiqh, astronomy (falak), and mystical (tasawuf) disciplines. It has been known from his two mystical works that he combined sharî‘ah, tarîqah, and haqîqah, and also emphasized the importance of obedience towards sharî‘ah for mushrif and sâlik in order to achieve “the pearl of Reality”.]]>
<![CDATA[Revitalisasi Paradigma Kefilsafatan dalam Tradisi Akademik Perguruan Tinggi Keagamaan Islam ]]>
<![CDATA[Fawaizul Umam]]>
<![CDATA[ Teosofi: Jurnal Tasawuf dan Pemikiran Islam Vol. 5 No. 2 (2015): December ]]>
Publisher : <![CDATA[Department of Aqidah and Islamic Philosophy, Faculty of Ushuluddin and Philosophy, Sunan Ampel State Islamic University Surabaya ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
Full PDF (402.432 KB)
|
DOI: 10.15642/teosofi.2015.5.2.404-430
<![CDATA[This article proposed to revitalize a philosophical paradigm in the academic tradition of Islamic Higher Education (IHE) as a scientific endeavour to pave the way for the revival of Islamic civilization. IHE was selected because its academic tradition institutionally is more likely to hold it than other Islamic educational institutions such as pesantren that tends to play a “prophetic” role as the guardian of religious orthodoxy. The revitalization held to establish three agendas, namely (1) terminating the dichotomous epistemology and then moving on an integrative epistemology, (2) applying multidisciplinary approaches in scientific activities, and (3) strengthening the spirit of criticism and freedom of thought as fundamental principles of the scientific dynamics. Due to the academic traditions concerning intellectual praxis, the agendas have to paint the scientific activities in IHE, from the design of sciences to norms of intellectual promiscuity. Establishing three agendas into the academic tradition paradigmatically will enable IHE to create significant contributions to the revival of Islamic civilization in the future.]]>
