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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 417 Documents

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Gerakan Tarekat dan Pertumbuhan Budaya Berfilosofi di Lombok Abdul Quddus; Lalu Muhammad Ariadi
Teosofi: Jurnal Tasawuf dan Pemikiran Islam Vol. 5 No. 2 (2015): December
Publisher : Department of Aqidah and Islamic Philosophy, Faculty of Ushuluddin and Philosophy, Sunan Ampel State Islamic University Surabaya

In Indonesia, Sufism has become a focal part of Islam's development from the 13th to the 18th century. Once Islam was widely spread out of Indonesia in the 13th century, Sufism's teaching had metamorphosed into a religious movement known as Sufi order. Through tarekat movement, Islam in Indonesia has grown not only as a religion but also as a fundamental part of cultural entities in the country. Among these cultures is the Culture of Philosophy in Lombok. This article attempts to scrutinize the development of Tarekat Movement and the Culture of Philosophy in Lombok. These two aspects are analyzed through an anthropological study. The study finds that Tarekat Movement has played a significant role in the growth of the Culture of Philosophy in Lombok. Through the Culture of Philosophy, the Muslim people in Lombok learn and understand Islam as a set of logical facts that teaches its adherents about the Divine Reality and wisdom of life. This culture has been transmitted from generation to generation through oral and written transmissions, in which the written way is found within classical manuscripts. Through these media, the doctrines of Sufism have been taught as a means of cherishing the relation amongst God, Man, and Nature.

Reorientasi Ideologi Urban Sufism di Indonesia terhadap Relasi Guru dan Murid dalam Tradisi Generik Sufisme pada Majelis Shalawat Muhammad di Surabaya Rubaidi Rubaidi
Teosofi: Jurnal Tasawuf dan Pemikiran Islam Vol. 5 No. 2 (2015): December
Publisher : Department of Aqidah and Islamic Philosophy, Faculty of Ushuluddin and Philosophy, Sunan Ampel State Islamic University Surabaya

The article focuses on the discussion about ideology reorientation on Urban Sufism’s doctrines in Indonesia in the post Reformation Era. The study puts emphasis on Majelis Shalawat Muhammad and its teachings. The study on the doctrinal teachings based on practices (‘amalîyah) of Majelis Shalawat Muhammad provides, on the one hand, conceptual data on Sufism teachings within their generic meanings. On the other, it is intended to be a comparative study toward theoretical conceptions on Urban Sufism established by Julia Day Howell, Martin van Bruinessen, and other scholars on the field. This study underlines the relation of guru-murid (murshid and his pupils) in preserving doctrinal teachings and practices of Sufism, which have been uninterruptedly maintained from the classical period until nowadays. Within the tradition of Sufism, the relation of guru-murid has generated a term what so-called walîy Allâh. Predicate as walîy Allâh within the personality of a pupil is indicated by his ability to reach and “open” a dimension of tawhîd which is called mukâshafah. The dimension of mukâshafah has played a pivotal role in maintaining the transmission of teachings and doctrines of Sufism from generation to generation and ensuring their sustainability.

Eksistensi dan Gerakan Dakwah Tarekat Ṣiddîqîyah di Tengah Masyarakat Urban Surabaya Muhammad Shodiq
Teosofi: Jurnal Tasawuf dan Pemikiran Islam Vol. 5 No. 2 (2015): December
Publisher : Department of Aqidah and Islamic Philosophy, Faculty of Ushuluddin and Philosophy, Sunan Ampel State Islamic University Surabaya

The article attempts to analyze the existence of Tarekat Ṣiddîqîyah community in Surabaya focusing on its struggle and development process from minority to be relatively a well-established Sufi order, which has many branches in many areas in Indonesia. In Surabaya, Tarekat Ṣiddîqîyah has established four branches of the caliphate, which locate in Tandes, Perumahan Pondok Candra, Karangrejo Wonokromo, and Manukan Kulon. It has also founded a branch that focuses on education in Nglampis Ngasem. The author finds that Tarekat Ṣiddîqîyah promulgated its teachings in Surabaya by spreading information manually, from person to person and coordination among its followers, and formation of spiritual organizations, namely YPS and Orshid. The advent of Ṣiddîqîyah to Surabaya has been done through infiltration, identification, coordination, and mobilization. In addition, the author finds that there have been various motives of Surabaya people in adhering Ṣiddîqîyah, such as improving their religious knowledge, joining a socio-spiritual community/fraternity, having a lifeline in the form of dhikr and wirid, and having prayer to prevent themselves from committing immoral deeds (tolak balak). The followers of Ṣiddîqîyah also claim that the tarekat has been able to fulfil their spiritual needs. Social interaction of Ṣiddîqîyah’s members amongst Surabaya people, in general, runs peacefully and harmoniously for they can assimilate and adapt to the local culture.

Visi Kosmopolitanisme Islam di Lingkungan Jaringan Intelektual Muda Muhammadiyah Hasnan Bachtiar; Haeri Fadly; Moh. Nurhakim
Teosofi: Jurnal Tasawuf dan Pemikiran Islam Vol. 5 No. 2 (2015): December
Publisher : Department of Aqidah and Islamic Philosophy, Faculty of Ushuluddin and Philosophy, Sunan Ampel State Islamic University Surabaya

This paper tries to diagnose Islamic Cosmopolitanism's vision toward the circle of Young Intellectual Muhammadiyah Network (JIMM). The perspective of social diagnosis of the tradition of Mannhemian sociology of knowledge finds that JIMM has their own intellectual stand amongst some humanity discourses and ideas such as pluralism, multiculturalism, bhinneka nationalism, and cosmopolitanism. Elaborations among these discourses and ideas are played to serve the sense of social justice and humanity and human dignity in the world. These elaborations are dakwah efforts that want to be a winner in the midst of global civilization constellation. However, in these attitudes, JIMM has a foundation of thought which is interpreted into three ways, are progressive Islam, social liberation, and historical activism. In dealing with very different context of Muslim societies in the contemporary time, Islamic Cosmopolitanism of JIMM attempts to fulfil their mission through the agenda of internationalization Islam Berkemajuan and Indonesian Islam.

Peran Muslimah dalam Penyelesaian Konflik Dahlia Lubis
Teosofi: Jurnal Tasawuf dan Pemikiran Islam Vol. 5 No. 2 (2015): December
Publisher : Department of Aqidah and Islamic Philosophy, Faculty of Ushuluddin and Philosophy, Sunan Ampel State Islamic University Surabaya

The article tries to reveal the role of Muslim women (Muslimah) to mitigate conflict. The reason is that conflict resolution is often associated with males, while females have been seen hitherto as being incompetent to take part within such an important matter. One could question whether women are less potent—than men—to be actors and mediators to conflict resolution or become merely victims of every emerging conflict? Departing from this point, this article which employs bibliographical approach attempts to expose the extent of Muslimah’s role in resolving and mitigating conflicts. It has been known that women share equal rights and responsibilities with men. However, when women deal with a wide spectrum within their social activities, they have always been subordinated under men's role. The author argues that women possess less domination than men in many social realms, such as political, educational, and economic aspects. Consequently, women are viewed as biologically and socially weaker than men. Therefore, they tend to be neglected from taking a role in conflict resolution.

Kontestasi Konsepsi Religius dan Ritualitas Islam Pribumi Versus Islam Salafi di Sasak Lombok Mohamad Iwan Fitriani
Teosofi: Jurnal Tasawuf dan Pemikiran Islam Vol. 5 No. 2 (2015): December
Publisher : Department of Aqidah and Islamic Philosophy, Faculty of Ushuluddin and Philosophy, Sunan Ampel State Islamic University Surabaya

This article focuses on the contestation of local Islam and Salafi at Narmada, West Lombok. This tension is an inevitable thing since they have a different way of understanding and realizing Islamic teaching. Local Islam wants the locality and universality co-present to actualize ideal Islamic teaching; on the contrary, Salafi wants to purify Islamic teaching from any kind of local traditions. Here, Local Islam of Sasak Narmada refers to Islam which has long interaction with several indigenous belief of Sasaknese manifested in Wetu Telu and Wetu Lima and Salafi refers to several (not all) Salafi’s followers who interact with local Muslims. This difference brings into contestation when Salafi popularises bid‘ah, syncretic or shirk for local Muslims adherent in one hand and local Muslims want to save Islamic teaching from Salafi. The contestation is classified into religious conceptions and ritual. Many Wetu Lime’s followers enjoy their religious conceptions and rituals without leaving several Wetu Telu traditions and without being afraid of falling into polytheism for a main reason that what they do is one means of manifesting universal Islamic values in local traditions and having no intention to be a polytheist. This study shows that looking for the meaning behind the conception or observed ritual is essential in diverse internal religious belief to spread peace in which theology needs to be accompanied by another perspective.

Nuansa dan Simbol Sufistik Puisi-puisi Karya Ahmad Mustofa Bisri Kundharu Saddhono; Haniah Haniah
Teosofi: Jurnal Tasawuf dan Pemikiran Islam Vol. 8 No. 1 (2018): June
Publisher : Department of Aqidah and Islamic Philosophy, Faculty of Ushuluddin and Philosophy, Sunan Ampel State Islamic University Surabaya

This article focuses on the problem of Sufism which exists in pesantren’s poetry. The pesantren’s poetry has certain characteristics as it is written by poet whose educational background is pesantren. The values of Sufism will be reflected directly or indirectly into a poem written by a poet educated in pesantren. This what makes the poems produced from pesantren differ from that of other general poems. The specific features of the pesantren’s poems become interesting object to investigate. Focusing on written references this study employs heurmeneutical approach. It takes also the socio-cultural aspect into account. The use of this approach is based on an assumption that there should be tightly close relationship between the poem and the educational background of its writer. A poem exists within no cultural emptiness. At this point, the culture of pesantren that shaped a poet will influentially colour up the poem he/she produced. Based on hermeneutical approach coupled with socio-cultural aspect this study attempts to describe interesting side of Sufism aspects found within the pesantren’s poetry. To obtain reliable result, it puts emphasis on verstehen based on heurmenetical priciples developed by Paul Ricoeur, namely interpretation. The study finds that Sufism in the pesantren’s poetry deals with such number of symbols as light, flying, love, door, and prostration.

Tasawuf Tanpa Tarekat: Pengalaman Turki dan Indonesia Akhmad Rizqon Khamami
Teosofi: Jurnal Tasawuf dan Pemikiran Islam Vol. 6 No. 1 (2016): June
Publisher : Department of Aqidah and Islamic Philosophy, Faculty of Ushuluddin and Philosophy, Sunan Ampel State Islamic University Surabaya

This article seeks to display a development of sufi without t}arîqah in two countries, namely Turkey and Indonesia. In spite of the banning of sufi orders in Turkey, hitherto Sufism lingers in the Republic. Several sufi orders work in silent, but they do make contribution on the socio-political sphere of Turkey. On the other side, some Turkish sufi practitioners transform themselves into sufi without ?arîqah as an adaptation to the secular state’s strict policy on religion, such those as Bediuzzaman Said Nursi dan Fethullah Gülen. In Indonesia, Sufism has arisen conspicuo-usly among the Salafi after for some times being lied down due to an accusation of being the source for backwardness of Muslim community. In turn, it is that sufi without ?arîqah eventually take shape. Due to differing on socio-political condition and on intellectual debates of the both countries, the sufi without ?arîqah leads to different ways in respective country. While Turkish sufi without ?arîqah turn out to be a movement taking part in secular Turkey, sufi without ?arîqah in Indonesia—particularly that of Salafi—tends to be a mode of self-entertaining for the sake of religious sensation.

Dualisme dalam Kesatuan untuk Mencapai Ma'rifah Perspektif KH. Asrori Ishaqi Muhammad Rahmatullah
Teosofi: Jurnal Tasawuf dan Pemikiran Islam Vol. 6 No. 1 (2016): June
Publisher : Department of Aqidah and Islamic Philosophy, Faculty of Ushuluddin and Philosophy, Sunan Ampel State Islamic University Surabaya

The article reveals the concept of dualism in unity along with ma'rifah in KH. Asrori Ishaqi’s perspective. This article finds that dualism in unity to reach ma'rifah in Kiai Asrori’s perspective rests in his conception about God through what so-called al-Aḥad and al-Wâḥid as well as al-Wujûd and al-Kawn. He emphasizes that there is no al-Wujûd (existence) but Allah’s. It is, therefore, all creatures’ existence is embraced within God’s existence. Al-Kawn—on the other side—is everything which exists and will exist, in which God has known them already and determined their fate. The concept of al-Aḥad emphasizes that Allah is All The One in His Essence in advance of His Asmâ’ (Names) and Attributes. Al-Wâḥid means All The One in His Asmâ’ and Attributes after the emanation of the two over His creatures. In accordance with human’s existence, Kiai Asrori states that humans are created from spiritual realm and the physical one. It seems that Kiai Asrori would emphasize that though Allah is The Almighty and unreachable, the humans can still—in another dimension—reach Him through the emanation of His Asmâ’ with murâqabah using their reasons, understanding, and hearts. Kiai Asrori is an advocate to monistic Sufism and at the same time he also a proponent of dualistic Sufism.

Landasan Ontologis dan Kualifikasi Makrifat Ibn ‘Atâ’ Allâh al-Sakandarî Ghozi Ghozi
Teosofi: Jurnal Tasawuf dan Pemikiran Islam Vol. 6 No. 1 (2016): June
Publisher : Department of Aqidah and Islamic Philosophy, Faculty of Ushuluddin and Philosophy, Sunan Ampel State Islamic University Surabaya

Employing qualitative approach, this article examines ontological foundation and qualification of the concept of ma‘rifah promulgated by Ibn ‘Ata’ Allâh al-Sakandarî. The concept of ma‘rifah of Ibn ‘Atâ’ Allâh deals with two things. The first is the spiritual condition of Sufi (the holy experience), i.e. an existential experience of a Sufi. The second is Sufi’s expressions in the form of symbols, gestures, and ta‘bîr (an expression born from spiritual experience). Ibn ‘Atâ’ Allâh itemized the latter category into two different conditions, namely in-consciousness condition and ecstasy (unconsciousness condition). The study finds that his concept of ma‘rifah can be ontologically categorized into three forms, namely spiritual experience, reflection of spiritual experience, and discourse of ma‘rifat Allâh. Within spiritual experience, a sâlik is immersed in witnessing (shuhûd) of God. This is the highest condition of ma‘rifah. In reflection of spiritual experience, a Sufi spontaneously and unconsciously expresses his/her thoughts due to the lavishness of unrestrained spiritual flavors. The discourse of ma‘rifat Allâh takes a safe position in the perspective of ordinary people by tying the ma‘rifah with sharî‘ah and morality (akhlâq). Borrowing Mehdi Heiri Yazdi’s terms, these there form are called mysticism, the language of mysticism, and meta-mysticism.

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Home Page

OAI Link

Editorial Team

Contact

Reviewer

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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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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