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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417 Documents
<![CDATA[Transmisi dan Motif Pengajian al-Ḥikam Ibn Aṭā’ Allah al-Sakandarī di Pesantren Tambak Beras Jombang ]]>
<![CDATA[Ali Mas’ud]]>
<![CDATA[ Teosofi: Jurnal Tasawuf dan Pemikiran Islam Vol. 7 No. 1 (2017): 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.2017.7.1.1-29
<![CDATA[The article seeks to reveal the transmission and motive of Ibn Aṭā’ Allah al-Sakandarī’s al-Ḥikam recitation in Pesantren Tambakberas Jombang under the guidance of KH. Jamaluddin Ahmad. This study employs quantitative and qualitative methods. The qualitative method is used to describe the pattern of transmission of al-Ḥikam, which has been carried out at Pondok Pesantren Tambakberas, while the quantitative one is intended to measure the perceptions of those involved in the recitation of the book in regard to Sufism and political motives that colored the transmission process. Non-parametric inferential statistics are used to measure such perceptions of motives. The recitation of al-Ḥikam constantly transforms the values of Sufism onto the pupils. It can be seen, for instance, within the illustration of such Sufism doctrines as seeking and earning money from lawful occupation, self-restraint from temptations of the world, helping other people, giving charity for the seek of God to face the hereafter life, prohibition of lavish life as it will be the greatest temptation to gain God’s blessing, performing continuous and sincere repentance (tawba naṣūḥa), leaving any unlawfully vague matters (shubhāt), and living independently and abstinence-begging.]]>
<![CDATA[Kashf al-Gharā’ib: Terjemahan atas Kitab Munfarijah Karya Imām Muḥaqqiq Abī Yaḥyā Zayn al-Dīn Zakarīyā ]]>
<![CDATA[Syaukani Syaukani]]>
<![CDATA[ Teosofi: Jurnal Tasawuf dan Pemikiran Islam Vol. 7 No. 1 (2017): 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.2017.7.1.96-118
<![CDATA[An effort to preserve and utilize manuscripts in this archipelago, especially religious manuscripts, is very important due to, at least two reasons. Firstly, there has been abundant important information pertinent to religious phenomena in the manuscripts. Secondly, the physical condition of the manuscripts has been increasingly fragile. Following the process of choosing the manuscript, the author has selected one of the manuscripts preserved in the State Museum of North Sumatra. This study employs the theory of philology, literature, and history in analyzing the manuscript. Analyses are focused on the language used, the cultural background of the manuscript, and the region’s social history where it has been written. The findings of this study tell us that the manuscript, named Kashf al-Gharā’ib, is a classical Islamic manuscript that still has been well preserved at the State Museum of North Sumatra. It contains the scientific information of fiqh (Islamic law), especially discussing the way of worshipping God. The manuscript also consists of religious poems and problems of adab (ethics). Of the three topics discussed in this manuscript, I give considerable attention to worship and ethical issues.]]>
<![CDATA[Indeks Paham dan Sikap Keagamaan Mahasiswa di Universitas Islam Negeri Alauddin Makassar ]]>
<![CDATA[Abdullah Abdullah]]>
<![CDATA[ Teosofi: Jurnal Tasawuf dan Pemikiran Islam Vol. 7 No. 1 (2017): 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.2017.7.1.146-171
<![CDATA[The article attempts to measure ideological preference and religious attitude of the students of Alauddin State Islamic University (UIN) Makassar. The typology of religious understanding is categorized into radical, moderate, and liberal. These three typologies help us to observe preference indicators based on students’ responses to four categorical variables, namely Islam and religious pluralism, formalization of Islam (relation of religion and state), Islam and intellectual discourse, and perception of jihad and religious violence. Employing quantitative approach, the author tries to measure the level of religious preferences of UIN Alauddin’s students within positivistic paradigm by organizing the data into a pattern, category, and basic unit description. The study finds that the level of preference of four variables and 16 questions asked to the students of UIN Alauddin shows us index result 2.76 or moderate category. However, it is also found that there has been potential preference, within the same time, into radical attitude. The reason is that in some variables I find shocking index numbers, which are close to radical verge as it can be seen in the variables of Islam and pluralism and the formalization of Islam which reach the index 2.49 and 2.40 respectively. Keywords: ; religious attitude; radical; moderate; liberal.]]>
<![CDATA[Intepretasi Ayat-ayat Teologis Muḥammad al-Shawkānī tentang Manusia, Wahyu, dan Iman ]]>
<![CDATA[Abd Kholid]]>
<![CDATA[ Teosofi: Jurnal Tasawuf dan Pemikiran Islam Vol. 7 No. 1 (2017): 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.2017.7.1.172-198
<![CDATA[The article examines the typological category of Muḥammad al-Shawkānī’s “theological product”, which cannot be categorized as a part of Sunnī. This view is held by Muḥammad Ḥusayn al-Dhahabī and Muḥammad ‘Alī Ayāzī. Al-Dhahabī concludes that al-Shawkānī’s theological thought is seen as being Sunnī, but his work, Fatḥ al-Qadīr, is classified as Zaydiyya. Ayāzī, on the other side, says that al-Shawkānī’s theology tends to be more similarly rational to Zaydiyya and Mu‘tazilah. The author seeks to discuss the issue by exploring al-Shawkānī’s interpretation of theological verses on free will, predestination, and the relevance of revelation and human’s ratio. This study finds that al-Shawkānī’s theological arguments tend to be closely similar to Ahl al-Sunnah’s theological doctrines compare to that of Mu‘tazilah and Zaydiyya, although he surroundedly grew up among the very rational Zaydiyya. It can be observed, for instance, in his view of human’s deeds, which clearly indicates him as having a close position to the thought of Māturidiyya Bukhāra. In terms of the relevance of human’s ratio and the function of revelation, al-Shawkānī’s theological arguments are harmonious with Ash‘ariyya’s ideology.]]>
<![CDATA[Telaah Peran Etis Agama-agama di Indonesia Perspektif Civil Religion ]]>
<![CDATA[Abd. Syakur]]>
<![CDATA[ Teosofi: Jurnal Tasawuf dan Pemikiran Islam Vol. 7 No. 1 (2017): 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.2017.7.1.225-248
<![CDATA[This article seeks to figure out socio-religious reciprocity pertinent to the pluralistic context of Indonesia within its various dimensions of life, especially the religious aspect, through what so-called civil religion. The very notion of civil religion reflects religious, social, and political maturity. The religions, in this context, function as a pivotal source of moral-ethics which generate spirit to build a strong nation-state to pursue its objectives. At this point, the state becomes a shared sacred home to all of its citizens which is free of fear and anxiety. The state plays an undoubtedly important role to protects its people and provide them a means of development in order to allow them to exhume religious freedom and reach a holy meaningful life. It will subsequently enhance and strengthen culture of dialog. This article supports an argument that in order to bring about the vision of civil religion in Indonesia we require three least possible conditions, namely heterogeneous religions which generate positive morality, the culture of sincere dialog, and freedom of religion.]]>
<![CDATA[Relasi antara Tuhan dan Manusia Menurut Pandangan Ibrāhīm al-Kurānī ]]>
<![CDATA[Frenky Mubarok]]>
<![CDATA[ Teosofi: Jurnal Tasawuf dan Pemikiran Islam Vol. 7 No. 1 (2017): 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.2017.7.1.119-145
<![CDATA[This article describes the concepts of God and man’s relationship from a theological point of view along with Sufism. It focuses on Ibrāhīm al-Kurānī’s view on the issue. This article confirms that al-Kurānī attempts to reconcile the theological views of Ash‘ariyya and the divine worldviews of the Sufis, especially that of Ibn ‘Arabī’s philosophical Sufism. Al-Kurānī argues that there has been interconnectedness between common concepts expressed by the Sufis such as waḥdat al-wujūd and tajallī and the concept of al-kasb promulgated by Ash‘ariyya. The author finds that the concepts of ittiḥād and ḥulūl are not two mystical concepts that explain the relationship of God and man, rather these two concepts are a mere psychological condition sensed and experienced by the Sufis who try to enter the realm of ma‘rifa. Al-Kūrānī also argues that the relation between God and man can be explained through the concept of tajallī. He sees that this concept is compatible with Ash‘ariyya’s concept of al-kasb. Al-Kūrānī adds that causality is not an undoubtedly exact matter. It means that the causality does not discord against the notion of waḥdat al-wujūd.]]>
<![CDATA[Integrasi Agama dan Sains Melalui Pemaknaan Filosofis Integrated Twin Towers UIN Sunan Ampel Surabaya ]]>
<![CDATA[M. Syamsul Huda]]>
<![CDATA[ Teosofi: Jurnal Tasawuf dan Pemikiran Islam Vol. 7 No. 2 (2017): 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.2017.7.2.283-315
<![CDATA[The article discusses the Integrated Twin Towers paradigm introduced by Sunan Ampel State Islamic University (UIN) Surabaya. The paradigm promulgates an integrated pattern of Islamic studies and sciences as its epistemological basis and philosophical framework. It can be observed within the concept of knowledge development, which focuses not only on religious knowledge but also on pure scientific knowledge. This paradigm is considered an innovative-solutive scientific idea to bridge the interrelated connection of religion and science. The study finds that the idea of the Integrated Twin Towers is epistemologically based on philosophical rationalistic-empirical and religious-normative foundations, which are integrated through Islamic studies and sciences or what so-called Islamic Humanities. The Islamic Humanities is centered upon the integration of Islamic knowledge, social and humanities, science, and technology. The paradigm puts religion and sciences within a harmonious and dialectic gradation point. One tower becomes a subject matter, while the other becomes an approach. It also finds that this paradigm methodologically employs interdisciplinary and cross-disciplinary methods or generally called multidisciplinary methods.]]>
<![CDATA[Perjumpaan Psikologi dan Tasawuf Menuju Integrasi Dinamis ]]>
<![CDATA[Mujiburrahman Mujiburrahman]]>
<![CDATA[ Teosofi: Jurnal Tasawuf dan Pemikiran Islam Vol. 7 No. 2 (2017): 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.2017.7.2.261-282
<![CDATA[The problematic relations between religion and science do not only occur in Western societies but also in Muslim societies. While early modern Muslim reformists strongly encouraged Muslims to adopt modern sciences, later reformists argued that modern sciences should be Islamized. The idea of Islamization of knowledge has been widely discussed and contested. Another alternative to the idea of Islamization is integration. The integration should be dynamic in the sense that they interact in a mutually illuminating, enriching, and renewing mode. This paper presents the possibility of dynamic integration between Psychology and Sufism. Some modern psychologists argue that Sufism is not scientific because it is not based on empirical observation, while some others say that modern psychology’s denial of metaphysical realities is in fact not based on strong evidence but assumptions. In the light of integration, instead of opposing the two disciplines to one another, one actually can draw the lines where modern psychology and Sufism meet and separate. The rational and empirical basis of modern psychology can be enriched, renewed, and illuminated by the metaphysical and spiritual basis of Sufism, and vise-versa.]]>
<![CDATA[Orientasi Local Wisdom dalam Kajian Filsafat Islam di Perguruan Tinggi Keagamaan Islam ]]>
<![CDATA[Raden Lukman Fauroni]]>
<![CDATA[ Teosofi: Jurnal Tasawuf dan Pemikiran Islam Vol. 7 No. 2 (2017): 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.2017.7.2.411-433
<![CDATA[The article scrutinizes the study of Islamic philosophy along with its dynamics within historical contexts. The dynamics of Islamic philosophy have been, among others, caused by the debate between proponents and opponents within the field. This article finds and demonstrates a new trend within the study of Islamic philosophy, which focuses on local wisdom. The Department of Aqidah and Filsafat Islam (AFI/Aqidah and Islamic Philosophy) of State Islamic University (UIN) Yogyakarta focuses on the integration of studies on philosophy, Islamic theology (kalām), and Sufism functionally as analytical tools in dealing with the contemporary problem of humanity. The Department of AFI of UIN Bandung puts emphasis on strengthening the Islamic philosophy, which is oriented to the development of Sundanese and Nusantara philosophy. Meanwhile, the Department of AFI of IAIN Surakarta addresses its study toward the Islamic philosophy to develop the philosophy of Java Islam. The dialogue and intense interaction with local wisdom will strengthen the Islamic philosophy and help it finds its momentum to offer applicative and appropriate solutions toward contemporary national and humanity problems. The Islamic philosophy based on local wisdom will also be able to eradicate the radical trans-national ideology.]]>
<![CDATA[Pemikiran Sufistik dan Toleransi Beragama KH. Sholeh Bahruddin di Pesantren Ngalah Pasuruan ]]>
<![CDATA[Muhammad Muntahibun Nafis]]>;
<![CDATA[Muhammad Ainun Najib]]>
<![CDATA[ Teosofi: Jurnal Tasawuf dan Pemikiran Islam Vol. 7 No. 2 (2017): 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.2017.7.2.330-352
<![CDATA[Sufism and tariqa (Sufi order) play a significant role in building and enhancing mutual-peaceful dialogue between Islam and other religions and cultures. The Sufis establish cooperation with followers of other religions. This is because Sufism holds a moderate view and understanding of Islamic doctrines. Sufism is, therefore, not limited only to spirituality and the mystical realm, but it is also able to create a harmonious relationship among humans and between humans and nature. This article seeks to present a related study on the doctrine of religious tolerance within Sufism promulgated by KH. Sholeh Bahruddin, the headmaster of Pesantren (Islamic boarding school) Ngalah Pasuruan East Java. Kiai Sholeh sees Sufism as the main foundation of religious tolerance. As the murshid of the Tarekat Qādirīyah wa Naqsabandīyah Mujaddadīyah Khālidīyah Kiai Sholeh has intensively cultivated Islam raḥmah li al-‘ālamīn in the pesantren he leads. This doctrine emphasizes that Islam raḥmah li al-‘ālamīn perceives all human beings as kabeh dulur (all are brothers) regardless of their religious and social background and political preference. Through the concept of kabeh dulur, Kiai Sholeh builds human relationships with anyone, including people of different faiths and beliefs.]]>
