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[Dinamika Hubungan Sosial-Keagamaan pada Masyarakat Nelayan di Karangantu Banten ]]>
<![CDATA[Yanwar Pribadi]]>
<![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.2017.7.1.199-224
<![CDATA[This paper explores the dynamics of socio-religious interactions among the inter-ethnic fishermen community in the former seaport of the Sultanate of Banten, i.e. in the Karangantu Port, Serang, Banten. The study focuses on the socio-religious interactions between migrants and local residents, and among the migrants themselves. This paper more broadly investigates the government’s policies on marine and fisheries sectors since 2000. Main issues discussed are the background of the history of Banten as the center of maritime power; the arrival and interaction between foreign and Nusantara traders and fishermen and local people; decentralization policies; patterns and forms of the inter-ethnic interactions; and the influence of decentral-ization policies towards the development of Banten’s maritime world. This paper uses ethnographical and historical approaches. The author argues that the inter-ethnic interactions in the Banten north coast area are socio-economic-cultural interactions that have long been intertwined and can be regarded as ideal multiculturalism interactions on the one hand. However, the policies of the central and regional government in marine and fisheries sectors have not generated the right solution to improve and empower Banten’s fishermen community, as it did occur in the 16th and 17th centuries.]]>
<![CDATA[Kesepadanan Tekstual dan Ideologi Penerjemahan Arab-Jawa dalam Kitab Sharḥ al-Ḥikam ]]>
<![CDATA[Muhammad Yunus Anis]]>
<![CDATA[ Teosofi: Jurnal Tasawuf dan Pemikiran Islam Vol. 8 No. 2 (2018): 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.2018.8.2.343-365
<![CDATA[This study attempts to elaborate textual equivalence of the Arabic translation and the Javanese translation in Ibn ‘Aṭā’ Allah al-Sakandarī’s masterpiece, al-Ḥikam. Within the first stage, the texts in this book will be studied from many linguistic aspects connected to lexical forms and phraseological features. Every language is semantically assumed as possessing specific characteristic in terms of its lexical and phraseological features. The Sufis, in this case, will have a particular inclination in their language expression. The lexical and phraseological features become, among others, a measurement of mystical language which covers compositional and unitary meanings. To comprehensively understand the mystical life explained in al-Ḥikam we need, therefore, to deeply study such lexical and phraseological features. The second stage will focus on the ideology of translation of al-Ḥikam. This sort of ideology will provide us with information on the relation of the Indonesian Islamic texts and—along with their potential integration with—scholars around the world. The study finds that the ideology of translation has been founded on foreignization method and domestication method. These two methods have played a pivotal role on how particular texts of Sufisme are produced and consumed by the Indonesian Muslim society.]]>
<![CDATA[Kontribusi Nilai-nilai Keimanan dan Kemanusiaan Persaudaraan Cinta Tanah Air Indonesia ]]>
<![CDATA[Mukhammad 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.2017.7.1.249-272
<![CDATA[The existence of the PCTA-I (Persaudaraan Cinta Tanah Air-Indonesia/Brotherhood for the Love of Indonesia Homeland) plays a pivotal role, especially for underprivileged people regardless of their religion and faith, tribe, and race. This organization has been, therefore, undeniably desirable to help the Indonesian society overcome its social problems. Focusing its discussion on the PCTA-I, this article seeks to answer such questions as to how this organization has been initiated, what it does to help overcome national problems, and the obstacles it faces in implementing the programs, and how it does it overcome such obstacles? A number of leaders and members of the PCTA-I Central Board have been interviewed. The murshid of the Tarekat Ṣiddīqīyah has been among the main informants of this study. Employing a qualitative approach by focusing on interviews, questionnaires, and documentation as the sources of data, the study indicates that the PCTA-I has efficiently implemented its programs due to solid participation and robust support of its voluntary community. Through its programs, the PCTA-I attempts to build what so-called “the soul of society” in order to achieve a civilized and enlightened future for Indonesia.]]>
<![CDATA[Rekonstruksi Pemikiran dan Posisi Sufi-Antisufi Ibn Taymīyah ]]>
<![CDATA[Mukhammad Zamzami]]>
<![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.2017.7.1.30-63
<![CDATA[This article reanalyzes Ibn Taymīyah’s position and his thought on Sufism and anti-Sufism. The article is also expected to find the precise typology to describe Ibn Taymīyah’s Sufism qualification other than the Sunnī and Falsafī typologies. As a formalist and literalist thinker, Ibn Taymīyah has been famously known as an anti-Sufi Muslim scholar. There have been a number of modern Salafis who refute any relationship between Ibn Taymīyah and Sufism. Ibn Taymīyah has criticized such philosophical doctrines of Sufism as waḥdat al-wujūd, ḥulūl, and ittiḥād, which are considered to have deviated from the foundations of Islam. Along with his criticism, Ibn Taymīyah offers a solution by recovering the earliest and authentic traditions of Sufism when it is viewed as to have obscured the authenticity of knowledge based on the al-Qur’ān and Sunnah. Therefore, the product of his Sufism can be categorized in Salafi-Sufism typology in addition to other such popular typologies as Sunnī and Falsafī. The pattern of the Taṣawwuf Salafī—which is deemed as being appropriate to describe the existence of Ibn Taymīyah’s Sufism—does not, basically, accept ta’wīl upon the religious texts. His Sufism aims to strengthen one’s faith and help him/her purify their soul and morality.]]>
<![CDATA[Pengalaman Paramadina sebagai Rumah Pengetahuan Berbasis Nilai-nilai Ketuhanan, Tradisi Hikmah, dan Ilmu Pengetahuan ]]>
<![CDATA[Muhammad Sabri]]>;
<![CDATA[Muh Ikhsan]]>;
<![CDATA[Ismail Suardi Wekke]]>
<![CDATA[ Teosofi: Jurnal Tasawuf dan Pemikiran Islam Vol. 8 No. 2 (2018): 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.2018.8.2.260-292
<![CDATA[This article describes Paramadina University, a higher educational institution in Indonesia, which cannot be separated from its leader as well as the founder of its initial idea, i.e. Nurcholish Madjid. The existence of Paramadina University is, therefore, more closely related to the establishment of Nurcholish Madjid’s genial ideas who attempted to link the idea of ??Islam-Modernity-Indonesia. Since its initial inauguration in 1994, Paramadina University has carried out basic insights aimed at building a scientific society based on divine values and wisdom of humanity. It also encourages the values of pioneering souls to break through the borders of knowledge. Employing qualitative approach, this article aims at further analyzing the model of modern religious tradition developed by Paramadina University. The study affirms central position and role played by this higher educational institution both in Indonesia and the Islamic world in general. This centrality appears, especially, when we link the ideas of Islamic universalism, spatial-temporal of indonesianess, along with responses toward the life of the contemporary society which seems to be not only complex but also moves quickly escorting the breath of the age.]]>
<![CDATA[Genealogi Keilmuan Muḥammad b. ‘Abd al-Wahhāb ]]>
<![CDATA[Muhammad Chabibi]]>
<![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.2017.7.2.493-515
<![CDATA[Wahhabism is an Islamic ideological school attributed to a Muslim scholar named Muḥammad b. ‘Abd al-Wahhāb of Najd. ‘Abd al-Wahhāb has carried out religious preaching to promulgate his ideas into a number of regions within the Arabic Peninsula, aiming at also spreading them throughout the world. In doing so, he has been supported by political and military power provided by an Amīr named Muḥammad b. Sa‘ud. ‘Abd al-Wahhāb’s da‘wah sought to invite Muslims to purify their faith and promote Islamic revivalism (Islamic orthodoxy). Employing Michel Foucault’s “theory of genealogy”, this article attempts to look at the relational bond of knowledge and power. The historical analysis finds genealogy within ‘Abd al-Wahhab’s knowledge along with the earlier network of Ḥanbalī’s authorities in Damascus through the ijāzah he accepted from his teachers. Ijāzah is a symbol of the legitimacy of enthusiasm in Islamic scientific genealogy. The associations between religion and politics have been another important factor in the success of the Wahhabi movement.]]>
<![CDATA[Ideologi Agama dalam Praktik Dominasi antara LDII Versus Non-LDII di Jombang ]]>
<![CDATA[Limas Dodi]]>
<![CDATA[ Teosofi: Jurnal Tasawuf dan Pemikiran Islam Vol. 8 No. 1 (2018): 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.2018.8.1.1-27
<![CDATA[This article reviews the religious ideology in the practice of domination of Lembaga Dakwah Islam Indonesia (LDII) over non-LDII communities in Gading Mangu Perak Jombang East Java. Using a phenomenological approach, this article concludes that as an ideology, religion functions to legitimize an action. Belief in religion as an ideology is very susceptible to the interests of domination. LDII Gading Mangu allowed the society to exchange knowledge through both pengajian (religious preaching) at the GAMA Islamic Boarding School and to attend formal schools at Budi Utomo Foundation owned by LDII. It has been evident that although there are two large educational institutions under the auspices of the Nahdlatul Ulama in the same area, the Budi Utomo Foundation has superior quality and quantity. Therefore, it attracts the common people or non-LDII members to send their children to Budi Utomo School. Within the economic field, LDII Gading Mangu set up its dominance by establishing a Joint Business (UB), which vends various goods and services, not only for its members but also for the non-LDII people.]]>
<![CDATA[Muhammad Thalib, Majelis Mujahidin Indonesia, dan Tafsir Ayat-ayat Penegakan Syariat Islam di Indonesia ]]>
<![CDATA[Anwar Kurniawan]]>;
<![CDATA[Ahmad Aminuddin]]>
<![CDATA[ Teosofi: Jurnal Tasawuf dan Pemikiran Islam Vol. 8 No. 1 (2018): 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.2018.8.1.82-112
<![CDATA[Majelis Mujahidin Indonesia (MMI/The Indonesian Mujahedeen Council) is an Islamic organization, which demands the implementation of sharī‘ah in Indonesia. Muhammad Thalib, the leader of MMI, is a figure who also concerns about the Quranic interpretation. He frequently interprets the Quranic verses on his works within political nuance in relation to MMI’s ideology. This article aims to identify Thalib’s interest and the extent of his ideological tendency. His published works in a number of media are the main source of the data elaborated in this article. This article argues that Thalib’s interpretation of the Quranic verses comprises two political interests. Firstly, the interpretation attempts to convince the reader to believe that the implementation of sharī‘ah is undoubtedly urgent. Secondly, sharī‘ah seems to be perceived as the main objective, colored with political nuance, and it has been reduced for this main purpose in order to make Muslims “find” God. In other words, Thalib’s interpretation of the Quranic verses puts sharī‘ah as a means of political maneuver. It seems that through his interpretation, Thalib attempts to challenge, while at the same time protects himself from, his opponents.]]>
<![CDATA[Universalitas Islam dan Lokalitas Budaya dalam Bingkai Islam Nusantara ]]>
<![CDATA[Ishom Fuadi Fikri]]>
<![CDATA[ Teosofi: Jurnal Tasawuf dan Pemikiran Islam Vol. 8 No. 1 (2018): 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.2018.8.1.113-133
<![CDATA[Islam has both universal and particular dimension, where the universality of Islam is reflected in the maqāṣid al-sharī‘ah, i.e., public benefits, whereas the Islamic particularity deals with practical aspects of the Islamic law in human life, including local cultures. This means that the presence of Islam does not aim to eliminate human cultures. Rather it serves as a universal value that is able to permeate and accommodate various local cultures. The universality of Islam and the cultural locality should not be in, somehow, an opposite way. Instead, they should be in a dialectical and even an affirmative relation. Employing the deductive-descriptive method, this article aims to reveal the discourse of Islam Nusantara on the aspects of Islam’s universality and the cultural locality in Indonesia. Islam Nusantara is a sociological term for the manifestation of Islam’s universality, which has been absorbed into the particularity of local cultures in Nusantara. The article will further argue that Islam’s encounter and the local cultures in Indonesia have created a uniquely indigenous model of understanding, comprehension, and practice of the Islamic doctrines. Therefore, Islam Nusantara’s notion should make the Indonesian Muslims able to synergize Islam and nationalism within a frame called ‘Indonesia and diversity’.]]>
<![CDATA[Rekontekstualisasi Konsep Ketuhanan Abd Samad al-Palimbani ]]>
<![CDATA[Syamsul Rijal]]>;
<![CDATA[Umiarso Umiarso]]>
<![CDATA[ Teosofi: Jurnal Tasawuf dan Pemikiran Islam Vol. 8 No. 1 (2018): 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.2018.8.1.134-163
<![CDATA[The discourse about God has not been limitedly discussed merely within philosophical and theological dimensions, but it has also been discussed within the Sufism approach. A number of Muslim thinkers have so far discussed their understanding of God from this point of view. Abd Samad al-Palimbani was one of the prominent Muslim scholars who tried to discuss the issue of divinity from a Sufism perspective. Al-Palimbani, himself, was a Muslim thinker of the 18th century who possessed a specific thought about divinity within such dimension. The approach he employed has become a particularly exceptional matter in the study of divinity in the field. The very basic concept of his thought about God can be observed, among others, within his monumental masterpiece, entitled Sayr al-Sālikīn. This article seeks to reveal the discourse of divinity discussed in al-Palimbani’s book. It has been argued that through the concept of martabat tujuh (seven grades), promulgated by Al-Palimbani in his Sayr al-Sālikīn, a sālik (a seeker of God) will be able to understand and recognize God who possesses Wājib al-Wujūd as one of His attributes. Al-Palimbani’s concept of martabat tujuh undoubtedly puts him as a central figure within the discussion of God and divinity from Sufism dimension.]]>
