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[Sunan Ampel dan Nilai Etis Islam Nusantara: dari Tantra-Bhairawa kepada Praktik Keagamaan Nir-Kekerasan ]]>
<![CDATA[Zumrotul Mukaffa]]>
<![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.2017.7.2.374-410
<![CDATA[This article focuses its discussion on the order of ethical values behind the success of Sunan Ampel, one of the Nine Saints (Walisongo), to co-modify the Pancamakara ritual that involves the Tantra-Bhairawa sect during the era of Majapahit Kingdom. The Pancamakara has also been called Pancamakara Puja, Cakra Puja, Mo-Limo or Panca Ma, which stand on five basic elements, namely mamsa, matsya, madya, maithuna, and mudra. The study finds that Sunan Ampel had successfully created the concept of Pancamakara and its sustainability as exchange values with Islam with no intention to deconstruct its utility values totally. The value order consists of certainty to always emphasize Islamization and bridge Islam and local religious rituals to achieve peaceful and non-violent religious practices. The value order is transformed into the existing pattern of culture. Consequently, the implementation pattern of Pancamakara as a religious ritual had still been preserved, but its substance was entirely deconstructed. Through his magical touch, Sunan Ampel had preserved Pancamakara that had no longer based on the five basic elements called Mo-Limo. Instead, the doctrine commands people to avoid the five basic elements, and it now becomes Moh-Limo (unwilling to commit five immoral acts).]]>
<![CDATA[Relasi Murshid dan Murid dalam Bimbingan Tarekat Shādhilīyah di Pesulukan Thoriqot Agung Tulungagung ]]>
<![CDATA[Chabib Musthofa]]>
<![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.2017.7.2.339-373
<![CDATA[This article attempts to reveal the relation of murshid and murīd (pupil) of the Tarekat Shādhilīyah at Pesulukan Thoriqot Agung (PETA) in Tulungagung East Java. The author discusses the pattern of constructive relation between murshid and his pupils to build an objective social reality of the tariqa in terms of its teaching and ritual aspects. This moment subsequently becomes a medium of adaptation of the pupils. It helps the pupils reach spiritual happiness and internalize it into his/her consciousness and behaviors. Within such relation, social construction affirms that community is a result of human’s production, and it stands beyond the zone of an external phenomenon. This external phenomenon consists of material and non-material subjects. In time, the external phenomenon becomes an objective reality, which forms other people’s understanding and behavior in other different periods. Murshid has been the main subject within a tariqa who is capable of coloring the spiritual realm of his pupils. The plot of murabbī al-rūḥ (spiritual educator) attached upon murshid is not a mysteriously hidden, abstract, and unseen epithet. Instead, this spiritual status is applied in his social action and behavior, and it colors the spiritual actions of his murīd.]]>
<![CDATA[Kritik Pemikiran Khalifah Hizbut Tahrir yang Autokratik ]]>
<![CDATA[Ainur Rofiq Al Amin]]>
<![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.2017.7.2.434-458
<![CDATA[The proponents of Hizbut Tahrir (HT) claim that the structure of HT’s political system has been the sole best system, and it is deemed as a single compatible system to deal with all problems faced by the modern people in this modern age. The political system has been claimed as being capable of replacing all existing political systems in the world nowadays. They call this political system khilāfah coupled with khalīfah as the central elements. To the proponents of HT, the khilāfah system they promulgate among the Islamic communities throughout the world has been a legacy of the Prophet Muhammad. Therefore, the Muslim communities have to uphold this system regardless of their geographical boundaries. This article seeks to track roots of thought, which provide the political system called khilāfah and khalīfah propagated by HT foundation for its existence. In doing so, I will refer to authoritative references written and published by the proponents of HT. The study finds that the model of election, appointment, impeachment, and power of khalīfah along with obedience upon him, leads to autocratic governance.]]>
<![CDATA[Rigiditas dan Fleksibilitas Diskursus Fiqih Wanita Hizbut Tahrir ]]>
<![CDATA[Umi Chaidaroh]]>
<![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.2017.7.2.459-492
<![CDATA[Many women in modern times take part in public spaces. Moreover, women are also involved with Islamic movements, which are often associated with fundamentalist movements such as Hizbut Tahrir (HT). In Indonesia, HT has a wing of women’s organization called the Muslimah Hizbut Tahrir Indonesia (MHTI). Women’s activists play a pivotal role in the public space to help HT achieve its goals. Fundamentalist women who work in the public sphere seem to contradict the growing assumption asserting that Islamic fundamentalist movements are often associated with the magnitude of oppression against women. It has been, however, seems to be a paradox. Considering the aforementioned argument, it is important to examine the thoughts concerning women’s jurisprudence of HT. Using a comparative approach, this study focuses on written literature as the main source. The study results prove that the thought concerning women’s jurisprudence of HT tends to be rigid. Interestingly, however, the study also finds that the jurisprudence shows its flexibility within particular cases, but it is even called liberal.]]>
<![CDATA[Makna Eksoteris dan Esoteris Agama dalam Sikap Keberagamaan Eksklusif dan Inklusif ]]>
<![CDATA[Kunawi Basyir]]>
<![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.2018.8.1.209-232
<![CDATA[Within the last decades, known to us as the century of spirituality, the world civilization has been murkily colored by the darkness, and it has been caused by our sharp different view when we try to understand the meaning of religion, including Islam. This has led to the absence of “a bowl” of peace, justice, and equality for every person to freely express their socio-religious activities. For instance, to the exclusivists, Islam is blindly viewed as the sole religion that possesses the absolute value of truth (absolutism). Consequently, this group sees that other religions possess no truth and, therefore, they must be obliterated. This group sees islām as a term to reject religious pluralism in Indonesia. On the other side, the inclusivists consider the truth of islām as the universal truth. In this regard, they argue that Islam’s truth as a religion is the sole truth, but the truth of islām cannot be monopolized only by a certain religion. They further argue that other religions may also possess the truth of islām. Paying close attention to such a different understanding of islām, this article attempts to re-read and re-analyze it from a socio-cultural approach (or strictly speaking from a philosophical and theological point of view).]]>
<![CDATA[Kearifan Muhammadiyah di Sumatera Utara dalam Merespons Isu Radikalisme ]]>
<![CDATA[Al Rasyidin]]>;
<![CDATA[Hasnah Nasution]]>
<![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.2018.8.2.315-342
<![CDATA[Radicalism and terrorism have anxiously attracted the world community. Ironically, the terms have been labeled to Islam and the Muslims. This article focuses on how does Muhammadiyah as one of the Indonesian largest Islamic organizations respond to the issue of radicalism in Indonesia? Based on field research where the data is gathered through interview, observation, and documentary study, the research puts emphasis on the responses of Muhammadiyah toward the idea and movement which attempt to establish Islamic state; its responses to the Western countries and the unbelievers; its interpretation of jihad as an obligatory war against the unbelievers; and its idea on legalization of suicide bombings. The study indicates that Muhammadiyah, particularly in the North Sumatera, rejects any radical movement along with its ideology in Indonesia. Muhammadiyah sees that NKRI (The Unity State of the Republic of Indonesia) has been an ideal model of state and it is a blessing of God that must be preserved and protected. Muhammadiyah condemns anyone who justifies violent acts and commits murder and suicide bombings in the name of religion. Muhammadiyah also asserts that radicalism is a threat toward world peace and it has no correlation with the Islamic teachings.]]>
<![CDATA[Membaca Pemikiran Bediuzzaman Said Nursi tentang Signifikansi Agama dan Identitas Bagi Kemajuan Sosial ]]>
<![CDATA[Ustadi Hamsah]]>
<![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.2018.8.2.293-314
<![CDATA[Identity is the basic principle of the society. The search for identity and effort to build and defend identity is the fundamental struggle for society. Theoretically, the prosperous society depends on the strength of its identity. The society can achieve the social advancement, extraordinary ethos, and creativity because of their strong identity. This article attempts to explain how identity and self-capability contribute to the social advancement. This explanation refers to the thought of the modern gigantic Turkish thinker, Bediuzzaman Said Nursi. Exploring the construction of Said Nursi’s concept of Islamic identity and self-capability in developing society, especially in social prosperity and economic progression, this paper attempts to explain the foundation of social and individual prosperity. According to Said Nursi, the development of culture and civilization will be established by powerful identity which constructed by awareness of collective personality (?ahs-? manevi). The powerful identity, therefore, bases on the spirit of self-capability that will raise a progress and development. Referring to Said Nursi, this basic foundation of self-capability developed through three principles, namely self-interest versus self-sacrifice, extravagance versus frugality, and greed versus contentment. Then, by practicing and applying these three values, the prosperity and development can be achieved.]]>
<![CDATA[Pemimpin Perempuan dan Non-Muslim Perspektif Ulama Tiga Serangkai ]]>
<![CDATA[M. Jamil]]>;
<![CDATA[Ja'far Ja'far]]>
<![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.2018.8.1.31-54
<![CDATA[The issue of women’s and non-Muslim’s leadership seems to be unrestrained in the Islamic world. In Indonesia, the Islamic liberal groups or the modernists will usually accept women or non-Muslim for being the Muslim community leader. In contrast, the Muslim traditionalists and radical groups will usually show their firm rejection. This study seeks to elaborate the thought of the three Muslim scholars in the Eastern Sumatera, i.e., Abdul Halim Hasan, Zainal Arifin Abbas, and Abdur Rahim Haitami, about the leadership of women and non-Muslim. The article will put the position of thought of these scholars among the discourse of the issue. Employing content analytical method, the study finds that the three scholars reject women and non-Muslim for being a leader, especially a state leader, of the Muslim community. They argue that leadership is a privilege honored to men, not to a woman. They also assert that the principle foundation of the sharī’a forbids the Muslims from designating non-Muslim as their leader, except within emergency conditions. Although these three Muslim scholars have been mostly influenced by modern thought, they hardly accept women’s and non-Muslim’s leadership. Therefore, the ideas they propose will contradict the ideas held by the liberal Muslim groups or other proponents of democracy.]]>
<![CDATA[Radikalisme Agama: Dari Kasus Dunia sampai Sumatera Utara ]]>
<![CDATA[Irwansyah Irwansyah]]>
<![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.2018.8.1.187-208
<![CDATA[After the fall of the World Trade Center (WTC), radicalism has become a religious phenomenon around the world. Uniquely, the Muslims are accused of being perpetrators of such horrible terror. However, it has been unconsciously admitted that the acts and behaviors shown by the Muslims around the world, with special reference to the North Sumatera as the locus of this research, seem to ‘justify’ such accusation. First of all, the acts and behaviors have been started by the feeling of ‘pride’ and ‘happiness’ with the fall of “the twin towers” as the symbol of the USA’s supremacy. The feelings are subsequently coupled by animosity toward the USA and its allies. Such fiery hatred makes the Muslims unable to objectively identify triggering factors behind the emergence of religious radicalism, which, in fact, does not merely exist among the Muslim community but also in every religious community, especially among the Jews and Christians. Regardless of this religious phenomenon, I would argue that there must be another suspicious indicator behind the rise of religious radicalism called ‘destructive theology’. Theology believes that God will be present when humans fight and kill each other. Destruction and burning of worship houses in the North Sumatera are among obvious examples of such theology.]]>
<![CDATA[Kajian atas Wacana Tasawuf dan Keutuhan Sosial Ernest Gellner ]]>
<![CDATA[Abdul Kadir Riyadi]]>
<![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.2018.8.2.366-402
<![CDATA[This article seeks to scrutinize the thought of Ernest Gellner particularly his idea of tasawuf and its relation to social cohesion. He has raised a number of questions concerning the relation of Islam and tasawuf with modernity, which attract the attention of other scholars in the field. By modernity he means secularism, industrialism and national-ism. Motivated by secular and orientalist ideals, Gellner seems to have no ground in the “normative” aspect of Islam. This study finds that he is equally not consistent. In the first instance, he tends to argue that Islam must be excluded from modernity because it is not in conformity with it. Then he speaks of what he calls higher Islam and lower Islam, the former being in line with modernity while the latter is not. With regard to this distinction, he urges that Muslim society undergoes what he calls a “transition” from the lower to the higher Islam if it is to join the modern society and be part of the “cohesive world”. The lower Islam should be left out because it teaches magic and encourages poverty. By bringing up this distinction, and not sticking to the consistent paradigm, Gellner’s thought on Islam and tasawuf vis-à-vis modernity is—it may be judged—dichotomous and even perplexed.]]>
