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[Dualisme Identitas Peranakan Arab di Kampung Arab Gresik ]]>
<![CDATA[Fikri Mahzumi]]>
<![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.2018.8.2.403-429
<![CDATA[The article attempts to ethnographically describe struggle of identity among the Arabian offspring in Indonesia in the post Reformation Era. As the descendants of the Hadrami migrants who have born in Indonesia, the Arabian offspring deal with two interrelated identities; between their responsibility to preserve the traditions of their ancestors and becoming a wholly recognized citizen of Indonesia. The debate about nationalism among the Arabian-Hadrami people appeared prior to Indonesia’s independence revolution. Anti-colonialism movements in this period had raised solidarity and solidity among the Indonesian people. This situation indubitably urged the Arabian-Hadrami people to reformulate their concept of nationalism. As a part of their nationality commitments, the Arabian Hadrami people have subsequently founded two organizations, i.e. Jamiat Khair (est. 1901) and Jamiyat al-Islah wal-Irsyad al-Arabiyah (est. 1915). In 1934, Abdurrahman Baswedan also founded Persatuan Arab Indonesia, which played pivotal role in cultivating Indonesian nationalism among the Arabian-Hadrami people. In the post Reformation Era, however, the issue of nationalism of the Arabian offspring has never been re-discussed. Employing ethnographical approach this study observes the ways the Arabian offspring, in Kampung Arab (the Arabic Town) in Gresik, compromise and negotiate with two challenges they face at once; as the heirs of Hadrami traditions and as a part of Indonesian citizens.]]>
<![CDATA[Pergulatan Sosioreligius di Tengah Arus Perubahan Ekonomi pada Masyarakat Kampung Inggris Pare Kediri ]]>
<![CDATA[Ahmad Subakir]]>
<![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.2018.8.2.455-478
<![CDATA[The establishment of educational institutes which mainly focus on English language course at Kampung Inggris (the Village of English) of Pare-Kediri plays pivotal role in the process of transformation of the local society especially in socio-religious and economic aspects they deal with. This article attempts to reveal socio-religious characteristic of the society at the Kampung Inggris along with their work ethos. The change of economic aspect has led to encounter of socio-religious aspect and the work ethos within the society as a result of the establishment of the English language courses coupled with the advent of outsiders who take the course. Employing socio-economic approach the study scrutinizes the dynamic of socio-religious aspect which grows as a consequence of the economic change. To get the necessary data and information, I use a panel of methods, which comprises interview, observation, and documentation. The discussion will focus on the socio-religious problems faced by the residents of the Kampung Inggris and their work ethos. The study finds that there has been a substantial change among the local society. The agrarian society at the Kampung Inggris has now transformed into capitalistic one. The transformation has subsequently affected their religious pattern from organic-religious to mechanic-religious.]]>
<![CDATA[Dinamika Hubungan Islam dan Lokalitas: Perebutan Makna Keislaman di Madura ]]>
<![CDATA[Ahmad Zainul Hamdi]]>
<![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.2018.8.2.430-454
<![CDATA[The discussion about Islam and local culture has resulted in a number of monumental academic works. The relation of Islam and the Javanese culture along with its dynamics have frequently colored intellectual debates in the field. Among the din of such fascinating academic debates, Islam Madura has been nearly neglected as an uninteresting academic discourse to observe. It has been argued that Madura is viewed as a “back door” of Java. It implies that observing Java means observing Madura automatically. This study seeks to raise the issue of contestation over the meaning of Islam within the relational context between Islam and the local culture of Madura society. Based on field research conducted under the light of Beatty’s multi-vocality concept, the study finds that Islam Madura is a communal identity, but it defines nothing about the Madurese Muslim community in general. Although each group acknowledges Islam as a shared identity, every individual and group, or sub-group, will have no a common understanding about the meaning of Islam. Islam has, certainly, unified all the Madurese people within a common perspective of mankind, God, and worldly matters, but this identity represents no one and does not specifically define any conception of anyone. The meaning of Islam Madura has been, therefore, endlessly knitted within compromising and synthesis process.]]>
<![CDATA[Kontestasi antara Muslim Fundamentalis dan Muslim Liberal dalam Perebutan Makna Sosial Keagamaan di Indonesia ]]>
<![CDATA[Nur Hidayat Wakhid Udin]]>
<![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.2018.8.1.164-186
<![CDATA[Islam is a religion that highly respects and appreci-ates the values of humanity and puts strong emphasis on the creation of peace and harmony among humankind. It rejects and even condemns violent actions in any form with any means. However, the facts show us that ideological and political contestation, among the existed groups in Islam, often lead to open conflict, as can be observed in several cases. The article attempts to portray the contestation of Islamic Fundamentalist group and Islamic Liberal group in Indonesia. Although there have been many studies conducted and published on this issue, I see yet the importance of discussion about the issue. The significance could be observed in the fact that it is one of socio-religious problems faced by the Muslim community around the world, including Indonesia. Employing descriptive-qualitative approach the study stresses that different perspectives used and dissimilarly opposite interpretation produced by each group in understanding and interpreting the religious texts have resulted in massively deep but even hot contestation between the two groups. While the Islamic Fundamentalist group tends to see the holy texts in their narrow and rigid understanding, the Islamic Liberal one understands the texts loosely and, to a lesser extent, unrestrained.]]>
<![CDATA[Hubungan Muslim dan non-Muslim dalam Kerangka Inklusivisme ]]>
<![CDATA[Rulyjanto Podungge]]>
<![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.2018.8.2.479-503
<![CDATA[When a society grows and the needs of its members increase, the relation between them and other people—who possess various primordial identities—will be impossibly avoided. This social relation will potentially bring about friction among different groups existed in the society. Islam has established a number of rules concerning the relationship of Muslims and other religious adherents. Although the regulations have been firmly settled, the controversy among the Muslims themselves—in dealing with their relation with the non-Muslims—is often inevitable. The issue of relation with other people of different religions has become contentiously debatable topic among the Muslim academics. The debate has subsequently brought about the emergence of different ideological inclinations within the Muslim society. This ideological preference emerges through such number of “appearances” as moderates, radicals, liberals, traditionalists, and modernists. Each group possesses its own perception along with its arguments about the issue. This article seeks to explain the pattern of Muslims and non-Muslims relation in the light of more moderate and contextual approach. This is so why that Muslims should constantly prioritize inclusive behavior and reciprocally sincere interreligious dialogue with their non-Muslim fellows.]]>
<![CDATA[Makna Zikir Bagi Jemaah Tarekat Naqshabandīyah Khālīdīyah Majelis Pengkajian Tauhid Tasawuf Indonesia di Kota Gorontalo ]]>
<![CDATA[Rahmawati Rahmawati]]>;
<![CDATA[Kasim Yahiji]]>;
<![CDATA[Mustakimah Mustakimah]]>
<![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.2018.8.2.325-350
<![CDATA[This article attempts to elaborate the existence of dhikr along with its meaning performed and hold by the members of the Majelis Pengkajian Tauhid Tasawuf Indonesia under the auspices of the Tarekat Naqshabandīyah Khālidīyah in Gorontalo City. The study indicates that dhikr is a substantially mandatory ritual that must be performed by the followers of the tarekat. At this point, they interpret the meaning of dhikr within various arguments. The tarekat members who reached what so-called the level of tawhīd ‘aqīdah argue that dhikr is an important matter which brings about positive energy and leads its performers to discover true religious spirituality. They believe that positive energy becomes a significantly determinant factor and it has relevance to solve the problems of daily life. On the other side, the tarekat members who have reached the level of tawḥīd ṣūfī interpret dhikr as a spiritual obligation that orients its performers to lovingness and intimacy with God. To the urban society of Gorontalo dhikr is viewed as a mindset that emphasizes that within spiritually sacred realm, on one hand, dhikr provides a positive indication that is coherently compatible with the profane reality of their life on the other.]]>
<![CDATA[Tipologi dan Tata Kelola Resolusi Konflik Ditinjau dari Perspektif Teori Sosial Konflik ]]>
<![CDATA[Wiwik Setiyani]]>
<![CDATA[ Teosofi: Jurnal Tasawuf dan Pemikiran Islam Vol. 6 No. 2 (2016): 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.2016.6.2.275-299
<![CDATA[This article seeks to analyze the typology of management along with conflict resolution in terms of their correlation to the social theory of conflict. Social conflicts can be categorized into a number of types. Based on their types the social conflicts can be divided into two parts, namely vertical conflict and horizontal conflict. The vertical conflict is a conflict that has bottom-up as well as top-to-bottom patterns. Conflict management involves every effort to avoid conflicts which are, generally, violently-biased disputes. Such efforts are founded on the basis of resolution processes employing any means of power and authority. The conflict management implies the existence of conflict interventions carried out by conflicting parties or third parties who have considerable power or resources to stabilize the conflict. Within the context of power, the conflict management is usually implemented in three forms, namely formal-legal power, traditional power, and charismatic power. The formal-legal power is power based on such legitimacy tools as law and legislation. The traditional power is power based on claim of belief, faith, and customs. The charismatic power is power based on personal abilities which deal with magical and supernatural realms.]]>
<![CDATA[Islam Moderat dan Problem Isu Keislaman Kontemporer di Masjid Nasional Al-Akbar Surabaya ]]>
<![CDATA[Muktafi Muktafi]]>
<![CDATA[ Teosofi: Jurnal Tasawuf dan Pemikiran Islam Vol. 6 No. 2 (2016): 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.2016.6.2.300-329
<![CDATA[This article attempts to examine mainstreaming of the Moderate Islam together with the problem of contemporary Islamic issues at Al-Akbar National Mosque Surabaya. The article observes a number of issues such as liberalism, radicalism, and pluralism in the view of the Muslim preachers (d?‘i) of Al-Akbar National Mosque. The mainstreaming of the Moderate Islam has been a manifestation of recognition and reverence of the mosque management, especially the preachers in regard with a number of different religious entities in Islam. Responding to the issues, the preachers assert that the Moderate Islam contains not merely conformity with the context of socio-cultural aspect, but also the manifestation of “Islamness” which is compatible with understanding of Ahl al-Sunnah wa al-Jam?‘ah. What is meant here by the Islamness is a characteristic of religiosity, which puts emphasis on three aspects, namely al-taw?su?, i‘tid?l, and taw?zun. Commonly, the cultivation of moderatism values at Al-Akbar National Mosque rests on the process of teaching, study, and da‘wa (preaching) activities. These activities have been implemented in persuasively subtle manner focusing on peaceful religious messages. The preachers argue that although moderatism has been usually seen as acceptance toward heterogeneity, it does not refer to any acknowledgement of such heterogeneity as a part of truth in one’s belief.]]>
<![CDATA[Pemikiran Mehdi Golshani tentang Dialektika Agama dan Sains ]]>
<![CDATA[Mukhlisin Saad]]>
<![CDATA[ Teosofi: Jurnal Tasawuf dan Pemikiran Islam Vol. 6 No. 2 (2016): 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.2016.6.2.330-354
<![CDATA[This article seeks to scrutinize Mehdi Golshani’s thought on dialectical relation of religion and science. In the history of human being, the relation of religion and science has been dynamically connected. Each side has correlated, dominated, and synergized with one to another. The relation of these two entities has brought about a number of various paradigms, namely theocentric, anthropocentric, and Theo-anthropocentric paradigms. Employing bibliographical approach, this study discusses historical relation of religion and science, which has been long connected since the Medieval Century. The study finds that Golshani has founded his conception of science on the basis of dichotomization between what so-called the sacred sciences and the secular one. He has tried to link these two entities by, among others, dialoguing between material aspect and supra-natural realm. To him, either religion or science shares a common orientation in order to reach the supreme truth, i.e. God. When religion undergoes the quest through obedience upon the dogmas stipulated by God, science prefers reason to get along with Him. In the meantime religion and science are able to integrate and share with each other. Golshani calls it the Islamic Sciences.]]>
<![CDATA[Hikmah dalam al-Qur’ān dan Implementasinya dalam Membangun Pemikiran Islam yang Inklusif ]]>
<![CDATA[Mukhammad Zamzami]]>
<![CDATA[ Teosofi: Jurnal Tasawuf dan Pemikiran Islam Vol. 6 No. 2 (2016): 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.2016.6.2.355-382
<![CDATA[This article attempts to trace and describe the correlation of ḥikmah (wisdom) and inclusivity in the Qur’ān along with their connection to the dynamics of development of contemporary Islamic thought. Ḥikmah in its implied meaning as wisdom of thinking—which puts emphasis on reason, acquirement, and ability—has been compatible with the inclusivity of Islamic thought in several aspects. Such inclusivity can be observed, among others, within the following aspects, are: firstly, inclusive refers to tolerance and it implies acceptance toward plurality, heterogeneity, and self-willingness to actively participate in it. Inclusive thought brings about tolerance. Tolerance explicitly comprises conformity with wisdom in which each entity highly emphasizes public benefit. Secondly, inclusive means freedom. Freedom requires one’s discretion to use reason as a means of truth search. This meaning is closely related to wisdom, which perceives thinking and reasoning as a way to reach the truth. Thirdly, inclusive also means freedom. Freedom necessitates a universal and non-coercive Islamic thought. Terminologically, it has similar meaning to wisdom where each side lays emphasis on the implementation of a universal Islamic thought. Islam provides its adherents wide space to freely choose their way of life, including right to embrace certain religious ideology.]]>
