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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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Salafis’ Criticism on the Celebration of Prophet Muhammad’s Birthday Muhammad As'ad
Teosofi: Jurnal Tasawuf dan Pemikiran Islam Vol. 9 No. 2 (2019): December
Publisher : Department of Aqidah and Islamic Philosophy, Faculty of Ushuluddin and Philosophy, Sunan Ampel State Islamic University Surabaya

This article explains the standing of the Salafis on the celebration of the Prophet Muhammad’s birthday or mawlid. It also captures some opinions of the proponents of the mawlid against the understanding of the Salafis. Generally, their criticism of this celebration is mainly built on their theological perspective due to three reasons. The first is the requirement of authenticity, as they argue that the mawlid has no argument or dalīl, either in the Qur’ān or in the ḥadīth. Another reason is the prohibition of innovation or bid‘ah due to the status of the mawlid as an innovative act, while the third is the reprehensibility of veneration and idolatry of the Prophet. However, the proponents of the mawlid reject these arguments, admit that it is inauthentic, falls under the category of good innovation or bid‘ah ḥasanah, and is allowed to be practiced. Additionally, the Salafis condemned some practices within the mawlid, such as serving food, the act of standing up or qiyām, the recitation of related books, and the use of musical instruments. Conversely, the proponents claimed that the practices were allowed as they did not violate any Islamic or sharī‘ah teachings. Also, they represent a sincere expression of joy and happiness for the birth of Allah’s messenger and noblest person, which is Prophet Muhammad.

Radical Islamism as a Mode of Production Masdar Hilmy
Teosofi: Jurnal Tasawuf dan Pemikiran Islam Vol. 9 No. 1 (2019): June
Publisher : Department of Aqidah and Islamic Philosophy, Faculty of Ushuluddin and Philosophy, Sunan Ampel State Islamic University Surabaya

This article attempts to provide a breakthrough which I call mode of production theory. This theory will be employed to analyze the contemporary phenomenon of radical Islamism. The mode of production theory is meant to bridge the two clashing theoretical paradigms in social sciences and humanities, i.e., Weberian and Marxian. Despite its bridging nature, the paper argues that the two cannot be merged within one single thread. This is because each paradigm has its own epistemological basis which is irreconcilable to one another. Mostly adapted from Marx’s theory, the current theory of the mode of production covers five interrelated aspects, namely social, political, economic, cultural, and symbolic structures. If Marx’s mode of production theory heavily relies on a material and economic basis, the theory used in this paper accommodates cultural and symbolic structures that are Weberian in nature. Although the two paradigms can operate together, the strength of structure (Marxian) overpowers the strength of culture (Weberian). This paper further argues that such cultural-based aspects as ideology, norms, and values play as mobilizing factors under a big schematic dominant structure in the rise and development of the radical Islamist groups.

Redefining Rational and Revelation into the Islamic Systemology Concept Muhammad Aiman Awalluddin
Teosofi: Jurnal Tasawuf dan Pemikiran Islam Vol. 9 No. 2 (2019): December
Publisher : Department of Aqidah and Islamic Philosophy, Faculty of Ushuluddin and Philosophy, Sunan Ampel State Islamic University Surabaya

The way of thinking held by most Muslims has currently shifted from Allah-centered to logical and empiricism. Also, the separation line of Islam from these practices can be seen clearly as the majority of Muslims hold secular thoughts. Hence, the paper aims to redefine the ‘aqlī (rational) and naqlī (revelation) ways of thinking into the Islamic systemology concept. This is a concept that places Allah as an agent of everything and as the head of the system. Additionally, the process of the evolution of Greek philosophy and how it became a phenomenon in the Muslim world is extensively discussed. The application of rational reasoning, which was championed by Aristotle, is slowly degrading Muslims’ faith, as they have begun to verify everything based on logical answers. This article also strengthens the position of Abū Ḥāmid al-Ghazālī and supports the scholar’s arguments on the rejection of Western philosophy by outlining the importance of yaqīn or strong inner faith in acting and making better judgments. The Islamic systemology concepts are very important to make Muslims aware of the balance between ‘aqlī and naqlī, as both are interconnected and complementary. Ignoring naqlī means Muslims put more emphasis on the world or dunyā and less belief in Allah, and as such, they jeopardize the equilibrium of thinking.

The Revivalism of Veiled Female Students: An Account of Their Views of Democracy in Indonesia Iswahyudi Iswahyudi; Udin Safala; Umi Kulsum
Teosofi: Jurnal Tasawuf dan Pemikiran Islam Vol. 9 No. 2 (2019): December
Publisher : Department of Aqidah and Islamic Philosophy, Faculty of Ushuluddin and Philosophy, Sunan Ampel State Islamic University Surabaya

The issue of veiled female students has become a polemic, especially among the State Islamic Religious Colleges (PTKIN) in Indonesia. This is because female students wearing veils obstructs the learning activities and is also viewed as a sign of Islamic revivalism. Although this revivalism is considered as a barrier to the Islamic moderatism promulgated by the state and PTKIN, excessive concern about it is not always true. Azyumardi Azra once argued that revivalism does not always lead to radicalism and destruction and also referred to it as “inward-oriented” revivalism, which is a form of personal religiosity while practicing and living according to Islam. This article attempts to examine the revivalism of veiled female students based on their views of democracy in Indonesia. By employing the phenomenological approach, this study discovered that these students hold positive views of democracy as a means of societal welfare creation in Indonesia. However, they asserted that this democracy should be rejuvenated as it is not only a concept but also a practical matter, which must be present in the realities of the Indonesian people. Consequently, this view demonstrates inward-oriented revivalism, not a radical and destructive one.

The Message, Sociocultural Background, and Politics of the Religious Islamic Sermons in the Netherlands Rr. Suhartini
Teosofi: Jurnal Tasawuf dan Pemikiran Islam Vol. 9 No. 1 (2019): June
Publisher : Department of Aqidah and Islamic Philosophy, Faculty of Ushuluddin and Philosophy, Sunan Ampel State Islamic University Surabaya

Da‘wa is not merely concerned with theology and religion but also addresses the socio-political aspects. These aspects are highly dependent on the background of the da‘i or preacher and the public space of politics in the religion which conveys the da‘wa message. Using a qualitative method, this research focuses on three questions, which are the priority of the da‘wa message, and the suitability of the da‘i qualification in the contemporary Netherlands. The third question entails how the politics of religion support the life of Muslim migrants, and for this issue, some mosques and Muslim communities were chosen for data collection. Subsequently, this research showed that the most delivered topics of da‘wa message were about aqīdah or creed, sharī‘ah, which is the Islamic law, and then akhlāq or ethics. Also, the background of the da‘i heavily influenced the selection of the da‘wa material and involved two major streams, which were Salafi and Sunni. The da‘wa activity by the Sunni da‘is tended to be more open, compared to Salafi activities. Concerning this religion’s politics, the Dutch government launched a program, which involved the Pillarization of Islam. The program was to enable the government to maintain control over the activities of Muslim migrants and was also for the benefit of the multi-origin and multi-ethnic ones. However, this measure proved to be ineffective, and da‘wa has continued without following this pillarization program, as being a Muslim is a result of personal will, and not just because of a sermon.

Hādī al-‘Alawī and the Heterodoxy of Communo-Sufism Abdul Kadir Riyadi
Teosofi: Jurnal Tasawuf dan Pemikiran Islam Vol. 10 No. 1 (2020): June
Publisher : Department of Aqidah and Islamic Philosophy, Faculty of Ushuluddin and Philosophy, Sunan Ampel State Islamic University Surabaya

Sufism is frequently associated with heresy, which is partly due to a controversial thought by a man called Hādī al-‘Alawī, the major concern of this paper. By using the concept of heterodoxy, this study attempts to access the matrix of tensions and representations inherent within his so-called Communo-Sufism. It showed that as a communist, the scholar viewed traditional Islam as a feudalized form of religion in the first phase of his life. This was a kind of natural betrayal to the genuine religiosity and spirituality represented by what al-‘Alawī called the “Jahili-Islam.” According to this individual, the Jahili-Islam was authentic, and Muhammad’s version of it was a sheer distortion of true Islam. Also, the paper revealed that as a communist-Sufi, this theorist proposed a distinction between the “dead Islam” and “living Islam” in the second phase of his life. The former was represented by traditional Muslim faithful adhering to Muhammad’s version of the religion while the latter was the continuation of the Jahili-Islam. Based on al-‘Alawī’s discourse, this religion can only live on if it is based socially and legally on the Jahili-Islam. Theologically, Islam must be based on the Judeo-Christian traditions, philosophically on the Persian and Byzantine episteme, ideologically on Communism, and spiritually on Sufism. Although these premises seem vibrant at the surface, they are nonetheless anarchistic and are an antithesis to the existing paradigmatic form of Islam.

The Voice of the Ulema and Dilemma of the Indonesian Ulema Council’s Fatwa among Low Literate Society Fariz Alnizar; Achmad Munjid
Teosofi: Jurnal Tasawuf dan Pemikiran Islam Vol. 10 No. 1 (2020): June
Publisher : Department of Aqidah and Islamic Philosophy, Faculty of Ushuluddin and Philosophy, Sunan Ampel State Islamic University Surabaya

Some Islamic movements in Indonesia, which make the fatwas issued by the Indonesian Ulema Council (MUI) a reference for their actions, recently found their momentum after the defense movements called 411 and 212. The proponents of these movements are called Gerakan Nasional Pengawal Fatwa Majelis Ulama Indonesia (GNPF-MUI), which means The National Movement of the Guardians of the Indonesian Ulema Council’s Fatwa. By the employment of a qualitative approach coupled with a historical-causal paradigm, this article examines the main question, which asks if the proponents of these movements substantially understand the fatwas they defend. The results of the research showed that the fatwas held a dilemmatic position. While some movements have insisted on making them a “sacred opinion” that must be protected and guarded, people do not substantially comprehend the fatwas they defend. This problem is caused by the cultural basis of the Indonesian society, which put more preference on orality than literality or, explicitly, written tradition.

Dialectic and Intersection of Sufism and Kalam in the First and Second Centuries of Hijri Yogi Prana Izza
Teosofi: Jurnal Tasawuf dan Pemikiran Islam Vol. 10 No. 1 (2020): June
Publisher : Department of Aqidah and Islamic Philosophy, Faculty of Ushuluddin and Philosophy, Sunan Ampel State Islamic University Surabaya

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15642/teosofi.2020.10.1.52-80

This article seeks to examine the dialectic of Sufism orientation and Kalam with a special focus on the intersection between these two realms during the First and Second Hijri centuries. Consequently, three aspects, which are the background and chronology of the intersection, the issues that arose in it, as well as the associated characteristics, were emphasized. The study revealed that the political, sociological, intellectual, and academic factors became the background of the intersection between Sufism and Kalam in the First and Second Hijri centuries. Also, the main issues developed were faith or īmān, infidelity, or kufr, and the problems of human deeds, known as af‘āl al-‘ibād. Other issues were the relationship of the essence or dhāt, as well as the divine attributes or ṣifāt of Allah. Meanwhile, the three characteristics of the intersection that were mapped were, first, the interrelation of doctrine and political attitudes. This interrelation means that a strong correlation, or even integration, exists between the doctrine of a sect, known as firqah, and political attitudes. Second, a thematic theological interconnection signified that there were common issues discussed in matters of theology. Third, a rational debate based on rational approaches indicated that the conflict of thoughts that occurred was essentially a dialogue as it was not on a different study line but in the same area.

Power-knowledge Relations of The Elder and The Younger Madurese Muslim Scholars in Propagating Islamism in Madura: A Counter-narrative Abd A'la; Ahwan Mukarrom
Teosofi: Jurnal Tasawuf dan Pemikiran Islam Vol. 10 No. 1 (2020): June
Publisher : Department of Aqidah and Islamic Philosophy, Faculty of Ushuluddin and Philosophy, Sunan Ampel State Islamic University Surabaya

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15642/teosofi.2020.10.1.81-109

This article examines the relationship between religion-politics and knowledge developed by the Kiai Tua and Kiai Muda in Madura. The Aliansi Ulama Madura (AUMA), or The Alliance of Madurese Ulema representing the Kiai Tua, and the Forum Kiai Muda (FKM) or The Forum of Young Ulema for Kiai Muda have actively propagated the idea of Islamism in Madura. By employing Foucault’s theory of power relations, this article discovered that the relation of power and knowledge might put Madura at risk. This theory, which was constructed by the AUMA, FKM, and their organizational networks, may likely cause intolerant and exclusive views. Their religious understanding and publicity have a militant and robust desire to make their ideological narratives, mainly of Islamic revival, along with the aspiration to establish a global Islamic leadership system, come into existence. This resistant attitude subsequently makes the ideology grow into an extreme, radical, and intolerant movement. For this reason, several moderate groups, such as Pengurus Cabang Nahdlatul Ulama (PCNU) Pamekasan and associated autonomous bodies, have actively voiced peaceful religious narratives. These moderate narratives act as a counterbalance against the intolerant and exclusive religious ideas proclaimed by two aforementioned Islamist groups.

Sufi Qur'ānic Exegesis and Theomorphic Anthropology Stephen Cúrto
Teosofi: Jurnal Tasawuf dan Pemikiran Islam Vol. 10 No. 1 (2020): June
Publisher : Department of Aqidah and Islamic Philosophy, Faculty of Ushuluddin and Philosophy, Sunan Ampel State Islamic University Surabaya

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15642/teosofi.2020.10.1.134-154

Of all the various ideological controversies in the history of Islamic thought, a highly contentious area is that which surrounds the ontological nature of the Divine attributes or Ṣifāt Allah. Questions surrounding God’s attributes and what delineations to be made between this nature and Being, known as Dhāt Allah, preoccupied some of the greatest classical participants in the ‘ilm al-kalām systematic theological disputation tradition. Therefore, this study engages Qur’ānic paradigms of theomorphic anthropo-logy and re-interrogations by Sufi thinkers. A rich debate occurred within the Islamic Scholarship on the nature of the Divine attributes and their interrelationship with Banī Adam. Many of the mystical Sufi scholars, such as Ibn ‘Arabī, Mūlla Sadra, Nāṣir Khusraw, and Abū Ḥāmid al-Ghazālī all articulated onto-theological concepts in their writing. These works became known as Waḥdat al-Wujūd, Tajallī Allah, Tajallī al-Nafs’ Nafs-e ‘Aql, and Nafs-e Kūl. Consequently, this paper argues that the idea of Divine immanence articulated in concepts like ‘Tajallī al-Nafs’ is not a later retrojection onto Qur’ānic material. Rather, it is the Qur’ānic material that was exegeted with a meaningful and consistent hermeneutic, which resulted in their theosophical understandings.

Page 33 of 42 | Total Record : 417

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Home Page

OAI Link

Editorial Team

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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