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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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Social Justice Under Perspective of Philosophy of Law and MaqÃ¢sid Al-SharÃ®â€˜Ah Sanuri, Sanuri
TEOSOFI: Jurnal Tasawuf dan Pemikiran Islam Vol. 2 No. 2 (2012): December
Publisher : Program Studi Filsafat Agama Fakultas Ushuluddin dan Filsafat UIN Sunan Ampel Surabaya

Justice in the philosophy of law becomes a core which must be met through the existing law. Aristotle asserted that justice as the core of the legal philosophy can be understood in terms of numerical equality and equality of proportion. He also distinguished the type of justice into distributive justice and corrective justice. Meanwhile, John Rawls asserted that the enforcement of justice has a social dimension or well-known with social and reciprocal benefits. In Islam, justice is discussed as a matter of theology of divine justice that later emerged the two schools of thought; Mu?tazilah and Ash?arîyah. In addition, the theory of justice is also a fundamental theme in the philosophy of Islamic law, particularly in the discussion of maqâsid al-sharî?ah which asserts that Islamic law is regulated to create and protect the social benefits to mankind. The theory of social benefit was initially introduced by Imam al-Haramayn al-Juwaynî then developed by his student, al-Ghazâlî. The next Islamic legal theorist that specifically discussed about maqâsid al-sharî?ah was ?Izz al-Dîn b. ?Abd. al-Salâm of Shafi?îah. And the discussion about maqâsid al-sharî?ah in a systematic and clear way was carried out by al-Shâtibî of Malikîyah in his book al-Muwâfaqât. In addition, al-Tûfî also provides radical and liberal views about the theory of social benefit. Justice in the philosophy of law becomes a core which must be met through the existing law. Aristotle asserted that justice as the core of the legal philosophy can be understood in terms of numerical equality and equality of proportion. He also distinguished the type of justice into distributive justice and corrective justice. Meanwhile, John Rawls asserted that the enforcement of justice has a social dimension or well-known with social and reciprocal benefits. In Islam, justice is discussed as a matter of theology of divine justice that later emerged the two schools of thought; Mu?tazilah and Ash?arîyah. In addition, the theory of justice is also a fundamental theme in the philosophy of Islamic law, particularly in the discussion of maqâsid al-sharî?ah which asserts that Islamic law is regulated to create and protect the social benefits to mankind. The theory of social benefit was initially introduced by Imam al-H{aramayn al-Juwaynî then developed by his student, al-Ghazâlî. The next Islamic legal theorist that specifically discussed about maqâsid al-sharî?ah was ?Izz al-Dîn b. ?Abd. al-Salâm of Shafi?îah. And the discussion about maqâsid al-sharî?ah in a systematic and clear way was carried out by al-Shâtibî of Malikîyah in his book al-Muwâfaqât. In addition, al-T{ûfî also provides radical and liberal views about the theory of social benefit. Keywords:Social justice, philosophy, Islamic law, maqâsid al-sharî?ah.

Menguji Autentisitas Akademik Orientalis dalam Studi Islam Hamim, Thoha
TEOSOFI: Jurnal Tasawuf dan Pemikiran Islam Vol. 3 No. 2 (2013): December
Publisher : Program Studi Filsafat Agama Fakultas Ushuluddin dan Filsafat UIN Sunan Ampel Surabaya

This article seeks to objectify our understanding in the term of Orientalist, in addition we test the authenticity of the studies that have been developed by the Orientalists. Critics of Orientalism is actually done by Western scholars indicate the passage of the principle of freedom of thought which underlies the research activities of academics in the West. With such academic freedom, the scholars had to deconstruct the Orientalist negative thoughts about Islam, though the thought is already crystallized into a mainstream standard. Institutional development of Islamic studies in the West in recent decades has experienced a change in orientation, to adjust to his position as a medium to establish understanding between program participants across cultural boundaries, traditions, and religion. Nevertheless, suspicion of the activities of Islamic studies in the West is carried out by Muslim students still exists as a precautionary catch against the possibility of erosion of confidence.

K.H. Hasyim Asyâ€™ari dan Urgensi RiyÃ¢dah dalam Tasawuf AkhlÃ¢qÃ® Hakam, Abdullah
TEOSOFI: Jurnal Tasawuf dan Pemikiran Islam Vol. 4 No. 1 (2014): June
Publisher : Program Studi Filsafat Agama Fakultas Ushuluddin dan Filsafat UIN Sunan Ampel Surabaya

This article explores the K.H. Hasyim Asy?ari and the urgency of riyâdah in tasawuf akhlâqî. The forms of riyâdah of Kiai Hasyim in tasawuf akhlâqî are: pilgrimage to the Cave of Hira, pilgrimage at the tomb of the Prophet Muhammad, frequent fasting and eating little, praying Tahajjud, maintaining friendship with the neighbors, performing Tarâwih prayer by reciting the whole al-Qur?ân, praying Istikhârah frequently, always keeping the congregational prayers, and practicing wird qunût nâzilah and hizb al-falâh. The reason and purpose of riyâdah conducted by Kiai Hasyim is to remember the struggle of the Prophet, to implement the Sunnah of the Prophet, to prevent lust temptation, to draw closer to God, and for the propagation of Islam. Moreover, the reason and the core objective of various riyâdah conducted by Kiai Hasyim is to draw closer to God by concentrating on coaching about morality and soul treatment.

Makna TakfÃ®r Pemimpin bagi Kaum Salafi Muliono, Slamet
TEOSOFI: Jurnal Tasawuf dan Pemikiran Islam Vol. 1 No. 2 (2011): December
Publisher : Program Studi Filsafat Agama Fakultas Ushuluddin dan Filsafat UIN Sunan Ampel Surabaya

This article provides one of salafi?s views about takfîr against state leaders. Islamic da?wah movements, have so far, asserted that takfîr is allowed in order to find and to point out the best leader who inclines to implement Islamic doctrines within nation-state context. Takfîr, in the view of Islamic da?wah movements, has emerged as a result of leader?s reluctance or failure to implement the Islamic sharîa within nation-state?s life. However, in the view of salafi groups, takfîr through coup d?état would likely obliterate the state order. The salafi groups view that this sort of takfîr, which aims to replace leadership through coup d?état, was Khawârij?s ideology. Nevertheless, the salafi groups emphasize that there would be no guaranty for a better leadership after coup d?état. It has, even so, often led to the emergence of worse leadership which creates social disorder.

Global Salafisme antara Gerakan dan Kekerasan Muzammil, Iffah
TEOSOFI: Jurnal Tasawuf dan Pemikiran Islam Vol. 3 No. 1 (2013): June
Publisher : Program Studi Filsafat Agama Fakultas Ushuluddin dan Filsafat UIN Sunan Ampel Surabaya

This article explores Salafism movement between ideology and violence. Categorically, salafi movement can be categorized in two forms. First, salafi. This group berorintasi the purification of faith to make improvements through individual, family, and community structure. Second, salafi jihadi. Although this group also aims to purification, but this group tends to be politically, do not even hesitate to commit violence. However, they both have the desire to realize a people as a form of community of believers. In the end, according to Bernard Haykel, Salafism least understood of the three basic constitution. First, theology embodied in the doctrine of monotheism. In matters of theology, all members of this movement looks unanimously agreed. Second, the law, which pivots on the issue of ijtihad. Although there are differences in attitude, but most of the salafi found ijtihad is a necessity, while taqlîd should be avoided, even by Muslims who are not educated though. Third, the political, which is determined by the methodology of their choice to realize the desire involved in the international arena.

Perspektif ZakÃ® NajÃ®b MahmÃ»d tentang Ilmu dan Agama dalam Logika Positivisme Ghozi, Ghozi
TEOSOFI: Jurnal Tasawuf dan Pemikiran Islam Vol. 1 No. 1 (2011): June
Publisher : Program Studi Filsafat Agama Fakultas Ushuluddin dan Filsafat UIN Sunan Ampel Surabaya

This article aims at comprehensively examining Zakî Najîb Mahmûd?s thought on the logic of positivism on the relationship between religion and science. The study employs literature interpretation method. The study encompasses the logic of positivism of Zakî Najîb Mahmûd, confirmation map of knowledge on areas of science and religion, and the dichotomy of science and religion. The study finds that the logic of positivism formulated by Zakî Najîb Mahmûd has accommodated religious knowledge as a scientific matter just like positive science in which its references can be mapped out through accountable epistemological aspect.

Genealogi dan Pengaruh Ideologi Jihadisme Negara Islam Iraq dan Suriah (NIIS) di Indonesia Hilmy, Masdar
TEOSOFI: Jurnal Tasawuf dan Pemikiran Islam Vol. 4 No. 2 (2014): December
Publisher : Program Studi Filsafat Agama Fakultas Ushuluddin dan Filsafat UIN Sunan Ampel Surabaya

This paper tries to analyze the ideology of jihadism as developed by the Islamic State of Iraq and Syria (ISIS), its genealogy and its influence in Indonesia. This paper argues that ISIS does not represent the replica of other jihadist ideologies and movements such as al-Qaeda, regardless of its historical relation in the past. Rather, ISIS represents itself, a focal point where its ideologues eclectically coin and pick some religious doctrines with their own way and method. Even though ISIS claims that it follows Sunnî school of thought, in reality it poses extreme ideology which diametric-ally differs from the mainstream Sunnî ideology. Due to its extreme ideology, its existence has been rejected not only by the mainstream Muslim scholars, but also by their fellow jihadists. Despite such a rejection, it still appeals tacit sympathy and support from some jihadist group in Indonesia such as Ba?asyir?s led-Jama?ah Anshorut Tauhid (JAT) and Santoso?s clandestine Mujahidin Indonesia Timur. Keywords: NIIS, jihadisme, khilâfah, al-Qaeda, JAT.

Relasi Pengetahuan Islam Eksoteris dan Esoteris Syafaq, Hammis
TEOSOFI: Jurnal Tasawuf dan Pemikiran Islam Vol. 2 No. 2 (2012): December
Publisher : Program Studi Filsafat Agama Fakultas Ushuluddin dan Filsafat UIN Sunan Ampel Surabaya

This article scrutinizes the relationship of Islamic knowledge focusing on esoteric realm and exoteric area or what so-called duality of life. Within intellectual treasures of Islam this dualism have subsequ-ently beat each other. It is sometimes in the form of friction between the scientific and non-scientific, rational and spiritual, the sacred and the profane, theocentric and anthropocentric. However, when carefully understood, the dualism shares the same nature, namely outer and inner aspects. The outer is represented by naming, while the inner can only be understood through the process of interpretation. In other words, these two aspects are represented by two words are name (outer aspect) and meaning (inner aspect). Therefore, Islam is present and it attempts to draw both together. As can be observed in this century, the mentality of modern humans seem to be eroded far from religious norms as people have developed science which leads to religious emptying from its noble values. Therefore, it is important to bring the esoteric realm into modern thought which tends only to put emphasis on exoteric aspect.

Wahdat al-WujÃ»d â€˜Abd al-KarÃ®m al-JÃ®lÃ® Ghozi, Ghozi
TEOSOFI: Jurnal Tasawuf dan Pemikiran Islam Vol. 3 No. 1 (2013): June
Publisher : Program Studi Filsafat Agama Fakultas Ushuluddin dan Filsafat UIN Sunan Ampel Surabaya

This article discusses the Islamic misticism of ?Abd al-Karîm al-Jîli which is known as wahdat al-wujûd. Al-Jîli is one of Ibn ?Arabî?s thought interpreter and commentator. In this case, al-Jîli provided Ibn ?Arabî doctrin of theosophy more shopisticated. His effort is to present Ibn ?Arabî?s doctrin more acceptable upon the frame of sharî?ah. In fact, he effort to present different angle of conception of wahdat al-wujûd. According to him wahdat al-wujûd must be seen in visioner and spiritual perspective. It is not be seen in philosophycal frame of thought as most of modern western perspective. It. In addition, wahdat al-wujûd doctrin is built on the holy experience which is based on sharî?ah.

Al-HallÃ¢j Sebagai Korban Politik atau Transgresor Teologi Hodri, Hodri
TEOSOFI: Jurnal Tasawuf dan Pemikiran Islam Vol. 1 No. 2 (2011): December
Publisher : Program Studi Filsafat Agama Fakultas Ushuluddin dan Filsafat UIN Sunan Ampel Surabaya

The article attempts to reveal al-Hallâj?s history of thought that caused his death as he was considered an apostate who violated religious boundaries. On several occasions, moreover, al-Hallâj was made as a sort of warning for those ?cheat? with religious issues will be firmly punished by death penalty. It has been rarely clarified that Al-Hallâj was, in fact, a political victim by divulging religious issues as the main reason. As a concept, Hulûl, which becomes the main doctrine of al-Hallâj, has been often misunderstood and seen as a conduct that leads to apostasy. The reason is that its founder was executed by the death penalty as he was accused as being an apostate. On the other side, such view is not quite surprising, since the level of understanding held by the majority of Muslims has, in fact, been within khitâbî level. It has caused them hard to properly and correctly understand such philosophical discourses as hulûl, ittihâd, or wahda al-wujûd. This condition has been worsened by the fact that literatures on al-Hallâj and hulûl, especially in Indonesian language, are rare. After centuries, the idea of hulûl has been frequently misunderstood. However, careful study will show that hulûl, like other Sufi?s doctrines, is Sufism experience expression of al-Hallâj when he felt the presence of God, i.e. the encounter of human?s lâhût with God?s nâsût. Therefore, the execution of al-Hallâj has been based on more political interest than theological reason.

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Mukhammad Zamzami

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+6285856702143

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teosofi@uinsa.ac.id

Editorial Address
Jl. Ahmad Yani 117 Surabaya, 60237 JAWA TIMUR - INDONESIA

Location
Kota surabaya,

Jawa timur

INDONESIA

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Home Page

OAI Link

Editorial Team

Contact

Reviewer

Google Scholar

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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Abstract

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