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
416 Documents
<![CDATA[Tasawuf Transformatif sebagai Solusi Problematika Manusia Modern dalam Perspektif Pemikiran Tasawuf Muhammad Zuhri ]]>
<![CDATA[Yulianto, Rahmad]]>
<![CDATA[ TEOSOFI: Jurnal Tasawuf dan Pemikiran Islam Vol. 4 No. 1 (2014): June ]]>
Publisher : <![CDATA[Program Studi Filsafat Agama Fakultas Ushuluddin dan Filsafat UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/teosofi.2014.4.1.56-87
<![CDATA[This article discusses the relevance between Sufism and modernity in the perspective Muhammad Zuhri. This study concludes that transformative Sufism which has been initiated by Zuhri is a sort of Sufism which is grounded to the spirit and values of the fundamental teachings of Sufism, shown in accordance with the context of its time, and discussed with the problems of human beings in dealing with the dynamics of life. Modern life has led to the problem of alienation. Of course, the alienation does not merely occur within individual dimensions (self-consciousness) of human (alienation of consciousness), but it also occurs in their relationship to the nature (ecological alienation), and the relationship among human beings (social alienation). The point of relevance is how the human are subsequently able to build their self-consciousness toward the universe and their human brothers. Such awareness is then contextualized into the dimensions of the problems of modern man. The contextualization of this Sufi teaching makes the transformative Sufism not only actual, but also relevant in order to ?liberate? the modern man from entanglement of various problems they deal with. The spirit of Sufism brought by Zuhri seems to be laden with social actions and communal aspects.]]>
<![CDATA[Era Keemasan Dinasti ‘Abbâsîyah: Analisis Perubahan Fungsional Francesca Cancian ]]>
<![CDATA[Warsito, Loekisno Choiril]]>
<![CDATA[ TEOSOFI: Jurnal Tasawuf dan Pemikiran Islam Vol. 2 No. 1 (2012): June ]]>
Publisher : <![CDATA[Program Studi Filsafat Agama Fakultas Ushuluddin dan Filsafat UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/teosofi.2012.2.1.150-173
<![CDATA[This article will basically discuss the development of the structural functional theory in particular that has been developed by Francesca Cancian, commonly known as the Functional Analysis of Change. The importance of using the analysis is because basically people development is often analogous to the process of evolution; a change into a form of ?perfection?. Thus, after a discussion of the theoretical propositions then it will be applied to the case of social and cultural change during the Abbasid dynasty, especially in the era of Caliph al-Ma?mûn?s leadership. It is found that social and cultural systems at the time of Abbasid dynasty were very dynamic and steady so that the golden age can be achieved.]]>
<![CDATA[Budaya Urban Muslim Kelas Menengah ]]>
<![CDATA[Rofhani, Rofhani]]>
<![CDATA[ TEOSOFI: Jurnal Tasawuf dan Pemikiran Islam Vol. 3 No. 1 (2013): June ]]>
Publisher : <![CDATA[Program Studi Filsafat Agama Fakultas Ushuluddin dan Filsafat UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/teosofi.2013.3.1.181-210
<![CDATA[This article will discuss the cultural dimension is understood in the conventional sense, ie as beliefs, values, and a person?s lifestyle in everyday life. In addition, this article will examine the cultural phenomenon of the modern (or even postmodern) is by some regarded as an ethical culture that reduces the value of the community. These conditions then led to the birth of fundamentalism that offer Islamic culture. But in its development, this solution has not quite accepted by the Muslim urban middle class, as assessed ancient cultures offer, traditional or even outmoded, but on the other hand they also indicate a negation of the Western culture which is considered to damage the image of Muslims. Therefore, this group tried to make a synthesis of culture with other cultures raises and offering style that still offers a more modern Islam and not obsolete.]]>
<![CDATA[Integrasi Tasawuf dalam Tradisi Kejawen Persaudaraan Setia Hati Terate ]]>
<![CDATA[Sutoyo, Sutoyo]]>
<![CDATA[ TEOSOFI: Jurnal Tasawuf dan Pemikiran Islam Vol. 4 No. 2 (2014): December ]]>
Publisher : <![CDATA[Program Studi Filsafat Agama Fakultas Ushuluddin dan Filsafat UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/teosofi.2014.4.2.328-352
<![CDATA[This article discusses the origins of the doctrine of PSHT Madiun; the patterns of integration of Sufism teaching into traditional Javanese mysticism (kejawen) at PSHT Madiun; and the teachings of PSHT Madiun during the two leadership periods of R.M. Imam Kusupangat and H. Tarmaji Budi Harsono. The results of this study indicate that: (1) the spiritual teachings of PSHT Madiun are founded on the teachings of Sufism; (2) the pattern of integration between Sufism and the traditional Javanese mysticism in PSHT Madiun is similar to the pattern used by Walisongo in spreading Islam in Indonesia, particularly in Java Island, by using local wisdoms. The accommodation of local wisdoms has two objectives, are to avoid hurting the heart of the local community and at the same time people are willing to practice Islamic teachings. Likewise, the leaders of PSHT Madiun have formulated their teachings by using what so-called ke-ESHA-an, so that the students of PSHT can willingly practice the teachings; (3) there are a number of differences in the way Kusupangat and Harsono lead this organization. Javanese mysticism aspect was dominating the teachings of PSHT during Kusupangat?s leadership while Harsono?s leadership shows how the Islamic nuance has been dominating over the teachings of PSHT. Keywords: Tasawuf, kejawen, PSHT, ke-ESHA-an.]]>
<![CDATA[Etos Kerja Pengikut Tarekat Qâdirîyah wa Naqshabandîyah ]]>
<![CDATA[Saifullah, Moh.]]>
<![CDATA[ TEOSOFI: Jurnal Tasawuf dan Pemikiran Islam Vol. 2 No. 2 (2012): December ]]>
Publisher : <![CDATA[Program Studi Filsafat Agama Fakultas Ushuluddin dan Filsafat UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/teosofi.2012.2.2.264-291
<![CDATA[This article examines the dimensions of Sufism doctrines adhered by the followers of tarekat Qâdiriyya wa Naqshbandiyya at pesantren Suryalaya Area Coordinator East Java in Surabaya. The questions to be asked are to what extent are these followers consistent in practicing the teachings of Sufism and actively engaged in socio-religious activities, and how are spiritual, material, and social life of the members of tarekat Qâdiriyya wa Naqshbandiyya Suryalaya? The study found that the teachings of Sufism practiced by the members of TQN are actually appropriate or consistent with the teachings of Islam. Therefore, it is not true for anyone to understand that Sufism doctrines can weaken people?s work ethic and make them poor and backward. This is because Sufism is, basically, able to strengthen the work ethic and spirit. In other words, people who engage in certain tarekat would be regarded as having misunderstanding toward its doctrines when they become spiritless, lazy, and undisciplined.]]>
<![CDATA[Pandangan Islam tentang Korupsi ]]>
<![CDATA[Umam, Muchammad Helmi]]>
<![CDATA[ TEOSOFI: Jurnal Tasawuf dan Pemikiran Islam Vol. 3 No. 2 (2013): December ]]>
Publisher : <![CDATA[Program Studi Filsafat Agama Fakultas Ushuluddin dan Filsafat UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/teosofi.2013.3.2.462-482
<![CDATA[This research aims to find an adequate philosophical explanation of the responsibilities of Muslim society in Indonesia with the handling of corruption. Islam is the largest religion in Indonesia that should be responsible for the removal of culture of corruption. This research focuses on the discussion of Islamic values of anti-corruption, the principle of balance in view of corruption as well as the principle of punishment. The analysis to use is to understand the phenomenon of law enforcement through the textual frame in Islamic context. The conclusions are to look back on overcoming spirit of anti-corruption, corruption should saw proportionally, the mechanism of punishment and its relation to the education of humanity.]]>
<![CDATA[Inner Consciousness Tindakan Nabi ]]>
<![CDATA[Umam, Muchammad Helmi]]>
<![CDATA[ TEOSOFI: Jurnal Tasawuf dan Pemikiran Islam Vol. 1 No. 1 (2011): June ]]>
Publisher : <![CDATA[Program Studi Filsafat Agama Fakultas Ushuluddin dan Filsafat UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/teosofi.2011.1.1.1-17
<![CDATA[The article is written to examine deeds and actions of the Prophet Muhammad (peace be upon him) within inner consciousness analysis of Husserl?s phenomenology. The article is formulated to explore the significance of phenomenology of religious study, Prophet?s deeds as well as his inner consciousness, and inner consciousness analysis of Prophet?s deeds. This article is written using phenomenological method, i.e. a comprehensive interpretation about the source of information or object?s phenomenon as long as it can be traced. Inner consciousness of Prophet?s actions sees that his deeds in deciding important religious pronouncements were results of long-term memory based on divine and social argumentations, which have came into Prophet?s consciousness as a human.]]>
<![CDATA[Husein Muhammad antara Feminis Islam dan Feminis Liberal ]]>
<![CDATA[Susanti, Susanti]]>
<![CDATA[ TEOSOFI: Jurnal Tasawuf dan Pemikiran Islam Vol. 4 No. 1 (2014): June ]]>
Publisher : <![CDATA[Program Studi Filsafat Agama Fakultas Ushuluddin dan Filsafat UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/teosofi.2014.4.1.197-219
<![CDATA[This article focuses on the discussion about Hussein Muhammad?s thought related to the empowerment of women. Hussein is aware of the oppression in interpretation related to understanding about women. Husein is also fully aware of the role of religion and religious experts in such oppression and subordination against women. According to Hussein, women and men are equal before God as His servants. There is no such superiority among them before God except by their piety. It implies that the assumption which sees women as ?the complementary creature? and places them only in domestic sphere is not true. Women also have their contribution to khilâfah on earth and they also have the same duty to commanding the good and forbidding the evil. Women can freely determine which path to choose, either to become merely a housewife or to be a career woman to earn a living. This is because every woman has different economic situation. Therefore, it is permissible for women to work to gain wealth for the sake of her life and her family.]]>
<![CDATA[Teologi Perdamaian dalam Tafsîr Jihad ]]>
<![CDATA[Wasid, Wasid]]>
<![CDATA[ TEOSOFI: Jurnal Tasawuf dan Pemikiran Islam Vol. 1 No. 2 (2011): December ]]>
Publisher : <![CDATA[Program Studi Filsafat Agama Fakultas Ushuluddin dan Filsafat UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/teosofi.2011.1.2.270-289
<![CDATA[The presence of Islam within humanity space would, in fact, lead to the creation of life order to fulfill tawhîd and peace of the world. The problem of tawhîd is the very core of life, though its meaning has, sometimes, tended to be theocentric by neglecting anthropocentric dimension. It can be observed through ideological reasoning of radicalism group in defining jihâd as a means of struggle to uphold oneness of God, though this group put less interested in presenting Islam within principles of peace. It suggests that oneness of God (tawhîd) is purely intended to Him and it has no relation with human. This problem needs to be re-observed, if not to be sued, by looking at universal values from the presence of Islam in which it has been so far known as highly honoring peace and values of humanity as well as values of divinity.]]>
<![CDATA[Islam sebagai Agama dan Umat: Analisa Pemikiran Kenegaraan Jamâl al-Bannâ ]]>
<![CDATA[Zamzami, Mukhammad]]>
<![CDATA[ TEOSOFI: Jurnal Tasawuf dan Pemikiran Islam Vol. 1 No. 1 (2011): June ]]>
Publisher : <![CDATA[Program Studi Filsafat Agama Fakultas Ushuluddin dan Filsafat UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/teosofi.2011.1.1.93-112
<![CDATA[This article explores Jamâl al-Bannâ?s view on the relation between religion and state, particularly his views on the relation system between Islam and state, and the related issues such as democracy, pluralism, and secularism. The article, therefore, describes issues on the concept of ummah in Islam, democracy within Islamic governmental system, and Islam?s view on secularism and pluralism. The article uses textual interpretation method. The article finds that the most ideal example of Islamic government was the period of Madînah al-Munawwarah, which only lasted for 25 years.]]>
