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[Radikalisme sebagai Blocking Factor bagi Perkembangan Peradaban Islam Modern ]]>
<![CDATA[Syafaq, Hammis]]>
<![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.2014.4.2.451-476
<![CDATA[This article highlights the evolution of Islamic civilization starting from its glory during the classical period until its collapse in modern times. This article also discusses radicalism as a part of inhibiting factors of the development of Islamic civilization in the modern era. Radicalism is a model of understanding which tends to be destructive. This model of understanding has been a fertile ground of the emergence of rigid and normative theological understanding. Hostile attitude of the followers of radicalism often trap them into combat actions of others, even to the extent of murder, especially to the Western people. Such radical attitude has been also manifested in the form of destruction of public facilities. This destructive action has led to the devastation of civilization, which has been built by a nation. The conditions of a number of Arab-Muslim countries, which have not been free from prolonged internal warfare, prove that radicalism is an obvious blocking factor in the development of Islamic civilization in the modern era. Keywords: radicalism, blocking factor, Islamic civilization.]]>
<![CDATA[Tuhan dalam Perdebatan Eksistensialisme ]]>
<![CDATA[Wahyudi, Chafid]]>
<![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.2012.2.2.369-388
<![CDATA[The philosophy of existentialism pays great attention to the fate of human beings as individualist embodiments. This also becomes a manifestation of human?s freedom which receives less attention due to its exclusion under the strong influence of Hegel?s doctrine essentialist philosophy or system of thought that emphasizes collectivity. The emergence of existentialism itself in turn propagates into the polemical invention of humans upon their God. There are two conceptions of the divine discourses on existentialism, namely the theistic existentialism and the atheistic one. Theistic existentialism tries to accept God and consider Him not to rob humans? freedom because God is understood individually, not as a self-enclosed system. On the contrary, atheistic existentialism actually rebels against God?s intervention in humans? freedom as well as eliminates the existence of God and brings the absolute freedom of human beings themselves, which in turn this leads to humans? creative activity.]]>
<![CDATA[Pemikiran Abdurrahman Wahid tentang Pribumisasi Islam ]]>
<![CDATA[Fitriah, Ainul]]>
<![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.2013.3.1.39-59
<![CDATA[This article explores the thought of ?indigenization of Islam? of Abdurrahman Wahid?s. Indigenization of Islam is how the normative teachings of Islam as derived from God and it can be accommodated into the culture derived from human without losing its identity, respectively. As to Abdurrahmad Wahid or Gus Dur, Arabism (or process identifies with the Middle Eastern culture) would deprive us of his own cultural roots. More than that, Arabism is not suitable. Indigenization is not an effort to avoid the emergence of resistance of the power of local cultures, but instead that culture is not lost. The core of indigenization of Islam (Islamic natives) is not a necessity to avoid pillarization between religion and culture, because such polarization is not inevitable.]]>
<![CDATA[Freedom, Sufism, maqâm hurrîyah, hâl hurrîyah. ]]>
<![CDATA[Fakhrudi, Ah. Haris]]>
<![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.2012.2.2.247-263
<![CDATA[This paper will discuss the meaning of freedom in the discourse of Sufi thought, especially of Ibn ?Arabî. This is based on the consideration that Sufism before Ibn ?Arabî?s more focused on ritualistic orientation for students and only revealed variant of Sufi?s expressions, both on maqâmât and ahwâl. The presence of Ibn ?Arabî, therefore, became the turning point in the discourse of Sufism by expressing his beliefs in the theoretical formulation. The doctrine of Sufism?which previously only implicitly contained in the words of the Sufi shaykh?in the hands of Ibn ?Arabî flashed into an open, theoretical, and obvios and thus opened the door for anyone who has a high intelligence in reflecting at once and realizing the metaphysical theories through operational forms. Therefore, this article will discuss some of the key concepts in the thought of Ibn ?Arabî including the meaning of freedom (al-hurrîyah) in Sufism, maqâm hurrîyah, and hâl hurrîyah obtained by the Sufis during their spiritual journey.]]>
<![CDATA[Pemikiran Tauhid Âyât Allâh Murtadâ Mutahharî ]]>
<![CDATA[Safii, Safii]]>
<![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.2013.3.2.341-375
<![CDATA[This article explores the ideas of Murtadâ Mutahharî, Shî?ah thinkers, about his thoughts of tawheed. By using the analytical methods of genealogical and critical, this article concludes that the thought of Mut}ahharî besides not entirely the same as the Mu?tazilah who deny the existence of God?s attributes in addition to his substance, is also not in line with Ash?arîyah who believes in the existence properties separate God beside his substance, but between the two completely fused integrally. It shows that he is not completely unaffected by the Mu?tazilah and Ash?arîyah. Similarly, the act of thinking about tawheed (tawhid fî al-Af?âl), where he was influenced by Ash?arîyah, although the effect is not as big as the levels derived from Mu?tazilah.]]>
<![CDATA[Amar Makruf Nahi Munkar Mu‘tazilah dalam Perspektif al-Zamakhsharî ]]>
<![CDATA[Muhibbin, Zainul]]>
<![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.2012.2.1.67-90
<![CDATA[Islamic command on Amar Makruf Nahi Munkar has been basically intended for all Muslims regardless of their theological affiliation. Mu?tazila, however, has a typical understanding of it. Al-Zamakhsharî, as one of Mu?tazilites clerics and mufassir, who wrote al-Kashshâf, discusses the concept of Amar Makruf Nahi Munkar together with its contextual meaning. This problem is investigated and analyzed by using descriptive methodology, content analysis and contextual analysis. From the data collected and analysis conducted it is concluded that Amar Makruf Nahi Munkar in al-Zamakhsharî?s perspective is considered wajib kifayah in a sense that it should be in accordance with the capacity and competence of its doers, with the method of treatment ranging from soft to firm action, even with fight whenever necessary to do so. In the present context, al-Zamakhsharî?s perspective on Amar Makruf Nahi Munkar has turned out to be relevant to be implemented in more actual. The appeal applies to all levels, from the Government, the ulama and intellectuals to the common people.]]>
<![CDATA[Kisah Cinta Platonik Jalâl al-Dîn al-Rûmî ]]>
<![CDATA[Alfi Jihad, Zayyin]]>
<![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.2011.1.2.196-212
<![CDATA[The research attempts to discover and find the very roots of love concept by Jalâl al-Dîn Rûmî to develop Sufism method, which connects human?s hearts with their God. This study employs philosophical qualitative method, which tends to be descriptive and interpretative. Using the basis of love, Jalâl al-Dîn Rûmî built sufistic epistemological foundation in the form of mystical poems. Poems are means of spiritual pilgrimage, which is performed in order to find the culmination of fusion ectacy between human and their God, i.e. Allah The Almighty.]]>
<![CDATA[Relasi Sufisme dengan Modernitas dalam Perspektif ‘Abd al-Ḥalîm Maḥmûd ]]>
<![CDATA[Muhammad, Ahmad]]>
<![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.2014.4.1.88-118
<![CDATA[This article discusses the theme of Sufism, modernity, and the relationship between the two. This study concludes that according to Mahmûd, Sufism can deliver the people towards the true knowledge. In order to obtain this knowledge, the method of ittibâ? to al-Qur?ân and Sunnah is used. The method is implemented through purification of the soul. This method differs from the two methods used in modernity, namely the Cartesian philosophical method and Baconian observation method. The last two methods are only able to produce empirical-rational knowledge. According to Mahmûd, both methods are only appropriate when used in the context of physical science, not of metaphysics and moral issues. The last two issues are more appropriate when viewed from the perspective of Sufism, which is guided by revelation. Mahmûd argued that the relationship between Sufism and modernity is a complementary relationship, in which each of the two aspects is a complementary entity to another. It means that modernity will be spiritually empty without Sufism on one hand and Sufism will also be more meaningful when supported by modern science on the other.]]>
<![CDATA[Islam Populer sebagai Pencarian Identitas Muslim Kelas Menengah Indonesia ]]>
<![CDATA[Raharjo Jati, Wasisto]]>
<![CDATA[ TEOSOFI: Jurnal Tasawuf dan Pemikiran Islam Vol. 5 No. 1 (2015): June ]]>
Publisher : <![CDATA[Program Studi Filsafat Agama Fakultas Ushuluddin dan Filsafat UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/teosofi.2015.5.1.139-163
<![CDATA[This article aims to analyze the construction of identity in the case study of Middle-Class Muslim in Indonesia. The term ?Popular Islam? is part of an academic term to mention of make Islam as an identity for the Middle-Class Muslim in Indonesia. This term can be interpreted into two premises are popular Islam as a commoditization of Islamic value and Islam as part of celebration Islamic day. Both of these terms later then forked between Islamization and indigenization thus creating their assorted shades of Middle-Class Muslim in Indonesia. Consumption then present a cultural sign to distinguish the Middle Class. It was later manifested in the mass cultural products on behalf of Islam. That image displayed on consuming the product and then create construction of an Islamic Middle Class, religious Middle Class, and the Arabized Middle Class. This paper will elaborate more deeply about in search of identity and its impact to Middle-Class Muslim in Indonesia.]]>
<![CDATA[Berdamai dengan Pluralitas Paham Keberagamaan ]]>
<![CDATA[Biyanto, Biyanto]]>
<![CDATA[ TEOSOFI: Jurnal Tasawuf dan Pemikiran Islam Vol. 5 No. 1 (2015): June ]]>
Publisher : <![CDATA[Program Studi Filsafat Agama Fakultas Ushuluddin dan Filsafat UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/teosofi.2015.5.1.164-189
<![CDATA[The article asserts that plurality?particularly with respect to religious understanding?is a certainty and an avoidable matter, which should be wisely addressed. This is a pivotal issue as the fact shows us that Indonesia, naturally and culturally, consists of various different ethnic groups. Bhinneka Tuggal Ika?as national watchword?affirms that Indonesia is founded on diversity and difference. However, Indonesian nation has to unite despite of its diversity. In addition, Indonesia is also called a colorful state. This statement refers to the fact that there are a vast number of different ethnic groups, cultures, and religions that live and exist in this country. Empirically, plurality has often caused social conflicts which involve interfaith groups with different religious understanding. The conflict occurs when these different groups are unprepared to live together harmoniously and build coexistence. Therefore, it is important to continuously promote the values of pluralism and multiculturalism in order to create a better life order based on acceptance, respect, and tolerance. To do so, emotional and intellectual intelligences?as ?social modal??are urgently required. The writer argues that this is a way?if not the sole?to bring about solution to the problem of religious plurality and religious understanding.]]>
