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.
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377 Documents
<![CDATA[Teologi Humanis Jamâl al-Bannâ: Sebuah Rekonstruksi Epistemologis Studi Keislaman ]]>
<![CDATA[Zamzami, Mukhammad]]>
<![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.2012.2.1.174-200
<![CDATA[This article mainly discusses Jamâl al-Bannâ?s thought, an Egyptian-born Muslim contemporary thinker, who offers the idea of humanist theology. As Jamâl observed that the Islamic theology ignores the aspect of humanity, he then tried to fix it with an attempt to, firstly, reconstruct the sources and system of Islamic thought into three things, namely the Qur?ân, the Sunnah, and the Hikmah (Wisdom). Each aspect is read through ?new method of reading? aiming that the stream of Islamic theology will flow more humanist and will be able to synergize with its time. Jamâl?s stream of thought is centered on the aspect of humanity emphasizing that every product of Islamic thoughts should have a hook with the principles of justice and welfare, because that is the main principle of Islamic teachings.]]>
<![CDATA[Analisa Sufistik Mimpi Nubuwwah dalam Proses Kenabian ]]>
<![CDATA[Satriawan, Lalu Agus]]>
<![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.2011.1.1.18-37
<![CDATA[This article tries to scrutinize dreams as prophetic command (nubuwwah) and happy news (mubashshirât) from Allah. The article describes the concept of prophethood, the concept of sainthood, the relation between prophethood and sainthood, and dreams as a part of prophethood. The article uses interpretation method. Prophetic dreams are dreams where spiritual impressions are directly reflected by heart without any intervention from the imagination. Dreams can be acquired and accessed with self purification through mujâhadah al-nafs.]]>
<![CDATA[Distingsi dan Diaspora Tasawuf Abû al-Ḥasan al-Shâdhilî ]]>
<![CDATA[Saifulah, Saifulah]]>
<![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.2014.4.2.353-381
<![CDATA[This article discusses Shâdhilîyah, one of the most recognized sufi orders, which possesses quite distinct aspects in the conception of its mystical teachings. This sufi order was founded by Abû al-H}asan al-Shâdhilî, a sufi who has moderate and open view of the worldly life. Al-Shâdhilî explained about how a sufi should behave towards and deal with worldly matters. Although al-Shâdhilî asserted that a person who practice tasawwuf should not pay more adoration on the worldly matters (hubb al-dunyâ), the person does not have to abhor and leave such lively aspects as wealth and position behind. The most important thing to a sufi, according to al-Shadhili, is how he obeys the requirements of shar? by avoiding away from immoral deeds and at the same time recognizing God in his heart (ma?rifat Allâh). Al-Shâdhilî initiated tasawuf ?amalî which is affiliated to the Ahl al-Sunnah wa al-Jamâ?ah school, an Islamic mystical thought that adheres to the principles of sharî?ah based on the foundation of al-Qur?ân dan H}adîth. The concept of al-Shâdhilî?s tasawuf has been subsequently revealed into the great sufi order spectrum, namely al-Shâdhilîyah, where during its historical development this sufi order has led to the emergence of many branches with different names. Keywords: Shâdhilîyah, open view, hubb al-dunyâ, ma?rifat Allâh.]]>
<![CDATA[Teologi Muhammad ‘Abduh: Kajian Kitab Risâlat al-Tawhîd ]]>
<![CDATA[Ismail, Hadi]]>
<![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.2012.2.2.292-313
<![CDATA[This article discusses the renewal of of Islamic theology proposed by Muhammad ?Abduh in the modern era, especially in his work Risâlat al-Tawhîd. In this case, ?Abduh provided the highest position of reason in interpreting al-Qur?ân. In fact, if there is a contradiction between reason against revelation, the revelation should be interpreted in accordance with the provisions of reason. In addition, by criticizing the fatalistic theology of Jabarîyah, ?Abduh gave the humans freedom to do anything according to their will. This is because by using their mind (reason), humans are able to consider the act they were doing along with their consequences, to make decisions based on their own will, and to realize their deeds based on their own resources. However, ?Abduh emphasized that such freedom is not an absolute freedom.]]>
<![CDATA[Positivisme dan Non-Positivisme dalam Jurisprudensi ]]>
<![CDATA[Biyanto, Biyanto]]>
<![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.2013.3.2.483-502
<![CDATA[This article discusses about trend positivism and non-positivism paradigm in jurisprudence. This topic is important because discourse in social philosophy always relies on the rationality of whole arguments. The argument of justification is preceded through deductive reasoning, starting from paradigmatic premise that will be used to justify conclusion. Paradigmatic premise is the basic principles of truth which is believed to be the real truth. The real truth derives from personal experience in reflecting facts found in daily activities. In contemporary context of jurisprudence, there is a fierce battle between legal profesionals with its positivist paradigm (legal or formal law approach) and legal profesionals with its non-positivistic paradigm (legal morale substance approach). Many critics on positivism were responded by efforts to reform law through social movements. Social realist movement derives from diverse reality of socio-cultural configuration, within national life, will be significant when the movement is massively done, and supported by two pilars of civil society and political power. This opposition movement shall be continuously done to against the established side. The well established community has authority upon whole legal institution and usually will utilize all its power structures in order to maintain their interest.]]>
<![CDATA[Abû Naṣr al-Sarrâj dan Wacana Sufistik Lintas Disiplin Keilmuan ]]>
<![CDATA[Riyadi, Abdul Kadir]]>
<![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.2014.4.2.285-308
<![CDATA[This paper traces back the origin of tasawuf to the early period of Islam by investigating the ideas propagated by one of its best scholars named Abû Nasr al-Sarrâj. The paper tries to find the link between his thought and that of the earlier sufis on the one hand, and his response to the social and epistemological contexts that shape it on the other. In doing so, it discusses first the debate and the so-called dynamic tension in which the sufis and their opponents were involved. The paper shows that the development of tasawuf cannot be separated from this tension as well as from what the sociologists of knowledge have taught us to call falsification. Tasawuf was dubbed the distorted version of Islam and was falsified in such a way that many sufis ended up in being alleged apostate. However, having succeeded in going through this phase of history made tasawuf an objective and paradigmatic kind of knowledge. The thought of al-Sarrâj?the paper argues?is reminiscent of this form of knowledge. His is a kind of thought that brings forth not only new ideas and concepts, but also strategies of survival and method of thinking quite new for its context; method that may be deemed multidisciplinary in its form and objective.]]>
<![CDATA[Pemikiran dan Gerakan Amr Ma‘rûf Nahy Munkar Front Pembela Islam (FPI) di Indonesia 1989-2012 ]]>
<![CDATA[Anwar, Saeful]]>
<![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.2014.4.1.220-250
<![CDATA[This article explores the history of thoughts and movements of the Front Pembela Islam (FPI) in Indonesia between 1998 and 2012. The study concludes that since many government regulations are violated by the public, including the prohibition of gambling, prostitution and other forms of disobedience and lack of firmness of the government, FPI feels the need to take the initiative to help the government fight against immorality in order to enforce amr ma?rûf nahy munkar. This is done through the movement run by the military force of the FPI who often uses means of violence. In line with this study, FPI should not perform nahy munkar movement using any violent means, such as damaging public facilities, hurting people, and other destructive deeds. The reason is that by doing such violent actions, FPI will not even help resolving the moral problems that occur in Indonesia. In addition, the violent movement does not reflect the image of Islam as a religion of peace.]]>
<![CDATA[Pemaknaan Teologis M. Fethullah Gülen tentang Relasi Agama dan Sains ]]>
<![CDATA[Billa, Mutamakkin]]>
<![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.2011.1.2.290-316
<![CDATA[The article discusses Gülen?s theological perspective on relation between science and Islam, which becomes the platform of his educational movement?while within Islamic knowledge tradition (theology) this matter is still debated?mainly in terms of the position and relation between reason and revelation (wahy). Gülen is interested in defending the position of Islamic theology towards science and knowledge, which has so far?as he concluded?played subordinate role. Religion and science, to Gülen, cannot be considered equal in Islam. Gülen asserts that Muslims have not so far developed yet the concept of knowledge in its true meaning; based on Islamic values and formulated mainly from the Qur?an and the Prophet Muhammad?s deeds. Moreover, Gülen emphasizes that the assumption of separation of revelation and reason, which has been understood so far, has been in fact a false supposition. The clash that should exist is, in fact, between secular view and religious one.]]>
<![CDATA[Kultus Kiai: Sketsa Tradisi Pesantren ]]>
<![CDATA[Huda, M. Syamsul]]>
<![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.2011.1.1.113-130
<![CDATA[Study on kiai is a crucial and interesting discussion among Indonesian Muslim community. This article tries to find roots of problem on the emmergence of cult tradition towards kiai, mainly in pesantren community. The study uses field observation method, in-depth interview, and interpretation of the results. The research formulates cult tradition towards kiai within historical study, model and method of cult transformation, power and kiai?s authority, and the roots of cult among santris? community. The study finds that cult tradition towards kiai has emmerged from kiai?s personal power due to his knowledge charisma and his personality as well as institutional charisma as a result of intense and continous sociological relationship with other institutions.]]>
<![CDATA[Dimensi Profetisme Pengembangan Ilmu Sosial dalam Islam Perspektif Kuntowijoyo ]]>
<![CDATA[Arifin, Syamsul]]>
<![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.2014.4.2.477-507
<![CDATA[In 1980s, the development of Islam in Indonesia was characterized by ?intellectual boom? as a great result of success of some Indonesian young Muslim intellectuals who accomplished their study abroad. This phenomenon has been a positive sign for the development of Islam in Indonesia as world?s largest Muslim country. One of the expected contribution of Indonesian Islam is the development of Islamic thought. One of Muslim intellectuals who had tried to respond to this expectation was Kuntowijoyo. Kuntowijoyo had produced many works in various fields, in addition to history which becomes the major of his field studies. One important thought of Kuntowijoyo?s intellectual legacies that should be appreciated and reconstructed is the idea of Prophetic Social Sciences (ISP). This article attempts to reconstruct and elaborate the ISP, which has been initiated by Kuntowijoyo, into Prophetic Sociology. In doing so, the writer refers to Kuntowijoyo?s works and other relevant sources to the issue. Keywords: prophetic social sciences, prophetic sociology.]]>
