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Mukhammad Zamzami
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Teosofi: Jurnal Tasawuf dan Pemikiran Islam
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 7 Documents
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Search results for , issue "Vol. 10 No. 1 (2020): June" : 7 Documents clear
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

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (615.753 KB) | DOI: 10.15642/teosofi.2020.10.1.1-28

Abstract

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

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (721.669 KB) | DOI: 10.15642/teosofi.2020.10.1.29-51

Abstract

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

Abstract

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

Abstract

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

Abstract

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.
Teosofi Tariqa and the Principles, Rituals, and Rationality as a Religious Movement M. Dimyati Huda; Nur Chamid
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.2020.10.1.110-133

Abstract

This article seeks to reveal the principles, rituals, and rationality of a religious movement named ‘Teosofi Tariqa,’ a Sufi order that has existed since 1908 in Indonesia. The importance of this research is based on the different perspectives from other religious movements offered by Teosofi Tariqa, and also in terms of religious conflict resolution in this country. This research used a qualitative approach, which relied significantly on several instruments, such as observations, interviews, and documentation for data collection, while the Miles and Huberman versions were used for the analysis. It was discovered that the Teosofi Tariqa in Surabaya promulgates tolerance and diversity principles towards other people regardless of their religions. As a Sufi order, the movement emphasizes mysticism and meditation as a means of submission, obedience, and servitude to the absolute and rational God. It also emphasizes the importance of community services.
Dialogue with the Master: Early Shī‘a Encounters with Akbarīan Mysticism Leila Chamankhah
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.2020.10.1.155-178

Abstract

Muḥy al-Dīn Ibn ‘Arabī’s theoretical mysticism has been the subject of lively discussion among Iranian Sufis since they first encountered it in the seventh century. ‘Abdul Razzāq Kāshānī was the pioneer and forerunner of the debate, followed by reading and interpreting al-Shaykh al-Akbar’s key texts, particularly Fuṣūṣ al-H{ikam (Bezels of Wisdom) by future generations of Shī‘ī scholars. Along with commentaries and glosses on his works, every element of ibn ‘Arabī’s mysticism, from his theory of the oneness of existence (waḥdat al-wujūd) to his doctrines of nubuwwa, wilāya, and khatm al-wilāya, was accepted by his Shī‘ī peers, incorporated into their context and adjusted to Shī‘a doctrinal platform. This process of internalization and amalgamation was so complete that after seven centuries, it is difficult, if not impossible, to distinguish between Ibn ‘Arabī’s theory of waḥdat al-wujūd, or his doctrines of wilāya and khatm al-wilāya and those of his Shī‘ī readers. To have a clearer picture of the philosophical and mystical activities and interests of Shī‘ī scholars in Iran under Ilkhanids (1256-1353), I examined the intellectual and historical contexts of seventh century Iran. The findings of my research are indicative of the contribution of mystics such as ‘Abdul Razzāq Kāshānī to both the school of Ibn ‘Arabī in general and of S{adr al-Dīn al-Qūnawī in particular on the one hand, and to the correlation between Sufism and Shī‘īsm on the other. What I call the ‘Shī‘ītization of Akbarīan Mysticism’ started with Kāshānī and can be regarded as a new chapter in the history of Iranian Sufism.

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