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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<![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[Perspektif Amin Abdullah tentang Integrasi-Interkoneksi dalam Kajian Islam ]]>
<![CDATA[Siswanto, Siswanto]]>
<![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.2013.3.2.376-409
<![CDATA[This article peeling Amin Abdullah?s thinking about integration and interconnection methods in studying religion. Amin Abdullah has a great project to reconcile between religion and science as part of an attempt to break the deadlock of the problems of the present. So from a variety of scientific disciplines was not just to a single entity attitude (arrogance of science: the only one that feels most right), isolated entities (of various scientific disciplines happen ?isolation? , no scolds greet each other), but rather to the interconnected entities (aware of the limitations of their respective disciplines, resulting in mutual cooperation and is willing to use his methods even though it comes from another clump of science). With the model of integration and interconnection, Amin Abdullah has been able to show that the religious sciences can greet each other with other general sciences, because in essence is one. That science is beneficial for human beneficiaries.]]>
<![CDATA[Pemikiran Haji Agus Salim tentang Aqidah, Sharîah, dan Ideologi ]]>
<![CDATA[Qoyyim, Moh.]]>
<![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.2013.3.2.503-525
<![CDATA[This article discusses the thinking of Haji Agus Salim about aqîdah, sharî?ah, and Ihsân. Regarding the Agus Salim?s thinking about Aqeedah, he covers the concept of tawhîd (the deity), destiny (God?s provision) and resignation (surrender). While thinking associated with sharî?ah contains ideas in social and ritual. The idea of charity was oriented at a picture of the attitudes and virtues in Islam that applied. Haji Agus Salim patterns of thought very dialectic and dynamic that unites the mind with the teachings of Islam as well as enriched with actual discourse and historical dimensions.]]>
<![CDATA[PEMIKIRAN TASAWUF AKHLÂQÎ K.H. ASYHARI MARZUQI DAN IMPLIKASINYA DALAM KEHIDUPAN MODERN ]]>
<![CDATA[Habibah, Aina Noor]]>
<![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.2013.3.2.267-290
<![CDATA[This article explores the ideas of KH Asyhari Marzuqi?s tasawuf akhlaqi. For him, morality is categorized into two parts, namely the morality of God and morality to others. The morality of God include: first, repentance tawbat nasûhah and taqarrub, while the way of repentance and prayer can taqarrub and recitation. Second, with thanksgiving favors. And third, multiply the reading of al-Qur?ân. While the character among humans includes, first, ?al-amr bi al-ma?rûf wa al-nahy ?an al-munkar?. Second, the pilgrimage to the grave as a reminder of death. Third, convey the message. Fourth, as a kind thought khilafiyah solution. And fifth, an blessing in disguise that fear to Allah. One filter that is able to stem the current crisis is multidimensional with glorious akhlaq. Keywords: tasawuf akhlâqî, salat, zikir, dan al-amr bi al-ma?rûf.]]>
<![CDATA[Menguji Autentisitas Akademik Orientalis dalam Studi Islam ]]>
<![CDATA[Hamim, Thoha]]>
<![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.2013.3.2.410-435
<![CDATA[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.]]>
<![CDATA[Pemaknaan Kalimat Lâ Ilâh Illâ Allâh Menurut Said Nursi ]]>
<![CDATA[Anam, Ahsanul]]>
<![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.2013.3.2.291-316
<![CDATA[This article explores the ideas of Said Nursi meaning of the phrase ?Lâ ilâh illa Allâh?. The article concludes that God is perfect and He is there without a cause, because if there is a reason for him that means the dependency does not make perfect. God was the first manifestation of the most sublime. Therefore, God is the substance most original and ever-present. His essence itself be a sufficient cause for the manifestation of His eternity. For Said Nursi, the human mind may not be able to understand God directly. Therefore, there needs to be an explanation of God?s creation. Nursi interpret the phrase la ilaha illallah which makes everything that exists in this universe like a meaningful pieces that reflect the unity of God as Rabb al-?Âlamîn. By knowing his creation, it will be easy to know God.]]>
<![CDATA[Eksistensialisme Mulla Sadra ]]>
<![CDATA[Faiz, Faiz]]>
<![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.2013.3.2.436-461
<![CDATA[This article seeks to analyze Mulla Sadra?s philosophical existentialism. Sadra seeks to provide answers to formulate a concept called the philosophy of wisdom. In outline the teaching philosophy of Sadra include authenticity of the form (asâlat al-wujûd) that the answer to differences in the methods used by the essentialist and existentialist. In this case authenticity of the form (asâlat al-wujûd) spawned several sections related to each other, among other pantheism (wahdat al-wujûd), doubts exist (tashkîk al-wujûd), and movement core (al-harakah al-jawharîyah). Through wahdat al-wujûd (pantheism), Sadra then change the view of the beginning made authenticity essence (asâlat al-mâhîyah) as the core of the reality to an authenticity presence (asâlat al-wujûd). As for tashkîk al-wujûd (doubts exist) is in response to the notion that ?form? is God, while the universe is a shadow of it. Sadra gives a different view, he said the absence of the universe (reality) man can not find the ?form? the truth, the God who became a grand synthesis of some of the concepts put forward by Islamic thinkers.]]>
<![CDATA[Menggagas Teologi Perdamaian Sunnî-Shî‘ah di Indonesia ]]>
<![CDATA[Agil Siradj, Said]]>
<![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.2013.3.2.317-340
<![CDATA[This article tries to analyze the phenomenon of Islamist violence in Indonesia due to the appeal between School of theology as was the case in Sampang, Madura. The conflict occurs because the Muslims can no longer recognize the differences between them, so that violence is a means of final settlement. Therefore, in this paper the author will try decoding problems between Sunni?s and Shiite?s School in Indonesia that I could find a way to peace. Because Sunni-Shi?ite actually are brothers who were born on the basis of the spirit of keeping the truth and glorifying the Islam thoroughly in various parts of the world. In this way, Muslims should be able to put this difference as the good graces and blessings of life.]]>
<![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[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.]]>
