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[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[Sufisme dalam Perspektif K.H. Muhammad Idris Jauhari ]]>
<![CDATA[Amalih, Ihwan]]>
<![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.2014.4.1.119-144
<![CDATA[This article explores Sufism in the perspective of K.H. Idris Muhammad Jauhari. It will also reveal the patterns of his mystical thought. In this study, the author finds that: firstly, in the view of Kiai Jauhari, Sufism is an attempt to straighten out the intention of heart and to understand the essence of deeds conducted by human beings in order to live a life to reach its final destination in accordance with the will of the Creator. Secondly, the patterns of Kiai Jauhari?s mystical thought are: a). Sufism developed by Kiai Jauhari built on a tradition of tasawuf akhlâqî (consistency to maintain Islamic orthodoxy, humanist Sufism, activist and functional, dichotomous relationship pattern between the servant and the Lord as well as the urgency of dhikr Allâh in the spiritual journey toward the Lord), b). Sufism developed and offered by Kiai Jauhari is an effort to redefine and reorient so that Sufism in both theoretical and practical aspect is no longer positioned as being elitist, mystical, and individualist. Kiai Jauhari has developed inclusive Sufism, which is easily accessible by all people. Thirdly, according to Kiai Jauhari there are six steps to become a Sufi, are: îqân al-nafs (convincing one?s self), taqwîn al-niyyah (straightening intention), al-dirâsah wa al-istitlâ? (learning and studying), al-tafakkur wa al-tadabbur (thinking and contemplation), al-takhallî wa al-tahallî (emptying and filling), and al-tajallî (manifestation).]]>
<![CDATA[Afiliasi Mazhab Fiqh Tarekat Shâdhilîyah di Jombang ]]>
<![CDATA[Zuhdi, Zaenu]]>
<![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.2014.4.1.1-28
<![CDATA[This article attempts to look at the fiqh school affiliation of Shâdhilîyah Tariqa in Jombang which has certain patterns of worship. A set of rituals conducted by the adherents of this Tariqa show that they conducted the rituals in accordance with Shâfi?î school. However, in some cases there are few things which are quite different from the Shâfi?î school. There are two possible causes. First, the adherents of the Tariqa follow the opinion of their murshid. Second, they follow the opinion of other three Sunni schools, i.e. Hanafi, Mâlikî, and Hanbalî, though it is insignificant. Different ways of performing ritual occur when the murshid issues fatwa on different opinion from the Shâfi?î school. It means that as long as the murshid does not issue the fatwa which is different from the Shâfi?î school, the majority of the adherents remain affiliate to it. Furthermore, when the adherents study fiqh more deeply and compare the fiqh schools, they follow the stongest argument of the schools eventough it is not Shâfi?î school. However, this phenomenon is rarely happen for the adherents of the Shâdhilîyah Tariqa in Jombang as their knowledge in fiqh is not deep enough. Their affiliated school of fiqh is mosty influenced by the social and cultural conditions surrounding them as well as their education and religious knowledge.Keywords: Shâdhilîyah Tariqa, Shâfi?î school, affiliation, murshid.]]>
<![CDATA[Pergeseran Ideologi al-Ikhwân al-Muslimûn dari Islam Fundamentalis menjadi Islam Moderat ]]>
<![CDATA[Huda, Nurul]]>
<![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.2014.4.1.251-284
<![CDATA[The reform in Egypt was originally considered as the end of the Islamic political system and replaced by the democratic system. However, after H{izb al-H{urrîyah wa al-?Adâlah (Freedom and Justice Party) in Egypt was able to win the election and wiped out two of the most strategic positions, i.e. the speakerman of parliament and the president, it should be admitted that the Islamic political system has never ceased. There is a new fact that the Arab nations, especially Egypt, began to accept the democratic system without having to necessarily remove the role of Islam from it. Collaboration and integration between Islam and democracy is what has been introduced in Egypt today. Islamic system of democracy which is introduced in Egypt becomes the new hallmark of the Islamic movement or more precisely what so-called moderate Islam. Al-Ikhwân al-Muslimûn (IM) is a religious organization that is worthy of being a representation of the moderate Islamic forces today. It has managed to get out of the mode of fanaticism and conservatism (fundamentalist) toward adaptive patterns of thought and compromise. This study focuses on the factors and measures of IM changes from fundamentalist Islam to moderate Islam. This study concludes that IM?s ideological changes were driven by several factors, such as the role of the figure, government?s treatment, social condition, and human resources organization.]]>
<![CDATA[K.H. Hasyim Asy’ari dan Urgensi Riyâdah dalam Tasawuf Akhlâqî ]]>
<![CDATA[Hakam, Abdullah]]>
<![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.2014.4.1.145-166
<![CDATA[This article explores the K.H. Hasyim Asy?ari and the urgency of riyâdah in tasawuf akhlâqî. The forms of riyâdah of Kiai Hasyim in tasawuf akhlâqî are: pilgrimage to the Cave of Hira, pilgrimage at the tomb of the Prophet Muhammad, frequent fasting and eating little, praying Tahajjud, maintaining friendship with the neighbors, performing Tarâwih prayer by reciting the whole al-Qur?ân, praying Istikhârah frequently, always keeping the congregational prayers, and practicing wird qunût nâzilah and hizb al-falâh. The reason and purpose of riyâdah conducted by Kiai Hasyim is to remember the struggle of the Prophet, to implement the Sunnah of the Prophet, to prevent lust temptation, to draw closer to God, and for the propagation of Islam. Moreover, the reason and the core objective of various riyâdah conducted by Kiai Hasyim is to draw closer to God by concentrating on coaching about morality and soul treatment.]]>
<![CDATA[Konsep Maqâmât dalam Tradisi Sufistik K.H. Ahmad Asrori al-Ishaqy ]]>
<![CDATA[Rosidi, Rosidi]]>
<![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.2014.4.1.29-55
<![CDATA[The article discusses the concept of sufistic thinking of K.H. Ahmad Asrori al-Ishaqy, the murshid (the spiritual guide) of al-Qâdirîyah wa al-Naqshabandîyah tariqa and the founder of al-Fithrah Islamic Boarding School in Kedinding Lor 99 Kenjeran Surabaya. In this article, the writer focuses mostly on the stages of the sufistic thinking of Kiai Asrori, because there are many sufistic concept that he stated. In addition, the writer tries to unveil Kiai Asrori?s concepts on sufistic realm which are implemented in daily lives, not only by himself, but also by his pupils and his followers. The purpose of this research is to describe the sufistic concept of Kiai Asrori, focusing on the stage (maqâmat) which has been stated in his public sermon, his statement stated for certain people, and also by his scipts. Besides, the purpose of this research is also to describe about how to implement his concepts in daily lives. The writer argues that the concept of the maqâmat stated by Kiai Asrori is different from other Islamic mysticism figure before him not only in terms of numbers but also in orders. The most significant difference is that the followers do not have to follow the stage step by step. According to him, his followers may choose the maqâmatwhich are suitable with their ability.]]>
<![CDATA[Implementasi Konsep Amr Ma‘rûf Nahy Munkar Qâdî ‘Abd al-Jabbâr al-Hamadânî Dalam Kitab Sharh al-Usûl al-Khamsah ]]>
<![CDATA[Jazuli Afandi, Akhmad]]>
<![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.2014.4.1.167-196
<![CDATA[Islamic command on amar ma?rûf nahy munkar has been basically intended for all Muslims regardless of their theological affiliation. Mu?tazila, however, has a typical understanding of it. Qâdî ?Abd al-Jabbâr, as one of Mu?tazili-tes clerics and theologians, who wrote Sharh al-Usûl al-Khamsah discusses the concept of amar ma?rûf nahy munkar together with its contextual meaning and how to implement it on the real live. This problem is investigated and analyzed by using descriptive methodology, and hermeneutic analysis. From the data collected and analysis conducted it is concluded that amr ma?rûf nahy munkar in ?Abd al-Jabbâr thought is considered wâjib al-kifâyah 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. And in order to be able to apply its concept, the Islamic Caller, the Government, the Ulama and Intellectuals and even the Common People must be qualified and fulfill some criteria and standard.]]>
<![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[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[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.]]>
