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[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[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[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.]]>
<![CDATA[Titik Temu Transpersonal Psychology dan Tasawuf ]]>
<![CDATA[Khadijah, Khadijah]]>
<![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.2014.4.2.382-403
<![CDATA[This article aims to introduce transpersonal psychology approach, especially its meeting point with the world of Sufism in Islam. The article tries to answer the following questions, are: 1) what is the difference between transpersonal psychology and other psycho-logical theories, and; 2) in what aspect transpersonal psychology shares a common ground with Sufism? The writer finds that there is a significant difference between transpersonal psychology and other psychological theories, especially psychoanalysis and behaviorism. Psychoanalysis emphasizes the deepest meaning of human behavior with a tendency to override the meaning of physical aspect. Behaviorism has been strongly influenced by pure science. In fact, research on the human psyche aspect cannot be done simply by applying pure science. Meanwhile, transpersonal psychology tries to fundamentally reinforce and develop human potential, both physical and mental aspects. Moreover, this approach reaches supernatural and spiritual aspects of human beings. The writer tends to argue that the common ground shared by the mystical aspects of the Western world, in the perspective of transpersonal psychology, and Sufism in Islam lays in the fact that each entity puts great emphasis on managing and increasing the spiritual aspect of human. Keywords: transpersonal psychology, tasawuf, common ground.]]>
<![CDATA[Eco-Philosophy sebagai Cetak Biru Filsafat Ramah Lingkungan ]]>
<![CDATA[Supian, Supian]]>
<![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.2014.4.2.508-532
<![CDATA[This article proves that there is a significant relationship between the Islamic philosophy along with spiritual ecology and the ecological crisis and its solution. Loss of views and beliefs of spiritual ecology are among causes of environmental damage and the universe. Therefore, the restoration of spiritual ecology and its relationship to ecological values will play a pivotal role in the conservation and rescuing of natural and environmental crisis. Spiritual and Islamic philosophical values have ecological implications and consequences that should be the attitude and lifestyle in creating a harmonious relationship between God, man, and the universe. Eco-philosophy presents what so-called the values of spirituality as its base and emphasizes that humans remain to be special from other creatures. However, such privilege has to be a burden for humans and they are obliged to maintain and preserve the universe with spirituality and based on cosmic theology as coined in Islamic philosophy. Keywords: eco-philosophy, ecological crisis, spiritual ecology, cosmic teleology.]]>
<![CDATA[Genealogi dan Pengaruh Ideologi Jihadisme Negara Islam Iraq dan Suriah (NIIS) di Indonesia ]]>
<![CDATA[Hilmy, Masdar]]>
<![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.2014.4.2.404-428
<![CDATA[This paper tries to analyze the ideology of jihadism as developed by the Islamic State of Iraq and Syria (ISIS), its genealogy and its influence in Indonesia. This paper argues that ISIS does not represent the replica of other jihadist ideologies and movements such as al-Qaeda, regardless of its historical relation in the past. Rather, ISIS represents itself, a focal point where its ideologues eclectically coin and pick some religious doctrines with their own way and method. Even though ISIS claims that it follows Sunnî school of thought, in reality it poses extreme ideology which diametric-ally differs from the mainstream Sunnî ideology. Due to its extreme ideology, its existence has been rejected not only by the mainstream Muslim scholars, but also by their fellow jihadists. Despite such a rejection, it still appeals tacit sympathy and support from some jihadist group in Indonesia such as Ba?asyir?s led-Jama?ah Anshorut Tauhid (JAT) and Santoso?s clandestine Mujahidin Indonesia Timur. Keywords: NIIS, jihadisme, khilâfah, al-Qaeda, JAT.]]>
<![CDATA[Kontestasi Tasawuf Sunnî dan Tasawuf Falsafî di Nusantara ]]>
<![CDATA[Afif Anshori, Muhammad]]>
<![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.2014.4.2.309-327
<![CDATA[This article scrutinizes the history of Islamic development in Nusantara between 15th to 18th centuries, which has been colored from theological mysticism thought. Uniquely, the discussion about the Islamic thought had influenced political perspective and led to the tragedy of mihnah (inquisition). As a result, some figures were killed and a number of treasured books were burned and destroyed. In Java, such controversy involved Shaykh Siti Jenar versus Walisongo. In Sumatera, the dispute occurred between Shaykh Hamzah Fansuri and Nurudin al-Raniri. Instead of emphasizing on substantial matters, the disagreement among these figures was, in fact, caused by the political situation at that time. The writer finds that there are, at least, three main triggering factors which lead to ideological dispute and contestation between Hamzah versus al-Raniri and Siti Jenar versus Walisongo. Theological aspect is the first causing factor. The second factor is political interest, while the third factor is genealogical similarity. Keywords: sunnî sufism, philosophy sufism, wah}dat al-wujûd. KONTESTASI TASAWUF SUNNÎ DAN TASAWUF FALSAFÎ DI NUSANTARA]]>
<![CDATA[Terorisme Kontemporer Dunia Islam ]]>
<![CDATA[Huda, Sokhi]]>
<![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.2014.4.2.429-450
<![CDATA[This study is inspired by the problem of claims against terrorism as an expression of momentary interest, activities program, and products of history constructivism. To solve such problem, the study uses a critical historical analysis approach of Karl Rudolf Bultmann. The study concludes that terrorism, as a part of the wholeness of history, has played critical roles, namely the control role to the tyrannical-dominance and the role of ideology actualization. With the provision of institutionalized historical legacy, terrorism is not merely a temporary expression but it penetrates into borders of period of the history. In addition, with an emphasis on problem solving at the contemporary era, terrorism action is charged to provide a momentary response. Conceptual sources of this study are the view of Ahmad Jainuri about the character of terrorism and the view of Diniesh D?Souza on the profile and the main motive of terrorism. Based on evidences, data, and discussions of experts as well the terror doers themselves, the author argues that the essential meaning of terror?as a compelled action?lays in the fact that it is a noble meaning of historical and ideological aspects as well as a transcendent honor, which cross over the boundary of all conditions or all kinds of worldly reward. Keywords: Terrorism, contemporary, Islam, action.]]>
<![CDATA[Integrasi Tasawuf dalam Tradisi Kejawen Persaudaraan Setia Hati Terate ]]>
<![CDATA[Sutoyo, Sutoyo]]>
<![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.2014.4.2.328-352
<![CDATA[This article discusses the origins of the doctrine of PSHT Madiun; the patterns of integration of Sufism teaching into traditional Javanese mysticism (kejawen) at PSHT Madiun; and the teachings of PSHT Madiun during the two leadership periods of R.M. Imam Kusupangat and H. Tarmaji Budi Harsono. The results of this study indicate that: (1) the spiritual teachings of PSHT Madiun are founded on the teachings of Sufism; (2) the pattern of integration between Sufism and the traditional Javanese mysticism in PSHT Madiun is similar to the pattern used by Walisongo in spreading Islam in Indonesia, particularly in Java Island, by using local wisdoms. The accommodation of local wisdoms has two objectives, are to avoid hurting the heart of the local community and at the same time people are willing to practice Islamic teachings. Likewise, the leaders of PSHT Madiun have formulated their teachings by using what so-called ke-ESHA-an, so that the students of PSHT can willingly practice the teachings; (3) there are a number of differences in the way Kusupangat and Harsono lead this organization. Javanese mysticism aspect was dominating the teachings of PSHT during Kusupangat?s leadership while Harsono?s leadership shows how the Islamic nuance has been dominating over the teachings of PSHT. Keywords: Tasawuf, kejawen, PSHT, ke-ESHA-an.]]>
<![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.]]>
