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[Islam Populer sebagai Pencarian Identitas Muslim Kelas Menengah Indonesia ]]>
<![CDATA[Raharjo Jati, Wasisto]]>
<![CDATA[ TEOSOFI: Jurnal Tasawuf dan Pemikiran Islam Vol. 5 No. 1 (2015): June ]]>
Publisher : <![CDATA[Program Studi Filsafat Agama Fakultas Ushuluddin dan Filsafat UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/teosofi.2015.5.1.139-163
<![CDATA[This article aims to analyze the construction of identity in the case study of Middle-Class Muslim in Indonesia. The term ?Popular Islam? is part of an academic term to mention of make Islam as an identity for the Middle-Class Muslim in Indonesia. This term can be interpreted into two premises are popular Islam as a commoditization of Islamic value and Islam as part of celebration Islamic day. Both of these terms later then forked between Islamization and indigenization thus creating their assorted shades of Middle-Class Muslim in Indonesia. Consumption then present a cultural sign to distinguish the Middle Class. It was later manifested in the mass cultural products on behalf of Islam. That image displayed on consuming the product and then create construction of an Islamic Middle Class, religious Middle Class, and the Arabized Middle Class. This paper will elaborate more deeply about in search of identity and its impact to Middle-Class Muslim in Indonesia.]]>
<![CDATA[Berdamai dengan Pluralitas Paham Keberagamaan ]]>
<![CDATA[Biyanto, Biyanto]]>
<![CDATA[ TEOSOFI: Jurnal Tasawuf dan Pemikiran Islam Vol. 5 No. 1 (2015): June ]]>
Publisher : <![CDATA[Program Studi Filsafat Agama Fakultas Ushuluddin dan Filsafat UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/teosofi.2015.5.1.164-189
<![CDATA[The article asserts that plurality?particularly with respect to religious understanding?is a certainty and an avoidable matter, which should be wisely addressed. This is a pivotal issue as the fact shows us that Indonesia, naturally and culturally, consists of various different ethnic groups. Bhinneka Tuggal Ika?as national watchword?affirms that Indonesia is founded on diversity and difference. However, Indonesian nation has to unite despite of its diversity. In addition, Indonesia is also called a colorful state. This statement refers to the fact that there are a vast number of different ethnic groups, cultures, and religions that live and exist in this country. Empirically, plurality has often caused social conflicts which involve interfaith groups with different religious understanding. The conflict occurs when these different groups are unprepared to live together harmoniously and build coexistence. Therefore, it is important to continuously promote the values of pluralism and multiculturalism in order to create a better life order based on acceptance, respect, and tolerance. To do so, emotional and intellectual intelligences?as ?social modal??are urgently required. The writer argues that this is a way?if not the sole?to bring about solution to the problem of religious plurality and religious understanding.]]>
<![CDATA[Pemikiran Taqi Misbah Yazdi tentang Etika Islam Kontemporer ]]>
<![CDATA[Nurasiah, Nurasiah]]>
<![CDATA[ TEOSOFI: Jurnal Tasawuf dan Pemikiran Islam Vol. 5 No. 1 (2015): June ]]>
Publisher : <![CDATA[Program Studi Filsafat Agama Fakultas Ushuluddin dan Filsafat UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/teosofi.2015.5.1.50-79
<![CDATA[This article attempts to explain about the concept of Islamic ethics promulgated by Taqi Misbah Yazdi. Yazdi had placed himself as a proponent to the concept of rational ethics. To him, the propositions of ethics along with moral expressions have obviously explained a causality relation between an action and desired goals of ethics. Commands and prohibitions, in their prescriptive and descriptive forms, manifest the relation between actions and the objectives of ethics along with the legal consequences behind them. As a result, this matter deals with meaning, objective, the value of objectivity, and rationality. The extent of value and truth of certain action is determined by its objectives. Interestingly, this theory does not influence Yazdi to be trapped within utilitarianism materialist-positivist ethics nor it traps him into the dilemma of value relativity which occurs in the West?s theory of ethics. It can be obviously seen the originality and novelty of Yazdi?s thought; not in terms of the content of his theory, instead in his ability to use the ideas of the Western philosophy to clarify his opinions and concepts by combining Herbert Spencer?s evolutionism and Jeremy Bentham?s utilitarianism. Building his concepts on transcendental philosophy of Mulla Sadra, Yazdi?s moral causality has successfully preserve the transcendental logic and its esoteric dimensions; an achievement which could not even be attained by Muslim groups who reject the law of causality.]]>
<![CDATA[Membaca Tantangan Kerukunan Antaragama di Indonesia ]]>
<![CDATA[Hisyam, Mohamad Ali]]>;
<![CDATA[Kamaruddin, Wan Zailan]]>
<![CDATA[ TEOSOFI: Jurnal Tasawuf dan Pemikiran Islam Vol. 5 No. 1 (2015): June ]]>
Publisher : <![CDATA[Program Studi Filsafat Agama Fakultas Ushuluddin dan Filsafat UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/teosofi.2015.5.1.190-217
<![CDATA[The article briefly maps and analyzes a number of obstacles in creating interreligious harmony in Indonesia. It also offers potential solutions to be practically implemented. The writers observe that there are a number of problems which become obstacles to build interreligious harmony such as economic and political problems, dispute over territory, the difference of ideological doctrines, role of the mass media, provocative and unfair (biased) journalism, and the clash among religious missionaries of each religion when they encounter one with another in the field. In the last part of the article the writers provides an illustration on how interreligious harmony has been impressively implemented in Bali. The writers argue that interreligious life in Bali is a robust example for interreligious harmony. In addition, a number of experts consider the dynamic of interreligious life in Bali a remarkable model of how social harmony is well managed within a plural society. One may assume that Bali is an ideal miniature of interreligious harmony in Indonesia. Therefore, it should be imitated and implemented in other regions of our country.]]>
<![CDATA[Kontekstualisasi Makna Ukhuwwah Islâmîyah perspektif Jemaah Tarekat Shatarîyah di Nganjuk Jawa Timur ]]>
<![CDATA[Warsito, Warsito]]>
<![CDATA[ TEOSOFI: Jurnal Tasawuf dan Pemikiran Islam Vol. 5 No. 1 (2015): June ]]>
Publisher : <![CDATA[Program Studi Filsafat Agama Fakultas Ushuluddin dan Filsafat UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/teosofi.2015.5.1.1-25
<![CDATA[This article discusses the symbols, process, and meaning of ukhuwwah islâmîyah (Islamic brotherhood) within perspective of the followers of the Tarekat Shatârîyah in Tanjunganom Nganjuk East Java. The result of the research indicates that the making process of ukhuwwah islâmîyah has been initiated through bay?ah towards murshid (Guru Wasîtah). To the followers of the Tarekat Shatarîyah, murshid is a person who becomes the main symbol that unites them. Intensity of interaction and meetings have also played significant role in the creation process of ukhuwwah islâmîyah among the adherents the Tarekat. When they gather, they perform a number of rituals such as performing qiyâm al-layl and dhikr and reciting what so-called muji wali kutub. They also discuss various problems of religious and social issues. The making process of ukhuwwah islâmîyah is also convoyed with the use and carrying out of certain symbol and ritual such as wearing the Malakîyah ring and reciting Asmâ? 9. To the followers of this Tarekat, ukhuwwah islâmîyah means a brotherhood which is founded merely on the spirit of pure intention without any inclination to gain worldly benefits. To them it is a relation which is established on the basis of obedience upon Guru Wasîtah in order to create an eternal brotherhood for the sake of God regardless of their social status.]]>
<![CDATA[Epistemologi Tindakan Muhammad Iqbal ]]>
<![CDATA[Ja?far, Suhermanto]]>
<![CDATA[ TEOSOFI: Jurnal Tasawuf dan Pemikiran Islam Vol. 5 No. 1 (2015): June ]]>
Publisher : <![CDATA[Program Studi Filsafat Agama Fakultas Ushuluddin dan Filsafat UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/teosofi.2015.5.1.80-106
<![CDATA[This paper highlights Iqbal?s epistemology which focuses on the question of metaphysic and ontology. To understand the absolute being, Iqbal starts from intuition about human beings? ego engaged at reality of the absolute ego. Intuition can reveal the absolute reality or the real super ego. The real existence of reality is spiritual. The true reality, according to Iqbal, refers to the existence of God, man and nature. However, the real existence of reality is a manifestation of the absolute reality. It is an absolute being or an absolute ego. Intuition about self itself brings man to the intuition of ultimo reality. Iqbal?s epistemology of self (ego) is essentially talking about the philosophy of the human that focuses on self or ego. Self or ego is the starting point for Iqbal to relate between God and nature. Life in the universe, according to Iqbal, is a series of actions. All of these are for the benefit of mankind as a co-creator through the meaningful action. The meaningful action is a foundation of human existence in manifesting himself. Iqbal formulates this meaningful action as a manifestation of the way the human utilizes to face with the reality of the other. To Iqbal, meaningful action is charged with the ontological-religious content which emphasizes the fundamental spiritual aspect of Islam with the term ?amal (noble conduct). To him, meaningful action will be always imprinted in people?s lives and only the meaningful action alone that can help people prepare themselves to face the destruction of their bodies.]]>
<![CDATA[Partai Islam Se-Malaysia (PAS) dan Partai Keadilan Sejahtera (PKS) sebagai Partai Islam Pendukung Demokrasi PKS Pada Pemilu ]]>
<![CDATA[Nurdin, Ahmad Ali]]>
<![CDATA[ TEOSOFI: Jurnal Tasawuf dan Pemikiran Islam Vol. 5 No. 1 (2015): June ]]>
Publisher : <![CDATA[Program Studi Filsafat Agama Fakultas Ushuluddin dan Filsafat UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/teosofi.2015.5.1.246-267
<![CDATA[The article compares the achievement of Partai Islam se-Malaysia (PAS) and Partai Keadilan Sejahtera (PKS) in the latest general election held in 2013 in Malaysia and in 2014 in Indonesia. The writer finds that the political performance of PAS and PKS has indicated differently contrast results. While political electability of PAS in the 2013 Malaysia?s general election has disappointed this party, PKS has successfully proved that surveys held by a number of survey institutes?predicting that the party would cease within the 2014 Indonesia?s national election?were totally false. Many political figures of PAS have failed to gain positions in the legislative assembly. Meanwhile, in viewing PKS?s political performance during the 2014 national election, one may assume that this party was luckily survive. This is because, a number of surveys conducted before the election had predicted that PKS could be considered lucky when it was able to gain five percent of vote, as its former president has been suspected of being corrupt for his involvement in cows import. However, the fact shows that PKS has not only magnificently survived but it was even able to gain almost seven percent of voters? vote. Unfortunately, PKS was unsuccessful to achieve its political target to be the biggest three of national vote.]]>
<![CDATA[Apresiasi Keimanan kepada Tuhan melalui Pengalaman Spiritual ]]>
<![CDATA[Kadir, Abdul]]>
<![CDATA[ TEOSOFI: Jurnal Tasawuf dan Pemikiran Islam Vol. 5 No. 1 (2015): June ]]>
Publisher : <![CDATA[Program Studi Filsafat Agama Fakultas Ushuluddin dan Filsafat UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/teosofi.2015.5.1.26-49
<![CDATA[The awareness of God departed from religion which becomes introverted understanding in one?s experience. Appreciation of God should not be limited to the value of formalities by simply doing spirituality teaching, but also the embodiment of spiritual experience of God. The constellation of religious values is not just about understanding and appreciation but also achieve esoteric experience, so as to reveal its meaning for deeper appreciation, recognition and encounter with Him. Esoteric aspect of religion has become an important goal in the appreciation of spiritual experience ascent and acquisition with cleaning bonds which related to plurality and turned it from horizontal dimension senses to the vertical dimension of the universe to reach the consciousness of mortality. If God wills, there will be an incline in spiritual sensing sharpness until one can see, watch, or feel the real evidence from God about the things that are obviously high, so that the faith based on mukâshafah, ma?rifah, and mushâhadah namely faith through spiritual vision to arrive at the essence.]]>
<![CDATA[Kritik Epistemologi Islam dalam Islamologi Terapan ]]>
<![CDATA[Anshori, Isa]]>
<![CDATA[ TEOSOFI: Jurnal Tasawuf dan Pemikiran Islam Vol. 5 No. 1 (2015): June ]]>
Publisher : <![CDATA[Program Studi Filsafat Agama Fakultas Ushuluddin dan Filsafat UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/teosofi.2015.5.1.107-138
<![CDATA[This article discusses critique of Islamic epistemology within applied Islamology. The writer concludes that Islamic epistemology is an episteme which has been originally derived from Islamic doctrines. It can be obtained through a number of methods. The first method is revelation, which has an absolute truth. The second way is reason, which becomes a potency blessed by God to all humankind. Through impressions, which are attained by the five senses, the reason uses them as source of contemplation to draw conclusions. This episteme contains, however, a relative truth. The third method is kashfî. This episteme is also named as ?irfanî episteme, which had successfully grown within Sufism tradition where the source of knowledge is experience, namely al-ru?yat al-mubâshirah (direct experience). The last mentioned episteme is founded on the dichotomy between exoteric and esoteric aspects where the hierarchy of esoteric knowledge is higher than the exoteric ones as the first possesses divine basis. The critique of Islamic epistemology within applied Islamology is oriented towards the domination of scientific epistemology or modern epistemology, which recognizes positivism or scientific knowledge as the sole method employed by the modern people to gain knowledge. The fundamental difference between the scientific-rational episteme and the Islamic episteme rests within each worldview.]]>
<![CDATA[Peran Komunitas Tlasih 87 Sumbergirang Mojokerto dalam Membangun Harmoni Agama ]]>
<![CDATA[Setiyani, Wiwik]]>
<![CDATA[ TEOSOFI: Jurnal Tasawuf dan Pemikiran Islam Vol. 5 No. 1 (2015): June ]]>
Publisher : <![CDATA[Program Studi Filsafat Agama Fakultas Ushuluddin dan Filsafat UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/teosofi.2015.5.1.218-245
<![CDATA[The article scrutinizes the role of the actor of Tlasih 87 community in coping with social problems and his efforts to create harmony and peace among interreligious adherents in Sumbergirang village of Mojokerto East Java. The writer puts emphasis on the discussion about the methods employed by the actor to achieve his goals. In addition, the form of teaching proposed by the actor to Sumbergirang society will be another focus of the discussion. The writer finds that humanist approach has become the main tool used by the actor of Tlasih 87 in dealing with social problems. Such approach has brought about success to help the marginalized people in Sumbergirang. Regarding the teaching promulgated by the actor of Tlasih 87, the writer argues that this is a sort of cultural and religious syncretism between Javanese and Balinese culture as well as religious teachings of Islam and Hinduism along with kejawen. Although this teaching has encountered challenges during its dissemination, the number of the followers of Tlasih 87 have significantly increased. Tlasih 87 has widely spread out of Sumbergirang in a number of regions in East Java such as Gresik and Surabaya. The main spirit held by the actor of Tlasih 87 is building harmony and creating peace towards the unity of interreligious adherents as well as preserving culture inherited from the past generations.]]>
