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[Perempuan dan Narasi Kekerasan: Studi Kritis Peran Gender dalam Deradikalisasi ]]>
<![CDATA[Ghofur, Abdul]]>;
<![CDATA[Susilo, Sulistiyono]]>
<![CDATA[ TEOSOFI: Jurnal Tasawuf dan Pemikiran Islam Vol. 5 No. 2 (2015): December ]]>
Publisher : <![CDATA[Program Studi Filsafat Agama Fakultas Ushuluddin dan Filsafat UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/teosofi.2015.5.2.431-454
<![CDATA[Radicalism is a process initiated from the ideas and teachings that stem from individual stages. Hence, the early detection effort in deradicalization by involving women can run effectively, regarding the fact that women play a vital role in the family, particularly in shaping the character of children. Unfortunately, the role of women in preventing, or actually in promoting and participating, terrorism and political violence seems to be neglected. This qualitative study attempts to examine the role of women in preventing radicalization and at the same time promoting and participat-ing to alleviate terrorism and political violence. The findings of the study reveal that the role of women in the deradicali-zation can be done in a number of strategies, although not restricted, such as reduction of gender inequality and disparity, giving women a greater role to participate in a multi-field of social realm, strengthening the well-being to prevent radicalization, making women as leaders who hold moderate and tolerant values in education, especially within, though not limited, the family environment, and initiating peace through women?s reproductive functions.]]>
<![CDATA[Implikasi Neoplatonisme dalam Pemikiran Islam dan Penelusuran Epistemologis Paham Pluralisme ]]>
<![CDATA[Iswahyudi, Iswahyudi]]>
<![CDATA[ TEOSOFI: Jurnal Tasawuf dan Pemikiran Islam Vol. 5 No. 2 (2015): December ]]>
Publisher : <![CDATA[Program Studi Filsafat Agama Fakultas Ushuluddin dan Filsafat UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/teosofi.2015.5.2.376-403
<![CDATA[There have been a few number of studies, which epistemologically discuss the idea of pluralism and its relation to philosophy. The existing studies on pluralism put greater emphasis on the interpretation of the Quran than its epistemological aspect, particularly the epistemology of Neo-Platonism. Neo-Platonism is a school developed by Plotinus (d. 270) and Porphyry (d. 303) from Alexandria. Plotinus promulgated the idea of The One and the many. The relation of The One and the many is an emanational relation and entrustment. The consequence of this relation is that the many are representation of The One. The author finds that Islamic thoughts, mainly Islamic philosophy, sufism, and Islamic theology have been inevitably influenced by Neo-Platonism?s idea. As the result, those three disciplines highlight the importance of pluralism, which emphasizes wisdom of life. The wisdom of life is a fruit of Islamic thoughts which are shaded with high eclecticism. Such eclecticism has been characterized with an abductive source of knowledge, i.e. an abstraction from various sources to develop what so-called a non-distinctive oppositional knowledge.]]>
<![CDATA[Tarekat dan Gerakan Sosial Keagamaan Shaykh Hasan Maksum ]]>
<![CDATA[Ja?far, Ja?far]]>
<![CDATA[ TEOSOFI: Jurnal Tasawuf dan Pemikiran Islam Vol. 5 No. 2 (2015): December ]]>
Publisher : <![CDATA[Program Studi Filsafat Agama Fakultas Ushuluddin dan Filsafat UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/teosofi.2015.5.2.269-293
<![CDATA[The article scrutinizes the tarekat (Sufi order) and the social-religious movement of Shaykh Hasan Maksum, a less noticeable Sufi figure within the literatures of tasawuf Nusantara but was an important figure who played essential roles and had great influence within the dynamic of social-religious aspects in East Sumatera. As a mufti-sufi, Shaykh Hasan was a prominent figure within literatures of religious knowledge, mainly theology, fiqh, and Sufism, and had greater influence than other Sufi figures in East Sumatera. It has been a result of his ?religious authority?, which covered the entire sultanate?s sway in this region at that time. Shaykh Hasan was a Sufi of the tarekat Naqshabandîyah who held a duty as the mufti of the Deli Sultanate. His spiritual genealogy, unfortunately, has been an unrevealed mystery due to the absence of literatures which inform us the comprehensive biographies of his Sufi teachers. As the proponent of neo-sufisme, he authored a number of works in theology, fiqh, astronomy (falak), and mystical (tasawuf) disciplines. It has been known from his two mystical works that he combined sharî?ah, tarîqah, and haqîqah, and also emphasized the importance of obedience towards sharî?ah for mushrif and sâlik in order to achieve ?the pearl of Reality?.]]>
<![CDATA[Revitalisasi Paradigma Kefilsafatan dalam Tradisi Akademik Perguruan Tinggi Keagamaan Islam ]]>
<![CDATA[Umam, Fawaizul]]>
<![CDATA[ TEOSOFI: Jurnal Tasawuf dan Pemikiran Islam Vol. 5 No. 2 (2015): December ]]>
Publisher : <![CDATA[Program Studi Filsafat Agama Fakultas Ushuluddin dan Filsafat UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/teosofi.2015.5.2.404-430
<![CDATA[This article proposed to revitalize a philosophical paradigm in the academic tradition of Islamic Higher Education (IHE) as a scientific endeavor to pave the way for the revival of Islamic civilization. IHE was selected because its academic tradition institutionally is more likely to hold it than other Islamic educational institutions such as pesantren that tends to play a ?prophetic? role as the guardian of religious orthodoxy. The revitalization held to establish three agendas, namely (1) terminating the dichotomous epistem-ology and then moving on an integrative epistemology, (2) applying multidisciplinary approaches in scientific activities, and (3) strengthening the spirit of criticism and freedom of thought as fundamental principles of the scientific dynamics. Due to the academic traditions concerning intellectual praxis, the agendas have to paint the scientific activities in IHE, from design of sciences to norms of intellectual promiscuity. Establishing three agendas into the academic tradition paradigmatically will enable IHE to creat significant contributions to the revival of Islamic civilization in the future. ]]>
<![CDATA[Gerakan Tarekat dan Pertumbuhan Budaya Berfilosofi di Lombok ]]>
<![CDATA[Quddus, Abdul]]>;
<![CDATA[Ariadi, Lalu Muhammad]]>
<![CDATA[ TEOSOFI: Jurnal Tasawuf dan Pemikiran Islam Vol. 5 No. 2 (2015): December ]]>
Publisher : <![CDATA[Program Studi Filsafat Agama Fakultas Ushuluddin dan Filsafat UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/teosofi.2015.5.2.321-345
<![CDATA[In Indonesia, Sufism has become a focal part of the development of Islam from 13th to 18th century. Once Islam was widely spread out of Indonesia in 13th century, the teaching of Sufism had metamorphosed into a religious movement known as tarekat (Sufi order). Through tarekat movement, Islam in Indonesia has grew not only as a religion but also as a fundamental part of cultural entities in the country. Among these cultures is the Culture of Philosophy in Lombok. This article attempts to scrutinize the development of Tarekat Movement and the Culture of Philosophy in Lombok. These two aspects are analyzed through an anthropological study. The study finds that Tarekat Movement has played significant role in the growth of the Culture of Philosophy in Lombok. Through the Culture of Philosophy, the Muslim people in Lombok learn and understand Islam as a set of logical facts that teaches its adherents about the Divine Reality and wisdoms of life. This culture has been transmitted from generation to generation through oral and written transmissions, in which the written way is found within classical manuscripts. Through these media, the doctrines of Sufism have been taught as a means of cherishing the relation amongst God, Man, and Nature.]]>
<![CDATA[Reorientasi Ideologi Urban Sufism di Indonesia terhadap Relasi Guru dan Murid dalam Tradisi Generik Sufisme pada Majelis Shalawat Muhammad di Surabaya ]]>
<![CDATA[Rubaidi, Rubaidi]]>
<![CDATA[ TEOSOFI: Jurnal Tasawuf dan Pemikiran Islam Vol. 5 No. 2 (2015): December ]]>
Publisher : <![CDATA[Program Studi Filsafat Agama Fakultas Ushuluddin dan Filsafat UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/teosofi.2015.5.2.294-320
<![CDATA[The article focuses on the discussion about ideology reorientation on Urban Sufism?s doctrines in Indonesia in the post Reformation Era. The study puts emphasis on Majelis Shalawat Muhammad and its teachings. The study on the doctrinal teachings based on practices (?amalîyah) of Majelis Shalawat Muhammad provides, on one hand, conceptual data on Sufism teachings within their generic meanings. On the other, it is intended to be a comparative study toward theoretical conceptions on Urban Sufism established by Julia Day Howell, Martin van Bruinessen, and other scholars on the field. This study underlines the relation of guru-murid (murshid and his pupils) in preserving doctrinal teachings and practices of Sufism, which have been uninterruptedly maintained from classical period until nowadays. Within the tradition of Sufism, the relation of guru-murid has generated a term what so-called walîy Allâh. Predicate as walîy Allâh within the personality of a pupil is indicated by his ability to reach and ?open? a dimension of tawhîd which is called mukâshafah. The dimension of mukâshafah has played a pivotal role in maintaining the transmission of teachings and doctrines of Sufism from generation to generation and ensuring their sustainability.]]>
<![CDATA[Eksistensi dan Gerakan Dakwah Tarekat Ṣiddîqîyah di Tengah Masyarakat Urban Surabaya ]]>
<![CDATA[Shodiq, Muhammad]]>
<![CDATA[ TEOSOFI: Jurnal Tasawuf dan Pemikiran Islam Vol. 5 No. 2 (2015): December ]]>
Publisher : <![CDATA[Program Studi Filsafat Agama Fakultas Ushuluddin dan Filsafat UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/teosofi.2015.5.2.346-375
<![CDATA[The article attempts to analyze the existence of Tarekat ?iddîqîyah community in Surabaya focusing on its struggle and development process from minority to be relatively a well-established Sufi order, which has many branches in many areas in Indonesia. In Surabaya, Tarekat ?iddîqîyah has established four branches of caliphate, which locate in Tandes, Perumahan Pondok Candra, Karangrejo Wonokromo, and Manukan Kulon. It has also founded a branch that focuses on education in Nglampis Ngasem. The author finds that Tarekat ?iddîqîyah promulgated its teachings in Surabaya by spreading information manually, from person to person and coordination among its followers, and formation of spiritual organizations, namely YPS and Orshid. The advent of ?iddîqîyah to Surabaya has been done through infiltration, identification, coordination, and mobilization. In addition, the author finds that there have been various motives of Surabaya people in adhering ?iddîqîyah, such as improving their religious knowledge, joining a socio-spiritual community/fraternity, having a lifeline in the form of dhikr and wirid, and having prayer to prevent themselves from committing immoral deeds (tolak balak). The followers of ?iddîqîyah also claim that the tarekat has been able to fulfill their spiritual needs. Social interaction of ?iddîqîyah?s members amongst Surabaya people in general runs peacefully and harmoniously for they can assimilate and adapt to the local culture.]]>
<![CDATA[Visi Kosmopolitanisme Islam di Lingkungan Jaringan Intelektual Muda Muhammadiyah ]]>
<![CDATA[Bachtiar, Hasnan]]>;
<![CDATA[Fadly, Haeri]]>;
<![CDATA[Nurhakim, Moh.]]>
<![CDATA[ TEOSOFI: Jurnal Tasawuf dan Pemikiran Islam Vol. 5 No. 2 (2015): December ]]>
Publisher : <![CDATA[Program Studi Filsafat Agama Fakultas Ushuluddin dan Filsafat UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/teosofi.2015.5.2.455-485
<![CDATA[This paper tries to diagnose the vision of Islamic Cosmopolitanism toward the circle of Young Intellectual Muhammadiyah Network (JIMM). Through the perspective of social diagnose of the tradition of Mannhemian sociology of knowledge, it finds that JIMM has their own intellectual stand amongst some humanity discourses and ideas such pluralism, multiculturalism, bhinneka nationalism and cosmopolitanism. Elaborations among these discourses and ideas are played in order to serve the sense of social justice and humanity, as well as human dignity in the world. These elaborations are dakwah efforts that want to be a winner in the midst of global civilization constellation. However, in these attitudes, JIMM has foundation of thought which is interpreted into three ways, are: progressive Islam, social liberation, and historical activism. In dealing with very different context of Muslim societies in the contemporary time, Islamic Cosmopolitanism of JIMM attempts to fulfill their mission through the agenda of internationalization Islam berkemajuan and Indonesian Islam.]]>
<![CDATA[Peran Muslimah dalam Penyelesaian Konflik ]]>
<![CDATA[Lubis, Dahlia]]>
<![CDATA[ TEOSOFI: Jurnal Tasawuf dan Pemikiran Islam Vol. 5 No. 2 (2015): December ]]>
Publisher : <![CDATA[Program Studi Filsafat Agama Fakultas Ushuluddin dan Filsafat UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/teosofi.2015.5.2.486-512
<![CDATA[The tries to reveal the role of Muslim women (Muslimah) to mitigate conflict. The reason is that conflict resolution is often associated with males, while females have been seen hitherto as being incompetent to take a part within such important matter. One could pose a question whether women are less potent?than men?to be actors and mediators to conflict resolution or they become merely victims of every emerging conflict? Departing from this point, this article which employs bibliographical approach, attempts to expose the extent of Muslimah?s role in resolving and mitigating conflicts. It has been known that women share equal rights and responsibilities with men. However, when women deal with wide spectrum within their social activities, they have been always subordinated under the role of men. The author argues that women possess less domination than men in a number of social realms such political, educational, economical aspects. Consequently, women are viewed as biologically and socially weaker than men. Therefore, they tend to be neglected from taking role in conflict resolution.]]>
<![CDATA[Kontestasi Konsepsi Religius dan Ritualitas Islam Pribumi Versus Islam Salafi di Sasak Lombok ]]>
<![CDATA[Fitriani, Mohamad Iwan]]>
<![CDATA[ TEOSOFI: Jurnal Tasawuf dan Pemikiran Islam Vol. 5 No. 2 (2015): December ]]>
Publisher : <![CDATA[Program Studi Filsafat Agama Fakultas Ushuluddin dan Filsafat UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/teosofi.2015.5.2.513-531
<![CDATA[This article focuses on the contestation of local Islam and salafy at Narmada, West Lombok. This tension is inevitable thing, since they have different way of understanding and realizing Islamic teaching. Local Islam wants the locality and universality co-present to actualize ideal Islamic teaching, on the contrary, salafy wants to purify Islamic teaching from any kind of local traditions. Here, Local Islam of Sasak Narmada refers to Islam which has long interaction with several indigenous belief of Sasaknese manifested in Wetu Telu and Wetu Limeand salafy refers to several (not all) salafy?s followers who interact with local Muslims. This difference brings into contestation when salafy popularize bid?ah, syncretic or syirk for local Muslims adherent in one hand and local Muslims want to save Islamic teaching from salafy in another hand. The contestation is classified into religious conceptions and ritual. Many Wetu Lime?s followers enjoy their religious conceptions and rituals without leaving several Wetu Telu traditions and without being afraid of falling into polytheism for a main reason that what they do is one means of manfesting Islamic universal values in local traditions and having no intention to be polytheist. This study shows that looking for the meaning behind the conception or observed ritual is an essential thing in diverse internal religious belief to spread peace in which theology needs to be accompanied by other perspective.]]>
