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[Ideologi Agama dalam Praktik Dominasi antara LDII Versus Non-LDII di Jombang ]]>
<![CDATA[Dodi, Limas]]>
<![CDATA[ TEOSOFI: Jurnal Tasawuf dan Pemikiran Islam Vol. 8 No. 1 (2018): June ]]>
Publisher : <![CDATA[Program Studi Filsafat Agama Fakultas Ushuluddin dan Filsafat UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/teosofi.2018.8.1.1-27
<![CDATA[This article reviews the religious ideology in the practice of domination of LDII over non-LDII communities in Gading Mangu Perak Jombang East Java. Using a phenomenological approach, this article concludes that as an ideology, religion functions to legitimize an action. Belief in religion as an ideology is very susceptible to the interests of domination. LDII Gading Mangu let the society to exchange knowledge through both pengajian (religious preaching) at the GAMA Islamic Boarding School and attending formal schools at Budi Utomo Foundation owned by LDII. It has been an evident that although there are two large educational institutions under the auspices of the Nahdlatul Ulama in the same area, the Budi Utomo Foundation has superior quality and quantity. It, therefore, attracts the common people or non-LDII members to send their children to Budi Utomo School. Within the economic field, LDII Gading Mangu set up its dominance by establishing a Joint Business (UB) which vends various goods and services, not only for its members but also for the non-LDII people. Keywords: Ideology; domination; LDII.]]>
<![CDATA[Ajaran Tarekat Alawiyah Palembang dan Urgensinya dalam Konteks Kehidupan Kontemporer ]]>
<![CDATA[Munir, Munir]]>
<![CDATA[ TEOSOFI: Jurnal Tasawuf dan Pemikiran Islam Vol. 8 No. 1 (2018): June ]]>
Publisher : <![CDATA[Program Studi Filsafat Agama Fakultas Ushuluddin dan Filsafat UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/teosofi.2018.8.1.1-30
<![CDATA[The article seeks to analyze the teachings of the Tarekat Alawiyah in Palembang. The study employs qualitative approach emphasizing descriptive and phenomenological analyses toward the subject of the research, namely the leaders and the followers of this Sufi order. The study finds that the teaching of the Tarekat Alawiyah in Palembang relevantly belongs to the teachings of Ta?awwuf Akhl?q? which put emphasis on the importance of worship, noble manners, shar??ah, and knowledge. This Sufi order practices such number of rituals as recitation of the r?tib, ?awl (commemorating the death of important figures like murshid), mawlid (commemorating the birth of the Prophet Muhammad), and making devotional visit to the tombs of the Muslim clerics and hab??ib (descendants of the Prophet). This tarekat differs from other Sufi orders in a sense that it nullifies the process of bay?ah (taking an oath from new member). The study concludes that the Alawiyah Tarekat seems to be relevantly compatible with the needs of the contemporary society. This is so because this tarekat has practically simple rituals which can be easily performed by its members. This feature attracts even youngsters to join this Sufi order.]]>
<![CDATA[Muhammad Thalib, Majelis Mujahidin Indonesia, dan Tafsir Ayat-ayat Penegakan Syariat Islam di Indonesia ]]>
<![CDATA[Kurniawan, Anwar]]>;
<![CDATA[Aminuddin, Ahmad]]>
<![CDATA[ TEOSOFI: Jurnal Tasawuf dan Pemikiran Islam Vol. 8 No. 1 (2018): June ]]>
Publisher : <![CDATA[Program Studi Filsafat Agama Fakultas Ushuluddin dan Filsafat UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/teosofi.2018.8.1.82-112
<![CDATA[Majelis Mujahidin Indonesia (MMI/The Indonesian Mujahedeen Council) is an Islamic organization, which demands the implementation of shar??ah in Indonesia. Muhammad Thalib, the leader of MMI, is a figure who also concerns on the Quranic interpretation. He frequently interprets the Quranic verses on his works within political nuance in relation to MMI?s ideology. This article aims to identify Thalib?s interest and the extent of his ideological tendency. His published works in a number of media are the main source of the data elaborated in this article. This article argues that Thalib?s interpretation of the Quranic verses comprises two political interests. Firstly, the interpretation attempts to convince the reader to believe that the implementation of shar??ah is undoubtedly urgent. Secondly, shar??ah seems to be perceived as the main objective, colored with political nuance, and it has been reduced for this main purpose in order to make Muslims ?find? God. In other words, Thalib?s interpretation of the Quranic verses puts shar??ah as a means of political maneuver. It seems that through his interpretation Thalib attempts to challenge, while at the same time protects himself from, his opponents.]]>
<![CDATA[Pemimpin Perempuan dan Non-Muslim Perspektif Ulama Tiga Serangkai ]]>
<![CDATA[Jamil, M.]]>;
<![CDATA[Ja'far, Ja'far]]>
<![CDATA[ TEOSOFI: Jurnal Tasawuf dan Pemikiran Islam Vol. 8 No. 1 (2018): June ]]>
Publisher : <![CDATA[Program Studi Filsafat Agama Fakultas Ushuluddin dan Filsafat UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/teosofi.2018.8.1.31-54
<![CDATA[The issue of woman?s and non-Muslim?s leadership seems to be unrest debate in the Islamic world. In Indonesia, the Islamic liberal groups or the modernists will usually accept woman or non-Muslim for being leader of the Muslims community, while the Muslim traditionalists and radical groups will usually show their firm rejection. This study seeks to elaborate the thought of the three Muslim scholars in the Eastern Sumatera, i.e. Abdul Halim Hasan, Zainal Arifin Abbas, and Abdur Rahim Haitami about the leadership of woman and non-Muslim. The article will put the position of thought of these scholars among the discourse of the issue. Employing content analytical method, the study finds that the three scholars reject woman and non-Muslim for being leader, especially state leader, of the Muslims community. They argue that leadership is a privilege honored to man, not to woman. They also assert that principle foundation of the shar??a forbids the Muslims from designating non-Muslim as their leader, except within emergency condition. Although these three Muslim scholars have been mostly influenced by modern thought, they seem to hardly accept woman?s and non-Muslim?s leadership. The ideas they propose will, therefore, contradict to the ideas hold by the liberal Muslim groups or other proponents of democracy.]]>
<![CDATA[Universalitas Islam dan Lokalitas Budaya dalam Bingkai Islam Nusantara ]]>
<![CDATA[Fikri, Ishom Fuadi]]>
<![CDATA[ TEOSOFI: Jurnal Tasawuf dan Pemikiran Islam Vol. 8 No. 1 (2018): June ]]>
Publisher : <![CDATA[Program Studi Filsafat Agama Fakultas Ushuluddin dan Filsafat UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/teosofi.2018.8.1.113-133
<![CDATA[Islam has both universal and particular dimension, where the universality of Islam is reflected in the maq??id al-shar??ah, i.e. public benefits, whereas the Islamic particularity deals with practical aspects of the Islamic law in the human life, including local cultures. This means that the presence of Islam does not aim to eliminate the human?s cultures, rather it serves as a universal value which is able to permeate and accommodate various local cultures. The universality of Islam and the cultural locality should not be in, somehow, an opposite way. Instead, they should be in a dialectical and even an affirmative relation. Employing deductive-descriptive method this article aims to reveal the discourse of Islam Nusantara on the aspects of universality of Islam and the cultural locality in Indonesia. Islam Nusantara is a sociological term for the manifestation of the universality of Islam which has been absorbed into the particularity of local cultures in Nusantara. The article will further argue that the encounter of Islam and the local cultures in Indonesia has created a uniquely indigenous model of understanding, comprehension, and practice of the Islamic doctrines. The notion of Islam Nusantara should, therefore, make the Indonesian Muslims able to synergize Islam and nationalism within a frame called ?Indonesia and diversity?.]]>
<![CDATA[Rekontekstualisasi Konsep Ketuhanan Abd Samad al-Palimbani ]]>
<![CDATA[Rijal, Syamsul]]>;
<![CDATA[Umiarso, Umiarso]]>
<![CDATA[ TEOSOFI: Jurnal Tasawuf dan Pemikiran Islam Vol. 8 No. 1 (2018): June ]]>
Publisher : <![CDATA[Program Studi Filsafat Agama Fakultas Ushuluddin dan Filsafat UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/teosofi.2018.8.1.134-163
<![CDATA[The discourse about God has not been limitedly discussed merely within philosophical and theological dimensions but it has been also discussed within tasawuf approach. A number of Muslim thinkers have so far discussed their understanding of God from this point of view. Abd Samad al-Palimbani was one of the prominent Muslim scholars who tried to discuss the issue of divinity from tasawuf perspective. Al-Palimbani, himself, was a Muslim thinker of 18th century who possessed a specific thought about divinity within such dimension. The approach he employed has become a particularly exceptional matter in the study of divinity in the field. The very basic concept of his thought about God can be observed, among other, within his a monumentally master-piece, entitled Sayr al-S?lik?n. This article seeks to reveal the discourse of divinity discussed in Al-Palimbani?s book. It has been argued that through the concept of martabat tujuh (seven grades), promulgated by Al-Palimbani in his Sayr al-S?lik?n, a s?lik (a seeker of God) will be able to understand and recognize God who possesses W?jib al-Wuj?d as one His attributes. Al-Palimbani?s concept of martabat tujuh undoubtedly puts him as a central figure within the discussion of God and divinity from tasawuf dimension.]]>
<![CDATA[Nuansa dan Simbol Sufistik Puisi-puisi Karya Ahmad Mustofa Bisri ]]>
<![CDATA[Saddhono, Kundharu]]>;
<![CDATA[Haniah, Haniah]]>
<![CDATA[ TEOSOFI: Jurnal Tasawuf dan Pemikiran Islam Vol. 8 No. 1 (2018): June ]]>
Publisher : <![CDATA[Program Studi Filsafat Agama Fakultas Ushuluddin dan Filsafat UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/teosofi.2018.8.1.31-61
<![CDATA[This article focuses on the problem of Sufism which exists in pesantren?s poetry. The pesantren?s poetry has certain characteristics as it is written by poet whose educational background is pesantren. The values of Sufism will be reflected directly or indirectly into a poem written by a poet educated in pesantren. This what makes the poems produced from pesantren differ from that of other general poems. The specific features of the pesantren?s poems become interesting object to investigate. Focusing on written references this study employs heurmeneutical approach. It takes also the socio-cultural aspect into account. The use of this approach is based on an assumption that there should be tightly close relationship between the poem and the educational background of its writer. A poem exists within no cultural emptiness. At this point, the culture of pesantren that shaped a poet will influentially colour up the poem he/she produced. Based on hermeneutical approach coupled with socio-cultural aspect this study attempts to describe interesting side of Sufism aspects found within the pesantren?s poetry. To obtain reliable result, it puts emphasis on verstehen based on heurmenetical priciples developed by Paul Ricoeur, namely interpretation. The study finds that Sufism in the pesantren?s poetry deals with such number of symbols as light, flying, love, door, and prostration.]]>
<![CDATA[Makna Eksoteris dan Esoteris Agama dalam Sikap Keberagamaan Eksklusif dan Inklusif ]]>
<![CDATA[Basyir, Kunawi]]>
<![CDATA[ TEOSOFI: Jurnal Tasawuf dan Pemikiran Islam Vol. 8 No. 1 (2018): June ]]>
Publisher : <![CDATA[Program Studi Filsafat Agama Fakultas Ushuluddin dan Filsafat UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/teosofi.2018.8.1.209-232
<![CDATA[Within the last decades, known to us as the century of spirituality, the world civilization has been murkily colored by the darkness and it has been caused by our sharp different view when we try to understand the meaning of religion including Islam. This has led to the absence of ?a bowl? of peace, justice, and equality for every person to freely express his or her socio-religious activities. To the exclusivists, for instance, Islam is blindly viewed as the sole religion that possesses absolute value of truth (absolutism). Consequently, this group sees that other religions possess no truth and, therefore, they must be obliterated. This group sees isl?m as a term to reject religious pluralism in Indonesia. On the other side, the inclusivists consider the truth of isl?m as the universal truth. In this regard, they argue that the truth of Islam as a religion is the sole truth, but the truth of isl?m cannot be monopolized only by certain religion. They further argue that other religions may also possess the truth of isl?m. Paying close attention to such different understanding of isl?m, this article attempts to re-read and re-analyze it from socio-cultural approach (or strictly speaking from philoso-phical and theological point of view).]]>
<![CDATA[Radikalisme Agama: Dari Kasus Dunia sampai Sumatera Utara ]]>
<![CDATA[Irwansyah, Irwansyah]]>
<![CDATA[ TEOSOFI: Jurnal Tasawuf dan Pemikiran Islam Vol. 8 No. 1 (2018): June ]]>
Publisher : <![CDATA[Program Studi Filsafat Agama Fakultas Ushuluddin dan Filsafat UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/teosofi.2018.8.1.187-208
<![CDATA[After the fall of the World Trade Center (WTC), radicalism has become a religious phenomenon around the world. Uniquely, the Muslims are accused of being perpetrators for such horrible terror. It has been, however, unconsciously admitted that the acts and behaviors shown by the Muslims around the world, with special reference to the North Sumatera as the locus of this research, seem to ?justify? such accusation. The acts and behaviors have been started, first of all, by the feeling of ?pride? and ?happiness? with the fall of ?the twin towers? as the symbol of the USA?s supremacy. The feelings are subsequently coupled by animosity toward the USA and its allies. Such fiery hatred makes the Muslims unable to objectively identify triggering factors behind the emergence of religious radicalism, which, in fact, does not merely exist among the Muslims community but also in every religious community, especially among the Jews and Christians. Regardless of this religious pheno-menon I would argue that there must be another suspicious indicator behind the rise of religious radicalism called ?destructive theology?. The theology believes that God will be present when humans fight and kill each other. Destruction and burning of worship houses in the North Sumatera are among obvious examples of such theology.]]>
<![CDATA[Kontestasi antara Muslim Fundamentalis dan Muslim Liberal dalam Perebutan Makna Sosial Keagamaan di Indonesia ]]>
<![CDATA[Wakhid Udin, Nur Hidayat]]>
<![CDATA[ TEOSOFI: Jurnal Tasawuf dan Pemikiran Islam Vol. 8 No. 1 (2018): June ]]>
Publisher : <![CDATA[Program Studi Filsafat Agama Fakultas Ushuluddin dan Filsafat UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/teosofi.2018.8.1.164-186
<![CDATA[Islam is a religion that highly respects and appreci-ates the values of humanity and puts strong emphasis on the creation of peace and harmony among humankind. It rejects and even condemns violent actions in any form with any means. However, the facts show us that ideological and political contestation, among the existed groups in Islam, often lead to open conflict, as can be observed in several cases. The article attempts to portray the contestation of Islamic Fundamentalist group and Islamic Liberal group in Indonesia. Although there have been many studies conducted and published on this issue, I see yet the importance of discussion about the issue. The significance could be observed in the fact that it is one of socio-religious problems faced by the Muslim community around the world, including Indonesia. Employing descriptive-qualitative approach the study stresses that different perspectives used and dissimilarly opposite interpretation produced by each group in understanding and interpreting the religious texts have resulted in massively deep but even hot contestation between the two groups. While the Islamic Fundamentalist group tends to see the holy texts in their narrow and rigid understanding, the Islamic Liberal one understands the texts loosely and, to a lesser extent, unrestrained.]]>
