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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377 Documents
<![CDATA[Pemaknaan Kalimat Lâ Ilâh Illâ Allâh Menurut Said Nursi ]]>
<![CDATA[Anam, Ahsanul]]>
<![CDATA[ TEOSOFI: Jurnal Tasawuf dan Pemikiran Islam Vol. 3 No. 2 (2013): December ]]>
Publisher : <![CDATA[Program Studi Filsafat Agama Fakultas Ushuluddin dan Filsafat UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/teosofi.2013.3.2.291-316
<![CDATA[This article explores the ideas of Said Nursi meaning of the phrase ?Lâ ilâh illa Allâh?. The article concludes that God is perfect and He is there without a cause, because if there is a reason for him that means the dependency does not make perfect. God was the first manifestation of the most sublime. Therefore, God is the substance most original and ever-present. His essence itself be a sufficient cause for the manifestation of His eternity. For Said Nursi, the human mind may not be able to understand God directly. Therefore, there needs to be an explanation of God?s creation. Nursi interpret the phrase la ilaha illallah which makes everything that exists in this universe like a meaningful pieces that reflect the unity of God as Rabb al-?Âlamîn. By knowing his creation, it will be easy to know God.]]>
<![CDATA[Konsep Taubat Tarekat Naqshabandîyah Muzharîyah ]]>
<![CDATA[Hoddin, M. Sholeh]]>
<![CDATA[ TEOSOFI: Jurnal Tasawuf dan Pemikiran Islam Vol. 2 No. 1 (2012): June ]]>
Publisher : <![CDATA[Program Studi Filsafat Agama Fakultas Ushuluddin dan Filsafat UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/teosofi.2012.2.1.29-48
<![CDATA[Sufism which was originally the activities of individuals to get closer to Allah has become an institution of tarekat in its development and has rules and procedures for the dhikr or wird. Among the growing tarekat in the history of Islam is tarekat Naqshbandiyya Muzhariyya. As the Sufi orders, this tarekat has rules or procedures that must be obeyed by its adherents. Therefore, before proceeding to higher levels (maqâmât) in the tarekat, a disciple has to step on the very bottom of tarekat ladder, namely repentance. The repentance has substantial roots, i.e. takhallî and tahallî. The article was presented as a form of conceptual understanding of the meaning of repentance for the tarekat Naqshbandiyya Muzhar-iyya. Repentance, according to Naqshbandiyya Muzhariyya Ghersempal, is the beginning of all maqâms and hals. It is also considered the first maqâm for the followers of this tarekat after their return from disgraceful deeds to noble conducts. During repentance process a disciple must undergo a number of rituals, namely bay?ah, tawajjuh, Rabita, khatm khajagan, and dhikr.]]>
<![CDATA[Ritual Pengikut Tarekat Shâdhilîyah di Tambak Beras, Jombang-Jawa Timur ]]>
<![CDATA[Safik, Abdullah]]>
<![CDATA[ TEOSOFI: Jurnal Tasawuf dan Pemikiran Islam Vol. 1 No. 2 (2011): December ]]>
Publisher : <![CDATA[Program Studi Filsafat Agama Fakultas Ushuluddin dan Filsafat UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/teosofi.2011.1.2.160-174
<![CDATA[This article tries to phenomenologically examines the existence of the Shâdhilîyah tarekat supervised by KH. Djamaluddin in Tambak Beras, Jombang. The Shâdhîlîyah tarekat, that had been initiated by Abû Hasan al-Shâdhilî, is an exceptional and consistent in holding and practicing its tawhid principle as well as dhikr rituals. In Indonesia, this tarekat has rapidly evolved. One of its murshid is KH. Abdul Jalil Mustaqim in Tulungagung, the murshid to KH. Djamaluddin. The tarekat has two main doctrines, are: firstly, ?ubûdîyah realm where its followers are obliged to phisically and mentally obey Allah swt and His messenger, i.e. the prophet Muhammad, in all their sayings and deeds. Secondly, mu?âmalah aspect where each follower is taught to interact with other people and creatures only for the sake of Allah. It means that the tarekat is a medium of self approaching to Allah. One of special rites (khusûsîyah) conducted by this tarekat is an every-Tuesday agenda where dhikr, tawassul, tahlîl, and tahmîd activities are held. Technically, a sâlik when s/he recites dhikr should be followed by breathing in which is concentrated in the navel and going on top through thoracic cavity and coming out through the mouth then retracting it back to tongue.]]>
<![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[Konsep Kekuasaan Michel Faucault ]]>
<![CDATA[Khozin Afandi, Abdullah]]>
<![CDATA[ TEOSOFI: Jurnal Tasawuf dan Pemikiran Islam Vol. 2 No. 1 (2012): June ]]>
Publisher : <![CDATA[Program Studi Filsafat Agama Fakultas Ushuluddin dan Filsafat UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/teosofi.2012.2.1.131-149
<![CDATA[This article attempts to outline the concept of power of Michel Foucault based on the major works that he wrote during his lifetime. Foucault asserts that power exists everywhere, especially concerning the relationship between power and discourse of knowledge. Here, for him, the will to truth is the expression of the will to power. It is impossible for the knowledge to be neutral and pure. Therefore, there will be always a correlation between the two matters, i.e. the knowledge contains power, just like the power contains knowledge. This means that power is one dimension of the relation. Where there is a relationship, there is a power.]]>
<![CDATA[Relasi Budaya dan Kuasa dalam Konstruksi Islam Kultural Pasca-Reformasi ]]>
<![CDATA[Huda, M. Qomarul]]>
<![CDATA[ TEOSOFI: Jurnal Tasawuf dan Pemikiran Islam Vol. 3 No. 1 (2013): June ]]>
Publisher : <![CDATA[Program Studi Filsafat Agama Fakultas Ushuluddin dan Filsafat UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/teosofi.2013.3.1.146-180
<![CDATA[This article will examine the cultural construction of the post-reform Islam has offered a variety of opportunities and challenges. Through content analysis and social hermeneutics (which is defined as a personal interpretation of the human as a social action, this study detects that the construction of the Islamic cultural post-reform is a form of political responses Islamic culture. Through cultural ideology, politicians take advantage of the cultural basis for the crawl political interests at the same time releasing its cultural organizations from the burden of political stigmatization that could happen someday. kulturalisasi Also the political process that the political process without developing Islamic symbols. bid with culture-based politics is beneficial but at the same harm on the other.]]>
<![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[Tajalliyât Sufistik Dialektika Nilai-Nilai Religius-Humanistik ]]>
<![CDATA[Hidayat, Husni]]>
<![CDATA[ TEOSOFI: Jurnal Tasawuf dan Pemikiran Islam Vol. 2 No. 2 (2012): December ]]>
Publisher : <![CDATA[Program Studi Filsafat Agama Fakultas Ushuluddin dan Filsafat UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/teosofi.2012.2.2.219-246
<![CDATA[In Sufi dimension, a tarekat is considered a madrasa (school) which leads a mutasawwif to purify the darkness of heart from seven passions, namely ammârah bi al-sû?, lawwâmah, mulhamah, mutma?innah, râdiyah, and mardiyah. These seven lusts should be controlled and merged because they can cover humans from their nature. Under the guidance of the trustee murshid, the mutasawwifs are called and encouraged to reform their selves without seeing disgrace of other people. However, such process would not alienate the students from their social life and daily activities as the common people. Therefore, after two initial phases, namely takhallî and tahallî, a Sufi will reach his or her ultimate phase, i.e. tajallî. For the Sufis, the highest tajalli God is the Prophet. This is because he was the first creature of God and the most complete man (al-insân al-kâmil). Muhammad is not a mere man, but he is a manifestation of God?s emanation.]]>
<![CDATA[Eksistensialisme Mulla Sadra ]]>
<![CDATA[Faiz, Faiz]]>
<![CDATA[ TEOSOFI: Jurnal Tasawuf dan Pemikiran Islam Vol. 3 No. 2 (2013): December ]]>
Publisher : <![CDATA[Program Studi Filsafat Agama Fakultas Ushuluddin dan Filsafat UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/teosofi.2013.3.2.436-461
<![CDATA[This article seeks to analyze Mulla Sadra?s philosophical existentialism. Sadra seeks to provide answers to formulate a concept called the philosophy of wisdom. In outline the teaching philosophy of Sadra include authenticity of the form (asâlat al-wujûd) that the answer to differences in the methods used by the essentialist and existentialist. In this case authenticity of the form (asâlat al-wujûd) spawned several sections related to each other, among other pantheism (wahdat al-wujûd), doubts exist (tashkîk al-wujûd), and movement core (al-harakah al-jawharîyah). Through wahdat al-wujûd (pantheism), Sadra then change the view of the beginning made authenticity essence (asâlat al-mâhîyah) as the core of the reality to an authenticity presence (asâlat al-wujûd). As for tashkîk al-wujûd (doubts exist) is in response to the notion that ?form? is God, while the universe is a shadow of it. Sadra gives a different view, he said the absence of the universe (reality) man can not find the ?form? the truth, the God who became a grand synthesis of some of the concepts put forward by Islamic thinkers.]]>
<![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.]]>
