Teosofi: Jurnal Tasawuf dan Pemikiran Islam http://teosofi.uinsby.ac.id/index.php/teosofi <p><strong>TEOSOFI: Jurnal Tasawuf dan Pemikiran Islam</strong>&nbsp; terbit 2 kali setahun pada bulan Juni dan Desember. Jurnal ini&nbsp; berisi kajian seputar tasawuf, pemikiran Islam, teologi, tafsir sufi, dan hadith sufi. Jurnal ini diterbitkan oleh Program Studi Filsafat Agama Fakultas Ushuluddin dan Filsafat Universitas Islam Negeri Sunan Ampel Surabaya, terbit pertama kali pada bulan Juni 2011. Jurnal ini terakreditasi pada 03 Juli 2014 sesuai Keputusan Menteri Pendidikan dan Kebudayaan Republik Indonesia Nomor 212/P/2014.</p> <p>Jurnal ini bisa diakses secara terbuka yang berarti bahwa semua konten yang tersedia bebas diakses tanpa biaya, baik kepada pengguna atau pada lembaganya. Pengguna yang diizinkan untuk membaca, mendownload, menyalin, mendistribusikan, mencetak, mencari, atau mensitasi ke teks lengkap dari artikel tidak harus meminta izin terlebih dahulu dari penerbit atau penulis.</p> en-US teosofi@uinsby.ac.id (Muktafi) zamzami81@yahoo.com (Mukhammad Zamzami) Fri, 01 Dec 2017 00:00:00 +0000 OJS http://blogs.law.harvard.edu/tech/rss 60 Perjumpaan Psikologi dan Tasawuf Menuju Integrasi Dinamis http://teosofi.uinsby.ac.id/index.php/teosofi/article/view/181 <p>The problematic relations between religion and science do not only occur in Western societies but also in Muslim societies. While early modern Muslim reformists strongly encouraged Muslims to adopt modern sciences, later reformists argued that modern sciences should be Islamized. The idea of Islamization of knowledge has been widely discussed and contested. Another alternative to the idea of Islamization is integration. The integration should be dynamic in the sense that they interact in a mutually illuminating, enriching and renewing mode. This paper presents the possibility of the dynamic integration between Psychology and Sufism. Some modern psychologists argue that Sufism is not scientific because it is not based on empirical observation, while some others say that modern psychology’s denial of metaphysical realities is in fact not based on strong evidence but assumptions. In the light of integration, instead of opposing the two disciplines to one another, one actually can draw the lines where modern psychology and Sufism meet and separate. The rational and empirical basis of modern psychology can be enriched, renewed and illuminated by the metaphysical and spiritual basis of Sufism, and vise-versa.</p> Mujiburrahman Mujiburrahman ##submission.copyrightStatement## http://creativecommons.org/licenses/by-nc/4.0 http://teosofi.uinsby.ac.id/index.php/teosofi/article/view/181 Fri, 01 Dec 2017 00:00:00 +0000 Integrasi Agama dan Sains Melalui Pemaknaan Filosofis Integrated Twin Towers UIN Sunan Ampel Surabaya http://teosofi.uinsby.ac.id/index.php/teosofi/article/view/180 <p>The article discusses the <em>Integrated</em> <em>Twin Towers</em> paradigm introduced by Sunan Ampel State Islamic University (UIN) Surabaya. The paradigm promulgates an integrated pattern of Islamic studies and sciences as its epistemological basis and philosophical framework. It can be observed within the concept of knowledge development which focuses not only on religious knowledge but also pure scientific knowledge. This paradigm is considered an innovative-solutive scientific idea to bridge interrelated connection of religion and science. The study finds that the idea of the <em>Integrated Twin Towers</em> is epistemologically based on philosophical rationalistic-empirical and religious-normative foundations, which are integrated through Islamic studies and sciences or what so-called Islamic Humanities. The Islamic Humanities is centered upon the integration of Islamic knowledge, social and humanities, science, and technology. The paradigm puts religion and sciences within a harmonious and dialectic gradation point. One tower becomes a <em>subject matter</em>, while other becomes an <em>approach</em>. It also finds that this paradigm methodologically employs interdisciplinary and cross-disciplinary methods or generally called multidisciplinary method.</p> M. Syamsul Huda ##submission.copyrightStatement## http://creativecommons.org/licenses/by-nc/4.0 http://teosofi.uinsby.ac.id/index.php/teosofi/article/view/180 Fri, 01 Dec 2017 00:00:00 +0000 Transmisi dan Motif Pengajian al-Ḥikam Ibn Aṭā’ Allah al-Sakandarī di Pesantren Tambak Beras Jombang http://teosofi.uinsby.ac.id/index.php/teosofi/article/view/174 <p>The article seeks to reveal the transmission and motive of Ibn Aṭā’ Allah al-Sakandarī’s <em>al-</em><em>Ḥ</em><em>ikam</em> recitation in Pesantren Tambakberas Jombang under the guidance of KH. Jamaludin Ahmad. This study employs quantitative and qualitative methods. The qualitative method is used to describe the pattern of transmission of <em>al-</em><em>Ḥ</em><em>ikam</em> which has been carried out at Pondok Pesantren Tambakberas, while the quantitative one is intended to measure the perceptions of those involved in the recitation of the book in regard with Sufism and political motives that colored the transmission process. Non-parametric inferential statistics are used to measure such perceptions of motives. The recitation of <em>al-</em><em>Ḥ</em><em>ikam</em> constantly transforms the values of Sufism onto the pupils. It can be seen, for instance, within the illustration of such Sufism doctrines as seeking and earning money from lawful occupation, self-restraint from temptations of the world, helping other people, giving charity for the seek of God to face the hereafter life, prohibition of lavish life as it will be the greatest temptation to gain God’s blessing, performing continuous and sincere repentance (<em>tawbah na</em><em>ṣ</em><em>ū</em><em>ḥ</em>), leaving any unlawfully vague matters (<em>shubhāt</em>), and living independently and abstinence-begging.</p> Ali Mas’ud ##submission.copyrightStatement## http://creativecommons.org/licenses/by-nc/4.0 http://teosofi.uinsby.ac.id/index.php/teosofi/article/view/174 Fri, 02 Jun 2017 00:00:00 +0000 Kashf al-Gharā’ib: Terjemahan atas Kitab Munfarijah Karya Imām Muḥaqqiq Abī Yaḥyā Zayn al-Dīn Zakarīyā http://teosofi.uinsby.ac.id/index.php/teosofi/article/view/175 <p>An effort to preserve and utilize manuscripts in this archipelago, especially religious manuscripts, is very important due to, at least, two reasons. <em>Firstly</em>, there has been abundant important information pertinent to religious phenomena in the manuscripts. <em>Secondly</em>, physical condition of the manuscripts has been increasingly fragile. Following the process of choosing the manuscript, the author has selected one of the manuscripts preserved in the State Museum of North Sumatra. This study employs the theory of philology, literature and history in analyzing the manuscript. Analyses are focused on the language used, the cultural background of the manuscript, and the social history of the region where it has been written. The findings of this study tell us that the manuscript, named <em>Kashf al-Ghar</em><em>ā</em><em>’ib, </em>is a classical Islamic manuscript which still has been well preserved at the State Museum of North Sumatra. It contains the scientific information of <em>fiqh</em> (Islamic law), especially discussing about the way of worshipping the God. The manuscript also consists of religious poems and problems of <em>adab</em> (ethics). Of the three topics discussed in this manuscript, I give considerable attention on worship and ethical issues.</p> Syaukani Syaukani ##submission.copyrightStatement## http://creativecommons.org/licenses/by-nc/4.0 http://teosofi.uinsby.ac.id/index.php/teosofi/article/view/175 Fri, 02 Jun 2017 00:00:00 +0000 Indeks Paham dan Sikap Keagamaan Mahasiswa di Universitas Islam Negeri Alauddin Makassar http://teosofi.uinsby.ac.id/index.php/teosofi/article/view/176 <p>The article attempts to measure ideological preference and religious attitude of the students of Alauddin State Islamic University (UIN) Makassar. The typology of religious understanding is categorized into radical, moderate, and liberal. These three typologies help us to observe preference indicators based on students’ responses to four categorical variables, namely Islam and religious pluralism, formalization of Islam (relation of religion and state), Islam and intellectual discourse, and perception of jihad and religious violence. Employing quantitative approach, the author tries to measure the level of religious preferences of UIN Alauddin’s students within positivistic paradigm by organizing the data into a pattern, category, and basic unit description. The study finds that the level of preference of four variables and 16 questions asked to the students of UIN Alauddin shows us index result 2.76 or moderate category. However, it is also found that there has been potential preference, within the same time, into radical attitude. The reason is that in some variables I find shocking index numbers, which are close to radical verge as it can be seen in the variables of Islam and pluralism and the formalization of Islam which reach the index 2.49 and 2.40 respectively.</p> <p><strong>Keywords</strong>: ; religious attitude; radical; moderate; liberal.</p> Abdullah Abdullah ##submission.copyrightStatement## http://creativecommons.org/licenses/by-nc/4.0 http://teosofi.uinsby.ac.id/index.php/teosofi/article/view/176 Fri, 02 Jun 2017 00:00:00 +0000 Intepretasi Ayat-ayat Teologis Muḥammad al-Shawkānī tentang Manusia, Wahyu, dan Iman http://teosofi.uinsby.ac.id/index.php/teosofi/article/view/177 <p>The article examines typological category of al-Shawkānī’s “theological product”, which cannot be categorized as a part of Sunnī. This view is hold by Muḥammad Ḥusayn al-Dhahabī and Muḥammad ‘Alī Ayāzī. Al-Dhahabī concludes that al-Shawkānī’s theological thought is seen as being Sunnī but his work, <em>Fat</em><em>ḥ</em><em> al-Qadīr</em>, is classified as al-Zaydīyah. Ayāzī, on the other side, says that al-Shawkānī’s theology tends to be more similarly rational to al-Zaydīyah and al-Mu‘tazilah. The author seeks to discuss the issue by exploring al-Shawkānī’s interpretation of theological verses on <em>f</em><em>ree will</em>, <em>pre-destination</em>, and the relevance of revelation and human’s ratio. This study finds that al-Shawkānī’s theological arguments tend to be closely similar to Ahl al-Sunnah’s theological doctrines compare to that of al-Mu‘tazilah and al-Zaydīyah although he surroundedly grew up among the very rational al-Zaydīyah. It can be observed, for an instance, in his view of human’s deeds which clearly indicates him as having close position to the thought of al-Māturidīyah Bukhāra. In terms of the relevance of human’s ratio and the function of revelation, al-Shawkānī’s theological arguments are harmonious with al-Ash‘arīyah’s ideology.</p> Abd Kholid ##submission.copyrightStatement## http://creativecommons.org/licenses/by-nc/4.0 http://teosofi.uinsby.ac.id/index.php/teosofi/article/view/177 Fri, 02 Jun 2017 00:00:00 +0000 Telaah Peran Etis Agama-agama di Indonesia Perspektif Civil Religion http://teosofi.uinsby.ac.id/index.php/teosofi/article/view/178 <p>This article seeks to figure out socio-religious reciprocity pertinent to the pluralistic context of Indonesia within its various dimensions of life, especially the religious aspect, through what so-called <em>civil religion.</em> The very notion of <em>civil religion</em> reflects religious, social, and political maturity. The religions, in this context, function as a pivotal source of moral-ethics which generate spirit to build a strong nation-state to pursue its objectives. At this point, the state becomes a shared sacred home to all of its citizens which is free of fear and anxiety. The state plays an undoubtedly important role to protects its people and provide them a means of development in order to allow them to exhume religious freedom and reach a holy meaningful life. It will subsequently enhance and strengthen culture of dialog. This article supports an argument that in order to bring about the vision of <em>civil religion</em> in Indonesia we require three least possible conditions, namely heterogeneous religions which generate positive morality, the culture of sincere dialog, and freedom of religion.</p> Abd. Syakur ##submission.copyrightStatement## http://creativecommons.org/licenses/by-nc/4.0 http://teosofi.uinsby.ac.id/index.php/teosofi/article/view/178 Fri, 02 Jun 2017 00:00:00 +0000 Relasi antara Tuhan dan Manusia Menurut Pandangan Ibrāhīm Al-Kurānī http://teosofi.uinsby.ac.id/index.php/teosofi/article/view/179 <p>This article describes the concepts of relationship of God and man from theological point of view along with Sufism. It focuses on Ibrāhīm al-Kurānī’s view on the issue. This article confirms that al-Kurānī attempts to reconcile theological views of Ash‘arīyah and the divine worldviews of the Sufis, especially that of Ibn ‘Arabī’s philosophical Sufism. Al-Kurānī argues that there has been interconnectedness between common concepts expressed by the Sufis such as <em>wa</em><em>ḥ</em><em>dat al-wujūd</em> and <em>tajallī</em> and the concept of <em>al-kasb</em> promulgated by Ash‘arīyah. The author finds that the concepts of <em>itti</em><em>ḥ</em><em>ād</em> and <em>ḥ</em><em>ulūl</em> are not two mystical concepts that explain the relationship of God and man, rather these two concepts are a mere psychological condition sensed and experienced by the Sufis who try to enter the realm of <em>ma</em><em>‘</em><em>rifat</em>. Al-Kūrānī also argues that the relation of God and man can be explained through the concept of <em>tajallī</em>. He sees that this concept is compatible with Ash‘arīyah’s concept of <em>al-kasb</em>. Al-Kūrānī adds that causality is not an undoubtedly exact matter. It means that the causality does not discord against the notion of <em>wa</em><em>ḥ</em><em>dat al-wujūd.</em></p> Frenky Mubarok ##submission.copyrightStatement## http://creativecommons.org/licenses/by-nc/4.0 http://teosofi.uinsby.ac.id/index.php/teosofi/article/view/179 Fri, 02 Jun 2017 00:00:00 +0000 Tasawuf Tanpa Tarekat: Pengalaman Turki dan Indonesia http://teosofi.uinsby.ac.id/index.php/teosofi/article/view/154 <p>This article seeks to display a development of sufi without <em>t}</em><em>ar</em><em>îqah</em> in two countries, namely Turkey and Indonesia. In spite of the banning of sufi orders in Turkey, hitherto Sufism lingers in the Republic. Several sufi orders work in silent, but they do make contribution on the socio-political sphere of Turkey. On the other side, some Turkish sufi practitioners transform themselves into sufi without <em>ṭarîqah</em> as an adaptation to the secular state’s strict policy on religion, such those as Bediuzzaman Said Nursi dan Fethullah Gülen. In Indonesia, Sufism has arisen conspicuo-usly among the Salafi after for some times being lied down due to an accusation of being the source for backwardness of Muslim community. In turn, it is that sufi without <em>ṭ</em><em>arîqah</em> eventually take shape. Due to differing on socio-political condition and on intellectual debates of the both countries, the sufi without <em>ṭarîqah</em> leads to different ways in respective country. While Turkish sufi without <em>ṭarîqah</em> turn out to be a movement taking part in secular Turkey, sufi without <em>ṭarîqah</em> in Indonesia—particularly that of Salafi—tends to be a mode of self-entertaining for the sake of religious sensation.</p> Akhmad Rizqon Khamami ##submission.copyrightStatement## http://creativecommons.org/licenses/by-nc/4.0 http://teosofi.uinsby.ac.id/index.php/teosofi/article/view/154 Mon, 06 Jun 2016 00:00:00 +0000 Dualisme dalam Kesatuan untuk Mencapai Maʻrifah Perspektif KH. Asrori Ishaqi http://teosofi.uinsby.ac.id/index.php/teosofi/article/view/155 <p>The article reveals the concept of dualism in unity along with <em>ma</em><em>ʻrifah</em> in KH. Asrori Ishaqi’s perspective. This article finds that dualism in unity to reach <em>ma</em><em>ʻrifah</em> in Kiai Asrori’s perspective rests in his conception about God through what so-called <em>al-Ah}ad</em> and <em>al-Wâḥid</em> as well as <em>al-Wujûd </em>and <em>al-Kawn</em>. He emphasizes that there is no <em>al-Wujûd</em> (existence) but Allah’s. It is, therefore, all creatures’ existence is embraced within God’s existence. <em>Al-Kawn</em>—on the other side—is everything which exists and will exist, in which God has known them already and determined their fate. The concept of <em>al-Aḥad</em> emphasizes that Allah is All The One in His Essence in advance of His <em>Asmâ’</em> (Names) and Attributes. <em>Al-Wâḥid</em> means All The One in His <em>Asmâ’</em> and Attributes after the emanation of the two over His creatures. In accordance with human’s existence, Kiai Asrori states that humans are created from spiritual realm and the physical one. It seems that Kiai Asrori would emphasize that though Allah is The Almighty and unreachable, the humans can still—in another dimension—reach Him through the emanation of His <em>Asmâ’</em> with <em>murâqabah</em> using their reasons, understanding, and hearts. Kiai Asrori is an advocate to monistic Sufism and at the same time he also a proponent of dualistic Sufism.</p> Muhammad Rahmatullah ##submission.copyrightStatement## http://creativecommons.org/licenses/by-nc/4.0 http://teosofi.uinsby.ac.id/index.php/teosofi/article/view/155 Fri, 03 Jun 2016 00:00:00 +0000