cover
Contact Name
Mukhammad Zamzami
Contact Email
mukhammadzamzami@gmail.com
Phone
+6285856702143
Journal Mail Official
teosofi@uinsby.ac.id
Editorial Address
Jl. Ahmad Yani 117 Surabaya, 60237 JAWA TIMUR - INDONESIA
Location
Kota surabaya,
Jawa timur
INDONESIA
Teosofi: Jurnal Tasawuf dan Pemikiran Islam
ISSN : 20887957     EISSN : 2442871X     DOI : 10.15642/teosofi
Core Subject : Religion, Social,
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.
Articles 319 Documents
Peran Komunitas Tlasih 87 Sumbergirang Mojokerto dalam Membangun Harmoni Agama Setiyani, Wiwik
TEOSOFI: Jurnal Tasawuf dan Pemikiran Islam Vol. 5 No. 1 (2015): June
Publisher : Program Studi Filsafat Agama Fakultas Ushuluddin dan Filsafat UIN Sunan Ampel Surabaya

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (435.323 KB) | DOI: 10.15642/teosofi.2015.5.1.218-245

Abstract

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.
RADIKALISME AGAMA: DARI KASUS DUNIA SAMPAI SUMATERA UTARA Irwansyah, Irwansyah
TEOSOFI: Jurnal Tasawuf dan Pemikiran Islam Vol. 8 No. 1 (2018): June
Publisher : Aqidah and Islamic Philosophy Study Program, Faculty of Ushuluddin and Philosophy, Sunan Ampel State Islamic University Surabaya.

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15642/teosofi.2018.8.1.187-208

Abstract

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.
KAJIAN ATAS WACANA TASAWUF DAN KEUTUHAN SOSIAL ERNEST GELLNER Riyadi, Abdul Kadir
TEOSOFI: Jurnal Tasawuf dan Pemikiran Islam Vol. 8 No. 2 (2018): December
Publisher : Aqidah and Islamic Philosophy Study Program, Faculty of Ushuluddin and Philosophy, Sunan Ampel State Islamic University Surabaya.

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15642/teosofi.2018.8.2.366-402

Abstract

This article seeks to scrutinize the thought of Ernest Gellner particularly his idea of tasawuf and its relation to social cohesion. He has raised a number of questions concerning the relation of Islam and tasawuf with modernity, which attract the attention of other scholars in the field. By modernity he means secularism, industrialism and national-ism. Motivated by secular and orientalist ideals, Gellner seems to have no ground in the ?normative? aspect of Islam. This study finds that he is equally not consistent. In the first instance, he tends to argue that Islam must be excluded from modernity because it is not in conformity with it. Then he speaks of what he calls higher Islam and lower Islam, the former being in line with modernity while the latter is not. With regard to this distinction, he urges that Muslim society undergoes what he calls a ?transition? from the lower to the higher Islam if it is to join the modern society and be part of the ?cohesive world?. The lower Islam should be left out because it teaches magic and encourages poverty. By bringing up this distinction, and not sticking to the consistent paradigm, Gellner?s thought on Islam and tasawuf vis-à-vis modernity is?it may be judged?dichotomous and even perplexed.
DUALISME IDENTITAS PERANAKAN ARAB DI KAMPUNG ARAB GRESIK Mahzumi, Fikri
TEOSOFI: Jurnal Tasawuf dan Pemikiran Islam Vol. 8 No. 2 (2018): December
Publisher : Aqidah and Islamic Philosophy Study Program, Faculty of Ushuluddin and Philosophy, Sunan Ampel State Islamic University Surabaya.

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15642/teosofi.2018.8.2.403-429

Abstract

The article attempts to ethnographically describe struggle of identity among the Arabian offspring in Indonesia in the post Reformation Era. As the descendants of the Hadrami migrants who have born in Indonesia, the Arabian offspring deal with two interrelated identities; between their responsibility to preserve the traditions of their ancestors and becoming a wholly recognized citizen of Indonesia. The debate about nationalism among the Arabian-Hadrami people appeared prior to Indonesia?s independence revolution. Anti-colonialism movements in this period had raised solidarity and solidity among the Indonesian people. This situation indubitably urged the Arabian-Hadrami people to reformulate their concept of nationalism. As a part of their nationality commitments, the Arabian Hadrami people have subsequently founded two organizations, i.e. Jamiat Khair (est. 1901) and Jamiyat al-Islah wal-Irsyad al-Arabiyah (est. 1915). In 1934, Abdurrahman Baswedan also founded Persatuan Arab Indonesia, which played pivotal role in cultivating Indonesian nationalism among the Arabian-Hadrami people. In the post Reformation Era, however, the issue of nationalism of the Arabian offspring has never been re-discussed. Employing ethnographical approach this study observes the ways the Arabian offspring, in Kampung Arab (the Arabic Town) in Gresik, compromise and negotiate with two challenges they face at once; as the heirs of Hadrami traditions and as a part of Indonesian citizens.  
PERGULATAN SOSIORELIGIUS DI TENGAH ARUS PERUBAHAN EKONOMI PADA MASYARAKAT KAMPUNG INGGRIS PARE KEDIRI Subakir, Ahmad
TEOSOFI: Jurnal Tasawuf dan Pemikiran Islam Vol. 8 No. 2 (2018): December
Publisher : Aqidah and Islamic Philosophy Study Program, Faculty of Ushuluddin and Philosophy, Sunan Ampel State Islamic University Surabaya.

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15642/teosofi.2018.8.2.455-478

Abstract

The establishment of educational institutes which mainly focus on English language course at Kampung Inggris (the Village of English) of Pare-Kediri plays pivotal role in the process of transformation of the local society especially in socio-religious and economic aspects they deal with. This article attempts to reveal socio-religious characteristic of the society at the Kampung Inggris along with their work ethos. The change of economic aspect has led to encounter of socio-religious aspect and the work ethos within the society as a result of the establishment of the English language courses coupled with the advent of outsiders who take the course. Employing socio-economic approach the study scrutinizes the dynamic of socio-religious aspect which grows as a consequence of the economic change. To get the necessary data and information, I use a panel of methods, which comprises interview, observation, and documentation. The discussion will focus on the socio-religious problems faced by the residents of the Kampung Inggris and their work ethos. The study finds that there has been a substantial change among the local society. The agrarian society at the Kampung Inggris has now transformed into capitalistic one. The transformation has subsequently affected their religious pattern from organic-religious to mechanic-religious.
DINAMIKA HUBUNGAN ISLAM DAN LOKALITAS: PEREBUTAN MAKNA KEISLAMAN DI MADURA Hamdi, Ahmad Zainul
TEOSOFI: Jurnal Tasawuf dan Pemikiran Islam Vol. 8 No. 2 (2018): December
Publisher : Aqidah and Islamic Philosophy Study Program, Faculty of Ushuluddin and Philosophy, Sunan Ampel State Islamic University Surabaya.

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15642/teosofi.2018.8.2.430-454

Abstract

The discussion about Islam and local culture has resulted in a number of monumental academic works. The relation of Islam and the Javanese culture along with its dynamics have frequently colored intellectual debates in the field. Among the din of such fascinating academic debates, Islam Madura has been nearly neglected as an uninteresting academic discourse to observe. It has been argued that Madura is viewed as a ?back door? of Java. It implies that observing Java means observing Madura automatically. This study seeks to raise the issue of contestation over the meaning of Islam within the relational context between Islam and the local culture of Madura society. Based on field research conducted under the light of Beatty?s multi-vocality concept, the study finds that Islam Madura is a communal identity, but it defines nothing about the Madurese Muslim community in general. Although each group acknowledges Islam as a shared identity, every individual and group, or sub-group, will have no a common understanding about the meaning of Islam. Islam has, certainly, unified all the Madurese people within a common perspective of mankind, God, and worldly matters, but this identity represents no one and does not specifically define any conception of anyone. The meaning of Islam Madura has been, therefore, endlessly knitted within compromising and synthesis process.
KONTESTASI ANTARA MUSLIM FUNDAMENTALIS DAN MUSLIM LIBERAL DALAM PEREBUTAN MAKNA SOSIAL KEAGAMAAN DI INDONESIA Wakhid Udin, Nur Hidayat
TEOSOFI: Jurnal Tasawuf dan Pemikiran Islam Vol. 8 No. 1 (2018): June
Publisher : Aqidah and Islamic Philosophy Study Program, Faculty of Ushuluddin and Philosophy, Sunan Ampel State Islamic University Surabaya.

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15642/teosofi.2018.8.1.164-186

Abstract

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.
HUBUNGAN MUSLIM DAN NON-MUSLIM DALAM KERANGKA INKLUSIVISME Podungge, Rulyjanto
TEOSOFI: Jurnal Tasawuf dan Pemikiran Islam Vol. 8 No. 2 (2018): December
Publisher : Aqidah and Islamic Philosophy Study Program, Faculty of Ushuluddin and Philosophy, Sunan Ampel State Islamic University Surabaya.

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15642/teosofi.2018.8.2.479-503

Abstract

When a society grows and the needs of its members increase, the relation between them and other people?who possess various primordial identities?will be impossibly avoided. This social relation will potentially bring about friction among different groups existed in the society. Islam has established a number of rules concerning the relationship of Muslims and other religious adherents. Although the regulations have been firmly settled, the controversy among the Muslims themselves?in dealing with their relation with the non-Muslims?is often inevitable. The issue of relation with other people of different religions has become contentiously debatable topic among the Muslim academics. The debate has subsequently brought about the emergence of different ideological inclinations within the Muslim society. This ideological preference emerges through such number of ?appearances? as moderates, radicals, liberals, traditionalists, and modernists. Each group possesses its own perception along with its arguments about the issue. This article seeks to explain the pattern of Muslims and non-Muslims relation in the light of more moderate and contextual approach. This is so why that Muslims should constantly prioritize inclusive behavior and reciprocally sincere interreligious dialogue with their non-Muslim fellows.
MAKNA ZIKIR BAGI JEMAAH TAREKAT NAQSHABANDīYAH KHāLīDīYAH MAJELIS PENGKAJIAN TAUHID TASAWUF INDONESIA DI KOTA GORONTALO Rahmawati, Rahmawati; Yahiji, Kasim; Mustakimah, Mustakimah
TEOSOFI: Jurnal Tasawuf dan Pemikiran Islam Vol. 8 No. 2 (2018): December
Publisher : Aqidah and Islamic Philosophy Study Program, Faculty of Ushuluddin and Philosophy, Sunan Ampel State Islamic University Surabaya.

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15642/teosofi.2018.8.2.325-350

Abstract

This article attempts to elaborate the existence of dhikr along with its meaning performed and hold by the members of the Majelis Pengkajian Tauhid Tasawuf Indonesia under the auspices of the Tarekat Naqshaband?yah Kh?lid?yah in Gorontalo City. The study indicates that dhikr is a substantially mandatory ritual that must be performed by the followers of the tarekat. In this point they interpret the meaning of dhikr within various arguments. The tarekat members who reached what so-called the level of tawh?d ?aq?dah argue that dhikr is an important matter which brings about positive energy and leads its performers to discover true religious spirituality. They believe that the positive energy becomes significantly determinant factor and it has relevance to solve the problems of daily life. On the other side, the tarekat members who have reached the level of taw??d ??fi interpret dhikr as a spiritual obligation which orients its performers to lovingness and intimacy with God. To the urban society of Gorontalo dhikr is viewed as a mindset which emphasizes that within spiritually sacred realm, on one hand, dhikr provides a positive indication which is coherently compatible with the profane reality of their life on the other.
TIPOLOGI DAN TATA KELOLA RESOLUSI KONFLIK DITINJAU DARI PERSPEKTIF TEORI SOSIAL KONFLIK Setiyani, Wiwik
TEOSOFI: Jurnal Tasawuf dan Pemikiran Islam Vol. 6 No. 2 (2016): December
Publisher : Aqidah and Islamic Philosophy Study Program, Faculty of Ushuluddin and Philosophy, Sunan Ampel State Islamic University Surabaya.

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15642/teosofi.2016.6.2.275-299

Abstract

This article seeks to analyze the typology of management along with conflict resolution in terms of their correlation to the social theory of conflict. Social conflicts can be categorized into a number of types. Based on their types the social conflicts can be divided into two parts, namely vertical conflict and horizontal conflict. The vertical conflict is a conflict that has bottom-up as well as top-to-bottom patterns. Conflict management involves every effort to avoid conflicts which are, generally, violently-biased disputes. Such efforts are founded on the basis of resolution processes employing any means of power and authority. The conflict management implies the existence of conflict interventions carried out by conflicting parties or third parties who have considerable power or resources to stabilize the conflict. Within the context of power, the conflict management is usually implemented in three forms, namely formal-legal power, traditional power, and charismatic power. The formal-legal power is power based on such legitimacy tools as law and legislation. The traditional power is power based on claim of belief, faith, and customs. The charismatic power is power based on personal abilities which deal with magical and supernatural realms.

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