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 11 Documents
Search results for , issue "Vol. 6 No. 2 (2016): December" : 11 Documents clear
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 | Full PDF (306.15 KB) | 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.
Islam Moderat dan Problem Isu Keislaman Kontemporer di Masjid Nasional Al-Akbar Surabaya Muktafi, Muktafi
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 | Full PDF (377.23 KB) | DOI: 10.15642/teosofi.2016.6.2.300-329

Abstract

This article attempts to examine mainstreaming of the Moderate Islam together with the problem of contemporary Islamic issues at Al-Akbar National Mosque Surabaya. The article observes a number of issues such as liberalism, radicalism, and pluralism in the view of the Muslim preachers (dā‘i) of Al-Akbar National Mosque. The mainstreaming of the Moderate Islam has been a manifestation of recognition and reverence of the mosque management, especially the preachers in regard with a number of different religious entities in Islam. Responding to the issues, the preachers assert that the Moderate Islam contains not merely conformity with the context of socio-cultural aspect, but also the manifestation of “Islamness” which is compatible with understanding of Ahl al-Sunnah wa al-Jamā‘ah. What is meant here by the Islamness is a characteristic of religiosity, which puts emphasis on three aspects, namely al-tawāsuṭ, i‘tidāl, and tawāzun. Commonly, the cultivation of moderatism values at Al-Akbar National Mosque rests on the process of teaching, study, and da‘wa (preaching) activities. These activities have been implemented in persuasively subtle manner focusing on peaceful religious messages. The preachers argue that although moderatism has been usually seen as acceptance toward heterogeneity, it does not refer to any acknowledgement of such heterogeneity as a part of truth in one’s belief.
Pemikiran Mehdi Golshani tentang Dialektika Agama dan Sains Saad, Mukhlisin
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 | Full PDF (316.763 KB) | DOI: 10.15642/teosofi.2016.6.2.330-354

Abstract

This article seeks to scrutinize Mehdi Golshani’s thought on dialectical relation of religion and science. In the history of human being, the relation of religion and science has been dynamically connected. Each side has correlated, dominated, and synergized with one to another. The relation of these two entities has brought about a number of various paradigms, namely theocentric, anthropocentric, and Theo-anthropocentric paradigms. Employing bibliographical approach, this study discusses historical relation of religion and science, which has been long connected since the Medieval Century. The study finds that Golshani has founded his conception of science on the basis of dichotomization between what so-called the sacred sciences and the secular one. He has tried to link these two entities by, among others, dialoguing between material aspect and supra-natural realm. To him, either religion or science shares a common orientation in order to reach the supreme truth, i.e. God. When religion undergoes the quest through obedience upon the dogmas stipulated by God, science prefers reason to get along with Him. In the meantime religion and science are able to integrate and share with each other. Golshani calls it the Islamic Sciences.
Hikmah dalam al-Qur’ān dan Implementasinya dalam Membangun Pemikiran Islam yang Inklusif Zamzami, Mukhammad
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 | Full PDF (392.977 KB) | DOI: 10.15642/teosofi.2016.6.2.355-382

Abstract

This article attempts to trace and describe the correlation of ḥikmah (wisdom) and inclusivity in the Qur’ān along with their connection to the dynamics of development of contemporary Islamic thought. Ḥikmah in its implied meaning as wisdom of thinking—which puts emphasis on reason, acquirement, and ability—has been compatible with the inclusivity of Islamic thought in several aspects. Such inclusivity can be observed, among others, within the following aspects, are: firstly, inclusive refers to tolerance and it implies acceptance toward plurality, heterogeneity, and self-willingness to actively participate in it. Inclusive thought brings about tolerance. Tolerance explicitly comprises conformity with wisdom in which each entity highly emphasizes public benefit. Secondly, inclusive means freedom. Freedom requires one’s discretion to use reason as a means of truth search. This meaning is closely related to wisdom, which perceives thinking and reasoning as a way to reach the truth. Thirdly, inclusive also means freedom. Freedom necessitates a universal and non-coercive Islamic thought. Terminologically, it has similar meaning to wisdom where each side lays emphasis on the implementation of a universal Islamic thought. Islam provides its adherents wide space to freely choose their way of life, including right to embrace certain religious ideology.
Kontekstualisasi Wawasan Islam Kebangsaan Kiai Abdul Muchith Muzadi Asror, Ahidul
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 | Full PDF (433.103 KB) | DOI: 10.15642/teosofi.2016.6.2.383-403

Abstract

This article seeks to reveal Kiai Muchith Muzadi’s thought on the Islamic nationalism in Indonesia. It deals with a number of issues such as state form, the meaning of politics within nation-state life, and the relation of Islam and Pancasila. The article also attempts to answer problematic discourse on contemporary Islam which, within recent decades, (re)rises the principles of nationalism into public discussion. Muchith argues that Negara Kesatuan Republik Indonesia (NKRI/The Unitary State of the Republic of Indonesia) has been an ultimate state form for the Indonesian people. Therefore, this is a duty for the Indonesian Muslims, as Indonesia’s majority inhabitant, to actively take a role and involve themselves in guarding Indonesia and its unity. Muchith also sees no relevant necessary to replace the state form with other systems such as khilāfah and Islamic state. To him, politics is a mere means to fight for interests carried out with Islamic principles coupled with nationalism values in order to establish national integration and achieve the shared ideals. Muchith maintains that Pancasila along with its values is compatible with Islam and this is why the Indonesian Muslims should accept it as the state ideology.
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 : Program Studi Filsafat Agama Fakultas Ushuluddin dan Filsafat UIN Sunan Ampel Surabaya

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (306.15 KB) | 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.
Islam Moderat dan Problem Isu Keislaman Kontemporer di Masjid Nasional Al-Akbar Surabaya Muktafi, Muktafi
TEOSOFI: Jurnal Tasawuf dan Pemikiran Islam Vol. 6 No. 2 (2016): December
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 (377.23 KB) | DOI: 10.15642/teosofi.2016.6.2.300-329

Abstract

This article attempts to examine mainstreaming of the Moderate Islam together with the problem of contemporary Islamic issues at Al-Akbar National Mosque Surabaya. The article observes a number of issues such as liberalism, radicalism, and pluralism in the view of the Muslim preachers (d??i) of Al-Akbar National Mosque. The mainstreaming of the Moderate Islam has been a manifestation of recognition and reverence of the mosque management, especially the preachers in regard with a number of different religious entities in Islam. Responding to the issues, the preachers assert that the Moderate Islam contains not merely conformity with the context of socio-cultural aspect, but also the manifestation of ?Islamness? which is compatible with understanding of Ahl al-Sunnah wa al-Jam??ah. What is meant here by the Islamness is a characteristic of religiosity, which puts emphasis on three aspects, namely al-taw?su?, i?tid?l, and taw?zun. Commonly, the cultivation of moderatism values at Al-Akbar National Mosque rests on the process of teaching, study, and da?wa (preaching) activities. These activities have been implemented in persuasively subtle manner focusing on peaceful religious messages. The preachers argue that although moderatism has been usually seen as acceptance toward heterogeneity, it does not refer to any acknowledgement of such heterogeneity as a part of truth in one?s belief.
Pemikiran Mehdi Golshani tentang Dialektika Agama dan Sains Saad, Mukhlisin
TEOSOFI: Jurnal Tasawuf dan Pemikiran Islam Vol. 6 No. 2 (2016): December
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 (316.763 KB) | DOI: 10.15642/teosofi.2016.6.2.330-354

Abstract

This article seeks to scrutinize Mehdi Golshani?s thought on dialectical relation of religion and science. In the history of human being, the relation of religion and science has been dynamically connected. Each side has correlated, dominated, and synergized with one to another. The relation of these two entities has brought about a number of various paradigms, namely theocentric, anthropocentric, and Theo-anthropocentric paradigms. Employing bibliographical approach, this study discusses historical relation of religion and science, which has been long connected since the Medieval Century. The study finds that Golshani has founded his conception of science on the basis of dichotomization between what so-called the sacred sciences and the secular one. He has tried to link these two entities by, among others, dialoguing between material aspect and supra-natural realm. To him, either religion or science shares a common orientation in order to reach the supreme truth, i.e. God. When religion undergoes the quest through obedience upon the dogmas stipulated by God, science prefers reason to get along with Him. In the meantime religion and science are able to integrate and share with each other. Golshani calls it the Islamic Sciences.
Hikmah dalam al-Qur’ān dan Implementasinya dalam Membangun Pemikiran Islam yang Inklusif Zamzami, Mukhammad
TEOSOFI: Jurnal Tasawuf dan Pemikiran Islam Vol. 6 No. 2 (2016): December
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 (392.977 KB) | DOI: 10.15642/teosofi.2016.6.2.355-382

Abstract

This article attempts to trace and describe the correlation of ?ikmah (wisdom) and inclusivity in the Qur??n along with their connection to the dynamics of development of contemporary Islamic thought. ?ikmah in its implied meaning as wisdom of thinking?which puts emphasis on reason, acquirement, and ability?has been compatible with the inclusivity of Islamic thought in several aspects. Such inclusivity can be observed, among others, within the following aspects, are: firstly, inclusive refers to tolerance and it implies acceptance toward plurality, heterogeneity, and self-willingness to actively participate in it. Inclusive thought brings about tolerance. Tolerance explicitly comprises conformity with wisdom in which each entity highly emphasizes public benefit. Secondly, inclusive means freedom. Freedom requires one?s discretion to use reason as a means of truth search. This meaning is closely related to wisdom, which perceives thinking and reasoning as a way to reach the truth. Thirdly, inclusive also means freedom. Freedom necessitates a universal and non-coercive Islamic thought. Terminologically, it has similar meaning to wisdom where each side lays emphasis on the implementation of a universal Islamic thought. Islam provides its adherents wide space to freely choose their way of life, including right to embrace certain religious ideology.
Kontekstualisasi Wawasan Islam Kebangsaan Kiai Abdul Muchith Muzadi Asror, Ahidul
TEOSOFI: Jurnal Tasawuf dan Pemikiran Islam Vol. 6 No. 2 (2016): December
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 (433.103 KB) | DOI: 10.15642/teosofi.2016.6.2.383-403

Abstract

This article seeks to reveal Kiai Muchith Muzadi?s thought on the Islamic nationalism in Indonesia. It deals with a number of issues such as state form, the meaning of politics within nation-state life, and the relation of Islam and Pancasila. The article also attempts to answer problematic discourse on contemporary Islam which, within recent decades, (re)rises the principles of nationalism into public discussion. Muchith argues that Negara Kesatuan Republik Indonesia (NKRI/The Unitary State of the Republic of Indonesia) has been an ultimate state form for the Indonesian people. Therefore, this is a duty for the Indonesian Muslims, as Indonesia?s majority inhabitant, to actively take a role and involve themselves in guarding Indonesia and its unity. Muchith also sees no relevant necessary to replace the state form with other systems such as khil?fah and Islamic state. To him, politics is a mere means to fight for interests carried out with Islamic principles coupled with nationalism values in order to establish national integration and achieve the shared ideals. Muchith maintains that Pancasila along with its values is compatible with Islam and this is why the Indonesian Muslims should accept it as the state ideology.

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