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Journal articles on the topic 'Teosofi'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2022

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1

GÜL, Ali. "TEOSOFİ KAVRAMI VE TEOSOFİ DÜŞÜNCESİNİN." Ekev Akademi Dergisi, no. 70 (January 1, 2017): 1–20. http://dx.doi.org/10.17753/ekev706.

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2

Huda, M. Dimyati, and Nur Chamid. "Teosofi Tariqa and Its Principles, Rituals, and Rationality as a Religious Movement." TEOSOFI: Jurnal Tasawuf dan Pemikiran Islam 10, no. 1 (2020): 110–33. http://dx.doi.org/10.15642/teosofi.2020.10.1.110-133.

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This article seeks to reveal the principles, rituals, and rationality of a religious movement named Teosofi Tariqa. This Sufi order has existed in Indonesia since 1908. This research finds its importance on the basis of the fact that the Teosofi Tariqa offers different perspectives from other religious movements. It also becomes an interesting study in terms of religious conflict resolution in Indonesia. Using a qualitative approach, this research relies much on a number of data collecting instruments such as observations, interviews, and documentation. The Miles and Huberman versions are used

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3

Gül, Ali. "Doğu Öğretilerinin Batıya Aktarılmasında Teosofi Cemiyeti’nin Etkisi." Dini Araştırmalar 19, no. 50 (2016): 9–32. http://dx.doi.org/10.15745/da.280589.

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4

Yasser, Muhammad. "Etika Lingkungan dalam Perspektif Teori Kesatuan Wujud Teosofi Transenden." Kanz Philosophia : A Journal for Islamic Philosophy and Mysticism 4, no. 1 (2014): 47. http://dx.doi.org/10.20871/kpjipm.v4i1.54.

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<div><p><strong>Abstract :</strong> The study of environmental ethics based on the theory of oneness of being of Transcendent Theosophy has frontally criticizes modern scientific paradigm which is anthropocentric in character. This particular perspective believes that only man who posses value in itself (intrinsic value), while other being posses only instrumental value in relation to man interests. On the other hand, it also criticizes the ecocentric perspective which considers nature to posses her own value independently from man. The principle of oneness of being (wa

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5

Cinu, Surahman. "KELUAR DARI ALIENASI ALAM TERHADAP MANUSIA Perspektif Teosofi Transenden." Jurnal Ushuluddin 23, no. 2 (2015): 209. http://dx.doi.org/10.24014/jush.v23i2.2493.

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Alam yang dihuni oleh manusia makin rusak parah, akibat ulah manusia, apakah ini yang dikhawatirkan malaikat saat mereka berdialog dengan Tuhan,“ tidak cukupkan kami (malaikat) ya Tuhan sebagai pengabdi kepadaMu, sehingga engkau akan menciptakan manusia yang kerjanya akan membuat kerusakan dimuka bumi”. Sekali lagi Tuhan menampakkan substansi absolutnya, “Sesungguhnya Aku lebih mengetahui daripada kalian”’ Mereka selanjutnya tunduk pada perintah Tuhan dengan cara “sujud” (kecuali Iblis) dihadapan Adam, dimana keturunannya, atas dasar ketidak puasan mengeksploitas sekaligus merusak alam semesta

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M.Ud, Miswari. "KONTRIBUSI TEOSOFI TRANSENDENTAL MULLA SADRA BAGI PENDIDIKAN AGAMA ISLAM." Al-Ikhtibar: Jurnal Ilmu Pendidikan 5, no. 1 (2018): 610–21. http://dx.doi.org/10.32505/ikhtibar.v5i2.553.

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Tulisan ini bertujuan mengeksplorasi gagasan metafisika Mulla Sadra dan menarik nilai ajaran tersebut sebagai nilai bagi pelajaran aqidah dalam pendidikan agama Islam. Penulis melakukan eksplorasi gagasan metafisika Mulla Sadra dari berbagai referensi, menghadirkannya dalam bentuk narasi baru yang lebih riskan dan selanjutnya menarik intisari gagasan tersebut. Tulisan ini menunjukkan bahwa gagasan metafisika Mulla Sadra yang lebih familiar disebut dengan Teosofi transcendental yang berbasis kepada kemendasaran wujud atas mahiyah, gradasi wujud dan identitas sederhana adalah segala sesuatu, den

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7

Bahri, Media Zainul. "Gagasan Pluralisme Agama pada Kaum Teosofi Indonesia (1901-1933)." Ulumuna 17, no. 2 (2017): 387–420. http://dx.doi.org/10.20414/ujis.v17i2.168.

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This article elucidates the idea of religious pluralism among Indonesian theosophies society (MTI), an association of well-educated people of Nusantara from 1901 through 1933, whose members were dominated by the high-class of Javanese and Sumatran people, Dutch and other Europeans. It argues that MTI’s ideas about pluralistic and inclusive religious perceptions and attitudes were indeed influenced by perennialism, religious humanism, Javanese Islam and Sufism that accepted religious pluralism. MTI’s deep religious outlooks and insights resulted from mixed ideas coming from diverse socio-cultur

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8

Suryosumunar, John Abraham Ziswan, and Arqom Kuswanjono. "Kesempurnaan sebagai Orientasi Keilmuan dalam Teosofi Suhrawardi Al-Maqtul." Jurnal Filsafat 31, no. 2 (2021): 244. http://dx.doi.org/10.22146/jf.62046.

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Knowledge and science are central issues in epistemological debates. The paradigm of knowledge will imply on the methods and means that are used to achieve truth. The social contexts which influence the tradition of thought have also a strong impact on the construction of scientific paradigms. Different social contexts is the reason why the western and eastern scientific paradigms are considered to have different characteristics. In the tradition of eastern thought there are various opinions on scientific paradigm. One of which is from the perspective of Suhrawardi Al-Maqtul. By using the herm

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9

GÜL, Ali. "MODERN RUHÇULUK VE ETKİLERİ: H. P. BLAVATSKY ve TEOSOFİ CEMİYETİ ÖRNEĞİ." SOCIAL SCIENCE DEVELOPMENT JOURNAL 3, no. 10 (2018): 203–20. http://dx.doi.org/10.31567/ssd.47.

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10

Niwandhono, Pradipto. "Gerakan Teosofi dan Pengaruhnya Terhadap Kaum Priyayi Nasionalis Jawa 1912-1926." Lembaran Sejarah 11, no. 1 (2017): 25. http://dx.doi.org/10.22146/lembaran-sejarah.23781.

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This paper explores the history of the Theosophical Society in colonial Indonesia within the perspective of intellectual history and how it impact the thoughts of Javanese nationalist-aristocrat. The theosophical movement shared the same ideals with Dutch association policy. The main idea is to raise Eastern culture and society to become equals with Western civilisation. The theosophical movement had major contribution in the Javanese cultural revival movement. Many aspect of Theosophy’s teachings dealt with Indian esoteric cult, which had a strong impact to the vision of Javanese cultural nat

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11

Syafaq, Hammis. "Nalar Teosofis sebagai Basis Epistemologis Kajian Agama dan Pengetahuan." Teosofi: Jurnal Tasawuf dan Pemikiran Islam 3, no. 1 (2015): 19. http://dx.doi.org/10.15642/teosofi.2013.3.1.19-38.

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<p>This article is an attempt to study the development of epistemology that combines religion and science reasoning in the form of “theosophical sense”. The goal is to provide the opportunity for religious reason and philosophy of reason to move, to walk, to work according to their capacities and freely without having to specify the amount of the portion in between. But at some point, they interact and complement each other. This study is expected to resolve the problem of the conflict between religion—which is based on religious arguments—and knowledge—which is based on human reason—, b

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Mahzumi, Fikri. "Prinsip dan Ajaran Tasawuf ‘Abd Allâh al-Haddâd." Teosofi: Jurnal Tasawuf dan Pemikiran Islam 2, no. 1 (2015): 1. http://dx.doi.org/10.15642/teosofi.2012.2.1.1-28.

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<p>‘Abd Allâh al-Haddâd is a prominent figure who has great influence in many parts of the world, including Indonesia. His mystical teachings (<em>tasawwuf</em>), which are sunni, <em>akhlâqî</em> and ‘<em>amalî</em>, are oriented to guide morality of the society and, therefore, are more acceptable. A variety of his work, both in the form of books, <em>wird</em>, kasidah, and his <em>Râtib</em> are widely spread and practiced by many people, especially his followers. Al-Haddâd’s mystical orientation also puts emphasis on socio-m

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Adiwidjajanto, Koes. "Studi Filologis Sharh Isagoge: Menelusuri Logika Aristotelian di Kalangan Muslim Klasik." Teosofi: Jurnal Tasawuf dan Pemikiran Islam 2, no. 1 (2015): 108. http://dx.doi.org/10.15642/teosofi.2012.2.1.108-130.

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<p>This article puts emphasis on Daljî, one of traditional Muslim scholars, about his writing “Ta‘lîqât ‘alâ Sharh Shaykh Islâm Zakarîyyâ al-Ansârî li Matn Isaghuji”, with philological approach. Such approache has been widely known in Islamic world as <em>ta</em><em>h</em><em>qîq al-nu</em><em>s</em><em>û</em><em>s</em>, which focuses on presenting part of the text readable in different time and context, so it can be used and read in accordance with writer’s intention. What important from Daljî’s contribution in the

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14

Khozin Afandi, Abdullah. "Konsep Kekuasaan Michel Faucault." Teosofi: Jurnal Tasawuf dan Pemikiran Islam 2, no. 1 (2015): 131. http://dx.doi.org/10.15642/teosofi.2012.2.1.131-149.

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<p>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 relati

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Warsito, Loekisno Choiril. "Era Keemasan Dinasti ‘Abbâsîyah: Analisis Perubahan Fungsional Francesca Cancian." Teosofi: Jurnal Tasawuf dan Pemikiran Islam 2, no. 1 (2015): 150. http://dx.doi.org/10.15642/teosofi.2012.2.1.150-173.

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<p>This article will basically discuss the development of the structural functional theory in particular that has been developed by Francesca Cancian, commonly known as the Functional Analysis of Change. The importance of using the analysis is because basically people development is often analogous to the process of evolution; a change into a form of “perfection”. Thus, after a discussion of the theoretical propositions then it will be applied to the case of social and cultural change during the Abbasid dynasty, especially in the era of Caliph al-Ma’mûn’s leadership. It is found that soc

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16

Zamzami, Mukhammad. "Teologi Humanis Jamâl al-Bannâ: Sebuah Rekonstruksi Epistemologis Studi Keislaman." Teosofi: Jurnal Tasawuf dan Pemikiran Islam 2, no. 1 (2015): 174. http://dx.doi.org/10.15642/teosofi.2012.2.1.174-200.

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<p>This article mainly discusses Jamâl al-Bannâ’s thought, an Egyptian-born Muslim contemporary thinker, who offers the idea of humanist theology. As Jamâl observed that the Islamic theology ignores the aspect of humanity, he then tried to fix it with an attempt to, firstly, reconstruct the sources and system of Islamic thought into three things, namely the Qur’ân, the Sunnah, and the Hikmah (Wisdom). Each aspect is read through “new method of reading” aiming that the stream of Islamic theology will flow more humanist and will be able to synergize with its time. Jamâl’s stream of thought

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Encung, Encung. "Tradisi dan Modernitas Perspektif Seyyed Hossein Nasr." Teosofi: Jurnal Tasawuf dan Pemikiran Islam 2, no. 1 (2015): 201. http://dx.doi.org/10.15642/teosofi.2012.2.1.201-217.

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<p>This article is intended to scrutinize Seyyed Hosssein Nasr’s thought about the negative dimensions of modernity and put it into the problems of the world where the idea of materialism ends due to greed of modern people. Nasr’s aim is actually to save humanity from destructive elements of modernity due to the idea of materialism, although the traditional-ism project that he proposed has still looked for a momentum within human consciousness and that is not to neglect the sacred matter in under-standing their world. In a reflection of his traditionalism, Nasr presupposes the creation o

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Hoddin, M. Sholeh. "Konsep Taubat Tarekat Naqshabandîyah Muzharîyah." Teosofi: Jurnal Tasawuf dan Pemikiran Islam 2, no. 1 (2015): 29. http://dx.doi.org/10.15642/teosofi.2012.2.1.29-48.

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<p>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 <em>wird</em>. 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 (<em>maqâmât</em>) in the tarekat, a disciple has to step on the very bottom of tarekat ladder, namely repentance. The repentance has substan

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Norhasan, Norhasan. "Pola Ritual dan Makna Simbolis Tradisi Kadiran." Teosofi: Jurnal Tasawuf dan Pemikiran Islam 2, no. 1 (2015): 49. http://dx.doi.org/10.15642/teosofi.2012.2.1.49-66.

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<p>This article aims at explaining the Kadiran tradition in the village of East Kaduara, Madura. The tradition contains religious rituals in the form of selamatan or rokatan. Substantively, religious rituals of Kadiran is dhikr lead by a leader of the tarekat by reciting deeds practiced by Shaykh ‘Abd al-Qâdir al-Jîlânî. The meaning of slametan Kadiran for society functions as a form of gratitude for the blessings of God. It also means that the society pray for God for His mercy and at the same time it functions as a means of balancing the needs of both physical and spiritual life. In ad

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Muhibbin, Zainul. "Amar Makruf Nahi Munkar Mu‘tazilah dalam Perspektif al-Zamakhsharî." Teosofi: Jurnal Tasawuf dan Pemikiran Islam 2, no. 1 (2015): 67. http://dx.doi.org/10.15642/teosofi.2012.2.1.67-90.

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<p>Islamic command on Amar Makruf Nahi Munkar has been basically intended for all Muslims regardless of their theological affiliation. Mu‘tazila, however, has a typical understanding of it. Al-Zamakhsharî, as one of Mu‘tazilites clerics and mufassir, who wrote <em>al</em>-<em>Kashshâf</em>, discusses the concept of Amar Makruf Nahi Munkar together with its contextual meaning. This problem is investigated and analyzed by using descriptive methodology, content analysis and contextual analysis. From the data collected and analysis conducted it is concluded that Amar

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Ghozi, Ghozi. "Teologi Posmodern: Menimbang Konsep Naturalisme-Teistik." Teosofi: Jurnal Tasawuf dan Pemikiran Islam 2, no. 1 (2015): 91. http://dx.doi.org/10.15642/teosofi.2012.2.1.91-107.

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<p>This article will briefly discuss the problems of postmodern theology in the context of the relationship between God and nature. In this case, the author brings the conception of theistic naturalism in the view of classical theology of Islam. Theological conception of postmodernism (theistic naturalism) can be useful contributions to the refreshment of Islamic theology, particularly in the case <em>a</em><em>f</em><em>‘</em><em>â</em><em>l</em><em> </em><em>al</em><em>-</em><em>‘</

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Hidayat, Husni. "Tajalliyât Sufistik Dialektika Nilai-Nilai Religius-Humanistik." Teosofi: Jurnal Tasawuf dan Pemikiran Islam 2, no. 2 (2015): 219. http://dx.doi.org/10.15642/teosofi.2012.2.2.219-246.

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<p>In Sufi dimension, a tarekat is considered a madrasa (school) which leads a <em>mutasawwif</em> to purify the darkness of heart from seven passions, namely <em>ammârah</em> <em>bi al-sû’</em>, <em>lawwâmah</em>, <em>mulhamah</em>, <em>mutma’innah</em>, <em>râdiyah</em>, and <em>mardiyah</em>. These seven lusts should be controlled and merged because they can cover humans from their nature. Under the guidance of the trustee <em>murshid</em>, the <em>mutasawwifs</em> a

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Fakhrudi, Ah Haris. "Freedom, Sufism, maqâm hurrîyah, hâl hurrîyah." Teosofi: Jurnal Tasawuf dan Pemikiran Islam 2, no. 2 (2015): 247. http://dx.doi.org/10.15642/teosofi.2012.2.2.247-263.

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<p>This paper will discuss the meaning of freedom in the discourse of Sufi thought, especially of Ibn ‘Arabî. This is based on the consideration that Sufism before Ibn ‘Arabî’s more focused on ritualistic orientation for students and only revealed variant of Sufi’s expressions, both on <em>maqâmât</em> and <em>ahwâl</em>. The presence of Ibn ‘Arabî, therefore, became the turning point in the discourse of Sufism by expressing his beliefs in the theoretical formulation. The doctrine of Sufism—which previously only implicitly contained in the words of the Sufi shaykh

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Saifullah, Moh. "Etos Kerja Pengikut Tarekat Qâdirîyah wa Naqshabandîyah." Teosofi: Jurnal Tasawuf dan Pemikiran Islam 2, no. 2 (2015): 264. http://dx.doi.org/10.15642/teosofi.2012.2.2.264-291.

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<p>This article examines the dimensions of Sufism doctrines adhered by the followers of tarekat Qâdiriyya wa Naqshbandiyya at pesantren Suryalaya Area Coordinator East Java in Surabaya. The questions to be asked are to what extent are these followers consistent in practicing the teachings of Sufism and actively engaged in socio-religious activities, and how are spiritual, material, and social life of the members of tarekat Qâdiriyya wa Naqshbandiyya Suryalaya? The study found that the teachings of Sufism practiced by the members of TQN are actually appropriate or consistent with the teac

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Ismail, Hadi. "Teologi Muhammad ‘Abduh: Kajian Kitab Risâlat al-Tawhîd." Teosofi: Jurnal Tasawuf dan Pemikiran Islam 2, no. 2 (2015): 292. http://dx.doi.org/10.15642/teosofi.2012.2.2.292-313.

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<p>This article discusses the renewal of of Islamic theology proposed by Muhammad ‘Abduh in the modern era, especially in his work <em>Risâlat al-Tawhîd</em>. In this case, ‘Abduh provided the highest position of reason in interpreting al-Qur’ân. In fact, if there is a contradiction between reason against revelation, the revelation should be interpreted in accordance with the provisions of reason. In addition, by criticizing the fatalistic theology of Jabarîyah, ‘Abduh gave the humans freedom to do anything according to their will. This is because by using their mind (reason)

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Umam, Moh Helmi. "Kosmoteologi Islam Indonesia." Teosofi: Jurnal Tasawuf dan Pemikiran Islam 2, no. 2 (2015): 314. http://dx.doi.org/10.15642/teosofi.2012.2.2.314-330.

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<p>Environmental issues are critical questions about what will happen to the Earth in the future. Critical, because everyone agrees that humans’ behavior is bad implications for the future of the earth. Evils caused by obsession and ambition of development, deterioration due to residues of rationality and technology development, to the harmful effects of the practice of politics and the state. Although not considered to contribute directly, religious people are called and aware as people who share the responsibility of the crucial questions about the environment. Is the religion concerne

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Syafaq, Hammis. "Relasi Pengetahuan Islam Eksoteris dan Esoteris." Teosofi: Jurnal Tasawuf dan Pemikiran Islam 2, no. 2 (2015): 331. http://dx.doi.org/10.15642/teosofi.2012.2.2.331-347.

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<p>This article scrutinizes the relationship of Islamic knowledge focusing on esoteric realm and exoteric area or what so-called duality of life. Within intellectual treasures of Islam this dualism have subsequ-ently beat each other. It is sometimes in the form of friction between the scientific and non-scientific, rational and spiritual, the sacred and the profane, theocentric and anthropocentric. However, when carefully understood, the dualism shares the same nature, namely outer and inner aspects. The outer is represented by naming, while the inner can only be understood through the p

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Ja’far, Suhermanto. "Pemikiran Waleed el-Ansary tentang “A Common Word” dalam Perspektif Metafisika Perennial." Teosofi: Jurnal Tasawuf dan Pemikiran Islam 2, no. 2 (2015): 348. http://dx.doi.org/10.15642/teosofi.2012.2.2.348-368.

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<p>The discourse of “the Common Word” between us and you have initiated a series of seminars involving world religious institutions. Theological implications of common word become prevalent discussion. Fundamental questions that arise are: “When both Islam and Christianity claim to have received the revelation of God, then what does that mean that the word of God has become a book? Or transformed into the image of Jesus? “However, it does not mean that such matters can simply be brought into the realm of theological studies, because it will lead to a polemic and highlight the differences

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Wahyudi, Chafid. "Tuhan dalam Perdebatan Eksistensialisme." Teosofi: Jurnal Tasawuf dan Pemikiran Islam 2, no. 2 (2015): 369. http://dx.doi.org/10.15642/teosofi.2012.2.2.369-388.

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<p>The philosophy of existentialism pays great attention to the fate of human beings as individualist embodiments. This also becomes a manifestation of human’s freedom which receives less attention due to its exclusion under the strong influence of Hegel’s doctrine essentialist philosophy or system of thought that emphasizes collectivity. The emergence of existentialism itself in turn propagates into the polemical invention of humans upon their God. There are two conceptions of the divine discourses on existentialism, namely the theistic existentialism and the atheistic one. Theistic exi

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Fudholi, Moh. "Relasi Antagonistik Barat-Timur: Orientalisme vis a vis Oksidentalisme." Teosofi: Jurnal Tasawuf dan Pemikiran Islam 2, no. 2 (2015): 389. http://dx.doi.org/10.15642/teosofi.2012.2.2.389-406.

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Encounter of the East and the West due to such various interests as economic, political, scientific, cultural has been a major factor in the study of western scientists (Orientalists) about the East that produces a variety of works in the fields of archeology, history, literature, environment, customs, and Islamic studies. Meanwhile, resistance against Orientalism in the form of Occidentalism, as initiated by Hasan Hanafî, seems to be closely related to ‘obsession’ and hopes of someone who frustrated and dissatisfied with the condition of the world he has dealt with as the project of civilizat

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Ghozi, Ghozi. "Wahdat al-Wujûd ‘Abd al-Karîm al-Jîlî." Teosofi: Jurnal Tasawuf dan Pemikiran Islam 3, no. 1 (2015): 1. http://dx.doi.org/10.15642/teosofi.2013.3.1.1-18.

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<p>This article discusses the Islamic misticism of ‘Abd al-Karîm al-Jîli which is known as<em> wahdat al-wujûd</em>. Al-Jîli is one of Ibn ‘Arabî’s thought interpreter and commentator. In this case, al-Jîli provided Ibn ‘Arabî doctrin of theosophy more shopisticated. His effort is to present Ibn ‘Arabî’s doctrin more acceptable upon the frame of sharî‘ah. In fact, he effort to present different angle of conception of <em>wahdat al-wujûd</em>. According to him <em>wahdat al-wujûd</em> must be seen in visioner and spiritual perspective. It is not be seen

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Ari Wibowo, Rahmad. "Fatwa MUI tentang Penyimpangan Ajaran Islam dan Tindakan Pelanggaran Kebebasan Berkeyakinan." Teosofi: Jurnal Tasawuf dan Pemikiran Islam 3, no. 1 (2015): 117. http://dx.doi.org/10.15642/teosofi.2013.3.1.117-145.

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<p>This study focuses on the contribution of religious fatwa MUI on the situation of religious life are colored by various types of discrimination, intolerance, and even violence based on religion. This study found that religious fatwas of the MUI, in practice it is used as a foothold by state officials to violate the freedom of religion/belief. Riskly, legal policy is no longer based on the constitution and the law, but the MUI fatwa. These conditions have spawned authoritarian government legitimized by religious views. On the other hand the fatwa provide religious life situations are c

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Huda, M. Qomarul. "Relasi Budaya dan Kuasa dalam Konstruksi Islam Kultural Pasca-Reformasi." Teosofi: Jurnal Tasawuf dan Pemikiran Islam 3, no. 1 (2015): 146. http://dx.doi.org/10.15642/teosofi.2013.3.1.146-180.

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<p>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 stigmatiza

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Rofhani, Rofhani. "Budaya Urban Muslim Kelas Menengah." Teosofi: Jurnal Tasawuf dan Pemikiran Islam 3, no. 1 (2015): 181. http://dx.doi.org/10.15642/teosofi.2013.3.1.181-210.

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<p>This article will discuss the cultural dimension is understood in the conventional sense, ie as beliefs, values, and a person’s lifestyle in everyday life. In addition, this article will examine the cultural phenomenon of the modern (or even postmodern) is by some regarded as an ethical culture that reduces the value of the community. These conditions then led to the birth of fundamentalism that offer Islamic culture. But in its development, this solution has not quite accepted by the Muslim urban middle class, as assessed ancient cultures offer, traditional or even outmoded, but on t

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Muzammil, Iffah. "Global Salafisme antara Gerakan dan Kekerasan." Teosofi: Jurnal Tasawuf dan Pemikiran Islam 3, no. 1 (2015): 211. http://dx.doi.org/10.15642/teosofi.2013.3.1.211-233.

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<p>This article explores Salafism movement between ideology and violence. Categorically, salafi movement can be categorized in two forms. <em>First</em>, salafi. This group berorintasi the purification of faith to make improvements through individual, family, and community structure. <em>Second</em>, salafi jihadi. Although this group also aims to purification, but this group tends to be politically, do not even hesitate to commit violence. However, they both have the desire to realize a people as a form of community of believers. In the end, according to Bernard

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Mutrofin, Mutrofin. "Kesetaraan Gender dalam Pandangan Amina Wadud dan Riffat Hassan." Teosofi: Jurnal Tasawuf dan Pemikiran Islam 3, no. 1 (2015): 234. http://dx.doi.org/10.15642/teosofi.2013.3.1.234-266.

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<p>This article will explore the similarities and differences between women with conceptually men voiced by Amina Wadud and Riffat Hasan. An important point that can be drawn from this is Amina Wadud thinking that he wants to dismantle the old thinking or even myths caused by biased interpreta-tion of the reconstruction methodology patriarchy through his commentary. Because it is not really in line with the basic principles and spirit of the Qur’ân. The Qur’ân actually very fair in the seated men and women. It’s just that this has become distorted by the presence of a biased interpretati

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Fitriah, Ainul. "Pemikiran Abdurrahman Wahid tentang Pribumisasi Islam." Teosofi: Jurnal Tasawuf dan Pemikiran Islam 3, no. 1 (2015): 39. http://dx.doi.org/10.15642/teosofi.2013.3.1.39-59.

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<p>This article explores the thought of “indigenization of Islam” of Abdurrahman Wahid’s. Indigenization of Islam is how the normative teachings of Islam as derived from God and it can be accommodated into the culture derived from human without losing its identity, respectively. As to Abdurrahmad Wahid or Gus Dur, Arabism (or process identifies with the Middle Eastern culture) would deprive us of his own cultural roots. More than that, Arabism is not suitable. Indigenization is not an effort to avoid the emergence of resistance of the power of local cultures, but instead that culture is

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Turmudi, Imam. "Menimbang Gagasan Bryan S. Turner tentang Islam." Teosofi: Jurnal Tasawuf dan Pemikiran Islam 3, no. 1 (2015): 60. http://dx.doi.org/10.15642/teosofi.2013.3.1.60-89.

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<p>This article explores the study of Islam by an orientalist, Bryan S. Turner. This study aimed to: <em>first</em>, to uncover the things that underlie the history of thought and movement of Orientalism. <em>Second</em>, to determine the thought Bryan S. Turner about Islam, which is specifically intended as a corrective to the thesis produced by Max Weber about his interpretation of Islam. The results of the study reveal that historically Orientalism, or the oriental studies movement emerged in the 18th century. This movement is often associated as a movement tha

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Zuhriyah, Lailatuzz. "Kosmologi Islam Kasultanan Ngayogyakarta Hadiningrat." Teosofi: Jurnal Tasawuf dan Pemikiran Islam 3, no. 1 (2015): 90. http://dx.doi.org/10.15642/teosofi.2013.3.1.90-116.

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<p>This article scrutinizes the concept of cosmology held by the <em>Kasultanan Ngayogyakarta Hadiningrat</em>. The writer observes that the process of islamization in Java island has, more or less, influenced the mindset of javanese people, including the people of <em>Kasultanan Ngayogyakarta Hadiningrat</em>. Once islamized, the Sultanate has adapted islamic teachings and made them as a part of its cultural mindset. In this stage, the acculturation has been done succesfully. Such acculturation has subsequently influenced their view on cosmology, which is differe

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Habibah, Aina Noor. "PEMIKIRAN TASAWUF AKHLÂQÎ K.H. ASYHARI MARZUQI DAN IMPLIKASINYA DALAM KEHIDUPAN MODERN." Teosofi: Jurnal Tasawuf dan Pemikiran Islam 3, no. 2 (2015): 267. http://dx.doi.org/10.15642/teosofi.2013.3.2.267-290.

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<p>This article explores the ideas of KH Asyhari Marzuqi’s tasawuf akhlaqi. For him, morality is categorized into two parts, namely the morality of God and morality to others. The morality of God include: <em>first</em>, repentance <em>tawbat </em><em>nasûhah</em> and <em>taqarrub</em>, while the way of repentance and prayer can <em>taqarrub</em> and recitation. <em>Second</em>, with thanksgiving favors. And <em>third</em>, multiply the reading of al-Qur’ân. While the character among humans includes, <

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Anam, Ahsanul. "Pemaknaan Kalimat Lâ Ilâh Illâ Allâh Menurut Said Nursi." Teosofi: Jurnal Tasawuf dan Pemikiran Islam 3, no. 2 (2015): 291. http://dx.doi.org/10.15642/teosofi.2013.3.2.291-316.

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<p>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

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Agil Siradj, Said. "Menggagas Teologi Perdamaian Sunnî-Shî‘ah di Indonesia." Teosofi: Jurnal Tasawuf dan Pemikiran Islam 3, no. 2 (2015): 317. http://dx.doi.org/10.15642/teosofi.2013.3.2.317-340.

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<p>This article tries to analyze the phenomenon of Islamist violence in Indonesia due to the appeal between School of theology as was the case in Sampang, Madura. The conflict occurs because the Muslims can no longer recognize the differences between them, so that violence is a means of final settlement. Therefore, in this paper the author will try decoding problems between Sunni’s and Shiite’s School in Indonesia that I could find a way to peace. Because Sunni-Shi‘ite actually are brothers who were born on the basis of the spirit of keeping the truth and glorifying the Islam thoroughly

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Safii, Safii. "Pemikiran Tauhid Âyât Allâh Murtadâ Mutahharî." Teosofi: Jurnal Tasawuf dan Pemikiran Islam 3, no. 2 (2015): 341. http://dx.doi.org/10.15642/teosofi.2013.3.2.341-375.

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<p>This article explores the ideas of Murtadâ Mutahharî, Shî‘ah thinkers, about his thoughts of tawheed. By using the analytical methods of genealogical and critical, this article concludes that the thought of Mut}ahharî besides not entirely the same as the Mu‘tazilah who deny the existence of God’s attributes in addition to his substance, is also not in line with Ash‘arîyah who believes in the existence properties separate God beside his substance, but between the two completely fused integrally. It shows that he is not completely unaffected by the Mu‘tazilah and Ash‘arîyah. Similarly,

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Siswanto, Siswanto. "Perspektif Amin Abdullah tentang Integrasi-Interkoneksi dalam Kajian Islam." Teosofi: Jurnal Tasawuf dan Pemikiran Islam 3, no. 2 (2015): 376. http://dx.doi.org/10.15642/teosofi.2013.3.2.376-409.

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<p>This article peeling Amin Abdullah’s thinking about integration and interconnection methods in studying religion. Amin Abdullah has a great project to reconcile between religion and science as part of an attempt to break the deadlock of the problems of the present. So from a variety of scientific disciplines was not just to a single entity attitude (arrogance of science: the only one that feels most right), isolated entities (of various scientific disciplines happen “isolation” , no scolds greet each other), but rather to the interconnected entities (aware of the limitations of their

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Hamim, Thoha. "Menguji Autentisitas Akademik Orientalis dalam Studi Islam." Teosofi: Jurnal Tasawuf dan Pemikiran Islam 3, no. 2 (2015): 410. http://dx.doi.org/10.15642/teosofi.2013.3.2.410-435.

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<p>This article seeks to objectify our understanding in the term of Orientalist, in addition we test the authenticity of the studies that have been developed by the Orientalists. Critics of Orientalism is actually done by Western scholars indicate the passage of the principle of freedom of thought which underlies the research activities of academics in the West. With such academic freedom, the scholars had to deconstruct the Orientalist negative thoughts about Islam, though the thought is already crystallized into a mainstream standard. Institutional development of Islamic studies in the

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Faiz, Faiz. "Eksistensialisme Mulla Sadra." Teosofi: Jurnal Tasawuf dan Pemikiran Islam 3, no. 2 (2015): 436. http://dx.doi.org/10.15642/teosofi.2013.3.2.436-461.

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<p>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 (<em>asâlat al-wujûd</em>) that the answer to differences in the methods used by the essentialist and existentialist. In this case authenticity of the form (<em>asâlat al-wujûd</em>) spawned several sections related to each other, among other pantheism (<em>wahdat al-wujûd</em>), doubts exist (<em>tashkîk al-w

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Umam, M. Helmi. "Pandangan Islam tentang Korupsi." Teosofi: Jurnal Tasawuf dan Pemikiran Islam 3, no. 2 (2015): 462. http://dx.doi.org/10.15642/teosofi.2013.3.2.462-482.

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<p>This research aims to find an adequate philosophical explanation of the responsibilities of Muslim society in Indonesia with the handling of corruption. Islam is the largest religion in Indonesia that should be responsible for the removal of culture of corruption. This research focuses on the discussion of Islamic values of anti-corruption, the principle of balance in view of corruption as well as the principle of punishment. The analysis to use is to understand the phenomenon of law enforcement through the textual frame in Islamic context. The conclusions are to look back on overcomi

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Biyanto, Biyanto. "Positivisme dan Non-Positivisme dalam Jurisprudensi." Teosofi: Jurnal Tasawuf dan Pemikiran Islam 3, no. 2 (2015): 483. http://dx.doi.org/10.15642/teosofi.2013.3.2.483-502.

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<p>This article discusses about trend positivism and non-positivism paradigm in jurisprudence. This topic is important because discourse in social philosophy always relies on the rationality of whole arguments. The argument of justification is preceded through deductive reasoning, starting from paradigmatic premise that will be used to justify conclusion. Paradigmatic premise is the basic principles of truth which is believed to be the real truth. The real truth derives from personal experience in reflecting facts found in daily activities. In contemporary context of jurisprudence, there

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Qoyyim, Moh. "Pemikiran Haji Agus Salim tentang Aqidah, Sharîah, dan Ideologi." Teosofi: Jurnal Tasawuf dan Pemikiran Islam 3, no. 2 (2015): 503. http://dx.doi.org/10.15642/teosofi.2013.3.2.503-525.

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<p>This article discusses the thinking of Haji Agus Salim about <em>aqîdah</em>, sharî‘ah, and <em>Ihs</em><em>â</em><em>n</em>. Regarding the Agus Salim’s thinking about Aqeedah, he covers the concept of <em>tawhîd</em> (the deity), destiny (God’s provision) and resignation (surrender). While thinking associated with sharî‘ah contains ideas in social and ritual. The idea of charity was oriented at a picture of the attitudes and virtues in Islam that applied. Haji Agus Salim patterns of thought very dialectic and dynamic that un

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Anwar, Saeful. "Pemikiran dan Gerakan Amr Ma‘rûf Nahy Munkar Front Pembela Islam (FPI) di Indonesia 1989-2012." Teosofi: Jurnal Tasawuf dan Pemikiran Islam 4, no. 1 (2015): 220. http://dx.doi.org/10.15642/teosofi.2014.4.1.220-250.

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<p>This article explores the history of thoughts and movements of the Front Pembela Islam (FPI) in Indonesia between 1998 and 2012. The study concludes that since many government regulations are violated by the public, including the prohibition of gambling, prostitution and other forms of disobedience and lack of firmness of the government, FPI feels the need to take the initiative to help the government fight against immorality in order to enforce <em>amr ma‘rûf nahy munkar</em>. This is done through the movement run by the military force of the FPI who often uses means of v

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