Teosofia: Indonesian Journal of Islamic Mysticism
This journal provides a scholarly forum for sustained discussion of Islamic Mysticism and covers Humanities studies; Philosophy, Critical Thought, Cultural Studies, Art, Sociology, Anthropology, and Ethics. It presents developments of the related issues through publication of articles as well as book reviews. The subject covers textual and fieldwork studies with various perspectives of Mysticism, Islamic Mysticism, Religious Mysticism, Sufism, Tasawuf, and Humanities Studies. This journal warmly welcomes contributions from scholars of related disciplines.
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<![CDATA[التّخلّق باخلاق الله عند عبد الكريم القشيري ]]>
<![CDATA[Istifaiyah, Istifaiyah]]>
<![CDATA[ Teosofia: Indonesian Journal of Islamic Mysticism Vol 4, No 2 (2015) ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Humaniora - UIN Walisongo Semarang ]]>
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DOI: 10.21580/tos.v4i2.1719
<![CDATA[To behave as God’s attitude and moral (akhlak) is part of the purpose of the creation of man as a Caliph of God on this earth. Humans who are part of the image of Majesty/tajalli of Allah have the potential ilahiyah that is capable of being a medium for glorifying the Earth. Therefore, humans have an obligation themselves to always try to be the ideal image on the side of God. Through the study of analytic description of the at-Tahbir fi at-Tazkir al-Qusyairy works, the author tried to explain al-Qusyairy's view of man as the ideal image of (al-Insan al-Kamil) through the efforts of continually behave as Allah’s behaiour. Al-Qusyairy States that one of the methods to make the humanbeing as a perfect creation is by always working to the imitation of meaning contained in the asthma ' and the nature of God, the sacred, the Asma'ul Husna. However, not all the names and the nature of God can be applied in the attitude and behaviour of human beings. Because, there is a portion of the name and nature of God, who contains oneness, greatness, glory of the substance of God, as the word of God, al-Ahad al-Mutakkabir, etc. While the name and the nature of God that shows the true nature of his actions can be imitated by man, such as al-' Alim al-Latif al-Wahhab al-Khaliq, etc.]]>
<![CDATA[ISLAMIC ETHICS BASED ON AL-QUR'AN AND MULLA ṢADRĀ’S ESCATOLOGY ]]>
<![CDATA[Kerwanto, Kerwanto]]>
<![CDATA[ Teosofia: Indonesian Journal of Islamic Mysticism Vol 4, No 2 (2015) ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Humaniora - UIN Walisongo Semarang ]]>
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DOI: 10.21580/tos.v4i2.1715
<![CDATA[Mulla á¹¢adrÄ is one of the philosophers who provide philosophical views and answers to the principles of eschatology (ma'Äd) that have not been answered by the philosophers of his predecessors. He is also known for successfully pouring his philosophical thoughts in his various commentaries on the main religious sources, both those relating to the Qur'an and ḥadÄ«th. In this paper, there are several principles of eschatology of á¹¢adrÄ which the writer will examine as the position of á¹¢adrÄ in regard to post-mortal physical resurrection, the intellectual (intellectual) (intellectual), the role of the Actor (fÄ'il) and Action ('amal) and the relationship between resurrection (ma'Äd) and ethics (AkhlÄk). In the eschatology of á¹¢adrÄ, the knowledge of eschatological matters (life akherat) has a major influence on an individual's ethical actions. This paper is also intended to show that Mulla á¹¢adrÄ's ethics as an implication of his eschatological philosophy is synergistic with the main sources of religion; Both the Qur'an and the Hadith of the Prophet.]]>
<![CDATA[ABDURRAHMAN WAHID’S CONCEPT OF NON-VIOLENT APPROACH TO BUILDING PEACE ]]>
<![CDATA[Mujab, Muhammad Saiful]]>
<![CDATA[ Teosofia: Indonesian Journal of Islamic Mysticism Vol 4, No 2 (2015) ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Humaniora - UIN Walisongo Semarang ]]>
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DOI: 10.21580/tos.v4i2.1712
<![CDATA[Abdurrahman Wahid is a prominent moslem scholar in Indonesia and Indonesia’s fourth president (and the first president voted by people’s representative council). He was born from traditionalist muslim family. His grand father is Hasyim Asy’ary, the founder of Nahdlatul Ulama’, the biggest islamic organization in theworld with 25 million member. His father, Wahid Hasyim, is the first minister of religious affairs. He was also the chairman of Nahdlatul Ulama’ for several periods.His contribution to create peace is countless. He is well known as the father of pluralism in Indonesia. After his death, many people started to fund organizations learning about his thoughts of pluralism, culture and religion, protecting minorities, respecting diversities, creating peace, etc.This article is attempting to explain his non-violance approach to create peace, in the case of terrorism prefention. Firstly, the writer define the term terrorism in general and Abdurrahman Wahid’s version. Secondly, it is explained three backgrounds of the emergence of terrorism; (1). the feeling of inferiority (2). Superficial understanding towards religion (3) the weak system of Indonesia government. And the third is the solution of those three causes; (1). Dialogue (2). Islamic Education (3). Improving the system of the government.]]>
<![CDATA[THE MEANING BEHIND THROWING CHICKEN IN WEDDING CEREMONY Study of Kudus Kulon AndWetan Society ]]>
<![CDATA[Fadhlullah, Muhammad]]>
<![CDATA[ Teosofia: Indonesian Journal of Islamic Mysticism Vol 4, No 2 (2015) ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Humaniora - UIN Walisongo Semarang ]]>
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DOI: 10.21580/tos.v4i2.1717
<![CDATA[Our living traditions are an inheritance from our ancestors. One of them is Chicken Throwing ritual in Kudus City. This tradition celebrated when a villager of Kudus Kulon get married with Kudus Wetan society or in contrary. A villager should throw a chicken in Gelis bridge to eliminate the bad effect from spirits in this bridge. Almost of old people in the past include meaning in every tradition, they give some message not directly but in symbols. So that’s way the author want to describe what the meaning behind chicken throwing in wedding ceremony of Kudus society. This research used a qualitative method trough in depth interview to gain data. To analysis data, this research used the semiotic of Charles Sander Pierce. In sum, the tradition of Chicken Throwing has many meanings. Firstly, in Hindhu era this tradition was a symbol of offering that give to the spirits in Gelis river. Secondly in followers of Sunan Kudus era this tradition has the different meaning. They move to the purpose of this tradition became shodaqoh given to the vagrants. Thirdly, in this era it is carried out only on the basis of orders from parents or just hereditary]]>
<![CDATA[TAZKIYATUN NAFS IN CLASSICAL AND MODERN ISLAMIC TRADITION Qur’anic Worldvie ]]>
<![CDATA[Dwijayanti, Belinda]]>
<![CDATA[ Teosofia: Indonesian Journal of Islamic Mysticism Vol 4, No 2 (2015) ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Humaniora - UIN Walisongo Semarang ]]>
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DOI: 10.21580/tos.v4i2.1718
<![CDATA[This study aims to discover the interpretation of tazkkiyatun nafs according to classical islamic scholar; al-Alusi and modern one; Hamka. Whereas the method is library based-research and the collected data is gained by employing two keywords; al-nafs and tazkiyatun nafs. This research is also called as comparative study between classical islamic scholar; al-Alusi and modern one; Hamka, because of the analysis which uses comparative method to draw an inference between Hamka’s thought in al-Azar and al-Alusi’s in Ruh al Ma’ani. The acquired result is that soul purification according to classical islamic scholar; al-Alusi and modern one; Hamka which is purifying soul from atheist, polytheism, and wickedness act. The reward from soul purification is a calm soul and happiness in this world and hereafter.]]>
<![CDATA[ABDURRAHMAN WAHID’S CONCEPT OF NON-VIOLENT APPROACH TO BUILDING PEACE ]]>
<![CDATA[Muhammad Saiful Mujab]]>
<![CDATA[ Teosofia: Indonesian Journal of Islamic Mysticism Vol 4, No 2 (2015) ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Humaniora - UIN Walisongo Semarang ]]>
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DOI: 10.21580/tos.v4i2.1712
<![CDATA[Abdurrahman Wahid is a prominent moslem scholar in Indonesia and Indonesia’s fourth president (and the first president voted by people’s representative council). He was born from traditionalist muslim family. His grand father is Hasyim Asy’ary, the founder of Nahdlatul Ulama’, the biggest islamic organization in theworld with 25 million member. His father, Wahid Hasyim, is the first minister of religious affairs. He was also the chairman of Nahdlatul Ulama’ for several periods.His contribution to create peace is countless. He is well known as the father of pluralism in Indonesia. After his death, many people started to fund organizations learning about his thoughts of pluralism, culture and religion, protecting minorities, respecting diversities, creating peace, etc.This article is attempting to explain his non-violance approach to create peace, in the case of terrorism prefention. Firstly, the writer define the term terrorism in general and Abdurrahman Wahid’s version. Secondly, it is explained three backgrounds of the emergence of terrorism; (1). the feeling of inferiority (2). Superficial understanding towards religion (3) the weak system of Indonesia government. And the third is the solution of those three causes; (1). Dialogue (2). Islamic Education (3). Improving the system of the government.]]>
<![CDATA[THE MEANING BEHIND THROWING CHICKEN IN WEDDING CEREMONY Study of Kudus Kulon AndWetan Society ]]>
<![CDATA[Muhammad Fadhlullah]]>
<![CDATA[ Teosofia: Indonesian Journal of Islamic Mysticism Vol 4, No 2 (2015) ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Humaniora - UIN Walisongo Semarang ]]>
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DOI: 10.21580/tos.v4i2.1717
<![CDATA[Our living traditions are an inheritance from our ancestors. One of them is Chicken Throwing ritual in Kudus City. This tradition celebrated when a villager of Kudus Kulon get married with Kudus Wetan society or in contrary. A villager should throw a chicken in Gelis bridge to eliminate the bad effect from spirits in this bridge. Almost of old people in the past include meaning in every tradition, they give some message not directly but in symbols. So that’s way the author want to describe what the meaning behind chicken throwing in wedding ceremony of Kudus society. This research used a qualitative method trough in depth interview to gain data. To analysis data, this research used the semiotic of Charles Sander Pierce. In sum, the tradition of Chicken Throwing has many meanings. Firstly, in Hindhu era this tradition was a symbol of offering that give to the spirits in Gelis river. Secondly in followers of Sunan Kudus era this tradition has the different meaning. They move to the purpose of this tradition became shodaqoh given to the vagrants. Thirdly, in this era it is carried out only on the basis of orders from parents or just hereditary]]>
<![CDATA[TAZKIYATUN NAFS IN CLASSICAL AND MODERN ISLAMIC TRADITION Qur’anic Worldvie ]]>
<![CDATA[Belinda Dwijayanti]]>
<![CDATA[ Teosofia: Indonesian Journal of Islamic Mysticism Vol 4, No 2 (2015) ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Humaniora - UIN Walisongo Semarang ]]>
Show Abstract
|
Download Original
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Original Source
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Check in Google Scholar
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DOI: 10.21580/tos.v4i2.1718
<![CDATA[This study aims to discover the interpretation of tazkkiyatun nafs according to classical islamic scholar; al-Alusi and modern one; Hamka. Whereas the method is library based-research and the collected data is gained by employing two keywords; al-nafs and tazkiyatun nafs. This research is also called as comparative study between classical islamic scholar; al-Alusi and modern one; Hamka, because of the analysis which uses comparative method to draw an inference between Hamka’s thought in al-Azar and al-Alusi’s in Ruh al Ma’ani. The acquired result is that soul purification according to classical islamic scholar; al-Alusi and modern one; Hamka which is purifying soul from atheist, polytheism, and wickedness act. The reward from soul purification is a calm soul and happiness in this world and hereafter.]]>
<![CDATA[التّخلّق باخلاق الله عند عبد الكريم القشيري ]]>
<![CDATA[Istifaiyah Istifaiyah]]>
<![CDATA[ Teosofia: Indonesian Journal of Islamic Mysticism Vol 4, No 2 (2015) ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Humaniora - UIN Walisongo Semarang ]]>
Show Abstract
|
Download Original
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Check in Google Scholar
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DOI: 10.21580/tos.v4i2.1719
<![CDATA[To behave as God’s attitude and moral (akhlak) is part of the purpose of the creation of man as a Caliph of God on this earth. Humans who are part of the image of Majesty/tajalli of Allah have the potential ilahiyah that is capable of being a medium for glorifying the Earth. Therefore, humans have an obligation themselves to always try to be the ideal image on the side of God. Through the study of analytic description of the at-Tahbir fi at-Tazkir al-Qusyairy works, the author tried to explain al-Qusyairy's view of man as the ideal image of (al-Insan al-Kamil) through the efforts of continually behave as Allah’s behaiour. Al-Qusyairy States that one of the methods to make the humanbeing as a perfect creation is by always working to the imitation of meaning contained in the asthma ' and the nature of God, the sacred, the Asma'ul Husna. However, not all the names and the nature of God can be applied in the attitude and behaviour of human beings. Because, there is a portion of the name and nature of God, who contains oneness, greatness, glory of the substance of God, as the word of God, al-Ahad al-Mutakkabir, etc. While the name and the nature of God that shows the true nature of his actions can be imitated by man, such as al-' Alim al-Latif al-Wahhab al-Khaliq, etc.]]>
<![CDATA[ISLAMIC ETHICS BASED ON AL-QUR'AN AND MULLA ṢADRĀ’S ESCATOLOGY ]]>
<![CDATA[Kerwanto Kerwanto]]>
<![CDATA[ Teosofia: Indonesian Journal of Islamic Mysticism Vol 4, No 2 (2015) ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Humaniora - UIN Walisongo Semarang ]]>
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DOI: 10.21580/tos.v4i2.1715
<![CDATA[Mulla Ṣadrā is one of the philosophers who provide philosophical views and answers to the principles of eschatology (ma'ād) that have not been answered by the philosophers of his predecessors. He is also known for successfully pouring his philosophical thoughts in his various commentaries on the main religious sources, both those relating to the Qur'an and ḥadīth. In this paper, there are several principles of eschatology of Ṣadrā which the writer will examine as the position of Ṣadrā in regard to post-mortal physical resurrection, the intellectual (intellectual) (intellectual), the role of the Actor (fā'il) and Action ('amal) and the relationship between resurrection (ma'ād) and ethics (Akhlāk). In the eschatology of Ṣadrā, the knowledge of eschatological matters (life akherat) has a major influence on an individual's ethical actions. This paper is also intended to show that Mulla Ṣadrā's ethics as an implication of his eschatological philosophy is synergistic with the main sources of religion; Both the Qur'an and the Hadith of the Prophet.]]>
