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[KI AGENG SURYOMENTARAM’S PHILOSOPHICAL VIEWS AND ITS RELEVANCE FOR POSTMODERNITY ]]>
<![CDATA[Salamah, Umi Daris]]>
<![CDATA[ Teosofia: Indonesian Journal of Islamic Mysticism Vol 5, No 1 (2016) ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Humaniora - UIN Walisongo Semarang ]]>
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DOI: 10.21580/tos.v5i1.1724
<![CDATA[Postmodern society has related to the terms of relativism, it is kind of the rejection of certain universal forms (grand narrative). In this case, the uncertainty of ethic is being one of the problems of humanity that exist in postmodern society. It implies that there is no true moral principle. The accuracy of all moral principles are relatively accommodated to the concerned or selected individual environment. The difficulty is how to marry such values to respect for diversity. Some agreements on the principles of social justice are desirable. Human has to position themselves between ‘absolutism’ and ‘anything goes’. Ki Ageng Suryomentaram, one of the Javanese Philosophers, formulated a set of philosophical views called to deal with human life. It is not an absolute concept to follow. Neither is it a form of totalitarianism reconstruction. Yet, it can be included as one of what so called by Lyotard as a small narrative. So in postmodernism view, the concept of Ki Ageng Suryomentaram, be it about harmony or manungsa tanpa tenger (human without signs), mawas diri (self-cautiousness), and mulur mungkret (state of being developed and shrunk) can be regarded as knowledge that qualifies to be publicized. It fits to some degree into a postmodern society for creating a harmonious life. ]]>
<![CDATA[SUFI EDUCATIONAL TENETS: Practical Encounters of Sufi Teachings and Educational Curricula ]]>
<![CDATA[Subaidi, Subaidi]]>
<![CDATA[ Teosofia: Indonesian Journal of Islamic Mysticism Vol 5, No 1 (2016) ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Humaniora - UIN Walisongo Semarang ]]>
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DOI: 10.21580/tos.v5i1.1720
<![CDATA[This research focused on Sufism of ‘Abdul Wahab al-Sya’rani and studied about the education components which covers: the aspects of purpose and teaching material, the aspects of teacher and students, the aspects of method and strategy in Sufism Education, as well as the relevance of Sufism education by as-Sya’rani with the development of character building. The objectives of this research are: a) To describe what the objectives and teaching materials in Sufism by as-Sya’rani are; b) To describe how the position of the teacher and students in Sufism education by as-Sya’rani is; c) To describe what the method in Sufism education by as-Sya’rani is; d) To describe how relevant the Sufism by as-Sya’rani with the development of character building is. This qualitative research uses hermeneutic approach. The analysis method used in this research is content analysis with the descriptive features. The writer uses the hermeneutic approach because he efforts to describe the facts gained from text containing as-Sya’rani’s thoughts on Sufism education and performs the perception towards the sense of texts in effort to be possibly close to understand the idea of as-Sya’rani’s Sufism education.]]>
<![CDATA[MARRIAGE, SPIRITUALITY AND MODERN SOCIETY: Al-Ghazali’s Thought ]]>
<![CDATA[Azizah, Uswah]]>
<![CDATA[ Teosofia: Indonesian Journal of Islamic Mysticism Vol 5, No 1 (2016) ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Humaniora - UIN Walisongo Semarang ]]>
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DOI: 10.21580/tos.v5i1.1716
<![CDATA[Marriage ideally should be a meaningful relationship, but in reality it is not the same. Modern society is questioning marriage that make them confronts dilemma which weaken social responsibility and family ties which, then, susceptible to domestic violence and even ended by divorce. This dilemma lead modern society seek for happiness outside marriage by choosing alternative of marriage; cohabitation, gay-parent family, or staying single (celibacy). The problem is modern society fail to find the meaningful relationship inside marriage. They fulfill material needs but fail fulfilling spiritual needs. This study is qualitative research which uses literature approach by focusing on the study of al-Gazali’s thought about the virtue of marriage in tasawuf perspective. The data is analyzed using content analysis approach to reveal the content of al-Gazali’s books. The virtue of marriage is the ethical significant of what lies behind the order of marriage. The virtue of marriage is that it is one of abstinence (riyadah an-nafs), it is done when fasting and restraining sight cannot curb sexual desire anymore. It is a necessary virtue for the conduct of spiritual exercises leading to union with God. Another virtue of marriage is that it is an act of devotion (‘ibadah). It said so because there are many benefits (maslahah) inside marriage. Besides it can safeguard self from sinning if sight and adultery, it also beneficial in perpetuating mankind conform to the love of God. The virtue of marriage, in fact, can overcome the dilemma of modern society.  ]]>
<![CDATA[Ù…Øمد عبده واتجاهه الأدبي ÙÙŠ التÙسير ]]>
<![CDATA[Sihabuddin, Muhammad]]>
<![CDATA[ Teosofia: Indonesian Journal of Islamic Mysticism Vol 5, No 1 (2016) ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Humaniora - UIN Walisongo Semarang ]]>
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DOI: 10.21580/tos.v5i1.1727
<![CDATA[This research strengthens the findings of the previous research which stated that Muhammad Abduh used literary paradigm in his Tafsir. Abduh, although he was known as a man of letters but there is a statement that it does not mean that Abduh’s Tafsir entirely stands on the methods and literary paradigm. Due to this reason the study is purposed. The findings of this research show that Abduh’s interpretation toward the Qur'an is not much different than what is done by the contemporary interpreters such as Amin Al-Khulli. The literary approach used by Abduh in interpreting the Qur'an it could be reviewed from linguistic description given upon words in the Qur'anic verses and the aspect of the history of the development of the meaning of those words. In addition, Abduh’s literary approach is also identical to rationalism tradition in the world of the Qur'anic exegesis scholarship. This caused Abduh to be accused as of the leftist Mu'tazilah. However, by using the inter-textual method, this research concludes that the allegation is not true.]]>
<![CDATA[TOWARD AN OBJECTIVE ISLAMIC STUDIES ]]>
<![CDATA[Hasanah, Karimatul]]>
<![CDATA[ Teosofia: Indonesian Journal of Islamic Mysticism Vol 5, No 1 (2016) ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Humaniora - UIN Walisongo Semarang ]]>
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DOI: 10.21580/tos.v5i1.1713
<![CDATA[One of the issues that haunts contemporary Muslim scholarship is the objectivity of the study of Islamic Studies which they strive for. Among them are groups called insiders and outsiders. Insiders as Islamic reviewers come from Muslims, while outsiders are reviewers of non-Muslims who are often called orientalists. If insiders are considered to be less objective because of their ideological interests as the adherents of Islam, the outsider's unobjectivity is due to their propaganda-oriented study. The problem eventually leads to the solutioncoming upfrom some prominent scholars’ ideas in Islamic Studies, among them are Kim Knot, Abdur Rouf, and Fazlur Rahman. Kim Knot produced a Spatial theory, Abdur Rauf initiated an Empatic Understanding, while Fazlur Rahman formulated objectivity theories. Those three try to make efforts to bridge between insider and outsider so that each can do an objective study, which is not ideologically-subjective biased. This is called intersubjectivity in religious studies.]]>
<![CDATA[SUFI EDUCATIONAL TENETS: Practical Encounters of Sufi Teachings and Educational Curricula ]]>
<![CDATA[Subaidi Subaidi]]>
<![CDATA[ Teosofia: Indonesian Journal of Islamic Mysticism Vol 5, No 1 (2016) ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Humaniora - UIN Walisongo Semarang ]]>
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DOI: 10.21580/tos.v5i1.1720
<![CDATA[This research focused on Sufism of ‘Abdul Wahab al-Sya’rani and studied about the education components which covers: the aspects of purpose and teaching material, the aspects of teacher and students, the aspects of method and strategy in Sufism Education, as well as the relevance of Sufism education by as-Sya’rani with the development of character building. The objectives of this research are: a) To describe what the objectives and teaching materials in Sufism by as-Sya’rani are; b) To describe how the position of the teacher and students in Sufism education by as-Sya’rani is; c) To describe what the method in Sufism education by as-Sya’rani is; d) To describe how relevant the Sufism by as-Sya’rani with the development of character building is. This qualitative research uses hermeneutic approach. The analysis method used in this research is content analysis with the descriptive features. The writer uses the hermeneutic approach because he efforts to describe the facts gained from text containing as-Sya’rani’s thoughts on Sufism education and performs the perception towards the sense of texts in effort to be possibly close to understand the idea of as-Sya’rani’s Sufism education.]]>
<![CDATA[MARRIAGE, SPIRITUALITY AND MODERN SOCIETY: Al-Ghazali’s Thought ]]>
<![CDATA[Uswah Azizah]]>
<![CDATA[ Teosofia: Indonesian Journal of Islamic Mysticism Vol 5, No 1 (2016) ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Humaniora - UIN Walisongo Semarang ]]>
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DOI: 10.21580/tos.v5i1.1716
<![CDATA[Marriage ideally should be a meaningful relationship, but in reality it is not the same. Modern society is questioning marriage that make them confronts dilemma which weaken social responsibility and family ties which, then, susceptible to domestic violence and even ended by divorce. This dilemma lead modern society seek for happiness outside marriage by choosing alternative of marriage; cohabitation, gay-parent family, or staying single (celibacy). The problem is modern society fail to find the meaningful relationship inside marriage. They fulfill material needs but fail fulfilling spiritual needs. This study is qualitative research which uses literature approach by focusing on the study of al-Gazali’s thought about the virtue of marriage in tasawuf perspective. The data is analyzed using content analysis approach to reveal the content of al-Gazali’s books. The virtue of marriage is the ethical significant of what lies behind the order of marriage. The virtue of marriage is that it is one of abstinence (riyadah an-nafs), it is done when fasting and restraining sight cannot curb sexual desire anymore. It is a necessary virtue for the conduct of spiritual exercises leading to union with God. Another virtue of marriage is that it is an act of devotion (‘ibadah). It said so because there are many benefits (maslahah) inside marriage. Besides it can safeguard self from sinning if sight and adultery, it also beneficial in perpetuating mankind conform to the love of God. The virtue of marriage, in fact, can overcome the dilemma of modern society. ]]>
<![CDATA[محمد عبده واتجاهه الأدبي في التفسير ]]>
<![CDATA[Muhammad Sihabuddin]]>
<![CDATA[ Teosofia: Indonesian Journal of Islamic Mysticism Vol 5, No 1 (2016) ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Humaniora - UIN Walisongo Semarang ]]>
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DOI: 10.21580/tos.v5i1.1727
<![CDATA[This research strengthens the findings of the previous research which stated that Muhammad Abduh used literary paradigm in his Tafsir. Abduh, although he was known as a man of letters but there is a statement that it does not mean that Abduh’s Tafsir entirely stands on the methods and literary paradigm. Due to this reason the study is purposed. The findings of this research show that Abduh’s interpretation toward the Qur'an is not much different than what is done by the contemporary interpreters such as Amin Al-Khulli. The literary approach used by Abduh in interpreting the Qur'an it could be reviewed from linguistic description given upon words in the Qur'anic verses and the aspect of the history of the development of the meaning of those words. In addition, Abduh’s literary approach is also identical to rationalism tradition in the world of the Qur'anic exegesis scholarship. This caused Abduh to be accused as of the leftist Mu'tazilah. However, by using the inter-textual method, this research concludes that the allegation is not true.]]>
<![CDATA[TOWARD AN OBJECTIVE ISLAMIC STUDIES ]]>
<![CDATA[Karimatul Hasanah]]>
<![CDATA[ Teosofia: Indonesian Journal of Islamic Mysticism Vol 5, No 1 (2016) ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Humaniora - UIN Walisongo Semarang ]]>
Show Abstract
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DOI: 10.21580/tos.v5i1.1713
<![CDATA[One of the issues that haunts contemporary Muslim scholarship is the objectivity of the study of Islamic Studies which they strive for. Among them are groups called insiders and outsiders. Insiders as Islamic reviewers come from Muslims, while outsiders are reviewers of non-Muslims who are often called orientalists. If insiders are considered to be less objective because of their ideological interests as the adherents of Islam, the outsider's unobjectivity is due to their propaganda-oriented study. The problem eventually leads to the solutioncoming upfrom some prominent scholars’ ideas in Islamic Studies, among them are Kim Knot, Abdur Rouf, and Fazlur Rahman. Kim Knot produced a Spatial theory, Abdur Rauf initiated an Empatic Understanding, while Fazlur Rahman formulated objectivity theories. Those three try to make efforts to bridge between insider and outsider so that each can do an objective study, which is not ideologically-subjective biased. This is called intersubjectivity in religious studies.]]>
<![CDATA[KI AGENG SURYOMENTARAM’S PHILOSOPHICAL VIEWS AND ITS RELEVANCE FOR POSTMODERNITY ]]>
<![CDATA[Umi Daris Salamah]]>
<![CDATA[ Teosofia: Indonesian Journal of Islamic Mysticism Vol 5, No 1 (2016) ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Humaniora - UIN Walisongo Semarang ]]>
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DOI: 10.21580/tos.v5i1.1724
<![CDATA[Postmodern society has related to the terms of relativism, it is kind of the rejection of certain universal forms (grand narrative). In this case, the uncertainty of ethic is being one of the problems of humanity that exist in postmodern society. It implies that there is no true moral principle. The accuracy of all moral principles are relatively accommodated to the concerned or selected individual environment. The difficulty is how to marry such values to respect for diversity. Some agreements on the principles of social justice are desirable. Human has to position themselves between ‘absolutism’ and ‘anything goes’. Ki Ageng Suryomentaram, one of the Javanese Philosophers, formulated a set of philosophical views called to deal with human life. It is not an absolute concept to follow. Neither is it a form of totalitarianism reconstruction. Yet, it can be included as one of what so called by Lyotard as a small narrative. So in postmodernism view, the concept of Ki Ageng Suryomentaram, be it about harmony or manungsa tanpa tenger (human without signs), mawas diri (self-cautiousness), and mulur mungkret (state of being developed and shrunk) can be regarded as knowledge that qualifies to be publicized. It fits to some degree into a postmodern society for creating a harmonious life. ]]>
