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[رعاية البيئة ÙÙŠ التصو٠الإسلامي ]]>
<![CDATA[Munji, Ahmad]]>
<![CDATA[ Teosofia: Indonesian Journal of Islamic Mysticism Vol 5, No 2 (2016) ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Humaniora - UIN Walisongo Semarang ]]>
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DOI: 10.21580/tos.v5i2.1726
<![CDATA[As a universal religion, Islam regulates all aspects of life. As one of aspects in Islam, tasawwuf/Sufism invites people to be guardians for environmental preservation since nature is part of God’s creatures. To some extent, the teachings of Sufism are mainly about ethic (adab). This ethic can be either vertical to God or horizontal to all God’s creatures including nature and environment. Ibn Arabi in this regard is an influential character in Sufism which his thoughts gave a lot of influence on the development of the world of Sufism in General. Among his thoughts is about the unity of God with the universe. The question is, how Ibn Arabi’s thought could give an impact in the context of the preservation of the environment. This research finds amd formulates some aspect of Sufism that can contribute to encourage people in dealing with environmental preservation. It is based on attitude or akhlak theologically.]]>
<![CDATA[BHIKHU PAREKH CRITICS TOWARD MODERN PLURALISM ]]>
<![CDATA[Iwanebel, Fejrian Yazdajird]]>
<![CDATA[ Teosofia: Indonesian Journal of Islamic Mysticism Vol 5, No 2 (2016) ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Humaniora - UIN Walisongo Semarang ]]>
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DOI: 10.21580/tos.v5i2.1722
<![CDATA[Pluralism is judged by some thinkers as a response to their dissatisfaction with monism. The factual realities have made a self-evident that society's culture is plural. In this paper the author tries to describe three prominent figures who discuss about pluralism and the weaknesses of their thoughts. The author stands on the work of Bhikhu Parekh entitled "Rethinking Multiculturalism; Cultural Diversity and Political Theory". In Parekh's view, the three thinkers have criticized monism and wanted to propose the idea of cultural pluralism. Unfortunately, they are stuck on moral values which are integral and universal. So they are just returning to moral monism in explaining the reality of a diverse society. In this dialect, multiculturalism becomes a new alternative for intercultural dialogue that carries the mission of equality and freedom of expression which is accompanied by positive reciprocity leading to a dynamic civilization of constructive human life.]]>
<![CDATA[THE ETHICAL AND AESTHETICAL DIMENSION OF FIGURATIVE CLASSICAL CALLIGRAPHY PAINTING ]]>
<![CDATA[Kurniawati, Dini]]>
<![CDATA[ Teosofia: Indonesian Journal of Islamic Mysticism Vol 5, No 2 (2016) ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Humaniora - UIN Walisongo Semarang ]]>
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DOI: 10.21580/tos.v5i2.1723
<![CDATA[The current phenomenon indicates that the use of the term of art experienced a shift in meaning, which is arbitrary. Art is only seen as an expression of free expression, without care about the meaning contained in the work of art. However, it is not evident among Moslem artists in expressing their work in figurative calligraphy painting. Although in Islam, painting especially in paint the creature living (figure) got a bad response, but the Moslem artists were able to present works that are not only beautiful but also the messages. The research questions in this thesis are first what is the ethical and aesthetical message of figurative calligraphy painting? And is there a relationship between ethical and aesthetical messages in figurative calligraphy painting? Trough an interpretative qualitative and a symbolic interaction approach. The research concluded that the ethical messages are Posts contain praying illustrated in the form of ‘abid in praying. It contains the meaning that human is weak creature and always does wrong. Therefore, humans need forgiveness from Allah. Posts of Ali Ibn Abi Thalib was illustrated in the form of lion. It describes and contains the meaning of braveness and heroism of Ali in defense of Allah religion. The aesthetical message in every figurative calligraphy painting is a manifestation of the beauty that exists in the universe. Figurative calligraphy painting is described the Majesty, Power and Oneness of Allah, the art was created is the manifestation of tawḥid]]>
<![CDATA[ADAB FOR A PEACEFUL WORLD: A Study of Jalaluddin Rumi’s Concept of Sufism ]]>
<![CDATA[Zinira, Maurisa]]>
<![CDATA[ Teosofia: Indonesian Journal of Islamic Mysticism Vol 5, No 2 (2016) ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Humaniora - UIN Walisongo Semarang ]]>
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DOI: 10.21580/tos.v5i2.1714
<![CDATA[Rumi’s spiritual teaching is slightly different from others' in a way that his devotional concepts put greater emphasis on ethics. Rumi believes that spirituality tightly relates to ethics, without which one neither could attain nor be able to stay in spiritual perfection. To sail to God, one should implement some ethical values best covered by the frame to love and to renunciate. To love entails loving God and His creatures, while to renunciate indicates the detachment from worldly desires. Putting these two into application, one will be able to attain the union with the Sublime Being (fana’). However for Rumi, one could be said to reach spiritual perfection only after he returned from self-mortification and gained spiritual wisdom that allows him to share universal love to the rest of human lives (baqa’).]]>
<![CDATA[MENTORING THE TROUBLED WOMEN WORKERS AT THE INDONESIAN EMBASSY IN SINGAPORE: Integration of Sufism and Psychology ]]>
<![CDATA[Syukur, Amin]]>;
<![CDATA[Ni'am, Nidhomun]]>;
<![CDATA[Rejeki, Sri]]>
<![CDATA[ Teosofia: Indonesian Journal of Islamic Mysticism Vol 5, No 2 (2016) ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Humaniora - UIN Walisongo Semarang ]]>
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DOI: 10.21580/tos.v5i2.1721
<![CDATA[There are five components ofdemographics, namely; birth, death, migration, social mobility, and marriage. This study focuses onthe migration of people, commonly called circular migration. Population growth and economic issues, namely the narrowness of employment in Indonesia and the salary promised to be the cause. In Indonesia, this migration is called Indonesian Workers (TKI), both menand women.The majority of Indonesian people's livelihood is asrice farmers, whose results are not sufficient.Naturally, the majority of the Indonesian people become motivated to work abroad. This study focuses on one of the countries in Southeast Asia, namely Singapore with consideration of the number of Indonesian migrant workers who work in Singapore.]]>
<![CDATA[رعاية البيئة في التصوف الإسلامي ]]>
<![CDATA[Ahmad Munji]]>
<![CDATA[ Teosofia: Indonesian Journal of Islamic Mysticism Vol 5, No 2 (2016) ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Humaniora - UIN Walisongo Semarang ]]>
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DOI: 10.21580/tos.v5i2.1726
<![CDATA[As a universal religion, Islam regulates all aspects of life. As one of aspects in Islam, tasawwuf/Sufism invites people to be guardians for environmental preservation since nature is part of God’s creatures. To some extent, the teachings of Sufism are mainly about ethic (adab). This ethic can be either vertical to God or horizontal to all God’s creatures including nature and environment. Ibn Arabi in this regard is an influential character in Sufism which his thoughts gave a lot of influence on the development of the world of Sufism in General. Among his thoughts is about the unity of God with the universe. The question is, how Ibn Arabi’s thought could give an impact in the context of the preservation of the environment. This research finds amd formulates some aspect of Sufism that can contribute to encourage people in dealing with environmental preservation. It is based on attitude or akhlak theologically.]]>
<![CDATA[MENTORING THE TROUBLED WOMEN WORKERS AT THE INDONESIAN EMBASSY IN SINGAPORE: Integration of Sufism and Psychology ]]>
<![CDATA[Amin Syukur]]>;
<![CDATA[Nidhomun Ni'am]]>;
<![CDATA[Sri Rejeki]]>
<![CDATA[ Teosofia: Indonesian Journal of Islamic Mysticism Vol 5, No 2 (2016) ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Humaniora - UIN Walisongo Semarang ]]>
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DOI: 10.21580/tos.v5i2.1721
<![CDATA[There are five components ofdemographics, namely; birth, death, migration, social mobility, and marriage. This study focuses onthe migration of people, commonly called circular migration. Population growth and economic issues, namely the narrowness of employment in Indonesia and the salary promised to be the cause. In Indonesia, this migration is called Indonesian Workers (TKI), both menand women.The majority of Indonesian people's livelihood is asrice farmers, whose results are not sufficient.Naturally, the majority of the Indonesian people become motivated to work abroad. This study focuses on one of the countries in Southeast Asia, namely Singapore with consideration of the number of Indonesian migrant workers who work in Singapore.]]>
<![CDATA[BHIKHU PAREKH CRITICS TOWARD MODERN PLURALISM ]]>
<![CDATA[Fejrian Yazdajird Iwanebel]]>
<![CDATA[ Teosofia: Indonesian Journal of Islamic Mysticism Vol 5, No 2 (2016) ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Humaniora - UIN Walisongo Semarang ]]>
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DOI: 10.21580/tos.v5i2.1722
<![CDATA[Pluralism is judged by some thinkers as a response to their dissatisfaction with monism. The factual realities have made a self-evident that society's culture is plural. In this paper the author tries to describe three prominent figures who discuss about pluralism and the weaknesses of their thoughts. The author stands on the work of Bhikhu Parekh entitled "Rethinking Multiculturalism; Cultural Diversity and Political Theory". In Parekh's view, the three thinkers have criticized monism and wanted to propose the idea of cultural pluralism. Unfortunately, they are stuck on moral values which are integral and universal. So they are just returning to moral monism in explaining the reality of a diverse society. In this dialect, multiculturalism becomes a new alternative for intercultural dialogue that carries the mission of equality and freedom of expression which is accompanied by positive reciprocity leading to a dynamic civilization of constructive human life.]]>
<![CDATA[THE ETHICAL AND AESTHETICAL DIMENSION OF FIGURATIVE CLASSICAL CALLIGRAPHY PAINTING ]]>
<![CDATA[Dini Kurniawati]]>
<![CDATA[ Teosofia: Indonesian Journal of Islamic Mysticism Vol 5, No 2 (2016) ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Humaniora - UIN Walisongo Semarang ]]>
Show Abstract
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DOI: 10.21580/tos.v5i2.1723
<![CDATA[The current phenomenon indicates that the use of the term of art experienced a shift in meaning, which is arbitrary. Art is only seen as an expression of free expression, without care about the meaning contained in the work of art. However, it is not evident among Moslem artists in expressing their work in figurative calligraphy painting. Although in Islam, painting especially in paint the creature living (figure) got a bad response, but the Moslem artists were able to present works that are not only beautiful but also the messages. The research questions in this thesis are first what is the ethical and aesthetical message of figurative calligraphy painting? And is there a relationship between ethical and aesthetical messages in figurative calligraphy painting? Trough an interpretative qualitative and a symbolic interaction approach. The research concluded that the ethical messages are Posts contain praying illustrated in the form of ‘abid in praying. It contains the meaning that human is weak creature and always does wrong. Therefore, humans need forgiveness from Allah. Posts of Ali Ibn Abi Thalib was illustrated in the form of lion. It describes and contains the meaning of braveness and heroism of Ali in defense of Allah religion. The aesthetical message in every figurative calligraphy painting is a manifestation of the beauty that exists in the universe. Figurative calligraphy painting is described the Majesty, Power and Oneness of Allah, the art was created is the manifestation of tawḥid]]>
<![CDATA[ADAB FOR A PEACEFUL WORLD: A Study of Jalaluddin Rumi’s Concept of Sufism ]]>
<![CDATA[Maurisa Zinira]]>
<![CDATA[ Teosofia: Indonesian Journal of Islamic Mysticism Vol 5, No 2 (2016) ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Humaniora - UIN Walisongo Semarang ]]>
Show Abstract
|
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Original Source
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Check in Google Scholar
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DOI: 10.21580/tos.v5i2.1714
<![CDATA[Rumi’s spiritual teaching is slightly different from others' in a way that his devotional concepts put greater emphasis on ethics. Rumi believes that spirituality tightly relates to ethics, without which one neither could attain nor be able to stay in spiritual perfection. To sail to God, one should implement some ethical values best covered by the frame to love and to renunciate. To love entails loving God and His creatures, while to renunciate indicates the detachment from worldly desires. Putting these two into application, one will be able to attain the union with the Sublime Being (fana’). However for Rumi, one could be said to reach spiritual perfection only after he returned from self-mortification and gained spiritual wisdom that allows him to share universal love to the rest of human lives (baqa’).]]>
