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.
Articles
10 Documents
Search results for
, issue
"Vol 6, No 1 (2017)"
:
10 Documents
clear
<![CDATA[REVISITING GENDER TOUGHT IN ISLAMIC STUDIES ]]>
<![CDATA[Khasanah, Karimatul]]>
<![CDATA[ Teosofia: Indonesian Journal of Islamic Mysticism Vol 6, No 1 (2017) ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Humaniora - UIN Walisongo Semarang ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.21580/tos.v6i1.1701
<![CDATA[Women issue viewed from religions perspective will be always interesting to study. It is because religion often does "not bridging" the role of women as creatures who share a humanitarian and divine mission, like men, instead it makes the position of women subordinated and marginalized. responding to the discourse on gender, this paper tries to find the root of the problem out by making modern thinkers as a foothold, namely AminaWadud and KhaledAbou El-Fadl. AminaWadud introduces tauhidi hermeneutics which can be used as a paradigm and methodology. Meanwhile El-Fadl introduces a dialogical hermeneutics to bridge the imbalance of subjectivity elements that often occur in gender interpretation.]]>
<![CDATA[السنة النبوية والقراءة النصية عند ابن Øزم الأندلسي ]]>
<![CDATA[Arafat, Ahmad Tajuddin]]>
<![CDATA[ Teosofia: Indonesian Journal of Islamic Mysticism Vol 6, No 1 (2017) ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Humaniora - UIN Walisongo Semarang ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.21580/tos.v6i1.1703
<![CDATA[The Qur'an and the Sahih Hadith interwave each other. Both correspond and there is no contradiction between the two for both are part of God's revelation toward Prophet Muhammad. Therefore, they are referred as sacred texts to seek guidance from. According to Ibn Hazm (d.456 AH), the sacred text must be understood textually. He treated the text as it is in the Qur'an and Sunna denoting the law of something. It is unacceptable for him to use majaz (metaphorical interpretation) except a famous majaz evidenced by other texts, ijma', sensory elements, or the language by which the text is derived. Because of this textual tendency, the Sunna / Hadith that has the power of hujjah (a valid argument) is only in the form of his sunnah qauliyyah (stated sunnah). Meanwhile, his sunnah fi'liyyah (performed sunnah) can not be used as hujjah unless it correlates with the command written in the Qur'an and Sunnah (qauliyah). The sunnah taqririyyah (confirmed sunnah), according to Ibn Hazm, is only addressed to mubah (lawful) category and has no binding legal provisions.]]>
<![CDATA[THE PHILOSOPHICAL STUDY OF IQBAL'S THOUGHT: The Mystical Experience and the Negation of The Self-Negating Quietism ]]>
<![CDATA[Roswantoro, Alim]]>
<![CDATA[ Teosofia: Indonesian Journal of Islamic Mysticism Vol 6, No 1 (2017) ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Humaniora - UIN Walisongo Semarang ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.21580/tos.v6i1.1698
<![CDATA[The article tries to philosophically explore the Iqbal’s notion of mysticism and the mystic’s attitude in facing the world life. The exploration is focused on his concept of mystical experience and the negation of the self-negating quietism. And from this conception, this writing efforts to withdraw the implication to the passive-active attitude of the worldly life. It is the philosophical understanding of the Islamic mysticism in Iqbal’s philosophy as can be traced and found out in his works, particularly in his magnum opus, “The Reconstruction of Religious Thought in Islamâ€. Mysticism, in Iqbal’s understanding, is the human inner world in capturing reality as a whole or non-serial time reality behind his encounter with the Ultimate Ego. For him, there are two experiences, that is, normal one and mystical one. In efforts to understand mysticism, one has to have deep understanding of the basic characters of human mystical experience that is very unique in nature compared to human normal one.]]>
<![CDATA[HUMAN SPIRITUALITY PHASES IN SUFISM The Study of Abu Nasr Al-Sarraj in The Book of al-Luma' ]]>
<![CDATA[Mukholik, Ayis]]>
<![CDATA[ Teosofia: Indonesian Journal of Islamic Mysticism Vol 6, No 1 (2017) ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Humaniora - UIN Walisongo Semarang ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.21580/tos.v6i1.1699
<![CDATA[This study discusses the phases that human beings must go through to achieve a noble degree in the sight of God. In Sufism, this topic is known as maqamat and ahwal. Maqamat is the spiritual position, that is, the existence of a person in the way of Allah by trying to practice the deeds to be closer to Allah. While ahwal is a condition or spiritual circumstance within heart bestowed by God because of the intensity of the dhikr (remembering God). To reach the highest level (ma'rifatullah), it can not be reached in a way that is easy and short time. Man must try to empty himself from sin and fill it with good deeds. For only with a holy soul, God gives much of His knowledge. This paper aims to describe and analyze the stages of human spirituality in the book of a classic Sufi figure, Abu Nasr Al-Sarraj. Through inner experience, Sarraj formulated the concept of being close to God. This thought is based on the social conditions of society at that time concerning with material matters rather than spiritual ones. Therefore, the question is how the spiritual phases should be achieved by Al-Sarraj? To answer this question, the researcher uses a qualitative method by examining the text and analyzing it to find the sequences of phases. The result of this research is that Al Sarraj formulates 7 levels of maqam and 9 levels ahwal. Humans who can run the phase are classified into Insan Kamil (perfect human) because there is no distance between him and God.]]>
<![CDATA[SCHOLARSHIP AND ACTIVISM TOWARD VIOLENCE AGAINST WOMEN ]]>
<![CDATA[Hasyim, Nur]]>
<![CDATA[ Teosofia: Indonesian Journal of Islamic Mysticism Vol 6, No 1 (2017) ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Humaniora - UIN Walisongo Semarang ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.21580/tos.v6i1.1700
<![CDATA[This paper discusses on the relationship between scholarship and activism and argues that one is an integral part of another. Scholarship provides an analytical framework and guidance for activism in understanding the social injustice and oppression. It also help activism to develop strategies to address the problem. At the same time, activism provides a valid evidence and data from which theories are generated. Based on the author study on the movement to end violence against women, this paper indicates two types of relationship between scholarship and activism; first, direct connection in which the paper presents some examples of activismagainst violence against women in the world that are carried out by scholars. Second, indirect connection where the paper presents some scholarly works that are influential for anti-violence against women activism. ]]>
<![CDATA[السنة النبوية والقراءة النصية عند ابن حزم الأندلسي ]]>
<![CDATA[Ahmad Tajuddin Arafat]]>
<![CDATA[ Teosofia: Indonesian Journal of Islamic Mysticism Vol 6, No 1 (2017) ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Humaniora - UIN Walisongo Semarang ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.21580/tos.v6i1.1703
<![CDATA[The Qur'an and the Sahih Hadith interwave each other. Both correspond and there is no contradiction between the two for both are part of God's revelation toward Prophet Muhammad. Therefore, they are referred as sacred texts to seek guidance from. According to Ibn Hazm (d.456 AH), the sacred text must be understood textually. He treated the text as it is in the Qur'an and Sunna denoting the law of something. It is unacceptable for him to use majaz (metaphorical interpretation) except a famous majaz evidenced by other texts, ijma', sensory elements, or the language by which the text is derived. Because of this textual tendency, the Sunna / Hadith that has the power of hujjah (a valid argument) is only in the form of his sunnah qauliyyah (stated sunnah). Meanwhile, his sunnah fi'liyyah (performed sunnah) can not be used as hujjah unless it correlates with the command written in the Qur'an and Sunnah (qauliyah). The sunnah taqririyyah (confirmed sunnah), according to Ibn Hazm, is only addressed to mubah (lawful) category and has no binding legal provisions.]]>
<![CDATA[THE PHILOSOPHICAL STUDY OF IQBAL'S THOUGHT: The Mystical Experience and the Negation of The Self-Negating Quietism ]]>
<![CDATA[Alim Roswantoro]]>
<![CDATA[ Teosofia: Indonesian Journal of Islamic Mysticism Vol 6, No 1 (2017) ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Humaniora - UIN Walisongo Semarang ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.21580/tos.v6i1.1698
<![CDATA[The article tries to philosophically explore the Iqbal’s notion of mysticism and the mystic’s attitude in facing the world life. The exploration is focused on his concept of mystical experience and the negation of the self-negating quietism. And from this conception, this writing efforts to withdraw the implication to the passive-active attitude of the worldly life. It is the philosophical understanding of the Islamic mysticism in Iqbal’s philosophy as can be traced and found out in his works, particularly in his magnum opus, “The Reconstruction of Religious Thought in Islam”. Mysticism, in Iqbal’s understanding, is the human inner world in capturing reality as a whole or non-serial time reality behind his encounter with the Ultimate Ego. For him, there are two experiences, that is, normal one and mystical one. In efforts to understand mysticism, one has to have deep understanding of the basic characters of human mystical experience that is very unique in nature compared to human normal one.]]>
<![CDATA[HUMAN SPIRITUALITY PHASES IN SUFISM The Study of Abu Nasr Al-Sarraj in The Book of al-Luma' ]]>
<![CDATA[Ayis Mukholik]]>
<![CDATA[ Teosofia: Indonesian Journal of Islamic Mysticism Vol 6, No 1 (2017) ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Humaniora - UIN Walisongo Semarang ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.21580/tos.v6i1.1699
<![CDATA[This study discusses the phases that human beings must go through to achieve a noble degree in the sight of God. In Sufism, this topic is known as maqamat and ahwal. Maqamat is the spiritual position, that is, the existence of a person in the way of Allah by trying to practice the deeds to be closer to Allah. While ahwal is a condition or spiritual circumstance within heart bestowed by God because of the intensity of the dhikr (remembering God). To reach the highest level (ma'rifatullah), it can not be reached in a way that is easy and short time. Man must try to empty himself from sin and fill it with good deeds. For only with a holy soul, God gives much of His knowledge. This paper aims to describe and analyze the stages of human spirituality in the book of a classic Sufi figure, Abu Nasr Al-Sarraj. Through inner experience, Sarraj formulated the concept of being close to God. This thought is based on the social conditions of society at that time concerning with material matters rather than spiritual ones. Therefore, the question is how the spiritual phases should be achieved by Al-Sarraj? To answer this question, the researcher uses a qualitative method by examining the text and analyzing it to find the sequences of phases. The result of this research is that Al Sarraj formulates 7 levels of maqam and 9 levels ahwal. Humans who can run the phase are classified into Insan Kamil (perfect human) because there is no distance between him and God.]]>
<![CDATA[SCHOLARSHIP AND ACTIVISM TOWARD VIOLENCE AGAINST WOMEN ]]>
<![CDATA[Nur Hasyim]]>
<![CDATA[ Teosofia: Indonesian Journal of Islamic Mysticism Vol 6, No 1 (2017) ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Humaniora - UIN Walisongo Semarang ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.21580/tos.v6i1.1700
<![CDATA[This paper discusses on the relationship between scholarship and activism and argues that one is an integral part of another. Scholarship provides an analytical framework and guidance for activism in understanding the social injustice and oppression. It also help activism to develop strategies to address the problem. At the same time, activism provides a valid evidence and data from which theories are generated. Based on the author study on the movement to end violence against women, this paper indicates two types of relationship between scholarship and activism; first, direct connection in which the paper presents some examples of activismagainst violence against women in the world that are carried out by scholars. Second, indirect connection where the paper presents some scholarly works that are influential for anti-violence against women activism. ]]>
<![CDATA[REVISITING GENDER TOUGHT IN ISLAMIC STUDIES ]]>
<![CDATA[Karimatul Khasanah]]>
<![CDATA[ Teosofia: Indonesian Journal of Islamic Mysticism Vol 6, No 1 (2017) ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Humaniora - UIN Walisongo Semarang ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.21580/tos.v6i1.1701
<![CDATA[Women issue viewed from religions perspective will be always interesting to study. It is because religion often does "not bridging" the role of women as creatures who share a humanitarian and divine mission, like men, instead it makes the position of women subordinated and marginalized. responding to the discourse on gender, this paper tries to find the root of the problem out by making modern thinkers as a foothold, namely AminaWadud and KhaledAbou El-Fadl. AminaWadud introduces tauhidi hermeneutics which can be used as a paradigm and methodology. Meanwhile El-Fadl introduces a dialogical hermeneutics to bridge the imbalance of subjectivity elements that often occur in gender interpretation.]]>
