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Teosofia: Indonesian Journal of Islamic Mysticism
Published by Universitas Islam Negeri Walisongo Semarang
ISSN : -     EISSN : -     DOI : -
Core Subject : Religion, Humanities, Art, Social,
Religion Arts Humanities Social Sciences
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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Articles 12 Documents
 1   2 
Search results for , issue "Vol 6, No 2 (2017)" : 12 Documents clear
Sufistic Values in Suryomentaram Kawruh Jiwo Nikmaturrahmah, Nikmaturrahmah; Musyafiq, Ahmad
Teosofia: Indonesian Journal of Islamic Mysticism Vol 6, No 2 (2017)
Publisher : Fakultas Ushuluddin dan Humaniora - UIN Walisongo Semarang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21580/tos.v6i2.3383

Abstract

The teaching of Sufism contains the noble values. The noble values can also be found in a variety of Javanis traditions and local wisdom, one of them is Kawruh Jiwa Ki Ageng Suryomentaram. The concept of Kawruh Jiwa is a method to achieve the soul condition without ego, it’s also called “man without attribute”, is relevant to the teachings of Sufism in the fight against the lust, and pursue the noble values of Sufistic wisdom. This study intends to reveal the Sufistic values in Kawruh Jiwa Ki Ageng Suryomentaram, by analyzing the relevance between the values in maqamat and ahwal with Kawruh Jiwa concept. The results showed that the concept of Kawruh Jiwa relevance to the values of maqamat and ahwal such as repentance (tawbah), asceticism (zuhd), patient (sabr), confidence (tawakkul), mujahadah, qanaah, tawadhu, and itsar. Thus, it can be said that the Kawruh Jiwa relevance with the Sufistic noble values, and reinforce those values in the frame of local wisdom.
Exploring the Connections between Spirituality and Morality: Phenomenology Study on Tijaniyyah Sufi Order’s Congregation in Jatibarang Brebes Saepudin, Saepudin
Teosofia: Indonesian Journal of Islamic Mysticism Vol 6, No 2 (2017)
Publisher : Fakultas Ushuluddin dan Humaniora - UIN Walisongo Semarang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21580/tos.v6i2.3385

Abstract

This article aims at revealing the connections between aspects of spirituality and morality which are able to present happiness and tranquility. One of them is through the approach implicitly implemented in aurad ritual, which is performed by Tijaniyyah sufi order’s congregation at Jatibarang Brebes. It has proven to breaking down the value of the community from bad to good. This phenomenological study, investigates the emergence of the congregation was caused over the human behavior decadence in the midst of modern society. System carried out by Tijaniyyah in renewing the morality of society following the manhaj of prophet Muhammad i.e. through akhlakiyah (ethic) approach. To prove the truth of this Tijaniyyah mission against the moral improvement of society, congregations do a ritual that is lazimah dan wadifah which aims at forming behavior change, especially on its followers. The results of this study show that Tijaniyyah’s congregations at Jatibarang Brebes assert the existence of a sense of serenity in their own life. In addition, they always istiqamah (consistent and commitment) in dealing with any mundane problem.
Murshid Contestation: Betwen Iktisābī and Minhāh Ilāhiyyah Anam, Syariful
Teosofia: Indonesian Journal of Islamic Mysticism Vol 6, No 2 (2017)
Publisher : Fakultas Ushuluddin dan Humaniora - UIN Walisongo Semarang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21580/tos.v6i2.3386

Abstract

A murshid has a great duty and responsibility to conduct suluk formation (spiritual journey) to his students. So that the murshid are also required to have adequate competence and qualifications, in order to carry out their duties and functions. The functions and duties of the murshid in the tarekat (the path of Islamic Mysticsm) are very important, because only a murshid has the qualifications, abilities and expertise that can carry out their functions correctly, correctly and run accordingly. So that this aspect of ability and expertise will later be discussed as a discussion of the qualifications of a murshid in the tarekat. What is the actual qualification of murshid in the tarekat and what is its function in that proximity. This research is a type of field research. That is with the object of the study of the murshid of the Naqsabandiyyah Khalidiyyah in the sub-district of wedung precisely in the village of Jetak (KH. Abdul Haq), Buko village (KH. Ali Hafidz and KH. Ahmad Dalhar) and Mutih village (KH. Mansur Sanusi). The author collects data using the method of field observation, interviews and documentation. Next, the writer analyzes the data using descriptive analysis and understands the meaning. The results of the study stated that the murshid of the Naqsabandiyyah Khalidiyah tarekat in Wedung District argued that between the murshid tarekat function is hifdz sanad, talqin, tawassul, rabitah, tawajjuh and irsyad. While the qualifications to become murshid, among others; First, a murshid must be someone who is pious and amil bi ilmihi. The second has a clean heart, Third, has completed or khatam dzikir and khalwat tarekat (riyadhah), Fourth, has a murshid sanad, even though the inqitha'us sanad is from its predecessor murshid but continued with other murshid teachers in the same type of tarekat. Fifth, get permission from the murshid teacher. Sixth, knowing the wisdom behind all acts of worship (if possible). Through this research, the author recommends the need to study more about the wider range of murshid tarekat qualifications and not just the Naqsabandiyyah Khalidiyyah tarekat Indonesia. Thus, the form of the murshid qualifications will be found in several comprehensive tarekat
The Spirituality of Music in The Light of al-Sarrāj and al-Hujwīrī Rahman, Luthfi
Teosofia: Indonesian Journal of Islamic Mysticism Vol 6, No 2 (2017)
Publisher : Fakultas Ushuluddin dan Humaniora - UIN Walisongo Semarang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21580/tos.v6i2.3407

Abstract

This paper discusses spiritual and fiqh (Islamic Jurisprudence) aspects of music in relation to two classical Sufi masters i.e, Abū Naṣr al-Sarrāj al-Ṭūsi (378/988) and Alī b. Uthmān al-Jullabi al-Ḥujwīrī (465/1072). It particularly focuses on their two master­pieces i.e., Kitāb al-Luma’ and Kashfu al-Maḥjūb. It further compares three specific points; permissibility of music, listening to Quran and poetry and the state of ecstasy in auditing music. Based on this study, it is found that the Sufi Masters observed the matter of spirituality can be combined and approached with strict obedience through rigidly practicing fiqh. Yet, it should be noted that spirituality of music will be of course beyond dicta of jurisprudence by the fact that spirituality is inward thing while shari’ah (which is narrowly used to point religious law) is outward one. As to the matter of listening to Quran and poetry, both sufi masters offer more emphasis on listening Qur’an than poetry or odes. Nevertheless, they did not negate the importance of listening to poetry, poems and odes. It is evidenced by a ḥadīth stating that indeed there is wisdom in every poetry. In terms of the state of ecstasy, the two masters offer tawājud (artificial wajd). Tawājud is aimed to gain wajd by representing to one’s mind the bounties and evidences of God, and thinking of union (ittiḥād) and wishing for the practices of Muslim saints.
Response to Javanese Tradition in Kiai Shaleh Darat’s Writings Ahmad, Nur
Teosofia: Indonesian Journal of Islamic Mysticism Vol 6, No 2 (2017)
Publisher : Fakultas Ushuluddin dan Humaniora - UIN Walisongo Semarang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21580/tos.v6i2.3379

Abstract

The process of Islamization of Java is totally obscure. Because of the dark history of their conversion into Islam, and of misleading information from some orientalists, some members of Muslim communities mistaken some rituals as animistic and un-Islamic. On the other extreme, ironically, theyconfuse creed that is in opposition to IslamwiththeIslamic orthodoxy. For the former, slametan is the perfect example, meanwhile, for the latter, sadjen becomes its representative. This paper aims to describe and analyzeKiai Ṣaleh Darat’s response to both slametan and sadjen, some abangan customs (adat)– as Geertz would like to call – written down in Ṣaleh’s works. Based on this analysis, we also would provide a response to the error Geertz makes about the animistic attribute of slametan. In contrast to his imagination, slametanis perfectly Islamic and based on Islamic practice of communities from which Javanese Islam originate. In addition, Kiai Shaleh accepts the ritual and gives it Islamic justification. Meanwhile, sadjen – as Kiai Shaleh points out – is totally an opposition to the most fundamental credo of Islam, namely the Unity of God, “Tauhid.”
Religiosity and Prostitution: A Case Study of Argorejo Prostitution in West Semarang Setiawan, Ary
Teosofia: Indonesian Journal of Islamic Mysticism Vol 6, No 2 (2017)
Publisher : Fakultas Ushuluddin dan Humaniora - UIN Walisongo Semarang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21580/tos.v6i2.3408

Abstract

One of the various illegal jobs in Indonesia is being a prostitute. It is commonly addressed to a woman, who engages in sexual intercourse for money as the source of livelihood. One of the local prostitution in this country is Argorejo Prostitution at Srikuncorostreet, Argorejo village Kalibanteng, West Semarang, Central Java. What remains unique is that the main activity of prostitutes is not only to serve and to satisfy costumers but also to do some religious activities, such as praying, reciting al-Quran, Fasting and others. The questions of this research are: What is the patterns of religiosity of Muslim prostitutes in Argorejo prostitution and Are there Impact of religiosity understanding pattern to their attitudes and deeds of prostitutes. This research produces the data in the form of notes or verbal words from the people or behaviors that can be observed, with the aim to describe the target's condition of the research according to the real source. Using the Phenomenology approach with a source of research data in use is the primary data source in the form of information from the field by direct observation at Argorejo Prostitution about activities implemented, then secondary data sources such as books, documentation data Argorejo Prostitution and activity report data Argorejo Prostitution. For data collection techniques that are used, among others: observation method, interview, and documentation. Data analysis using is descriptive analysis to clarify suitable with the problems are studied and that data is compiled and analyzed. The result of this research is descriptive about responses of prostitutes toward Islam religion, including the worship that they do and the perspective of religiosity understanding. Prospect in the next is all prostitutes be able to more aware with their religion although their job who have implemented in the past was a mistake that could be forgiven
Exploring the Connections between Spirituality and Morality: Phenomenology Study on Tijaniyyah Sufi Order’s Congregation in Jatibarang Brebes Saepudin Saepudin
Teosofia: Indonesian Journal of Islamic Mysticism Vol 6, No 2 (2017)
Publisher : Fakultas Ushuluddin dan Humaniora - UIN Walisongo Semarang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21580/tos.v6i2.3385

Abstract

This article aims at revealing the connections between aspects of spirituality and morality which are able to present happiness and tranquility. One of them is through the approach implicitly implemented in aurad ritual, which is performed by Tijaniyyah sufi order’s congregation at Jatibarang Brebes. It has proven to breaking down the value of the community from bad to good. This phenomenological study, investigates the emergence of the congregation was caused over the human behavior decadence in the midst of modern society. System carried out by Tijaniyyah in renewing the morality of society following the manhaj of prophet Muhammad i.e. through akhlakiyah (ethic) approach. To prove the truth of this Tijaniyyah mission against the moral improvement of society, congregations do a ritual that is lazimah dan wadifah which aims at forming behavior change, especially on its followers. The results of this study show that Tijaniyyah’s congregations at Jatibarang Brebes assert the existence of a sense of serenity in their own life. In addition, they always istiqamah (consistent and commitment) in dealing with any mundane problem.
Murshid Contestation: Betwen Iktisābī and Minhāh Ilāhiyyah Syariful Anam
Teosofia: Indonesian Journal of Islamic Mysticism Vol 6, No 2 (2017)
Publisher : Fakultas Ushuluddin dan Humaniora - UIN Walisongo Semarang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21580/tos.v6i2.3386

Abstract

A murshid has a great duty and responsibility to conduct suluk formation (spiritual journey) to his students. So that the murshid are also required to have adequate competence and qualifications, in order to carry out their duties and functions. The functions and duties of the murshid in the tarekat (the path of Islamic Mysticsm) are very important, because only a murshid has the qualifications, abilities and expertise that can carry out their functions correctly, correctly and run accordingly. So that this aspect of ability and expertise will later be discussed as a discussion of the qualifications of a murshid in the tarekat. What is the actual qualification of murshid in the tarekat and what is its function in that proximity. This research is a type of field research. That is with the object of the study of the murshid of the Naqsabandiyyah Khalidiyyah in the sub-district of wedung precisely in the village of Jetak (KH. Abdul Haq), Buko village (KH. Ali Hafidz and KH. Ahmad Dalhar) and Mutih village (KH. Mansur Sanusi). The author collects data using the method of field observation, interviews and documentation. Next, the writer analyzes the data using descriptive analysis and understands the meaning. The results of the study stated that the murshid of the Naqsabandiyyah Khalidiyah tarekat in Wedung District argued that between the murshid tarekat function is hifdz sanad, talqin, tawassul, rabitah, tawajjuh and irsyad. While the qualifications to become murshid, among others; First, a murshid must be someone who is pious and amil bi ilmihi. The second has a clean heart, Third, has completed or khatam dzikir and khalwat tarekat (riyadhah), Fourth, has a murshid sanad, even though the inqitha'us sanad is from its predecessor murshid but continued with other murshid teachers in the same type of tarekat. Fifth, get permission from the murshid teacher. Sixth, knowing the wisdom behind all acts of worship (if possible). Through this research, the author recommends the need to study more about the wider range of murshid tarekat qualifications and not just the Naqsabandiyyah Khalidiyyah tarekat Indonesia. Thus, the form of the murshid qualifications will be found in several comprehensive tarekat
The Spirituality of Music in The Light of al-Sarrāj and al-Hujwīrī Luthfi Rahman
Teosofia: Indonesian Journal of Islamic Mysticism Vol 6, No 2 (2017)
Publisher : Fakultas Ushuluddin dan Humaniora - UIN Walisongo Semarang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21580/tos.v6i2.3407

Abstract

This paper discusses spiritual and fiqh (Islamic Jurisprudence) aspects of music in relation to two classical Sufi masters i.e, Abū Naṣr al-Sarrāj al-Ṭūsi (378/988) and Alī b. Uthmān al-Jullabi al-Ḥujwīrī (465/1072). It particularly focuses on their two master­pieces i.e., Kitāb al-Luma’ and Kashfu al-Maḥjūb. It further compares three specific points; permissibility of music, listening to Quran and poetry and the state of ecstasy in auditing music. Based on this study, it is found that the Sufi Masters observed the matter of spirituality can be combined and approached with strict obedience through rigidly practicing fiqh. Yet, it should be noted that spirituality of music will be of course beyond dicta of jurisprudence by the fact that spirituality is inward thing while shari’ah (which is narrowly used to point religious law) is outward one. As to the matter of listening to Quran and poetry, both sufi masters offer more emphasis on listening Qur’an than poetry or odes. Nevertheless, they did not negate the importance of listening to poetry, poems and odes. It is evidenced by a ḥadīth stating that indeed there is wisdom in every poetry. In terms of the state of ecstasy, the two masters offer tawājud (artificial wajd). Tawājud is aimed to gain wajd by representing to one’s mind the bounties and evidences of God, and thinking of union (ittiḥād) and wishing for the practices of Muslim saints.
Response to Javanese Tradition in Kiai Shaleh Darat’s Writings Nur Ahmad
Teosofia: Indonesian Journal of Islamic Mysticism Vol 6, No 2 (2017)
Publisher : Fakultas Ushuluddin dan Humaniora - UIN Walisongo Semarang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21580/tos.v6i2.3379

Abstract

The process of Islamization of Java is totally obscure. Because of the dark history of their conversion into Islam, and of misleading information from some orientalists, some members of Muslim communities mistaken some rituals as animistic and un-Islamic. On the other extreme, ironically, theyconfuse creed that is in opposition to IslamwiththeIslamic orthodoxy. For the former, slametan is the perfect example, meanwhile, for the latter, sadjen becomes its representative. This paper aims to describe and analyzeKiai Ṣaleh Darat’s response to both slametan and sadjen, some abangan customs (adat)– as Geertz would like to call – written down in Ṣaleh’s works. Based on this analysis, we also would provide a response to the error Geertz makes about the animistic attribute of slametan. In contrast to his imagination, slametanis perfectly Islamic and based on Islamic practice of communities from which Javanese Islam originate. In addition, Kiai Shaleh accepts the ritual and gives it Islamic justification. Meanwhile, sadjen – as Kiai Shaleh points out – is totally an opposition to the most fundamental credo of Islam, namely the Unity of God, “Tauhid.”

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