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[REDEFINING THE CONCEPT OF ASCETICISM (ZUHD) IN TASAWWUF:ABUL HASAN ASH-SHADHILI’S VIEW AND HIS TARIQA SHADHILIYYA ]]>
<![CDATA[anggraini, erlina]]>
<![CDATA[ Teosofia: Indonesian Journal of Islamic Mysticism Vol 8, No 1 (2019) ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Humaniora - UIN Walisongo Semarang ]]>
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DOI: 10.21580/tos.v8i1.5225
<![CDATA[Lots of the Muslims still consider that poverty is the way to get closer (taqarrub) toAllah the Most Beneficent. Such misunderstanding of Islamic teaching makes theMuslims do not have working motivation and desire. This study is a qualitative-basedresearch. It aims to investigate and focus on Abu Hasan al-Shadhili attitude regardingwealth and his perspective about it based on his deep insight on the Qur'an and hadith.The data were gained from library research to find complete information about Syeikhal-Shadhili and his Tariqa Shadhiliyah. The analysis of the data was carried outthrough descriptive analysis to reveal the collected information from some documents(books, journals, and websites). One thing that makes him different from other Sufi ishis concern with society, his sacrifice for people, and his country. According to him, ifall salik (man undergoing spiritual journey) who are honest and pious are only busywith their religious ritual and neglect their society, dishonest and greedy people willtake power and as a result, the Muslims would be neglectful of their worldly matters]]>
<![CDATA[THE MESSAGE OF RELIGIOUS MODERATION IN TANBIH QADIRIYAH NAQSYABANDIYAH (TQN) PONDOK PESANTREN SURYALAYA ]]>
<![CDATA[Dani Somantri, Muhamad]]>;
<![CDATA[Dahwadin, Dahwadin]]>
<![CDATA[ Teosofia: Indonesian Journal of Islamic Mysticism Vol 8, No 1 (2019) ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Humaniora - UIN Walisongo Semarang ]]>
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DOI: 10.21580/tos.v8i1.4404
<![CDATA[Lately contradictory attitude toward a variety of social maturity often practiced in religious life, state and nation. Characterized by increasing the ideology of intolerance, claims of truth, apathy, radicalism, terrorism, and violence, racial background which would almost the stability of national unity of Indonesian. Efforts to push the level of socio-religious intolerance becomes the collective responsibility, one through the strengthening of research-based schools of religious moderation both theoretical and practical.The significance of this study is to track messages of religious moderation contained in the manuscript Tanbih TQN Boarding School Suryalaya Tasikmalaya. Type a descriptive qualitative research methodology to approach the content analysis study (content analysis) to the data source.The research found that the manuscript is a testament mursyid Tanbih Sheikh Abdullah Mubarak bin Nur Muhammad (Abah Sepuh) to all the brothers TQN Suryalaya. To obtain the inner and outer happiness and safety of life hereafter in accordance with the purpose bertarekat, then the text Tanbih true not only seen as sakralitas to be read and heard in every activity TQN Boarding School Suryalaya brothers, but also must be realized in the social life. Because the script Tanbih containing messages of religious moderation in the life of the nation which includes: (1) harmonization of the relationship between religion and state; (2) an attitude of respect and appreciate people who are older (seniority); (3) mutual compassion in the form of mentoring, guiding, and advising the kindness to younger (junioritas); (4) humility to an equal; (5) always put the collective interest above the interests of individual / group; (6) the attitude of generous, virtuous, and warm-hearted towards the poor; and (7) maintain the environment so maintained continuity.]]>
<![CDATA[THE CIVIC ENGAGEMENT AND RELIGIOUS HOSPITALITY IN OPEN DAG PPME AL IKHLASH AMSTERDAM ]]>
<![CDATA[Mujab, Muhammad Saiful]]>
<![CDATA[ Teosofia: Indonesian Journal of Islamic Mysticism Vol 8, No 1 (2019) ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Humaniora - UIN Walisongo Semarang ]]>
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DOI: 10.21580/tos.v8i1.4495
<![CDATA[This article describes and analyses the Open dag event held by PPME Al Ikhlas Amsterdam. It is an annual event and a form of religious hospitality in which the members of PPME Al Ikhlas Amsterdam warmly welcome the guests or strangers. This study uses a perspective of hospitality from either scriptural or theoretical basis. In terms of scripture, religious hospitality is highly commended by Islamic and Christian scriptures. While in terms of theoretical perspective, there are many scholars who discussed the theme based on various approaches; theology, sociology, ethics. I found that Open Dag allows people from various backgrounds to meet in person and to become aquianted with the existence of PPME Al Ikhlas Amsterdam. The civic engagement which is gained through religious hospitality practiced by PPME Al Ikhlas Amsterdam leads to peace building among communities]]>
<![CDATA[THE SUFI ORDER AND PHILANTHROPY:A CASE STUDY OF PHILANTROPHICAL ACTIVISM OF THE NAQSYABANDIYAH AL-HAQQANI SUFI ORDER IN INDONESIA ]]>
<![CDATA[Sakhok, Jazilus]]>;
<![CDATA[Munandar, Siswoyo Aris]]>
<![CDATA[ Teosofia: Indonesian Journal of Islamic Mysticism Vol 8, No 1 (2019) ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Humaniora - UIN Walisongo Semarang ]]>
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DOI: 10.21580/tos.v8i1.5299
<![CDATA[This study is entitled "Tarekat and Philanthropy: Study of the Social Activities of the Al-Haqqani Naqsyabandiyah Congregation in Indonesia". The background of this case study is Sufism so far known as the esoteric dimension in Islam. This identification often gets Sufism considered to be mystical and ascetic. So far, the Sufis are seen as a group of people who emphasize individual piety (personal) rather than social piety. However, in contrast to the Naqshbandiyah Al-Haqqani Congregation, its students must go into the community and be active in social life. In terms of the formulation of the problem two questions can be drawn namely; First, what is behind the Naqshabandiyah Al-Haqqani Congregation is engaged in social and philanthropic activities. Second, What is the social activity and philanthropy of the Al-Haqqani Naqshbandiyah Order. Efforts to answer the problems in this study will be used field research methods, namely by digging field data and observing directly. This paper describes the social activities of the tarekat as the object of study. The results of this study indicate that there is a Naqsyabandiyah Al-Haqqani order which is active in social and philanthropy. The social activities of the Al-Haqqani Naqsyabandiyah Congregation are realized through institutions such as: HCNS (Hajjah Naziha Charitable Society), Rumi Café, Karem Food Drive, Rabbani Sufi Center and CV Sogan Jaya / Sogan Batik.]]>
<![CDATA[NEGOTIATING TRADITION AND INNOVATION UPON THE CROSS-GENERATIONAL ART OF SINGIRAN (IMPROVISATION, CULTURAL IDENTITY AND MILLENNIAL COMMUNITY) ]]>
<![CDATA[Sobirin, Mohamad]]>
<![CDATA[ Teosofia: Indonesian Journal of Islamic Mysticism Vol 8, No 1 (2019) ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Humaniora - UIN Walisongo Semarang ]]>
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DOI: 10.21580/tos.v8i1.5300
<![CDATA[This study, based on recent virtual observation, explores the process of cultural negotiations of singing Singiran among millennial. In addition, it also breaks down the strategies practiced by the Singiran musicians in introducing their artistic products into digital society. In this study, in addition to observing the lyrics and chords of Singiran, I interviewed Rijal Vertizon and his associates; the musicians who have popularity based on the number of their subscribers. The Singiran musicians regenerated the tradition of singing Singiran with innovation, especially upon the arrangement of the music, as well as developing a strategy to improve sounds and fulfill the aesthetic changes of populist Muslim markets and newly emerging millennial Muslim identities. In addition to reconstructing this traditional culture, Singiran musicians are interested in creating a positive image both for insiders and outsiders of Javanese cultures and reaching the larger Muslim community. My observations to the Singiran's enthusiasts show that innovative Singiran can play a role in shaping the cultural identity of the Javanese Millennial Muslim. In other perspective, it could be called as a new kind of local wisdom in contemporary Javanese life.]]>
<![CDATA[MODERNIZATION AND COMMERCIALIZATION OF RELIGIOUS TOURISM ON REDUCTION OF PIWULANG VALUES SUNAN DRAJAT LAMONGAN (CRITICAL STUDY OF THE WEAKENING OF THE TEACHINGS AND CULTURAL VALUES OF SUNAN DRAJAT LAMONGAN) ]]>
<![CDATA[Ulum, Miftachul]]>
<![CDATA[ Teosofia: Indonesian Journal of Islamic Mysticism Vol 8, No 1 (2019) ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Humaniora - UIN Walisongo Semarang ]]>
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DOI: 10.21580/tos.v8i1.5301
<![CDATA[Calling Sunan Drajat already familiar and his work has resonated in the archipelago. The struggle and character of the Walisongo to date remain in the hearts of the Indonesian people so that it becomes a separate tradition to always be blessed through the moment of Walisongo pilgrimage. The community is so hypnotized by the power to always appreciate good intentions through Walisongo pilgrimage moments as a form of gratitude and want to imitate Kipra and Walisongo's struggle. But with the development of the times and advances in technology, the community has been hypnotized by the presence of pilgrims. The community has used and tried to make profits only regardless of the actual conditions that religious tourism has become a magnet for mere profit. Many are forgotten and neglected from the essence of the sunan Drajat Lamongan tomb, which is a place to get closer to Allah on a pilgrimage.]]>
<![CDATA[REDEFINING THE CONCEPT OF ASCETICISM (ZUHD) IN TASAWWUF:ABUL HASAN ASH-SHADHILI’S VIEW AND HIS TARIQA SHADHILIYYA ]]>
<![CDATA[erlina anggraini]]>
<![CDATA[ Teosofia: Indonesian Journal of Islamic Mysticism Vol 8, No 1 (2019) ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Humaniora - UIN Walisongo Semarang ]]>
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DOI: 10.21580/tos.v8i1.5225
<![CDATA[Lots of the Muslims still consider that poverty is the way to get closer (taqarrub) toAllah the Most Beneficent. Such misunderstanding of Islamic teaching makes theMuslims do not have working motivation and desire. This study is a qualitative-basedresearch. It aims to investigate and focus on Abu Hasan al-Shadhili attitude regardingwealth and his perspective about it based on his deep insight on the Qur'an and hadith.The data were gained from library research to find complete information about Syeikhal-Shadhili and his Tariqa Shadhiliyah. The analysis of the data was carried outthrough descriptive analysis to reveal the collected information from some documents(books, journals, and websites). One thing that makes him different from other Sufi ishis concern with society, his sacrifice for people, and his country. According to him, ifall salik (man undergoing spiritual journey) who are honest and pious are only busywith their religious ritual and neglect their society, dishonest and greedy people willtake power and as a result, the Muslims would be neglectful of their worldly matters]]>
<![CDATA[THE MESSAGE OF RELIGIOUS MODERATION IN TANBIH QADIRIYAH NAQSYABANDIYAH (TQN) PONDOK PESANTREN SURYALAYA ]]>
<![CDATA[Muhamad Dani Somantri]]>;
<![CDATA[Dahwadin Dahwadin]]>
<![CDATA[ Teosofia: Indonesian Journal of Islamic Mysticism Vol 8, No 1 (2019) ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Humaniora - UIN Walisongo Semarang ]]>
Show Abstract
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DOI: 10.21580/tos.v8i1.4404
<![CDATA[Lately contradictory attitude toward a variety of social maturity often practiced in religious life, state and nation. Characterized by increasing the ideology of intolerance, claims of truth, apathy, radicalism, terrorism, and violence, racial background which would almost the stability of national unity of Indonesian. Efforts to push the level of socio-religious intolerance becomes the collective responsibility, one through the strengthening of research-based schools of religious moderation both theoretical and practical.The significance of this study is to track messages of religious moderation contained in the manuscript Tanbih TQN Boarding School Suryalaya Tasikmalaya. Type a descriptive qualitative research methodology to approach the content analysis study (content analysis) to the data source.The research found that the manuscript is a testament mursyid Tanbih Sheikh Abdullah Mubarak bin Nur Muhammad (Abah Sepuh) to all the brothers TQN Suryalaya. To obtain the inner and outer happiness and safety of life hereafter in accordance with the purpose bertarekat, then the text Tanbih true not only seen as sakralitas to be read and heard in every activity TQN Boarding School Suryalaya brothers, but also must be realized in the social life. Because the script Tanbih containing messages of religious moderation in the life of the nation which includes: (1) harmonization of the relationship between religion and state; (2) an attitude of respect and appreciate people who are older (seniority); (3) mutual compassion in the form of mentoring, guiding, and advising the kindness to younger (junioritas); (4) humility to an equal; (5) always put the collective interest above the interests of individual / group; (6) the attitude of generous, virtuous, and warm-hearted towards the poor; and (7) maintain the environment so maintained continuity.]]>
<![CDATA[THE CIVIC ENGAGEMENT AND RELIGIOUS HOSPITALITY IN OPEN DAG PPME AL IKHLASH AMSTERDAM ]]>
<![CDATA[Muhammad Saiful Mujab]]>
<![CDATA[ Teosofia: Indonesian Journal of Islamic Mysticism Vol 8, No 1 (2019) ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Humaniora - UIN Walisongo Semarang ]]>
Show Abstract
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Download Original
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Original Source
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Check in Google Scholar
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DOI: 10.21580/tos.v8i1.4495
<![CDATA[This article describes and analyses the Open dag event held by PPME Al Ikhlas Amsterdam. It is an annual event and a form of religious hospitality in which the members of PPME Al Ikhlas Amsterdam warmly welcome the guests or strangers. This study uses a perspective of hospitality from either scriptural or theoretical basis. In terms of scripture, religious hospitality is highly commended by Islamic and Christian scriptures. While in terms of theoretical perspective, there are many scholars who discussed the theme based on various approaches; theology, sociology, ethics. I found that Open Dag allows people from various backgrounds to meet in person and to become aquianted with the existence of PPME Al Ikhlas Amsterdam. The civic engagement which is gained through religious hospitality practiced by PPME Al Ikhlas Amsterdam leads to peace building among communities]]>
<![CDATA[NEGOTIATING TRADITION AND INNOVATION UPON THE CROSS-GENERATIONAL ART OF SINGIRAN (IMPROVISATION, CULTURAL IDENTITY AND MILLENNIAL COMMUNITY) ]]>
<![CDATA[Mohamad Sobirin]]>
<![CDATA[ Teosofia: Indonesian Journal of Islamic Mysticism Vol 8, No 1 (2019) ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Humaniora - UIN Walisongo Semarang ]]>
Show Abstract
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DOI: 10.21580/tos.v8i1.5300
<![CDATA[This study, based on recent virtual observation, explores the process of cultural negotiations of singing Singiran among millennial. In addition, it also breaks down the strategies practiced by the Singiran musicians in introducing their artistic products into digital society. In this study, in addition to observing the lyrics and chords of Singiran, I interviewed Rijal Vertizon and his associates; the musicians who have popularity based on the number of their subscribers. The Singiran musicians regenerated the tradition of singing Singiran with innovation, especially upon the arrangement of the music, as well as developing a strategy to improve sounds and fulfill the aesthetic changes of populist Muslim markets and newly emerging millennial Muslim identities. In addition to reconstructing this traditional culture, Singiran musicians are interested in creating a positive image both for insiders and outsiders of Javanese cultures and reaching the larger Muslim community. My observations to the Singiran's enthusiasts show that innovative Singiran can play a role in shaping the cultural identity of the Javanese Millennial Muslim. In other perspective, it could be called as a new kind of local wisdom in contemporary Javanese life.]]>
