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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 8 Documents
 1 
Search results for , issue "Vol 9, No 2 (2020)" : 8 Documents clear
Sufism as the Core of Islam: A Review of Imām Junayd Al-Baghdadī’s Concept of Taṣawwuf Cucu Setiawan; Maulani Maulani; Busro Busro
Teosofia: Indonesian Journal of Islamic Mysticism Vol 9, No 2 (2020)
Publisher : Fakultas Ushuluddin dan Humaniora - UIN Walisongo Semarang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21580/tos.v9i2.6170

Abstract

This paper studies the thought of the Persian mystic Junayd al-Baghdadī, a prominent figure in the early development of Sufism (taṣawwuf). This study attempts to determine the relationship between Sufism and Islam and test the popular assumption that Sufi ideas and practices corrupt the original Islamic teachings and thus constitute innovation (bidʿa). This quantitative study focuses on the Rasāʿil Junayd (Epistles of Junayd) as the primary source of data and concludes that Sufism is not only based on authentic Islamic teachings but represents the spiritual core of Islam. Junayd al-Baghdadī formulated its three central concepts of the covenant (mīthāq), annihilation (fanāʾ), and unification (tawḥīd). He successfully reconciled the spiritual concepts of taṣawwuf and the legal concepts of fiqh and thus helped to free Sufism from the stigma of heresy and integrated it into mainstream Islam. 
From Hard Rock to Hadrah: Music and Youth Sufism in Contemporary Indonesia M Mukhsin Jamil
Teosofia: Indonesian Journal of Islamic Mysticism Vol 9, No 2 (2020)
Publisher : Fakultas Ushuluddin dan Humaniora - UIN Walisongo Semarang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21580/tos.v9i2.7959

Abstract

Many studies on Islam in Indonesia usually focus on Islamic movements from social, economic, or political perspective. One missing viewpoint that does not get much attention or even completely ignored is the spiritual life of the Muslim youths. This study would examine and analyze the growth of the Syeikhermania and their attachment to Hadrah music of Majelis Shalawat Ahbab al-Musthofa led by Habib Syeikh Abdul Qadir Assegaf, an Arabic-descent Muslim preacher. Unlike Muslim youth organizations that are enthusiastically active in political movements that tend to be radical, Syeikhermania plays a role in creating harmony and tolerance. They transform spiritually from Hard Rock to Hadrah music. Therefore, this study disclosed the participation of the Muslim youths in the Majelis Shalawat Ahbab al-Musthofa which is motivated by the need for spiritual protection and expressing their identity as Muslim youths in contrast to the liberal and secular cultures on the one hand and fundamentalist and radicalist groups on the other hand.
Disruption Faces, Inequality, and Its Appearance in Religion: An Integrated Paradigm Syukron Jazila
Teosofia: Indonesian Journal of Islamic Mysticism Vol 9, No 2 (2020)
Publisher : Fakultas Ushuluddin dan Humaniora - UIN Walisongo Semarang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21580/tos.v9i2.5368

Abstract

Since the industrial revolution in England around the 18thcentury, the world changed in very fast motion. Sequentially steam engine was found, printing machines, computers, and finally the internet network—a forerunner of the digital era. These all affect without exception, including Indonesia. We live in a world connected one another through communication technology. Departing from this issue, this study focused on the face of religious thought, educational patterns, and culture—especially in Muslims society. Trying to integrate William F. Ogburn's Cultural Lag theory and Disruptive Innovation of Clayton Cristensen, this study found the symptom connection between them. Civilization which consists of two elements: material (technology) and non-material (culture; education) are clearly separated by the abyss. One element flies very fast, and the other crawls slowly. These two things ultimately influence the Muslim religious thinking today. Overlapping the information in digital media every day made religious people did not have time to digest or analyze it. In fact, we found unilateral truth claims from certain groups—in the name of a complete understanding of religion, which is deeply turned out to be ahistorical. Here; disruption is caused by the movement of information that coming so fast—unstoppable and created a shallow, instant and hasty knowledge.
Becoming a Meaningful Human in The Contemporary Era: Isyari's Interpretation of Human Fiṭrah in Risālah Al-Nūr According to Said Nursi Zaimul Asroor; Cemal Sahin
Teosofia: Indonesian Journal of Islamic Mysticism Vol 9, No 2 (2020)
Publisher : Fakultas Ushuluddin dan Humaniora - UIN Walisongo Semarang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21580/tos.v9i2.7332

Abstract

This paper wants to prove how Said Nursi's efforts to persuade humans to become meaningful (ma’nawi) humans through his interpretation of Risālah al-Nūr. This tafsir, which is more Kalam and Isyāri (Sufi) in style, was Nursi's answer to his anxiety in facing the challenges of modernity in Turkey at that time (and is still relevant today). In the context of human nature, Nursi is aware that modernity has made humans fall into an attitude which he calls tafrid and ifrat in using his every senses (outer and inner senses). Therefore, with the characteristics and originality of his interpretation, he describes how people can return to their nature, namely by behaving 'adl or tawasut in all things. This is the man that he later calls as a meaningful human being. The methods that the author used in this research are descriptive-analysis methods and library research, by making tafsir Risālah al-Nūr and tafsir Isyārāt al-I’jāz as primary sources, then supported by other secondary books which are still related to the theme.
The Position of Naqshabandi Order in The Islamic Law by Shaykh Islam Wan Sulaiman Wan Sidek (D.1354h/1935m) M Khairi Mahyuddin
Teosofia: Indonesian Journal of Islamic Mysticism Vol 9, No 2 (2020)
Publisher : Fakultas Ushuluddin dan Humaniora - UIN Walisongo Semarang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21580/tos.v9i2.7686

Abstract

Sufi Order in the Malay World at 19thcentury is misunderstood as deviant teaching from Islam by some of Malay Muslim society.  Reflecting on this, Wan Sulaiman bin Wan Sidek, a shaykh Islam and Malay Sufi scholar at 19th, he played a crucial role in clarifying this issue properly in his Malay Jawi script epistles, namely Fakihah Janiyyah fi Bayan Ma’rifah al-Ilahiyyah al-Mutabaqah Li’ayan al-Shari’ah al-‘Aliyyah and Mizan al-‘uqala wa al-Udaba’. However, some studies from contemporary Malay contested his Sufi's thought, particularly Naqshabandi Order’s position in Islamic law. This study aims to expose Wan Sulaiman’s understanding and justification in Sufis Order, specifically Naqshabandi Order in shariah. This study is a historical and textual analytical study. The finding of this study indicates that Wan Sulaiman’s idea is clear and has strong argumentation from the authentic Sufi sources that show the Sufi Order is legal and has a good position and core teaching in Islamic law. 
Bahrul Lahut Manuscripts in East Java: Study of Philology and Reconstruction of Tarekat Networks Mashuri Mashuri
Teosofia: Indonesian Journal of Islamic Mysticism Vol 9, No 2 (2020)
Publisher : Fakultas Ushuluddin dan Humaniora - UIN Walisongo Semarang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21580/tos.v9i2.6826

Abstract

This research discusses the Javanese text of Baḥr al-Lāhūt following a philological, epistemological, and historical approach. The aim is to study the content and history of the Baḥr al-Lāhūt and trace the Aceh–Makassar–East Java tarekat network based on the circulation of the manuscripts in East Java. The study found that the original manuscripts are in the possession of Pondok Pesantren Sumber Anyar and two other collections inSidoarjo and Pare Kediri. The textual study of the Baḥr al-Lāhūt is based on the Sumber Anyar version. Theothersurviving manuscripts are listed in the Dayah Tano Abee and the Yusuf Makassar collection. The text of the Baḥr al-Lāhūt describes the nature of God and the creation of the universe as a manifestation of Nūr Muḥammad and strongly influenced by Ibn ʿArabī’s concepts of unity of being and emanation. The distribution of the Baḥr al-Lāhūtin East Java allowed the researcher to reconstruct a network of tarekat ulama who transmitted the text through the chain of Abdurra’uf Singkili and Yusuf Makassar.
Weberian Sociology and Portrait of Contemporary Sufism Studies Abdul Kadir Riyadi
Teosofia: Indonesian Journal of Islamic Mysticism Vol 9, No 2 (2020)
Publisher : Fakultas Ushuluddin dan Humaniora - UIN Walisongo Semarang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21580/tos.v9i2.7864

Abstract

Applying Weberian sociology to the study of Islam is a problematic undertaking. This paper highlights the difficulties in reconciling the Western approach to the study of religion and Islam with the principles of objective and unbiased scholarship. Max Weber is considered one of the fathers of modern sociology, yet his major works largely ignore Islam and Muslim society. If he mentions Islam, then only briefly and with a lot of misgivings. Weber’s persistent bias towards Islam has generated a lot of consternation in Muslim circles and has given rise to much speculation and debate. Some of Weber’s intellectual heirs have tried to fill this gap and included Islam in their research. Although the result is often unbalanced and unsympathetic, his successors have enriched the sociological study of Islam and Sufism. Weber’s modern critics have refuted his major hypotheses and introduced a more objective approach to the study of Islam and Sufism. The ongoing dispute between the Weberians and their opponents on the nature of Sufism invites further discussion. This paper is aimed at examining this debate exploring the richness of spiritual Islam as studied by Weberian sociologists and their critics.
Critical Analysis on Tasawwuf Schools Mokhamad Rohma Rozikin
Teosofia: Indonesian Journal of Islamic Mysticism Vol 9, No 2 (2020)
Publisher : Fakultas Ushuluddin dan Humaniora - UIN Walisongo Semarang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21580/tos.v9i2.6773

Abstract

As one of disciplines, Sufism has undergone the stages of scientific development. It is difficult to reach an agreement related to the classification of Sufism schools from the first time it appeared until today. However, by taking the characteristics of each thought into account, Sufism can be classified into several schools, namely Rajā 'wa khauf Sufism, Maḥabbah Sufism, Happy Sufism, Al-Ḥallāj Sufism, Al-Gazzālī Sufism, Philosophical Sufism, and Ibn Taimiyyah Sufism. Sufism that grew in the early days, in the first and second centuries of Hegira, such as Maḥabbah and Rajā' wa khauf Sufism, was in general undisputed because it was still far from the influence of foreign elements and had strong attachments to Al-Qur'an and Sunah. Sufism in the third and fourth centuries of Hijra, although from the scientific side is more established, systematic, and structured, the symptoms of conflict with Fiqh began to grow which reached its peak in the time of Al-Hallāj. Sufism in the fifth century, at the time of Al-Gazzālī, was the most beautiful period in the history of Sufism because Sufism and Fiqh could be integrated. Sufism in the next period began to had another conflict because of the influence of philosophy until the time of Ibn Taimiyyah who wanted to return Sufism to its origin. This paper conducted a literature review on the history of Sufism to capture the schools that have emerged since its inception. In the final section, a critical analysis of the Sufism schools was carried out and it was closed with a few ideas on how to eclectically adapt the results of this critical analysis for the Islamic Education learning.

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