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
211 Documents
<![CDATA[Perennialism and the Religious Common Platform of Mystical Tradition in Java ]]>
<![CDATA[Zulfan Taufik]]>;
<![CDATA[Syafwan Rozi]]>
<![CDATA[ Teosofia: Indonesian Journal of Islamic Mysticism Vol 10, No 2 (2021) ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Humaniora - UIN Walisongo Semarang ]]>
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DOI: 10.21580/tos.v10i2.8439
<![CDATA[This article examines perennials’ understanding through the Javanese mysticism tradition that has developed before and after the arrival of Islam. The focus on perennials in this article is based on recognizing and equality of noble values in every religion that has ever developed in Javanese society, such as Buddhism, Hinduism, and Islam. Previous studies have emphasized that Javanese mysticism is studied from the acculturation of culture with religion. Even this understanding of religion is considered the antithesis of religious exclusivism and conservatism that is currently developing. It is just that the study of Javanese mysticism in the approach of religious perennials is infrequent and limited. This study uses a library research method to reveal the values of mysticism that develop across the religious boundaries of Javanese society. The findings of this study are that there are several teachings of Javanese mysticism, including the conceptions of tantrism, tantularism, and manunggaling kawula gusti. These conceptions illustrate the openness of Javanese society to various religions. They believe that in religions, there is a commonality in ultimate truth or divinity and mystical unity.]]>
<![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 ]]>
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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[ETHICS AND AESTHETIC VALUE OF SILK IN HADITHS ]]>
<![CDATA[Azzah Nor Laila]]>;
<![CDATA[Muhammad Idhom Dzulqarnain]]>
<![CDATA[ Teosofia: Indonesian Journal of Islamic Mysticism Vol 7, No 2 (2018) ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Humaniora - UIN Walisongo Semarang ]]>
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DOI: 10.21580/tos.v7i2.5029
<![CDATA[Silk is one of the clothing products produced from the time of the Prophet to the present. But in terms of their use, rules and restrictions appear in the hadith of the Prophet. It seems that it has a message that the Prophet wants to convey to his people. This study aims to find the ethical and aesthetic values of silk in the perspective of the Prophet's hadith. Considering the development of fashion fashions made from silk experience development and sometimes its use is debated. The method used in this research is descriptive qualitative. The findings of this study indicate that the ethical values in the traditions surrounding silk can be grouped into three. First, ethics so that Muslims have a firm identity, not relying on other people. Second, ethics so that Muslims avoid arrogance and overdoing in decorating. Third, ethics cares about social affairs and lives simply. The aesthetic value of silk in the hadith can be seen from a variety of terms that refer to clothing made from silk, namely the recitation of ḥarir, dibâj, qasiy, sundus, istabraq, siyara`. The aesthetic value of the variety of clothing made from silk material during the Prophet's time is the uniqueness and variation of the pronunciation used by the Prophet to describe the shapes and structures of various silk types.]]>
<![CDATA[Islamic Authority Figures and Their Religioscapes in Indonesia ]]>
<![CDATA[Claudia Seise]]>
<![CDATA[ Teosofia: Indonesian Journal of Islamic Mysticism Vol 10, No 1 (2021) ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Humaniora - UIN Walisongo Semarang ]]>
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DOI: 10.21580/tos.v10i1.8441
<![CDATA[In this article I argue that religious authority figures in Indonesia form the core of any given religioscape. A religioscape is a dynamic social space where one religious practice or religious interpretation is predominant. At the same time religious authority figures are influenced by the historically grown religioscape in which they live, and this mutual process affects all the people living in it. With the example of three religious authority figures and their respective learning institutions in Indonesia, I aim to illustrate how Muslim personalities influence and shape the religioscape that surrounds them. The first case study is grounded in the mystic Islam found in Yogyakarta, the second case study explores the mixture of local and Hadhrami influences in the Islamic practice of South Sumatra, while the third case study examines an imported form of reform Islam in a transmigrasi settlement. Of major importance in these case studies will be what influences the religious authority figures and what tools are used to disseminate their thoughts and interpretations of Islam. I argue that the concept of the religioscape enables us to better understand the impact that religious authority figures have on their surroundings and vice versa. It can also serve as a methodological tool to grasp the diverse plurality of Islamic practices in Indonesia.]]>
<![CDATA[THE CONCEPT OF TRANSCENDENTAL LOVE IN THE TAFSĪR AL-QURĀN AL-AẒĪM BY AT-TUSTURIY ]]>
<![CDATA[Hakki Akmal Labib]]>
<![CDATA[ Teosofia: Indonesian Journal of Islamic Mysticism Vol 7, No 1 (2018) ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Humaniora - UIN Walisongo Semarang ]]>
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DOI: 10.21580/tos.v1i1.4351
<![CDATA[Abstract The concept of ḥhubb is closely related to daily life. Anyone must have love. Whether it's love from biological aspect, social aspect, or theological aspect. This is one of the reasons why researchers choose the term ḥhubb. And the other reasons are, first, the word ḥhubb is one of the key words in al-Qurān that describes the concept of deed, whether it is the concept of worship, as well as the social concept beloved by God and it is important to be known as the sustainer of everyday life. Secondly, the translation of al-Qurān gives only the earliest description of the meaning of the word ḥhubb only to the extent of the meaning of love, thus requiring a deeper explanation in order to know its meaning comprehensively. So, this study will discuss about the concept of ḥhubb according Sahl bin ‘Abdullāh at-Tusturī in Tafsīr al-Qurān al-Aẓīm. He was known by a mutaṣawwīf and mufassīr]]>
<![CDATA[Weberian Sociology and Portrait of Contemporary Sufism Studies ]]>
<![CDATA[Abdul Kadir Riyadi]]>
<![CDATA[ Teosofia: Indonesian Journal of Islamic Mysticism Vol 9, No 2 (2020) ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Humaniora - UIN Walisongo Semarang ]]>
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DOI: 10.21580/tos.v9i2.7864
<![CDATA[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.]]>
<![CDATA[KI AGENG SURYOMENTARAM’S PHILOSOPHICAL VIEWS AND ITS RELEVANCE FOR POSTMODERNITY ]]>
<![CDATA[Umi Daris Salamah]]>
<![CDATA[ Teosofia: Indonesian Journal of Islamic Mysticism Vol 5, No 1 (2016) ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Humaniora - UIN Walisongo Semarang ]]>
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DOI: 10.21580/tos.v5i1.1724
<![CDATA[Postmodern society has related to the terms of relativism, it is kind of the rejection of certain universal forms (grand narrative). In this case, the uncertainty of ethic is being one of the problems of humanity that exist in postmodern society. It implies that there is no true moral principle. The accuracy of all moral principles are relatively accommodated to the concerned or selected individual environment. The difficulty is how to marry such values to respect for diversity. Some agreements on the principles of social justice are desirable. Human has to position themselves between ‘absolutism’ and ‘anything goes’. Ki Ageng Suryomentaram, one of the Javanese Philosophers, formulated a set of philosophical views called to deal with human life. It is not an absolute concept to follow. Neither is it a form of totalitarianism reconstruction. Yet, it can be included as one of what so called by Lyotard as a small narrative. So in postmodernism view, the concept of Ki Ageng Suryomentaram, be it about harmony or manungsa tanpa tenger (human without signs), mawas diri (self-cautiousness), and mulur mungkret (state of being developed and shrunk) can be regarded as knowledge that qualifies to be publicized. It fits to some degree into a postmodern society for creating a harmonious life. ]]>
<![CDATA[THE CONCEPT OF MARTYRDOM IN THE VIEW OF JAMĀ’AH ISLĀMIYAH IN INDONESIA ]]>
<![CDATA[Muzayyin Muzayyin]]>
<![CDATA[ Teosofia: Indonesian Journal of Islamic Mysticism Vol 9, No 1 (2020) ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Humaniora - UIN Walisongo Semarang ]]>
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DOI: 10.21580/tos.v9i1.5367
<![CDATA[Religious radicalization is an irrefutable fact emerging mainly in the last decade. Several mass and suicide bombings (the nightclub Paddy's Pub in Bali, JW Marriot Hotel in Jakarta, Resort Police Mosque in Cirebon, Australian Embassy in Jakarta and several Churches in Indonesia) show this most clearly. The latest bombing in a mass building in Surabaya even had a thorough family as its actors. They and actors of other attacks claim that the bombing is of ways to put the doctrine of jihād fī sabīlillah into real life. It is therefore, the research employs a qualitative approach which aims to describe the concept of martyrdom as called amaliyat istisyhādiyah upon the perspective of Imam Samudera as one of Jamā’ah Islāmiyyah’s activist which is allegedly responsible for a number of terror attacks in South East Asia. In addition, this research conclude that Martyrdom has no relation to suicide. Its aims at establishing Kalimātullah and Islam, originating from the purest intention. While suicide is a hopeless deed performed by a person who kills himself for his own selfish reason ]]>
<![CDATA[ISLAMIC ETHICS BASED ON AL-QUR'AN AND MULLA ṢADRĀ’S ESCATOLOGY ]]>
<![CDATA[Kerwanto Kerwanto]]>
<![CDATA[ Teosofia: Indonesian Journal of Islamic Mysticism Vol 4, No 2 (2015) ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Humaniora - UIN Walisongo Semarang ]]>
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DOI: 10.21580/tos.v4i2.1715
<![CDATA[Mulla Ṣadrā is one of the philosophers who provide philosophical views and answers to the principles of eschatology (ma'ād) that have not been answered by the philosophers of his predecessors. He is also known for successfully pouring his philosophical thoughts in his various commentaries on the main religious sources, both those relating to the Qur'an and ḥadīth. In this paper, there are several principles of eschatology of Ṣadrā which the writer will examine as the position of Ṣadrā in regard to post-mortal physical resurrection, the intellectual (intellectual) (intellectual), the role of the Actor (fā'il) and Action ('amal) and the relationship between resurrection (ma'ād) and ethics (Akhlāk). In the eschatology of Ṣadrā, the knowledge of eschatological matters (life akherat) has a major influence on an individual's ethical actions. This paper is also intended to show that Mulla Ṣadrā's ethics as an implication of his eschatological philosophy is synergistic with the main sources of religion; Both the Qur'an and the Hadith of the Prophet.]]>
<![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[Miftachul Ulum]]>
<![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.]]>
