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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.
Arjuna Subject : -
Articles 265 Documents
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Constructing the Virtuous Self: Sufi Solutions to Spiritual Pathology in al-Sulamī's (325/937-412/1021) ʿUyūb al-Nafs wa Mudāwātuhā Muhammad Ihza Fazrian
Teosofia: Indonesian Journal of Islamic Mysticism Vol. 15 No. 1 (2026)
Publisher : Fakultas Ushuluddin dan Humaniora - UIN Walisongo Semarang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21580/tos.v15i1.33513

Abstract

The Sufi tradition addresses human beings holistically, encompassing both their physical (ẓāhir) and non-physical (bāṭin) dimensions. Central to this discourse is al-nafs. This study examines the conceptualization of al-nafs within the thought of the early Sufi figure Abū ʿAbd al-Raḥmān al-Sulamī. Using qualitative document analysis and close reading, this study focuses on al-Sulamī's primary treatise, ʿUyūb al-Nafs wa Mudāwātuhā, supported by classical texts by earlier Sufis such as al-Muḥāsibī, al-Tustarī, al-Tirmidhī, and others, as well as contemporary scholarly literature on al-Sulamī and the Sufi tradition. The findings of this study indicate: (1) The structure of the text ʿUyūb is highly practical and pragmatic, akin to a technical guide intended for the general populace in transforming their al-nafs from a negative condition (ʿuyūb) to a positive one (mudāwāh). (2) The text contains al-Sulamī's core therapeutic ideas, which are systematically categorized into three core categories, namely thought control, action control, and integrated control. Each of these three categories operates in two directions, vertically between an individual and his God and horizontally between an individual and his fellow human beings. Contribution: This study offers a novel framework of three controls for understanding al-Sulamī's concept of al-nafs transformation. By systematically conceptualizing this early Sufi framework, it bridges classical Islamic spiritual literature with character education and Islamic psychology based on the Sufi tradition.
An Integrative Model of Sufistic Coping and Spiritual Adaptation in Said Nursi's Risale-i Nur Yunita Furi Aristyasari; Sukiman; Sibawaihi; Akhmad Liana Amrul Haq
Teosofia: Indonesian Journal of Islamic Mysticism Vol. 15 No. 1 (2026)
Publisher : Fakultas Ushuluddin dan Humaniora - UIN Walisongo Semarang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21580/tos.v15i1.33904

Abstract

Adversity, such as illness, loss, suffering, and awareness of death, disrupts assumptions about the self, life's purpose, justice, and the world's predictability. This study develops a conceptual model of Sufistic coping and spiritual adaptation based on Said Nursi's Risale-i Nur. Using a qualitative interpretive design, the study analyzes selected passages from the Risale-i Nur and places them in dialogue with contemporary scholarship on religious coping and meaning-making. The analysis identifies five interrelated mechanisms: theological reappraisal of adversity, Qur'anic reflection and meaning reconstruction, investigative faith, divine reliance combined with positive action, and text-based communal reinforcement. These mechanisms facilitate meaning reconstruction, emotional reorientation, moral agency, hope, and strengthened relationships with God and community. The findings suggest that Nursi conceptualizes spiritual adaptation not as eliminating suffering, but as actively transforming its meaning while sustaining trust in God, ethical responsibility, purposeful action, and relational connection. Contribution: This study provides a theoretical framework for further textual, empirical, and psychoeducational research on Islamic spiritual coping based on Said Nursi's Risale-i Nur.
Reconstructing al-Ghazālī's Maqāṣid al-Zawāj: A Cyclical Model of Sufi Ethics and Human Flourishing Muhammad Nasrulloh; Zummy Humairoh; Abdul Hakim; Marsum; Rafeah Saidon
Teosofia: Indonesian Journal of Islamic Mysticism Vol. 15 No. 1 (2026)
Publisher : Fakultas Ushuluddin dan Humaniora - UIN Walisongo Semarang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21580/tos.v15i1.33365

Abstract

Contemporary marriage faces changing family values, declining marriage intentions, and increasing marital problems, requiring an understanding of marriage as an ethical, spiritual, and human-development process. This study reconstructs Abū Ḥāmid al-Ghazālī’s conception of maqāṣid al-zawāj in Kitāb Adab al-Nikāḥ of Iḥyāʾ ʿUlūm al-Dīn. Using qualitative library research, content analysis, hermeneutic interpretation, and a maqāṣid al-sharīʿa approach, it identifies five interconnected purposes of marriage: taḥṣīl al-walad, kasr al-shahwah, tarwīḥ al-nafs, tafrīgh al-qalb, and mujāhadat al-nafs. These encompass generational continuity, sexual and moral regulation, psychological tranquility, relief from domestic burdens, and spiritual discipline. Their realization depends on marital ethics, mutual rights and obligations, cooperation, patience, and dignified conflict management. Spouse selection prioritizes religious commitment and moral character, while taṣfiyat al-qulūb and tazkiyat al-nufūs support spiritual development. The study proposes a cyclical model integrating marital purposes, ethical practices, spouse selection, and spiritual cultivation to strengthen family maṣlaḥa, human flourishing, and sustainable family development. Contribution: This article extends the analytical horizon of maqāṣid al-sharīʿa by linking the preservation of essential interests to inner moral formation and the cultivation of a flourishing family life.
Constructing Sacred Space: Sufi Cosmology, Ritual Practice and the Sacralization of the Sheikh Maulana Ishaq Tomb in East Java Moh. Khoirul Fatih; Achmad Ilham Zubairi; Thiyas Tono Taufiq; Muhammad Aly Mahmudi
Teosofia: Indonesian Journal of Islamic Mysticism Vol. 15 No. 1 (2026)
Publisher : Fakultas Ushuluddin dan Humaniora - UIN Walisongo Semarang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21580/tos.v15i1.31351

Abstract

Pilgrimage to Islamic saints’ (awliyā‘) tombs is an important Javanese tradition shaped by Sufi beliefs, devotional practices, and collective memory. This study examines how sacredness is created and sustained at the Tomb of Sheikh Maulana Ishaq in Kemantren, Paciran, Lamongan, East Java, focusing on cosmology, rituals, narratives, spatial organization, and management. Using qualitative ethnographic and phenomenological methods, it explores rituals, social relations, community participation, tomb management, and pilgrims’ experiences of sacredness. Findings reveal three connected dimensions of sacralization: Sufi concepts of wilāyā (sainthood/spiritual authority), baraka (divine blessing), and waḥdat al-wujūd (unity of existence); rituals including dhikr (remembrance of God), tahlīl (religious gathering and prayer ceremony), ḥaul (commemorative anniversaries), and tawassul (seeking intercession), reinforced by karāma (miraculous gifts) narratives; and the influence of spatial organization, management, community involvement, and religious tourism. Pilgrims experience sacredness through prayer, devotion, hopes for baraka, and encounters with divine grace, connecting personal meaning, shared memory, and community life. The study introduces “socio-cosmological sacralization” to explain how cosmological beliefs, lived experience, ritual, space, memory, and social structures together create and sustain sacredness. Contribution: This study contributes to the anthropology and sociology of religion by introducing socio-cosmological sacralization as an analytical framework for understanding how sacredness emerges through the interaction of Sufi cosmology, devotional practices, collective memory, spatial organization, and community relations.
Al-Kalābādzī's Concept of Zuhd as Structural Antithesis to Machiavellianism: Integrating Classical Sufism and Contemporary Personality Psychology Kholid Karomi; Rizal Hanafi Putra Miswanto; Rahmat Ardi Nur Rifa Da’i; Ulfatun Wahidatun Nisa
Teosofia: Indonesian Journal of Islamic Mysticism Vol. 15 No. 1 (2026)
Publisher : Fakultas Ushuluddin dan Humaniora - UIN Walisongo Semarang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21580/tos.v15i1.33320

Abstract

Machiavellianism describes a strategic interpersonal orientation marked by manipulation, self-interest, and moral expediency. Contemporary research has clarified how it is measured, what it correlates with, and how it manifests across contexts, but it pays less attention to the normative and spiritual orientation that guides strategic capacities. This study reconstructs the concept of zuhd in Abū Bakr al-Kalābādzī’s al-Ta’arruf li-Madhhab Ahl al-Taṣawwuf and examines its relationship to Machiavellianism through a structural-antithesis framework. Using qualitative library research and conceptual comparison, the study analyzes four shared domains: motivational orientation, self-regulation, moral evaluation, and interpersonal orientation. The findings reveal a systematic opposition across these domains. Whereas Machiavellianism prioritizes strategic advantage, instrumental self-regulation, moral expediency, and manipulative interpersonal relations, zuhd redirects motivation away from worldly acquisition, disciplines self-interested desire, grounds moral evaluation in divine accountability, and promotes giving and social solidarity. This opposition reflects three reconstructed psychospiritual mechanisms: value reorientation, motivational purification and limitation, and relational restructuring. These findings establish a conceptual distinction without claiming empirical evidence that zuhd reduces Machiavellian traits. Contribution: This study develops a non-reductive structural-antithesis framework that connects classical Sufi ethics and contemporary personality psychology, distinguishes their moral orientations, and provides a foundation for future interdisciplinary and empirical research.

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