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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 211 Documents
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INTEGRATIVE VALUES OF SUFISM AND NATIONALISM WITHIN SANTRI COMMUNITIES AT PONDOK PESANTREN DAARUL ULUM WAL ḤIKAM YOGYAKARTA (LEADERSHIP AND CHARACTER BUILDING ANALYSIS) Fairuz, Shofiyana Nadia
Teosofia: Indonesian Journal of Islamic Mysticism Vol 7, No 2 (2018)
Publisher : Fakultas Ushuluddin dan Humaniora - UIN Walisongo Semarang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21580/tos.v7i2.4402

Abstract

National identity crisis emerged in the country; many pesantren understand Sufism textually, and the need to dialogue Sufism in the national context. The Pesantren of Pesantren Daarul Ulum wal Ḥikam Yogyakarta prepared future leaders with high moral values through the implementation of Sufism and nationalism education in an implementative way through a humanist approach. The researcher employs qualitative method for the field research. Data collection techniques are observation, interview anddocumentation. The data gained then is analyzed through data reduction, data presentationand conclusion making. The validity test of the research data used triangulation techniques and sources. The results showed that, Sufism values are implanted at boarding Daarul Ulumwal Hikam through several methods: (1) role models, (2) spiritual training with phases of Takhalli, Tahalli, Tajalli, and (3) story telling. The values of Sufism include: sincerity,repentance, khauf and raja', zuhud, faqir, patience, ridha, muraqabah. The sufism at thispesantren followed Sunni Sufism based on Ahlussunah wal Jama'ah. Nationalism valuesare inculcated through the following methods: (1) knowing the good, (2) loving the good ,(3) desiring the good. Nationalism values include religious, tolerance, hard work, independent, democratic, patriotism, national spirit, communicative, peace loving, care forthe environment and responsibility based on Pancasila and the 1945 Constitution. The formation of leadership character is done by integrating the values of Sufism and nationalism in teaching and learning activities, pesantren culture and self-development so that the following characters emerge: theocentric, voluntary in serving, wisdom (faṭanah), simplicity, independence, altruism, sincerity, nationalism, responsibility (amanah), rolemodeling, moderate, visionary. The synergy of the values of Sufism and nationalism was applied through the concepts and processes of education that were organized by the pesantren. The synergy produced the values of Sufism which was nuanced by nationalism and created a new educational model namely Sufism-Nationalism Education .
THE SPIRITUALITY OF PEDICAB DRIVERS A CASE STUDY AT TRUNOJOYO STREET BOJONEGORO CITY EAST JAVA Izza, Yogi Prana
Teosofia: Indonesian Journal of Islamic Mysticism Vol 7, No 1 (2018)
Publisher : Fakultas Ushuluddin dan Humaniora - UIN Walisongo Semarang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21580/tos.v1i1.4349

Abstract

This paper aims to describe the spirituality of "suburban humans" who in this case are pedicab drivers on the Trunojoyo road in Bojonegoro city. The anthropological approach is used with the focus on: the meaning and needs of spirituality for pedicab drivers, the spiritual dimension of pedicab drivers and the factors that influence their spirituality. The results of this study are expected to be input into the development and improvement of spirituality as a basic human need.
ETHICS AND AESTHETIC VALUE OF SILK IN HADITHS Laila, Azzah Nor; Dzulqarnain, Muhammad Idhom
Teosofia: Indonesian Journal of Islamic Mysticism Vol 7, No 2 (2018)
Publisher : Fakultas Ushuluddin dan Humaniora - UIN Walisongo Semarang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21580/tos.v7i2.5029

Abstract

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.
THE CONCEPT OF TRANSCENDENTAL LOVE IN THE TAFSĪR AL-QURĀN AL-AẒĪM BY AT-TUSTURIY Labib, Hakki Akmal
Teosofia: Indonesian Journal of Islamic Mysticism Vol 7, No 1 (2018)
Publisher : Fakultas Ushuluddin dan Humaniora - UIN Walisongo Semarang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21580/tos.v1i1.4351

Abstract

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
SYATAHAT OF THE SUFIS AND THE ISSUE OF HUMAN CONSCIOUSNESS Zulkarnain, Dzikrullah
Teosofia: Indonesian Journal of Islamic Mysticism Vol 7, No 1 (2018)
Publisher : Fakultas Ushuluddin dan Humaniora - UIN Walisongo Semarang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21580/tos.v1i1.4786

Abstract

ABSTRACTThis research empasizes on digging the consept of Syat{ah{a<t of Sufis where several tasawuf companion showed their psychological condition up on paradoct position, switces themselves on God position. Then, trought researching on Syat{ah{a<t of Sufis in psychological approach, researcher found several conclusions; i.e. (a) etimologically, Syat}ah}a>t means shaking (al-h}arakah); (b) terminologigally, Syat{ah{a<t of Sufis means any speeches that stranged to be heard by its audience when Sufis reached wajd or wuju>d level. The factors that force the Sufis said Syat{ah{a<t were: (1) the strong emotional feelings and rumbled spiritual extasy (wajd), (2) experiences self unification (ittih}a>d), (3) Sufis are in extacy condition (sakr), (4) Sufis hear the signal of divinity within them who invites self-union, so they positioned himself as God, and (5) they loss of self-consciousness; Additionally, the researchers added the other factors, i.e. (1) the Sufis movement comes from tawa>jud (salat, dhikr, meditation, contemplation, thought) on to the wajd or ecstasy level, (2) when Sufis heart is suddenly controlled by Allah Almighty (wa>rid al-il>ahiyyah), so he was no longer able to control their consciousness, and (3) absence of prejudice that the Sufis are united with God, because when that feeling comes, then they really had split (infisa>l). In other hand, Syat{ah{a<t of Sufis in psychological perspective, this study focused on transpersonal psychology, researchers tried to draw the conclusion that remarks Syat{ah{a<t in grammatical word used is a combination of words which are not common to say by common, because the context is only for Allah. Those unusual utterances are manifestation of Sufis psychology themselves, when saying syat}ah}a>t , Sufis do not realize whatever they have been said.
THE SPIRITUAL MEANING OF SULUK IN SYI’IR TANPA WATON Maslahah, Siti
Teosofia: Indonesian Journal of Islamic Mysticism Vol 7, No 2 (2018)
Publisher : Fakultas Ushuluddin dan Humaniora - UIN Walisongo Semarang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21580/tos.v7i2.4405

Abstract

Syi’ir Tanpa Waton, a work of KH Mohammad Nizam As-shofa, is a sufi poem. It is a cultural endeavor to response the modern problems of Muslims who easily judge others infidels without realizing their own infidelity. This poem is used as a closing recitation of Reboan Agung (Islamic regular study forum of Muslim conducted in every Wednesday night learning the book of Jamī’ al-uṣul fi al-uliyā’ the work of Shaykh Ahmad Dhiya 'uddin Musthofa Al-Kamisykhonawi) and the book of Al-Fatḥurrabbani wa al-Faiḍurrahmani the work of Shaykh Abdul Qadir al-Jilani. The forum took place at Islamic boarding school of Ahlus-Shofa Wal Wafa Sidoarjo, East Java. This research is inspired by spiritual emptiness caused by the modernization and the shallow understanding of Islamic teachings. Islam is studied and practiced at the level of shari'a without deepening it into higher stages of Sufism i.e. tariqa, haqiqa and even marifa. This study employs content analysis and qualitative approach aims at analyzing the message or moral values contained in the literature. Then, I classifies basic thoughts into some themes and selects these themes to find the central idea of the text. Substantively, the verses were structurely written ranging from understanding comprehensively the teachings of Islam, teachings self-awareness, the teachings of social piety (humanism) and the teachings of Sufism namely suluk practice. Suluk in Syi’ir Tanpa Waton is devided into two parts, namely: small suluk (khalwat fi al-khalwat) and big suluk (khalwat fi al-jalwat). Meanwhile, suluk nafs/soul purification and suluk Qalb/heart purification are called takhalli/purgativa. In addition to that, sirr emptying (tahalli/contemplative) followed by soul enlightening (Tajalli/Illuminativa) is a chain of process or stages that should be passed in the form of small and big suluk which take place in suluk Qalb (takhalli/purgativa) and sirr emptying (tahalli/contemplative). Suluk in the present context is urgently needed for peaceful soul to face negative effects of modernization and spiritual crisis of modern human by doing seclusion physically and mentally (qalb/jasad) from the crowd of human life. Seclusion is a symbol of taqarrub ilallāh by self-equipping with spiritual values to depend on nothing but Allah. This process will consruct oneself to be calm, patient, active, productive, firmly independent, consistent, having integrity and good personality
A SPIRITUAL PATH OF A GRAVE DIGGER Afandi, Nur Aziz
Teosofia: Indonesian Journal of Islamic Mysticism Vol 7, No 1 (2018)
Publisher : Fakultas Ushuluddin dan Humaniora - UIN Walisongo Semarang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21580/tos.v1i1.4350

Abstract

Heart (qalb) has a higher function than do other sensory organs such as eyes and ears have because heart is the executing part of the soul that changes human spiritual potentiality into actuality (Ansari, 2003). Spiritual actuality of heart such as mukasyafah is possible when it has achieved cleanliness and clarity. Sufism as a spiritual path offers several steps to clean and purify heart. This study explores the spiritual path that has been experienced by a grave digger in the form of mukasyafah towards the sound of complaints and pain from a grave. The data of this essay was gained from interviews with a grave digger in Kediri, East Java. This study concludes that the spiritual path traversed by the grave digger is, among other things, the path of heart which is exercised by the subject by giving help, alleviating sufferings of others, praying for the deceased, and being gentle towards his fellow people. The path of reason is passed by the subject by doing what he obtained from his studying Islam. The path of group is done by having good relations with others. While the path of service is carried out by the subject by giving emphaty to other people who are experiencing distress, giving hands to those who ask for help and giving alms to those in need. The way of dhikr is done by always remembering Allah, realizing and believing in Allah as the provider of the provision and who regulates one's sustenance and being honest in work expecting God’s blessing.
HARMONIZING THE CLASH OF SUFISM AND SHARIA IN AL GHAZALI’S THOUGH Ahmad, Supriyadi
Teosofia: Indonesian Journal of Islamic Mysticism Vol 7, No 2 (2018)
Publisher : Fakultas Ushuluddin dan Humaniora - UIN Walisongo Semarang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21580/tos.v7i2.4407

Abstract

Al-Ghazali is an expert and great Muslim scholar who speaks up for moderate Sunni sufism, a sufism which is based on the doctrine of the asceticism of the Qur'an, Prophetic traditions, and the tradition of his companions. He succeeded in purifying Sufism from various deviations, and harmonizing Sufism with sharia, and making it "halal" for Sunnis. According to al-Ghazali, several terms in Sufism should be returned to the original teachings of the Qur'an and Prophetic traditions. In his view, ma'rifah is knowing the secrets of God and His various rules about everything that exists. Heart becomes a means of understanding for a Sufi. So the highest and most noble pleasure is recognizing Allah Almighty, known as ma'rifah. A wise person (‘arif) does not see other than Allah, and everything he or she knows in this existance is only Him and His various creations. In the knowledge of Mukasyafah for example, al-Ghazali wanted to avoid the mistakes of other Sufis who transgressed, such as Abu Yazid al-Bustami and Abu Manshur al-Hallaj with their philosophical concepts which tended to be very complicated.
REDEFINING THE CONCEPT OF ASCETICISM (ZUHD) IN TASAWWUF:ABUL HASAN ASH-SHADHILI’S VIEW AND HIS TARIQA SHADHILIYYA anggraini, erlina
Teosofia: Indonesian Journal of Islamic Mysticism Vol 8, No 1 (2019)
Publisher : Fakultas Ushuluddin dan Humaniora - UIN Walisongo Semarang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21580/tos.v8i1.5225

Abstract

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
PSYCHO-SUFISTIC THERAPY OF UNDERGROUND SUFISM MOVEMENT:A HEALING METHOD AGAINST PUNK COMMUNITY IN JAKARTA Muaz, Abdul; Ahmad, Adang Darmawan
Teosofia: Indonesian Journal of Islamic Mysticism Vol 8, No 2 (2019)
Publisher : Fakultas Ushuluddin dan Humaniora - UIN Walisongo Semarang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21580/tos.v8i2.5302

Abstract

This study imvestigates the psycho-Sufistic therapy applied by the "Tasawuf Underground" movement to the Punk community in Jakarta. The phenomenon of the Punk community in big cities is often neglected by Muslim preachers. The spiritual condition of the Punk community are hardly taken into an account nowadays. It is because of stereotypical and pejorative stigmas  that make them  far from religious values. Therefore, the Tasawuf  Underground movement attempts to approach and invite them to migrate spiritually (hijra) in gentle and interactive ways. This study aims to reveal the Sufistic approach model practiced by Tasawuf Underground in the process of migrating the punk community and homeless juvenile in the capital city of Jakarta to comprehend their religion and life. The research employs a qualitative description by conducting observation and interviews. As the data obtained,  they are  analyzed by using the perspective of Suluk method in Sufism  and the humanistic-physcology theory by Abraham Maslow. The result of study indicates that the Tasawuf Underground movement implements an excellent psycho-Sufistic method to be used as a role model to deal with punk communities and similar marginalization elsewhere.

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