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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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THE PHILOSOPHICAL STUDY OF IQBAL'S THOUGHT: The Mystical Experience and the Negation of The Self-Negating Quietism Alim Roswantoro
Teosofia: Indonesian Journal of Islamic Mysticism Vol 6, No 1 (2017)
Publisher : Fakultas Ushuluddin dan Humaniora - UIN Walisongo Semarang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21580/tos.v6i1.1698

Abstract

The article tries to philosophically explore the Iqbal’s notion of mysticism and the mystic’s attitude in facing the world life. The exploration is focused on his concept of mystical experience and the negation of the self-negating quietism. And from this conception, this writing efforts to withdraw the implication to the passive-active attitude of the worldly life. It is the philosophical understanding of the Islamic mysticism in Iqbal’s philosophy as can be traced and found out in his works, particularly in his magnum opus, “The Reconstruction of Religious Thought in Islam”. Mysticism, in Iqbal’s understanding, is the human inner world in capturing reality as a whole or non-serial time reality behind his encounter with the Ultimate Ego. For him, there are two experiences, that is, normal one and mystical one. In efforts to understand mysticism, one has to have deep understanding of the basic characters of human mystical experience that is very unique in nature compared to human normal one.
HARMONIZING THE CLASH OF SUFISM AND SHARIA IN AL GHAZALI’S THOUGH Supriyadi Ahmad
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.
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.
Murshid Contestation: Betwen Iktisābī and Minhāh Ilāhiyyah Syariful Anam
Teosofia: Indonesian Journal of Islamic Mysticism Vol 6, No 2 (2017)
Publisher : Fakultas Ushuluddin dan Humaniora - UIN Walisongo Semarang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21580/tos.v6i2.3386

Abstract

A murshid has a great duty and responsibility to conduct suluk formation (spiritual journey) to his students. So that the murshid are also required to have adequate competence and qualifications, in order to carry out their duties and functions. The functions and duties of the murshid in the tarekat (the path of Islamic Mysticsm) are very important, because only a murshid has the qualifications, abilities and expertise that can carry out their functions correctly, correctly and run accordingly. So that this aspect of ability and expertise will later be discussed as a discussion of the qualifications of a murshid in the tarekat. What is the actual qualification of murshid in the tarekat and what is its function in that proximity. This research is a type of field research. That is with the object of the study of the murshid of the Naqsabandiyyah Khalidiyyah in the sub-district of wedung precisely in the village of Jetak (KH. Abdul Haq), Buko village (KH. Ali Hafidz and KH. Ahmad Dalhar) and Mutih village (KH. Mansur Sanusi). The author collects data using the method of field observation, interviews and documentation. Next, the writer analyzes the data using descriptive analysis and understands the meaning. The results of the study stated that the murshid of the Naqsabandiyyah Khalidiyah tarekat in Wedung District argued that between the murshid tarekat function is hifdz sanad, talqin, tawassul, rabitah, tawajjuh and irsyad. While the qualifications to become murshid, among others; First, a murshid must be someone who is pious and amil bi ilmihi. The second has a clean heart, Third, has completed or khatam dzikir and khalwat tarekat (riyadhah), Fourth, has a murshid sanad, even though the inqitha'us sanad is from its predecessor murshid but continued with other murshid teachers in the same type of tarekat. Fifth, get permission from the murshid teacher. Sixth, knowing the wisdom behind all acts of worship (if possible). Through this research, the author recommends the need to study more about the wider range of murshid tarekat qualifications and not just the Naqsabandiyyah Khalidiyyah tarekat Indonesia. Thus, the form of the murshid qualifications will be found in several comprehensive tarekat
CONTESTING ISLAMIC SPIRIT AND ISLAMIC FORMALIZATION: GUS DUR PERSPECTIVES Faizatun Khasanah
Teosofia: Indonesian Journal of Islamic Mysticism Vol 9, No 1 (2020)
Publisher : Fakultas Ushuluddin dan Humaniora - UIN Walisongo Semarang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21580/tos.v9i1.5369

Abstract

In today’s context, Islamic values seem to be allied from Moslem’s life, but the symbol of formal Islam looks always presented in many representations, as well as the people of politic and economic’ world are always using Islamic symbols to direct public opinion. The reason is probably due to religious symbol becomes one of the most effective determinants in this regard. These actual facts are contradicted with the idea of Islam formulated by Gus Dur. He has proposed the idea of Islamic Spirit. That’s why? I would like to propose two questions: what is the contextual meaning of Gus Dur's thoughts about Islamic Spirit, and what if the idea is juxtaposed to the emergence of extreme Islamic thought. For this sake, I use critical-analysis method. The result has shown that the context of Gus Dur’s thought was the emergence of the idea of formalizing Islamic Sharia into the constitutions of the state, Indonesia, after the fall of Soeharto’s new order. Then, Gus Dur tried to countering these new ideologies of Islamic formalization. Islam, based on Gus Dur perspective, is encouraging people to be performing any good deed. To be a good Muslim, someone has no need to do good deed in the name of Islam, but he could be enough having a humanism visions. Therefore, there is no need to formalizing Islam
MENTORING THE TROUBLED WOMEN WORKERS AT THE INDONESIAN EMBASSY IN SINGAPORE: Integration of Sufism and Psychology Amin Syukur; Nidhomun Ni'am; Sri Rejeki
Teosofia: Indonesian Journal of Islamic Mysticism Vol 5, No 2 (2016)
Publisher : Fakultas Ushuluddin dan Humaniora - UIN Walisongo Semarang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21580/tos.v5i2.1721

Abstract

There are five components ofdemographics, namely; birth, death, migration, social mobility, and marriage. This study focuses onthe migration of people, commonly called circular migration. Population growth and economic issues, namely the narrowness of employment in Indonesia and the salary promised to be the cause. In Indonesia, this migration is called Indonesian Workers (TKI), both menand women.The majority of Indonesian people's livelihood is asrice farmers, whose results are not sufficient.Naturally, the majority of the Indonesian people become motivated to work abroad. This study focuses on one of the countries in Southeast Asia, namely Singapore with consideration of the number of Indonesian migrant workers who work in Singapore.
HIJRAH AND POP CULTURE: HIJAB AND OTHER MUSLIM FASHIONS AMONG STUDENTS IN LOMBOK, WEST NUSA TENGGARA M. Taufik; Amalia Taufik
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.v8i2.5305

Abstract

The development of Islamic society in the millennial era in Indonesia today is quite dynamic. Education progress is one of the road graders for their vertical mobility. At the next level, this progress significantly led to a community that came to be known as the Muslim middle class, which offered features and dynamics of Islamic life that integrated with modernity. Further development, a millennial generation emerged that was triggered by the advancement of information-communication technology, along with the growth of new traditions known as Islamic popular culture, including the Hijrah trend. This study wants to look at the trends of Hijrah and the background of the reconstruction of the identity of millennial Muslim generations while at the same time able to blend in with modernity at state universities in Lombok. The paradigm used is a qualitative paradigm based on field research. The results of this study indicate that the Hijrah attribute that is trending among Lombok millennials is the wear of fashionable syar'i clothing such as veils with various models and colours, syar'i veils, fashionable headscarves, increased observance of worship, Islamic quotes on social media accounts, and lengthening the beard.  
ABDURRAHMAN WAHID’S CONCEPT OF NON-VIOLENT APPROACH TO BUILDING PEACE Muhammad Saiful Mujab
Teosofia: Indonesian Journal of Islamic Mysticism Vol 4, No 2 (2015)
Publisher : Fakultas Ushuluddin dan Humaniora - UIN Walisongo Semarang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21580/tos.v4i2.1712

Abstract

Abdurrahman Wahid is a prominent moslem scholar in Indonesia and Indonesia’s fourth president (and the first president voted by people’s representative council). He was born from traditionalist muslim family. His grand father is Hasyim Asy’ary, the founder of Nahdlatul Ulama’, the biggest islamic organization in theworld with 25 million member. His father, Wahid Hasyim, is the first minister of religious affairs. He was also the chairman of Nahdlatul Ulama’ for several periods.His contribution to create peace is countless. He is well known as the father of pluralism in Indonesia. After his death, many people started to fund organizations learning about his thoughts of pluralism, culture and religion, protecting minorities, respecting diversities, creating peace, etc.This article is attempting to explain his non-violance approach to create peace, in the case of terrorism prefention. Firstly, the writer define the term terrorism in general and Abdurrahman Wahid’s version. Secondly, it is explained three backgrounds of the emergence of terrorism; (1). the feeling of inferiority (2). Superficial understanding towards religion (3) the weak system of Indonesia government. And the third is the solution of those three causes; (1). Dialogue (2). Islamic Education (3). Improving the system of the government.
THE SPIRITUAL ROLE OF PESANTREN IN SHAPING INDONESIAN CIVILIZED MUSLIMS Jaenullah Jaenullah; Sudadi Sudadi
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.v7i2.4494

Abstract

As an Islamic educational Institution, Indonesian pesantren play roles in spiritually shaping Indonesian civilized Muslims. Since the beginning of pesantren spiritual teachings were installed pesantren founding fathers. Through such teachings, the students of pesantren can be the agents of Indonesian civilized Muslims who behave tolerantly, peacefully and friendly towards otherness and diversity in Indonesia. However, Pesantren have to develop in terms of their education system and management to deal with the phase of contemporary development of education. Yet, the core of spirituality in nuancing the pesantren education system and management has to be pertained and maintained. This article is to reveal such issues in relation to history and recent problems.
Ṣadaqa and ‘Spirituality Gene’ Expression: The Qurʾan and Advances in Epigenetics Edi Basuki; Naqiyah Naqiyah
Teosofia: Indonesian Journal of Islamic Mysticism Vol 10, No 1 (2021)
Publisher : Fakultas Ushuluddin dan Humaniora - UIN Walisongo Semarang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21580/tos.v10i1.8656

Abstract

Charity  (ṣadaqa) is commonly given for religious reasons: Muslims donate voluntarily to earn Allah’s pleasure and receive His blessings. However, there have been changes in the way Muslims perceive charity and what significance it has in their life. Many studies have addressed this issue but failed to explore the connection between ṣadaqaand mental state. This paper was aimed to complement the existing studies by analyzing the process of the shifting interpretation of charity and its positive effects on the donors. This study used qualitative analysis of primary and secondary data. The data was processed through descriptive methods and content analysis. In particular, it focused on analyzing the religious background of the donors, including the biological processes underlying their tendency to give generously. The study concluded that the practice of giving ṣadaqa increases social, emotional, and spiritual wellbeing, depending on the level of spirituality of the donors and their intention.

Page 9 of 22 | Total Record : 211

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