ESOTERIK
Esoterik: Jurnal Akhlak dan Tasawuf is academic journal published by Prodi Tasawuf dan Psikoterapi, Fakultas Ushuluddin, Institut Agama Islam Negeri Kudus collaborated with Konsorsium Tasawuf dan Psikoterapi Indonesia (Kotaterapi). Esoterik: Jurnal Akhlak dan Tasawuf publish two times a year (each June and December). The focus of his study are Tasawuf, Sufism, Thariqah, Islamic Psychology, Islamic Psychotherapy, Spirituality, Mystical Experiences. Esoterik journal is open to lecturers, students and researchers who are interested in the above studies.
Articles
20 Documents
Search results for
, issue
"Vol 3, No 2 (2017): Available in December 2017"
:
20 Documents
clear
<![CDATA[Karamah dalam Pandangan Tasawuf ]]>
<![CDATA[Karim, Abdul]]>
<![CDATA[ ESOTERIK Vol 3, No 2 (2017): Available in December 2017 ]]>
Publisher : <![CDATA[Program Studi Tasawuf dan Psikoterapi, Jurusan Ushuluddin IAIN KUDUS ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.21043/esoterik.v3i2.4168
<![CDATA[This article discusses Karamah in the view of Sufism. The author attempts to reveal the nature of karamah by using the content analysis approach. Karamah which is generally interpreted as an extraordinary event experienced by a guardian, becomes increasingly biased to define karamah itself, because many extraordinary phenomena that can occur to anyone, including can happen to people who are not obedient to Allah. So the writer needs to reformulate the meaning of karamah in the Sufistic paradigm. The result is that karamah is actually a privilege given by Allah to his righteous servant and is chosen to give the effect of confidence in the community on the omnipotence of Allah, and karamah does not always have to be seen in the form of extraordinary mystical phenomena witnessed by the general public, because not all mystical things that are out of the ordinary are a sign of one's dignity.]]>
<![CDATA[Rekonstruksi Rukun Islam sebagai Psikoterapi Umat ]]>
<![CDATA[Novaili, Novaili]]>
<![CDATA[ ESOTERIK Vol 3, No 2 (2017): Available in December 2017 ]]>
Publisher : <![CDATA[Program Studi Tasawuf dan Psikoterapi, Jurusan Ushuluddin IAIN KUDUS ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.21043/esoterik.v3i2.4164
<![CDATA[This paper aims to introduce the efforts to reconstruct the pillars of Islam as a people's psychotherapy. The objectives of this paper are educators, and community leaders who have an interest in providing assistance in life coaching to all people and it is hoped that the community can face all the challenges of life that are being faced now, and in the future. The process of reconstructing the pillars of Islam as a people's psychotherapy. The contribution of this paper is to provide an alternative understanding to educators and community leaders on how to avoid feeling uneasy when faced with situations of various problems of life, so that they are still adhering to the values of monotheism. Psychotherapy through the reconstruction of harmony in Islam can be applied to all people in terms of stress management. Thus, people can avoid feeling anxious, anxious, and feel afraid to face all kinds of life challenges that will be lived. ]]>
<![CDATA[Pendidikan Tasawuf Multikultural dalam Perspektif Sunan Kudus dan Implikasinya pada Pendidikan Islam Nusantara ]]>
<![CDATA[Afif, Muhammad]]>
<![CDATA[ ESOTERIK Vol 3, No 2 (2017): Available in December 2017 ]]>
Publisher : <![CDATA[Program Studi Tasawuf dan Psikoterapi, Jurusan Ushuluddin IAIN KUDUS ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.21043/esoterik.v3i2.4169
<![CDATA[Multicultural Sufism Education developed by Sunan Kudus is based on the basic values of Islamic teachings that developed in the world of Sufism which then developed through the syncretic integration between the teachings of Islamic Sufism and the spiritual teachings developed in Hinduism and Buddhism that first developed in Kudus. The Walisongo scholars, including Sunan Kudus, in practicing Islamic da'wah mostly use the Sufism approach, making it readily accepted by Hindu and Buddhist communities. Multicultural Sufism Education is done by Sunan Kudus, remembering that in carrying out Islamic mission Sunan Kudus is also renowned as a harmonious and pluralist Walisongo cleric, and adopted many traditions of Hindu and Buddhist society which have long developed in Kudus. For Sunan Kudus, as long as the Hindu and Buddhist traditions are not contrary to the basic teachings of Islam, they can be adopted as part of the next Islamic tradition. In its development, Sunan Kudus's multicultural education of Sufism became the basis for the development of Islamic Nusantara education. Islamic Nusantara Education is built and is based on the teachings of Walisongo scholars. Islamic Education Archipelago is an Islamic education that put forward pluralist values, harmonious and inclusive. For this reason, Islamic Nusantara education is believed to be able to build a civilization of Indonesia and a harmonious and pluralist world.]]>
<![CDATA[Peran Kecerdasan Ruhaniyah (Trancendental Intellegence) Dalam Character Building ]]>
<![CDATA[Masrukhin, Masrukhin]]>
<![CDATA[ ESOTERIK Vol 3, No 2 (2017): Available in December 2017 ]]>
Publisher : <![CDATA[Program Studi Tasawuf dan Psikoterapi, Jurusan Ushuluddin IAIN KUDUS ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.21043/esoterik.v3i2.4165
<![CDATA[The development of science and technology brings about the change of life. Religion has a very important role in guiding human life, so as not to happen and dehumanization, depression, liberalisme, secularism, hidonisme, materialism remain in the values of spirituality. Our ability to instill Divine values (Ilahiyah) in the aspects of spirit, soul, social, biological and character of the Prophet in the form of Shiddiq, Istiqomah, Fathanah, Amanah, and Tablig will mempu enhance ruhaniyah intelligence, which will eventually be able to build a whole human character (Insan Kamil).]]>
<![CDATA[Aspek Tasawuf dalam Film Ketika Cinta Bertasbih (Studi Analisis atas Kandungan Pesan Dakwah) ]]>
<![CDATA[Khasanah, Nailul]]>
<![CDATA[ ESOTERIK Vol 3, No 2 (2017): Available in December 2017 ]]>
Publisher : <![CDATA[Program Studi Tasawuf dan Psikoterapi, Jurusan Ushuluddin IAIN KUDUS ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.21043/esoterik.v3i2.4170
<![CDATA[This article is an endeavor in revealing the messages of Sufism in the film When Love is Open. In his preaching message, the film portrays the struggle of young people in their limitations, but does not forget to decorate life with Sufism behavior, such as fasting, being patient and piety. This study is a library research that uses primary literature as the main reference with qualitative methods. The data collection techniques by collecting messages contained in the film and analyzed with several theories that are considered relevant. So the results obtained conclude that there are three components that must be preserved in human life, aqeedah, sharia and and morality. In the language of hadith commonly referred to as Faith, Islam and Ihsan which must synergize in human behavior.]]>
<![CDATA[The Religion Moral: Dialogis, Akulturasi, dan Identitas Islam Indonesia ]]>
<![CDATA[Muhtador, Moh]]>
<![CDATA[ ESOTERIK Vol 3, No 2 (2017): Available in December 2017 ]]>
Publisher : <![CDATA[Program Studi Tasawuf dan Psikoterapi, Jurusan Ushuluddin IAIN KUDUS ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.21043/esoterik.v3i2.4166
<![CDATA[This article examines the moral of religion in the discourse of mutual greetings between culture and religious teachings in Indonesia. A reality from a religious journey, including Islam, is that culture is an important element in its development. Discarding culture in the course of religion also eliminates historical aspects and has an impact on the emptiness of substantial values, such as spiritual emptiness and moral emptiness. So, to weave elements of the development of Indonesian Islam, dialogic reading is needed which emphasizes the moral aspects of each element. Qualitative methods are used to describe inductively using liberary research data sources which emphasize descriptive analysis. Thus, this reading can produce a new construction of the journey of Indonesian Islam, because it not only emphasizes the docmatic aspects, but also considers other aspects, such as historical, sociological, and psychological. The variety of aspects in this paper is an Indonesian Islamic identity which will differ in character and style from Islam in other countries.]]>
<![CDATA[Tela’ah Terhadap Metode dan Validitas Tafsir Esoterik (Isyari) ]]>
<![CDATA[Zumrodi, Zumrodi]]>
<![CDATA[ ESOTERIK Vol 3, No 2 (2017): Available in December 2017 ]]>
Publisher : <![CDATA[Program Studi Tasawuf dan Psikoterapi, Jurusan Ushuluddin IAIN KUDUS ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.21043/esoterik.v3i2.4167
<![CDATA[This article aims to examine the methods and validity of esoteric interpretations in studying the Qur'an. The Qur'an is the last book revealed to the Prophet Muhammad. contained in various aspects of the teachings, both concerning aspects of faith, worship, mu'amalah and morals. The various teachings in the Qur'an are mentioned globally. Therefore, a method is needed to know these teachings. In understanding the Qur'an, it can be reached through the bi al-Ma'tsur, bi al-Ma'qul and bi al-Isyari (esoteric) methods. This bi al-Isyari method has its own uniqueness, because the Islamic interpretation is a spiritual interpretation. Thus, the Islamic or esoteric interpretation also requires a spiritual method, namely through Tazkiyatunnafsi, concentrating on reading the Qur'an with tadabbur, tafakkur, tadzakkur and tayaqqudh. The results of the analysis show that esoteric interpretation is considered valid if it fulfills four requirements, namely not contrary to the shari'ah, does not conflict with the final meaning, is not so far away and the interpreter does not claim that his interpretation is the only valid interpretation.]]>
<![CDATA[Relevansi Tasawuf Sosial KH. MA. Sahal Mahfudh ]]>
<![CDATA[Asmani, Jamal Ma’mur]]>
<![CDATA[ ESOTERIK Vol 3, No 2 (2017): Available in December 2017 ]]>
Publisher : <![CDATA[Program Studi Tasawuf dan Psikoterapi, Jurusan Ushuluddin IAIN KUDUS ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.21043/esoterik.v3i2.4286
<![CDATA[This paper will explore the other side of the dimension of social Sufism Kiai Sahal. He was born into a family full of Sufism doctrine. He is one of the descendants of Sheikh Ahmad Mutamakkin, guardian of Allah who follows the teachings of the Tariqah. Sufism which is carried and practiced by Kiai Sahal is tasawuf which is oriented towards building society (social), not only individual and theocentric oriented. That is why Sufism Kiai Sahal is called social tasawuf. This research is based on literature study enriched with personal experience, observation and interviews with people who often interact with Kiai Sahal. This research is descriptive-analytical in nature to find the real thoughts and actions of Sufism-based Kiai Sahal.]]>
<![CDATA[Sang Juru Penyelamat Tasawuf (Pembelaan Ibnu Al-Qayyim Al-Jauziyyah Terhadap Tasawuf) ]]>
<![CDATA[Abdullah, Abdullah]]>
<![CDATA[ ESOTERIK Vol 3, No 2 (2017): Available in December 2017 ]]>
Publisher : <![CDATA[Program Studi Tasawuf dan Psikoterapi, Jurusan Ushuluddin IAIN KUDUS ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.21043/esoterik.v3i2.4285
<![CDATA[The two basic reasons behind the writing of this study are first, Ibn Qayyim al-Jawziyah is a leading Salafi scholar who has a high sensitivity to social reality that is incompatible with the texts of the Qur'an and hadith which are mainly related to the practice of Sufism. Secondly, his life history in the midst of a recessionary condition Sufism encouraged him to save and fortify Sufism from various attacks. This research is a library with a descriptive model that describes Sufism during the era of Ibn Taymiyyah and Ibn Qayyim. The results of the hypothesis that the authors found were: 1) Ibn Qayyim's strategy as a Salafi in defending Sufism by using certain tricks, did not clash with fellow colleagues and was even accepted by all circles; 2) Ibn Qayyim was able to reconcile two camps of mutual conflict, Salafits as opponents of Sufism and Sufism as Sufism adherents; 3) Even though Ibn Taimiyah was considered obedient, Ibn Qayyim in Sufism matters did not hesitate to criticize his own teacher who was considered inadvertent in judging Sufism.]]>
<![CDATA[Rekonseptualisasi Terminologi Khalwat –Kwajikan di Dunia Tasawuf Menurut Islam Transformatif ]]>
<![CDATA[Zuhurul Fuqohak, Muhkamad Agus]]>
<![CDATA[ ESOTERIK Vol 3, No 2 (2017): Available in December 2017 ]]>
Publisher : <![CDATA[Program Studi Tasawuf dan Psikoterapi, Jurusan Ushuluddin IAIN KUDUS ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.21043/esoterik.v3i2.4473
<![CDATA[This study examines the concept of khalwat modern era. Which is actually khalwat can be meaningful solitude. In Islamic terms alone, there is khalwat which means the shining of men and women who have no mahrom relationship. Then, there is also khalwat which means giving away the soul from the crowd of people. This is the Sufic meaning that will be developed in this study. This qualitative and literary research attempts to decipher the meaning of khalwat in the sufistic world. Then it is applied in the model of service of the Naqshabandi Order. Namely the model of remembrance with certain wirid and with conditions or special murshid (spiritual teacher). The conclusion of this study is that the meaning of khalwat in the right modern era is to offer soul without the body. That is, feeling alone in the crowd so that the perpetrator does not have to leave the activity, but gives spiritual value in his activities.]]>
