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
249 Documents
<![CDATA[Pengalaman Spiritual dan Kebahagiaan menurut Nyai Hajah Masriyah Amva ]]>
<![CDATA[Sulaiman, Sulaiman]]>
<![CDATA[ ESOTERIK Vol 7, No 2 (2021): Available in December 2021 ]]>
Publisher : <![CDATA[Program Studi Tasawuf dan Psikoterapi, Jurusan Ushuluddin IAIN KUDUS ]]>
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DOI: 10.21043/esoterik.v7i2.13143
<![CDATA[This study aims to describe spiritual experiences and happiness according to Nyai Hajah Masriyah Amva, a female cleric and caregiver at the Kebon Jambu Al-Islamy Islamic Boarding School in Ciwaringin, Cirebon, West Java. This research is included in library research using qualitative methods. The results of this study prove that the spiritual experience carried out by Nyai Hajah Masriyah Amva has led her to true happiness. The happiness that Masriyah Amva gets is an empirical process she goes through and then pushes her to do a 'hijrah' or self-transcendence that goes beyond the physical world or the real environment to the Supreme Reality, God. By making God the pinnacle of transcendence, Masriyah finds true happiness. With God, he feels that he is always near to Him and at the same time becomes his support so that he feels no longer alone anywhere and anytime.]]>
<![CDATA[Kritik Sosial Kiai Shaleh Darat dalam Melawan Pemerintah Belanda dalam Bingkai Sufistik ]]>
<![CDATA[ ESOTERIK Vol 5, No 1 (2019): Available in June 2019 ]]>
Publisher : <![CDATA[Program Studi Tasawuf dan Psikoterapi, Jurusan Ushuluddin IAIN KUDUS ]]>
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DOI: 10.21043/esoterik.v5i1.4977
<![CDATA[This article discusses the social criticism of the Kiai Shaleh Darat in the fight against the Dutch colonialists. The Dutch colonialists acted arbitrarily by suppressing, exploiting and enslaving. All forms of kindness and truth are silenced. This study aims to explain the social criticism made by the Kiai Shaleh Darat in fighting the invaders in Sufistic framing. His resistance was not by violence, but by giving "enlightenment of thought" to his students. The method used in this study is the library research method by tracing his works among them, are: Al-Munjiyat, Majmu'at al-Shari'at al-Kafiyat li al-Awam, Latha'if at-Thaharah wa Asrar al- Salah fi Kaifiyat Shalat al-Abidin wa al-Arifin and Matan al-Hikam. The works of Kiai Shaleh Darat are written using Pegon Arabic. By carrying out the Pegon Arab as an affirmation of cultural identity and at the same time a form of resistance to the arrogance of the Dutch colonizers. Through Sufism, Kiai Shaleh Darat is able to arouse spiritual thought and refreshment so as to successfully educate students.]]>
<![CDATA[Khal dan Maqam Tarekat dalam Tasawuf, Implementasi dalam Kehidupan Para Pengikut Tarekat ]]>
<![CDATA[ ESOTERIK Vol 3, No 1 (2017): Available in June 2017 ]]>
Publisher : <![CDATA[Program Studi Tasawuf dan Psikoterapi, Jurusan Ushuluddin IAIN KUDUS ]]>
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DOI: 10.21043/esoterik.v3i1.3878
<![CDATA[The essence of all religions is the surrender to God the creator of the universe, which in Arabic is called Islam in the generic sense. The difference in opinion is the result of pride and rejection. The surrender to the Supreme Lord, without neglecting the attributes of the Divine attribute to what and to anyone other than Himself, is the only true religious attitude, and the other attitude is rejected. In this regard tasawuf is required to describe his teachings in the context of social culture. Tasawuf views that the diversity of religions in the world is merely its form, in essence the same, worshiping the source of everything. One follows the teachings of tasawuf who are in a certain degree looking at God in reality, not in the external sense. Religious and community relations are influential influences that religion affects the growth of society, and then the community affects the thinking of religion. The mutual influence between community growth and religious development is a socio-cultural reality that is a challenge to be understood as broadly as possible]]>
<![CDATA[Membangun Peradaban Esoteris Berbasis Nilai-Nilai Spiritual: Studi Historis Sains Islam Abad Pertengahan ]]>
<![CDATA[ ESOTERIK Vol 4, No 2 (2018): Available in December 2018 ]]>
Publisher : <![CDATA[Program Studi Tasawuf dan Psikoterapi, Jurusan Ushuluddin IAIN KUDUS ]]>
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DOI: 10.21043/esoterik.v4i2.4091
<![CDATA[The science of Islam in medieval times provides another perspective on human concepts and the progress of civilization. The values of monotheism look at the sides of spirituality as a measure of the progress of civilization. From it the definition of civilization gained new space and paved the way for the inherent potentials of humanity as the foundation for the progress of civilization as well as not reducing the quality of scientific sophistication. This paper aims to uncover the concept of the holistic paradigm and the history of Islamic science in the Middle Ages while also contextualizing it on the concept of Coomaraswamy spiritual civilization which has the theory of spiritual civilization, as a basis for the meaning of civilization with historical methods as well as descriptive analysis. Thus, my findings conclude that the paradigm of the progress of civilization has an esoteric perspective, and spirituality can be used as a measure of the progress of civilization besides not ignoring the materiality side in the form of sophistication of scientific science theories.]]>
<![CDATA[PERAN PEMUDA DALAM MENJAGA ISLAM YANG RAHMATAN LIL-‘ALAMIN (Pendekatan Tasawuf) ]]>
<![CDATA[ ESOTERIK Vol 2, No 2 (2016) ]]>
Publisher : <![CDATA[Program Studi Tasawuf dan Psikoterapi, Jurusan Ushuluddin IAIN KUDUS ]]>
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DOI: 10.21043/esoterik.v2i2.1899
<![CDATA[Tulisan ini bertujuan Membendung faham radikalisme yang merupakan hal yang wajib kita lakukan, selain dengan mengantisipasi banyaknya pertumpahan darah, juga demi wajah Islam itu sendiri, sebagaimana Islam merupakan Agama yang damai, ramah, beradap serta Universal. Dengan demikian ini merupakan tugas besar terhadap kaum muslimin-muslimat umumnya dan pemuka agama (ulama’) khususnya untuk senantiasa menumbuhkan karakter Islam yang rahmatan lil’alamin kepada generasi muda, sebab dipunggung merekalah amanah ini akan dialaminya dan dipikulnya. Pemudalah yang akan menggantikan amanah ini nanti pada waktunya, namun tugas ini bukan sepenuhnya tanggung jawab para pemuka agama, melainkan tugas kita bersama dalam menumbuhkan karakter Islam yang rahmatan lil-‘alamin terhadap generasi muda sebagaimana pernah dicontohkan para pemuda terdahulu yang mampu mengangkat prestasi Islam dengan wajah Islam yang rahmatan lil-‘alamin, yaitu pada masa muda Nabi Muhammad dengan karakternya yang sesuai dengan apa yang dijelaskan sekarang dalam Al-Quran al-‘Adzim atau dalam berbagai buku sejarah yang mengindikasikan dengan wajah Islam rahmatan lil’alamin. Dimana beliau mampu menyebarkan Islam dengan ditemani para sahabat-sahabatnya yang mana sahabat-sahabatnya mayoritas para kaum muda, serta ajaran Islam ini mampu meyebar luas di muka bumi ini dengan perjuangannya serta sifat dan karakternya yang dijadikan panutan dalam menyebarkan Islam. Disinilah sebenarnya peran pemuda yang mampu memiliki kekuatan moral, kontrol sosial dan agen perubahan.]]>
<![CDATA[Prokrastinasi Sholat: Analisis Teori Perilaku Terencana ]]>
<![CDATA[ ESOTERIK Vol 7, No 1 (2021): Available in June 2021 ]]>
Publisher : <![CDATA[Program Studi Tasawuf dan Psikoterapi, Jurusan Ushuluddin IAIN KUDUS ]]>
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DOI: 10.21043/esoterik.v7i1.10737
<![CDATA[Sholat is an obligation for Muslims. Sholat obligations are determined in a day are marked by a call, the name adzan. In Indonesia, with a majority Muslim population, the signs of sholat times are very easy to recognize. But not a few ignore it. The purpose of this study is to understand sholat as a behavior from the perspective of planned behavior. This research is a qualitative descriptive study, with data collection using an open-ended questionnaire and a pocket book as a daily sholat record that informants must fill in for 2 weeks. The informants were 72 under-graduate students, both male and female. The results of this study indicate that the attitude of continuing to sholat in the given timeframe, but not necessarily at the beginning of the sholat time because there are other tasks. The presence of a family is very important as an influential person who reminds him to immediately perform sholat (as a subjective norm). Other things that are 2 considered more important and must be done besides sholat strengthen the intention to postpone praying. The behavior of postponing sholat is very strong based on these findings, because it forms attitudes, family influences and activities, which are more importantly less controllable. Therefore, a positive attitude so that prayers on time need to be built, the presence of the family is very dominant and put other things for a while to be continued after the prayer needs to be removed so that the procrastination of sholat does not occur]]>
<![CDATA[Prosesi Haji dan Maknanya ]]>
<![CDATA[ ESOTERIK Vol 2, No 1 (2016) ]]>
Publisher : <![CDATA[Program Studi Tasawuf dan Psikoterapi, Jurusan Ushuluddin IAIN KUDUS ]]>
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DOI: 10.21043/esoterik.v2i1.1900
<![CDATA[Hakikat ibadah haji pada dasarnya adalah suatu tindak mujahadah (upaya jiwa yang sungguh-sungguh) untuk memeperoleh kesadaran musyahadah (penyaksian). Yakni proses kegigihan seorang hamba mengunjungi Baitullah sebagai sarana bertemu (liqa’) dengan Tuhan. Ibadah Haji adalah simbol kepulangan manusia kepada Tuhan yang Maha Mutlak. Oleh karena itu, niatkan haji hanya semata-mata karena Allah Swt. Pakailah pakain kejujuran dan buang jauh-jauh sifat keangkuhan, kebanggaan dan semua atribut (label) yang biasa melekat pada diri. Manusia harus menjadikannya titik orientasinya hanya kepada Allah (QS. Al-An’am:162- 163), sebagaimana yang digambarkan ketika sedang thawaf. Bahwa kita bagian dari seluruh jagad raya yang selalu tunduk dan patuh kepada Tuhan. Sekaligus gambaran akan larut dan leburnya manusia dalam hadirat Ilahi (al-fana’fi Allah). Saat menyembelih kurban niatkan untuk menyembelih “nafsu kebinatangan” yang ada dalam diri. Sifat egoisme, dehumanisme, sifat kerakusan, keserakahan, ketamakan dan sifat-sifat buruk lainnya. Keberhasilan ibadah haji bukan dilihat dari berapa kalinya seseorang menunaikannya. Akan tetapi lebih ditentukan oleh kesadaran musyahadahnya kepada Tuhan. Karena musyahadah inilah yang akan membentuk visi kemanusiaan, keadilan dan solidaritas sosial. Kesadaran yang demikian akan membentuk manusia yang arif. Yakni manusia yang mampu memberikan kesejukan, kecintaan, kebenaran dan keadilan di muka bumi sehingga mampu membersihkan dari unsur-unsur duniawi dan membangunnya di atas batin yang tulus dan suci. Dengan demikian, keadilan kejujuran dan kemanusiaan sejati akan mudah tersemai di bumi. ]]>
<![CDATA[Social Distancing Perspektif Tasawuf Sebagai Konsep Perbaikan Diri di Era New Normal (Studi Pemikiran Al-Ghazali) ]]>
<![CDATA[ ESOTERIK Vol 6, No 2 (2020): Available in December 2020 ]]>
Publisher : <![CDATA[Program Studi Tasawuf dan Psikoterapi, Jurusan Ushuluddin IAIN KUDUS ]]>
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DOI: 10.21043/esoterik.v6i2.7900
<![CDATA[The religion approach in realizing the new normal scenario in the pandemic era is urgent considering that religious doctrine is easier to accept and obey. So that it can be an effective step to prevent transmission. This research is qualitative research. This type of research is library research. The data collection method is done by reading and taking notes and processing data related to the social distancing perspective of Al-Ghazali's works of Sufism. This study found similarities between the social distancing perspective of the World Health Organization (WHO) and the social distancing perspective of Al-Ghazali's Sufism. This similarity is at least in two ways, first both emphasize the importance of maintaining distance from others, the second in the realm of strategy. The basic difference is in the realm of goals. The existence of this equation causes social distancing in the new normal era, the perspective of Sufism is important to offer and deserve to be published. and other things that underlie are two things, first, so that social distancing is not only maintaining immunity but also maintaining faith. The two social interaction strategies originating from religious doctrine will be easier to comply with given the ineffectiveness of government advice in implementing social distancing. Efforts to maintain one's consistency in implementing social distancing, there are three things that need to be considered, first to keep busy with positive things at home, second always to remember the dangers of interacting with the general public, third to minimize dependence on other people.]]>
<![CDATA[Love Quotient: Spirit Tasawuf dalam Syari'ah Marketing ]]>
<![CDATA[ ESOTERIK Vol 5, No 2 (2019): Available in December 2019 ]]>
Publisher : <![CDATA[Program Studi Tasawuf dan Psikoterapi, Jurusan Ushuluddin IAIN KUDUS ]]>
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DOI: 10.21043/esoterik.v5i2.5999
<![CDATA[Jack Ma is a founder and is the highest executive officer of the Alibaba Group. Alibaba Group Company is a company engaged in the field of e-Commerce. Jack Ma gave the opinion that a leader who wants to succeed not only has a high Intelligence Quotient (IQ) and Emotional Quotient (EQ), but also a Love Quotient (LQ). Meanwhile psychologists have discovered human intelligence, namely IQ, EQ and Spiritual Quotient (SQ). Islam itself says that Fitrah is the highest form of intelligence. Differences of opinion need to be studied more deeply, both in terms of business, psychology, and religion. This article uses qualitative methods. The findings of this study confirm that the term Love Quotient in a business perspective, Spiritual Quotient (SQ) in psychology and Fitrah in Islam is a concept that has the same nature even though it uses different terms. The conclusion of this study is that between religion and science support each other and sharia marketing can be applied if LQ, SQ and Islam Fitrah are attached to a marketer.]]>
<![CDATA[Sang Juru Penyelamat Tasawuf (Pembelaan Ibnu Al-Qayyim Al-Jauziyyah Terhadap Tasawuf) ]]>
<![CDATA[ ESOTERIK Vol 3, No 2 (2017): Available in December 2017 ]]>
Publisher : <![CDATA[Program Studi Tasawuf dan Psikoterapi, Jurusan Ushuluddin IAIN KUDUS ]]>
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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.]]>
