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[Pendidikan Tasawuf Ibnu Thufail dalam Novel Hayy bin Yaqdzan ]]>
<![CDATA[ ESOTERIK Vol 8, No 1 (2022): Available in June 2022 ]]>
Publisher : <![CDATA[Program Studi Tasawuf dan Psikoterapi, Jurusan Ushuluddin IAIN KUDUS ]]>
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DOI: 10.21043/esoterik.v8i1.8503
<![CDATA[Self-experience and the state of the soul of all people will give rise to expressions, like Ibn Tufail who expressed it through fictional prose (novel). It is said that a baby is left alone in the forest and then raised by a female deer; he has noble morals and can arrive at the meaning of Allah even though not everyone can feel it. Departing from that, this research tries to classify the values of Sufism teaching and the process of planting Sufism teaching education contained therein by research based on library research (literature study) and using a semiotic reading analysis system. The results of this study indicate that there are thirteen maqomats and maqomats will increase if they are always reviewed by looking at the signs of His power. In addition, his Sufism is classified as philosophical Sufism, a concept of Sufism that uses a ratio approach.]]>
<![CDATA[Tarekat Alawiyah; Genealogi, Konsep Moderasi dan Peran Pembentukan NKRI ]]>
<![CDATA[ ESOTERIK Vol 8, No 1 (2022): Available in June 2022 ]]>
Publisher : <![CDATA[Program Studi Tasawuf dan Psikoterapi, Jurusan Ushuluddin IAIN KUDUS ]]>
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DOI: 10.21043/esoterik.v8i1.13683
<![CDATA[In contrast to the conditions in the Arab country in the XIX century. Where there is a ban on ahlussunah, in Southeast Asia there is a process of Islamization that is friendly, peaceful to local culture. This process was spearheaded by Arab settlers who had a lineage with the Prophet Muhammad. The actions of the descendants of the prophet seem to be integrated among the grassroots of the Muslim Archipelago by integrating the knowledge of order in their proselytizing. This research wants to reveal the contribution of the Alawiyah Sufism by examining the concept of proselytizing moderation of the Prophet's Council. The data are analysed through a historical approach combined with field studies. By collecting data using literature studies and indirect interviews, this research presents a conclusion, that the Alawiyah Sufism in Indonesia has a positive role in developing the concept of moderate Islam in Indonesia, this can be seen by methods of proselytizing.]]>
<![CDATA[Doa dan Wirid Al-A’la Sebagai Metode Sufi Healing (Praktek Batatamba Guru Arni) ]]>
<![CDATA[ ESOTERIK Vol 8, No 1 (2022): Available in June 2022 ]]>
Publisher : <![CDATA[Program Studi Tasawuf dan Psikoterapi, Jurusan Ushuluddin IAIN KUDUS ]]>
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DOI: 10.21043/esoterik.v8i1.14145
<![CDATA[Sufi Healing is an alternative medicine for the community in overcoming physical, psychological and magical diseases. Belief in magic that causes physical and psychological problems in a person is still a strong belief for the Banjar people. The Wirid Al-A'la prayer as one of the Sufi healing methods is used by Guru Arni to overcome this problem. The collaboration of the Batamba and Sufistic Guru Arni methods is a unique Sufi healing method. The findings of the data through interviews and observations from deeper exploration of Sufi healing will be analysed descriptively. The results showed that the people of Banjar make prayer and wirid Al-A'la as an alternative medicine because of the integration between Batamba medicine and Sufism. Healing from magical diseases is claimed by the people of Banjar thanks to the collaborative method used by Guru Arni. Batamba is a treatment by prioritizing the values of local wisdom while Sufism is a Sufism approach used in the treatment process. These findings confirm that using a cultural approach in the treatment process can help the community in overcoming a number of problems. The Sufistic nuance is deepened so that people are not trapped in matters of faith.]]>
<![CDATA[Konstruksi Sabar Al-Ghazali sebagai Terapi Sufistik dalam Meningkatkan Adversity Quotient Mahasiswa Di Masa Pandemi Covid-19 ]]>
<![CDATA[ ESOTERIK Vol 8, No 1 (2022): Available in June 2022 ]]>
Publisher : <![CDATA[Program Studi Tasawuf dan Psikoterapi, Jurusan Ushuluddin IAIN KUDUS ]]>
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DOI: 10.21043/esoterik.v8i1.14259
<![CDATA[The Covid-19 pandemic also has an impact on students who are required to be able to adapt to the mechanism of online lectures. In fact, it is not easy for them to cope with academic stress during online lectures. Until there was a renewal of the concept of patience as a mystical therapy for student anxiety in the pandemic era. Al-Ghazali as one of the Sufi figures who has a concern for the human psyche has a constructive concept of patience. For this reason, this study aims to explore the concept of Al-Ghazali's patience as a therapy, and to find out the effectiveness of Al-Ghazali's patience in optimizing the Adversity Quotient of students during the Covid-19 pandemic. Through a case study qualitative approach to students of the Sufism and Psychotherapy Study Program at IAIN Kediri, it was revealed that Al-Ghazali's concept of patience has various implementations and effectiveness according to individual circumstances in the field. Patience is able to translate and take advantage of learning difficulties as a field to be patient because of Allah. Patience is a therapy for habituation of positive thinking and the presence of God in every event. Sufi-style patient therapy during the Covid-19 pandemic increases the potential for Adversity Quotient students at the Climbers level, namely humans who are optimistic, not weak by problems, and instead turn problems into challenges.]]>
<![CDATA[Tasawuf Education Concept in The Text of Sholawat Wahidiyah based on Al – Ghazali’s Theory ]]>
<![CDATA[ ESOTERIK Vol 8, No 1 (2022): Available in June 2022 ]]>
Publisher : <![CDATA[Program Studi Tasawuf dan Psikoterapi, Jurusan Ushuluddin IAIN KUDUS ]]>
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DOI: 10.21043/esoterik.v8i1.12269
<![CDATA[One of the benefits of reading Shalawat Wahidiyah is being able to treat nifaq disease, a disease of the heart that alinater humans from Allah SAW. The more we understand the meaning of Shalawat Wahidiyah, the closer we are to the Creator. This is caused by Shalawat Wahidiyah containing various kinds of shalawat that have proven efficacious. Based on it, the researcher reveals to uncover the concept of Sufism education that exists in the text of Sholawat wahidiyah from the perspective of Al-Ghazali. The research method uses literature review and data sources in the form of Al-Ghazali's Sufism through references. Data analysis techniques uses descriptive analysis. The results mentioned that the concept of Sufism education implicit in the text of Sholawat wahidiyah includes: (1) takhalli, this is seen in the first part of the text, tawasul to the Prophet Muhammad and ghoutsi hadhazzaman; (2) tahalli, this is reflected in the word "adriknii" in the blessings of shalawat tsaljul qulub”, a form of hope to always be guided in the right path, and (3) tajalli, surrender fully to Allah SWT. The word "fafirruu ilallooh" and reading "al-Fatihah" are proof that humans with their helplessness is only dzarrah grains in the eyes of Allah SWT. ]]>
<![CDATA[Prinsip Pendidikan Cinta dalam Ajaran Sufistik Jalaluddin Rumi ]]>
<![CDATA[ ESOTERIK Vol 8, No 2 (2022): Available in December 2022 ]]>
Publisher : <![CDATA[Program Studi Tasawuf dan Psikoterapi, Jurusan Ushuluddin IAIN KUDUS ]]>
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DOI: 10.21043/esoterik.v8i2.16349
<![CDATA[Love which is at the summit of our moral vocabulary is surprisingly not widely included in educational and learning academic books. This study aims to reveal the Sufistic teachings of Jalaluddin Rumi which includes love education and discover the principles of love education. This study uses a literature study (library research) with a content analysis method approach to produce an objective and systematic description of the content of Rumi's thoughts. Data collection techniques obtained from materials that are coherent with the object of research in question. Then the data is analysed by means of data reduction, data presentation and drawing conclusions and verification. The results of this study indicate that love education contains five principles that must be realized by all educators, the fifth is that education is gradual and continuous; students' abilities are different; moral and then intellectual education; Mental and intellectual education must involve the community and students must always ask for God's grace. Meanwhile, in the pedagogical approach, the service-learning strategy is used to instill love and affection in education.]]>
<![CDATA[Pengaruh Meditasi Musik Sufistik terhadap Kualitas Kesadaran Spiritual Santri ]]>
<![CDATA[ ESOTERIK Vol 8, No 2 (2022): Available in December 2022 ]]>
Publisher : <![CDATA[Program Studi Tasawuf dan Psikoterapi, Jurusan Ushuluddin IAIN KUDUS ]]>
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DOI: 10.21043/esoterik.v8i2.16461
<![CDATA[Abstrak The Effect of Sufistic Music Meditation on the Quality of Spiritual Awareness of Santri. In fact, Islamic boarding schools are also starting to experience the same crisis. Balancing one side is an important thing. Therefore this research is important to study so that it can be seen its significance to the problems that occur. This study aims to find out: 1) Does Sufistic music meditation affect the quality of the spiritual awareness of the students? 2) Are there any differences between the experimental group and the control group? To reveal this, a quantitative approach to the experimental pre-post control group design was used. This research is aimed at 20 students who live in PP. Annuqayah Lubangsa Selatan Putri. The final conclusions from the results of this study are: 1) There is an effect of Vx on Vy with a Paired Sample test of 0.041 <0.05, then Ha is accepted. 2) There is no significant difference between the two groups with Independent Sample results of 0.260 and 0.261> 0.05, then from these results H0 is accepted.Keywords: Santri, Meditation, Music, Sufistik, Spiritual Awareness]]>
<![CDATA[Ibn Taimiyyah dan Rancang Bangun Taṣawuf Salafi ]]>
<![CDATA[ ESOTERIK Vol 8, No 2 (2022): Available in December 2022 ]]>
Publisher : <![CDATA[Program Studi Tasawuf dan Psikoterapi, Jurusan Ushuluddin IAIN KUDUS ]]>
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DOI: 10.21043/esoterik.v8i2.16509
<![CDATA[Aḥmad ibn ‘Abd al-Ḥalīm ibn ‘Abd al-Salām ibn Taimiyyah (d. 728/1328) was a medieval scholar who is still discussed today; He was called the spiritual father of radicalism, the father of the Islamic revolution, to him the door of ijtihād is always open. There is almost no main theme in Islamic studies that is not discussed by him, Tasawuf as one of the treasures of Islam is also part of his discussion. Because of his sharp criticism of tasawuf and Sūfī, many say that he was the sworn enemy of tasawuf and anti-Sūfi, However, if we look at his works, he showed a good sympathy towards tasawuf and the Sūfī, for example his praise and respect for ‘Abd al-Qādir al-Jīlānī. He also gave commentary (syarḥ) on al-Jīlānī’s Futūḥ al-Ghaib. So it is not surprising when Makdisi concluded that Ibn Taimiyyah was a follower of the Qādiriyyah order. This article is intended to answer the questions: What is the correct concept of tasawuf and why does tasawuf need to be reconstructed according to Ibn Taimiyyah. This article uses literature data and theological-historical approach which is strengthened by sociological-anthropological review. This study finds that: (1) Ibn Taimiyyah in his critique of tasawuf does not only refer to the authoritative Sūfī texts, but also to his experiences in active interactions, discussions, and practices of the Sūfīs of his time. (2) The teachings and practices of tasawuf in his time, there were many distortions and infiltrations of thought and practices outside Islam that made tasawuf away from the concept of the early Sūfī. Ibn Taimiyyah was never hostile to tasawuf, he only wanted to put tasawuf and its practice back into the syarī‘ah.]]>
<![CDATA[Pendidikan Sufistik Bagi Masyarakat Kelas Menengah Muslim (Konstruksi Identitas Keberagamaan Berbasis Tarekat) ]]>
<![CDATA[ ESOTERIK Vol 8, No 2 (2022): Available in December 2022 ]]>
Publisher : <![CDATA[Program Studi Tasawuf dan Psikoterapi, Jurusan Ushuluddin IAIN KUDUS ]]>
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DOI: 10.21043/esoterik.v8i2.12693
<![CDATA[Sufistic education and the rise of the tarekat community in Muslim middle class groups is a phenomenon that shows the rise of religion in the public sphere. The religious expression displayed by the Muslim middle class is a form of religious accommodation to current life which turns out to be able to work harmoniously. Even religion can be a solution to life on the problems experienced by modern society. This article explains that the sufistic education that was followed by the Muslim middle class became a medium to construct their religiousity. They make the tarekat an identity that distinguishes them from other Muslim communities. Sufistic education that is followed by Muslim middle class can be seen in two dimensions, First, the individual dimension that emphasizes the efforts of Muslim middle class to carry out the practice of the tarekat in order to build piety, improve themselves, build better character, uphold the values moral and religious values in daily life. Second, the social dimension is about the needs of the Muslim middle class to join in the tarekat community in order to build a collective identity that functions strategically in a better social life]]>
<![CDATA[Peran Pengamalan Zikir Tarekat Syadziliyah terhadap Kesejahteraan Spiritual ]]>
<![CDATA[ ESOTERIK Vol 8, No 2 (2022): Available in December 2022 ]]>
Publisher : <![CDATA[Program Studi Tasawuf dan Psikoterapi, Jurusan Ushuluddin IAIN KUDUS ]]>
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DOI: 10.21043/esoterik.v8i2.16735
<![CDATA[This research focuses on the Syadziliyah congregation. This study aims to determine the practice of the Syadziliyah Order taught by KH. Subhan and how the practice of the Tarekat can affect the spiritual well-being of the students who run it. This research was conducted at the Islamic boarding school Sabilurosyad. This research is a type of qualitative phenomenological research using interviews, observation, and documentation. Sources of data in this study include the leadership of the Islamic boarding school and the students of Sabilurosyad as well as various other literary sources. The results showed that the practice in the Syadziliyah order taught by KH. Subhan consists of bai'at, khataman, manaqiban, general recitation and haul akbar, uzlah, rabitoh (relationships between tarekat followers and tarekat mursyids as well as relationships among tarekat followers), remembrance (jahr and sirri), and chanting remembrance of blessings and istighfar. These various practices of remembrance have a positive effect on spiritual well-being, which is manifested through increasing faith in Allah SWT, improvement of meaning of life in the form of awareness of the meaning of amar ma'ruf nahi munkar, and improvement of life goals that become clearer and more positive, as well as the realization of harmony with the environment.]]>
