Teosofia: Indonesian Journal of Islamic Mysticism
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.
Articles
165 Documents
<![CDATA[التّخلّق باخلاق الله عند عبد الكريم القشيري ]]>
<![CDATA[Istifaiyah, Istifaiyah]]>
<![CDATA[ Teosofia: Indonesian Journal of Islamic Mysticism Vol 4, No 2 (2015) ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Humaniora - UIN Walisongo Semarang ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.21580/tos.v4i2.1719
<![CDATA[To behave as God’s attitude and moral (akhlak) is part of the purpose of the creation of man as a Caliph of God on this earth. Humans who are part of the image of Majesty/tajalli of Allah have the potential ilahiyah that is capable of being a medium for glorifying the Earth. Therefore, humans have an obligation themselves to always try to be the ideal image on the side of God. Through the study of analytic description of the at-Tahbir fi at-Tazkir al-Qusyairy works, the author tried to explain al-Qusyairy's view of man as the ideal image of (al-Insan al-Kamil) through the efforts of continually behave as Allah’s behaiour. Al-Qusyairy States that one of the methods to make the humanbeing as a perfect creation is by always working to the imitation of meaning contained in the asthma ' and the nature of God, the sacred, the Asma'ul Husna. However, not all the names and the nature of God can be applied in the attitude and behaviour of human beings. Because, there is a portion of the name and nature of God, who contains oneness, greatness, glory of the substance of God, as the word of God, al-Ahad al-Mutakkabir, etc. While the name and the nature of God that shows the true nature of his actions can be imitated by man, such as al-' Alim al-Latif al-Wahhab al-Khaliq, etc.]]>
<![CDATA[REVISITING GENDER TOUGHT IN ISLAMIC STUDIES ]]>
<![CDATA[Khasanah, Karimatul]]>
<![CDATA[ Teosofia: Indonesian Journal of Islamic Mysticism Vol 6, No 1 (2017) ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Humaniora - UIN Walisongo Semarang ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.21580/tos.v6i1.1701
<![CDATA[Women issue viewed from religions perspective will be always interesting to study. It is because religion often does "not bridging" the role of women as creatures who share a humanitarian and divine mission, like men, instead it makes the position of women subordinated and marginalized. responding to the discourse on gender, this paper tries to find the root of the problem out by making modern thinkers as a foothold, namely AminaWadud and KhaledAbou El-Fadl. AminaWadud introduces tauhidi hermeneutics which can be used as a paradigm and methodology. Meanwhile El-Fadl introduces a dialogical hermeneutics to bridge the imbalance of subjectivity elements that often occur in gender interpretation.]]>
<![CDATA[KI AGENG SURYOMENTARAM’S PHILOSOPHICAL VIEWS AND ITS RELEVANCE FOR POSTMODERNITY ]]>
<![CDATA[Salamah, Umi Daris]]>
<![CDATA[ Teosofia: Indonesian Journal of Islamic Mysticism Vol 5, No 1 (2016) ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Humaniora - UIN Walisongo Semarang ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.21580/tos.v5i1.1724
<![CDATA[Postmodern society has related to the terms of relativism, it is kind of the rejection of certain universal forms (grand narrative). In this case, the uncertainty of ethic is being one of the problems of humanity that exist in postmodern society. It implies that there is no true moral principle. The accuracy of all moral principles are relatively accommodated to the concerned or selected individual environment. The difficulty is how to marry such values to respect for diversity. Some agreements on the principles of social justice are desirable. Human has to position themselves between ‘absolutism’ and ‘anything goes’. Ki Ageng Suryomentaram, one of the Javanese Philosophers, formulated a set of philosophical views called to deal with human life. It is not an absolute concept to follow. Neither is it a form of totalitarianism reconstruction. Yet, it can be included as one of what so called by Lyotard as a small narrative. So in postmodernism view, the concept of Ki Ageng Suryomentaram, be it about harmony or manungsa tanpa tenger (human without signs), mawas diri (self-cautiousness), and mulur mungkret (state of being developed and shrunk) can be regarded as knowledge that qualifies to be publicized. It fits to some degree into a postmodern society for creating a harmonious life. ]]>
<![CDATA[ISLAMIC ETHICS BASED ON AL-QUR'AN AND MULLA ṢADRĀ’S ESCATOLOGY ]]>
<![CDATA[Kerwanto, Kerwanto]]>
<![CDATA[ Teosofia: Indonesian Journal of Islamic Mysticism Vol 4, No 2 (2015) ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Humaniora - UIN Walisongo Semarang ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.21580/tos.v4i2.1715
<![CDATA[Mulla á¹¢adrÄ is one of the philosophers who provide philosophical views and answers to the principles of eschatology (ma'Äd) that have not been answered by the philosophers of his predecessors. He is also known for successfully pouring his philosophical thoughts in his various commentaries on the main religious sources, both those relating to the Qur'an and ḥadÄ«th. In this paper, there are several principles of eschatology of á¹¢adrÄ which the writer will examine as the position of á¹¢adrÄ in regard to post-mortal physical resurrection, the intellectual (intellectual) (intellectual), the role of the Actor (fÄ'il) and Action ('amal) and the relationship between resurrection (ma'Äd) and ethics (AkhlÄk). In the eschatology of á¹¢adrÄ, the knowledge of eschatological matters (life akherat) has a major influence on an individual's ethical actions. This paper is also intended to show that Mulla á¹¢adrÄ's ethics as an implication of his eschatological philosophy is synergistic with the main sources of religion; Both the Qur'an and the Hadith of the Prophet.]]>
<![CDATA[SUFI EDUCATIONAL TENETS: Practical Encounters of Sufi Teachings and Educational Curricula ]]>
<![CDATA[Subaidi, Subaidi]]>
<![CDATA[ Teosofia: Indonesian Journal of Islamic Mysticism Vol 5, No 1 (2016) ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Humaniora - UIN Walisongo Semarang ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.21580/tos.v5i1.1720
<![CDATA[This research focused on Sufism of ‘Abdul Wahab al-Sya’rani and studied about the education components which covers: the aspects of purpose and teaching material, the aspects of teacher and students, the aspects of method and strategy in Sufism Education, as well as the relevance of Sufism education by as-Sya’rani with the development of character building. The objectives of this research are: a) To describe what the objectives and teaching materials in Sufism by as-Sya’rani are; b) To describe how the position of the teacher and students in Sufism education by as-Sya’rani is; c) To describe what the method in Sufism education by as-Sya’rani is; d) To describe how relevant the Sufism by as-Sya’rani with the development of character building is. This qualitative research uses hermeneutic approach. The analysis method used in this research is content analysis with the descriptive features. The writer uses the hermeneutic approach because he efforts to describe the facts gained from text containing as-Sya’rani’s thoughts on Sufism education and performs the perception towards the sense of texts in effort to be possibly close to understand the idea of as-Sya’rani’s Sufism education.]]>
<![CDATA[السنة النبوية والقراءة النصية عند ابن Øزم الأندلسي ]]>
<![CDATA[Arafat, Ahmad Tajuddin]]>
<![CDATA[ Teosofia: Indonesian Journal of Islamic Mysticism Vol 6, No 1 (2017) ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Humaniora - UIN Walisongo Semarang ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.21580/tos.v6i1.1703
<![CDATA[The Qur'an and the Sahih Hadith interwave each other. Both correspond and there is no contradiction between the two for both are part of God's revelation toward Prophet Muhammad. Therefore, they are referred as sacred texts to seek guidance from. According to Ibn Hazm (d.456 AH), the sacred text must be understood textually. He treated the text as it is in the Qur'an and Sunna denoting the law of something. It is unacceptable for him to use majaz (metaphorical interpretation) except a famous majaz evidenced by other texts, ijma', sensory elements, or the language by which the text is derived. Because of this textual tendency, the Sunna / Hadith that has the power of hujjah (a valid argument) is only in the form of his sunnah qauliyyah (stated sunnah). Meanwhile, his sunnah fi'liyyah (performed sunnah) can not be used as hujjah unless it correlates with the command written in the Qur'an and Sunnah (qauliyah). The sunnah taqririyyah (confirmed sunnah), according to Ibn Hazm, is only addressed to mubah (lawful) category and has no binding legal provisions.]]>
<![CDATA[رعاية البيئة ÙÙŠ التصو٠الإسلامي ]]>
<![CDATA[Munji, Ahmad]]>
<![CDATA[ Teosofia: Indonesian Journal of Islamic Mysticism Vol 5, No 2 (2016) ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Humaniora - UIN Walisongo Semarang ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.21580/tos.v5i2.1726
<![CDATA[As a universal religion, Islam regulates all aspects of life. As one of aspects in Islam, tasawwuf/Sufism invites people to be guardians for environmental preservation since nature is part of God’s creatures. To some extent, the teachings of Sufism are mainly about ethic (adab). This ethic can be either vertical to God or horizontal to all God’s creatures including nature and environment. Ibn Arabi in this regard is an influential character in Sufism which his thoughts gave a lot of influence on the development of the world of Sufism in General. Among his thoughts is about the unity of God with the universe. The question is, how Ibn Arabi’s thought could give an impact in the context of the preservation of the environment. This research finds amd formulates some aspect of Sufism that can contribute to encourage people in dealing with environmental preservation. It is based on attitude or akhlak theologically.]]>
<![CDATA[MARRIAGE, SPIRITUALITY AND MODERN SOCIETY: Al-Ghazali’s Thought ]]>
<![CDATA[Azizah, Uswah]]>
<![CDATA[ Teosofia: Indonesian Journal of Islamic Mysticism Vol 5, No 1 (2016) ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Humaniora - UIN Walisongo Semarang ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.21580/tos.v5i1.1716
<![CDATA[Marriage ideally should be a meaningful relationship, but in reality it is not the same. Modern society is questioning marriage that make them confronts dilemma which weaken social responsibility and family ties which, then, susceptible to domestic violence and even ended by divorce. This dilemma lead modern society seek for happiness outside marriage by choosing alternative of marriage; cohabitation, gay-parent family, or staying single (celibacy). The problem is modern society fail to find the meaningful relationship inside marriage. They fulfill material needs but fail fulfilling spiritual needs. This study is qualitative research which uses literature approach by focusing on the study of al-Gazali’s thought about the virtue of marriage in tasawuf perspective. The data is analyzed using content analysis approach to reveal the content of al-Gazali’s books. The virtue of marriage is the ethical significant of what lies behind the order of marriage. The virtue of marriage is that it is one of abstinence (riyadah an-nafs), it is done when fasting and restraining sight cannot curb sexual desire anymore. It is a necessary virtue for the conduct of spiritual exercises leading to union with God. Another virtue of marriage is that it is an act of devotion (‘ibadah). It said so because there are many benefits (maslahah) inside marriage. Besides it can safeguard self from sinning if sight and adultery, it also beneficial in perpetuating mankind conform to the love of God. The virtue of marriage, in fact, can overcome the dilemma of modern society.  ]]>
<![CDATA[THE PHILOSOPHICAL STUDY OF IQBAL'S THOUGHT: The Mystical Experience and the Negation of The Self-Negating Quietism ]]>
<![CDATA[Roswantoro, Alim]]>
<![CDATA[ Teosofia: Indonesian Journal of Islamic Mysticism Vol 6, No 1 (2017) ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Humaniora - UIN Walisongo Semarang ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.21580/tos.v6i1.1698
<![CDATA[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 Islamâ€. 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.]]>
<![CDATA[ABDURRAHMAN WAHID’S CONCEPT OF NON-VIOLENT APPROACH TO BUILDING PEACE ]]>
<![CDATA[Mujab, Muhammad Saiful]]>
<![CDATA[ Teosofia: Indonesian Journal of Islamic Mysticism Vol 4, No 2 (2015) ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Humaniora - UIN Walisongo Semarang ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
DOI: 10.21580/tos.v4i2.1712
<![CDATA[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.]]>
