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Journal articles on the topic 'Mysticism Islam'
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1
Noer, Kautsar Azhari. "Tasawuf Dalam Peradaban Islam: Apresiasi dan Kritik." Ulumuna 10, no. 2 (November 5, 2017): 367–90. http://dx.doi.org/10.20414/ujis.v10i2.482.
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It is undeniable that Islamic mysticism (tasawuf) has important contribution to Islamic civilization development. But, its complicated and ‘wilderness’ teaching makes it always becomes the object of criticism especially from the scholars of fiqh.
Using historic-conceptual trace, this writing reveals the role of Islamic mysticism in developing Islamic civilization such as in philosophy, education, psychology, literature, dance and music. The fundamental concept of sufi wahdah al-Wujûd (the oneness of Being) gives contribution to solve problems related to modern science especially physic. Islamic mysticism like modern physic, teaches the awareness of unity and interrelationship among all things and events, occurrence of all phenomena in this universe as a manifestation of a basic unity.
However, its intricate teachings which is difficult to accept by ordinary people frequently lead to misunderstanding. To make thing worst, some practitioners of Islamic mysticism commercialize the spiritual value of the Islamic mysticism for a little price.
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Fuad, Khairul. "Take Apart in Sufistic Literature of Pre-Modern and Modern in West Kalimantan." Analisa 19, no. 1 (June 7, 2012): 55. http://dx.doi.org/10.18784/analisa.v19i1.155.
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<p><em>Islamic mysticism has colored the development of West Borneo literature, either pre- modern or modern literature. Sastra kitab is a form of pre-modern Islamic mysti- cism, whereas modern literature has been acostumed to form of Islamic mysticism in modern era. Islamic mysticism and literature has had mutual relationship to develop the discourse themselves. West Borneo that had deep correlation with Malay culture could not be free from Islam due to the identical of Malay and Islam. Acculturation of Malay-Islam has given significant influence for Malay culture, including Islamic mysticism literature that has developed discourse of West Borneo Literature. There- fore, Islamic mysticism literature as one side of globally frame of Islam that has given influence within Malay culture were needed to be researched to show the spirituality of West Borneo literature. Furthermore, methodological frame has had to apply as a scientific step to know West Borneo Islamic mysticism literature. This study uses library and field research in order to collect and describe the data.</em></p>
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Rubaidi, Rubaidi. "JAVA ISLAM: RELATIONSHIP OF JAVANESE CULTURE AND ISLAMIC MYSTISM IN THE POST-COLONIAL STUDY PERSPECTIVE." EL HARAKAH (TERAKREDITASI) 21, no. 1 (June 12, 2019): 19. http://dx.doi.org/10.18860/el.v21i1.6066.
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<pre><em><br /></em></pre><pre><em>This paper examines and shows at the same time about Javanese Islam (Islam Nusantara) which is typical of a few Muslims in the world. The characteristic in question is a combination of Javanese culture (Javanese original religion, Hindu and Buddhist) with the intrinsic dimension of Islam itself. This combination occurs because it is bound by a red thread called mysticism, which is between Javanese mysticism and Islamic mysticism </em><em>as</em><em> a compound. The two conception of mysticism is because the essence of mysticism actually contains the teachings of the unity (tauhid) of God. This encounter through mysticism allows for acculturation between Javanese culture and Islam. This thesis is based on the reconstruction of the thinking of Sufi teachers in the Majelis Shalawat Muhammad in Surabaya and Bojonegoro as a research base. The Sufi masters referred to were placed as sub-alternations which were prevalent in post-colonial studies. As a sub-altern, this paper is believed to better narrate the perpetrators of Islamic mysticism in understanding the dialectic between Islamic mysticism and original Javanese culture or Javanese mysticism itself. Their relations gave birth to what is called Javanese Islam which is typical in Indonesia.</em><em></em></pre><pre><em> </em></pre><pre><em><br /></em></pre><pre><em><br /></em></pre><pre><em><br /></em></pre><pre><em>Makalah ini membahas dan menunjukkan pada saat yang sama tentang Islam Jawa (Islam Nusantara) yang merupakan ciri khas beberapa Muslim di dunia. Karakteristik yang dimaksud adalah kombinasi budaya Jawa (agama asli Jawa, Hindu dan Budha) dengan dimensi intrinsik Islam itu sendiri. Kombinasi ini terjadi karena diikat oleh benang merah yang disebut mistisisme, yaitu antara mistisisme Jawa dan mistisisme Islam yang merupakan senyawa. Dua konsepsi mistisisme adalah karena esensi mistisisme sebenarnya mengandung ajaran persatuan (tauhid) Tuhan. Pertemuan ini melalui mistisisme memungkinkan akulturasi antara budaya Jawa dan Islam. Tesis ini didasarkan pada rekonstruksi pemikiran guru sufi di Majelis Shalawat Muhammad di Surabaya dan Bojonegoro sebagai basis penelitian. Para guru sufi yang disebut ditempatkan sebagai sub-pergantian yang lazim dalam studi pasca-kolonial. Sebagai pengganti, makalah ini diyakini akan lebih baik menceritakan para pelaku mistisisme Islam dalam memahami dialektika antara mistisisme Islam dan budaya Jawa asli atau mistisisme Jawa itu sendiri. Hubungan mereka melahirkan apa yang disebut Islam Jawa yang khas di Indonesia.</em></pre>
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Aksan, Sahjad M. "Corak Epistemologi Mistis Neoplatonisme dalam Mistisisme Islam." Intizar 24, no. 2 (December 30, 2018): 33–50. http://dx.doi.org/10.19109/intizar.v24i2.3101.
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Mysticism is an inner struggle in search of light, clues and a way of chatting with the inner realm to reach knowledge through enlightenment. However, epistemically, mysticism is very personal, therefore it cannot be scientifically accountable. In the hands of Plotinus, mysticism seems to be living with its philosophical nuances, so that it is easily explained and adapted as one of the objects of philosophical study. Until now the legacy of the philosophy of Neoplatonism is still exists not only in the academy area, but also penetrated and became the understanding held by some Muslims who engaged in the world of Sufism both philosophical and moral. This indicates that there is freedom to have the people's horizons that can be adopted from anywhere while at the same time indicating the colors of Islamic thought. Understanding mysticism in Islam should indeed not be muzzled for any reason or to be confronted with Islamic understanding that is fiqh or fiqh oriented. Because, exploring Islamic mysticism which is recognized is influenced by the teachings of Neoplatonism, proves and teaches the people that there is a strong relationship between the conception of Shari'a and the conception of Sufism about worship so that they do not need to be contested because they have indicators that perfect the essence of tawhid and worship.
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Zhirtueva, Natalia S. "The material and the ideal in the context of typology of the world`s mystical doctrines." Vestnik slavianskikh kul’tur [Bulletin of Slavic Cultures] 61 (2021): 104–14. http://dx.doi.org/10.37816/2073-9567-2021-61-104-114.
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The phenomenon of mysticism is one of the most controversial issues in modern humanities. We still lack generally accepted typology for mystical traditions of the world. The paper studies the issue of correlation between material and ideal beings, which constituted the basis of the most common typology of mystical doctrines. The research of mystical traditions, formed in Christianity, Islam and Buddhism is carried out on the basis of the comparative analysis methodology. The author comes to the conclusion that one may trace two stages in the mysticism’s development. The first one, ascetic, which favors the conflict-based opposition of spirit and matter, calls for renouncing the material and caring for it. At a later stage, the need to overcome the dualism of the spiritual and the material matures within the mystical teachings. There are two possible ways of development depending on the perception of the Absolute reality. Only the path of unification of “created” and “uncreated being” is possible in Christianity and Islam, which are based on the idea of the transcendental Absolute. In Christianity, it is achieved through the concepts of “deification of the flesh” (Orthodox Hesychasm) and “unity in Christ” (Catholic mysticism of love), and in Islam with the help of the “doctrine of love” (Sufism). Therefore integrative mystical traditions arise in transcendental and immanent mysticism. The basis of Buddhism is the idea of an immanent Absolute, which embodies the Integrity of being. In this way the holistic mystical traditions of Mahayana and Vajrayana are developed in the immanent mysticism. Thus, the mystical phenomenon has a historical measurement and its development must be considered in the context of evolution of a spiritual life of mankind.
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Syakur, Abdus. "POLEMIK HARUN NASUTION DAN H.M. RASJIDI DALAM MISTISISME ISLAM." ULUL ALBAB Jurnal Studi Islam 19, no. 2 (December 28, 2018): 343–63. http://dx.doi.org/10.18860/ua.v19i2.5530.
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Harun Nasution is known as a pioneer of academic Islamic studies in Indonesia, including the study of Islamic mysticism. However, H.M. Rasjidi criticized Harun Nasution. H.M. Rasijidi by assuming his views deviate from Islamic teachings. Based on this polemic, this paper focused on two main topics. First, the problem of legitimacy of Islamic mysticism. Second, al-ittiḥâd. This paper used a descriptive-analysis method with reference to the works of Harun Nasution and H.M. Rasjidi as primary data. Then, the data is compared by referring to supporting references to analyze their views further. This paper shows two conclusions according to the focus of this paper. First, H.M. Rasjidi considers that Islamic mysticism is not in accordance with Islamic teachings, because it emphasizes the aspects of influence from outside Islam. While, Harun Nasution viewed mysticism as an important aspect of Islam, because it was considered to have a strong source from the al-Qur’ân dan Ḥadîth. Second, Harun Nasution views that al-ittiḥâd is the main goal of Islamic mysticism which philosophically describes the bond of servants to God. While, H.M. Rasjidi rejects the concept of al-ittiḥâd and is deemed deviating from Islamic teachings because it is considered to equate God with beings.
7
Roswantoro, Alim. "THE PHILOSOPHICAL STUDY OF IQBAL'S THOUGHT: The Mystical Experience and the Negation of The Self-Negating Quietism." Teosofia 6, no. 1 (June 15, 2017): 1. http://dx.doi.org/10.21580/tos.v6i1.1698.
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<span>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.</span>
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Leaman, Oliver. "Philosophy vs. Mysticism: an Islamic Controversy." Royal Institute of Philosophy Supplement 32 (March 1992): 177–87. http://dx.doi.org/10.1017/s1358246100005725.
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Islamic philosophy makes a sharp distinction between different categories of believers. Some, and indeed most, believers follow Islam in an unquestioning and natural manner. They adhere to the legal requirements of the religion, carry out the basic rules concerning worship, pilgrimage, charity and so on, and generally behave as orthodox and devout Muslims. Some are more devout than others, and some occasionally behave in ways reprehensible to the teachings of Islam, but on the whole for the ordinary believer Islam presents no serious theoretical problems. There may well be practical problems in reconciling what they wish to do with what Islam instructs them to do, but this for most people is not something which leads them to question their faith as such. It merely leads them to wonder how to reconcile in a practical way the rival demands of religion and their personal wishes.
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Conde Solares, Carlos. "The Moral Dimensions of Sufism and the Iberian Mystical Canon." Religions 11, no. 1 (December 28, 2019): 15. http://dx.doi.org/10.3390/rel11010015.
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This study explores the shared spaces and common ground between the moral theosophies of Sufism and Christian mysticism in Spain. This article focuses on how Sufis, Carmelites and other mystical authors expressed spiritual concepts, establishing networks of mutual influence. Medieval and Golden Age mystics of Islam and Christianity shared a cultural canon based on universal moral principles. Both their learned and popular traditions used recurrent spiritual symbols, often expressing similar ethical coordinates. Spiritual dialogue went beyond the chronological and geographical frameworks shared by Christianity and Islam in the Iberian Peninsula: this article considers a selection of texts that contain expansive moral codes. Mystical expressions of Islam and Christianity in Spain are viewed as an ethical, cultural and anthropological continuum.
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Ebstein, Michael. "The Human Intellect: Liberation or Limitation?" Journal of Sufi Studies 8, no. 2 (October 22, 2020): 198–233. http://dx.doi.org/10.1163/22105956-bja10004.
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Abstract The article discusses various attitudes towards the human intellect (ʿaql) in classical Islamic mysticism, as reflected in key mystical writings composed from the third/ninth century to the rise of Ibn al-ʿArabī in the sixth/twelfth. It begins by presenting the basic challenge that the concept of ʿaql posed for the mystics of Islam and then proceeds to analyze diverse approaches to the intellect in works that were written in both the east (mashriq) and the west (al-Andalus). Special attention is given to the impact of Neoplatonism on mystical attitudes towards the intellect. The conclusion to the article offers general observations on the problem of ʿaql in classical Islamic mysticism, and attempts to explain the tendency of certain sixth/twelfth-century mystics who were exposed to Neoplatonic thought to reduce the role of the intellect in the mystical quest for God.
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Nawafi, Ahmad Yuzki Faridian. "Titik Temu Mistisisme Islam dan Mistisisme Jawa; Studi Analitis terhadap Persinggungan Ajaran Tasawuf dan Kejawen." Jurnal Intelektual: Jurnal Pendidikan dan Studi Keislaman 10, no. 2 (September 13, 2020): 242–54. http://dx.doi.org/10.33367/ji.v10i2.1297.
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This article discusses the mysticism contained in Islam and Javanese culture. Islamic mysticism is known as Sufism while Javanese mysticism is known as mysticism. Sufism and kebatinan as mystical teachings have the same goal of becoming a perfect human being by the union of a being with a creator. These two teachings then have several similarities, such as in the matter of being united with God as a perfect human endeavor. Then in the process or effort to achieve these goals and the need for a guide in carrying out the mystical process.
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Taufik, Zulfan, and Syafwan Rozi. "Perennialism and the Religious Common Platform of Mystical Tradition in Java." Teosofia: Indonesian Journal of Islamic Mysticism 10, no. 2 (December 23, 2021): 193–208. http://dx.doi.org/10.21580/tos.v10i2.8439.
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This article examines perennials’ understanding through the Javanese mysticism tradition that has developed before and after the arrival of Islam. The focus on perennials in this article is based on recognizing and equality of noble values in every religion that has ever developed in Javanese society, such as Buddhism, Hinduism, and Islam. Previous studies have emphasized that Javanese mysticism is studied from the acculturation of culture with religion. Even this understanding of religion is considered the antithesis of religious exclusivism and conservatism that is currently developing. It is just that the study of Javanese mysticism in the approach of religious perennials is infrequent and limited. This study uses a library research method to reveal the values of mysticism that develop across the religious boundaries of Javanese society. The findings of this study are that there are several teachings of Javanese mysticism, including the conceptions of tantrism, tantularism, and manunggaling kawula gusti. These conceptions illustrate the openness of Javanese society to various religions. They believe that in religions, there is a commonality in ultimate truth or divinity and mystical unity.
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Hozien, Muhammad. "Philosophy, Theology and Mysticism in Medieval Islam." Journal of Islamic Philosophy 2, no. 1 (2006): 205–6. http://dx.doi.org/10.5840/islamicphil20062117.
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Yuldasheva, Lola Sadullaevna, Gulchekhra Baratovna Abdukarimova, and Lola Botirovna Sultonova. "Views Of Abu Rayhan Beruni On Mysticism." American Journal of Social Science and Education Innovations 03, no. 04 (April 30, 2021): 759–63. http://dx.doi.org/10.37547/tajssei/volume03issue04-122.
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This article discusses Orthodox fanaticism is a distortion of Islam, the development of arbitrariness in the face of adversity, love for humanity, praise for his knowledge and spiritual abilities, the formation of the view of him (man) as the highest discovery of nature, and so on.
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Zamin, Dr Sardar, and Dr Bazahir Khan. "Analytical Study of Imam Ghazali’s Mystical Thoughts (About Worship and Affairs)." Fahm-i-Islam 3, no. 1 (June 30, 2020): 39–54. http://dx.doi.org/10.37605/fahm-i-islam.3.1.3.
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Imam Ghazali (450-505 AH) is an eminent Islamic scholar. His period of Tasawuf (Mysticism) ranged from 400 to 676 AH. His contribution in the field of Tasawuf (Mysticism), Philosophy and Ilm-ul-Kalam is highly appreciated from time to time and from place to place. The present article throws light on his mystical thoughts about worship and affairs. He has expressed his valuable views about worships including basic Islamic beliefs, seeking of knowledge, Namaz, Zakat and kinds of Zakat, Roza (Fast), Hajj and everyday Azkaar in his great works such as Ihya-ul-uloom, Mishkat al-Anwar, Kimya-yi-Saadetin detail. Moreover, he has also discussed the worldly affairs such as affairs regarding marriage (Nikkah), principles of eating Meal, affairs regarding trade and business and principles of love of Mankind. Through mysticism, Imam Ghazali has presented a well proportional relationship between the Islamic beliefs and affairs through his philosophical thoughts. The article also highlights that what are his principles regarding Islamic beliefs and worldly affairs? How the teaching of Tasauf (Mysticism) affects worship, and worldly affairs? At the same time he has also mentioned that how can we lead a successful life if we follow the great principles of Islam, mentioned in the Quran and Hadith.
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Akhtar, sohail. "http://habibiaislamicus.com/index.php/hirj/article/view/235." Habibia islamicus 5, no. 3 (September 7, 2021): 33–42. http://dx.doi.org/10.47720/hi.2021.0503u03.
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The term Sufism is related as mysticism which has assumed in Islam. Although it is not so much a set of doctrine but as a mode of feelings in the religious and spiritual domain. Sufism is based on piety and truth and it traces its origin from Quran and Hadith. Sufism or Tasawuf (mysticism) is actually the essence of Islamic thought and philosophy while this concept is based on high moral values of life and the purity of man with exalted spiritual emotions. The word Sufism in Islam was originated and developed in the noble persons of Arabia and it flourished in Iran and in central Asia and then spread in Africa and final reached at Sub-continent in 5th century. Thousands of Sufis all over the world with their followers are affiliated with different Sufi orders. These Sufis influenced over the lives of the people with regard to their social and religious norms, etiquettes with special religious practice. The paper highlights the status and importance of mysticism in Islam under the concept of various thoughts of Sufis.
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Mashadi, Mashadi. "Konteks dan Corak Mistisisme Islam dalam Tradisi Keagamaan Masyarakat Gorontalo." Ulumuna 17, no. 2 (November 8, 2017): 259–74. http://dx.doi.org/10.20414/ujis.v17i2.162.
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Many studies on religion generally focus on two important points. The first is the discussion about God and His Attributes, such as invisible, sacred and absolute. The second point relates to social dimensions of religion which are profane, empirical and relative. These are two points that this paper attempts to reveal when elucidating mysticism in the context of Muslim local tradition in Gorontalo. This study shows that Muslim ritual traditions of Gorontalo are deeply influenced by Sufi order’s mysticisms and practices. These traditions are expressed in various local rituals and cultures. This integration of religion and culture affirms the pattern of religious expression which is unique and localized. The appreciation of the existence of God in this locale is realized through the chanting and supplication to the souls of forebears and through the event of public gratitude when the people are blessed with abundant bounties.
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Pachniak, Katarzyna. "Medytacja i doświadczenie mistyczne w okresie formatywnym sufizmu." Filozofia Chrześcijańska 17 (July 30, 2021): 95–113. http://dx.doi.org/10.14746/fc.2020.17.5.
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Sufism, Muslim mysticism, is a phenomenon inherent in Islam, existing almost from the beginning of this religion. In the article the view of Islamic sacred texts: the Qur’an and the Hadith, to the basic principles of Sufi sm: asceticism and meditation is discussed. The most important concepts of Sufi sm arising during the period of singular mystics, i.e. the formative times of Sufi sm (9th-11th century) are underlined. Concepts such as love for God, self-accountability, piety, and Union with God were presented and interpreted. Attention was also paid to the biographies of the most important mystics from this period, as recorded in the works of their successors.
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Sahri, Sahri. "The Concept of Mysticism in Islam and Christianity." Al-Albab 10, no. 1 (July 29, 2021): 55–76. http://dx.doi.org/10.24260/alalbab.v10i1.1804.
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Judging from its origin, there is an opinion that Sufism originates from Islam. Some say that Sufism is influenced by the practices of other religions, such as the practices of Christian priesthood and of other religions. This article aims to examine the comparison between the concepts of zuhud (asceticism / detachment) and wahdat al-wujud (the unity of existence) in Islam and the concepts of asceticism and hypostatic union in Christianity. In Christianity there is a clerical structure, but Islam does not recognize or implement it. Islamic Sufis did not transform Sufism from Christianity or other religions because Sufism is related to human instincts. Additionally, the human soul is the same despite different societies and nations. The similarities of the practice of asceticism cannot be sufficiently used as the reason that it stems from Christian asceticism. There are in fact similarities between the concept of wahdat al-wujud and hypostatic union in Christianity. The differences between the two lies in the esoteric and exoteric dimensions. However, according to al-Junaid and al-Ghazali, mahabbat and ma'rifat are the limitations of the maqam of Sufism, a level of maqam where man is still in a state of understanding of his own existence. So, between man and God, there is still distance. In this modern era, there is a need for a re-interpretation of Sufism in which Sufism is not only oriented to be purely transient to be in union with God, but it is a form of fulfilling our obligations as God's caliphs who should improve things for fellow humans and other living beings. In other words, Sufism not only contains a theophanic dimension of transience, but also a profane dimension in which there are of fellow human interests worldwide.
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Hadi Lubis, Abdul. "Pendekatan Mistisisme Dalam Pengkajian Islam." Al Irsyad: Jurnal Studi Islam 1, no. 2 (September 5, 2022): 95–109. http://dx.doi.org/10.54150/alirsyad.v1i2.94.
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Mysticism as an approach tries to see Islam from the side of the spiritual experience of a salik. The spiritual experience is in the form of encounters and revelations experienced by a creature towards the Creator. To reach this station, a seeker must first neglect several stages of purification of the soul (tazkiyatun nafs). These stages have been formulated by influential figures in the development of Sufism. The method used is qualitative with a library research approach, examining related references. As a result, the history of the development of mysticism can be divided into several periods, namely: the period in the first and second centuries, the third and fourth centuries, the fifth century, the sixth century, the seventh century, the eighth century, and the ninth century. and X and thereafter. Second, maqamat in Sufism include: al-taubah, al-zuhud, al-shabr, al-faraq, al-tawadlu, al-taqwa, al-tawakkal, al-ridla, al-ma-habbah, and al-marif, mahabbah, ma'rifat, fana' and baqa', ittihad. And unity (ittihad) can take the form of al-hulul or wahdat al-Manifestation. The three influential figures in the development of Sufism include Hasan Al-Bashri, Junaid Al-Baghdadi, Rabiatul Adawiyah, Al-Ghazali, Muhyidin Ibn Arabi, Husain bin Mansur Al-Hallaj, and so on.
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Sirait, Sangkot. "Dialectic of Theology And Mysticism In Islam: A Study of Ibn Taymiyya." Kanz Philosophia : A Journal for Islamic Philosophy and Mysticism 6, no. 1 (June 22, 2016): 53. http://dx.doi.org/10.20871/kpjipm.v6i1.159.
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Most Islamic theologians and sufi orders always have a different view of discovering the truth of God. On the contrary,in the view of Ibn Taymiyya, between Islamic theology and mysticism both strive to deliver people to understand the existence of God, they are so willing to do good and leave the bad. Efforts to do good and leave the bad that bring human beings intothe perfection of the soul. It can be concluded that, Islamic theology (kalam) more theoretical, while mysticism is more practical. It means that between Islamic theology and mysticism both strive to deliver the people to understand the existence of God. Islamic theology as a theoretical means that lead man to the logical belief. This logical belief will then be appeared when he was charged by sufism. The study of theology will be more inperfect its meaning if it is filled with mysticism. Instead, theology can serve as a controller of sufism. If there are theories in mysticism that does not comply with the study of theology about God based on Qur’an and Hadith, it must be rectified. This is where the interrelationships between Islamic theology mysticism. Ibn Taymiyya concluded that it is impossible to attain knowledge of God by rational methods, whether those of kala>m (Islamic thelogy) and also impossible the sufi aim of union with God. But his attitude to sufism is complex. He rejects everything resembling ‘union with God’ as the highest aim for human life. Absorption into the One, or even contemplation of the highest God, he felt to be at variance with the shari’a (kala>m). For him, the suprem end was the worship or service (‘iba>da) of God. Keywords: Islamic theology, Mysticism, Ascetic, Epistemology, fit}ra, wah{dat al-wuju>d ABSTRAKKebanyakan teolog dan kaum sufi selalu berdiri sendiri untuk mencari kebenaran Tuhan. Tetapi dalam pandangan ibn Taimiayah, justru sebaliknya, yakni antara kalam dan tasawuf sama-sama berupaya untuk mengantarkan manusia memahami keberadaan Allah, sehingga bersedia melakukan kebaikan dan meninggalkan keburukan. Upaya untuk melakukan kebaikan dan meninggalkan keburukan itulah yang dapat mengantarkan manusia pada kesempurnaan jiwa.Dapat disimpulkan bahwa, kalam lebih bersifat teoritis, sementara tasawuf lebih bersifat praktis. Artinya, antara filsafat islam dan tasawuf sama-sama berupaya untuk mengantarkan manusia agar memahami keberadaan Allah. Kalam sebagai sarana teoritis dapat mengantarkan manusia kepada keyakinan logis. Keyakinan logis inikemudian akan terwujud dalam kenyataan bila ia diisi oleh tasawuf. Kajian ilmu kalam akan lebih terasa maknanya jika diisi dengan ilmu tasawuf. Sebaliknya, ilmu kalam pun dapat berfungsi sebagai pengendali tasawuf. Jika ada teori-teori dalam ilmu tasawuf yang tidak sesuai dengan kajian ilmu kalam tentang Tuhan yang didasarkan pada Qur’an dan Hadis, hal ini mesti dibetulkan. Demikian terlihat hubungan timbal balik di antara ilmu tasawuf dan ilmu kalam. Ibn Taymiyya menyimpulkan ada kemungkinan untuk mendapatkan pengetahuan melalui metode rasional seperti yang ditemukan dalam ilmu kalam dan juga melalui pembersihan hati seperti dalam tasawuf. Dia menolak konsep penyatuan diri dengan Tuhan sebagai tujuan utama manusia. Melebur dalam diri Tuhan dan kontemplasi, menurutnya, harus dilihat dari aspek syari’ah. Baginya puncak dari kesatuan adalah penyembahan dan ibadah kepada Tuhan. Keywords: Islamic theology, Mysticism, Ascetic, Epistemology, fit}ra, wah{dat al-wuju>dMost Islamic theologians and sufi orders always have a different view of discovering the truth of God. On the contrary,in the view of Ibn Taymiyya, between Islamic theology and mysticism both strive to deliver people to understand the existence of God, they are so willing to do good and leave the bad. Efforts to do good and leave the bad that bring human beings intothe perfection of the soul. It can be concluded that, Islamic theology (kalam) more theoretical, while mysticism is more practical. It means that between Islamic theology and mysticism both strive to deliver the people to understand the existence of God. Islamic theology as a theoretical means that lead man to the logical belief. This logical belief will then be appeared when he was charged by sufism. The study of theology will be more inperfect its meaning if it is filled with mysticism. Instead, theology can serve as a controller of sufism. If there are theories in mysticism that does not comply with the study of theology about God based on Qur’an and Hadith, it must be rectified. This is where the interrelationships between Islamic theology mysticism. Ibn Taymiyya concluded that it is impossible to attain knowledge of God by rational methods, whether those of kala>m (Islamic thelogy) and also impossible the sufi aim of union with God. But his attitude to sufism is complex. He rejects everything resembling ‘union with God’ as the highest aim for human life. Absorption into the One, or even contemplation of the highest God, he felt to be at variance with the shari’a (kala>m). For him, the suprem end was the worship or service (‘iba>da) of God. Keywords: Islamic theology, Mysticism, Ascetic, Epistemology, fit}ra, wah{dat al-wuju>d ABSTRAKKebanyakan teolog dan kaum sufi selalu berdiri sendiri untuk mencari kebenaran Tuhan. Tetapi dalam pandangan ibn Taimiayah, justru sebaliknya, yakni antara kalam dan tasawuf sama-sama berupaya untuk mengantarkan manusia memahami keberadaan Allah, sehingga bersedia melakukan kebaikan dan meninggalkan keburukan. Upaya untuk melakukan kebaikan dan meninggalkan keburukan itulah yang dapat mengantarkan manusia pada kesempurnaan jiwa.Dapat disimpulkan bahwa, kalam lebih bersifat teoritis, sementara tasawuf lebih bersifat praktis. Artinya, antara filsafat islam dan tasawuf sama-sama berupaya untuk mengantarkan manusia agar memahami keberadaan Allah. Kalam sebagai sarana teoritis dapat mengantarkan manusia kepada keyakinan logis. Keyakinan logis inikemudian akan terwujud dalam kenyataan bila ia diisi oleh tasawuf. Kajian ilmu kalam akan lebih terasa maknanya jika diisi dengan ilmu tasawuf. Sebaliknya, ilmu kalam pun dapat berfungsi sebagai pengendali tasawuf. Jika ada teori-teori dalam ilmu tasawuf yang tidak sesuai dengan kajian ilmu kalam tentang Tuhan yang didasarkan pada Qur’an dan Hadis, hal ini mesti dibetulkan. Demikian terlihat hubungan timbal balik di antara ilmu tasawuf dan ilmu kalam. Ibn Taymiyya menyimpulkan ada kemungkinan untuk mendapatkan pengetahuan melalui metode rasional seperti yang ditemukan dalam ilmu kalam dan juga melalui pembersihan hati seperti dalam tasawuf. Dia menolak konsep penyatuan diri dengan Tuhan sebagai tujuan utama manusia. Melebur dalam diri Tuhan dan kontemplasi, menurutnya, harus dilihat dari aspek syari’ah. Baginya puncak dari kesatuan adalah penyembahan dan ibadah kepada Tuhan.
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Vukomanovic, Milan. "Sufism: The inner dimension of Islam." Filozofija i drustvo 19, no. 2 (2008): 129–47. http://dx.doi.org/10.2298/fid0802129v.
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The first part of this article is a short introduction into Sufism, seen as a unique mode of expressing the internal, mystical dimension of Islam. In this section, the history, doctrine and ritual practice of the main dervish communities have been considered. In the second part, predominantly based on the author's preliminary field study of the extant dervish communities in Bosnia-Herzegovina, more attention has been dedicated to the revival of Islamic mysticism in a contemporary context. In terms of sociology of religion, the revitalization of Sufism in Bosnia-Herzegovina could be understood within the broader framework of the revival of classical religiosity in the Balkans. After World War Two, the activities of the dervish orders in Bosnia were prohibited, mainly due to the modernist Islamic community supported by the ruling structures. This, of course, should be taken into consideration when discussing the issue of Islamic orthodoxy versus mysticism. A complete renewal of Sufism has taken place in the 1990s, after the dissolution of Yugoslavia and completion of the war. Therefore, one is dealing here with the renewal of classical religiosity, because Sufism had been developed within Orthodox Islam in Bosnia since the Ottoman period.
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Hanifiyah, Fitriyatul. "The Essence of Mysticism in The Study of Tasawwuf." AT-TURAS: Jurnal Studi Keislaman 8, no. 1 (June 30, 2021): 49–59. http://dx.doi.org/10.33650/at-turas.v8i1.2017.
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Sufism is another name for mysticism in Islam. the western orientalists it is known as Sufism, which is a special term for Islamic mysticism. Then the word Sufism does not exist in the mysticism of other religions. Sufism or mysticism in Islam is inherent in life and develops from zuhudan life, in the f amali Sufism, then philosophical Sufism. Sufism is the most important aspect of Islamic teachings, because the role of Sufism is the key to the perfection of the practice of Islamic teachings. In addition to the aspect of Sufism, in Islam there are other aspects, namely faith and sharia, or in other words what is meant by religion is consisting of Islam, faith and ihsan, where these three aspects are a unity. To know Islamic law, we have to refer to sharia / fiqih, to know the pillars of faith we have to refer to ushuludin / faith and to know the perfection of ihsan we enter into Sufism. The research method used in this research is literature review. For the results of this study that overall the science of Sufism can be grouped into two, namely tasawuf ilmi or nadhari, which is theoretical Sufism. The second part is Sufism amali or tathbiqi, which is applied Sufism, which is practical Sufism. It is not just a theory, but demands practice to achieve the goals of Sufism. As for what is meant by human relations and spirituality, namely humans think more deeply. Self-reflection will be awakened along with life's problems. Political, cultural and other problems will be resolved well with a cool head. A clean soul will radiate a clean implementation too. Meanwhile, the meaning of man's closeness to his God is based on some of the words of Allah SWT which are contained in the Al-Qur'an explaining that Allah is one with his servant (Al-Hulul / Wahdatul-Wujud).
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Noyan, Sema. "Necip Fazıl’ın Aynadaki Yalan’ Romanında Din ve Tasavvuf /Religious and Mystic Elements in The Novel Aynadaki Yalan (The Lie in the Mirror)." Journal of History Culture and Art Research 2, no. 3 (September 30, 2013): 215. http://dx.doi.org/10.7596/taksad.v2i3.269.
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Öz Yazarın ilk romanı olan Aynadaki Yalan, Batı, Batılılaşma, din ve tasavvuf hakkında yoğun fikirlerin yer aldığı bir eserdir. Batı ve Batılılaşma ile ilgili zengin örneklerin yer aldığı romanda tasavvuf yoluna giren bir akademisyenin macerası anlatılır ve bu vesileyle tasavvuf ve şeriat konusu işlenir. Yazar, romanın başkahramanı Naci aracılığıyla insanlığın kurtuluşu için tek modelin İslam olduğu vurgusu yapar. Yazarın, bu romanında din ve tasavvuf hakkında ele aldığı fikirlerini başka yazılarında ve eserlerinde de görmek mümkündür. İdeologya Örgüsü ve Batı Tefekkürü ve İslam Tasavvufu adlı çalışmaları buna örnek gösterilebilir. Aynadaki Yalan, bu fikirlerin bir derlemesi ve kurgu içinde sunulmasından ibarettir. Bir entelektüelin özüne dönüşünü konu edinen bu romanda ele alınan din ve tasavvuf kavramları araştırmada ayrıntılı bir şekilde incelenmiştir. Abstract The author’s first novel Aynadaki Yalan (The Lie in the Mirror) is a work which analyzes a westernized Turkish intellectual. The work which involves rich ideas about West, being Westernized, religion, and mysticism, narrates the adventure of an intellectual turning back his own morals. By virtue of the protagonist, Naci, author gives the message that the only model and the order for mankind is Islam. It is possible to see the author’s ideas about religion and mysticism, in his other essays and works. The novel goes parallel with the author Necip Fazıl’s other works like İdeologya Örgüsü (Ideology Plot) and Batı Tefekkürü ve İslam Tasavvufu (Western Contemplation and Islamic Mysticism). Aynadaki Yalan (The Lie in the Mirror) consists of presenting an edited version and a compilation of the ideas in these works. It is determined that the studies made on the novel Aynadaki Yalan (The Lie in the Mirror) does not gives detailed information in this aspect of the work, so in this study the importance of returning to self and tradition of a Turkish intellectual is emphasized laying stress on the concept of religion and mysticism.
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Carrión, María M. "“One Kind of Water Brings Another.” Teresa de Jesús and Ibn ‘Arabi." Religions 11, no. 10 (October 21, 2020): 542. http://dx.doi.org/10.3390/rel11100542.
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Mystical literature and spirituality from 16th-century Spain engage religious images from the three most prominent religions of al-Andalus—Christianity, Islam, and Judaism: among others, the dark night, the seven concentric castles, the gazelle, the bird, the sefirot‘s encircled iggulim or towering yosher, the sacred fountain, ruins, and gardens. Until the 20th-century, however, scholarship read these works mostly as “Spanish” mysticism, alienated from its Andalusī roots. This comparative study deploys theological, historical, and textual analysis to dwell in one of these roots: the figure of the garden’s vital element, water, as represented in the works of Teresa de Jesús and Ibn ‘Arabi. The well-irrigated life written by these mystics underscores the significance of this element as a path to life, knowledge, and love of and by God. Bringing together scholarship on Christian and Sufi mysticism, and underscoring the centrality of movement, flow, and circulation, this article pieces together otherwise disparate readings of both the individual work of these two figures and their belonging in a canon of Andalusī/Spanish mysticism. The weaving of these threads will offer readers a different understanding of early modern religion, alongside traditional readings of Spain’s mystical literature and its place in the global context.
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Liu, Yixuan. "Analysis of the Embodiment of Mysticism in Artworks." Communications in Humanities Research 8, no. 1 (October 31, 2023): 70–75. http://dx.doi.org/10.54254/2753-7064/8/20230971.
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The advancement of science and technology affects how people interact culturally. More and more works of art today have mysticism as their central theme. Mysticism has not disappeared from the publics consciousness despite the fact that there are more and more materialists today. Religious activities grew more common as the Middle Ages emerged in the West, playing a significant role in history. The belief and culture of the East are also influenced by Eastern Buddhism, Islam, and other religions. Given that mysticism is the founding culture of humanity, several histories describe the development of religion, human civilization, and the majority of historical texts pertaining to mysticism. Through the analysis of both ancient and contemporary mystic art as well as historical documents, the author will examine the impact of mysticism on human art. Based on such information, this research has revealed that numerous ideologies and creative expressions from the mysticism of the past have impacted a lot of modern art. Both the surrealist works of the Remedies Varo and the spiritual abstract paintings of Hilma of Klint demonstrate the upper reaches of human civilisation. And many contemporary artists are drawn to the mysticism that has impacted contemporary literary works.
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Novakovic, Dragan. "Islamic mysticism - sufism." Zbornik Matice srpske za drustvene nauke, no. 137 (2011): 481–94. http://dx.doi.org/10.2298/zmsdn1137481n.
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Basic concepts of Sufism are introduced along with pointing out that the cause of occurrence of that original learning should be sought in gradual distancing of the Islamic state and its leaders from the great moral ideals and value system set by the Prophet Mohammed and the first caliphs. The established periodization starts from the classical period dominated by excessive influence of some scholars and the tendency of respecting local traditions, continues with the medieval period marked by systematization and achieving the peak of Sufi thought through acting of a number of great mystics and ends with the modern period characterized by its prevalence and enormous global impact, adapting to constantly changing conditions and efforts for giving an adequate response to the challenges of colonialism, which inevitably led to gradual weakening of Sufism. Overlapping between mysticism, Hellenistic philosophy and other religious systems is also pointed out, as an inexhaustible source of new, original and creative theological syntheses, that significantly dynamized the already established Islamic doctrine prone to repeating fixed patterns, as well as a great contribution of Sufism to the spread of Islam in different parts of the world.
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Susilo, Sulistiyono, and Ibnu Syato. "Common identity framework of cultural knowledge and practices of Javanese Islam." Indonesian Journal of Islam and Muslim Societies 6, no. 2 (December 14, 2016): 161. http://dx.doi.org/10.18326/ijims.v6i2.161-184.
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Previous literatures apparently argued that Javanese Islam is characterized by orthodox thought and practice which is still mixed with pre-Islamic traditions. By using approach of the sociology of religion, this article tries to explain contextualization of Islamic universal values in local space. The results showed that synthesis of orthodox thought and practice with pre-Islamic traditions is doubtless as a result of interaction between Islam and pre-Islamic traditions during the Islamization of Java. In addition, this study found the intersection of Islam and Javanese culture in the terms of genealogy of culture, Islamic mysticism, orientation of traditional Islamic teachings, and the conception of the power in Javanese kingdom. Since kejawen practices accordance with Islamic mysticism can be justified by the practice of the Muslims. Thus the typology of the relationship between Islam and Javanese culture are not contradictory but dialectical. Finally, a number of implications and suggestions are discussed Berbagai literatur sebelumnya mengenai studi Islam di Jawa umumnya berpendapat bahwa Islam Jawa ditandai dengan pemikiran dan praktek yang masih tercampur dengan tradisi pra-Islam. Dengan menggunakan pendekatan sosiologi agama, artikel ini mencoba untuk menjelaskan makna dari kontekstualisasi nilai-nilai universal Islam pada lingkup lokal. Hasil penelitian menunjukkan bahwa sintesis pemikiran dan praktek dengan tradisi pra-Islam merupakan hal yang lumrah sebagai hasil interaksi antara Islam dan tradisi praIslam selama periode Islamisasi. Penelitian ini menemukan persamaan identitas antara Islam dan budaya Jawa dalam hal genealogi budaya, mistisisme Islam, orientasi pengajaran Islam tradisional, dan konsepsi kekuasaan di keratonkeraton Jawa. Karena praktek kejawen dapat dijustifikasi sesuai dengan praktek mistisisme Islam, maka tipologi hubungan antara Islam dan budaya Jawa tidak bertentangan tetapi bersifat dialektis.
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Kadyrov, Davron Hoshimovich, Ogiloy Hamdamovna Mavlonova, and Rustam Khasanovich Adizov. "THE ATTITUDE AND VIEWS OF THE SUNN TUDE AND VIEWS OF THE SUNNY ISLAMIC SCHOL AMIC SCHOLARS TO SUFIZM." Scientific Reports of Bukhara State University 3, no. 3 (March 30, 2019): 222–27. http://dx.doi.org/10.52297/2181-1466/2019/3/3/15.
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In the article the views of notable scientists and mujtahids of Islam about sufizm are analyzed. The scholars of the time of the imams and salafis of the four sects highly valued mysticism and respected the Sufis. The ideas of purity and humanity in the teachings of Sufism are relevant in our society. At the same time, one of the main ideas of our national ideology is the study of mysticism in the education of the perfect man
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신은희. "The Study of Eckhart and Islam Sufi Rumi's Mysticism." THEOLOGICAL THOUGHT ll, no. 147 (December 2009): 173–220. http://dx.doi.org/10.35858/sinhak.2009..147.006.
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Renard, John, Amin Banani, Richard Hovannisian, and Georges Sabbagh. "Poetry and Mysticism in Islam: The Heritage of Rūmī." Journal of the American Oriental Society 117, no. 1 (January 1997): 185. http://dx.doi.org/10.2307/605651.
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Chodkiewicz, Michel, A. Banani, R. Hovannisian, G. Sabagh, William C. Chittick, and Ibn al-'Arabi. "Poetry and Mysticism in Islam, the Heritage of Rumi." Studia Islamica, no. 82 (1995): 166. http://dx.doi.org/10.2307/1595597.
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Machlis, Elisheva. "Reevaluating Sectarianism in Light of Sufi Islam." Sociology of Islam 7, no. 1 (March 5, 2019): 22–40. http://dx.doi.org/10.1163/22131418-00701003.
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This study will evaluate the relationship between Sufism, ethnicity and sectarianism, through the prism of the Naqshbandiyya and Qadiriyya orders in Syria and Iraq, during the last two decades. It will demonstrate that the complex interaction between religion and politics in Iraq and Syria resulted in dynamic and even contradictory positions within these two orders in regards to questions of sectarianism and ethnicity. With the growing struggle over religious identities in the region, this research highlights the role of informal Sufi leaders in blending political participation with a mystical inclination, within a dynamic relationship with the state. This nominal Sufi inclination provided an opening for combining Islamic mysticism with other, and at times, opposing affiliations, ranging from nationalism to Jihad. As a result, some Sufi supporters showed sympathy towards Shi‘is while others tended towards a Salafi Jihadist orientation, with its exclusionist worldview. These non-affiliated Sufi voices play an important role in promoting new and diverse blends between mysticism, orthodoxy, activism and sectarianism. As a result, the historical role of Sufism as a cross-sectarian agent is maintained only in particular conditions, within a balance between the doctrines of a particular order, relations with the holders of power and ethnic membership.
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Malik, Adam, and Ahmad Barizi. "The Islamic Perspective on Trilogy Epistemology: Bayāni, Burhāni, and ‘Irfāni." TAJDID 29, no. 1 (August 20, 2022): 83. http://dx.doi.org/10.36667/tajdid.v29i1.857.
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This article seeks to elucidate three significant Islamic epistemological ideas. Unquestionably, the Islamic world has been significantly impacted by the expansion of knowledge in the West. Islam has to be able to advance science for it to advance, particularly following the codification period during the Abbasid dynasty. The epistemology of Islam is impacted by the advancement of science in the West. Although the traditional Islamic intellectual riches had a unique epistemological framework, it is impossible to overlook the impact of Western epistemology on Islamic epistemology. But the traditional Islamic epistemology—that is, epistemology based on the Sufi tradition or Islamic mysticism—offers a rather strong foundation for the advancement of science in the Islamic world. Bayāni, burhāni, and ‘irfāni constitute the Islamic epistemology that is based on the heritage of Islamic mysticism.
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AFIF, MUHAMAD. "DARI SPIRITUALISME LOKAL MENUJU SPIRITUALISME ISLAM." ALQALAM 29, no. 2 (August 31, 2012): 263. http://dx.doi.org/10.32678/alqalam.v29i2.867.
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Among the modem life tended to the materialistic, we still meet a number of a group of people in Indonesia who want to be out from the modem life by performing certain tenets and rituals in which the tenets and rituals they perform tend to be spiritual and moralistic, without having the legal-formal rules and tenets. In the study of religion, such a kind of tenet is called spiritualism movement, and in Indonesia, it is welI-known as a religious sect and mysticism.
These sects, according to their founders, are established as an antithesis over the modem life that is more materialistic, the recent condition of Indonesian society who become having more moral degradation, and the elites of politics, the government, as well as the religious leaders who are seriously trapped in the formal mundane affairs. Therefore, according to them, it is necessary to introduce a form of life that gives more priority to the spiritual and psychological aspects that are not tied by any legal religion that is legally admitted by the state. However, what is offered by them, as a matter off act, is basically as their mistakes and their wrongness in understanding religious teachings, especially Islam, because the teachings they provide and develop have many similarities with Islamic spiritualism (Tasawuf), but it is understood and interpreted based on their own thought. Hence, It is necessary to transform such local spiritual movements into Islamic spiritualism (tasawuf).
Key Words: beliefs, mysticism, spiritualism
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Ebstein, Michael. "Classifications of Knowledge in Classical Islamic Mysticism: from Eastern Sufi Sources to the Writings of Muḥyī l-Dīn Ibn al-ʿArabī." Studia Islamica 115, no. 1 (September 2, 2020): 33–64. http://dx.doi.org/10.1163/19585705-12341406.
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Abstract The following article aims at analyzing various classifications of knowledge that are found in the literature of classical Islamic mysticism. The discussion focuses on two main corpora: Sufi writings, composed in the central and eastern parts of the Islamic world, and works by the Andalusī mystics or theosophists Ibn Masarra (d. 319/931), Ibn Barraǧān (d. 536/1141), Ibn Qasī (d. 546/1151), and Muḥyī l-Dīn Ibn al-ʿArabī (d. 638/1240). The article examines the discrepancies between the Eastern-Sufi and Andalusī taxonomies of knowledge, in an attempt to highlight the typological differences between these two mystical traditions of classical Sunnī Islam.
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Setyawan, Heri. "The Fusion of Javano-Islamic Mysticism in the Story of Dewaruci." DINIKA : Academic Journal of Islamic Studies 3, no. 1 (April 30, 2018): 75. http://dx.doi.org/10.22515/dinika.v3i1.95.
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Serat Cabolek shows the story which represents the Javanese mysticism, especially as told by the story of Dewaruci. The debate among Haji Amad Mutamakin and Ketip Anom about the spirituality of Dewaruci consist of synthesis Javanese and Islamic mysticism. Particularly, it is the emergence of Hinduism and Islam which shapes Javanese mysticism. Looking carefully at the dialogue and debate between Haji Mutamakin and Ketip Anom about the story of Dewaruci it shows that the concept of Javanese mysticism drawn to the fundamental themes such as what life is what to do in life, and how to live in a good life. Story of Dewaruci shows the significance of batin as an inner essence of a person. The goal of life is seeking “water of life” that is unity with the Divine. The Divine is not outside there and far from human. The mysticism of Java, therefore, is all about life in the world and human relation with himself, others, and the universe. It is about human activities in all their mundane activities and about human understanding of himself and the universe. Javanese mysticism lays in daily activities. It is in everyday life Javanese coming to the essence of life. These daily activities consist of all relations Javanese made the way of thinking Javanese understood and believed. All aspects become a mystic realm. Keywords:Islamic Mysticism, Javanese Culture, Cultural Fusion
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Altabaa, Homam, and Adham Hamawiya. "Mysticism and the Renewal of Islamic Literature (Tasawuf dan Pembaharuan Kesusasteraan Islam)." Journal of Islam in Asia (E-ISSN 2289-8077) 16, no. 3 (December 30, 2019): 374–94. http://dx.doi.org/10.31436/jia.v16i3.838.
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Literature has been a medium to express and explore the depths of human life and Truth. This is accurate of Islamic literature that has been produced across the globe over hundreds of years. This paper seeks to highlight key mystical aspects of classical Islamic literature and their relevance to world literature and culture. Mysticism is essentially understood in this context as a set of beliefs and practices that lead to a form of proximity or union with the Divine. The paper explores key manifestations of mysticism in prominent works of Islamic literature by renowned classical figures such as Rumi, Ibn ‘Arabī, ’Al-Ghazālī, Ibn ‘Al-Fāriḍ and Rābi‘ah. These manifestations include prevalent themes such as divine essence and attributes, gnosis and knowledge, the concept of mystical path and divine love. The paper concludes that contemporary Muslim writers and literary commentators have a rich tradition that can be re-examined, revived and matched to renew and rejuvenate the literatures of Muslim nations.
Keywords: Islamic literature, Mysticism, Mystical literature, Sufism, Sufi poetry.
Abstrak
Kesusasteraan merupakan satu medium untuk menzahir dan meneroka kehidupan manusia dan kebenaran. Ini bertepatan dengan kesusasteraan Islam yang terhasil dari seluruh dunia sejak ratusan tahun dahulu. Makalah ini bertujuan untuk menyoroti aspek tasawuf dalam kesusasteraan Islam klasik dan kaitannya dengan kesusasteraan dan budaya dunia. Tasawuf dalam konteks ini pada asasnya difahami sebagai satu set kepercayaan dan amalan yang membawa kepada suatu bentuk kedekatan atau kesatuan dengan ketuhanan. Makalah ini meneroka manifestasi utama dalam karya-karya kesusasteraan Islam oleh tokoh terkenal seperti Rumi, Ibn 'Arabī,' Al-Ghazali, Ibn 'Al-Fāriḍ dan Rābi'ah. Manifestasi ini termasuk tema lazim seperti intipati dan sifat ketuhanan, gnosis dan pengetahuan, konsep tasawuf dan ketuhanan. Makalah ini menyimpulkan bahawa para pengarang Islam kontemporari dan pengulas kesusasteraan telah ditinggalkan dengan tradisi yang kaya untuk dikaji, dihidupkan semula dan dipadankan untuk memperbaharui dan memperkasa kesusasteraan Islam.
Kata Kunci: Kesusasteraan Islam, Tasawuf, Persuratan Tasawuf, Sufism, Puisi sufi.
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Afifi Hasbunallah, JM Muslimin, and Nida Dusturia. "Macan Ali: A symbol of Acculturation between Islam and Javanese Mysticism in Cirebon." Heritage of Nusantara: International Journal of Religious Literature and Heritage 13, no. 1 (June 30, 2024): 81–105. http://dx.doi.org/10.31291/hn.v13i1.734.
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This article explores the practice of symbolization, investigating how flags acquire specific characteristics that enable their use as symbols. The main objective of this study is to describe the Macan Ali flag, with a particular focus on its connection to mysticism and Islam within the context of Javanese culture, specifically in Cirebon. This study reveals that the Macan Ali, when viewed as a symbol, can be interpreted as a concept that manifests as an entity embodying logical-analytical qualities. A comprehensive understanding of the philosophy of symbols allows for the harmonious integration of literal and figurative meanings within the Macan Ali symbol. Furthermore, it plays a pivotal role in harmonizing the two distinct concepts of Javanese mysticism and Islam. This synthesis underscores the multifaceted nature of symbols and their capacity to bridge diverse cultural and religious paradigms.
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Zar, Sirajuddin. "RELEVANSI TASAWUF DI ERA MODERN." Mumtaz: Jurnal Studi Al-Qur'an dan Keislaman 2, no. 1 (October 21, 2019): 121–32. http://dx.doi.org/10.36671/mumtaz.v2i1.22.
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Islam is not just a legalistic-formalistic side, but it also has an esoteric dimension. Sufism is an important element in Islam which is more focused on the esoteric aspects of Islam. This inward aspect of Islam is more influenced by feelings (zauq) and is personal and in re-vealing its teachings often uses figurative words (matsal) and symbols (ramz). The aim of the Sufi is toget as close as possible to God, so that he can see God with the eyes of the heart, even his spirit can be united with the spirit of God. Islamic mysticism does not deny science, even Islamic mysticism contributes a lot of ideas in the fields of philosophy, literature, music, dance, psychology, and modern science. The problem of alienation is a psychological problem. Humans play a role as the cause of the emergence of alienation and at the same time as a victim who must bear the consequences. In the context of Islamic teachings, to overcome the alienation of the human soul and free from the pain of alienation, it must instead make God the ultimate goal, the Supreme Being and the Absolute. All relative and relative existence is meaning-less before the existence of the absolute.
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Ubaidillah, Ubaidillah. "INTERPRETING RUH AS AN ECOLOGICAL SPIRITUALITY IN RELATION TO ISLAM AND JAVA MYSTICISM." El-HARAKAH (TERAKREDITASI) 23, no. 1 (June 16, 2021): 139–56. http://dx.doi.org/10.18860/eh.v23i1.10268.
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This research aims to explain about the acculturation of Islam and Javanese wisdom in interpreting ruh (spirit) as an ecological behavior in dealing with natural disaster and exploitative activities. The concept of spirit refers to the awareness to interpret the relationship between human and nature as a living macrocosm unit. The awareness, in Islam, is a dimension of Sufi that blends with nature, such as Javanese philosophy on the principle of the unity of nature. It employs descriptive analytical method by integrating theo-sufistic paradigm to find a turning point in the common ground between Islam and Java in preserving the nature. The analysis goes into three conclusions: 1) the concept of spirit in Islam is a representation of one’s love with nature as the manifestation of love with God in its essence; 2) Javanese beliefs and rituals in ruh as a living and valuable existence signified in mystical mythology for being haunted and sacred serves as theo-sufistic expressions of Islam and Java; 3) spirituality of the spirit generates awareness of the philosophy of Sangkan Paraning Dumadi, to live in harmony and balance between humans and nature. Penelitian ini ingin menjelaskan tentang akulturasi Islam dan kearifan Jawa dalam memaknai ruh sebagai perilaku ekologis dalam menangani kerusakan alam dan aktivitas eksploitatif. Konsep ruh yang dimaksud adalah kesadaran memaknai hubungan manusia dan alam sebagai satu kesatuan makrokosmos yang hidup. Kesadaran tersebut dalam Islam merupakan dimensi sufistik yang menyatu dengan alam sebagaimana falsafah Jawa tentang prinsip kesatuan alam. Penelitian ini menggunakan metode deskriptif analitis dengan pendekatan integratif dalam paradigma teo-sufistik untuk menemukan titik balik persamaan persepsi antara Islam dan Jawa dalam memelihara alam hayati. Hasilnya, pertama, konsep ruh dalam Islam adalah representasi dari mencintai alam sebagai manfestasi mencintai Tuhan dengan dzatnya. Kedua, keyakinan dan ritual yang dilakukan masyarakat Jawa atas ruh sebagai eksistensi yang hidup dan memberi manfaat yang mewujud dalam mitologis mistik yang disebut angker dan sakral sebagai ekspresi teo-sufistik Islam dan Jawa. Ketiga, spiritualitas ruh memberikan kesadaran dalam filosofi Jawa tentang Sangkan Paraning Dumadi sebagai makna hidup untuk dapat serasi dan seimbang antara manusia dan alam.
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Nashichuddin, Ach. "SUFISM IN JAVA: The Meeting Point Between Sufism and Javanese Mysticism." El-HARAKAH (TERAKREDITASI) 8, no. 1 (December 8, 2008): 43. http://dx.doi.org/10.18860/el.v8i1.4613.
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<p>Wali Songo is a clerical preacher who is not only an Islamic prophet but also a carrier of Sufism in Java. This paper reviews sufism in Wali Songo era and the meeting point between sufism and Javanese mysticism. Seen from their teachings, they are adherents of the flow of Sunni Sufism that many adopt the teachings of Imam Al-Ghazali. In developing their teachings they established an educational institution called pesantren, an educational institution which at the same time provides a dormitory as a residence for the santri. In spreading Islam they are easily accepted by the Javanese community. This cannot be separated from the teachings they developed, the teachings of Sufism which have similarities with the mystical teachings held by the people of Java. The meeting point between Sufism and Javanese mysticism is the main factor in the success of Wali Songo’s mission in Java. It results in Javanese Islam, a combination between Islamic teaching and Javanese culture. </p><p> </p><p>Wali Songo adalah seorang pengkhotbah klerus yang bukan hanya seorang nabi Islam tapi juga pembawa tasawuf di Jawa. Makalah ini mengulas sufisme di era Wali Songo dan titik temu antara sufisme dan mistisisme Jawa. Dilihat dari ajaran mereka, mereka menganut aliran tasawuf Sunni yang banyak mengadopsi ajaran Imam Al-Ghazali. Dalam mengembangkan ajaran mereka, mereka mendirikan sebuah institusi pendidikan yang disebut pesantren, sebuah institusi pendidikan yang pada saat yang sama menyediakan asrama sebagai tempat tinggal para santri. Dalam menyebarkan Islam mereka mudah diterima oleh masyarakat Jawa. Hal ini tak lepas dari ajaran yang mereka kembangkan, ajaran tasawuf yang memiliki kesamaan dengan ajaran mistik yang dipegang oleh masyarakat Jawa. Titik temu antara tasawuf dan mistisisme Jawa merupakan faktor utama dalam keberhasilan misi Wali Songo di Jawa. Ini menghasilkan Islam Jawa, kombinasi antara ajaran Islam dan budaya Jawa.</p>
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Laksana, Bagus. "The Mystery Of The Human Person : Mystical Anthropology In Hamzah Fansuri’s Shair." Kanz Philosophia : A Journal for Islamic Philosophy and Mysticism 6, no. 1 (June 15, 2016): 33. http://dx.doi.org/10.20871/kpjipm.v6i1.148.
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This essay endeavors to look closely at the mystical theological anthropology of Hamzah Fansuri, the first and one of the greatest Sufi writers in the Malay world. Mystical anthropology is arguably the underlying theme of all Fansuri’s poems and he develops this mystical discourse on the theomorphic dignity of every human person, together with the dynamic of return to God, by using some quite original imageries and symbolisms of his own. However, Fansuri’s mystical theological anthropology belongs to the tradition of Ibn al-‘Arabi (the wujudiyyah doctrince), while his works also betray familiarity with and the influence of other great mystics of Islam, such as Attar and Hafez.Keywords : Fansuri, Islamic mysticism, Sufism, anthropology, union with God
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Siereda, Natalia. "Sufizm w Dagestanie." Studia Azjatystyczne, no. 4 (May 29, 2019): 26–42. http://dx.doi.org/10.14746/sa.2018.4.3.
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The article describes the religious situation in Daghestan, one of the north-Caucasian republics of Russia, focusing especially on the Islamic mysticism – Sufism. The introduction presents the geographical and ethnical situation of the Republic. The following chapters discuss the history of Islam in Caucasus which had started in Daghestan as well as the development of mystical brotherhoods and their profiles. The role of Islam and its mystical branch in contemporary Daghestan has been depicted in the conclusion.
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Al-Kaisi, Meis. "Rethinking Conceptual Sufism: A Synthesis of Islamic Spirituality, Asceticism, and Mysticism." Teosofi: Jurnal Tasawuf dan Pemikiran Islam 11, no. 2 (October 27, 2021): 169–93. http://dx.doi.org/10.15642/teosofi.2021.11.2.169-193.
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Far from being a school or a sect, Sufism is an ideology, a mode of life, a set of principles, and a ‘faith in practice.’ Sufism has been addressed and presented by scholars countless times. It has been primarily defined as either Islamic mysticism or as the spiritual dimension of Islam. Yet, as much as mysticism is ineffable as much as the published research is full of tangled definitions that only scholars can comprehend. The traditional approach to the study of Sufism makes the topic burdensome and mentally unattainable to the learned public. This article explains Sufism without using complex terminology or intense presentations of mystical states and stations. It is a scholarly attempt that is ultimately designed to provide a straightforward definition of Sufism. It presents Sufism in a three-fold manner, as a synthesis of three Islamic principles: Islamic spirituality, asceticism, and mysticism. Each of the three dimensions is explained in an Islamic context to demonstrate the validity of the Sufi trends as being purely Islamic. Spirituality, asceticism, and mysticism are all discussed within the frame of Tradition, that is, the Quran and the Sunna of the Prophet Muhammad.
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Riyadi, Muhammad Irfan, Mohammad Harir Muzakki, and Nurul Hasanah. "Demak Sufism: Moderation of the Java Islamization in XVI Century In the Study of The Manuscript of Suluk Syeh Bari." KALAM 16, no. 1 (December 14, 2022): 25. http://dx.doi.org/10.24042/klm.v16i1.6069.
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Islamization of the archipelago, especially in Java, took place peacefully in Demak period of the XV - XVI centuries. The retribution of walisanga with its sufism teachings was able to embrace Javanese mysticism in the embrace of Islam. The realization of this attitude of peace (penetration pacifique) without conflict shows that sufism has played an attitude of moderation such as appreciation, tolerance, and inclusive attitude so as to attract the sympathy of Hindu-Javanese mystics into Islam. This paper is intended to reveal how Islamic moderation occurs in Demak, for it is studied by an authentic Sufi manuscript published by Demak written by Sunan Bonang under the title Suluk Syeh Bari. This manuscript is studied using the content analysis method by prioritizing the concept of moderation. This study concludes that Suluk Syeh Bari by Sunan Bonang is the foundation for the teachings of moderate Islamic Sufism since the beginning of Islamization in Java. His moderation teachings include 1) inclusive attitudes in the spirit of divinity, 2) perfection of the soul, realizing noble, wise, and open minded. 3) Open attitude and tolerance towards others through the teachings of Sufism, Ridlo, and always happy. 4) Respect religious acculturation. This attitude will be inherited by his two students, namely Sunan Kalijaga and Syeh Siti Jenar, who gave birth to acculturative Islam (Islam of the archipelago).
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Faiz Ahmad Nugroho. "Sufism and the Future of Religion: A Reflection." Konfrontasi: Jurnal Kultural, Ekonomi dan Perubahan Sosial 9, no. 1 (March 31, 2022): 111–18. http://dx.doi.org/10.33258/konfrontasi2.v9i1.198.
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Various Muslim scholars say that Sufism as "something by which we know the good and the bad of the soul, how to cleanse it of the blameworthy and fill it with commendable qualities, how to carry out mysticism and the journey to the pleasure of Allah and leave the prohibitions". Sufism among Muslims is seen as an element of the depth of religion in Islam which has the basic potential to restore the function of religion as a role model, the morals exemplified by the Prophet Muhammad SAW. Teachings about Love, longing, a relationship with the Creator that makes humans feel close, and overcomes excessive love for the world. This article explains that Sufism is able to encourage humans to be fair to others and the environment as God teaches and wills. In this regard, Islam with a style that is dominated by Sufism or Mysticism is what preachers brought to the archipelago since tens of centuries ago, and because of that, as historians have noted, the Islamization of the archipelago in general took place peacefully, through trade, and not by military expansion
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Dakake, Maria Massi. "“Guest of the Inmost Heart”:Conceptions of the Divine Beloved among Early Sufi Women." Comparative Islamic Studies 3, no. 1 (October 19, 2008): 72–97. http://dx.doi.org/10.1558/cis.v3i1.72.
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In the works of Sufi love mysticism, the Sufi seeker is often represented as a male lover in relation to God as the symbolically “feminine” Beloved. However, women themselves were not infrequently the practitioners of the mystical path in Islam, and it is clear from the words attributed to them that female Sufis developed their own image of the Divine Beloved as the symbolically masculine object of their female desire. In this paper, I examine short poetic pieces and sayings attributed to Sufi women in both hagiographical and biographical works in an attempt to identify a specifically feminine brand of Islamic “love” mysticism, reflecting a distinctly and traditionally female experience of loving and spiritual longing.
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Kaprabowo, Andi. "Beyond Studies Tarekat Rifa’iyah Kalisalak: Doktrin, Jalan Dakwah, dan Perlawanan Sosial." Jurnal Pemberdayaan Masyarakat: Media Pemikiran dan Dakwah Pembangunan 3, no. 2 (November 30, 2019): 377–96. http://dx.doi.org/10.14421/jpm.2019.032-07.
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Religious movements has developed in the archipelago. The mysticism of Rifa’iyah has been established by Haji Rifa’i as a form of the religious movement. This mysticism has existed before Indonesian independence. The existence invited various discourses, attacked some groups, and co-existence because of the influence of the government. These contexts try to explore through the article about the main of the mysticism of Rifa’iyah that can to raise of public discussion. Through the histories approach and biographical studies in a qualitative method, it is found to result in Rifa’iyah’s existence as a group that consistently against both hegemony and colonialism system. The existence of Rifa’iyah has explored with traces of the history of the religious movement. These traces are proven by the dogma of the mysticism which is very doctrinal to their devotes. Meanwhile, the existence of the mysticism of Rifa’iyah has responded as a deviating group by people, but the reality its teaching can provide lessons about peacefull and methods of social resistance that are an inseparable part of the process of spreading Islam. Doctrine, the path of proselytizing, and social resistance are three existence that are still alive in the society.Gerakan keagamaan berkembang baik di nusantara. Tarekat Rifa’iyah yang telah didirikan oleh Haji Rifa’i merupakan bentuk gerakan keagamaan. Tarekat ini sudah eksis sebelum Indonesia merdeka. Eksistensi tersebut mengundang beragam perdebatan, penyerangan sekelompok masa, dan tindakan co-eksistensi oleh pemerintah. Untuk membuktikan tindakan tersebut, artikel ini mencoba menelusuri hakekat tarekat Rifa’iyah yang menjadi perbincangan masyarakat. Melalui penelusuran sejarah dengan studi biografi Haji Rifa’i dalam metode kualitatif, kajian ini berhasil menemukan keberadaan tarekat Rifa’iyah sebagai kelompok yang konsisten menentang hegemoni pemerintah dan kolonial. Bukti konsistensi tersebut telah terurai dengan jejak pelurusan sejarah gerakan keagamaan. Jejak ini terbukti dengan ajaran tarekat yang sangat doktriner kepada para pengikutnya. Selama ini, eksistensi tarekat Rifa’iyah cenderung dianggap menyimpang namun realitas membuktikan bahwa ajarannya mampu memberikan pelajaran tentang dakwah yang damai dan metode perlawanan sosial yang menjadi bagian tidak terpisah dari proses penyebaran Islam. Doktrin, jalan dakwah, dan perlawanan sosial merupakan tiga eksistensi yang masih hidup di masyarakat.
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Supriyanto, S. "Harmoni Islam dan Budaya Jawa dalam Tafsir Alquran Suci Basa Jawi." Wawasan: Jurnal Ilmiah Agama dan Sosial Budaya 3, no. 1 (June 30, 2018): 17–32. http://dx.doi.org/10.15575/jw.v3i1.2578.
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This study aims to describe the harmonic modes between Islam dan Javanese culture in Javanese qur’anic commentary. The object material is Tafsir Al-Qur’an Suci Basa Jawi which studied using Gadamer’s hermeneutics. This tafsir is the book of tafsir which written based on the idea of Tafsir Anom V. The tafsir then was written, compiled, and published by KH. Raden Muhammad Adnan (1889-1969) and his descendants who lived in Keraton Surakarta. The study shows that Tafsir Al-Qur’an Suci Basa Jawi is one of local qur’anic commentaries which strengthen harmonic modes between Islam and Javanese culture. There are three points of Javanese culture in harmony with Islam: the use of respectful language in Javanese, a harmony of Javanese Islamic mysticism and Javanese Islam as a way of wisdom. These are a local qur’anic commentary that harmonizes the local Javanese culture with Islam.