a descriptive study of registers used in the...
TRANSCRIPT
A DESCRIPTIVE STUDY OF REGISTERS USED IN THE LITERATURE OF ISLAMIC MYSTICISM (Based on The M ystics o f Islam By RA. Nicholson)
THESIS
Submited to the Board of Examiners in Partial Fulfillment of the Requirement for the Degree of Sarjana Pendidikan Islam (S.Pd.I)
In English and Educational Department
by :
ABDUL LATIF 113 9 9 0 0 2
ENGLISH AND EDUCATIONAL FACULTY STATE ISLAMIC STUDENTS INSTITUTE
(STAIN) SALATIGA 2004
DEPARTEMEN AGAMA S E K O L A H T I N G G I A G A M A I S L A M N E G E R I (S T A I N )
S A L A T I G AJl. Tentara Pelajar 02 Telp.(0298) 323706,323433 Fax323433 Salatiga 50721 Website : www.stainsalatina.ac.id E-mail : [email protected]
DEKLARASI
Bisniillahirrahmanirrahim
Dengan penuh kejujuran dan tanggung jawab, peneliti menyatakan bahwa
skripsi ini tidak berisi materi yang pernah ditulis oleh orang lain atau pernah
diterbitkan. Demikian juga skripsi ini tidak berisi satupun pikiran-pikiran orang lain,
kecuali informasi yang terdapat dalam referensi yang dijadikan bahan rujukan.
Apabila di kemudian hari ternyata terdapat materi atau pikiran-pikiran orang
lain di luar referensi yang peneliti cantumkan, maka peneliti sanggup
mempertanggungjawabkan kembali keaslian skripsi ini di hadapan sidang
munaqosyah skripsi.
Demikian deklarasi ini dibuat oleh peneliti untuk dapat dimaklumi.
Salatiga, 14 September 2004
Peneliti
ABDUL LATIFN IM : 11399002
Drs. Sa’adi, M.AgThe Lecturer o f Educational FacultyState Islamic Studies Institute of Salatiga
t ssssssssssssssssssssse ss^ sss^ ^ ........m mm i ■ — — ■„■.i — — ..... ■ - 1 — g
ATTENTIVE COUNSELOR’S NOTE Salatiga. August 18th 2004
Case : Abdul Latif
Thesis
Dear
The Head of State Islamic
Studies Institute Salatiga
Assalam u'alaikum , Wr. Wb.
After reading and correcting Abdul Latifs thesis entitled “A
DESCRIPTIVE STUDY OF REGISTER USED IN THE LITERATURE
OF ISLAMIC MYSTICISM (Based on The M ystics o f Islam By R.A
Nicholson)”. 1 have decided and would like to propose that if could be
accepted by educational faculty, I hope it would be examined as soon as
possible.
W assalamu’alaikum, Wr. HI).
Drs. Sa’adi, M.Ag NIP. 150 526 821
u
DEPARTMENT OF RELIGIOUS AFFAIRS STATE ISLAMIC STUDIES INSTITUTE
(STAIN) SALATIGA
JL Stadion 03 Phone. 0298 323706 Salatiga 50721
STATEMENT OF CERTIFICATION
A DESCRIPTIVE STUDY OF REGISTER USED IN THE LITERATURE OF ISLAMIC MYSTICISM
(Based on The Mystics of Islam By R.A Nicholson)
ABDUL LATIF NIM. 113 99 002
Has been brought to the board of examiners in August, 3 0 th 2004 M / Rajab, 14th 1425 H, and hereby considered to
completely fullfillment of the requirement for the degree of Saijana in The English and Educational Faculty.
Salatiga,August, 30th 2004 M
Rajab, 14th 1425 H
Board of examiners
A
Drs. Badwan, M.AgNIP. 150 198 743
1st examiner 2nd examinerS A ,
Prof. Dr. H. Muh Zuhri. MANIP. 150 182 686
Dr. Rahmad Harivadi. M.Pd
Drs. Sa’adi. M.AgNIP. 150 256 821
m
M O T T O
** t j i\ \
« vw tM \A t
A \• 'W IMA
\ \ O '
>
<Uj \ J
DEDICATION
This Thesis is wholeheartedly dedicated to:
Siti Khadijah-my beloved mom,
my Dad in heaven, my unbelievable family,
and everyone who have concern in Islamic mysticism.
ACKNOWLEDGEMENT
Firstly, the researcher gives praise and trhanksto Allah SWT for his
blessing and mercy, so that this thesis was completely done. All the marvelous
guidance in the wonderful ways given to the researcher in facing difficulties and
uncertainties.
However, the researcher realize that besides the reseasearcher’s will
and effort there are some helps from many people, friends and relatives, which
made the process of writing much easier, by given their great helps and love. In
this special occasional, the researcher would like to express his special gratitude
to:
1. Drs. Badwan M. Ag as the chief of STAIN Salatiga.
2. Drs. Sa’adi M. A.g as the chief of TBI and as the counsultant of
writer. Thanks for giving support, guidance and useful advice as long
as the writer in STAIN Salatiga,
3. Prof. Dr. Saefudin Zuhri, Drs. Juzan M.hum, Saefudin Zuhri M.Ag
and Mr. Hanung Triyoko for giving good lesson, warm discussion and
polite debat on the lovely topic, The mystics of Islam.
4. The beloved family who have given a true love, cares, prayers,
supports and valuable lesson.
5. My closefriend in Paguyuban Kawruh Lik Ari, Ad-dizkr (Tariqat Si
Beratiyah), Al-Hijrah, The big family of Kadiriah wa An-
Naqsabandiyah, Kon-Gemas and The child of The green house o f
Ahmad wahib in Salatiga.
6. Those who cannot be mentioned one by one toward their supports
to the writer realizes that this thesis is still for from being perfect and
still needs many improvements. Thanks for the guidance and the light
of teach for now and tomorrow.
However, the writer hopes that this will give usefulness significance
for readers.
Salatiga, 30th August 2004 M
Abdul Latif
vn
TA BLE O F C O N TEN TS
Pages
T itle ................................................................................................................... i
Approval ............................................................................................................ii
Legitimization ................................................................................................... iii
Motto ................................................................................................................. iv
Dedication..........................................................................................................v
Acknowledgement.............................................................................................vi
Table of contents............................................................................................... viii
CHAPTER I : Introduction
A. Background of the study ....................................................................... 1
B. Research problem .....................................................................................2
C. Objective of the study................................................................................2
D. Benefits of the study.................................................................................. 2
E. Thesis outlines .......................................................................................... 3
F. Research method ......................................................................................4
CHAPTER I I : Underlying Theory of Register
A. The notion of the register.......................................................................... 7
B. Function of the register ..............................................................................8
C. Content of the register used .................................................................9
D. The notion of the sociolinguisti................................................................. 10
E. Relation of the meaning ............................................................................... 12
F. Description of the Islamic mysticism .......................................................... 14
G. The biography of R.A Nicholson ..............................................................16
H. The piece of mystics of Islam ..................................................................18
viii
CHAPTER III : Research method and data presentation.
A. Type of research ........................................................................................ 20
B. Object of the study....................................................................................... 21
C. The source of da ta ......................................................................................21
D. Method of data collection ........................................................................... 22
E. Technique of data analysis ........................................................................22
F. Data presentation........................................................................................23
CHAPTER IV : Data analysis
A. The content of the mystics of Islam ......................................................... 27
B. The data analysis .......................................................................................29
C. Discussion of the finding .......................................................................... 50
CHAPTER V : Closure
A. Conclusion.................................................................................................... 53
B. Suggestions................................................................................................... 55
BIBLIOGRAPHY
APPENDIX
ix
CHAPTER I
I N T R O D U C T I O N
A. Background of the study
Language is an essential aspect of human life, used to interact and as a medium
of communication. Talking about language, surely it is related to the society that used it.
There extend linguistic varieties in the society for example: dialects, slang, register, code
mixing etc. People always make different language variation according to the setting,
place, situation and condition.
In language variation peoples utilize specific vocabularies associated with
different occupational group to describe the language, in which only certain group to
describe people to understand about it. Language in Islamic mysticism is only by that
limited group of person and very exclusive.
In their communication to a particular person (a group o f people) the
communication sometimes does not only use a standard language which is easy to be
understood by other people but also a register which is clearly understood by a particular
group. To make communication fluent, people also need to know register of particular
field which they frequently use in their communication. Nowadays, language mastery is
really significant for communication and knowledge, especially to translate and
transferee science.
Holmes argues that register means the language of groups of people with
common interests or jobs or language used in situation associated with such
1
particular group1. Register is usually characterized by vocabulary differences, either by
the use of particular words or by the use of language in particular sense.
From the examples above, the writer wants to find another explanation of
register and clarify their kinds, meaning and the use for communication. The writer is
interested in doing research and giving a title “A DESCRIPTIVE STUDY OF
REGISTERS USED IN THE LITERATURE OF ISLAMIC MYSTICISM (Based
on The Mystics o f Islam BY R.A Nicholson)”.
B. Research Problem
Based on the topic discussed in the following, the writer finally would like to
explain the problems as follow:
1. What are the kinds of the register used in The Mystics o f Islam1?
2. What are the meanings of the register used in The Mystics o f Islam?
C. Objective of the study
In order to specify the topic, the writer has some objectives to describe as
follow:
1. To identify the registers used in The Mystics o f Islam.
2. To reveal the meaning of each register.
D. Benefits of the study
The writer would like to get some benefits of research:
1. Academic benefits *
'Holmes, j, yin Introduction to Linguistic, New York, Longman Group UK Limited, 1992
2
a. To enable the readers to enrich the studies on registers.
b. To give some contribution to the enlargement of vocabulary to the registers.
2. Practical benefits
a. To give a clear explanation about registers used in The Mystics o f Islam.
b. To hope the result o f the research can be used as a reference for those who are
interested in analyzing the language variety, especially registers used in The
Literature o f Islamic Mysticism.
E. Thesis outlines
There are some opinions about Islam, as religion or as knowledge, from
different perspectives. These are caused by different socio-culture, habit, behavior, and
geographic condition. The register is a set of vocabulary variation that used in the
occupational or social groups. Islam as a religion has an instrument to explain it. The one
way is Tasawuf, The Mysticism of Islam". The Tasawuf has its owns vocabulary .
Hutchinson says that register has attention shifted to understanding how
sentences combined in discourse to produce meaning2 3 4. Then it is should be possible to
identify the kind of language associated with a specific context such as
An area o f knowledge ( e.g. 'Tasawuf Mysticism of Islam).
So, the type of language that an individual uses varies according to whether
he or she is speaking and knowing knowledge and it’s transferring from
2 Ali Bahar, Pledoi kaum sufi, Yogyakarta, Obor, p.693 Muhammad, Hasyim, D ialog antara Tasawuf dengan Psikologi, Yogyakarta, Keijasama antara
Walisongo press dengan pustaka pelajar, p .l4 Hutchinson , English fo r special purpose, Cambridge, Cambridge University Press, p.9
each foreign country. The register reflects another aspect o f social order, of social
processes, the different types of social activity that people commonly engage in.
Pateda classifies the function of registers into five, namely:
a. Intimate, it is used in family atmosphere.
b. Casual, it is used to omit misunderstanding in communication.
c. Deliberative or formal, it is used by the speaker to broader conversation.
d. Oratorical or frozen, which is used by professional speaker to attract the
listener.
e. Consultative, it is used to make an agreement, it occurs in trade, transaction and typically
dialogues5
This research will discuss about the notion register, the function o f registers,
related theory of registers, the notion of semantic and sociosemantics.
F. Research Method.
1) Type of Research
This research is descriptive in which the objective is to describe the actual.
So, The type of language that an individual uses varies according to whether he or she is
speaking and knowing knowledge and science transferring from each foreign country
uses of language for communication especially to translate Tasawuf, Mysticism of Islam.
There are two types of research, namely qualitative and quantitative research. In this
thesis, the type of research is “Descriptive Qualitative Research” without any calculation
or statistic procedure.
5 Pateda, mansoer, Sosiolinguistik sebuah pengantar, Bandung, Angkasa, 1990, p.65
4
Djects of the Study
The object of the study is the register in the forms of words and phrases
i to transfer and translate, and understand Tasawuf, mysticism of Islam,
source of Data
The source of data refers to the Tasawuf books. They are considered as
aterial of the research. Register used in this study is Tasawuf, mysticism of Islam,
he source of data is in the form of secondary data.
) Method of Data Collection
The Writer runs observation through these sets as follow:
a. The writer runs conducts observation in order to take the data.
b. The primary book is The Mystics o f Islam by R.A Nicholson, Rout ledge N
Keegan Paul, London and Boston, 1975.
c. The writer reads several books o f 'Tasawuf in English or in Indonesian.
d. Identify the data based on its conceptual meaning.
5) Technique of Data Analysis
Technique of data analysis in this research is descriptive qualitative analysis. In
doing analysis the writer use procedures as follow:
a. Classifying the registers into each form of words and phrase.
b. Determining the meaning of registers by comparing the general English
meaning in dictionary and the contextual meaning.
c. Conclusion and suggestion.
5
G. Thesis Outlines
This thesis writing is set up as follows:
Chapter I Starts with Introduction, which consists of background of the study,
research problem, objective of the study, benefit of the study, research
method and thesis outlines.
Chapter II presents the underlying theory, which contains the notion of register,
function of register, context of register used, the notion of sociolinguistic, relation of
meaning, description of Islamic mysticism and the work of R.A Nicholson.
Chapter III deals with Research Methodology, which includes, types of
research, object of the study, source of the data, method of data collection, the technique
of data analysis and data presentation.
Chapter IV presents the contents of The Mystics of Islam, data analysis and
discussion of the finding.
Chapter V is closure that deals with some conclusion and suggestion.
BIBLIOGRAPHY
APENDIX
6
CHAPTER II
UNDERLYING THEORY OF REGISTER
In this chapter the writer goes to talk about the underlying theory to
support the subject of this research used for data analysis. This chapter will be
defined with containing notion of register, description of The Islamic Mysticism,
the Biography of R.A Nicholson and his book (The Mystics of Islam).
A. THE NOTION OF REGISTER
The function of register is to make easy communication between the
member in the certain group and so, it has been to knew the containing of the
books derived on different country for transferring of knowledge and
modem science, register appearance one of primary ways to persuade people
to follow the conversation and no misunderstanding learning. It can give
further information about the specific purpose from the books as a piece of
knowledge and several groups to study like the Sufis society. Register is
almost used in the sanity communication, to giving information one or more
people in certain group or each other transferring knowledge.
According to Holmes, register describes as the language of groups of
people with common interest or job or the language used in the situation
associated with such group1. On the other definition, register are distinguished
from style, tend to be associated with particular group of people (e.g. Sufi’s
society) or sometime situation of used (e.g. Sufi’s old story).
1 Holmes, j, An Introduction to Linguistics, New york, Longman group UK Limited, 1992.
7
It is typically used in a certain occupational or certain social group
register usually has certain purpose. The set of vocabulary, which express in
the particular situation, also can call register. Those kinds of register related in
the attitude, culture and custom, it has own vocabulary to make sanest
communication in.
B. FUNCTION OF REGISTER
The function of register is to make easy communication between the
members of certain group or society. Register rises in order to persuade people
to watch or to follow the effective communication. Register takes important
role in society.
Particularly on the Sufis society, there are Tasawuf communities that
use the register. According to Ferguson, a communication situation that recurs
regularly in a society (in terms of participants, setting, communicative
funt6ions and so forth) will tend overtime to develop identifying markers of
language structure and language used different from the language of the
communication situations. So, the situation factors are concerns with the
choice of word and what kind of language they use.
The Sufis society as a phenomenology also has some kind of language
that they use in their particular community. Based on the situation and
contextual factors, they used particular word in their communication.
8
J.A Fishman says3,” A speech community maybe as a small as a
single closes interaction network, all of whose members regard each other in
but a single capacity.”
Register is used by certain group of people as an emergence medium
to express their idea or feeling. Especially on The Islamic Mysticism, register
is used to the condition and situation of soul, spirit that it depend on the
psychologies factor and very subjective. The Famous Sufi’s actor only told
about their esoteric experience.
C. CONTEXT OF REGISTER USED
There are many ways of saying something, expressing ideas feeling,
message and though in communication. People will used different language ini
different context or situations. The reason why people choose a certain
language form is influenced by some social factors. According Halliday4, they
are three stressed dimensions along which register may use:
1. Field.
Nature of topic around which the language activity is centered (‘what is
happening’)
2. Tenor.
The Relation between people’s communication (‘what is taking part and
on what terms’ ). 3
3 Dwi purwanto, Register Pialang Kendaraan Bermotor, UMS pres, 2002, p. 17
9
3. Mode.
Medium employed (‘is the language written, spoken, signed’).
On the other ways, Dell hyme, the the sociolinguistic export argues
that component of speech can be classified into eight groups; each labeled
with one of the letters of the word “SPEAKING”:
1. S (setting and scene).
2. P (participants, the addresser and the audience).
3. E (ends, purpose and goal).
4. A (act sequence, content what is said).
5. K (key, tone or spirit of act).
6. I (instrumentalies).
7. N (norms of interactions and interpretation).
8. (genres, like poem, myth, proverb, lecture and etc).
The data from The Mystic o f Islam book, are compared on the theory
of sociolinguistic and data context. All the factors stated above in order to give
the sociolinguistics explanation of the reason why do the people not all speak
in the same way to mention somethings.
D. THE NOTION OF SOCIOLINGUISTICS
Sociolinguistics is study of language in operation; its purpose is to
investigate how the convention of language use relates to other aspects of
social behaviour. Fasold said, sociolinguistics is interplay between the fact
that language varies and the fact that variation is used to define the social
situation, defining the speaker in terms of what speech event she considers
10
herself to be engaged in7. Sociolinguistics is a study of language and society.
People use language to express one’s feeling to something, a description about
something and so on. Sociolinguistics is the study of the ways people use
language in social interaction8.
In similar vein meaning can be classified into four, those are
contextual or situational meaning, grammatical meaning, lexical meaning and
textual meaning.
1. Contextual or situational meaning is the meaning that raise from situation
or context where the word, phrase, sentence and sentence are used.
2. Grammatical meaning has two definitions involving the meaning
expressed by grammatical ending, word order and the part of meaning,
which varies forms of paradigms to the other.
3. Lexical meaning is the meaning that is given by dictionary.
4. Textual meaning is the meaning that is acquired from the relationship
between one word to another in sentence9 10.
The writer compares between textual meaning and contextual meaning
to carry out the meaning of register. For clear description, the writer would
like to give an example of it:
“ Fana has an ethical aspect: it involves the extinction o f all passions
And desires.
7Fasold, R, The Sociolinguistic o f Society, New York, Blackwell, 1984, p. ix8 Chaika, E, Language: the Social Mirror, Boston, Heile and heinle, 1982, p.29 Larson, M.L, Penerjemahan Berdasarkan Makna, Jakarta, Arean, 1988, p.27110 Nicholson, R.A, The Mystics o f Islam, Routledge & Keegan Paul, London and Boston, p.19
11
The meaning of the register use on mystics of Islam (the word Fana)
is the meaning on contextual or situational also Fana containing the lexical
meaning that is given by particular dictionary. From this explanation we know
that the meaning in context is depend on the situation and the reader get
difficult meaning to translate if may don’t use the particular dictionary (e.g. in
this research the writer used A popular Dictionary o f Islam, London, Curzon
Press, 1992 written by Ian Richard Netton).
The process o/'translation is giving an understanding of academic user
and language learner that Register take important place on the language
function to know and understand about transferred of communication,
especially knowledge transferred.
E. RELATION OF MEANING
The different meaning of some terms can still be considerable but
different perception will influence, mostly if they are not used the same terms.; ’ ■ . - -U
Sometime, however it seems difficult to deliver the message because in some
terms they have different interpretation by others. It also concerns with the
context and the uses the registers. In some cases, however, it seems difficult to
convey message because in some of register have different interpretation.
In this research, the writer uses contextual meaning to analyze the
register used on rhe Mystics of Islam. The writer also employs Gloria
Poejosoedarmo notes that:
a. The real meaning of a word could be broader than the new meaning
represented by the same word. It is visualized by the following picture :
12
Example : - The Sirr contemplates him
- Any one who would read the secret of Sirr.
- The deepest heart called Sirr.
b. The meaning of a word could be broader than its real meaning. It is
visualized by the following picture :
Example • - A Tariqat to the goals union with reality.
- An naqshabandhi the founding father of the greates
Tariqat in the world.
- Kadiriyah is the name of the Tariqat.
c. The real meaning and the new meaning of the word can share some
features of the meaning whereas each of meaning whereas each of them
lias different meaning. It is visualized by the following picture:
Example : * Dervish are names by the muslim’s mystic.
- The beggars from Persian called Dervish.
- The poorest man in the world are Dervish
d. The Real meaning and the new meaning of the same world could be
identical to each other but used in different field. It is visualized by the
following picture:
13
Example : - The first place in every list of the ‘stages’ is Taubat.
- Taubat is the most stage in Tasawuf.
- Taubat is not only crying and laughing in other time.
e. The Real meaning and the new meaning of a word could be quite different.
It is visualized by the following picture :
f.
Example : - This is the station of waqfat.
- The rest time in sufism is called waqfat
- The root word of waqfat is waqaf
The New meaning does not have the real meaning2.
Example : - God calls himself a salik.
- A man who goes on suluk calls a salik
- He is not a trully salik but just an imitation.
F. THE DESCRIPTION OF ISLAMIC MYSTICISM
The Islamic mysticism (read: Tasawuf) is the one piece of the great
interests excellent note on Islamic Studies, and we have given the great deal of
thought and attention. Since the tweet century modem science, knowledge and
2 Ida Rachmawati, Research Paper: Register o f Midwives Obsgyn, UMS, 2003, p.15
14
philosophy are in the sanest booming. So do the Islamic mysticism that some
of the expert writers claimed its different kind with modem science and
philosophy. In the position of the great interests excellent note on Islam,
Islamic Mysticism (Tasawuf) has been used as a way to trust to The God
(read: Allah). Absolutely, to know Islamic mysticism only on spiritual
approach.
Sufism is the name of the mysticism of Islam7 (The Islamic
Mysticism). Its roots are to be traced to very early times. The word probably
indicates the wearing of rough woolen garment as a mark of asceticism. The
practice of Sufism developed, however not in the renunciation of the outer life
but in bringing into its every aspects a consciousness of God and a ceaseless
vigil on purity of motive and inner integrity. The road trodden by the Sufis.
The Arabic word for road is Tariqa8. It is used to describe the journey of the
heart and also designates the”ways” or orders formed by those who have
banded themselves together to seek such an experience.
Fazlur rahman9 said Sufism is the genuine inner life of the heart10. But
much Description of Sufism non-Islamic mysticism is the fact of the
phenomenon of the human being surroundings alive in the Muhammad era11.
The word Sufism comes from shafa (pure heart), shaff (the first list in sholat),
7Waddy, Charis, Islam. A comprehensive study by professed Christian, Kuala Lumpur, Sooriya,p.157“Munawwir, achmad warson, Kamus bahasa Arab Al-Munawwir, Yogyakarta, Pustaka progresif,
P910® Fazlur Rahman is the one o f Pakistani great thinker about Islam, politics and philosophy.10Waddy, Charis. Islam: A Comprehensive study by professed Christian, Kuala Lumpur, Sooriya,p. 156'Al- Kalabadzi, Menggapai kecerdasan sufistik (Edisi Indonesia), Jakarta, Hikmah, p.9
15
shuffah (in front of Mosque), or maybe only shuf (liair of sheep).12 Abu
hurairah and Fudhalah bin ubaid said that “ the Sufis are almost died becaused
of its angry and badui consider the Sufis are all mad”13.
The Indonesian Tasawuf doctor, Doctor Yunasril Ali, the post-graduate
doctor from IAIN Syarif Hidayatullah Jakarta (now, UIN Jakarta), said that
Islamic msyticism studies is absolutely different with Tasawuf it self (Tasawuf
in practice or in alive view). Tasawuf study is the Islamic mysticism research
to understand the Tasawuf it self in the intellectual perspective. Obviously, if
we are only saw the Tasawuf as Islamic mysticism studies everyone could call
us as Tasawuf commentator. And these are the space of knowledge, the
orientalist like Louis massignon, AJ arberry and R.A Nicholson are the best
comment in Tasawuf as knowledge not alive view (although in the end of their
life Sufi’s life style are dominated).
G. THE BIOGRAPHY OF R.A NICHOLSON
Reynold A. Nicholson is an English Orientalist, lecturer in Persian and
Sir Thomas Adams professor of Arabic at Cambridge University; Reynold A.
Nicholson was a foremost scholar in the field of Islamic literature and
mysticism. He was bom at Keighley, Yorkshire in 1868. He was a renowned
author and recognized authority on Islam. His Literary History of the Arabs
(1907) remains a standard work on the subject in English, while his many text
editions and translations of Sufi writings, culminating in his eight-volume
12Waddy, Charis, Islam: A Comprehensive study by professed Chirstian, Kuala Lumpur, Sooriya.13 Al kalabadzi, Menggapai kecerdasan sufistik (Edisi Indonesia), Jakarta, Hikmah _
16
Mathnawi of Jalalu’ddin Rumi, advanced the study of Muslim mystics to an
eminent degree. He combined exact scholarship with notable literary gifts;
some of his versions of Arabic and Persian poetry qualify him as a poet
himself14.
R.A Nicholson can sketch in board outline certain principles methods
and characteristic features of the inner life as it have been lived by Moslems of
every class and every condition from the eighteenth century of our era to the
present day. He has more difficulties in his studies; the difficult are come from
the Paths, which they treaded. The dark and bewildering, the path fewer
heights beyond but even we may not hope to accompany the travelers to their
journey’s end. Many of The information that R.A Nicholson gathered
concerning their religious environment and spiritual history will help us to
understand the strange experiences of which he writes.
The Mystics of Islam is the one of several famous books create by R.A
Nicholson. This book explains why the Sufis (included the famous sufi like
Mawlana Jalalludin rumi, the controversial sufi, Husein bin mansur or the
more people named Mansur al-Hallaj) fight to explains the creator (God,
Allah) is always everywhere and absolute if we try to introduce to the God on
the truth not on the law. Those, the books tell about the religious philosophy
of Islam, Sufism. It has significant relation to culture and move civilization of
Islam. The general character offered an original Islam and historical
14 http://www.fons vitae, com/mysticsislam. html
17
development of Sufism. These are not only makes interesting to the academics
of religion studies, or oriental studies but also to everyone who has great
expectation and respect on the Islamic mysticism especially being it as living
vision.
H. THE PIECE OF MYSTICS OF ISLAM
The title o f this book sufficiently explains why it is included in a series
“exemplify ing the adventures and labors of individual seekers or groups of
seekers in quest o f reality.” The Islamic mysticism on the mystics of Islam is
Sufism, surely it is the religious philosophy of Islam. It described in the oldest
extant definition as “The apprehension of divine realities,” and Mohammedan
mystics are fond of calling themselves A hi al-Haqq, “ The followers of the
real.” In attempting to set forth their central doctrines from this point of view,
R. A Nicholson shall draw to some extent on materials, which he has
collected during the last twenty years for a general history of Islamic
mysticism a subject is so vast and many-sided that several large volumes
would be required to do it anything like justice.15
R. A Nicholson only sketch in board outline certain principles,
methods and characteristic features of the inner life as it has been lived by
Moslems of every class and condition from the eighth century of our era to the
present day. Difficult are the paths that they threaded, dark and bewildering
the pathless heights beyond, but even if we may not hope to accompany the
15 Nicholson, R. A, The Mystics o f Islam , Routledge & Keegan Paul, London and Boston, p. 10
18
travelers to their journey’s end, any information that we gathered concerning
their religious environment and spiritual history will help us to understand the
strange experiences of which they write.16
In the first place, therefore, this book propose to offer a few remarks
on the origin and historical development of Sufism, its relation to Islam and its
general character. Not only are these matters interesting to the student of
comparative religion, some knowledge o f them is indispensable to any serious
student of Sufism itself. It may be said, truly enough, that all mystical
experience s ultimately meet in a single point, but that point assumes widely
different aspects according to the mystic’s religion, race and temperament
while the converging lines of approach admit of almost infinitive variety.
The earliest Sufis were, in fact, ascetics and quietists rather than
mystics. An over whelming consciousness of sin, combined with a dread—
which it is hard for us to realize—of judgment day and the torments of hell-
fire, so vividly painted in the Koran, drove them to seek salvation in flight
from the world. On the other hand the Koran warned them that salvation
depended entirely on the inscrutable will of Allah who guide a rights the good
and leads astray the wicked. Their fates was inscribed on the eternal tables of
his providence, nothing could alter it. Only this was sure, that if they were
destined to be save by fasting, pious work and praying than they would be
saved.17
16Nicholson, R.A, The Mystics o f Islam, Routledge & Keegan Paul, London and Boston, p.ixnNicholson, R.A, The Mystics o f Islam, Routledge & Keegan Paul, London and Boston, p.i
19
CHAPTER Hi
RESEARCH METHOD AND DATA PRESENTATION
Related to this research, the writer uses descriptive method in which
this method is to describe what actually happens to procedures about method,
which are useful in research. It will be used as guidance to conduct the research
from the beginning to the end o f work. The writer takes a certain procedures and
would like to explain in five parts, they are type of research, object of study,
source o f the data, the method of data collection and the technique o f data
analysis.
A. THE TYPE OF RESEARCH
This research is in the domain of qualitative research. The type o f this
research is “Descriptive qualitative research”. Moleong affirms that,
“Qualitative research is a research of which the data in the forms o f written or
oral word are descriptively analyzed1.” Qualitative data tend to be in the form
of words than series number.
It does not present the result in the form of digits or statistics because
the terms of The Islamic Mysticism register can be separated and taken
according to the kind or function of the terms. It presents the data and the
results in the form of phenomena description. This research is also the
literature research, it means it is does not depend on the Sufism community,
1 lexy moleong, Metodologi penelitian kualitatif, Dekdikbud, Jakarta, 1983, p.3
20
but this research depends on the Sufism literatures. The community of Sufism
discussion is only as “A brain storming”, as a different perspective.
B. OBJECT OF THE STUDY
The Object O f The study is the specific terms used on The Mystics of
Islam. The Mystics of Islam by R.A Nicholson, Routledge & Keegan Paul,
London and Boston, 1975. It can nominate as vice of Sufi’s world. The data
can be in the forms of words and phrases.
C. THE SOURCE OF THE DATA
The source o f the data refers to the subject from which the data are
obtained2. They are considered as the material o f the research. The register of
this research is taken naturally from the Mystics (maybe we can also call
Tasawuf practice or Sufism) book, the title of the books is The Mystics of
Islam and the other books o f Tasawuf literature. The Document of Tasawuf
literatures is in the Indonesian and Arabic dictionary. The writer also
compared with the society. Obviously, It consists o f the man that has big
respects on Tasawuf nor practice The Sufism in lifestyle. A certain group of
youngster tend to be the followers o f Tasawuf era, The world things by
Sufism tradition and the Sufism perspective.
2 Arikunto, suharsimi, Prosedur Penelitian: Suatu Pendekatan praktek, Jakarta, Bina aksara, 1998,
p. 114
21
D. METHOD OF DATA COLLECTION
In collecting the data the writer employs the method as follows:
1. Reading Observation.
The writer conducted reading observation to take the data by
reading a primary book, The Mystics o f Islam written by R.A Nicholson.
The second data is The Tasawuf books on Indonesian edition or English
edition.
2. Direct Interview.
In this interview, the writer asked to some The Sufis life style
followers and make discussion. The big family o f AL-Malaa mosque in
Tegalrejo, Salatiga, Ad-dizkr society. The discussion is the sources that to
compare the competent of each other people, other perspective. This
discussion is the illegal data, just to support the primary data.
E. THE TECHNIQUE OF DATA ANALYSIS
In analyzing the data, the technique of data analyzing use in this
research is Qualitative analysis. This research employs the following steps:
1. Get each the meaning o f register by the native language meaning (Arabic)
and comparing the general English meaning based on the contextual
meaning (to get the clear interpretations and clear transferring on
translation process).
2. Classifying the registers to the forms of register into each element of
words.
22
3. Determining the data of register to the function of register theory by
identifying the word based on the data.
The register meaning on the data is the correlation of several materials
that it is the important terms in the language function. The translation process
is the transferring knowledge in communication important opportunity.
Absolutely, the translation has not the standard transferring knowledge from
the one knowledge in the different language to the other in the different
language, different culture and etc. the translation is not standardization yet.
F. DATA PRESENTATION
In order to make the research more practical and understandable, the
writer classified the whole data presentation and they are:
1. Chapter I: The Path.
a. Salik
b. Maqamat
c. Tariqah
d. Fana f i 7 haqq
e. Ahwal
f M a’rifat
g. Haqiqat
h. Talib
i. A rif
j. Taubat
23
k. Sheykh, Pir, Mursyid
l. Muraqa ’at
m. Faqir
n. Darwish
o. Nafs
p. Ridha
q. Tawakkal
2. Chapter II: Illumination and ecstasy.
r. Ru 'yat al qalb.
s. Yaqin.
t. Firasat.
u. Tajawhara.
v. Ihsa.
w. Waqfat
x. F ana’.
y. Wajd.
z. Sam a’.
a. a. Dhawq.
a.b. Shirb.
a.c. Ghaybat.
a.d. Jadhab.
a.e Sukr.
a.f. Haal.
24
a. g. Hatif.
3. Chapter III: Gnosis.
a. Qalb.
b. Ruh.
c. Sirr.
d. llm.
e. Irfan.
f Ma ’rifal.
g. Fana al fana.
h. Al-haqq.
4. Chapter IV: Divine love
a. Mystic.
b. Sufism.
c. Habib.
d. Zikr.
5. Chapter V: Saint and miracle.
a. Wali.
b. Awliyalillah.
c. Karamah.
d. Majdhub.
e. Qutb.
f. Akhyar, Abdal, Abrar, Awtad, Nuqaba.
g. M u’jizat.
25
h. Sheykh, Mursyid.
i. Tawajjuh.
6. Chapter VI: The Unitive state.
a. F ana’.
b. Baqa’.
c. Ana Al-Haqq.
d. N anut.
e. Lahut.
f. Hului.
g. Ittihad.
26
CHAPTER IV
DATA ANALYSIS
A. THE CONTENTS OF THE MYSTICS OF ISLAM
The comprehensive study of the mystics of Islam written by R.A Nicholson
also can start with to know the mean idea of those book (The Mystics of Islam), the
writer try to explain the mean idea of R.A Nicholson book by chapter to chapter, there are
the idea or the contents of The Mystics of Islam.
The contents o f The Mystics o f Islam:
A. Chapter I
Path (from page 28 until page 49):
This chapter will have served its purpose if it has brought before the reader has a clear
view of the main lines on which the preparatory training of the Sufi conducted.
B. Chapter II
Illumination and ecstasy (from page 50 until page 67):
It consists of 18 pages and containing about the concept of Illumination and ecstasy
on the physiological perspective. In this chapter the ecstasy condition of the Sufis is
described too. Not at all it is to be lawful and praise worthy, whilst other condemned
it as an abominable innovation and incitement to vice.
C. Chapter III
Gnosis (from page 68 until page 101):
27
This chapter discusses about Gnosis, for the benefits such as cannot bear it. It
indicates the justice of God asserting that men have the power to choose how they
will act although their freedom is subordinate to the divine will.
D. Chapter IV
Divine love (from page 102 until page 119):
The divine love implies to the poetry, the Sufis poetry derive from aspiration of the
soul towards God is expressed.
E. Chapter V
Saints and miracles (from page 120 until page 147):
In Islam saints are called Wali or Walliyullah (plural: auliyaa). The concept of
Miracles as same as the concept o f karomah (unbelievable, irrational, illogic).
F. Chapter VI
The unitive state (from page 147 until page 168):
All of the chapter VI tells about the soul condition of several famous Sufis like
Jalaludin rumi, Husein bin Manshur A1 Halaj, Ilujwiri when they are on the God
unitive state.
R.A Nicholson can sketch in board outline certain principles methods and
characteristic features of the inner life as it has been lived by Moslems of every class
and condition from the eighth century of our era to the present day. He has difficulties
in his study. The difficult come from the paths which they threaded, dark and
bewildering the pathless heights beyond, but even if we may not hope to accompany
28
the travelers to their journey’s end. Many information that R. A Nicholson gathered
concerning their religious environment and spiritual history would help him to
understand the strange experiences o f which he wrote.
Those, the tool of vision on religious knowledge, R.A Nicholson gives the
best comment on The Islamic mysticism (Tasawuf, Sufism) as knowledge on sociologic
or sociologies-culture from The phenomenological historic view not as alive view.
Absolutely in the position of the big interests expert on Islam, R.A Nicholson has been
used as a way to understand the contextual behind the Sufis or the Sufis society life. R.A
Nicholson has studied The Islamic mysticism on cultural approach only.
B. THE DATA ANALYSIS
In this analysis, the writer elaborates the register meaning by comparing the
meaning of the word by R.A Nicholson goals for clearly description of the Islamic
mysticism on the contextual meaning with A Popular Dictionary o f Islam by lan Richard
Netton, London, Curzon Press, 1992 and other Islamic mysticism literature.
a. The real meaning of a word could be broader than the new meaning
represented by the same word.
29
The kind of sentences on The Mystics o f Islam which include in the theory
above, as follows:
1. Sirr.
“ The ‘S irr’ contemplates him.” 18
Register meaning: The inmost ground of the soul.
A Popular Dictionary o f Islam: God’s Consciousness.
2. Fana al fana.
“ This disappear only in Fana al fana , the total passing away in the
undifferentiated God-head.” iy
Register meaning: passing away of passing away, total passing away.
A Popular Dictionary o f Islam : Which see Fana
3. Irfan.
“ While ordinary knowledge is denote by the term ‘ilm’, the mystic
knowledge peculiar to the Sufis is called Ma’rifat or Irfan."
Register meaning: Human being who knows God” knowledge, see arif.
18 Nicholson, R.A,The Mystics o f Islam, Routledge & Keegan Paul, London and Boston, p.6819 Nicholson, R.A,77« Mystics o f Islam, Routledge & Keegan Paul, London and Boston, p.79
30
b. The meaning of a word could be broader than its real meaning.
The kind of sentences on The Mystics o f Islam which include in the theory
above, as follows:
1. Maqamat
“ He advances by slow maqamat.”14
Register meaning: stages.
A Popular Dictionary o f Islam: (singular maqumi) the Arabic word has a wide
Range of meanings including ‘sites’, 'places’, ‘ranks’, ‘Tombs’. Tasawwuf
meaning: the word acquired the specific technical sense of mystical stages in
the progress along the Sufis roads, which are achievable by man.
2. Tariqat.
“ A Tariqat to the goals union with reality.”
Register meaning: path.
A Popular Dictionary o f Islam: (plural Turuq). This is very frequently used to
designates a Sufi. Technically speaking, however, in Tasawwuf mystics of
Islam. It has the primary sense of a mystical way or path.
14 Nicholson, R.A,The Mystics o f Islam , Routledge & Keegan Paul, London and Boston, p.28
31
3. M a’r i f at.
“ Sufis call the m a’rifat and haqiqat where the talib becomes the knower or
a rif and realizes that knowledge, knower and known are one.”
Register meaning: gnosis.
A Popular Dictionary o f Islam: as same as ilm. knowledge, learning, science.
A distinction has been made between sciencetific or book knowledge ( 'ilm)
and intuitive or Gnostic type-knowledge {ma ’r i f at). There was any real
distinction at first between the two Arabic words.
4. Sheykh, Pir, Mursyid.
“ If He follows the general rule, He will take a Sheykh, Pir, Mursyid
Register meaning: Director.
A Popular Dictionary o f Islam: (Persian) wise guide, spiritual master, saint,
and old man.
5. Fana’
“ Among the metaphorical terms commonly employed by the Sufis as, more
or less, equivalent to ecstasy are Fana’, wajd, sam a’, dhawq, shirb, ghaybat,
jadzab, sukr and haul. ”
Register meaning: Passing away.
A Popular Dictionary o f Islam: extinction, cessation, annihilation, passing
away. As a technical term in Tasawwuf, the word Fana’ is used to indicate a
stage in the mystical explanation experience before Baqa in which all the
32
mystic’s imperfections and earthly ries are annihilated or extinguished, and he
is absorbed into the deity losing consciousness of the self and those things
which impede his spiritual perfection. To put it another way Fana' mean that
The Mystics ‘dies to himself. So that he may be ‘bom in God’ and ‘God be
bom in him.’ Fana' does n o t, however, mean that the mystic’s individuality
is totally lost.
6. Sama ’
“ Among the metaphorical terms commonly employed by the Sufis as, more
or less, equivalent to ecstasy are Fana’, wajd, sam a’, dhawq, shirb, ghaybal,
jadzab, sukr and haul. ”
Register meaning: Hearing.
A Popular Dictionary o f Islam: Literally ‘audition’, ‘hearing’. The word has
the technical sense in Tasawwuf of a mystical or spiritual concern.
7. Dhawq.
“ Among the metaphorical terms commonly employed by the Sufis as, more
or less, equivalent to ecstasy are Fana’, wajd, sam a’, dhawq, shirb, ghaybal,
jadzab, sukr and haal. ”
Register meaning: Taste.
A Popular Dictionary o f Islam: (plural adhwaaq) literally taste. The word is
used in a technical Tasawwuf to indicate experience of (divine) truth or a
certain refined sensitivity, illuminated by the light of the divine.
33
8. Haal.
“ Among the metaphorical terms commonly employed by the Sufis as, more
or less, equivalent to ecstasy are Fanawajd , sama dhawq, shirb, ghaybat,
jadzab, sukr and haal."
Register meaning: emotion, feeling, and condition.
A Popular Dictionary o f Islam: (plural Ahwal). Literally the word means
‘states’. It acquired the technical meaning in Tasawwuf of Spiritual states,
which were not, however, permanent but which contained an element of
illumination or ecstasy and were achieved only with the help of God. These
spiritual states could constitute part of one’s progress along the Sufis path.
The term was widely used in Sufis writings.
9. Ruh.
“ The Ruh , which loves him.” 17
Register meaning: The Spirit.
A Popular Dictionary o f Islam: (plural anvah) spirit, soul, life breath. Jibril
(Gabriel) in the surat Maryam is described as “ our (i.e. God’s) spirit.”
10. Al-Haqq.
“ The unique substance, viewed as absolute and void of all Phenomena, all
limitations and all multiplicity, is al-haqq."* 20
Register meaning: The real, The Truth.
17 Nicholson, R .A ,The Mystics o f Islam , Routledge & Keegan Paul, London and Boston, p.6820 Nicholson, R.A,The Mystics o f Islam, Routledge & Keegan Paul, London and Boston, p.81
34
A Popular Dictionary o f Islam: Truth, divine Truth. This is a word of
immense significance in the intellectual and linguistic development o f Islam.
Haqq can be noun and adjective, meaning ‘truth’ and ‘rightness’ and also
‘true’, ‘right’ and ‘correct.' it also has a more technical sense as an Attribute,
and The name of God. As such it is not to be borne by any human being. The
great mystic Al-Hallaj proclaimed, “ I am the divine truth,” (ana 7 haqq) with
fatal result. In The Koran the word Haqq is used in a variety of contexts.
11 Aim.
“ While ordinary knowledge is denoted by the term 7/m ’, the mystic
knowledge peculiar to the Sufis is called Ma 'rifat or Irfan."
Register meaning: Knowledge. A Popular Dictionary o f Islam: Knowledge,
learning, science.
A distinction has been made between sciencetific or book knowledge {‘ilm)
and intuitive or Gnostic type-knowledge (m a’rifat). There was any real
distinction at first between the two Arabic words.
12. M a’rifat.
“ While ordinary knowledge is denoted by the term 'ilm\ the mystic
knowledge peculiar to the Sufis is called M a’rifat or Irfan."
Register meaning: Gnostic of Hellenistic theosophy.
A Popular Dictionary o f Islam: intuitive or Gnostic-type knowledge.
35
A distinction has been made between science or book knowledge ( ‘ilm) and
intuitive or Gnostic type-knowledge (m a’rifat). There was any real distinction
at first between the two Arabic words.
13. Sufism.
“ Any one who would read the secret of Sufism ."22
Register meaning: The Islamic mysticism, Tasawwuf.
A Popular Dictionary of Islam: this is the inner dimension of Islam and has
been reality described as ‘the science of the heart.’ There is no such thing as a
sufism apart from Islam though there are, of course, many religions with their
own mystical dimension. The word Sufism is, however, exclusively Islamic
since the Sufis seek their spirituality in and upon the Koran.
14. Zikr.
“ But are enraptured in Zikr of the beloved.”
Register meaning: Contemplation, recollection.
A Popular Dictionary o f Islam: (In Egyptian colloquial Arabic) literally,
‘rembrance’, ‘recollection’, ‘mention’. In Tasawwuf the word has acquired a
technical sense of ‘‘litany’ in which the name of God or formulate like ‘God is
the most great’ (Allahu akbar) are repeated over and over again in either high
or low voice, often linked to bodily movement or breathing. The zikr is often
22 Nicholson, K.A,The Mystics o f Islam , Routledge & Keegan Paul, London and Boston, p.106
36
one of the most important activities of the Sufi and its central place has
analogies with that of divine office in western monasticism.
15. Wall
“ The Mohammedan saint is commonly known as a wali.”
Register meaning: next kin, patron, Protector, Friend.
A Popular Dictionary o f Islam: (plural awliya) saint, holy man. While
Tasawwuf acknowledgement a whole hierarchy of saints and ordinary
Muslims the world over pay popular devotion to, and intercede at, saints,
tombs or shrines many Muslim theologians have regarded such practices and
intercession with suspicious and disquiet. This particularly the case with those
influenced by the wahabbis.
16. Qutb.
“ Below the Qutb stand various classes and grades of sanctity.
Register meaning: Axis
A Popular Dictionary o f Islam : (plural aqtab) in the technical terminology of
Tasawwuf this word mean ‘pole’, ‘pivot’, or ‘axis’ and designates the head of
the saints (awliya), although other saints have been honored by the title as
well. Popular belief holds that the idea of a Qutb originated with the famous
Egyptian sufi.
37
\1 Abdal, Akhyar, Abrar, Awtad
“ Hujwiri enumerates them, in ascending series, as follows: three hundred
Akhyar, forty Abdal, seven Abrar, four Awtad and three nuqaba.”
Register meaning: Akhyar: good, Abdal substituted, Abrar: pious, four
Awtad: supports.
A Popular Dictionary o f Islam: Abdal (singular badal) the word literally
‘Substitutes’ or ‘replacements.’ It acquired a technical meaning in Tasawwuf
and was used to designate a rank in the sufi hierarchy of saints. The Abdal are
so called because another replaces each on his death throughout the course of
history. Authorities differ over the number of abdal: some maintain that they
are forty other seventy.
18. Fana.
“ And Fana, the consummation of this death.”
Register meaning: Passing away.
A Popular Dictionary o f Islam: extinction, cessation, annihilation, passing
away. As a technical term in Tasawwuf, the word Fana’ is used to indicate a
stage in the mystical explanation experience before Baqa in which all the
mystic’s imperfections and earthly ries are annihilated or extinguished, and he
is absorbed into the deity losing consciousness of the self and those things
which impede his spiritual perfection. To put it another way Fana’ mean that
The Mystics ‘dies to himself. So that he may be ‘bom in God’ and ‘God be
38
bom in him.’ Fana' does not, however, mean that the mystic’s individuality
is totally lost.
19. Baqa.
“ Marks the attainment of Baqa.”
Register meaning: Real existence.
A Popular Dictionary o f Islam: ‘remaining,’ ‘subsistence,’ ‘abiding’,
‘survival’, ‘immortality.’ As a technical term in Tasawwuf The word Baqa is
used to indicate a stage in the mystical experienced Fana in which the mystic
‘abides’ or ‘subsists’ loss of individuality. The mediaeval writers realized that
the comparables.
c. The real meaning and the new meaning of the word can share some
features of the meaning whereas each of meaning whereas each of them
has different meaning.
The kind of sentences on The Mystics o f Islam, which include in the
theory above, as follows:
39
1. Ahwal.
“ The stages constitutes the ascetic and ethical discipline of the Sufi and must
be carefully distinguished from the so called ahwal
Register meaning: states (ahwal plural of haal).
A Popular Dictionary o f Islam: (singular haal). Literally word means ‘states’.
It acquired the technical meaning in Tasawwuf of spiritual states which were
not however, permanent but which contained an element of illumination or
ecstasy and were achieved only with the help of God. These spiritual states
could constitute part of one’s progress along the Sufis path. The term was
widely used in Sufis writings.
2. Dervishes.
“ Faqir and dervish arc names by which the Mohammedan mystic is proud to
be known.”
Register meaning: mendicant, beggars. Word of obscure origin, possibly from
Persian from while it is.
A Popular Dictionary o f Islam: (plural daruawiish) word of obscure origin
darwish , possibly from Persian from which it is commonly derived, usually
translated to English as ‘dervish. ’
d. The real meaning and the new meaning of the same world could be
identical to each other but used in different field.
40
The kind of sentences on The Mystics o f Islam, which include in the
theory above, as follows:
1. Taubat.
“The first place in every list of the ‘stages’ is 'taubat’."
Register meaning: occupied by repentance.
A Popular Dictionary o f Islam: repentance. (Verb taaba), said of man.
Indicates ‘to repent’, when it is said of God it means ‘to forgive’.
2. Nafs.
“ The prophet said: Thy worst enemy is thy nafs, which is between thy two
sides.”
Register meaning: the seat of passion and hurt.
A Popular Dictionary o f Islam: (Arabic, plural mifus or anfiis). Soul, Spirit,
Human being, Person, Self, Mind. The individual usages of this word need to
be examined with care in their respective contexts.
41
3. Ghaybat.
“ Among the metaphorical terms commonly employed by the Sufis as, more
or less, equivalent to ecstasy are Fana wajd, sama dhawq, shirb, ghaybat,
jadzabt, sukr and haal. ”
Register meaning: absence from self.
A Popular Dictionary o f Islam: occultation, absence, concealment, and
invisibility. The best-known occultation or absence is that of the twelfth
Shi’ite imam Muhammad al-Qadim.
4. Mystic.
“ What kind of symbolism each mystic will prefer depends on his
temperament and character.”21
Register meaning: the spirituality of the religion.
A Popular Dictionary o f Islam: the inner dimension of Islam and has been
reality described as ‘the science of the heart.’ many religions with their own
mystical dimension.
e. The real meaning and the new meaning of a word could be quite different.
21 Nicholson, R.A,The Mystics of Islam, Routledge & Keegan Paul, London and Boston, p.106
42
The kind of sentences on The Mystics o f Islam, which include in the theory
above, as follows:
1. Waqfat.
“ This is the station of waqfat.'"
Register meaning: passing away in the essence.
A Popular Dictionary o f Islam: in Islamic law, the legal creation of pious
foundation or endowment whereby the owner relinquishes his right of disposal
provided that the usufruct is for charitable purpose.
f. The new meaning does not have the real meaning.
The kind ol sentences on The Mystics o f Islam, which include in the theory
above, as follows:
1. Salik
“ God calls himself a Salik.,,u
Register meaning: Travelers
13 Nicholson, RA,The Mystics of Islam, Routledge & Keegan Paul, London and Boston, p.28
43
2. Ma 'r i f at.
“Sufis call the m a'rifat and haqiqat where the talib becomes the knower or
a rif and realizes that knowledge, knower and known arc one.”
Register meaning: the truth.
3. Haqiqat.
“Sufis call the ma ’rifat and haqiqat where the talib becomes the knower or
a rif and realizes that knowledge, knower and known are one.”
Register meaning: the truth.
4. Talib.
“Sufis call the ma ’rifat and haqiqat where the talib becomes the knower or
a rif and realizes that knowledge, knower and known are one.”
Register meaning: finder, seeker.
5. A rif
“Sufis call the m a’rifat and haqiqat where the talib becomes the knower or
arif and realizes that knowledge, knower and known are one.”
Register meaning: knower or Gnostic.
6. Muraqqa at.
“ He may wear the muraqqa ’at.”
44
Register meaning: the patched frock worn by Dervishes. Someone as a true
mystic, not merely as an imitation of others.
7. Faqir.
“ Faqir and dervish are names by which the Mohammedan mystic is proud to
be known.”
Register meaning: The Poor Man. True poverty is not merely lack of wealth
but lack of desire for wealth.
8. Ridha.
“ The stages of acquiescence or ridha and tawakkul.”
Register meaning: satisfaction.
9. Tawakkul/ Tawakkal.
“ The stages of acquiescence or ridha and tawakkul.”
Register meaning: trust in God.
10. Ru 'yat al qalb.
“ R u ’yat al qalb is defined as the heart beholding by the light of certainty that
which is hidden in unseen world.”
Register meaning: The vision of the heart.
45
11. Yaqin.
“ Yaqin certainty by which the heart sees God is a beam of God’s own light
last there in by himself, else no vision of him were possible.”
Register meaning: The light of intuitive.
12. Firasat.
“ The light which gleams in the heart of the illuminated mystic endows him
with firasat."
Register meaning: The supernatural power of discernment.
13. Tajawhara.
“ He becomes Tajawhara in the radiance of the divine essence.”
Register meaning: transubstantiated.
14. Ihsan.
“ This is the station of Ihsan."
Register meaning: Well-doing.
15. Wajd.
“ Among the metaphorical terms commonly employed by the Sufis as, more
or less, equivalent to ecstasy are Fana wajd, Sama dhawq, shirb, ghaybat,
jadzab, sukr and haul. ”
Register meaning: Feeling.
46
16. Shirb.
“ Among the metaphorical terms commonly employed by the Sufis as, more
or less, equivalent to ecstasy are Fana', wajd, sam a’, dhawq, shirb, ghaybat,
jadzab, sukr and haul. ”
Register meaning: Drinking.
more
17. Jadzab.
“ Among the metaphorical terms commonly employed by the Sufis as,
or less, equivalent to ecstasy arc Fana’, wajd, sam a’, dhawq, shirb, ghaybat,
jadzab, sukr and haal. "
Register meaning: attraction.
18 .Sukr.
“ Among the metaphorical terms commonly employed by the Sufis as, more
or less, equivalent to ecstasy arc Fana', wajd, sam a’, dhawq, shirb, ghaybat,
jadzab, sukr and haal. ”
Register meaning: intoxication.
19. Hatif.
“ Thrown into ecstasy on hearing a verse o f the Koran or Hatif."
Register meaning: Heavenly voice.
15
cholson,KA,The Mystics of Islam, Routledge & Keegan
Paul, London and Boston, p.63
47
20. Qalb.
“ Qalb, though connected in some mysterious way with the physical heart, is
not a thing of flesh and blood.” 16
Register meaning: The heart.
21. Habib.
“ The Prophet Mohammed is called Habib."
Register meaning: God’s beloved.
22. Karamah.
“ As tokens of his peculiar favor, Karamah."
Register meaning: miracle, miraculous gifts.
23. Majdhub.
“ Any one thus majdhub is a wali."
Register meaning: Enraptured. 24
24 Muqaba
“ Hujwiri enumerates them, in ascending series, as follows: three hundred
Akhyar, forty Abdal, seven Abrar, four Awtad and The three Nuqaba."
Register meaning: overseers.
16 Nicholson, K.A.The Mystics of Islam, Routledge & Keegan Paul, London and Boston, p.68
48
25. Tawajjuh.
“ Maulana Sa’dudin of Kashghar after Tawajjuh used to exhibit signs of
unconsciousness.”
Register meaning: Concretion of though.
26. ‘ Ana Al-Haqq. ’
“ Never forgotten: Anal 7 Haqq."2''
Register meaning: 1 am God.
27. Nasut
“ Since The Nasut of God comprises the whole bodily and spiritual nature of
man.”24
Register meaning: Humanity.
28. Lahut.
“ The lahut of God cannot unite with that nature except by means of
incarnation.”
Register meaning: Divinity
29. Hulul.
“ H ulul o f divine spirit.”
Register meaning: Infusion, incarnation. 23 24
23 Nicholson, R A ,The Mystics o f Islam, Routledgc & Keegan Paul, London and Boston, p. 15024 Nicholson, R.A,The Mystics o f Islam, Routledge & Keegan Paul, London and Boston, p.150
49
30. Ittihad.
“ Identification of ittihad.”
Register meaning: The divine of human nature.
C. DISCUSSION OF THE FINDING
Having analyzed the data, the writer found some phenomena considered as the
finding of this study.
The writer takes the form Register in this research derived only from Arabic
although some of the Registers in these books are not only in Arabic (e.g. ju s divinum,
Mystic, sufism). The word component of the register used by mystics of Islam can be
classified as follows:
a. Simple words consist of noun and adjective,
(Maqam, Ahwal, Jana f t ‘l haqq, Taubat, Yaqin, Firasat, Tajawhara, Waqfat, Fana’,
Wajd, Sam a’, Dhawq, Shirk, Ghaybat, .Jadhbat, Sukr, Al-Haqq, Majdhuh, Baqa,
Nasut, Lahut and ittihad).
b. Consist of noun and verb,
(Salik, Talib, Arif, sheikh, Pir, Mursyid, Faqir, Dervish, Ihsan, Hatif, Hal, Ruh, Sirr,
'ilm, Irfan, Zikr, Awtad, Tawajjuh, Hulul, Ru ’yal al qalb and Zikr,).
c. Consist of noun,
(Tariqat, Ma'rifat, Haqiqat, Muraqqa’at, Nafs, Tawakkal, Qalb, Mystic, Sufism,
Habib, Wali, Karamah, and Qutb).
From discussion the finding mention above, The Register absolutely used on
the Tasawuf, the Islamic mysticism. The Islamic mysticism reader must knew the register
50
used on The Islamic mysticism above before reading several books which consist of the
Tasawuf technical term. As a technical term in the Islamic mysticism, the reader seek the
contextual and histories verification to more further information not non clearly
interpretation.
The meaning of the register that is taken to analyze is contextual meaning and
native meaning by A Popular Dictionary o f Islam written by Ian Richard Netton, London,
Curzon Press Ltd., 1992. And compare it with the other meaning of different literature of
The Mystic-thinker.
Based on the fact, the real meaning of the mystics o f Islam by R. A. Nicholson
depend on the mystical - thinker literature to get clearly interpretation and get the best
result or comprehensive translation. It is suitable with the essence of register where
register is a special vocabulary choice used by an individual or a group who has the same
interest with certain meaning understood only by the Islamic mysticism society.
The finding of the SPEAKING theory for this term is as follows; the setting of
the context are in the Tasawuf society and native language on the Arabic, by their
tradition and culture. The register used by the Sufism expert to understand their
psychological condition. From the use of the register has same purpose such as to show
their identity that they are coming from advocated community with special background to
understanding result and comprehensive studies on the Islamic mysticism research to get
more effective and efficient to say something (on some psychology’s condition, the word
can described clearly to understand) and to be more polite and not to be confused.
The Register usually describe about the condition of the Sufi that describe the
spiritual road towards God (The Divine Truth). This meaner is used to show seriousness
51
in talk to others, because they are facing fact of Divine truth on the Spiritual path. The
Sufis usually used the polite language and the best behavior to show their reality but
some of the get the bad result (punishment on death in example Mansur al-llallaj, An-
Nuri, etc).
The register arc used on The Mystics o f Islam contextual formal speech or
formal communication that shows to their spiritual student to give the followers the best
model to establishment their goal.
It will easy to know the mystic of Islam after understanding their Register that
used on the Tasawuf society and practice it. The wrong interpretation cannot legitimate
from the goal of knowledge, but it can be happen from the mistake of the transferring the
register unto the different language without the contextual or supporting the other
material to translate it.
This research is describing in which the object describes in the factual. So,
The type of register as a technical term in that an individual uses varies according to
whether he or she is speaking. Knowing Islamic knowledge and Islamic Science,
especially transferring Mysticism of Islam from each foreign country uses of language for
communication and understanding The Mystics on Islam.
52
C H A P T E R V
C L O S U R E
In this chapter, the writer presents conclusions o f the research and the
suggestions.
A. Conclusions
Register is a language variation used by a certain group of people to
express certain in a certain situation and usually related to certain occupation.
Register is a language variety viewed with respect to its context of use. The
research studies about the register used in the Islamic mysticism is based on
the mystic o f Islam written by R. A. Nicholson. The data are found on the
mystic in the forms o f words.
After analyzing the data, the writer come to conclusions:
1. In this research the writer finds and tries to carry out the kinds o f register
used in the Islamic mysticism based on the mystic o f Islam, written by R.
A. Nicholson. The registers are absolutely different from original English
words.
2. Almost all of The registers are derived from Arabic (According to the
Tasawuf tradition and Sufism behavior, although not original from Arabic
tradition but popular in Arabic literature).
3. The writer also explains the register, compares the meaning of register
with usually words in dictionary and using the contextual meaning.
53
From the explanation above, the register used on the mystic of Islam
by R. A. Nicholson the important value in the Islamic mysticism. Before we
are studying Tasawuf, it is very interesting to study their contexts (tradition,
culture native language, time etc.) to get comprehensive interpretations.
In this research, the meaning that is taken to analyze is contextual
meaning. The writer finds that the Gloria poejosoedarmo’s theory appears in
the result of the findings. There arc six categories that finds in this study, as
follows:
a. The real meaning o f a word could be broader than the new
meaning represented by the same word. There are 3 items belongs
to this category (5%). For instance the words sirr, Fana al fana
and irfan.
b. The meaning of a word could be broader than its real meaning.
There are 19 items belongs to this category (33%). For instance
the words maqamat, tariqat, ma ’rifat and etc.
c. The real meaning and the new meaning o f the word can share
some features of the meaning whereas each o f meaning whereas
each of them has different meaning. There are 2 items belongs to
this category (3,3%). For instance the words ahwal and Dervishes.
d. The real meaning and the new meaning of the same world could
be identical to each other but used in different field. There are 4
items belongs to this category (7%). For instance the words taubat,
nafs, Ghaybat and mystic.
54
e. The real meaning and the new meaning of a word could be quite
different. There is 1 items belongs to this category (1,7%). For
instance the word is Waqfat.
f. The new meaning does not have the real meaning. There are 30
items belongs to this category (50%). For instance the words Salik,
Tariqat, Talib and etc.
B. Suggestion
After the problems are answered, the writer has some suggestions:
1. For the reader
a. Tasawuf is practice not only theory and R. A. Nicholson (A. J.
Auberry, Louis Masignon and etc.) are the expert writers who studies
Tasawuf on phenomenologist perspectives (Phenomena studies, not on
epistemo-logies studies).
b. They will confuse if not study Islam on contextual (time, culture,
tradition, native language etc.) before studies Tasawuf They have
known the meaning o f the register.
2. For the other researcher
a. This research can be one of the differences in studying more about
language variety, especially on the register.
b. This research makes clearly registers meaning on the Islamic
mysticism, although on the different books.
55
BIBLIOGRAPHY
Ali Bahar, Pledoi kaum sufi, Yogyakarta, Obor, 1999
Ali, Yunasril, Jalan Kearifan Sufi (Tasawuf sebagai terapi derita Manusia),
Jakarta, Serambi, 2002
Al-Kalabadzi, Menggapai Kecerdasan Sufistik (edisi Indonesia), Jakarta, Hikmah,
2002
Arberry)a.j, The Doctrine o f Sufis, Lahore, SHM Ashraf, 1976
Baljon,s, m, j, Modern Muslim Koran Interpretation, Netherlands, Leiden, 1961
Chaedar, Abdul, Sosiolinguistic, Rineka cipta, Jakarta, 1992
Chaika, E, Language: the social mirror, Boston, Heile and heinle, 1982
Echols, john and shadily, hasan, English-Indonesian dictionary, Jakarta,
Gramedia, 1998
Fasold, R, The social inguistic o f society, New York, Blackwell, 1984
Holmes, j, An Introduction to Sociolinguistics, New York, Longman Group UK
Limited, 1992
Hutchinson, j, English fo r Specifc Purpose, Cambridge, Cambridge University
Press, 1987.
Ian Richard Netton, A Popular Dictionary o f Islam, London, Curzon Press, 1992
J.M mannen and J.M dabs, Varieties o f Qualitative Research, London, Sage
publication, 1982
Manser, Martin h, oxford learner's pocket dictionary, Oxford, Oxford University
press, 1997
Muhammad, Hasyim, Dialog antara Tasawuf dan Psikologi (Telaah atas
pemikiran Psikologi Humanistik Abraham Adas low), Yogyakarta, Kerjasama
Walisongo press dengan Pustaka pelajar, 2002
Munawwir, achmad warson, Kamus bahasa Arab Al-Munawwir, Yogyakarta
Pustaka progresif, 1984
Nababan, PWJ, Sosiolinguistik suatu pengantar, PT.Gramedia Utama, Jakarta,
1993
Nicholson, R.A, The Mystics o f Islam, Routledge & Keegan Paul, London and
Boston, 1975
Ramelan, Introduction to linguistics, Fakultas pendidikan Bahasa Inggris IKIP,
Semarang, 1998
Waddy, Chads, Islam: A comprehensive study by professed Christian, Kuala
Lumpur, Sooriya, 1994
http: //www.fonsvitae.com/mysticislam.html
Sirr The inmost ground of the soulFana a lfana Passing away of passing away, total passing awayIrfan Human being who knows GodMaqamat StagesTariqat PathMa 'r i f at GnosisSheykh, Pir, Mursyid DirectorFana' Passing awaySama ’ HearingDhawq TasteHaal Emotion, feeling, and conditionRuh The SpiritAl-Haqq The real, The Truthllm KnowledgeMa 'rifal Gnostic of Hellenistic theosophySllflSIH The Islamic mysticismZikr Contemplation, recollectionWall Next kin, patron, Protector, FriendQutb AxisAkhyar GoodAbdal SubstitutedAbrar Pious, fourAw tad UpportsFana Passing awayBaqa Real existenceAhwal StatesDervishes Mendicant, beggarsTaubat Occupied by repentanceNafs The seat o f passion and hurtGhaybat Absence from selfMystic The spirituality of the religionWaqfat Passing away in the essence
Salik TravelersHaqiqat The truthTalib Finder, seeker
A rif Knower or Gnostic
Muraqqa 'at The patched frock worn by Dervishes. Someone as a true mystic, not merely as an imitation of others
1 Faqir The Poor Man, True poverty is not merely lack o f wealth but lack of desire for wealth
1 Ridha Satisfaction
I Tawakkul/ Tawakkal Trust in God
1 Ru 'yat al qalb The vision of the heart
1 Yaqin The light of intuitive
M Firasat The supernatural power of discernment
mTa/awhara Transubstantiated
m hsan Well-doing
mVaid Feeling
Shir b DrinkingJadzab AttractionSukr IntoxicationH atif Heavenly voiceQalb The heartHabib God’s belovedKaramah Miracle, miraculous giftsMajdhub EnrapturedNuqaba OverseersTawajjuh Concretion of though‘ Ana Al-Haqq I am GodNasut HumanityLahut DivinityHulul Infusion, incarnation
Ittihad The divine of human nature
CURRICULUM VITAE
Name : Abdul Latif
Student Number : 113.99.002
Birth : Sukoharjo, 20 April 1981
Address : Tebon RT 03/ V Baki Pandeyan, Baki, Sukoharjo
Education : 1. TK Darma Wanita Baki
2. SDN Baki Pandeyan 02 Baki, Sukoharjo
3. SMPN 9 Surakarta
4. SMU AL-1SLAM I Surakarta
5. State Islamic Studies Institute of Salatiga