A DESCRIPTIVE STUDY OF REGISTERS USED
IN THE LITERATURE OF ISLAMIC MYSTICISM
(Based on
The M ystic s o f Isla m
By R A . 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
1 1 3 9 9 0 0 2
ENGLISH AND EDUCATIONAL FACULTY
STATE ISLAMIC STUDENTS INSTITUTE
DEPARTEM EN A G AM A
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 A
Jl. 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 LATIF
Drs. Sa’adi, M.Ag
The Lecturer o f Educational Faculty State Islamic Studies Institute o f Salatiga
t s s s s s s s s s s s s s s s s s s s s s e s s^ s s s^ ^
...
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■- 1— gATTENTIVE COUNSELOR’S NOTE Salatiga. August 18th 2004 Case : Abdul Latif
Thesis
Dear
The Head o f State Islamic Studies Institute Salatiga
A ssalam u'alaikum , Wr. Wb.
After reading and correcting Abdul L atifs 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 assalam u’alaikum , Wr. HI).
Drs. Sa’adi, M.Ag NIP. 150 526 821
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 M ystics o f Islam By R.A Nicholson)
ABDUL LATIF
NIM. 113 99 0 0 2
Has been brought to the board of exam iners in August, 3 0 th
2 0 0 4 M / Rajab, 14th 1425 H, and hereby considered to
completely fullfillm ent of the requirem ent for the degree of
Saijana in The English and Educational Faculty.
M O T T O
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D EDICATIO N
This Thesis is wholeheartedly dedicated to:
Siti Khadijah-my beloved mom,
my Dad in heaven, my unbelievable family,
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 o f 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 o f Islam.
4. The beloved family who have given a true love, cares, prayers, supports and valuable lesson.
An-Naqsabandiyah, Kon-Gemas and The child o f 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
T A B L E O F C O N T E N T S
CHAPTER I I : Underlying Theory of Register A. The notion o f the register... 7
B. Function o f the register ...8
C. Content of the register used ...9
D. The notion of the sociolinguisti... 10
E. Relation o f the meaning ... 12
F. Description of the Islamic mysticism ... 14
G. The biography o f R.A Nicholson ... 16
CHAPTER I I I: Research method and data presentation.
A. Type o f research ... 20
B. Object o f the study... 21
C. The source of d a ta ... 21
D. Method o f data collection ... 22
E. Technique o f data analysis ... 22
F. Data presentation...23
CHAPTER IV : Data analysis A. The content of the mystics o f Islam ... 27
B. The data analysis ...29
C. Discussion o f the finding ... 50
CHAPTER V : Closure A. Conclusion... 53
B. Suggestions... 55
C H A PT E R I
I N T R O D U C T I O N
A. Background of the study
Language is an essential aspect o f human life, used to interact and as a medium
o f 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 o f 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 o f 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.
particular group1. Register is usually characterized by vocabulary differences, either by the use o f particular words or by the use o f 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 M ystics 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 o f 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 o f each register.
D. Benefits of the study
a. To enable the readers to enrich the studies on registers.
b. To give some contribution to the enlargement o f 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 o f 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 o f 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 o f language associated with a specific context such as
An area o f knowledge ( e.g. 'Tasawuf Mysticism o f Islam).
So, the type o f 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, P ledoi kaum sufi, Yogyakarta, Obor, p.69
3 Muhammad, Hasyim, D ialog antara Tasaw uf dengan Psikologi, Yogyakarta, Keijasama antara W alisongo press dengan pustaka pelajar, p .l
each foreign country. The register reflects another aspect o f social order, o f social
processes, the different types o f 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 o f registers, the notion o f semantic and sociosemantics.
F. Research Method.
1) Type o f Research
This research is descriptive in which the objective is to describe the actual.
So, The type o f 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 o f language for communication especially to translate Tasawuf, Mysticism o f Islam. There are two types o f research, namely qualitative and quantitative research. In this
thesis, the type o f research is “Descriptive Qualitative Research” without any calculation
or statistic procedure.
Djects o f the Study
The object o f the study is the register in the forms o f words and phrases
i to transfer and translate, and understand Tasawuf, mysticism o f Islam,
source o f Data
The source o f data refers to the Tasawuf books. They are considered as
aterial o f the research. Register used in this study is Tasawuf, mysticism o f Islam,
he source o f data is in the form o f secondary data.
) Method o f 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 o f Data Analysis
Technique o f 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 o f words and phrase.
b. Determining the meaning o f registers by comparing the general English
G. Thesis Outlines
This thesis writing is set up as follows:
Chapter I Starts with Introduction, which consists o f background of the study, research problem, objective o f the study, benefit o f the study, research method and thesis outlines.
Chapter II presents the underlying theory, which contains the notion o f register,
function o f register, context o f register used, the notion o f sociolinguistic, relation o f meaning, description o f Islamic mysticism and the work o f R.A Nicholson.
Chapter III deals with Research Methodology, which includes, types o f research, object o f the study, source o f the data, method o f data collection, the technique o f data analysis and data presentation.
Chapter IV presents the contents o f The Mystics o f Islam, data analysis and discussion o f the finding.
Chapter V is closure that deals with some conclusion and suggestion. BIBLIOGRAPHY
CHAPTER II
UNDERLYING THEORY OF REGISTER
In this chapter the writer goes to talk about the underlying theory to support the subject o f this research used for data analysis. This chapter will be defined with containing notion o f register, description o f The Islamic Mysticism, the Biography o f R.A Nicholson and his book (The Mystics o f Islam).
A. THE NOTION OF REGISTER
The function o f 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 o f knowledge and modem science, register appearance one o f 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 o f 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 o f people (e.g. Sufi’s society) or sometime situation o f used (e.g. Sufi’s old story).
It is typically used in a certain occupational or certain social group register usually has certain purpose. The set o f vocabulary, which express in the particular situation, also can call register. Those kinds o f 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 o f 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 o f participants, setting, communicative funt6ions and so forth) will tend overtime to develop identifying markers o f language structure and language used different from the language of the communication situations. So, the situation factors are concerns with the choice o f word and what kind o f language they use.
J.A Fishman says3,” A speech community maybe as a small as a single closes interaction network, all o f whose members regard each other in but a single capacity.”
Register is used by certain group o f people as an emergence medium to express their idea or feeling. Especially on The Islamic Mysticism, register is used to the condition and situation o f 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 o f saying something, expressing ideas feeling, message and though in communication. People will used different language in i
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 o f 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. Mode.
Medium employed (‘is the language written, spoken, signed’).
On the other ways, Dell hyme, the the sociolinguistic export argues that component o f speech can be classified into eight groups; each labeled with one o f the letters o f 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 o f 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 o f sociolinguistic and data context. All the factors stated above in order to give the sociolinguistics explanation o f the reason why do the people not all speak in the same way to mention somethings.
D. THE NOTION OF SOCIOLINGUISTICS
herself to be engaged in7. Sociolinguistics is a study o f language and society. People use language to express one’s feeling to something, a description about something and so on. Sociolinguistics is the study o f 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 o f meaning, which varies forms o f 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 o f register. For clear description, the writer would like to give an example o f 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. ix 8 Chaika, E, Language: the Social M irror, Boston, Heile and heinle, 1982, p.2 9 Larson, M.L, Penerjemahan Berdasarkan Makna, Jakarta, Arean, 1988, p.271
The meaning o f the register use on mystics o f 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 o f academic user and language learner that Register take important place on the language function to know and understand about transferred o f 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:
Example : - The Sirr contemplates him
- Any one who would read the secret o f Sirr. - The deepest heart called Sirr.
b. The meaning o f 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 o f the greates Tariqat in the world.
- Kadiriyah is the name o f the Tariqat.
c. The real meaning and the new meaning o f 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
Example : - The first place in every list o f 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 o f a word could be quite different.
It is visualized by the following picture :
f.
Example : - This is the station o f 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 o f the great interests excellent note on Islamic Studies, and we have given the great deal o f thought and attention. Since the tweet century modem science, knowledge and
philosophy are in the sanest booming. So do the Islamic mysticism that some practice o f Sufism developed, however not in the renunciation o f the outer life but in bringing into its every aspects a consciousness o f 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 o f Sufism non-Islamic mysticism is the fact o f the phenomenon o f 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-M unawwir, 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
shuffah (in front o f Mosque), or maybe only shuf (liair o f 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 o f 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 o f 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 o f Arabic at Cambridge University; Reynold A. Nicholson was a foremost scholar in the field o f 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 o f the Arabs (1907) remains a standard work on the subject in English, while his many text editions and translations o f Sufi writings, culminating in his eight-volume
Mathnawi o f Jalalu’ddin Rumi, advanced the study o f Muslim mystics to an eminent degree. He combined exact scholarship with notable literary gifts; some o f his versions o f Arabic and Persian poetry qualify him as a poet himself14.
R.A Nicholson can sketch in board outline certain principles methods and characteristic features o f the inner life as it have been lived by Moslems o f 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 o f 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 o f Islam is the one o f 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 o f Islam, Sufism. It has significant relation to culture and move civilization of Islam. The general character offered an original Islam and historical
development o f Sufism. These are not only makes interesting to the academics o f 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 o f individual seekers or groups of seekers in quest o f reality.” The Islamic mysticism on the mystics o f Islam is
Sufism, surely it is the religious philosophy o f Islam. It described in the oldest extant definition as “The apprehension o f 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 o f view, R. A Nicholson shall draw to some extent on materials, which he has collected during the last twenty years for a general history o f 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 o f the inner life as it has been lived by Moslems o f 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
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 o f 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 o f 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 o f approach admit o f almost infinitive variety.
The earliest Sufis were, in fact, ascetics and quietists rather than mystics. An over whelming consciousness o f sin, combined with a dread— which it is hard for us to realize—o f judgment day and the torments o f 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 o f Allah who guide a rights the good and leads astray the wicked. Their fates was inscribed on the eternal tables o f 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
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 o f research, object o f study, source o f the data, the method o f data collection and the technique o f data analysis.
A. THE TYPE OF RESEARCH
This research is in the domain o f qualitative research. The type o f this research is “Descriptive qualitative research”. Moleong affirms that,
“Qualitative research is a research o f which the data in the forms o f written or
oral word are descriptively analyzed1.” Qualitative data tend to be in the form
o f words than series number.
It does not present the result in the form o f digits or statistics because
the terms o f The Islamic Mysticism register can be separated and taken according to the kind or function o f the terms. It presents the data and the results in the form o f phenomena description. This research is also the literature research, it means it is does not depend on the Sufism community,
but this research depends on the Sufism literatures. The community o f Sufism discussion is only as “A brain storm ing”, 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 o f Islam by R.A Nicholson, Routledge & Keegan Paul, London and Boston, 1975. It can nominate as vice o f Sufi’s world. The data can be in the forms o f 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 o f
this research is taken naturally from the Mystics (maybe we can also call
Tasaw uf practice or Sufism) book, the title o f the books is The Mystics o f Islam and the other books o f Tasaw uf literature. The Document o f Tasaw uf 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 Tasaw uf nor practice The Sufism in lifestyle. A certain group o f youngster tend to be the followers o f Tasaw uf era, The world things by
Sufism tradition and the Sufism perspective.
2 Arikunto, suharsimi, Prosedur Penelitian: Suatu Pendekatan praktek, Jakarta, Bina aksara, 1998,
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 Tasaw uf 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 o f 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 o f 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 o f register into each element o f
3. Determining the data o f register to the function o f register theory by
identifying the word based on the data.
The register meaning on the data is the correlation o f 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. Ahw al
f M a ’rifat
g. Haqiqat
h. Talib
i. A r if
k. Sheykh, Pir, M ursyid
l. M uraqa ’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 a n a ’.
y. Wajd.
z. S a m a ’.
a. a. Dhawq.
a.b. Shirb.
a.c. Ghaybat.
a.d. Jadhab.
a.e Sukr.
a. g. H atif.
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.
h. Sheykh, Mursyid.
i. Tawajjuh.
6. Chapter VI: The Unitive state.
a. F a n a ’.
b. B aqa’.
c. Ana Al-Haqq.
d. N anut.
e. Lahut.
f. Hului.
CHAPTER IV DATA ANALYSIS
A. THE CONTENTS OF THE MYSTICS OF ISLAM
The comprehensive study o f the mystics o f Islam written by R.A Nicholson also can start with to know the mean idea o f those book (The Mystics o f Islam), the writer try to explain the mean idea o f R.A Nicholson book by chapter to chapter, there are the idea or the contents o f The Mystics o f 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 o f the main lines on which the preparatory training o f the Sufi conducted.
B. Chapter II
Illum ination and ecstasy (from page 50 until page 67):
It consists o f 18 pages and containing about the concept o f Illumination and ecstasy on the physiological perspective. In this chapter the ecstasy condition o f 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
This chapter discusses about Gnosis, for the benefits such as cannot bear it. It indicates the justice o f 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 o f 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 o f 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 o f several famous Sufis like Jalaludin rumi, Husein bin Manshur A1 Halaj, Ilujw iri when they are on the God
unitive state.
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 o f 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 o f 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 o f the word by R.A Nicholson goals for clearly description o f 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.
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 o f the soul. A Popular Dictionary o f Islam: God’s Consciousness.
2. Fana al fana.
“ This disappear only in Fana al fa n a , 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.
b. The meaning o f a word could be broader than its real meaning.
The kind o f sentences on The Mystics o f Islam which include in the theory above, as follows:
1. Maqamat
“ He advances by slow m aqam at.” 14 Register meaning: stages.
A Popular Dictionary o f Islam: (singular maqumi) the Arabic word has a wide Range o f meanings including ‘sites’, 'places’, ‘ranks’, ‘Tombs’. Tasawwuf meaning: the word acquired the specific technical sense o f 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 Tasaw wuf mystics o f Islam. It has the primary sense o f a mystical way or path.
3. 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 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, M ursyid 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 F ana’, wajd, sam a’, dhawq, shirb, ghaybat,
jadzab, sukr and haul. ”
Register meaning: Passing away.
mystic’s imperfections and earthly ries are annihilated or extinguished, and he is absorbed into the deity losing consciousness o f the self and those things which impede his spiritual perfection. To put it another way Fana' mean that The Mystics ‘dies to him self. 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 o f 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.
8. Haal.
“ Among the metaphorical terms commonly employed by the Sufis as, more or less, equivalent to ecstasy are F a n a w a j d , 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 o f God. These spiritual states could constitute part o f one’s progress along the Sufis path. The term was widely used in Sufis writings.
9. Ruh.
“ The R uh, 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 o f all Phenomena, all limitations and all multiplicity, is al-haqq."* 20
Register meaning: The real, The Truth.
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 o f God. As such it is not to be borne by any human being. The great mystic Al-H allaj proclaimed, “ I am the divine truth,” (ana 7 haqq) with fatal result. In The Koran the word Haqq is used in a variety o f 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 o f Hellenistic theosophy.
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 o f Islam: this is the inner dimension o f Islam and has been reality described as ‘the science o f the heart.’ There is no such thing as a sufism apart from Islam though there are, o f 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 o f 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 o f ‘‘lita n y’ in which the name o f 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
one o f the most important activities o f 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 o f 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 o f sanctity. Register meaning: Axis
\1 Abdal, Akhyar, Abrar, Awtad
“ Hujwiri enumerates them, in ascending series, as follows: three hundred Akhyar, forty Abdal, seven Abrar, four Aw tad and three nuqaba.”
Register meaning: Akhyar: good, A bdal substituted, Abrar: pious, four Aw tad: 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 o f saints. The Abdal are so called because another replaces each on his death throughout the course o f history. Authorities differ over the number o f abdal: some maintain that they are forty other seventy.
18. Fana.
“ And Fana, the consummation o f this death.” Register meaning: Passing away.
bom in him.’ Fana' does not, however, mean that the mystic’s individuality is totally lost.
19. Baqa.
“ Marks the attainment o f 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 o f individuality. The mediaeval writers realized that
the comparables.
c. The real meaning and the new meaning o f the word can share some features o f the meaning whereas each o f meaning whereas each o f them
has different meaning.
The kind o f sentences on The M ystics o f Islam, which include in the
1. Ahwal.
“ The stages constitutes the ascetic and ethical discipline o f the Sufi and must
be carefully distinguished from the so called ahwal Register meaning: states (ahwal plural o f haal).
A Popular Dictionary o f Islam: (singular haal). Literally word means ‘states’. It acquired the technical meaning in Tasawwuf o f spiritual states which were not however, permanent but which contained an element o f illumination or ecstasy and were achieved only with the help of God. These spiritual states could constitute part o f 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 o f 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. ’
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 o f man. Indicates ‘to repent’, when it is said o f 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 o f passion and hurt.
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 o f the twelfth S h i’ite imam Muhammad al-Qadim.
4. Mystic.
“ What kind of symbolism each m ystic will prefer depends on his temperament and character.”21
Register meaning: the spirituality o f the religion.
A Popular Dictionary o f Islam: the inner dimension o f Islam and has been reality described as ‘the science o f the heart.’ many religions with their own mystical dimension.
e. The real meaning and the new meaning o f a word could be quite different.
The kind of sentences on The M ystics o f Islam, which include in the theory above, as follows:
1. Waqfat.
“ This is the station o f waqfat.'"
Register meaning: passing away in the essence.
A Popular Dictionary o f Islam: in Islamic law, the legal creation o f pious foundation or endowment whereby the owner relinquishes his right o f 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
2. Ma 'r i f at.
“Sufis call the m a'rifat and haqiqat where the talib becomes the knower or a r if 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 r if 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 r if 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 arifand realizes that knowledge, knower and known are one.”
Register meaning: knower or Gnostic.
6. Muraqqa at.
Register meaning: the patched frock worn by Dervishes. Someone as a true mystic, not merely as an imitation o f 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 o f wealth but lack o f desire for wealth.
8. Ridha.
“ The stages o f acquiescence or ridha and tawakkul.” Register meaning: satisfaction.
9. Tawakkul/ Tawakkal.
“ The stages o f acquiescence or ridha and taw akkul.” Register meaning: trust in God.
10. Ru 'yat al qalb.
“ R u ’ya t al qalb is defined as the heart beholding by the light o f certainty that
which is hidden in unseen world.”
11. Yaqin.
“ Yaqincertainty by which the heart sees God is a beam o f 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 o f the illuminated mystic endows him with firasat."
Register meaning: The supernatural power o f discernment.
13. Tajawhara.
“ He becomes Tajawhara in the radiance o f 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,
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 H atif."
Register meaning: Heavenly voice.
15
cholson,KA,The Mystics of Islam,Routledge & Keegan
Paul, London and Boston, p.63
20. Qalb.
“ Qalb, though connected in some mysterious way with the physical heart, is not a thing o f 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 o f his peculiar favor, Karamah." Register meaning: miracle, miraculous gifts.
23. Majdhub.
“ Any one thus m ajdhub 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.
25. Tawajjuh.
“ Maulana Sa’dudin of Kashghar after Tawajjuh used to exhibit signs of unconsciousness.”
Register meaning: Concretion o f though.
26. ‘ Ana Al-Haqq. ’
“ Never forgotten: A nal 7 H aqq."2'' Register meaning: 1 am God.
27. Nasut
“ Since The N asut o f God comprises the whole bodily and spiritual nature of man.”24
Register meaning: Humanity.
28. Lahut.
“ The lahut o f God cannot unite with that nature except by means o f incarnation.”
Register meaning: Divinity
29. Hulul.
“ H ulul o f divine spirit.”
Register meaning: Infusion, incarnation. 23 24
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 o f this study.
The writer takes the form Register in this research derived only from Arabic although some o f the Registers in these books are not only in Arabic (e.g. ju s divinum, Mystic, sufism). The word component o f the register used by mystics o f Islam can be classified as follows:
a. Simple words consist o f 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 o f noun,
(Tariqat, M a'rifat, Haqiqat, M uraqqa’at, Nafs, Tawakkal, Qalb, Mystic, Sufism, Habib, Wali, Karamah, and Qutb).
used on The Islamic mysticism above before reading several books which consist o f 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 o f different literature o f The Mystic-thinker.
Based on the fact, the real meaning o f 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 o f 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 o f 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.
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 o f 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 o f 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 o f the transferring the register unto the different language without the contextual or supporting the other material to translate it.
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 o f 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 o f 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 m ystic o f Islam, written by R.
A. Nicholson. The registers are absolutely different from original English
words.
2. Almost all o f The registers are derived from Arabic (According to the
Tasaw uf tradition and Sufism behavior, although not original from Arabic
tradition but popular in Arabic literature).
