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Sufi Profetik: Studi Living Hadis Jamaah Tarekat Naqsyabandiyah Khalidiyah di Kabupaten Trenggalek Rizqa Ahmadi
Jurnal Living Hadis Vol 2, No 2 (2017)
Publisher : Universitas Islam Negeri Sunan Kalijaga Yogyakarta

Pandangan miring terhadap kelompok tarekat oleh sebagian golongan yang mengklaim dirinya lebih nyunnah menjadi pemicu perdebatan akademik yang panjang. Seolah-olah ajaran para sufi bertentangan dengan sunnah padahal dengan membaca sirāh, Beliau adalah zāhid, ābid, nāsik sekaligus sufi sejati yang patut diteladani. Pada kasus muslim Indonesia, fenomena ini lebih menarik lagi dengan adanya fakta bahwa corak Islam awal yang muncul di Indonesia menurut para sejarawan, lebih bercorak sufisme. Selain fakta tersebut, cara beragama muslim Indonesia yang terbentuk perpaduan antara tradisi yang telah mengakar dan keyakinan agama yang dianut meneguhkan bahwa hubungan ajaran tasawuf baik dalam wujud tarekat maupun bukan, berbanding lurus dengan misi luhur kenabian. Berkenaan dengan hal tersebut, tulisan ini secara fenomenologis menarasikan berbagai ritual dan kegiatan yang diyakini oleh jamaah Tarekat Naqsyabandiyah Khalidiyah di Kabupaten Trenggalek, terinspirasi dari sunnah Nabi. Aktifitas tersebut terdiri dari dua kategori. Kategori pertama spiritualitas yang meliputi amalan-amalan sunnah dalam bentuk mujāhadah, riyādhah, dan berbagai zikir dan wirid yang diwajibkan. Dan kategori kedua berupa aktifitas sosial bermasyarakat, terwujud dalam internalisasi nilai-nilai luhur dalam membangun masyrakat yang makmur, rukun dan damai.

Kontestasi atas Otoritas Teks Suci Islam di Era Disrupsi: Bagaimana Kelas Menengah Muslim Indonesia Memperlakukan Hadis melalui Media Baru Rizqa Ahmadi
Jurnal Studi Agama dan Masyarakat Vol 15, No 1 (2019): JURNAL STUDI AGAMA DAN MASYARAKAT
Publisher : LP2M IAIN Palangka Raya

This paper was written to become a preliminary record of the hadith debate as one of the sacred texts of Islam in the disruption era. An era marked by the rise of new media, namely alternative media, which in its development has become a new field of religious discourse debate. The debate about Hadith also found its momentum increasingly dynamic. For instance, Muslims in Indonesia use new media to access and make hadith as a lifestyle reference. The emerging of terms such as halal food, syar'i heads carves, halal tourism, ojek syar'i, prophet-style healing, and so on are some examples of them. Unfortunately the existence of this new media indirectly shifts the authority of the Ulama as a reference in understanding the sacred texts, including hadith. This shift emerges to fabrication and distortion of understanding. The contestation of the Hadits authority still revolves around the two main camps: textualism-fundamentalism on the one hand and moderate contextualist- on the other hand. Outside of the two mainstream, the Inkar Sunah group also colored the contestation of hadith authority in new media by middle-class Muslims. Although its voice was not as massive as the two previous groups.

Khiṭāb ‘Ilm Al-Nafs Al-Ṣūfī: Tatabbu' Al-Judhūr Wa Al-Naẓariyyāt Wa Al-Taṭbīqāt Rizqa Ahmadi; Abad Badruzaman
Refleksi Vol 20, No 1 (2021): Refleksi
Publisher : Faculty of Ushuluddin Syarif Hidayatullah State Islamic University

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15408/ref.v20i1.20435

Sufi Psychology studies continue to be explored for the sake of scientific independence. The inhibiting factor of this study is the differences in terms of paradigmatic characters of the two disciplines. The Psychology that tends towards empirical-positivism is different from Sufism which tends to be subjective-personal. However, this fact did not reduce the efforts of the scholars to build a bridge between of the two. Recent psychology studies have placed spirituality as an important element so that the Transpersonal Psychology and Humanistic Psychology schools emerged. Likewise, contemporary Sufism studies are increasingly contextual to various socio-cultural problems and are not limited to the study of the doctrines and teachings of rigorous Sufi orders. Through a literature review that is presented descriptively with a historical-thematic approach, this paper presents Sufi Psychology as a synthesis between the two disciplines. Substantially, Sufi psychology has existed in early Islamic tradition. The nature of Sufi psychology is also scattered in the Sufi tradition that developed in the 3rd and 4th centuries of Hijriyah. As for the epistemic formula, the term Sufi Psychology can be found in the studies of Javad Nur Bakhsy, Robert Frager, Amir Najjar, and Lynn Wilcox. The theme of heart, self, and soul is the main topic of this study. In practical terms, theories of Sufi Psychology can complement findings that have not been widely disclosed in psychology, especially regarding psychiatric symptoms that are observed not only from behavioral assessments, as well as their relationship to transcendent elements.

Artikulasi Syarah Hadis dalam Bahasa Jawa: Studi tentang Kitab al-Azwād al-Muṣṭafawiyah Karya Bisri Mustofa Kasan Bisri; Endang Supriadi; Rizqa Ahmadi
Diroyah : Jurnal Studi Ilmu Hadis Vol 5, No 2 (2021)
Publisher : Prodi Ilmu Hadis Fakultas Ushuluddin UIN Sunan Gunung Djati Bandung

Islamic teachings recorded in the hadith are closely related to the Arabic language and culture. This fact has become a challenge for Indonesian scholars to preach Islamic teachings in the archipelago. To ground the hadith, the archipelago scholars tried to articulate it in local languages, including Javanese. This is what Bisri Mustofa (1915-1978) did. This research attempts to examine how Bisri Mustofa articulated the commentaries of hadith (syarḥ al-ḥadīṡ) through Javanese in his work al-Azwād al-Muṣṭafawiyah. Specifically, this research tries to find the local context that appears in the book. By using the descriptive analysis method, this research concludes two findings. Firstly, Bisri articulates the syarah of hadith briefly and globally (ijmāli) in Javanese, which is easy to understand and comprehend. In several aspects, the syarah of hadith used the intertextual method, which links the hadith with the al-Qur'an and other related hadith (tanawwu 'al-aḥādiṡ). He also paid attention to the historicity of hadith by mentioning the reasons for the emergence of hadith (asbab al-wurūd al-ḥadīṡ). Secondly, the articulation of the syarah hadith is vibrant with the locality. Bisri does not hesitate to link the syarah hadith with local cultures such as selametan, kenduren, kondangan, and even the Javanese proverb (unen-unen). Bisri is also not awkward when he connects the explanation of the hadith with the socio-political conditions in Indonesia, such as the struggle through parliamentary seats, the Islamic Party in Indonesia, and the government's role in amar ma'ruf nahi munkar. Bisri's openness in accommodating local contexts gives its characteristics to the typology of syarah hadith in the archipelago through his work al-Azwād al-Muṣṭafawiyah.

The Ideological Transformation And Fragmentative-Ambiguity of Global Salafism Rizqa Ahmadi
Proceedings of Annual Conference for Muslim Scholars No Series 1 (2018): AnCoMS 2018: Book Series 1
Publisher : Koordinatorat Perguruan Tinggi Keagamaan Islam Swasta Wilayah IV Surabaya

Global salafism is a new issue compared to salafism in a simple sense. Initially salafism is not as massive as it has been symptomatic in these last years. His movement remains a embodiment among intellectuals and the Islamic movement observers. From the previously documented study of literature and research data, it shows that global salafism is a dynamically transformed movement. Starting from the purification of Islamic teachings to fragmented into various branches and streams. This deversification marks global salafism as an ambiguous and fragmentative movement. Ambiguous because it is inconsistent on one type of doctrine, even in the same source they are fighting for a truth claim. While called fragmentative because the movement is fragmented into various colors so it is not easy to recognize it for sure.

Nasyr Da‘watu al-Tasawwuf sl-Ijtimā‘ī li Mukāfahati sl-Irhāb wa al-Tatarruf Rizqa Ahmadi
ESENSIA: Jurnal Ilmu-Ilmu Ushuluddin Vol. 18 No. 1 (2017)
Publisher : UIN Sunan Kalijaga Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/esensia.v18i1.1472

Terrorism and radicalism are arguably against religion, law, and human nature. None of the religions on this earth encourage both actions. Whenever those doctrines are found and spread, it must be coming from a corrupt source. Terrorism and extremism are necessary and urgent issues. Both have become the enemy of all government in the world. The governments have tried to resist and fight against it in several ways and methods, but this case is still continued until our time now but grew and prospered. Based on this recent situation, this research reveals an issue, i.e. how Social Mysticism (al-Tasawuf al-Ijtima’i) and its characteristics became an approach to fighting terrorism and radicalism. Social Mysticism is an applicative formula for the teachings of mysticism and Sufism. This kind of mysticism teaches humanism value that elevates the dignity of human being. Social mysticism teaches tolerance and compassion among people, whatever their religion and their beliefs. It is in contrary to the thought of the terrorist and takfiri group that called to rigorism, violence, and bombing in the name of religion. Social mysticism gives an example through practical ways, e.g. moral of being noble, altruism and friendship. These morals are key in establishing a proper civil society.

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