Rizqa Ahmadi, Rizqa
Fakultas Sastra dan Seni Rupa, Universitas Sebelas Maret, Jalan Ir. Sutami, Kentingan Surakarta,

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Jurnal THEOLOGIA Vol 30, No 2 (2019)
Publisher : Fakulta Ushuluddin dan Humaniora Universitas Islam Negeri Walisongo Semarang, Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21580/teo.2019.30.2.3647


 This article elaborates on the role and movement of murshid as an informal institution in the tarekat, which is at the same time an integral part of the Sufism tradition. By using a socio-historical approach, this article identifies the intellectual movement of murshid in reproducing and reformulating strong beliefs as a connector of scientific transmission traditions (sanad), which are convened into two categories. First, the movement that interprets murshid activism in terms of their personal characteristics, such as their thoughts that play its function in regulating some religious aspects, especially as a reference for the followers. Second, the musrhid movement that links a structure into social functions, for example creating, disseminating, and carrying out culture. Murshid in this category is identified as the holder of scientific sanad that have vertical mobility to save the world so that it does not become a prison for individuality. This category of murshid charisma can be the foundation of the followers of the tarekat to avoid a lot of false information, the spread of hoax news from social media, and various other noises in this post-truth era.
ATAVISME Vol 17, No 2 (2014): ATAVISME, Edisi Desember 2014
Publisher : Balai Bahasa Jawa Timur

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (181.511 KB) | DOI: 10.24257/atavisme.v17i2.10.206-216


The research adopts the genetic structuralism theory with its emphasis on literary text (intrinsic analysis), socio-cultural background (historic social reality observation), and the writer. The method is the dialectic method, mutual relations between structures of a literary work (the intrinsic features of ?Thauqul-Cham?mah fil-Ilfah wal-Ull?f?), historic materialism (socio-cultural background of Andalusia at the time the work was written), and the writer of ?Thauqul-Cham?mah fil-Ilfah wal-Ull?f?. The conclusion of the research is that according to Ibnu Chazm Al-Andalusia, the concept of love (Al-chubbun-nazhary) must be based on syari?ah. In another word, the theory of love, the cause of love, expressing love, maintaining love, meeting and ?leaving? the one, must be based on syari?ah. Key Words: genetic structuralism; Thauqul-Cham?mah fil-Ilfah wal-Ull?f; dialectic method;, vision (intellectual thought); concept of love Abstrak: Penelitian ini memanfaatkan teori strukturalisme genetik untuk mengungkapkan unsur intrinsik (struktur teks) berdasarkan yang terdapat dalam teks, latar belakang sosial (sosial kultural), dan penulisnya. Metode yang digunakan adalah metode dialektik yang bekerja dengan bermula dari teks dan berakhir kepada teks ?Thauqul-Cham?mah fil­?Ilfah wal-Ull?f?. Hasil analisis penelitian terkait konsep cinta (Al-chubbun-­nazhary) yang berupa pemikiran kritis Ibnu Chazm Al-­Andalusy adalah konsep cinta yang sesuai syariat. Dengan kata lain, konsep cinta, penyebab orang jatuh cinta, perilaku atau ekspresi orang yang jatuh cinta, menjaga kesucian cinta, pertemuan dan perpisahan, kesemuanya berdasarkan syariat.
Jurnal CMES Vol 6, No 2 (2013)
Publisher : Arabic Letters and Department

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.20961/cmes.6.2.11718


his paper analyzes sufistic literature of Jalaluddin Muhammad Maulavi throughhis works Matsnawi al-Ma‟nawi. Based on analyze, this book not only contain basicprinciples of religion, but also contain other universal values.  His view about unity ofexistence (wahdatul wujud) is the character of his thought about live and the existence ofGod. Love can deliver human in real peace and happiness. Besides, Maulavi has his ownview about woman. Woman is people bring in positive and negative energy. The Sufisdescribes woman as creature having same ability with man. Although in certain phrase,he dramatizes woman position as despicable creature.
ULUL ALBAB Jurnal Studi Islam Vol 20, No 1 (2019): Islamic Politics and Society
Publisher : Universitas Islam Negeri Maulana Malik Ibrahim Malang

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (656.504 KB) | DOI: 10.18860/ua.v20i1.5660


Evidence of the strength of Indonesian Muslim relations with the text tradition can be found in various practices of daily life. The text referred to in this paper is religious texts, especially hadith. Each group in the community has an expression of diverse receptions to a text. Global Ikhwan, one of the urban Muslim communities in Indonesia which declares the call for polygamy, reveals interesting receptions and expressions to be explored. With a virtual ethnographic approach (netnography), the authors find that they perceive hadith exegesis. The group interpreted the command of polygamy with a more realistic interpretation. They perceive the command of polygamy in the hadith with the meaning of sunnah matrûkah (abandoned sunnah), which is not done by many Muslims. Their expressions are manifested in organizing a short course, coaching for prospective wives who are ready for polygamy, publications, and declarations to various media. If viewed from the aspect of the reception function of the text, the traditions that are receptions are categorized into informative functions, which function as sources of information for carrying out an action.
SUFISM MEMES: Gus Mus’s Representation in Countering the Narrative of Religious Fundamentalism on Social Media Sabrina, Laila; Ahmadi, Rizqa
AL-TAHRIR Vol 21, No 2 (2021): Islamic Studies
Publisher : IAIN Ponorogo

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21154/altahrir.v21i2.3134


Abstract: In Indonesia, Muslim clerics preach the sermon orally. It is considered an effective method to disseminate Islamic teaching. Today, Muslims adopt the development of information technology to propagate the teaching of Islam. One of them is using memes. Commonly, memes are made by quoting wise words from influential figures. This study focused on Gus Mus’s wise words. Gus Mus (Musthafa Bishri) is a famous figure in Indonesia. His socio-religious idea is related to the moderate and traditional Muslim. This research aims to find out why some people use the quote of Gus Mus as an object for a meme. Second, it investigates how the memes represent the idea of Gus Mus. It employed qualitative research. The data was gathered through netnography, which focused on specific social media platforms. The data then were analyzed using a sociological approach. It was found that the massive appearance of disturbing memes causes the emergence of Gus Mus’s quote meme, particularly comes from fundamentalist communities. These memes represented the spiritual and humanistic ideas of Gus Mus. It is then called Sufism Memes.الملخص: قام العلماء بنقل أفكارهم لعامة الناس في سياق الإسلام الإندونيسي عادةً من خلال المحاضرات الشفهية. هذه الطريقة تعتبر وسيلة مؤثرة لنشر التعاليم الإسلامية. ولما تطور تكنولوجيا المعلومات أثر المسلمون فى نشر تعاليم الإسلام، أحدها عن طريق استخدام ميمي. الميميات تتركب من اقتباس كلمات حكيمة من شخصيات مؤثرة. فى هذا البحث، صارت كلمات الحكيمة لدي Gus Mus التي اقتبسها بعض الناس دراسة أساسية. Gus Mus (مصطفى بشري) هو عالم مشهور في إندونيسيا. فكرته الاجتماعية والدينية أكثر رسوخًا بين المسلمين المتوسطين والتقليديين. فالأسئلة الرئيسية لهذا البحث هي لماذا اقتبس بعض الناس كلمات Gus Mus لميمي، وكيف تمثل الميمي فكرة Gus Mus؟ تم جمع البيانات من خلال شبكة الإنترنت مع التركيز على وسائل التواصل الإجتماعي محددة وتحليلها بنهج اجتماعي. ومن ثم، أدعي أن ظهور ميمي Gus Mus كسرد مضاد بالظهور الميمات الهائلة والمزعجة، ولا سيما من المجتمعات المتطرفة. تمثل هذه الميميات من أصل الأفكار الروحية والإنسانية لدي Gus Mus. فأسميها ميمي صوفي.Abstrak: Dalam konteks Islam Indonesia, pandangan tokoh agama biasanya disampaikan kepada khalayak melalui ceramah secara verbal. Metode tersebut dinilai efektif untuk mengajarkan Islam. Pada perkembangan terkini, kemajuan teknologi informasi mempengaruhi sebagian besar muslim dalam penggunaan media baru untuk mengajarkan Islam. Salah satunya melalui meme. Biasanya meme dibuat dengan mengutip kata-kata bijak dari tokoh yang berpengaruh. Pada penelitian ini, kata-kata bijak Gus Mus (Musthafa Bishri) menjadi fokus kajiannya. Gus Mus adalah tokoh populer di Indonesia. Gagasan sosial keagamaannya lebih dekat dengan corak Islam moderat dan Islam tradisional. Pertanyaan utama artikel ini adalah mengapa sebagian orang mengutip kata bijak Gus Mus untuk dijadikan meme dan bagaimana kutipan tersebut merepresentasikan gagasan Gus Mus. Data penelitian dikumpulkan menggunakan metode netnografi dengan terfokus pada beberapa platform sosial media tertentu, dan dianalisis menggunkan pendekatan sosiologi. Penulis berpendapat bahwa kemunculan meme tersebut merupakan kepanikan moral atas maraknya meme yang meresahkan, khususnya dari kelompok fundamentalis. Meme tersebut merepresentasikan gagasan humanis dan spiritual Gus Mus. Penulis menandainya dengan istilah Meme Sufistik.
Analisis Hadis Pengajaran Berbasis Masalah dengan Pendekatan Tarbawi Amrulloh, Amrulloh; Ahmadi, Rizqa; Putra, Miftakhul Ilmi Suwignya
Jurnal Pendidikan Islam Vol 5, No 1 (2021): Juni
Publisher : Universitas Pesantren Tinggi Darul Ulum (Unipdu)

Show Abstract | Download Original | Original Source | Check in Google Scholar


This study is motivated by the chapter on ṭarḥ al-‘ālim al-mas‘ala ‘ala al-muta‘allim (problem posing by the teacher to the students) in Jāmi‘ bayān al-‘ilm wa faḍlihi by Ibn ‘Abd al-Barr (d. 463 AH/1071 AD) which contains three ḥadīths and three ‘ulamā’ vows, which at first glance are identical to problem-based learning methods. The purpose of this study is to explore the existence of the ḥadīths about problem posing by the teacher to the students in terms of their authenticity and validity; also to explore and analyze the understanding of the ḥadīths about problem posing by the teacher to the students using the tarbawī approach. This is a library research that is enhanced by the takhrīj approach and the sharḥ approach and its contextualization. The results of this study indicate that the ḥadīths are authentic and valid. The results of this study also show that there is a problem-based teaching message in the Tarabwī Ḥadīth which is classified as contextually progressive.