Suchergebnisse

Fifteen-to-thirty women come together on a weekly basis in a Sunni neighbourhood in Beirut to practice the dhikr.Dhikr, the remembrance of God, is a central rite of mystical Islam. Trimingham (1998) describes the practitioner of mystical Islam as: "... anyone who believes that it is possible to have direct experience of God and who is prepared to go out of his way to put himself in a state whereby he may be enabled to do this" (p. 1). Most mystics trace dhikr back to the qur'anic injunction "… remember God frequently and glorify Him morning and evening" (33: 41). The performance of dhikr varies according to the rules of the different mystical orders and local practices. It mostly includes the invocation of God by the repetition of his names, control of breath, bodily movements, often also chanting and the employment of musical instruments.

Tarekat is piety expression based on spirituality encouragement as Islamic identity in Indonesia. Studies about piety expression is often connected to redicalism or violent movement. In fact, piety expression of Muslims in Indonesia as described in this article can accomodate with local culture. This study examines the existence of Surau Suluk and the tradition of Ratik Togak, which is one of the practices of the Naqsabandiyah tarekat in Rokan Hulu. It is known 'Negeri Seribu Suluk', having approximately 122 Surau Suluk. Surau Suluk is a place to undergo religious activities to get closer to God. This study uses qualitative descriptive method employing observation and interview. A phenomenological concept is used to see the religious traditions of followers of the Surau Suluk congregation. The results showed that Surau Suluk in Rokan Hulu is developed by Sheikh Abdul Wahab Rokan. A practice that has become a tradition in the Naqsabandiyah tariqah is Ratik Togak. Ratik means dhikr, a practice in the form of dhikr and forgiveness which is done to find the peak of enjoyment of dhikr. The Togak Ratik is performed at certain religious events in public spaces as an important medium for them to get closer to God. Ratik Togak is a form of social Islamic religious worship. This tradition is special because it has become an icon for Surau Suluk which involves ordinary people. It also gets support from local government. This tradition is a practice for followers of the Naqsabandiyah as a form of their piety with God.

Encountering Sufism in contemporary Istanbul -- Access, visibility, and mobility. Islam in Turkey after 1983 -- Gönenli's group : Sufi women constructing rooms of their own -- Get exuberant with zikir : women in command of commemorative prayers -- Political Sufism and spiritual Islamism

Focusing on the failed coup attempt organized by a faction within the Turkish Armed Forces on July 15, 2016, this paper examines the soundscape of Islamic populism (Hadiz, 2016) as embraced by Turkey's ruling Justice and Development Party (AKP) and its affective-auditory publics. Drawing on Althusser's theories of ideology and interpellation concerning the Islamic call (Spadola, 2014), I explore AKP's strategic use of Islamic sound as affect in governmentalizing urban space in order to understand the role that sound played in galvanizing support against the attempted coup. During the first twenty-four hours of the coup attempt, systematically regenerating discursive modes of Islamic rhetoric and sounds, utilizing the narratives of democracy, nationalism, and treachery to mobilize its publics, AKP re-cultivated the already existing polarized identity politics and recreated the sectarian spaces of belonging and otherness. I argue that AKP's appropriation of sonic and aural qualities of Islam – particularly the public recitation of Sala (a form of Islamic call) – purposefully rechannelled the "ethical listening" (Hirschkind, 2006) of pious selves into a politically (re)functionalized listening in the populist reproduction of an Islamic soundscape. Such reproduction of the urban soundscape was responded to in a variety of ways by the mobilized auditory publics in service of the party while creating silenced private spaces of opposition. NB: The article contains sound examples.In order to listen to embedded audio files, you must first download the pdf file and then open it with Adobe Acrobat.

In Indonesia, the number of inmates increases almost every year. On the other hand, the Indonesian government is often faced with a limited number of existing prison facilities, including mental health services. Many cases of mental disorders in inmates are not treated, and their conditions even get worse. This program aimed to develop a mental health service program for inmates with individual counseling and supportive group therapy combined with the dhikr therapy in one of the prisons in Indonesia. Data were collected using questionnaires, interviews, and Focus Group Discussions (FGD). Questionnaires and interviews were conducted with the inmates, while the FGDs were conducted with psychologists. Data were analyzed descriptively for questionnaires and thematic analysis for interviews and FGDs. Based on the data collected, as many as 34 inmates used individual counseling services with a total of 50 visits. The data shows that the problems consulted in the form of family problems (59%), problems with partners (20%), prison environment problems (6%), fear of being released (6%), self-esteem problems (6%), and problems about a job (3%). The results of data analysis showed that the inmates feel that psychological interventions in prison were beneficial. Both inmates who had attended individual counseling and supportive group therapy combined with the dhikr therapy felt its benefits in overcoming the psychological problems. This study suggests that mental health services in prisons need to be an area of concern, considering the urgent needs in prisons.

The uniqueness of the da'wah mission strategy Dzikir Tombo Noto Ati Kawak, Pakis Aji, Jepara stimulate the author to conduct a study. With qualitative research that relies on observation data, interviews and documentation, the author seeks to explore the main strategy in the indictment conducted by KH. Sirojuddin. The results of this study are 1) the implementation of the teachings of Dzikir Tombo Noto Ati is one of the da'wah activities that exist in the Village Kawak Pakis Aji District Jepara. In the routine activities, held every Friday night at 21:00 to 01:00 in the morning. Before dhikr and do'a are performed together, it usually begins with the yellow book of yellow first; 2) the approach used in pilgrims Tombo Noto Ati dzikir is through a socio-economic approach (approach with partners) and social psychology (approach from the psychological side); 3) dhikr Jama'ah use two strategy tawsi'ah strategy (addition of the number of Muslims) and tarqiyah (improvement of the quality of Muslims); 4) Assembly Jamaah Dzikir Tombo Noto Ati has several factors that support it, among others, strategic location, material in accordance with the conditions of Jamaah, and a conducive environment. While the factors that hampered the implementation of this activities, which is, among other times, the implementation time is felt less precise with the condition of citizens, weather, facilities are still minimal, and still at least Kawak villagers who follow this activities and more dominated by members outside Kawak Village.

al-Mujallad 1. 1.al-Futyā wa-ādāb al-muft̄īn, 2.fatwá fī aḥkām al-nīyah, 3. al-fiqh, 4.fatwá fī al-Ṣalāt wa-faḍlihā -- al-Mujallad 2. 5. Faṣl fī makān al-dhikr wa-al-shukr, 6. ḥikmat mashrūʻiyat al-qaṣāṣ, 7. faṣl fīmā jā'a fī al-ru'ya, 8. faṣl fī wālī al-ḥisbah, 9. fatāwā fī al-ḥawālah -- al-mujallad 3. 10. faṣl fī al-ṭibb al-Nabawī, 11. faṣl fī marātib al-ghidhā' wa-al-iʻtidālu fīhī, 12. faṣl fī hadyihi sallá Allah ʻalayhi wa-sallam fī al-libās, 13. fatwá fī al-targhīb bi-al-jihād -- al-mujallad 4. 14. fatwá fī al-nikāḥ, 15. faṣl fī al-raḥmah

al-Mujallad 1. 1.al-Futyā wa-ādāb al-muft̄īn, 2.fatwá fī aḥkām al-nīyah, 3. al-fiqh, 4.fatwá fī al-Ṣalāt wa-faḍlihā -- al-Mujallad 2. 5. Faṣl fī makān al-dhikr wa-al-shukr, 6. ḥikmat mashrūʻiyat al-qaṣāṣ, 7. faṣl fīmā jā'a fī al-ru'ya, 8. faṣl fī wālī al-ḥisbah, 9. fatāwā fī al-ḥawālah -- al-mujallad 3. 10. faṣl fī al-ṭibb al-Nabawī, 11. faṣl fī marātib al-ghidhā' wa-al-iʻtidālu fīhī, 12. faṣl fī hadyihi sallá Allah ʻalayhi wa-sallam fī al-libās, 13. fatwá fī al-targhīb bi-al-jihād -- al-mujallad 4. 14. fatwá fī al-nikāḥ, 15. faṣl fī al-raḥmah

al-Mujallad 1. 1.al-Futyā wa-ādāb al-muft̄īn, 2.fatwá fī aḥkām al-nīyah, 3. al-fiqh, 4.fatwá fī al-Ṣalāt wa-faḍlihā -- al-Mujallad 2. 5. Faṣl fī makān al-dhikr wa-al-shukr, 6. ḥikmat mashrūʻiyat al-qaṣāṣ, 7. faṣl fīmā jā'a fī al-ru'ya, 8. faṣl fī wālī al-ḥisbah, 9. fatāwā fī al-ḥawālah -- al-mujallad 3. 10. faṣl fī al-ṭibb al-Nabawī, 11. faṣl fī marātib al-ghidhā' wa-al-iʻtidālu fīhī, 12. faṣl fī hadyihi sallá Allah ʻalayhi wa-sallam fī al-libās, 13. fatwá fī al-targhīb bi-al-jihād -- al-mujallad 4. 14. fatwá fī al-nikāḥ, 15. faṣl fī al-raḥmah

The work is devoted to the analysis of Sufi thought in the treatises of Abu Hamid Muhammad al-Ghazali at-Tusi. Al Ghazali's attitude to Sufi sm as an integral part of Islam was accepted by the Tatar medieval culture. Al-G hazali's treatises became the basis for theology of many Tatar Islamic thinkers until the 20th century. On the example of the main treatises of al- Ghazali, some Sufi images and symbols are shown, namely the Divine Word, Light, heart, dhikr prayers and sama'. Symbolism as the basis of Islamic esotericism permeates many of al- Ghazali's Sufi treatises, so it is important to show the complexity of the continuity of his ideas in the Tatar culture.

Abstract: Religious Thinking of Naqshbandi Order in the Village of Sukadatang Disctrict of North Curup Rejang Lebong;This research is motivated by the controversy over the existence of followers of Naqsyabandiyah Sufism in in the village ofSukadatang district Rejang Lebong. The problems of this research are: 1).What are the factors supporting the growing followers ofNaqsyabandiyah order in the village ofSukadatang Northern Curup District of Rejang Lebong? 2) How does the practice patterns of thought and religious viewof the Naqsyabandiyah followers in the village ofSukadatang Northern Curup District of Rejang Lebong?. This research is a field research. Data collection techniques used were interviews with informants who directly related to the issues. The results showed that the factors supporting the growing follower of Naqsyabandiyah sufi orderin the village of Sukadatang Northern Curup District of Rejang Lebong are; Firstly, the internal factors of the sufi order which include; the spiritual needs of the congregation followers, leadership figures, regeneration is good, adequate building facilities, and the majority of the followers are middle income. Secondly, is the external factors which include; the support of the Government, JATMI, the Indonesian Ulema Council, and the public. As for the practice of SufiNaqsyabandiyah worshipers in the village of Sukadatang are: repentance bath, allegiance, mysticism, perform dhikr latha'if, and tawajuh. While the religious thought of this order is the moral approach, because the whole practice and dhikr undertaken aim to cleanse themselves of all sins and reprehensible nature. According to them, each participant shall make suluk allegiance to teachers or tutors. About genealogy, the teachings of this sufi order must have a pedigree that can be justified, and how to connect communication between pedigree it could have been through communication with a pedigree who has died, for example through dreams.

This publication is the fi nal part of the commented translation into Russian of the Introduction (muqaddimаh) to the tafsir "Jami' al-bayan fi ta'wil al- Qur'ān" (The Comprehensive Exposition of the interpretation of the Qur'ān) by Muhammad ibn Jarir al-Tabari (839–923). This part contains sections devoted to the names of the Qur'ān, the concepts of surah and ayah. The fi rst of them contains the four main names of the holy scripture of Islam — qur'ān, furqān, kitāb and dhikr, their etymology is defi ned on the basis of pre-Islamic poetry and statements of early Muslim authorities. The following section describes the classifi cation of suras into groups — s even long (sab' ṭiwāl), of hundred ayahs (mi'ūn), repeated (mathānī) and divided into parts (mufaṣṣal). The last section talks about the origin of the concepts of surah and ayah.

It is difficult to appreciate and understand Sufism fully without an informed exposure to the expressive cultural forms that help define and enhance it. It is this dimension of Islamic mysticism that transports the seeker on the path of spiritual attainment into higher states of consciousness that promise spiritual intoxication (Wajd) and a unique and intimate union, even annihilation (fanā), in the supreme being. This emotional expression of faith is intensified and externalized in elaborate forms of meditation and esoteric techniques that are part of ritual ceremonies.Through ritual, many Sufi orders and Sufi-related sects throughout the world of Islam have been able to articulate doctrines and beliefs through artistic traditions such as sung poetry, instrumental music and dance-like movements (samā' or spiritual concerts) and have utilized meditation patterns that combine corporeal techniques and controlled breathing (dhikr, Turkish, zikr) to induce or conduct trance and ecstatic states.