Suchergebnisse

Dhikr akbar has developed into a performance that provides the opportunity for the sharing of political ideas, thus helping to constitute and negotiate a new public sphere. It is one of the most remarkable developments in the public visibility of Islam in post-Suharto Indonesia. Involving reflexive actions which are significant in the construction of personal and social identity, the dhikr akbar has the ability to silently invoke relations, actions, symbols, meanings and codes, and also to bind in one symbolic package changing roles, statues, social structures and ethical and legal rules. An active religiosity which takes the form of peaceful, esoteric expressions, the dhikr akbar represents a new sense of piety. To some extent, it can be conceptualized as an alternative to religious fundamentalism, an outward-oriented activism tempted to change the society or existing system with one based on religion. Normally performed in a cultural space which attracts public esteem, it serves as a concentrated moment of communality and expression of a community's faith and, at the same time, a means of empowering political, social and economic networks.[Dhikr Akbar berkembang menjadi 'panggung' di mana gagasan politik dapat disemai, karena itu berperan dalam mengokohkan dan menegosiasi ruang publik baru. Dhikr Akbar adalah salah satu bentuk ritual Islam di ruang publik yang berkembang pasca Orde Baru. Melalui aktifitas reflektif yang berperan dalam pembentukan identitas personal dan sosial, dhikr akbar mampu memunculkan relasi, aksi, simbol, makna, dan kode, sekaligus untuk mempertemukan kesemuanya dalam satu bentuk simbol peran yang berubah, status, struktur sosial, dan etika serta aturan hukum. Sebagai satu bentuk religiusitas aktif yang berbentuk corak Islam yang tenang dan berorientasi pada dimensi dalam-esoteris, dhikr akbar dapat disebut pula sebagai satu bentuk kesalehan baru. Bentuk kesalehan dapat juga merupakan bentuk keagamaan yang berbeda dengan fundamentalisme, yang berorientasi pada aktifisme dimensi luar dengan tujuan merubah masyarakat atau sistem yang berlaku dengan sistem yang dianggap Islami. Dhikr akbar yang biasanya diselenggarakan di ruang budaya menarik perhatian masyarakat. Kegiatan ini menjadi aktifitas yang mampu menyatukan komunalitas dan ekspresi agama serta pada saat yang sama, mempertemukan jaringan politik, sosial, dan ekonomi.

Artikel ini dimaksudkan untuk menelaah ritual dhikr dan maknanya di kalangan jamaah Naqshabandy di Eropa. Artikel ini tidak hanya mengungkapkan hasil pengamatan semata, tetapi juga mencatat ekspresi pengalaman jamaah sufi dengan bahasa mereka sendiri. Dengan demikian, diharapkan tradisi sufi tidak hanya dipahami sebagai fenomena sosial biasa, tetapi lebih sebagai tradisi yang terus hidup dan berkembang dalam masyarakat. Pada dasarnya, Naqshabandy adalah aliran sufi yang mengutamakan ketenangan dalam menapak jalan menuju Tuhan. Dhikir bagi jamaah Naqshabandy mengandung berbagai makna, baik yang abstrak maupun yang praktis. Sejarah juga telah mencatat keterlibatan kaum sufi, termasuk Naqshabandy, dalam persoalan politik dan ekonomi. Ini akan terus berlanjut bila situasi dan kecenderungan kelompok sufi mendukung ke arah tersebut sehingga tidak hanya terkait dengan persoalan spiritual, tetapi juga jaringan ekonomi dan politik.

Commodity Futures Trading in Indonesia is administered by the government under the auspices of the Commodity Futures Trading Supervisory Agency (BAPPEBTI) with the aim of establishing the price of primary commodities (price discovery) and as a hedging facility using futures contracts. However, current futures trading is only a means of speculation caused by its specifications and transaction mechanism.The application of the three principles of dhikr: the principle of harmony, the principle of integrity, and the principle of one on the quest for hedging solutions in commodity futures will lead to trade where the parties who transact share the risk (risk sharing). Risk sharing can only occur if there is a common goal between buyers and sellers to manage risk (the principle of the one-an). The similarity of objectives will result in a commitment between buyers and sellers to perform physical handover backed by regulation to create a liquid market (the principle of harmony), so that the wholeness of trade mechanisms involving market participants, markets, and regulators will be maintained. The integrity of the role of the stakeholders of commodity trading is what will lead to the solution of the hedge without having to separate the risk with its trading activities (principle of wholeness).The "dhikr" hedging is a hedge accompanied by the certainty of ownership transfer through physical delivery of physical commodities. Thus, the hedge is not separate from its real trading activity, because the risk is always attached to the profit-making business activity.

يهدف هذا البحث إلى تسليط الضوء على المؤرخ البغدادي محمد بن أحمد القادسي ت632هـ/1235م، وكتابه "الفاخر في ذكر حوادث أيام الإمام الناصر"، بتجلية معالم حياة ابن القادسي، وتبيان أهمية كتابه الفاخر، ونقول المؤرخين اللاحقين عنه، ومنهج ابن القادسي وموارده وميوله فيه. وخلص البحث إلى: شهرة ابن القادسي وكتابه الفاخر، واعتماد المؤرخين اللاحقين عليه في أحداث ووفيات الحقبة الزمنية (575-616 هـ/1179-1220م)، واعتماد ابن القادسي المنهج التاريخي الحولي، وحرصه على التأريخ الدقيق للحدث وتتبع تفاصيله وإيراد أسبابه ونقد بعض أخباره، وترتيبه الوفيات حسب تاريخ وقوعها الدقيق، وتضمينه أهم المعلومات عن الأعلام الذين ترجم لهم. وحدد البحث موارد ابن القادسي في الفاخر بمعاصرته للأحداث والشخصيات، والكتب الرسميّة الصادرة عن الحكام، ومراسلات العلماء في الأقاليم الإسلامية، والحجاج في أخبار موسم الحج، وبعض التجار عن البلاد التي ارتحلوا إليها. كما حدد ميول ابن القادسي فيه؛ بالشخصيّة، والطائفيّة السُنيّة، والحنبليّة الداخلية، والميول السياسيّة العباسيّة حيث بيّن انحيازه للخلافة العباسيّة ومواقفها في عهد الخليفة الناصر. ; The present paper aims at shedding light on the Baghdadi historian Muhammad ibn Ahmad Al-Qadisi (died 632 H/ 1235AD), and his book which is entitled Al-Fakhir fi dhikr hawadith Ayyam al-Imam al-Nasir. The paper focuses on uncovering his way of life, the significance of his book, his approach, and the subsequent historians who copied him. The paper shows that ibn Al-Qadisi and his book were famous and the historians who followed him heavily relied on his book for more on the past events including the deaths during the period from(575-616 A.H/ 1179-1220 A.D). Ibn Al-Qadisi adopted the chronological annals approach whereby he was very punctual with regard to the accuracy of dates, details, and causes of events; he provided sound critique of the past events, arranged deaths in chronological order, and integrated pivotal information on the people whom he translated. The paper has also summarized ibn Al-Qadisi resources of his book Al Fakhir with regard to events, figures, official decrees issued by the governors then, the scholars' correspondence in the Muslim provinces, the pilgrims during the Hajj season, some merchants and the countries they travelled to. The paper revealed ibn Al-Qadisi's attitudes, personality, the Sunni sect, being Hanbali, political inclination towards the Abbasids and taking sides with the Abbasid Caliphate during the leadership of the Caliph Al-Nasir, too.

This paper appointed the Taushiyah Assembly and dhikr, if it is associated with the Geertz trichotomy is a ritual associated with santri. In this assembly Mr. Heri gives taushiyah from Islamic sources such as the Qur'an, Hadith, and Ulama's books. Tradition is very thick content with the santri. The interesting thing to be lifted from this assembly is that although the taushiyah and dhikr assemblies are santri traditions, but the jama'ah who follow this assembly come from the priyayi and abangan elements. Priyayi elements such as Geertz's trichotomy in this assembly can be represented by government officials, military personnel and village apparatus. The abangan element in this assembly can be represented from the community around Pager Gunung who often do ritual Slametan. These three different elements have different goals and captures in following the Taushiyah and dhikr assemblies. The author will show an example of the three elements of santri, priyayi and abangan in following the taushiyah and dhikr majlis. Taushiyah activities and dhikr are activities in which contain several aspects that can be examined, we can see from what they read, the tolerance of study community, and the Kyai's strategy that made this study lasting by incorporating Qur'anic values. The Qur'anic values given by Kyai to the community are derived from the Qur'anic verses that derive the essence of his lesson to be applied in the daily life of the community. Qur'anic values are meant lessons that can be taken for daily life derived from the content of verses in the Qur'an. In this study, the author will discuss about the stability that exists in this taushiyah and dhikr majlis and their relationships with the preservation of Qur'anic values in it. Then also the preservation of Qur'anic values when applied in the life jama'ah. To analyze the stability of taushiyah and dhikr assemblies, the author used the theory of functional structuralism initiated by Talcott Parson. The focus of the study was on the four functions of value that are adaptation, purpose, integration, and latent situation.

The rise of the Khalwatīyah Sammān Sufi Order (tarekat) in South Sulawesi in the second half of the nineteen century should not be seen as just another local religious phenomenon. The rapid growth of its reputation among commoners occurred in conjunction with the influence of global Islam brought to the area in the form of Wahabism from the Haramayn (Mecca and Medina), the center of Islam, and the local political consequences of the Bongaya Treaty between the ruler of Gowa and the Dutch in 1667. The political and social grievances the Treaty caused on the one hand and the religious elitism of formal religious leaders (parewa sarak) on the other also contributed to the impact the order was to have. The commoners widely accepted the order because of its uncomplicated way of the performance of its ritual (dhikr), while the patronage of its leaders with the royal members offered local power holders added to the order's popularity among the elites.DOI:10.15408/sdi.v24i2.4186

In the last decade, various groups of dhikr assemblies have emerged in Banda Aceh. The presence of the dhikr assembly has broadly attracted the interest of Banda Aceh people to join in including youth. Majoriti those who joined the assembly of zikr caused by the aridity of the soul who wants to find peace and tranquility in the remembrance of mind. Therefore, the existence of the dhikr assembly in Banda Aceh is accepted by most layers of society. Nevertheless, in the last year, the call to remembrance has been massively no longer vibrant when compared to a few years ago. This raises the perception that dhikr made during this time is closely related to the political season and is full of political interests from certain groups. Nevertheless, this article concludes that the existence of the assembly of remembrance needs to be maintained by the people of Aceh because the assembly of remembrance becomes a means that can bring society closer to Allah SWT, helping to shape the morality of the younger generation, thus changing their attitude to become a better person as a servant of God and also as social beings

This article describes the involvement of Majelis Zikir Tathma'innulqulub (MZT) in the local leaders election. Although this particular case occurred in the Medan city, it's also explain in general the majlis dhikr phenomenon in Indonesia's political practice. This phenomenon is interesting since the involvement of majlis dhikr is uncommon in the political world—as commonly known, sufism possess different (spiritual) orientation. The involvement can be best described as a political brand of sufism: in ritual and practice in supporting one of the local candidate. Thus, it describes the ritual of "yasinan and dhikr" from the beginning of election until the end as a "political ritual". In addition, MZT also serves as a political marketing—spiritual adviser as well as political consultant; while in the practical aspect, MZT involved in hidden and public campaign. However, the candidate supported by MZT was lost. This fact explains that political brand of sufism has no significant influence in politics practice.

The current global spiritual revival has been reflected in the revival of Sufism, to the extent that Sufism now has a different appearance from its earlier conventional manifestations. Global developments have driven Sufism to put its appearance relevant to the demands of global living. Focusing on the experiences of Indonesia and Malaysia, this paper attempts to examine the developments of Sufism. These countries seem to represent contemporary trends of Sufism in Southeast Asia. The new face of contemporary Sufism called "urban Sufism" is found in Indonesia. The practices of urban Sufism, which is influenced by the political realm, can be observed within Majelis Dzikir Nurussalam (MDN) established by the former President Susilo Bambang Yudhoyono. In Malaysia, the new appearance of Sufism was initiated by Dar al-Arqam, which later changed its name as Ikhwan Global (IG). This group actively encourages its members to be economically self-reliant by undertaking a range of business activities and at the same time promotes a Sufi lifestyle as the focus of its activities. This research found that contemporary Sufism is no longer oriented exclusively toward the pursuit of spiritual achievements, but it also becomes an instrument of political and economic interests.

The research objective is to restore drug users through the implementation of Islamic education. The research method used was descriptive qualitative method. The informants considered as the data sources were the drug users, their parents, the owner of the rehabilitation center, Yayasan Pusat Rehabilitasi Narkoba Ar-Rahman Palembang, and the local government. The data were analyzed through descriptive normative analysis. The results of this study are 1) rehabilitation is directed at two aspects namely physical and spiritual recovery; 2) the rehabilitation method used is the method of Dhikr and TC (Therapeutic Community) conducted for 6 months; and 3) Islamic education implemented in rehabilitating drug users with a spiritual moral approach includes teaching education on religious foundations, Shalah together, dhikr, and guidance on reading the Qur'an.