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Telaah Sosio-Antropologis Praktik Tarekat âAlawÃ®yah di Gresik Mahzumi, Fikri
MarÃƒÂ¢ji`: Jurnal Ilmu Keislaman Vol 1, No 1 (2014): September
Publisher : Koordinatorat Perguruan Tinggi Agama Islam Swasta Wilayah IV Surabaya

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

The following article gives reviews on roles of the Sufi path, Ê¿AlawÃ®yah Tariqa among âAlawÃ®yyÃ®n, to success their diaspora in Gresik regency using the socio-anthropological approach. It observes the âAlawÃ®yyÃ®n scholars as a group of migrants who adapt their Sufi path creatively with their new environment. Therefore, they have significant roles to keep their identity as âAlawÃ®yyÃ®n diaspora. It is found that rituals practiced by âAlawÃ®yyÃ®n in Gresik are reading rÃ¢tib, h}awl and rawh}ah. In this context, the ritual has found aspects of theÂ socio-anthropological values, as it involves a series of human creativity that has been shaping the culture, communication, and mobility in the social environment. From our view, the practice of the Sufi path, âAlawÃ®yah Tariqa in Gresik, has become moral values that were internalized by its followers, and have been implemented by them as a behavior in the community. These rituals can keep their social-religious authority as ahl al-bayt (the descendants of Prophet Muhammad).

Telaah Sosio-Antropologis Praktik Tarekat âAlawÃ®yah di Gresik Mahzumi, Fikri
MarÃƒÂ¢ji`: Jurnal Ilmu Keislaman Vol 1 No 1 (2014): September
Publisher : Koordinatorat Perguruan Tinggi Agama Islam Swasta Wilayah IV Surabaya

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

The following article gives reviews on roles of the Sufi path, Ê¿AlawÃ®yah Tariqa among âAlawÃ®yyÃ®n, to success their diaspora in Gresik regency using the socio-anthropological approach. It observes the âAlawÃ®yyÃ®n scholars as a group of migrants who adapt their Sufi path creatively with their new environment. Therefore, they have significant roles to keep their identity as âAlawÃ®yyÃ®n diaspora. It is found that rituals practiced by âAlawÃ®yyÃ®n in Gresik are reading rÃ¢tib, h}awl and rawh}ah. In this context, the ritual has found aspects of theÂ socio-anthropological values, as it involves a series of human creativity that has been shaping the culture, communication, and mobility in the social environment. From our view, the practice of the Sufi path, âAlawÃ®yah Tariqa in Gresik, has become moral values that were internalized by its followers, and have been implemented by them as a behavior in the community. These rituals can keep their social-religious authority as ahl al-bayt (the descendants of Prophet Muhammad).

Prinsip dan Ajaran Tasawuf â€˜Abd AllÃ¢h al-HaddÃ¢d Mahzumi, Fikri
TEOSOFI: Jurnal Tasawuf dan Pemikiran Islam Vol. 2 No. 1 (2012): June
Publisher : Program Studi Filsafat Agama Fakultas Ushuluddin dan Filsafat UIN Sunan Ampel Surabaya

?Abd Allâh al-Haddâd is a prominent figure who has great influence in many parts of the world, including Indonesia. His mystical teachings (tasawwuf), which are sunni, akhlâqî and ?amalî, are oriented to guide morality of the society and, therefore, are more acceptable. A variety of his work, both in the form of books, wird, kasidah, and his Râtib are widely spread and practiced by many people, especially his followers. Al-Haddâd?s mystical orientation also puts emphasis on socio-moral movement. Among his mystical teachings are science, charity, khawf, wara?, and sincerity which are based on al-Qur?ân, the Sunnah of the Prophet, and the example of the pious Salaf. Here, al-Haddâd was able to make renewal in the field of Sufism by reforming the segment and the orientation of the tarekat. If in the past tarekat was only familiar to elites, it then has been converged by al-Haddâd into two different segments, i.e. the tarekat of elite and and the tarekat of public, with the same orientation that is approaching to God. Through this reorientation, al-Haddâd had attempted to present Sufism as a social movement that raise morale both individuals and social groups.  

Dualisme Identitas Peranakan Arab di Kampung Arab Gresik Mahzumi, Fikri
TEOSOFI: Jurnal Tasawuf dan Pemikiran Islam Vol. 8 No. 2 (2018): December
Publisher : Program Studi Filsafat Agama Fakultas Ushuluddin dan Filsafat UIN Sunan Ampel Surabaya

The article attempts to ethnographically describe struggle of identity among the Arabian offspring in Indonesia in the post Reformation Era. As the descendants of the Hadrami migrants who have born in Indonesia, the Arabian offspring deal with two interrelated identities; between their responsibility to preserve the traditions of their ancestors and becoming a wholly recognized citizen of Indonesia. The debate about nationalism among the Arabian-Hadrami people appeared prior to Indonesia?s independence revolution. Anti-colonialism movements in this period had raised solidarity and solidity among the Indonesian people. This situation indubitably urged the Arabian-Hadrami people to reformulate their concept of nationalism. As a part of their nationality commitments, the Arabian Hadrami people have subsequently founded two organizations, i.e. Jamiat Khair (est. 1901) and Jamiyat al-Islah wal-Irsyad al-Arabiyah (est. 1915). In 1934, Abdurrahman Baswedan also founded Persatuan Arab Indonesia, which played pivotal role in cultivating Indonesian nationalism among the Arabian-Hadrami people. In the post Reformation Era, however, the issue of nationalism of the Arabian offspring has never been re-discussed. Employing ethnographical approach this study observes the ways the Arabian offspring, in Kampung Arab (the Arabic Town) in Gresik, compromise and negotiate with two challenges they face at once; as the heirs of Hadrami traditions and as a part of Indonesian citizens.  

THE FOREST WARRIOR OF WALISONGO ISLAMIC BOARDING SCHOOL TUBAN: Supporting Students as Ecotheology Based Forest Conservator Mahzumi, Fikri; Suhermanto, Suhermanto; Iffah, Iffah
ULUL ALBAB Jurnal Studi Islam Vol 20, No 1 (2019): Islamic Politics and Society
Publisher : Universitas Islam Negeri Maulana Malik Ibrahim Malang

This study tried to explore the subject of Noer Nasroh Hadiningrat who had found an eco-theological awareness at the Walisongo Islamic Boarding School in Tuban. Ecotheology is an interesting topic in academic studies today. The ecological paradigm that rests on the spirit of this religion is believed to be able to overcome the environmental crisis happening now. The focus of this study seeks to explain how the subject's conception of ecotheology, what actions are carried out? And how sustainability and implications are for the community? Using an ethnographic approach, this study focuses on epic and emic data obtained from the explanation of the subject and facts in the research field. The results of this study found that the ecotheology conception initiated by the subject was a religious reflection that originated from the primary text of Islam combined with traditional wisdom. The establishment of the State Vocational High School (SMKN) is a concrete manifestation of the subject's efforts to integrate beliefs, traditions, and forestry so that they manifest themselves in concrete actions such as reforestation, conservation, and changes in public awareness of the urgency of forest conservation. In the aspect of continuity, the existence of Forestry Vocational Schools is a forum for printing students who have an awareness of forest conservation as well as being able to seek life from it. The idea of Kiai Noer also received support from sons, the government, and the community. This ecotheology conception has also inspired other pesantren to form a similar ecological paradigm.

Prinsip dan Ajaran Tasawuf ‘Abd Allâh al-Haddâd Fikri Mahzumi
Teosofi: Jurnal Tasawuf dan Pemikiran Islam Vol. 2 No. 1 (2012): June
Publisher : Department of Aqidah and Islamic Philosophy, Faculty of Ushuluddin and Philosophy, Sunan Ampel State Islamic University Surabaya

‘Abd Allâh al-Haddâd is a prominent figure who greatly influences many parts of the world, including Indonesia. His mystical teachings (tasawwuf), which are Sunni, akhlâqî and ‘amalî, are oriented to guide society's morality and, therefore, are more acceptable. A variety of his work, both in the form of books, wird, kasidah, and his Râtib are widely spread and practiced by many people, especially his followers. Al-Haddâd’s mystical orientation also emphasizes the socio-moral movement. Among his mystical teachings are science, charity, khawf, wara‘, and sincerity which are based on al-Qur’ân, the Sunnah of the Prophet, and the example of the pious Salaf. Here, al-Haddâd was able to make renewal in the field of Sufism by reforming the segment and the orientation of the tarekat. If in the past tarekat was only familiar to elites, it then has been converged by al-Haddâd into two different segments, i.e., the tarekat of elite and the tarekat of public, with the same orientation that is approaching to God. Through this reorientation, al-Haddâd had attempted to present Sufism as a social movement that raises morale for both individuals and social groups.

Dualisme Identitas Peranakan Arab di Kampung Arab Gresik Fikri Mahzumi
Teosofi: Jurnal Tasawuf dan Pemikiran Islam Vol. 8 No. 2 (2018): December
Publisher : Department of Aqidah and Islamic Philosophy, Faculty of Ushuluddin and Philosophy, Sunan Ampel State Islamic University Surabaya

The article attempts to ethnographically describe struggle of identity among the Arabian offspring in Indonesia in the post Reformation Era. As the descendants of the Hadrami migrants who have born in Indonesia, the Arabian offspring deal with two interrelated identities; between their responsibility to preserve the traditions of their ancestors and becoming a wholly recognized citizen of Indonesia. The debate about nationalism among the Arabian-Hadrami people appeared prior to Indonesia’s independence revolution. Anti-colonialism movements in this period had raised solidarity and solidity among the Indonesian people. This situation indubitably urged the Arabian-Hadrami people to reformulate their concept of nationalism. As a part of their nationality commitments, the Arabian Hadrami people have subsequently founded two organizations, i.e. Jamiat Khair (est. 1901) and Jamiyat al-Islah wal-Irsyad al-Arabiyah (est. 1915). In 1934, Abdurrahman Baswedan also founded Persatuan Arab Indonesia, which played pivotal role in cultivating Indonesian nationalism among the Arabian-Hadrami people. In the post Reformation Era, however, the issue of nationalism of the Arabian offspring has never been re-discussed. Employing ethnographical approach this study observes the ways the Arabian offspring, in Kampung Arab (the Arabic Town) in Gresik, compromise and negotiate with two challenges they face at once; as the heirs of Hadrami traditions and as a part of Indonesian citizens.

Renungan Ekoteologis KH. KPP. Noer Nasroh Hadiningrat di Pesantren Walisongo Tuban Fikri Mahzumi
Islamica: Jurnal Studi Keislaman Vol. 12 No. 2 (2018): Maret
Publisher : Postgraduate Studies of Universitas Islam Negeri Sunan Ampel Surabaya, Indonesia

This article is an attempt to describe the theological paradigm of environment existing in Pesantren Walisongo Tuban. From an academic perspective, this paradigm is often regarded as eco-theology. This discourse has been widely discussed by many experts and activists of environment from different countries as new attempts to cope with global crisis faced by human being. KH KPP Noer Nasroh Hadiningrat who is far way from the discourse of eco-theology has naurallybuilt a paradigm related to the issue of environment based on his reflection on Islamic values and traditions. Forest which becomes his dominant environment where his pesantren is located has led him to cosmic awareness of the importance of conserving the mandat of God to human being. This awareness manifests in what is called â€œthe words of forestâ€ (kalam rimba) transferred to students and society around pesantren. In addition, Kiai Noer as the key actor also get involved in practical activities such as establishing vocational school of forestry to establish a continous transformation and implication for the conserva-tion of forest with its ecosystem, particularly in Indonesia.

Konsep CInta Sufi RÈ‚BIâ€™AH AL-â€˜ADAWIYYAH Fikri Mahzumi
MIYAH : Jurnal Studi Islam Vol. 11 No. 2 (2015)
Publisher : Institut Keislaman Abdullah Faqih Gresik

This article is effort to explore the conception of RÈƒbiâ€™ah Al-â€˜Adawiyyah about her spiritual experience on sufism. According to her, love was actualized as â€œal-á¸¥ubb al-ilÃ¢hi and al-khullahâ€. Both terms explain into her poems and idoms these mean a system of love. Therefore she stands out among the early ascetics like a star of Divine love. It must be noted that Rabi'a had not completely built an original system of love to deserve such a title. What she did was to emphasise the importance of disinterested love for God; and this was much needed at her time. She basically divided love on the basis of its motives, that is, whether the love is motivated by self-interest or not. This simple division proved to be very successful: it became a central theme in almost all Sufi books, and inspired individual Sufiâ€™s theories on love. In addition to her contribution to the concept of love, Rabi`a is also important inasmuch as she is one of the original female Sufis emerging in the eighth century. This is important since it shows that Sufism gave women the greatest opportunity to attain the rank of sainthood. As a result, the title of saint was bestowed upon women equally with men.

Tarekat and Politics in Indonesia: Contested Authority between Murshids in the Tarekat Qadiriyah wa Naqsyabandiyah in East Java Mukhammad Zamzami; Fikri Mahzumi; Abd A'la
Teosofi: Jurnal Tasawuf dan Pemikiran Islam Vol. 12 No. 2 (2022): December
Publisher : Department of Aqidah and Islamic Philosophy, Faculty of Ushuluddin and Philosophy, Sunan Ampel State Islamic University Surabaya

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15642/teosofi.2022.12.2.187-208

This article scrutinizes the dynamics between tarekat and politics in contemporary Indonesia in relation to the contested authority between murshids in the Tarekat Qadiriyah wa Naqsyabandiyah (TQN) in East Java. Using a historical approach, this article analyzes the position, characteristics, and political attitudes of the murshid in Jombang and Surabaya amidst the political currents during the New Order era. This article finds that murshids show adaptation and innovation in responding to challenges in their tarekat hierarchy and political leadership in Indonesia. The political stance of the murshid is considered a rational choice. In East Java, some murshids such as KH. Musta‘in Romli, KH. Adlan Ali, and KH. Usman al-Ishaqi developed different relationships with political organizations. Kiai Musta‘in tried to be adaptive and compromising as he involved in practical politics and joining the ruling party, i.e., Golkar. Kiai Adlan, on the contrary, kept his distance from the ruling regime by joining the Islamic United Development Party (Partai Persatuan Pembangunan/PPP). Kiai Usman, on the other side, remained loyal to the tarekat spirit as he refused to be involved in politics. The difference in political attitudes among the members of TQN has been considered a reflection of the political ijtihād of the murshids. Competition for authority, which resulted in conflict and internal divisions in this tarekat, is a logical consequence of political interests when they meet the tarekat and influence its dynamics.

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