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All Journal ADDIN Jurnal Ilmiah Ilmu Ushuluddin Jurnal Living Hadis ADDIN International Journal of Religious and Interdisciplinary Studies
Dzikri Nirwana
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Religion Arts Humanities Education

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PEMETAAN HISTORIS HADIS-HADIS SIRAH Dzikri Nirwana
ADDIN Vol 7, No 2 (2013): ADDIN
Publisher : LPPM IAIN Kudus

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21043/addin.v7i2.582

Abstract

PEMIKIRAN TASAWUF KH. MOCHJAR DAHRI DALAM KITAB MURSYID AL-‘IBȂD ILȂ SABȊL AR-RASYȂD DAN ȂTSȂR AT-TASHAWWUF FȊ HAYȂT AL-MUSLIM Alamsyah Alamsyah; Irfan Noor; Dzikri Nirwana
Jurnal Ilmiah Ilmu Ushuluddin Vol 20, No 2 (2021): Jurnal Ilmiah Ilmu Ushuluddin
Publisher : Fakultas Ushuluddin dan Humaniora UIN Antasari Banjarmasin

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.18592/jiiu.v20i2.5646

Abstract

Purification movements usually tend to reject outright to Sufism, but KH. Mochjar Dahri as the purifier actually appreciated and accepted Sufism as part of Islamic teaching, although many Sufism teachings did not appropriate in the Qur'an and as-Sunnah which he criticized and renewed. Therefore, it is necessary to be studied deeper on his Sufism thoughts. This research aims to study the sufism thought of KH. Mochjar Dahri in the Mursyid al-‘Ibȃd ilȃ Sabȋl ar-Rasyâd and Ȃtsȃr at-Tashawwuf fȋ Hayȃt alMuslim. This type of research is a study of figure thought. The data are collected through literature and field study. As a result: 1) KH. Mochjar Dahri’s thought related to sufism showed in Mursyid al-‘Ibȃd ilȃ Sabȋl ar-Rasyâd is about al-aqabât which includes taubah, tauhid, dzikir, sabar, syukur, tawakkal, ridhâ, and mahabbah. KH. Mochjar Dahri in his work used the term al-aqabât, whereas Sufi scholars usually use the term al-maqâmât, but the term al-aqabât mentioned above seems to have similarities, even though it has differences in the term of al-maqâm. The Sufism thoughts of KH. Mochjar Dahri in the Ȃtsȃr at-Tashawwuf fȋ Hayât al-Muslim was divided into two typologies of Sufism, namely true Sufism (at-tashawwuf ash-shahîh) and deviant Sufism (at-tashawwuf al-mukhti`). Sufism according to him is the practice of shari’ah physically and mentally on the foundation of the Qur’an and as-Sunnah maximally and optimally. The practice of the Five Pillars of Islam and the Five Pillars of Faith are applied in the form of al-ihsân, which is called Sufism, and 2) The pattern of KH. Mochjar Dahri’s sufism in the Mursyid al-‘Ibȃd ilȃ Sabȋl ar-Rasyâd is akhlâqî/‘amalî. The pattern of KH. Mochjar Dahri’s sufism in the Ȃtsȃr at-Tashawwuf fȋ Hayât al-Muslim is a neo-sufism that emphasizes purity and activist characteristics
PEMETAAN HISTORIS HADIS-HADIS SIRAH Dzikri Nirwana
ADDIN Vol 7, No 2 (2013): ADDIN
Publisher : LPPM IAIN Kudus

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21043/addin.v7i2.582

Abstract

An Examination of Banjar Ethnic Marriage Customs From A Living Hadith Perspective: Telaah Perkawinan Adat Banjar dari Perspektif Living Hadis Hanafi, Hanafi; Dzikri Nirwana
Jurnal Living Hadis Vol. 9 No. 1 (2024)
Publisher : Universitas Islam Negeri Sunan Kalijaga Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/livinghadis.2024.4742

Abstract

The assimilation of local culture with Islamic values continues to expand in various lines of Muslim life in the archipelago, especially in the Banjar community. One can be seen in the Banjar marriage tradition as a series of events. The tradition continues to be implemented and preserved by the local community. This research aims to trace further the process of cultural assimilation and its intersection with the prophet's hadith. Two questions form the basis of the study: first, what is the process of involvement of the hadith (sunnah) in shaping the customs that have taken root in the community; second, what is the process of contextualization of the hadith text into the local context of the Banjar community?. The results show that the marriage custom, which was a local culture, has sunnah values that can then become a medium for the perpetrators to gain rewards and blessings. In addition, the universal values of hadith can also be applied in the form of hadith's contextualization that is local culture.
Navigating the Linguistic Labyrinth: Unraveling the Complexities of Translating the Qur'an into the Banjar Language Saifuddin; Dzikri Nirwana; Norhidayat; Mowafq Abrahem Masuwd
International Journal of Religious and Interdisciplinary Studies Vol 1 No 2 (2024): September
Publisher : RaSAIL Media Group, Semarang, Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.64529/astarp32

Abstract

This research focuses on the challenges in translating the Quran into Banjar. This paper aims to explore the unique challenges that arise during the process of translating the Qur'an from Arabic into the Banjar language. Translating the Qur'an transforms texts from the source language into the target language, which is often faced with various complex problems. These problems are related to the miracles of the Qur'an, the distinct characteristics of the source language (Arabic) and the target language (Banjarese), and things related to the problem of diction, idioms, pronoun usage, grammatical rules, and spelling rules. The research method used is a qualitative approach with content analysis. Data were obtained from literature studies related to translation theory, linguistics, and Qur'an studies. The results of the study show that there are several main challenges in translating the Qur'an into Banjar, including (1) differences in the structure and grammatical system between Arabic and Banjar, (2) difficulties in expressing theological and metaphysical concepts of the Qur'an in Banjar, (3) there is a cultural gap between Arabic traditions and Banjar culture, and (4) the limitation of vocabulary in Banjar to translate specific terms in the Quran. This research enriches our understanding of the challenges in translating religious sacred texts, especially the Quran, into local languages. The findings of this study can be a reference for Qur'an translators and other stakeholders to promote a broader and more inclusive understanding of the Qur'an in Indonesia.  
Tarekat Tījānīyah di Banjarmasin, Kalimantan Selatan: Perkembangan, Genealogi, dan Jaringan Wardani; Saifuddin; Dzikri Nirwana
Jurnal Ilmiah Ilmu Ushuluddin Vol. 23 No. 2 (2024): Jurnal Ilmiah Ilmu Ushuluddin
Publisher : Fakultas Ushuluddin dan Humaniora UIN Antasari Banjarmasin

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.18592/jiiu.v23i2.13741

Abstract

The Tījānīyah is one of ṣūfī orders (tarekat, tharīqah) that developed in South Kalimantan, Indonesia. Even though its teachings has been ever considered controversial in Indonesia, it has arised, even developed in Banjarese society which was dominated by other sufi orders which generally had different doctrines from it, such as the Naqsyabandīyah and the Sammānīyah. In fact, network is one factor that plays an important role in that context. This article aims to explain why this sufi order, focusing on that is located in Banjarmasin, was able to develop in this region by tracing its historical development, teacher-student genealogy, and networks, both global, national and regional networks in South Kalimantan. This study is qualitative in nature and sourced from literature, both primary ones e.g. from documents and secondary ones taken from a number of books and articles. This article concludes that this sufi order has a genealogy that connects it to Sheikh Abū al-'Abbās Aḥmad ibn Muḥammad ibn al-Mukhtar who is known as Aḥmad al-Tijānī in the chain of his followers who connect with sheikhs in Indonesia. Genealogically, K.H. Ahmad Anshari, the founder of the sufi order in Banjarmasin, has a lineage from K.H. Badri Masduqi, then Sheikh Idrīs al-‘Irāqī, Sheikh Aḥmad Sukayrij al-Marākisyī, Sayyid al-Syarīf Aḥmad al-Badawali, Sheikh Ali al-Tamasini, ending with Sheikh Aḥmad al-Tījānī. Thus, its lineage comes from the East Java network. Its development on the island of Java itself began with the role of Sheikh ‘Alī ibn Abdullāh al-THayyib at the beginning of the 20th century AD (between 1918 and 1922 AD). Its development in East Java was due to the important role of K.H. Idris Masduqi who has a genealogical relationship, not only with sheikhs on the island of Java, but also with the Moroccan network, where it first spread, namely through Sheikh Idrīs al-Marzūqī.
Co-Authors Alamsyah Alamsyah Hanafi Hanafi Irfan Noor Mowafq Abrahem Masuwd Norhidayat Saifuddin Wardani