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All Journal Refleksi: Jurnal Kajian Agama dan Filsafat Jurnal Ushuluddin An-Nida' TAJDID Ulumuna TAJDID: Jurnal Ilmu Ushuluddin
M. Arrafie Abduh, M. Arrafie
Fakultas Ushuluddin UIN Suska Riau
Religion Arts Humanities Education Social Sciences

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PARADIGMA TASAWUF YASYFÎN Abduh, M. Arrafie
Jurnal Ushuluddin Vol 23, No 2 (2015): Juli - Desember
Publisher : Jurnal Ushuluddin

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Abstract

Dasar paradigma Tasawuf yasyfin adalah firman Allah dalam surah al-Syu’arâ ayat 80, dan Tasawuf yasyfinayat 14.Sedangkan istilah syifâ‘ terdapat dalam empat surah dan ayat, yaitu Yûnus ayat 57, al-Nahl ayat 69,al-Isrâ‘ ayat 82, dan Fushshilat ayat 44.Dalam konotasi istilah yasyfîn sudah mengandung maka psychotherapy. Yasyfîn adalah al-‘allâj al-nafsî wa al-ruhi atau mu’âlajat al-idhthirâyât al-audzâqiyyat wa al- ‘âthifiyyat bilwasâ‘il al-ruhiyyat wa al-jasmaniyyat. Paradigmatasawuf yasyfînadalah pengobatan psikis (spiritual dan mental)melalui tasawuf.Tasawuf yasyfinberdasar wahyu Ilahi, sabda Rasulullah Saw dan mujahadah para sufisebagai paradigma Islam yang mengakui eksistensi Tuhan sebagai al-Haqq dan Nabi Muhammad Saw sebagai panutan. Tasawuf yasyfindilakukan melalui pendekatan bashîrah, dalam literatur sufi mengandung makna hati nurani dan pandangan batin
Eksistensi Tharîqat Ni’mat al-Lâhiyyah dalam Syi’ah Abduh, M. Arrafie
TAJDID Vol 23 No 2 (2016)
Publisher : Research and Development Institution, Darussalam Institute for Islamic Studies

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Abstract

Tarekat Ni’matullahiyah (Allah pleasent Order) was founded by Shah Ni'matullah Wali and had spread across world parts of Asia, Europe, America, and Africa. London is the center of this tarekat teachings in the West, but it seems that it does not unfold its wings in Southeast Asia yet i.e. in Malay world especially in Indonesia, despite of Shiite teachings influenced the culture of its community, i.e., Barzanji (History of Muhammad Prophet life, according to Islamic Ensyclopaedia, explaned that al-Barzanji rises  in order circle) and  War Tale of Malay World in Riau. Tarekat Ni’matullahiyah refused fatalistic, static, excessive, alienation and ascetic paradigm of tarekat  (khalwat, zuhd and suluk) practice that cause to decrease and poverty. Nevertheless, the adherents of this tarekat strives to free themselves from any bunches and attentions both of physically and spiritually (dzikr and fikr or meditation and contemplation) as facilities for attaining the more gracious and eternal objective. It is just exactley on account of that Allah pleasant Order is a dynamic, humanistic, cosmopolite and sophisticate order. e core of Sufi’s doctrine that is developed in tarekat ritual system functions to strengthen spirituality and morality of the tarekat community. Different Sufi’s doctrines in each tarekat result in different social-political relationship among those three tarekat communities. Second, the social-political roles, relationships and participations of the tarekat community change along with the political changes of the government that ruled both in colonial era and in the Indonesian independence. Third, the social-political movement of the tarekat community can be differentiated into: inclusive-pragmatism of Godebag community, exclusivism-fundamentalism of Wara’i community, and fundamentalism-pragmatism of Tijani com-munity. Fourth, tarekat community movements promote spiritual and moral public education in social-political life in Indonesia . Based on the findings, it can be concluded that social-political movements of tarekat community are in line with Sufi’s doctrines that change into various movement types. Therefore, tarekat community is predicted to develop changing social-political movements.
From Listening to Producing : Ustaz Abdul Somad’s Active Audiences in Pekanbaru, Indonesia Rosidi, Imron; Rajab, Khairunnas; Kasmuri, Kasmuri; Abduh, M. Arrafie; Masduki, Masduki
Ulumuna Vol 28 No 1 (2024): June
Publisher : Universitas Islam Negeri Mataram

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.20414/ujis.v28i1.684

Abstract

The emergence of popular preachers in Indonesia today has colored the public sphere. This article aims to discover Ustaz Abdul Somad's audience's response to the da'wah (Islamic peaching) he delivered. This article uses a qualitative method by interviewing ten selected informants using a purposive sampling technique. This study finds that some of Ustaz Abdul Somad's audiences are active. They not only listen to Ustaz Abdul Somad's lectures but also produce video lectures that are distributed through social media. The popularity of preachers such as Ustaz Abdul Somad is supported by the activeness of his audiences and advances in communication technology. The popularity of Ustaz Abdul Somad indicates that widespread Islamization in Muslim societies continues to be carried out amid the onslaught of modernization and globalization. This article recommends that the role of audiences is crucial in spreading a preacher's popularity in Indonesia. This article also helps explain that today's da'wah audiences are very different from those in the past in term of active involvement in spreading the da’wah message.
LITERARY ETHICS IN THE PERSPECTIVE OF ḤADĪTH AND ITS IMPLICATIONS FOR GEN Z IN FACING THE DIGITAL ERA Siregar, Muhammad Nuh; Rahman, Rahman; Zailani, Zailani; Darussamin, Zikri; Abduh, M. Arrafie; M, Afrizal; Darusman, Darusman
TAJDID: Jurnal Ilmu Ushuluddin Vol. 24 No. 1 (2025): Kajian Ilmu Ushuluddin dan Studi Agama
Publisher : Faculty of Ushuluddin and Religious Studies UIN Sulthan Thaha Saifuddin Jambi

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.30631/tjd.v24i1.552

Abstract

In the era of digital disruption, digital literacy is not just about technical skills, but also about ethics and media responsibility. The Gen Z generation, which has grown up with technology, needs a strong foundation of values. This study aims to critically analyse the role of Ḥadīth as a source of values and ethics in shaping Gen Z's digital literacy awareness, so that the use of technology is not only smart, but also moral and responsible. The background of this study is the increasing use of social media and digital platforms that are often misused, such as the spread of hoax news, hatred, and other unethical behaviour. Ḥadīth as one of the authentic sources of Islamic teachings can be used as a guide in shaping critical, ethical, and responsible attitudes in the digital space. This research uses a qualitative method with a literature review approach and content analysis. Data were collected from various Ḥadīth texts related to communication manners, social responsibility, and ethics in conveying information. The results showed that Ḥadīth has a significant role in building digital literacy in the Gen Z generation. Values such as honesty, responsibility in conveying information, and the obligation to verify the truth of information (tabayyun) are very relevant in overcoming the challenges of the digital era. By taking Ḥadīth as a guideline, the Gen Z can be wiser in using digital technology, so that they are able to utilise digital media productively and positively.
The Sufistic Values in the Tolokin Tujuh Tradition in the Village of Rambah Samo Barat, Rokan Hulu Nanda, Heru; Wilaela, Wilaela; Abduh, M. Arrafie
An-Nida' Vol 48, No 1 (2024): June
Publisher : Lembaga Penelitian dan Pengabdian kepada Masyrakat

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24014/an-nida.v48i1.29355

Abstract

This article contains about the procession and sufistic values in the Tolokin Seven ritual in the community which is still going on until now. The purpose of the tradition is to pray for people who have died in the community of Desa Rambah Samo Barat, Rokan Hulu. Data collection in this descriptive qualitative research is done through observation, interviews, and documentation. Informants numbered seven people, consisting of mursyid, traditional figures, religious figures, community figures, culturalists and adult male and female community members. The results of the research explain the traditional seven-day tolokin procession , which begins with the community going to the destination grave after the dawn prayer, and sitting in a circle around the grave. They read istighfar , silsilah Yasin, surah al-Fatihah, surah al- Insyrah , surah at- Takatsur , Surah Yasin, prayer tolokin seven , surah al-Ikhlas, surah al- Falaq , surah an-Nas, tahlil, prayer, salam- shake hands and end with the members of the temple giving alms in the form of food and drink. The sufistic values contained in the seven tolokin tradition are the values of asceticism and repentance, khauf and king', patience and gratitude, sincerity, trust, reflection, and rida. The tradition of tolokin seven is maintained and practiced by the people of West Samo Rambah Village because it is believed to be in accordance with religious teachings or not contrary to Sharia and teaches that each individual will be held accountable for all actions.Abstrak: Artikel ini mengkaji tentang prosesi dan nilai-nilai sufistik dalam ritual tolokin tujuh dalam masyarakat yang masih berlangsung hingga kini. Tujuan dari tradisi tersebut untuk mendoakan orang yang telah meninggal dunia di dalam masyarakat Desa Rambah Samo Barat, Rokan Hulu. Pengumpulan data dalam penelitian kualitatif deskriptif ini dilakukan melalui observasi, wawancara, dan dokumentasi. Informan berjumlah tujuh orang, terdiri dari mursyid, tokoh adat, tokoh agama, tokoh masyarakat, budayawan dan anggota masyarakat laki-laki dan perempuan dewasa. Hasil penelitian menjelaskan tentang prosesi tradisi tolokin tujuh diawali dari masyarakat mendatangi kuburan yang dituju setelah salat subuh, dan duduk melingkar mengelilingi kuburan tersebut. Mereka membaca istighfar, silsilah Yasin, surah al-Fatihah, surah al-Insyirah, surah at-Takatsur, Surah Yasin, doa tolokin tujuh, surah al-Ikhlas, surah al-Falaq, surah an-Nas, tahlil, doa, bersalam-salaman dan diakhiri pemberian sedekah oleh ahli bait, berupa makanan dan minuman. Nilai-nilai sufistik yang terkandung dalam tradisi tolokin tujuh adalah nilai zuhud dan tobat, khauf dan raja’, sabar dan syukur, ikhlas, tawakal, muhasabah, dan rida. Tradisi tolokin tujuh tetap dipertahankan dan dipraktikkan oleh masyarakat Desa Rambah Samo Barat karena diyakini  sesuai dengan ajaran agama atau tidak bertentangan dengan syariat dan memberikan pengajaran bahwa setiap individu akan dimintai pertanggungjawaban atas segala perbuatan. 
Korupsi dalam Perspektif Tasawuf Tahriki Abduh, M. Arrafie
Refleksi: Jurnal Kajian Agama dan Filsafat Vol. 10 No. 1 (2008): Refleksi
Publisher : Faculty of Ushuluddin Syarif Hidayatullah State Islamic University, Jakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15408/ref.v10i1.39675

Abstract

Dynamic Sufism (tasawuf tahriki in Arabic) develops positive thinking and realistic behavior about of paradigm of the material, spiritual and moral. Sufis are convinced anticorruption. Corruption in Indonesia especially has been in a virus, savage cancer and serious condition and its dangers are out of ordering state and civil society life in the fields of politics (money politics), economy (legal ling all ways obtain money and wealth) and law (manipulation of facts). Problem solving these phenomena, anticorruption movements have been done everywhere, either by an individual, the state or social organization, however, its result is not yet satisfactory. One of the effective methods (tariqah) according to dynamic Sufism perspective to solve corruption (fasad or risywah in al-Qur’an and tradition term), collusion and nepotism stressing corruption is a polytheism (syirik). It is a pity, corruption is not yet awarded or realized of one of polytheistic existence. In a polytheistic context necessary is interpreted by perspective of dynamic Sufism. Polytheism (syirik) indicate a long time public and environment corruption and humankind suffering. Corrupters must be heavily punished and psychotherapy in order to be cured of a psychological disease and moral hazard or immoral.
Co-Authors Afrizal M Darusman Darusman Kasmuri Kasmuri, Kasmuri Khairunnas Rajab Masduki Masduki Nanda, Heru Rahman Rahman Rosidi, Imron Siregar, Muhammad Nuh Wilaela Wilaela Zailani Zailani Zikri Darussamin