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<![CDATA[Khiṭāb ‘Ilm Al-Nafs Al-Ṣūfī: Tatabbu' Al-Judhūr Wa Al-Naẓariyyāt Wa Al-Taṭbīqāt ]]>
<![CDATA[Rizqa Ahmadi]]>;
<![CDATA[Abad Badruzaman]]>
<![CDATA[ Refleksi: Jurnal Kajian Agama dan Filsafat Vol 20, No 1 (2021): Refleksi ]]>
Publisher : <![CDATA[Faculty of Ushuluddin Syarif Hidayatullah State Islamic University ]]>
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DOI: 10.15408/ref.v20i1.20435
<![CDATA[Sufi Psychology studies continue to be explored for the sake of scientific independence. The inhibiting factor of this study is the differences in terms of paradigmatic characters of the two disciplines. The Psychology that tends towards empirical-positivism is different from Sufism which tends to be subjective-personal. However, this fact did not reduce the efforts of the scholars to build a bridge between of the two. Recent psychology studies have placed spirituality as an important element so that the Transpersonal Psychology and Humanistic Psychology schools emerged. Likewise, contemporary Sufism studies are increasingly contextual to various socio-cultural problems and are not limited to the study of the doctrines and teachings of rigorous Sufi orders. Through a literature review that is presented descriptively with a historical-thematic approach, this paper presents Sufi Psychology as a synthesis between the two disciplines. Substantially, Sufi psychology has existed in early Islamic tradition. The nature of Sufi psychology is also scattered in the Sufi tradition that developed in the 3rd and 4th centuries of Hijriyah. As for the epistemic formula, the term Sufi Psychology can be found in the studies of Javad Nur Bakhsy, Robert Frager, Amir Najjar, and Lynn Wilcox. The theme of heart, self, and soul is the main topic of this study. In practical terms, theories of Sufi Psychology can complement findings that have not been widely disclosed in psychology, especially regarding psychiatric symptoms that are observed not only from behavioral assessments, as well as their relationship to transcendent elements.]]>
<![CDATA[Transmisi Keilmuan Kitab Fathul Qarib di Pesantren Yapink dan Attaqwa Bekasi ]]>
<![CDATA[Rusli Hasbi]]>;
<![CDATA[Nailil Huda]]>;
<![CDATA[Fatihunnada Fatihunnada]]>;
<![CDATA[Rizqa Ahmadi]]>
<![CDATA[ Refleksi: Jurnal Kajian Agama dan Filsafat Vol 21, No 1 (2022): Refleksi ]]>
Publisher : <![CDATA[Faculty of Ushuluddin Syarif Hidayatullah State Islamic University ]]>
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DOI: 10.15408/ref.v21i1.24659
<![CDATA[Fathul Qorib is the main reference for Islamic law studies in Indonesian Islamic boarding schools (Pesantren) because this book has a historical scientific heritage from the classical period of Islam. Indonesian Pesantrens have different characteristics in reading and learning Fathul Qorib based on conditions that develop and occur in the surrounding area. This paper uses the observation method by observing and interviewing students, ustadz/teachers, and kiai to trace patterns of knowledge transmission. The object of this research is Pesantren YAPINK and Attaqwa located in Bekasi district with two different types of Pesantren in terms of religious ideological background and the early history of the establishment of the Islamic boarding school. From the results of the research conducted, the reading of Fathul Qorib at the Pesantren YAPINK and Attaqwa has similarities and differences. The transmission of knowledge at YAPINK comes from internal and external sources because the teachers of the Fathul Qorib are graduated of YAPINK and other Pesantren such as Ploso Kediri and Sarang, while Attaqwa comes from internal-only because all Fathul Qorib teachers are from Attaqwa graduated. ]]>
<![CDATA[Sense of Community dan Fragmentasi Identitas Diaspora Muslim Indonesia: Studi Kasus AIMF-ACT dan IMCV di Australia ]]>
<![CDATA[Rizqa Ahmadi]]>;
<![CDATA[Muhammad Muntahibun Nafis]]>
<![CDATA[ Refleksi: Jurnal Kajian Agama dan Filsafat Vol 23, No 2 (2024): Refleksi ]]>
Publisher : <![CDATA[Faculty of Ushuluddin Syarif Hidayatullah State Islamic University ]]>
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DOI: 10.15408/ref.v23i2.41351
<![CDATA[The Indonesian Muslim diaspora maintains both social and Islamic identities in their host countries. In this context, numerous studies indicate that the quest for identity generates divisions among Muslims and might, to some degree, incite disputes and rivalries. This article contradicts that assertion. We collected data during a participatory experience in community service activities grounded in Assets-Based Community Development (ABCD) at two Indonesian Muslim organizations in Australia, specifically AIMF-ACT and IMCV. This article, utilizing the qualitative case study technique, reveals that members of both organizations possess a dynamic sense of community. Amidst the diversity of identities present in each individual, a sense of unity emerges. The sense of community derives from geographical linkages and a collective commitment to the significance of practicing Islam within a diverse context. Although not all members realize it, awareness of the variety of Islamic expressions is rising, which gives rise to a new optimism that variations in how Muslims practice Islam can increase social cohesiveness rather than inevitably cause conflict and hostility. This article categorizes prior theories regarding the sense of community, including the perspectives of David W. McMillan and David M. Chavis.]]>
<![CDATA[Kemampuan Berpikir Kritis Matematis Ditinjau dari Minat Belajar Siswa Kelas IX MTs Maftahul Ulum Karangsono ]]>
<![CDATA[Risa Erviana]]>;
<![CDATA[Rizqa Ahmadi]]>;
<![CDATA[Umy Zahroh]]>
<![CDATA[ Jurnal Pendidikan Matematika Undiksha Vol. 15 No. 3 (2024): Jurnal Pendidikan Matematika Undiksha ]]>
Publisher : <![CDATA[Universitas Pendidikan Ganesha ]]>
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DOI: 10.23887/jjpm.v15i3.88613
<![CDATA[Tingginya tingkat prokrastinasi akademik siswa sangat berpengarh terhadap rendahnya kemampuan pemecahan masalah matematika. Kemampuan pemecahan masalah yang rendah juga berdampak pada rendahnya kemampuan berpikir kritis siswa dalam penyelesaian masalah, baik persoalan matematika maupun dalam kehidupan sehari-hari. Oleh karena itu, penelitian ini bertujuan untuk menganalisis dan mendeskripsikan bagaimana kemampuan berpikir kritis siswa dengan prokrastinasi akademik tinggi, sedang, dan rendah. Adapun metode yang digunakan dalam penelitian ini adalah pendekatan kualitatif jenis studi kasus. Subjek terdiri dari 15 siswa kelas IX di MTs Maftahul Ulum Karangsono, Blitar. Teknik pengumpulan data berupa angket prokrastinasi akademik, tes kemampuan berpikir kritis, dan wawancara. Sedangkan teknik analisis data yang digunakan adalah reduksi data, penyajian data, dan kesimpulan. Berdasarkan penelitian yang dilakukan, dapat disimpulkan bahwa siswa dengan prokrastinasi akademik rendah cenderung memiliki kemampuan berpikir kritis sangat baik, siswa dengan prokrastinasi akademik sedang memiliki kemampuan berpikir kritis cukupbaik, dan siswa dengan prokrastinasi akademik tinggi cenderung memiliki kemampuan berpikir kritis kurang baik.]]>
<![CDATA[VERNACULARIZATION ASPECTS IN BISRI MUSTOFA'S AL-IBRIZ TAFSIR ]]>
<![CDATA[Abidin, Ahmad Zainal]]>;
<![CDATA[Thoriqul Aziz]]>;
<![CDATA[Rizqa Ahmadi]]>
<![CDATA[ Jurnal At-Tibyan: Jurnal Ilmu Alqur'an dan Tafsir Vol 7 No 1 (2022): Volume 7 No. 1, June 2022 ]]>
Publisher : <![CDATA[The Department of the Qur'anic Studies, Faculty of Ushuluddin, Adab, and Da'wah, State Institute of Islamic Studies (IAIN) Langsa ]]>
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DOI: 10.32505/at-tibyan.v7i1.3383
<![CDATA[This study aims to explain how aspects and forms of vernacularization in Tafsir al-Ibriz li Ma'rÄ«fati TafsÄ«r Qur'Än al-'AzÄ«z by Bisri Mustofa. As an interpretation still being studied from the beginning until today, especially in pesantren in Java, Tafsir al-Ibriz occupies an important position in the community. This interpretation, completed in 1964, shows the form and aspects of the Qur'an's localization in the context of Javanese society. Based on library research and the descriptive-analytical method, this article indicates that Bisri Mustofa's vernacularization can be seen from two aspects: firstly, in terms of language or terms. Generally, the language used in the interpretation of al-Ibriz is the Javanese language and some terms for laypeople. Therefore, some local languages and terms appear, such as Rojo Koyo, Sathu Galak, and Celathu. From the aspect of vernacular, it can be said that Tafsir al-Ibriz describes the social context of Javanese Islam well at the time when this interpretation of the Qur'an was written.]]>
<![CDATA[Khiṭāb ‘Ilm Al-Nafs Al-Ṣūfī: Tatabbu' Al-Judhūr Wa Al-Naẓariyyāt Wa Al-Taṭbīqāt ]]>
<![CDATA[Rizqa Ahmadi]]>;
<![CDATA[Abad Badruzaman]]>
<![CDATA[ Refleksi: Jurnal Kajian Agama dan Filsafat Vol. 20 No. 1 (2021) ]]>
Publisher : <![CDATA[Faculty of Ushuluddin Syarif Hidayatullah State Islamic University, Jakarta ]]>
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DOI: 10.15408/ref.v20i1.20435
<![CDATA[Sufi Psychology studies continue to be explored for the sake of scientific independence. The inhibiting factor of this study is the differences in terms of paradigmatic characters of the two disciplines. The Psychology that tends towards empirical-positivism is different from Sufism which tends to be subjective-personal. However, this fact did not reduce the efforts of the scholars to build a bridge between of the two. Recent psychology studies have placed spirituality as an important element so that the Transpersonal Psychology and Humanistic Psychology schools emerged. Likewise, contemporary Sufism studies are increasingly contextual to various socio-cultural problems and are not limited to the study of the doctrines and teachings of rigorous Sufi orders. Through a literature review that is presented descriptively with a historical-thematic approach, this paper presents Sufi Psychology as a synthesis between the two disciplines. Substantially, Sufi psychology has existed in early Islamic tradition. The nature of Sufi psychology is also scattered in the Sufi tradition that developed in the 3rd and 4th centuries of Hijriyah. As for the epistemic formula, the term Sufi Psychology can be found in the studies of Javad Nur Bakhsy, Robert Frager, Amir Najjar, and Lynn Wilcox. The theme of heart, self, and soul is the main topic of this study. In practical terms, theories of Sufi Psychology can complement findings that have not been widely disclosed in psychology, especially regarding psychiatric symptoms that are observed not only from behavioral assessments, as well as their relationship to transcendent elements.]]>
<![CDATA[Transmisi Keilmuan Kitab Fathul Qarib di Pesantren Yapink dan Attaqwa Bekasi ]]>
<![CDATA[Rusli Hasbi]]>;
<![CDATA[Nailil Huda]]>;
<![CDATA[Fatihunnada Fatihunnada]]>;
<![CDATA[Rizqa Ahmadi]]>
<![CDATA[ Refleksi: Jurnal Kajian Agama dan Filsafat Vol. 21 No. 1 (2022) ]]>
Publisher : <![CDATA[Faculty of Ushuluddin Syarif Hidayatullah State Islamic University, Jakarta ]]>
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DOI: 10.15408/ref.v21i1.24659
<![CDATA[Fathul Qorib is the main reference for Islamic law studies in Indonesian Islamic boarding schools (Pesantren) because this book has a historical scientific heritage from the classical period of Islam. Indonesian Pesantrens have different characteristics in reading and learning Fathul Qorib based on conditions that develop and occur in the surrounding area. This paper uses the observation method by observing and interviewing students, ustadz/teachers, and kiai to trace patterns of knowledge transmission. The object of this research is Pesantren YAPINK and Attaqwa located in Bekasi district with two different types of Pesantren in terms of religious ideological background and the early history of the establishment of the Islamic boarding school. From the results of the research conducted, the reading of Fathul Qorib at the Pesantren YAPINK and Attaqwa has similarities and differences. The transmission of knowledge at YAPINK comes from internal and external sources because the teachers of the Fathul Qorib are graduated of YAPINK and other Pesantren such as Ploso Kediri and Sarang, while Attaqwa comes from internal-only because all Fathul Qorib teachers are from Attaqwa graduated. ]]>
<![CDATA[Sense of Community dan Fragmentasi Identitas Diaspora Muslim Indonesia: Studi Kasus AIMF-ACT dan IMCV di Australia ]]>
<![CDATA[Rizqa Ahmadi]]>;
<![CDATA[Muhammad Muntahibun Nafis]]>
<![CDATA[ Refleksi: Jurnal Kajian Agama dan Filsafat Vol. 23 No. 2 (2024) ]]>
Publisher : <![CDATA[Faculty of Ushuluddin Syarif Hidayatullah State Islamic University, Jakarta ]]>
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DOI: 10.15408/ref.v23i2.41351
<![CDATA[The Indonesian Muslim diaspora maintains both social and Islamic identities in their host countries. In this context, numerous studies indicate that the quest for identity generates divisions among Muslims and might, to some degree, incite disputes and rivalries. This article contradicts that assertion. We collected data during a participatory experience in community service activities grounded in Assets-Based Community Development (ABCD) at two Indonesian Muslim organizations in Australia, specifically AIMF-ACT and IMCV. This article, utilizing the qualitative case study technique, reveals that members of both organizations possess a dynamic sense of community. Amidst the diversity of identities present in each individual, a sense of unity emerges. The sense of community derives from geographical linkages and a collective commitment to the significance of practicing Islam within a diverse context. Although not all members realize it, awareness of the variety of Islamic expressions is rising, which gives rise to a new optimism that variations in how Muslims practice Islam can increase social cohesiveness rather than inevitably cause conflict and hostility. This article categorizes prior theories regarding the sense of community, including the perspectives of David W. McMillan and David M. Chavis.]]>
<![CDATA[MODEL TERJEMAHAN AL-QUR’AN TAFSIRIYAH USTAD MUHAMMAD THALIB ]]>
<![CDATA[Rizqa Ahmadi]]>
<![CDATA[ CMES (Center of Middle Eastern Studies) Vol 8, No 1 (2015) ]]>
Publisher : <![CDATA[Arabic Literature Department ]]>
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DOI: 10.20961/cmes.8.1.11624
<![CDATA[Translation is process of transferring idea or searching for matches meaning from the source language to the target language. Translation should pay attention to the rules and methods to ensure equivalence of meaning conveyed in accordance with the original. Translate text should also be treated in accordance with the type and characteristics. Translation of religious texts have different demands with ordinary texts. Religious texts are the word of God, which contains the teachings and should be interpreted according to it’s meant by God. Translate al-Quran is one of them. In this study, the object to be studied is one of the translatoions of the Qur'an Tafsiriyah by Ustad Muhammad Talib. With qualitative descriptive method, using the theory of translation of the Qu’ran Azzarqany and Manna 'al-Qattan are expected to confirm the models and description of their characteristics. After analysis, the conclusion is obtained that translation of the Qur’an Tafsiriyah Ustad Muhammad Thalib belonging to translatios of the Quran interpretation, as theorized by Manna 'al-Qattan. It’s translation characteristics more often refers to a popular interpretation of the holy Quran. In addition, he also determines the parameters, such as logic consideration, and rules of correc language.]]>
<![CDATA[Mediatization of Islamic Religious Teachings for the Deaf: Problems and Handling Strategies in East Java ]]>
<![CDATA[Ngainun Naim]]>;
<![CDATA[Rizqa Ahmadi]]>;
<![CDATA[Yuni Roslaili]]>;
<![CDATA[Ghinanjar Akhmad Syamsudin]]>
<![CDATA[ Tribakti: Jurnal Pemikiran Keislaman Vol. 37 No. 2 (2026): Tribakti: Jurnal Pemikiran Keislaman ]]>
Publisher : <![CDATA[Universitas Islam Tribakti (UIT) Lirboyo Kediri ]]>
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DOI: 10.33367/tribakti.v37i2.8527
<![CDATA[Deaf people face serious challenges in the context of Islamic religious learning. Inappropriate Islamic religious teachings result in an incomplete understanding of the teachings that must be practiced in daily life. In some cases, this incomplete understanding leads to behavior that is inappropriate or even contradictory to Islamic religious teachings. This study aims to identify various problems faced by deaf people and the strategies for mediatizing Islamic religious teachings to optimize their acceptance of these teachings. This study was conducted in East Java. The method used was qualitative, with data collection techniques involving interviews, observation, and documentation. This study finds that the fundamental problems faced by deaf people include cultural issues, psychological issues, family parenting patterns, negative stigma, and unsupportive policies. Possible mediatization strategies include using a humanitarian approach to convey religious messages, creating a system that supports the acceptance of Islamic religious materials, optimizing the role of the Ministry of Religious Affairs, and optimizing the role of Islamic community-based organizations. The solution should be implemented according to a disability-centred paradigm, which encompasses both social and religious dimensions. Religious experience involving the body, sign language, and media constitutes a lived and embodied Islamic approach for Deaf people.]]>
