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Melkhianus Hendrik Pentury, Joan Herly Herwawan, Fandro Armando Tasijawa Faculty of Health, Universitas Kristen Indonesia Maluku, Maluku Province, IndonesiaCorrespondence: Fandro Armando Tasijawa, Faculty of Health, Universitas Kristen Indonesia Maluku, Maluku Province, Indonesia, Email fandrotasidjawa@gmail.com

Huge rallies organized by Islamists at the end of 2016 in Jakarta attracted scholarly debate, with some arguing that the influence of Islamists is rising. However, members of those Islamist groups are still a minority in Indonesia. Examination of Islamist groups alone hardly explains why so many middle-class individuals outside these organizations supported and took part in the rallies. This article argues that the Islamist leaders of rallies intentionally created a dhikr assembly-like atmosphere to attract dhikr followers and other ordinary Muslims to take part. I then scrutinize the response of Majelis Rasululluah (The Prophet's Assembly, MR), one of the biggest Sufi dhikr litany associations in Jakarta. The MR leadership gave in to the overwhelming demand from its followers who wished to take part in such activities, called the political rally a 'dhikr event' and announced its permission to participate. Although relationships between Islamists and Sufis have been conventionally understood as antagonistic, this Indonesian case demonstrates that their temporary alliance can be possible.

Introduction: The prevalence of insomnia in Indonesia is still quite high around 10% to 38.5%. Mindfulness is one of the therapeutic models that can overcome the weaknesses of previous therapeutic for insomnia. Muslims need therapy that uses elements of Islam to feel the benefits. Aim: to develop mindfulness dhikr breathing therapy for insomnia. In this study, we assess the face validity, content validity, and acceptability of the module and audio recording of the mindfulness dhikr breathing therapy. Methods: This research is part of a research and development model of mindfulness dhikr breathing therapy for insomniacs. Participant for the validity test was five experts in psychology. Participants for the acceptability test were 13 adults who suffered from insomnia. The object assessed was the module and audio recording of the therapeutical model. Analysis of face validity was using the subjective valuation by the rater. Analysis of content validity used Aiken's V coefficient. Result: From the rater's subjective assessment of the therapy module and audio recording of the therapy several suggestions were obtained. The content validity based on the average Aiken V coefficient was 0.99 (>0.84, p=0.021). The acceptability obtained average rating for all aspects of the acceptance assessment was 4,30 (>3). Conclusion: The mindfulness dhikr breathing therapy is worthy of use and acceptable as a therapeutic for insomnia. Researchers hope that the development of the module and audio recording of mindfulness dhikr breathing therapy can help the implementation of therapy so that it can be more optimal in overcoming insomnia.

Meditation is an ancient practice that allows people to think about the existence and the main purpose of their lives. It has various forms and is associated with the different religions. Meditation in Islamic societies/cultures is linked with Sufism (Mysticism). During meditation Sufis follow certain practices; most of which are common among different Sufi Schools (Silsila) including Murāqabah. This research article critically analyses the famous practice of Murāqabah, also presented by Khawaja Shamsuddin Azeemi, in his manuscript “Murāqabah: The Art and Science of Sufi Meditation.” Azeemi states that Murāqabah is one of the ways of achieving closeness to Allah and attaining gnosis (maʽrifa Allah). Azeemi has presented Sufi rituals systematically covering the fundamental aspects of meditation (mysticism) that comprises prayer (Du'a), contemplation (Murāqabah), and invocation (Dhikr). Khawaja Shamsuddin Azeemi’s book is a complete manual containing detailed guidelines regarding Murāqabah and its various forms with emphasis that practicing Murāqabah will help “to attain closeness to Allah”. According to the Holy Qur’ān and Hadith, closeness to Allah can be obtained by offering Salah, Tahajjud and sitting for Itikāf in the month of Ramazan. The critical analysis through the lens of the Holy Qur’ān and Hadith shows that neither is the term “Murāqabah” mentioned in the Holy Qur’ān and Hadiths nor is there any evident proof for the diverse rites and rituals associated with the practice of Murāqabah. It is a term coined specifically by the Sufis, along with its various forms and rituals.

The prevalent conception in many Muslim communities globally that women’s visibility must be minimized or attenuated in the presence of unrelated men profoundly shapes Muslim women’s relationship to visibility. Many Muslim women participate in and influence their communities through forms of “wrapping”—a semiotic act that covers and protects yet also identifies and displays. The concept of “wrapping” encompasses “veiling” yet moves beyond clichés of invisible and silenced Muslim women. In the Fayḍa Tijāniyya Sufi community in Senegal, female Sufi chanters were until recently practically unknown, largely due to the perception that a woman’s voice—like her body and social presence—is ʿawra, or something to be cloaked and protected. Since around 2009, however, female chanters have proliferated, some becoming online superstars and acting as formally appointed spiritual guides (muqaddamas). These women largely embrace the notion of a woman’s voice and body as ʿawra, yet they adopt various social and material technologies as “wrappers” that mediate their chanting before large audiences. Female chanters exemplify the dialectic in the Sufi tradition—between the flexibility associated with transcendent reality (ḥaqīqa) and the limits associated with divine law (sharīʿa)—which facilitates yet constrains adaptation to changing historical conditions.

The comparison between Hesychasm and Sufism focuses on their respective mystical practices: the Jesus Prayer in Hesychasm and Dhikr in Sufism. Both traditions emphasize withdrawing from worldly distractions to achieve spiritual purity and communion with the divine. In Hesychasm, practitioners use the Jesus Prayer to attain inner stillness and experience divine light, aiming for a state of contemplation where the mind is enveloped in spiritual radiance. Similarly, Sufism’s Dhikr involves a repetitive invocation of Allah’s name to achieve spiritual awareness and unity with God, promoting inner tranquility and protection from negative influences. Both practices stress the continuity of prayer and the progression from vocal to mental recitation, fostering deep spiritual states. Despite theological and doctrinal differences, both traditions share a universal quest for mystical union and emphasize the transformative power of spiritual practice in achieving a direct connection with the divine. These practices continue to shape spiritual life in their respective religious contexts, illustrating common themes of seeking spiritual enlightenment through disciplined meditation and prayer.

For four hundred years, the zikir ritual has been performed weekly in Kadirîhâne in Istanbul. Sufi rituals are believed to have been compiled by the founder (pîr) of the order. The ritual conductor (şeyh, postnişin) symbolizes the founder. The ritual form consists of chanting (dhikr) several divine names (esmâ). While participants perform the divine names with drone-like melodic repetitions or guttural rhythmic ostinatos, musicians perform songs, recitations, and improvisations. Through rhythmic enunciation, body sway, and breath control, these chants are embodied as ostinatos while music varies the mood. The ostinato polyphony between the derviş and zakir, as well as the succession of the divine names symbolizes unity (tevhid) in different ways. The manners and the formality of the ritual (ethics) and their musical expressions (aesthetics) implies harmony that leads to communal and/or individual unity. This article examines the form and content of the ritual, and shows their relation to Sufi concepts.

Sufism has two main dimensions: vertical (God's pleasure) and horizontal (harmony with nature, society and local wisdom). In reality, many Sufis are considered less concerned about the balancing between vertical and horizontal dimensions. The research explores the concepts and practices of hybrid Sufism undertaken by Kyais (religious leaders) and their followers in improving quality of life. Ethnography was used for exploring the mindset and activities of Kyai and his followers. This study involved four Kyais in Java and Kalimantan, Indonesia. Research data were obtained through participant observations, in-depth interviews and documentation. The data were analysed by Spadley's ethnographic steps as follows: (1) domain analysis, (2) taxonomy analysis, (3) componential analysis and (4) cultural-thematic analysis. The results showed that hybrid Sufism could improve quality of life. Hybrid Sufism can better appreciate and interpret local wisdom with an attitude of preserving nature and a positive understanding of worldly wealth, increasing the hard work ethos to achieve material-spiritual qualities. Contribution This article shows that hybrid Sufism encourages the life of Sufis in harmony between vertical and horizontal aspects. This understanding and lifestyle give rise to respect for others, being friendly to the environment and interpreting life and local wisdom.

To explore religious activities and its functions on the spiritual wellbeing of Muslim patients with schizophrenia. Semi-structured in-depth interviews were conducted in six schizophrenia inpatients and two female nurses. Document analysis of the standard operating procedure related to patients' spiritual needs fulfilment and patients' medical records were also undertaken in order to triangulate data and to get insights about patient spiritual and religious activity. Thematic analysis was used to analyse data. Five themes and 12 sub themes were revealed from the study data. The five themes elicited from the study namely frequency, timing, barriers to perform religious activities, impact on health status and negative effects if not performing the religious activities. Religious activities such as and for schizophrenia inpatients are still performed five times a day and when they are not getting period. Feeling upset, restless, happy, grateful, and when they are missing their family was the common reason why patients perform the religious activities. The main barriers to performing and for example: insufficient prayer tools and Al-Qur'an, as well as patients' physical conditions. Religious activities such as and positively impact patients' physical and mental health status, mindfulness, and concentration. Negative impacts physical and emotional are released when patients did not perform and . The findings show that and which perform on time and regularly have a positive impact on the physical and mental health of schizophrenia inpatients. The author might recommend the mental health hospital provide adequate worship or prayer equipment (gown and Al-Qur`an) for patients.