KEPERLUAN ZIKIR DALAM PEMBELAJARAN MENURUT MANUSKRIP MELAYU: KAJIAN TERHADAP MSS 2906 (B) TIBYĀN AL-MARĀM (The Importance of Dhikr in Learning According to Malay Manuscript: A Study on MSS 2906 (B) Tibyān al-Marām)

Dhikr Therapy to Improve Gratitude

“…The higher the dhikr therapy, the higher the level of satisfaction, and vice versa, the lower the dhikr therapy, the lower the satisfaction. The above is in accordance with research conducted by (Kamila, 2020;Mamat & Zarif, 2019;Wasudin et al, 2022) explaining that one of the popular Dhizkr among the public is the Al-Matsurat dhikr. Al-Matsurat is a collection of prayers, dhikr, and Quranic verses written by Al-Banna that seeks to reduce stress and increase diversity, because thinking can increase student happiness.…”

Sheikh Nawawi Al-Jawi’s Sufism Thoughts Of The Book Marăqil ‘Ubūdyah

“…According to al-Nawāwī, he explained that anyone who obeys Allah SWT in the true sense of the word, they are also considered as people who remember Allah (dhākir ila Allāh) by referring to the general and broad meaning as stated above. Likewise with the opinion of the scholars who explain that the meaning of "wa al-dhākirāt" is those who always make special remembrance of Allah after finishing prayers (Mamat & Zarif, 2019).…”

“…1 April 2023 namely remembering, mentioning, praising Allah SWT. The opposite of dhikr is nasiya (forgetting) and also neglecting (ghaflah) (Mamat & Zarif, 2019). Therefore, morality or adab is fundamental for Sufis, then Sheikh Nawawi al-Jawi stated that in fact there is no difference between tasawuf and morals and it is impossible to separate the two, so actually tasawuf must be accompanied by actions to get closer to Allah SWT (Asfar, 2015).…”

Management of Meunasah: Empowering The Religiosity of School-Age Children through Non-Formal Education

“…Today, the cultural function of meunasah among the Acehnese community has faded and even lost some of its characteristics due to globalisation and the modernisation of education (Raya, 2021;Azwarfajri, 2022Gaborit, 2022 In the cultural context of primary education in Aceh, children aged 6-7 years old must be taken by their parents to recitation in the meunasah, because, at that age, they already have a religious obligation to fulfil the commandments and avoid the prohibitions of God. Once children reach adulthood, can read the Qur'an fluently, and acquire basic religious knowledge, parents in Aceh are obliged to continue their children's education at Dayah (Mamat, 2022). In contrast to education in meunasahs which are still within the gampông, Dayah education and others are usually outside the gampông so that children must migrate outside their gampông to deepen their knowledge, which in Acehnese is called jak meudagang (Muslim, 2021;Rasa, 2022) When viewed from its characteristics, then meunasah can be grouped into non-formal education institutions, as stated in the Law of the Republic of Indonesia Number 20 of 2003 concerning the National Education System article 26 that non-formal education is organised for citizens who need educational services that function as a substitute, enhancer, and complement to formal education in order to support lifelong education.…”